--- title: "太上老君說常清靜經註(三) – English Interpretation | Daozang" url: "https://daozang.app/en/text/KR5c0153/" canonical: "https://daozang.app/en/text/KR5c0153/" lang: "en" source: "Kanripo 漢籍リポジトリ（京都大学）" license: "CC BY-SA 4.0" --- # 《太上老君說常清靜經註(三)》 Dongshen 洞神部 · 1 volumes · 8,558 characters ## Vol. 1 太上老君說常清靜經註 海南瓊琯子白玉蟾分章正誤 終南隱微子王元暉註 无極 大道 太者無也上者極也說者開化也常清靜 者虚無大道自然生成三才萬物古猶今 同也經者心也玄之又玄衆妙之門 邵子云天向一中分造化人從心上起經 綸天人焉有兩般義道不虚行只在人 先天大道章第一太上老君曰(老君註見前淵源/今本無太上二字) 道德經云道之出口淡乎其無味視之不 足見聽之不足聞用之不可既 羲皇上人云但識琴中趣何勞弦上聲大道無形(無之/始也)生育天地(不待安排/自然而然) 神霄經云空洞無形神炁爲眞神非恍惚 炁非氤氲神生萬神炁生萬炁萬神歸一 萬炁合一神爲道機炁爲道樞機變樞化 三界乃生元始祖神變生萬眞元始祖炁 化生諸天大道無情(有之/始也)運行日月(靈寳淨明/普照無窮) 晋天文志云天圓如倚蓋地方如棋局天 盤一半在地上半在地下日月本東行天 西旋漢渾天儀云周天三百六十五度四 分度之一天體圓如彈丸北高南下形如 倚蓋北極出地上三十六度南極入地下 三十六度南極去北極直徑一百八十二 度弱其依天體隆曲南極去北極一百八 十二度强正當天之中南北二極中等之 **Interpretation** "Commentary on the Supreme Elder Lord's Scripture of Constant Clarity and Stillness (Part Three)" - Modern Interpretation: This scripture was collated by Bai Yuchan of Hainan (Daoist name Qiongguanzi) and annotated by the recluse Wang Yuanhui of Zhongnan Mountain. The opening section explains core concepts: "Wuji" refers to the primordial state of the Dao, while "Great Dao" represents the fundamental principle of all existence. "Tai" signifies absolute emptiness, "Shang" denotes the ultimate state, and "Shuo" means the act of teaching revelation. "Constant Clarity and Stillness" describes the eternal state (unchanging through time) where the formless Dao spontaneously generates the Three Powers (heaven, earth, and humanity) and all phenomena. "Jing" (scripture) refers to the method of mind cultivation that serves as the gateway to profound mystical states. Shao Yong of the Song Dynasty once remarked: Just as heaven and earth differentiate all things from the "One," humans generate wisdom from their original mind. The Dao of heaven and the Dao of humanity are fundamentally interconnected—the Great Dao doesn't operate in isolation, but depends on human realization. [Chapter One: The Primordial Great Dao] The Elder Lord (note: referring to Laozi; this version omits the honorific "Supreme") declares: The Dao De Jing states: The Great Dao seems bland when spoken, invisible when looked at, and silent when listened to—yet its function is inexhaustible. Ancient sages said: When one comprehends the true meaning within the zither, why cling to the sound of its strings? (Metaphor: grasping the essence of Dao surpasses attachment to form) The Dao has no concrete form (the initial state of emptiness), yet spontaneously gives birth to heaven and earth (without deliberate arrangement). The Divine Empyrean Scripture records: Within formless emptiness, Shen (spirit) and Qi (primordial energy) constitute reality. Shen isn't vague conceptualization, nor is Qi misty vapor—from Shen emerge all spirits, from Qi transform all energies, ultimately returning to unity. Shen represents the Dao's essential mechanism, while Qi serves as its pivotal axis—their dynamic interaction generates the Three Realms (heaven, earth, and humanity). The primordial Shen transforms into all perfected beings, the primordial Qi forms the celestial spheres. The Dao lacks human emotions (the initial state of existence), yet makes the sun and moon move (as the Numinous Treasure Scripture describes their radiant illumination). Jin Dynasty astronomical records describe: Heaven resembles a tilted canopy, earth a chessboard. Half of heaven extends above earth, half below. Though sun and moon naturally move eastward, the celestial sphere rotates westward. Armillary sphere measurements show: The celestial circumference measures 365 and 1/4 degrees, with the sphere's north pole elevated 36 degrees above earth and south pole submerged 36 degrees below—the diameter between poles spans approximately 182 degrees, marking the celestial sphere's exact center. (Note: Technical terms like "Divine Empyrean Scripture," "Numinous Treasure," and "Three Realms" are preserved with explanations of concepts like "Qi." Ancient astronomical views are contextualized to aid understanding of traditional cosmology.) 處謂之赤道去南北極各九十一度春分 日行赤道夏至日行赤道之北二十度去 北極六十七度去南極一百一十五度謂 之黑道從夏至日以後日漸南至秋分還 行赤道與春分同冬至行赤道之南二十 四度去南極六十七度去北極一百一十 五度謂之黄道自冬至以後日又漸北矣 又月行之道與日道相近交路而過半在 月道裏半在日道表其當交則兩道相合 交去極遠處兩道相去六度此其日月行 道之大略也漢志云日行一度月行十三 度十九分度之七日行遲而月行速也日 本陽也月本陰也月不能以自明資日而 後明故交會於日則爲晦爲朔其生明爲 有序焉是以三日而載生明因謂之朏凡 八日月行八十度四分而生明已半因謂 之上弦十有五日而謂之望蓋與日對望 而明也十有六日而生魄是陰魄之生而 明退之漸也二十三日而生魄已半因謂 之下弦二十七日有半而月行三百六十 五度已及周天之次而日之行已速於二 十七度故月復行二日有半而再會於次 辰之朔也又云謂地居中而天周焉日在 地上爲晝在地下爲夜此日月運行之道 也神霄經云混沌既析梵炁乃張大爲日 月細爲星辰雲房云日月者陰陽之精生 成萬物東出西没以分晝夜南北往來以 定寒暑朱子云崑崙大無外磅礴下深廣 **Interpretation** This scripture primarily discusses the patterns of solar and lunar movements in ancient astronomy, along with the relationship between Yin-Yang transformations and seasonal nodes. First regarding the sun's path: During the spring equinox, the sun follows the celestial equator. By summer solstice, it shifts 20 degrees northward, positioned 67 degrees from the North Pole and 115 degrees from the South Pole (called the "Black Path"). The sun then gradually moves southward, returning to the celestial equator at autumn equinox. At winter solstice, it shifts 24 degrees south (called the "Yellow Path"), before beginning its northward journey again. The moon's orbit closely follows the sun's, with their paths intersecting in two scenarios: complete alignment (sun-moon conjunction) or maximum separation of 6 degrees. The sun moves 1 degree daily, while the moon travels 13 and 7/19 degrees daily, demonstrating its swifter motion. The moon emits no light of its own but reflects sunlight—thus when aligned with the sun it appears as the new moon (Shuo). Three days later, the crescent first becomes visible (called "Fei"). After eight days when the moon has moved 80.4 degrees, the first quarter moon appears. At fifteen days when opposite the sun, we see the full moon (Wang). Sixteen days later, moonlight begins to wane (called "Shengpo"). The last quarter moon appears at twenty-three days, and by twenty-seven and a half days the moon completes its celestial circuit. Ancient cosmology held that earth occupies the center with heaven rotating around it. When the sun is above earth it's daytime; when below, night. The sun and moon embody the essence of heaven's Yang and earth's Yin. The Divine Empyrean Scripture (Shenxiao Jing) states that during primordial chaos, the primal Qi (Yuanqi) differentiated to form celestial bodies. Zhu Xi of the Song Dynasty noted Mount Kunlun's symbolic representation of cosmic grandeur. These celestial patterns govern diurnal cycles and seasonal temperature variations. (Note: "Celestial equator" refers to the heavenly sphere's equator; "Black Path" and "Yellow Path" are ancient terms describing the sun's apparent motion; "Fei" denotes the initial crescent phase.) 