《太上老君說常清靜經註(四)》

This passage is the fourth commentary preface to the Supreme Lao Jun's Scripture on Constant Purity and Stillness, primarily elucidating the fundamental meaning of "purity and stillness" and the methods of cultivation:

All things maintain their inherently clear and motionless nature at their source, before manifestation. Just as water remains naturally clear before it flows forth, and all things remain tranquil before the wind stirs. Yet when water is agitated, it becomes turbid; when wind blows, stillness is disturbed—this is the natural order. When the Dao gives birth to all things, their original nature is pure and serene. Only when influenced by external conditions does this nature become entangled with emotions and desires, losing its innate authenticity and sinking into the suffering of the cycle of life and death.

Lao Jun (the highest deity in Daoism), moved by great compassion, employs various methods to guide those who have lost their way back to their true nature. Although the Dao cannot be fully conveyed through words, this scripture repeatedly clarifies: purity is the source of turbidity, and stillness is the foundation of movement. If one can maintain purity and stillness, they may unite with heaven and earth. The specific method of cultivation is this: eliminate desires to calm the heart, clarify the mind to purify the spirit (Shen); then observe the heart, the body, and external things, recognizing that their essence is ultimately emptiness, thereby attaining true stillness. This true stillness can respond to all things and gradually leads one into the true Dao. Though we speak of "attaining the Dao," in truth, there is nothing to attain—such language is used only to teach sentient beings.

This scripture was transmitted by the Queen Mother of the West (the highest female immortal in Daoism) to Ge Xuan (a renowned Daoist of the Three Kingdoms period) and others, and through the advocacy of the Great Mystery Perfected Being (a high-ranking Daoist immortal), it has been passed down through generations. Sadly, the ignorant may never comprehend it in their lifetime. Now, Marquis Hou of Mount Li (the commentator), to aid practitioners in understanding, explains the scripture’s essence in clear and accessible language: eliminate desires to eradicate the "three poisons" of greed, anger, and delusion; observe the mind to recognize the emptiness of all things; abandon attachments and false thoughts; refrain from craving and affliction; and follow the teachings of the sages.

This scripture elucidates the essential characteristics of the "Great Dao" (Da Dao) and its process of nurturing all things. Here is the vernacular interpretation:

Regarding the description of the "Great Dao":

1. The Great Dao has no fixed form (formless); it is vast and boundless, subtle and unfathomable. Like the solitary moon in the void, it appears to exist yet remains elusive.

2. The Great Dao is without emotional bias (emotionless); it spontaneously gives birth to all things through non-action (Wuwei), permeating both the celestial realms (up to the Golden Portal) and the netherworld (down to the Ninefold Darkness).

3. The Great Dao cannot be defined by language (nameless); it is the ultimate truth of primordial unity.

Regarding the functions of the Great Dao:

• All things in heaven and earth are nurtured and sustained by the Great Dao, as expressed in the phrase "One Qi (vital energy) gives birth to heaven and earth