陰陽無停機寒暑互來往大道無名(萬象/始也)長養萬物(二炁氤氲/萬物化醇) 老子云無名天地之始有名萬物之母易 曰地道含弘光大萬物資生鼓之以雷霆 潤之以風雨朱子云元亨播群品利貞固 靈根非誠諒無有五性實斯存吾不知其名强名曰道○ 太極左仙公云無極者與大道而淪化爲 天地而立根布炁於十方抱道德之至淳 浩浩蕩蕩不可名也故老子謂之道春秋 謂之元易謂之太極張子謂由炁化有道 之名又云由炁化有天道地道人道之名 陳子昂云仲尼推太極老子貴窈冥西方 金仙子崇義乃無明 造化自然章第二夫眷者(末见/炁也)有清(陽炁/始也)有濁(陰炁/始也)有動有靜(陽動陰靜/而生三才)天清地濁(清炁爲/濁炁爲)地天動地靜(天圓而動包乎地外/地靜而方處乎天中)男清女濁男動女靜○(乾男坤女/配合相生)降本流末而生萬物○(三才生/萬物) 管子云虚而無形謂之道漢律歷志云太 極元炁函三爲一(即天地/人也)列子云元炁輕 清者爲天重濁者爲地沖和之炁爲人朱 子云天地之炁合所遇寒暑燥濕風火勝 復之變之化故人炁從之萬物化生悉由 三炁合散生化無窮悟眞子云道自虚無 生一炁便從一炁産陰陽陰陽配合生三 **Interpretation** This scripture primarily elucidates the Daoist understanding of cosmic generation and the evolution of all things: The operations of heaven and earth never cease, much like the cyclical alternation of seasons between cold and heat. The Great Dao (cosmic origin) was originally nameless, yet it nurtured all beings in existence. The interplay of yin and yang energies transforms and nourishes every living thing. Laozi said: "The nameless state marks the beginning of heaven and earth; when names arise, it becomes the mother of all things." Just as the earth embraces and nurtures all creatures, thunderclaps awaken vital forces, while wind and rain moisten and foster growth. Zhu Xi maintained that the four virtues of Yuan-Heng-Li-Zhen (from the Book of Changes) permeate all things, and only through sincerity can one preserve the fundamental spiritual essence. The Immortal Duke of the Supreme Ultimate's left (a Daoist deity) states: The Wuji (primordial state of the cosmos) merges with the Great Dao to form the foundation of heaven and earth. Its Qi pervades the ten directions, containing pure Dao and De (Virtue), vast and boundless beyond description. Therefore Laozi called it "Dao," the Spring and Autumn Annals named it "Yuan" (Origin), while the Book of Changes refers to it as "Taiji" (Supreme Ultimate). The natural evolutionary principles of the cosmos: Initially there existed clear yang qi and turbid yin qi, comprising movement and stillness. The yang qi ascended to form heaven (the clear), while yin qi condensed to form earth (the turbid). The circular, dynamic heaven envelops the square, quiescent earth. Males embody clear yang's active principle, females embody turbid yin's receptive principle—their harmonious interaction generates all beings. Various schools' interpretations of primordial qi: - Guanzi describes the formless and imageless as Dao - The Book of Han records Taiji's primordial qi encompassing the Three Powers (heaven, earth and humanity) - Liezi posits that light, clear qi forms heaven; heavy, turbid qi forms earth; balanced qi forms humans - Zhu Xi explains that when heaven and earth's qi interact, climatic variations emerge, causing corresponding changes in human qi - The Awakening to Truth master concludes: Dao generates primordial qi from emptiness, which divides into yin-yang; their union produces the Three Powers (heaven-earth-humanity) (Note: The term "炁" [Qi] in this text is a Daoist technical term referring to prenatal energy, distinct from postnatal "气" [qi]) 體三體重生萬物昌清者濁之源○動者靜之基 邵子云無極而太極沖漠未分陽動陰靜 只在太極裏陽動陰靜循環不窮太極本 體只在陰陽裏釋氏云水流元在海月落 不離天(一本作靜/者動之基)人能常清靜天地悉皆歸 大洞經云人生天形李少微云我即天地 天地即我劉天師云道非欲虚虚自歸之 人能虚心道自歸之玉谿子云爲甚此心 關大造只因元自道中來 全神合道章第三夫人神好清而心擾之(道本無魔/人心自障) 玉谿子云自道分爲我之元神我之元神 即大道也王鞵師云心寧神靈心荒神狂 孔子問於老聃曰敢問至道聃曰疏瀹於 心澡雪於精神西王母云聲色不止神不 清思慮不止心不寧心不寧兮神不靈神 不靈兮道不成人心好靜而欲牽之(道高一尺/魔高一丈) 天猷眞君曰日月雖明浮雲蓋之江河雖 清沙石混之人心雖靜嗜欲牽之梓潼帝 君云白雲本是無心物風送悠然出岫中常能遣其欲而心自靜(意暢心寬/炁壯神安) 了眞經云寡欲心靜忘情累輕老子云其 居也淵而靜其惟人心乎水火眞經云欲 從心起息從心定心息相依息調心靜澄其心而神自清(泰宇生光/魔王束首) 煙蘿子云澄其心也心澄神靜亂想不出 **Interpretation** This scripture primarily explains how practitioners of the Dao can achieve unity with the Dao through serene cultivation. The first section discusses the origin of the cosmos: Clarity and stillness are the source of turbidity, while movement is the foundation of stillness. Shao Yong (Master Shao) stated that "the Wuji gives birth to the Taiji (Supreme Ultimate)," a time when chaos was yet undivided, and the cycles of Yin-Yang and motion-rest continued endlessly. It is akin to the Buddhist saying: flowing waters ultimately return to the ocean, and the moon forever remains in the heavens. The second section reveals the essentials of cultivation: If one can maintain serenity, they will unite with heaven and earth. The *Dadong Jing (Great Cavern Scripture)* states that the human form originates from heaven and earth. Li Shaowei remarked, "I am heaven and earth, and heaven and earth are me." Celestial Master Liu (Liu Yuanran) pointed out that the Dao cannot be attained through deliberate pursuit—only through emptying the heart can one realize it. Master Yuxi said the human heart can resonate with all things precisely because it is fundamentally rooted in the great Dao. The third section, the "Chapter on Complete Spirit and Union with the Dao," details specific cultivation methods: 1. The human original spirit (Shen) is inherently pure but is often disturbed by deluded thoughts. Master Yuxi explained that the spirit is the manifestation of the great Dao. Master Wang (Wang Chongyang) noted that when the heart is still, the spirit is divine; when the heart is chaotic, the spirit becomes wild. When Confucius sought advice from Laozi, the latter advised cleansing the heart-mind. The Queen Mother of the West (Xiwangmu) also warned that indulgence in sensory pleasures disrupts the spirit. 2. The human heart naturally loves serenity but is often led astray by desires. The True Lord Tianyou compared the mind obscured by desires to the sun and moon hidden by clouds or rivers muddied by sand. The Imperial Lord Zitong (Wenchang) said cultivating the heart should be as effortless as clouds drifting naturally from mountain peaks. 3. Specific cultivation methods: - Dispelling desires naturally quiets the heart (the *Liaozhen Jing* states that fewer desires lead to a tranquil heart) - Laozi described the state of a realized person as deep and still as an abyss - The *Shuihuo Zhenjing (True Scripture of Water and Fire)* teaches regulating breath to calm the mind, harmonizing respiration with intention - Purifying the heart-mind makes the spirit luminous (Master Yanluo said clarity of heart brings stillness of spirit) These teachings guide Daoist practitioners to restore the original purity of their nature by controlling desires and regulating breath, ultimately achieving unity with the Dao. 邪妄不侵憂患咸消虚室生白惟在澄心 也吕洞賔云一日清閑一日仙六神和合 自安然丹田有寳休尋道對境無心莫問 襌自然六欲不生三毒消滅(陰魄潜消/陽神自現) 白玉蟾云君不見虚無生自然自然生一 炁一炁結成物炁足分天地天地本無心 二炁自然是萬物有榮枯大數有終始會 得先天本自然便是性命眞根蔕道德五 千言陰符三百字形神與性命身心與神 炁交姤成大寳即是金丹理世人多執著 權將有作歸無作猛烈丈夫能令略試把 此言閑處嚼若他往古聖賢心立法化人 俱不錯況能驀直徑路行一條直上三清 閣虚靖天師云上士得之能保守飛昇元 是此工夫所以不能者(財炁亂性/酒色惑情) 稽康云養生有五難名利不滅喜怒不除 聲色不去滋味不絶神慮消散劉海蟾云 學仙甚易而人自難脱塵不難而人未易 清虚眞人云三歳孩兒也說得八十老公 行不得爲心未澄也(活潑潑/轉渌渌) 度人經云人道者心諒不由他王知遠云 急水上打毬子相似韓湘云波渾性海雲 掩心天昔馬丹陽子隱終南山一日劉處 玄至望庵外墻而拜時丹陽知劉心未灰 隔墻謂之曰可去河南府參劉仙姑去三 年後却來劉即往之時仙姑預知其來盛 粧以待之劉一見心動仙姑謂之曰特試 **Interpretation** This scripture expounds the fundamental principle of cultivation through mental clarity and returning to natural spontaneity: 1. Key cultivation practices: - Maintaining inner purity naturally dispels harmful thoughts and afflictions ("no invasion of falsehoods, all worries dissolved") - Lü Dongbin taught: "He who preserves daily tranquility is already an immortal; when the six spirits (eyes, ears, nose, tongue, body and mind) are harmonized, natural peace arises" - Practice involves guarding the Dantian (lower abdominal energy center) while remaining undisturbed by external phenomena 2. The Way of Nature: - Bai Yuchan revealed: "All things spontaneously emerge from emptiness, as the primordial Qi divides into Yin and Yang" - Understanding this principle of primordial spontaneity reveals the root of cultivation - Both the *Dao De Jing* and *Yin Fu Jing* teach the unity of form and spirit through dual cultivation of nature and life (xingming shuangxiu) 3. Obstacles to cultivation: - Celestial Master Xu Jing said: "Superior practitioners who preserve this principle may ascend in broad daylight" - Ordinary people fail because they're deluded by wealth and sensual pleasures ("riches disturb nature, wine and lust confuse emotions") - Ji Kang identified five hindrances to nurturing life: inability to abandon fame, emotional extremes, sensory indulgence, gourmet cravings, and excessive thinking 4. Illustrative cases: - Records show how Ma Danyang tested disciple Liu Chuxuan: Liu's stirred mind upon seeing gorgeously dressed celestial maidens revealed incomplete purification - Floating thoughts are likened to "playing ball on rushing water", while turbid mentality resembles "clouds obscuring muddy waves" The core teaching emphasizes returning to one's natural essence by overcoming attachments and desires, achieving unity of form and spirit through serene mental clarity. 子耳除了此心汝事即了劉即自悔乃於 洛陽花巷瓦子打坐日化飯喫暨三年心 灰覺有所得遂再見丹陽丹陽見之曰可 矣乃授道今全眞派長生劉眞人是也華 陽子云一旦天無風四溟波盡息人心風 不吹波浪高百尺欲未遣也(耳隨聲走/眼被色瞞) 上元夫人謂武帝曰汝好道乎數招方士 登山祠神亦爲勤矣然汝胎性暴胎性淫 胎性奢胎性酷胎性賊五者常舍於榮衛 之中五藏之内若從今捨爾五性反諸柔 善常爲陰德救度死厄不泄精液當有冀 爾曹先生云二八佳人體似酥腰間仗劔 斬愚夫分明不見人頭落暗裏教賢骨髓 枯能遣之者(萬事付/之一笑) 魏元君云休休休蓋世功名不自由黄石 公云絶嗜禁欲所以除累貶酒闕色所以 無污文子云去其誘慕除其嗜欲又黄石 公云朝臣待漏五更殘鐵甲將軍夜度關 隱士日高眠未起筭來名利不如閑内觀於心(回光返照/本作其心)心無其心 莊子云道爲太極心爲太極又云心無逆 順即無心也三茅君云靈臺湛湛似冰壼 只許元神在裏居若向此中留一物豈能 證道合清虚外觀於形(以道觀之無貴/無賤本作其形)形無其形 朱子云道之爲體其大無外其小無内太 極左仙公云體自然而然生乎太無之先 **Interpretation** This scripture explains how practitioners can attain a state of purity by eliminating distracting thoughts. The narrative begins with Master Liu (one of the patriarchs of the Quanzhen school) meditating for three years in Luoyang’s Flower Lane, where his mind became like cold ashes—free from agitation—until he finally realized the Dao. Huayangzi uses the metaphor "no wind, no waves" to illustrate that when the mind ceases to stir with delusions, it naturally settles into stillness. Several allegories then clarify the essence of cultivation: 1. The Lady of Shangyuan criticized Emperor Wu of Han for superficially seeking the Dao while remaining inherently violent, extravagant, and lustful. She admonished that he must reform these five vices, perform virtuous deeds, and restrain desires to attain the Dao. 2. The "sixteen-year-old beauty" symbolizes how sensual allure is like a sword hanging at one’s waist—it silently depletes one’s vital essence (Jing) and energy (Qi) without notice. 3. Both Lady Wei Yuanjun and Master Huang Shigong emphasized severing cravings, echoing the poetic wisdom: "The general fights at night, the hermit sleeps soundly, yet neither compares to the serenity of untroubled leisure." The cultivation methods are twofold: - **Inner Observation**: As Zhuangzi taught, the mind must return to its origin in the Taiji (Supreme Ultimate). The Three Mao Lords describe the heart-mind as an empty ice vessel—only the primordial spirit (Shen, the innate consciousness) should dwell within, with no room for distracting thoughts. - **Outer Observation**: Zhu Xi advised observing phenomena through the lens of the Dao, while Immortal Zuo Xian noted that physical form originates from the Taixu (cosmic void), where distinctions of nobility and baseness fundamentally dissolve. (Note: The Quanzhen school is a major Daoist tradition; "primordial spirit" refers to the innate, authentic consciousness; "Taixu" represents the ultimate source of the cosmos in Daoist cosmology.) 起乎無因經歷天地終始不可稱載太玄 眞人云一點圓明等太虚只因念起結成 軀若能放下迴光照依舊清虚一物元父 母生前一切靈不靈只爲結成形成形罩 却光明種放下依然徹底清遠觀於物(若以物觀之自貴/而物賤本作其物)物無其物 白玉蟾註老子云道之爲物○唯恍唯惚 惚兮恍兮其中有象○恍兮惚兮其中有 物○窈兮冥兮其中有精○其精甚眞○ 其中有信○自古及今吕洞賔云此中眞 妙理誰道不長生神霄經云上無復神下 無復炁務成子云有物先天地無形本寂 寥能爲萬象主不逐四時凋三者既悟惟見於空(函三爲一/貴乎自然) 天保長生經云遠觀應化無應化(無物/也)内 觀元神無元神(無心/也)外觀法界無法界(無/形) (也)自然應靜而靜靜中有神(無中生有/精能生炁)應 寂而寂寂然而眞(空中不空/炁能生神)逍遥子云不 知有此理只爲太分明觀空以空空無所空○(道無/象) 許旌陽石函記云翫眞空顯仙蹤莫言來 世再相逢太愚蒙休談妙有說眞空說眞 空事非同空即是色色非空其色花花照 耀紅與君說破我家風太陽移在月明中 月明太陽天上藥人服之時跨鸞鶴石杏 林云不知丹訣妙終日翫眞空所空既無無無亦無○(神無/方) **Interpretation** This scripture elucidates the Daoist cultivation states of "emptiness" (kong) and "non-being" (wu), detailing the path to attaining serene unity with the Dao through contemplative practice. The opening passage reveals the Dao's origin in an indescribable "causelessness" (wuyin) - even the cyclical transformations of heaven and earth cannot fully articulate its nature. Perfected beings (zhenren, those who have realized the Dao) teach that the human spark of spiritual awareness is fundamentally identical to the cosmic source (taixu), with physical form arising only through deluded thoughts. By relinquishing attachments and turning inward through self-reflection, one may return to the original state of pristine emptiness. The text synthesizes insights from multiple Daoist masters: - Laozi describes the Dao as a nebulous, elusive presence that nonetheless contains genuine essence (jinghua). - Lü Dongbin affirms that comprehending this profound principle leads to immortality. - The Shenxiao Jing teaches practitioners must transcend distinctions between spirit (shen) and qi. - Wuchengzi speaks of a reality beyond heaven and earth - formless yet sovereign over all phenomena. Three progressive stages of cultivation are outlined: 1. External observation: transcending subject-object duality 2. Internal contemplation of the primordial spirit: surpassing mental attachments 3. Cosmic perception: dissolving formal constraints The ultimate state of emptiness requires: - Releasing even the concept of "emptiness" during contemplation - As Xu Jingyang warns: avoiding fixation on terms like "true emptiness" or "wondrous being" - Shi Xinglin's admonition: theoretical discussions must yield to practical alchemical methods (danjue) The scripture emphasizes that true emptiness isn't nihilistic void, but the transcendence of dualities and return to source. Practitioners must experience the Dao's generative process - "being arising from non-being" - discovering ultimate truth within stillness, ultimately achieving the harmonized state where "the solar essence merges with lunar radiance," symbolizing perfect yin-yang equilibrium. 淮南子云大丈夫恬淡無爲與造化逍遥 了眞子云大道元來一也無若能守一我 神居此心瑩若潭心月不滯絲毫眞自如無無既無湛然常寂○(性無/體) 上乗無礙經云心生則性滅心寂則性現 如空無相湛然常寂丘長春云道德元無 象丹青晝不眞聖賢潜濟物今古默通神寂無所寂欲豈能生○(炁無/形) 老子云我無爲而民自化我好靜而民自 正我無事而民自富我無欲而民自朴悟 眞子云善惡一時忘念榮枯都不關心欲既不生即是眞靜○(霧開日瑩/塵盡鑑明) 魏元君云道生於安靜昔施肩吾慕道年 乆修持無功夙夜自思如負芒棘因覽三 清經云夫修鍊之士當須入三靜關洶鍊 神炁補續年命大靜三百日中靜二百日 小靜一百日發志試之以小靜閉户不出 克期百日方出靜室未踰月而神光耀目 百日精神清健三百日眼如點漆膚如凝 脂宿疾普銷身心輕爽則知仙經妙訣言 不虚矣石杏林云心天無點翳性地絶塵 飛夜靜月明處一聲春鳥啼眞靜應物(圓陀陀光爍爍一/本作眞常應物) 老子云有物混成先天地生劉海蟾云只 明眞性不修丹萬劫應知變化難王鞵師 云炁止則神聚神聚則丹成石函記云夫 丹道者非人間五金八石朱砂水銀之所 爲也是元形合虚曠然虚無是謂眞虚眞 **Interpretation** The *Huainanzi* states: Those who have attained true cultivation maintain a placid and wuwei (non-action) mind, wandering freely in harmony with the transformations of nature. Master Liaozhen (a Daoist adept) explains: The Dao is originally an undivided unity. If one can preserve this "One," the shen (spirit) will naturally dwell within. At this stage, the mind becomes as clear as a moonlit pond, utterly free from distracting thoughts, allowing a spontaneous return to original purity. When one reaches the state of "non-being without even the notion of non-being," perpetual stillness is attained (referring to the unimpeded clarity of the mind-nature). The *Supreme Unobstructed Scripture* records: When deluded thoughts arise, the true nature is obscured; when the mind becomes still, the true nature manifests. Like the formless void, it remains eternally clear and tranquil. Master Qiu Chuji (patriarch of the Quanzhen tradition) said: The Dao inherently has no form—just as pigments cannot depict its reality. Sages silently deliver beings, for the great Dao has always operated in this soundless manner. True stillness transcends even the concept of "stillness"—how could desires possibly arise? (This describes the formless, imageless quality of primordial qi.) Laozi teaches us: When rulers govern with wuwei (non-action), the people naturally transform; when they value tranquility, the people naturally become upright; when they avoid disturbing livelihoods, the people naturally prosper; when they are free from greed, the people naturally return to simplicity. Master Liaozhen adds: Forget distinctions between good and evil, disregard fame and loss—when desires cease to arise, this is genuine purity. (Like sunlight breaking through dispersed mist, or a mirror wiped clean of dust revealing its brightness.) Lady Wei Huacun (founder of the Shangqing tradition) observes: The great Dao is born from stillness. The Tang dynasty adept Shi Jianwu long sought the Dao without success, his daily reflections pricking him like thorns. Later, upon reading the *Sanqing Jing (Three Pure Ones Scripture)* which states: Practitioners must enter three grades of stillness—great stillness for 300 days, middling stillness for 200 days, minor stillness for 100 days—refining shen and qi to prolong life, he first attempted minor stillness. After sequestering himself for 100 days, he emerged radiant. At 100 days his spirit became refreshed; at 300 days his eyes shone like lacquer, his skin gleamed like jade, old ailments vanished, and body-mind felt weightless—thus proving the truth of immortal scriptures. Master Shi Tai (second patriarch of the Southern School) describes: The mind resembles cloudless skies, the nature remains dust-free. In moonlit stillness, suddenly hearing spring birds sing—this is true purity responding to all things (the unimpeded state of luminous harmony). Laozi speaks of "a thing confusedly formed, born before heaven and earth"; Master Liu Haichan (one of the Quanzhen Five Patriarchs) clarifies: Understanding one's nature without forging the Golden Elixir (Jindan) cannot bring liberation even across countless kalpas; Patriarch Wang Chongyang emphasizes: When primordial qi stabilizes, the shen coalesces; when shen coalesces, the Golden Elixir is achieved. The *Stone Casket Records* reveal: True alchemy does not involve mundane cinnabar or mercury, but rather the formless shen merging with emptiness to attain the state of undifferentiated nothingness—this is the genuine mystery of voidness. 虚之體還丹之基大藥之母大藥之母何 形容形容體貌縁何質質者混成中有物 有物來居象帝先帝先眞虚合自然眞虚 自然合色象色象因神而運轉運轉眞虚 虚不空不空之妙有神通丘眞人云丹轉 一冥冥海底生紅日祥雲煙靄遍三田種 出玄珠如黍粒丹轉二炎炎朱雀燒天地 霞光入鼎虎龍蟠一粒黄芽如犬齒丹轉 三三才混象結成丹形容妍醜隨人意天 質生身已造端丹轉四蓬壼靈户常關閉 靜中暗轉長生輪無限靈光照眞子丹轉 五靈眞日日修仙所重重道炁添光明還 爲増長神明主丹轉六晝夜河車馳聖軸 靈泉直上崑崙巓一輪月在瑶池浴丹轉 七無爲光裏藏靈質主持道炁有眞官千 神降福來神室丹轉八鍊得胎仙如滿月 同行同坐又同眠雖在塵中人不識丹轉 九聖功圓滿胎仙就已證虚無自在身此 後不須行火候眞常得性(一靈妙有/三界圓通) 李華陽云不明眞性只究命此是修行第 一病夫性者是心如一箇器皿器中盛得 底如一箇寳珠珠中光明底是性性發現 在胎爲身在世爲人在眼曰見在耳曰聞 在鼻嗅香在口談論手之運掉足之舉措 散滿六合歛之方寸識者明爲眞性迷者 唤作精魂石函記云父母元胎不可論浩 浩生生萬種魂種孕胎生卵濕化人獸禽 **Interpretation** This scripture primarily elucidates the essential techniques and progressive stages of Daoist Neidan (internal alchemy) cultivation. The core content describes the nine-stage refinement process of the "Ninefold Cyclically Transformed Elixir Method": First Transformation: Within the depths of the Dantian (lower abdominal energy center), a crimson sun-like energy begins to gestate. Auspicious cloud-like genuine Qi fills the three Dantians (upper, middle, and lower cultivation regions), forming a mystical pearl the size of millet grain—the embryonic form of the internal elixir. Second Transformation: The Vermilion Bird (heart fire) blazes within the body as rosy light enters the cauldron (Dantian). The Dragon and Tiger (Yin and Yang energies) intertwine, crystallizing into yellow sprouts resembling canine teeth—marking further maturation of the elixir. Third Transformation: The Three Powers (heaven, earth, and human) energies merge to form the elixir, which now becomes malleable to the cultivator's intention, laying the foundation for advanced practice. Fourth Transformation: Maintaining purity of body and mind, the practitioner circulates the longevity Qi in silent contemplation, with spiritual illumination bathing the true self. Fifth Transformation: Spiritual nature progressively refines as Dao Qi (cultivation energy) intensifies, establishing sovereignty over one's divine consciousness. Sixth Transformation: The genuine Qi circulates like the celestial river wheel (microcosmic orbit) ceaselessly day and night, ascending directly to Kunlun (crown of the head) like the moon bathing in the Jade Pool. Seventh Transformation: Within the state of Wuwei (non-action) lies concealed spiritual substance, with true officials (internal deities) presiding over the Dao Qi as numerous spirits bestow blessings. Eighth Transformation: The perfected elixir forms a full-moon-like immortal embryo (yang spirit), existing in the mundane world yet remaining imperceptible to ordinary people. Ninth Transformation: Sacred accomplishment reaches perfection as the immortal embryo fully matures, realizing the body of formless freedom—beyond the need for further firing process (cultivation techniques). Li Huayang points out common cultivation pitfalls: pursuing only life cultivation (physical refinement) while neglecting true nature (primordial essence). True nature manifests as jewel-like radiance throughout bodily functions—dispersing as the Qi of six directions (entire body) when scattered, concentrating in the square-inch heart when gathered. The Stone Casket Records state that the parents' primordial womb (innate Qi) contains countless life forms, encompassing creatures born from womb, egg, moisture, and other modes of existence. 蟲幾萬般人獸禽蟲各禀性性命相連魂 係命原夫人與動物皆禀炁於父受形於 母潜符天地之理炁足而生各正性命此 理甚明今人言修行人坐化臨行念差則 失身入别胎殻中誠可戒也虚靖天師云 道不遠在身中物即皆空性不空性若不 空和炁住炁歸元海壽無窮常應常靜常清靜矣 郝眞人云定體無念慧照無邊定慧混融 妙用無窮曹先生云混合爲一復忘一可 與元化同出没透金貫石不爲難坐脱立 亡猶倏忽如此清靜漸入眞道○(心性無染/入衆妙門) 漢天師云虚無大道清靜希夷不染曰清 不動曰靜不視曰希不聽曰夷此四者勤 而行之三年之外方免輪迴又云六根清 靜方寸澄徹乆而行之可以坐役鬼神呼 召風雨豈可忽哉薩守堅云寒潭秋夜月 碧澗水無痕既入眞道名爲得道(心同虛空/虛空非心) 赤松子云復性入虚無凝神入混沌古云 神仙只是凡人做是名得道薛道光云蓬 萊三島客元不在西邊雖名得道(顯法/不眞) 劉海蟾云實相無相微妙法門悟眞子云 項後有光猶是幻雲生足下未爲仙實無所得○(眞法/不顯) 視之不見○無色也聽之不聞○無聲也 摶之不得○無形也玉谿子云他心求覓 也徒然不在中間與内外視之不見聽無 **Interpretation** This passage elucidates the core of spiritual cultivation as maintaining a state of serene emptiness, synthesizing insights from multiple Daoist adepts: Both humans and animals are born through the union of Heaven and Earth's Qi, with nature (xing) and life (ming) intrinsically connected. During cultivation, improper thoughts may lead to incorrect rebirth—a danger practitioners must guard against. Celestial Master Xu Jing (Xu Jing Tianshi) taught: The Great Dao resides within our bodies. While all phenomena are fundamentally empty, our true nature is not. By preserving this original nature and returning Qi to the Dantian (the Ocean of Primordial Energy), one attains longevity. The key lies in constantly maintaining undisturbed purity. Adept Hao emphasized: When entering meditative absorption (ding) without distracting thoughts, wisdom illuminates all phenomena. The fusion of meditative stability and wisdom generates infinite marvelous functions. Master Cao instructed: Unify body and mind into oneness, then transcend even the concept of "one"—thereby synchronizing with natural transformations. Such realization enables extraordinary abilities like penetrating metal and stone, or the instantaneous liberation of the spirit (shen) from the body (known as "sitting in liberation" or "standing in death"). Celestial Master Zhang (Zhang Daoling) explained the fourfold practice: purity (qing) means remaining uncontaminated by external matters; stillness (jing) means stabilizing the mind; "rare" (xi) means not gazing outwardly; "subtle" (yi) means not listening externally. Only after three years of such cultivation can one transcend the cycle of rebirth. He further taught: When the six sense faculties (eyes, ears, nose, tongue, body, and mind) are purified, the mental realm becomes crystal clear. Prolonged practice then enables commanding spirits and controlling wind and rain. Sa Shoujian likened this purified state to "the autumn moon over a cold pond, a flawless emerald stream." While achieving this is called attaining the Dao, Master Chisongzi reminded practitioners: The true essence lies in returning to the original void and merging the spirit (shen) with primordial chaos. Xue Daoguang revealed: The immortals of Penglai actually dwell right beside us. Liu Haichan and Wuzhenzi clarified: The true form of Dao is formless. Supernatural signs like glowing napes or feet treading clouds are mere illusions, not the authentic immortal realm. Genuine Dao is invisible, inaudible, and intangible (without color, sound, or form). Master Yuxi stressed: External seeking is futile—Dao isn't located in any specific internal or external bodily position. The passage's essence is this: Dao cultivation emphasizes inner serenity and emptiness rather than pursuing supernatural powers. Only through persistent practice of "purity, stillness, rareness, and subtlety" can one achieve complete unity with Dao. 聲廓然瑩徹周沙界仙經云窈冥之内恍 惚元眞周紫陽云如魚飲水冷煖自知陶 弘景云但可自怡悦不堪持寄君爲化衆生名爲得道(萬化俱通/道本無名) 淮南子云至道無爲盈縮卷舒與時變化 所以太上隨機立教以顯其道然萬法千 門終致於一其名雖異同出乎心六韜太 公曰夫人皆有性趣舍不同能悟之者可得聖道○(思曰睿/睿作聖) 張子云眞識根源謂之知道朱子云自古 及今恁地衮將去只是箇一陰一陽是孰 使之然也乃道也邵子云否泰悟來知進 退乾坤見了識親疏自從悟得環中意閑 炁胸中一點無 賢愚見識章第四太上老君曰上士無爭○(性天/廣大)下士好爭○(慧力/無邊) 老子云天之道不爭而善勝仙經云守道 一日可奪天地一年之正炁薩守堅云孤 雲長自在野鶴任縱横上德不德(無/爲)下德執德(有/爲) 顔子云墮肢體黜聰明離形去智文子云 聰明廣智守以愚多聞博辨守以儉張九 成云貧即無聊富即驕回心獨爾樂簞瓢 箇中得趣無人會惆悵遺風乆寂寥西王 母云瞻星禮月苦己勞形色見聲求慕仙 療病史記扁鵲云疾其在骨髓雖司命無 之柰何也執著之者不名道德(逐妄/迷眞) 九子丹經云人之可保者命可惜者身可 **Interpretation** This scripture passage elucidates the realms of Dao cultivation and the distinctions between practitioners at different levels: Regarding the state of enlightenment: When cultivation reaches profound levels, the mind becomes as clear and transparent as still water ("the sound dissolves into luminous purity pervading all realms"). This experience is like fish drinking water—only the drinker knows if it's warm or cold ("as fish know when water's warm or cold"), and cannot be fully conveyed through words ("can bring personal joy but cannot be shared with others"). On the nature of the Dao: The supreme Dao follows Wuwei (non-action), expanding and contracting with the rhythms of time ("the ultimate Dao does nothing, yet contracts and expands in harmony with the seasons"). The Most High Lord Lao established teachings according to circumstances, yet all myriad methods ultimately return to the same source of mind and nature ("though paths be countless, all lead to the One"). Hierarchies of practitioners: Superior practitioners dwell beyond contention ("the highest adepts contend with none"), while inferior ones delight in disputes ("the lowest delight in strife"). Those with true De (Virtue) don't flaunt it ("highest Virtue appears as non-Virtue"), while those who consciously display it haven't reached the ultimate state ("lower Virtue clings to Virtue"). Methods of cultivation: One must relinquish attachment to the physical form and intellectual cleverness ("discard limbs, dismiss intellect—leave form behind and abandon wisdom"). Even the wise should maintain humility ("though broad in wisdom, guard it with simplicity"). Excessive attachment to external forms distances one from true Dao and De ("those who cling to forms cannot be named true followers of the Dao"). Warnings for practitioners: When illness reaches the marrow (symbolizing deep-rooted cultivation errors), not even the Director of Fate can provide remedy ("when disease penetrates the marrow, not the Scribe of Destiny can cure it"). Drawing upon teachings from multiple Daoist figures (Laozi, Huainanzi, Tao Hongjing, etc.), this scripture articulates the core philosophy of natural Wuwei and returning to original simplicity in cultivation. It identifies conscious striving and formalistic attachments as fundamental pitfalls on the path. 存者炁可貴者精夫按摩導引服炁餐霞 閉門行炁御女採陰存思舉意絶穀休妻 諸旁門等法蘇之瞻云苟非吾之所有雖 一毫而莫取 應現無方章第五太上老君曰衆生所以不得眞道者爲有妄心(貪其所愛不知休/息本無太上二字) 了心經云心爲道宗心爲禍本前眞云夫 人身賤羅綺口飫珍饌目惑邪色耳亂鄭 聲所慕者榮華富貴日就沉溺焉知天地 間有玄妙乎尹壽子云迷雲鎖慧月業風 吹定海既有妄心即驚其神(眼觀心動/耳聽神移) 漢天師云心生法亂炁散神離曹先生云 此物何曾有定位隨時變化因心意在體 感熱即爲汗在鼻感風即爲涕在腎感情 即爲精在眼感悲即爲淚縱横流轉炁血 中到頭不出於神炁虚靖天師云神若出 便收來神返身中炁自迥如此朝朝與暮 暮自然赤子産眞胎既驚其神即著萬物○(道生/之) 鍾會曰神炁散而爲萬物老子云萬物負 陰而抱陽白玉蟾云此道常在萬物内何 物不在此道中悟眞子云草木陰陽亦兩 齊若還缺一不芳菲初開緑葉陽先唱次 發紅花陰後隨常道只斯爲日用眞源返 覆有誰知報言學道諸君子不識陰陽莫 强嗤既著萬物○(德畜/之) 尹眞人云善吾道者即一物中知天盡神 致命邵子云一物其來有一身一身還有 **Interpretation** "Commentary on the Supreme Elder Lord's Scripture of Constant Clarity and Stillness (Part 3)" - Modern Interpretation: In cultivation practice, two elements are paramount: first is "Qi" (the primordial energy), and second is "Jing" (the essence of life). However, one must beware of deviant practices such as massage and daoyin exercises, ingesting cosmic energies, closed-door Qi cultivation, sexual alchemy techniques, visualization methods, extreme fasting, or abandoning familial duties. As Su Dongpo cautioned: "What isn't rightfully ours cannot be forcibly obtained—not even the slightest bit." Chapter Five reveals the omnipresent manifestation of the Dao. The Supreme Elder Lord declares: "The reason people fail to attain the Dao lies in their deluded thoughts." The Scripture of Mind Enlightenment states: "The mind serves both as the foundation of cultivation and the source of calamity." Ancient adepts observed how people covet luxurious silks, indulge in rare delicacies, become visually intoxicated by beauty, auditorily enslaved by decadent music, and daily chase after wealth and status—gradually sinking into depravity while remaining oblivious to the profound mysteries between Heaven and Earth. Master Yin Xi illustrated this with a metaphor: "Like dark clouds obscuring the bright moon, or karmic winds disturbing still waters." The moment deluded thoughts arise, they disturb the primordial Shen (Celestial Master Zhang Daoling warned: "A single mental fluctuation disrupts cosmic order, scattering original Qi"). Master Cao explained: "Human essence has no fixed position—it transforms according to mental activity: becoming sweat when heated at the skin, nasal mucus when wind enters the nostrils, semen when passion stirs the kidneys, or tears when grief fills the eyes. This essence circulates through blood and Qi, all ultimately originating from spiritual energy." Celestial Master Xu Jing (30th generation Zhang Jixian) taught: "When spiritual energy scatters outward, promptly recall it; when Shen returns within, Qi naturally circulates." Persistent morning and evening practice enables one to cultivate true Dao like an embryo forming. When consciousness scatters outward, it becomes attached to phenomena (Zhong Hui noted: "Dissipated spiritual energy materializes as the myriad things"). Laozi revealed that all things contain Yin-Yang, a truth expanded by Bai Yuchan (Southern Song Neidan master): "The Great Dao resides within all phenomena." Master Wuzhen illustrated with flora: "Plants manifest Yin-Yang interdependently—first yang-green leaves, then yin-red flowers." The mundane reveals profound principles, yet most remain oblivious. A word to cultivators: "Never criticize what you don't understand about Yin-Yang." Attachment depletes De (Master Yin taught: "Those truly comprehending Dao perceive cosmic mysteries in single objects"). Shao Yong (Northern Song philosopher) further elucidated: "Every phenomenon contains complete original nature..." 一乾坤須知萬物備於我肯把三才别立 根即生貪求○(日日新/又日新) 許旌陽云吾丹既成變化自在所不足者 上帝之詔未至於是積功以期眞命焉丘 眞人云丹轉足愛養三年防殆辱濟人利 物積陰功躡景淩空膺帝籙既生貪求只是煩惱○(十二時中/守滿持盈) 黄庭經云仙人道士非有神積精累炁乃 成眞莊子云不離於精則謂之神雲房云 下手工夫易堅心守道難焉自然云金液 還丹因此識只在人身休外覓自有黄婆 匹配伊金鼎鍊成丹赫赤自家修自家惜 陽日起頭陰在脊只此便是水中金餘外 萬般休用覓金丹只此百日功功成永作 蓬萊翁煩惱妄想(念中境像夢/裏精神) 許旌陽云靜定棲神無生雜想雲房云定 中見境像繁華有諸快樂皆不得認乃妄 想也李仙君云存神養炁精清靜心光明 妄想不虚起求眞道乃成憂苦身心○(行住坐卧/如護嬰兒) 王子喬云心無爲而身自安曹國舅云勸 君惜取身心邵子云身在天地後心在天 地先天地自我出其餘何足言便遭濁辱流浪生死(貴賤高低/死生平等) 裴清虚云濁辱者貪癡也老子云知足不 辱富貴而驕自遺其咎王盤山云一念無 生即無死也李華陽云生死特一炁聚散 而已郭璞云死生聚散變化無方玉谿子 **Interpretation** All things between heaven and earth are inherently contained within oneself—why then should one pursue the separation of the Three Powers (heaven, earth, and humanity, referring to the three fundamental cosmic elements)? Once craving arises, one becomes entangled in endless afflictions. (Cultivation should be a continuous refinement, as stated in the *Great Learning*: "Renew yourself day by day.") Xu Xun (a renowned Daoist of the Eastern Jin dynasty) once said: Once the internal elixir (Neidan) is perfected, one attains the ability to transform freely. However, if one has not yet received the celestial decree (indicating ascension to immortality), one must continue accumulating merit and virtue while awaiting the true mandate of heaven. Qiu Chuji (patriarch of the Quanzhen tradition) also taught: After the Golden Elixir (Jindan) is formed, it must be nurtured for three more years to prevent the collapse of one's efforts. At the same time, one must aid the world and accumulate hidden virtue (Yinde) to ascend to the celestial realm and attain immortality. The *Yellow Court Scripture* (*Huangting Jing*) states: Immortals and Daoist masters are not born with divine powers—they all achieve the true Dao through the long-term accumulation of essence (Jing) and vital energy (Qi). Zhuangzi taught that preserving essence without dissipation leads to spiritual communion. Zhongli Quan (one of the Eight Immortals) believed: Beginning cultivation is easy, but steadfastly upholding the Dao is the hardest. Practitioners must understand that the great medicine of the Golden Elixir lies within their own bodies—there is no need to seek it externally. Just as the "Yellow Matron" (symbolizing true intention) harmonizes Yin and Yang, refining the crimson Golden Elixir in the Dantian (energy center) depends entirely on one's own diligent cultivation. The rising of Yang energy from the crown of the head and the circulation of Yin energy along the spine represent the "metal within water" (an internal alchemy term referring to the true Yang within the kidneys)—beyond this, nothing else need be sought. By persisting in the foundational practice of "laying the groundwork for a hundred days" (the initial stage of internal alchemy), success ensures one becomes an immortal of Penglai forever. Regarding distracting thoughts and delusions (including all kinds of mental illusions), Xu Xun advised calming the mind and nurturing the spirit (Shen) to prevent the arising of idle thoughts. Zhongli Quan cautioned: The splendid visions seen in meditation are all illusory. Li Bai (revered in Daoism as an immortal) taught that maintaining a clear and tranquil mind naturally prevents the emergence of false thoughts. Prince Qiao (son of King Ling of Zhou, said to have attained immortality) instructed: When the spirit is pure, the body naturally flourishes. Cao Guojiu (another of the Eight Immortals) urged people to cherish both body and mind. Shao Yong (a Northern Song Confucian philosopher) said: Though the human body emerges after heaven and earth, the nature of the mind precedes them—heaven and earth themselves manifest from one's innate nature. Laozi's *Daode Jing* states: "Knowing contentment avoids disgrace; wealth and pride invite calamity." Wang Chongyang (founder of Quanzhen) pointed out: "Without a single arising thought, there is neither birth nor death." Li Quan (a Tang dynasty Daoist) viewed life and death as merely the gathering and dispersion of primordial Qi (Yuanqi). Guo Pu (a feng shui master of the Eastern Jin) remarked that the coming and going of life and death are inherently transient and ever-changing. 云夫人心上有情性上有塵塵情般弄生 死不停前眞云不生不滅本來眞無價夜 光人不識凡夫虚度幾千生雜在鑛中不 能出常沉苦海永失眞道(精竭炁亡/炁亡神滅) 黄庭經云一身精神不可失昔許旌陽與 衆徒弟至一市(今名炭/婦市也)日晚化炭爲衆美 女試之惟時周等十人無染盡皆昇天餘 衆皆動心迷戀沉於慾海天明視之乃炭 也各知失道慚愧而散陰君曰莫辭得失 一志而修還丹可冀矣安期生云千日養 不足一旦害有餘眞常之道悟者自得○(若向此玄/玄裏得) 許旌陽云夫眞常之道者忠孝爲百行之 源方便爲萬善之本水丘子云不變不妄 謂之眞常玄帝本傳云忠全孝盡保舉昇 仙淨明經云但願我赤子孝順長在心居 家奉父母在朝忠於君不爲貪淫行泄散 精與神福來如流泉派派自然明梓潼眞 君云日用常行皆是道不退轉皆是道白 玉蟾云平常心是道不用生分别廣成子 云至道之精窈窈冥冥至道之極昏昏默 默無視無聽抱神以靜形將自正必靜必 清無勞爾形無摇爾精乃可長生愼内閉 外多知爲敗我處其一以處其和故千二 百歲而形未嘗衰得吾道者上爲皇失吾 道下爲土將去汝入無窮門遊無極野與 日月參光與天地爲常人其盡死而我獨 **Interpretation** This scripture primarily expounds the Daoist principle of maintaining a tranquil and pure heart in cultivation, avoiding the delusions of desire. Here is a modern interpretation in sections: The human heart is easily clouded by emotions and desires, like dust obscuring one's true nature, trapping individuals in the cycle of life and death without liberation. The true Dao is neither born nor perishes, yet ordinary people often fail to recognize this truth, wasting their lives in vain. Like gold hidden within unrefined ore that never shines forth, they remain forever submerged in the sea of suffering. The *Huangting Jing* (Scripture of the Yellow Court) emphasizes the importance of Jing (essence), Qi (vital energy), and Shen (spirit). The immortal Xu Xun (also known as Xu Jingyang) once led his disciples to a charcoal market (later called "Charcoal Women Market"). At night, he transformed charcoal into beautiful women to test them. Only ten disciples, including Zhou Guang, remained unmoved and ascended to immortality, while others, overcome by desire, awoke at dawn to find only lumps of charcoal, dispersing in shame. This illustrates that cultivation requires steadfast resolve—only then can the path of Neidan (internal alchemy) and Daoist practice bear fruit. The immortal An Qisheng warned that a thousand days of cultivation may be ruined by a single moment of indulgence. The truth of the eternal Dao must be realized through personal awakening. Xu Xun taught that loyalty and filial piety are foundational, while Shuiqiuzi asserted that constancy and freedom from delusion constitute true eternity. The *Xuandi Benzhuan* (Original Biography of the Mysterious Emperor) states that perfect loyalty and filial piety can lead to immortality, and the *Jingming Jing* (Scripture of Pure Brightness) emphasizes filial devotion at home and loyalty to rulers in public service. By not exhausting one's spirit through indulgence, blessings naturally follow. The True Lord Zitong (Wenchang Emperor) taught that daily conduct aligned with the Dao is itself cultivation. Bai Yuchan remarked that the ordinary mind is the Dao—no deliberate distinctions are needed. When Guangchengzi instructed the Yellow Emperor, the essence was this: The supreme Dao is subtle and profound. One must close the eyes and ears, maintain silent stillness, and keep both spirit and form tranquil. Without exhausting the body or dissipating Jing (essence), longevity can be attained. The key lies in inner vigilance, minimizing external seeking, and preserving harmony—thus one may remain unaged even after twelve hundred years. Those who attain the Dao become sage-kings; those who lose it remain ordinary earth. Ultimately, they merge with the sun, moon, heaven, and earth, transcending life and death. This passage synthesizes teachings from multiple Daoist patriarchs, centering on the core principles of "establishing loyalty and filial piety as the foundation while cultivating purity and stillness." It emphasizes upholding the correct path in daily life, attaining the Dao and longevity through tempering desires and nurturing the spirit. 存矣會麽丹陽子云一點靈光晃太虚丹 青妙手莫能模休將明月閑相比有缺因 縁怎類吾得悟道者○(此玄玄外/更無玄) 莊子云道在太極之先而不爲高在太極 之下而不爲深先天地生而不爲乆長於 上古而不爲老狶韋氏得之以挈天地伏 羲氏得之以襲炁母維斗得之終古不忒 日月得之終古不息堪坯得之以襲崑崙 馮夷得之以處玄宫禺强得之以立乎北 極王母得之坐乎少廣漢天師得之三代 飛昇七代尸解許旌陽得之拔宅淩空魏 元君得之位登紫虚葛仙翁得之昇仙其 妻尸解女亦尸解劉洞天師得之昇仙其 妻尸解女亦尸解此略舉其一二至於列 仙得悟大道者莫知其終常清靜矣○(天地合其德/日月合其明) 尹眞人云但使心長御炁炁與神合中既 有主形乃長存若日月之週迴同天河之 輪轉壽命無窮無極也乃證虚無道得聖 智圓通隱顯莫測出有入無逍遥雲際昇 入金門形神同妙與道合眞中黄經云十 方彩女執旌麾百靈列駕玉童隨前有龍 幡後有旗羽服飄飄上太微太上老君說常清靜經終○(謹終如始/則無敗事) 說經既畢末後一句玄妙怎生道麽吕洞 賔云道妙玄微天機深遠下手速修猶太 遲蓬萊路三千行滿獨歩雲歸白玉蟾云 **Interpretation** This scripture primarily expounds on the state of attaining Dao and achieving immortality, as well as the accomplishments of realized adepts throughout history. Master Danyang (a Daoist perfected being) speaks of a single spark of spiritual light that can illuminate the entire cosmos—a mystical realm so profound that even the most skillful hands cannot depict it. Do not compare it to the bright moon, for the moon still waxes and wanes, while the state of an enlightened being is perfectly complete and flawless. Zhuangzi states that the Dao existed before the Taiji (Supreme Ultimate) yet does not appear lofty; it exists below the Taiji yet does not seem lowly. It predates heaven and earth yet does not appear ancient; it endures longer than the most distant antiquity yet does not seem aged. Throughout history, those who attained the Dao have realized this very state: - The ancient emperor Xiwei used it to govern heaven and earth - Fuxi employed it to harmonize primordial Qi (vital energy) - The Northern Dipper Star Lord thereby rotates eternally without error - The sun and moon thus move perpetually without ceasing - The mountain deity Kanpi used it to guard Mount Kunlun - The river god Fengyi thereby dwells in the Mystic Palace - The North Sea deity Yuqiang employs it to protect the North Pole - The Queen Mother of the West thus resides in the Shaoguang celestial realm - Celestial Master Zhang Daoling and three generations of his lineage ascended to immortality - Xu Xun (Xu Jingyang) achieved the miraculous feat of his entire household ascending together - Wei Huacun (Lady Wei of the Primordial) attained the rank of the Purple Void paradise - After Ge Xuan (Immortal Lord Ge) achieved immortality, his wife and daughter also attained liberation through the "corpse liberation" method - The entire household of Celestial Master Liu Dongtian also realized the Dao Perfected Being Yin Xi states: If one can sustain the heart's mastery over Qi for an extended period, unifying Qi with Shen (spirit), and establish inner sovereignty, then the physical form can endure eternally. Like the sun and moon traversing the heavens or the Milky Way revolving endlessly, one becomes imperishable. By reaching the state of emptiness, one attains sacred wisdom—appearing or disappearing at will, wandering freely among clouds, ascending to the golden gates of paradise, where form and spirit both become wondrous and unite completely with the Dao. The *Central Yellow Scripture* describes the scene of an immortal's ascent: Celestial maidens from the ten directions bearing banners lead the way, while a hundred deities drive chariots followed by jade attendants. Before them fly dragon banners and behind them phoenix streamers, their feathered robes fluttering as they rise directly to the Great Tenuity celestial palace. Finally, Lü Dongbin (one of the Eight Immortals) reveals: The profundity of the Dao's methods and the depth of celestial secrets demand urgent cultivation. Though the path to Penglai's immortal isle seems distant, when merit and virtue reach perfection, one may stride alone upon clouds to return to the celestial realm. Bai Yuchan (Southern Song dynasty master) also emphasizes the necessity of diligent practice. Through the achievements of realized adepts across generations, this scripture demonstrates how the cultivation state of "constant purity and stillness" enables one to merge with the Dao's truth and attain the wondrous functions of longevity and perpetual vision. 爲君說此末後句末後一句親分付普爲 天下學仙者曉然指岀蓬萊路道本虚無 無中運有故云妙有亦曰眞空混茫莫測 奚以經爲然非經則不能明道也故元始 開圖敷落五篇眞文誕敷發揚秘密允爲 梯筏溥接衆生惟常清靜一經實爲要妙 還丹大道至理昭然夫所謂清靜者一塵 不染故謂之清萬縁俱息故謂之靜人能 常清靜自然與道玄同直超彼岸噫世人 著種種相苦惱無邊雖欲超脱躭玩此經 徒能誦言而終莫能悟明其義也一生狐 惑了無是處大叙嘗獲紫清白眞人分章 證誤司馬子微解註之本言言造微句句 明理實乃修眞之指歸切懼斯文之漫滅 輒繡梓以廣其傳若遇有眼睛漢便能徹 視玄機打翻關棙何異披雲睹皦日覿面 見老聃既到此際則又清濁兩忘動靜惟 一行住坐卧皆清靜也白雲流水青山明 月掀髯而長嘯者無不清靜也活潑潑地 如盤走珠豈徒滯於枯木死灰耶由是爲 清靜之說句曲山人王大叙謹識 道德經云谷神不死是謂玄牝玄牝之門 是謂天地根玄牝一陰陽也陰陽一天地 也易乾爲天玄坤爲地牝類此天地之玄 牝人一身一乾坤命腎左右分陰陽此人 之玄牝命腎之間其門歟其天地之根歟 清靜經原動靜即是理也白玉蟾釋經爲 作圖像于前顯明是義蓋會此經於方寸 **Interpretation** This scripture primarily elucidates how the crux of spiritual cultivation lies in attaining the state of "clarity and stillness" (qingjing), along with understanding the profound concept of the "Mysterious Feminine" (xuanpin). The Supreme Venerable Lord (one of Daoism's highest deities) reveals to practitioners: The Dao itself is formless emptiness, yet within this emptiness gives birth to all phenomena (termed "marvelous existence" or "true emptiness"). Although the Dao transcends verbal description, without scriptural guidance, people would struggle to comprehend its true essence. Among all classics, the *Constant Clarity and Stillness Scripture* holds particular importance as it clearly unveils the truth of cultivating the Great Dao of the Golden Elixir (jindan). "Clarity and stillness" are defined thus: freedom from worldly distractions constitutes "clarity" (qing), while severing all mundane attachments constitutes "stillness" (jing). Those who maintain this state achieve unity with the Dao, directly reaching the far shore of spiritual practice. Regrettably, ordinary people remain attached to superficial appearances, making genuine understanding difficult even when reciting scriptures. The commentator Wang Da records receiving a precious annotated version from the immortal Purple-Clarity White Perfected Being (Ziqing Bai Zhenren) and Sima Ziwei. Fearing these profound insights might be lost, he had them carved for dissemination. Readers with spiritual affinity will perceive the hidden mysteries upon reading, like clouds parting to reveal the sun—directly beholding Laozi (the Daoist patriarch). At this stage, one transcends distinctions between purity and turbidity, movement and stillness, maintaining clarity and stillness in all activities as naturally as white clouds flowing or bright moon over mountains. Later passages cite the *Daode Jing* to explain "xuanpin": this refers to the gateway where Yin and Yang unite, the root of heaven and earth. Within the human body, the kidney region represents our "mysterious feminine"—the foundation of life. The Southern Song dynasty master Bai Yuchan created explanatory diagrams for this scripture precisely to help practitioners intuitively grasp these profound principles. (Note: The "Great Dao of the Golden Elixir" refers to Daoist internal alchemy's highest attainment, while "xuanpin" is a core Neidan concept concerning the origin of life.) 非徒口耳之學也嘗謂儒者性命之說釋 氏胎息之說老氏玄牝之說名雖殊而理 實一第慨夫世之人假儒者之名心圖進 取託佛老之言而愚人心福田利益豈立 教之初意哉觀白玉蟾傳此經若圖當顔 厚汗下非獨師老氏者王大叙史大聞得 是經繡之梓其志可尚遂爲之書皇慶初 元上已後 **Interpretation** This passage critiques those who exploit the names of Confucianism, Buddhism, and Daoism for personal gain. The author states: Confucians speak of the study of nature and life (xingming), Buddhists teach embryonic breathing (taixi), and Daoists discuss the Mysterious Feminine (xuanpin) — though the terms differ, their underlying principles are fundamentally interconnected. Yet lamentably, some people today exploit Confucianism to chase fame and wealth while using Buddhist and Daoist rhetoric to deceive the masses for private benefit. How could this align with the original intentions of these traditions' founders? The author cites an example: When witnessing Bai Yuchan (a renowned Southern Song Daoist master) transmit the *Scripture of Clarity and Stillness* (*Qingjing Jing*), those who sought only personal profit should feel profound shame. Not only Daoist practitioners but even Confucian scholars like Wang Daxu and Shi Dawen, upon receiving this scripture, reverently carved woodblocks for its printing — such genuine reverence deserves admiration. The colophon notes this was written by Jiang Huazi of Jintan (modern Jiangsu), styled Siqing Weng, shortly after the Shangsi Festival (3rd day of the 3rd lunar month) in 1312 during the Yuan Dynasty's Huangqing era. Through contrast, the text condemns religious exploitation while praising authentic engagement with sacred texts. 金壇四清翁蔣華子敬書 --- 原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。 Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0. HTML version: https://daozang.app/en/text/KR5c0153/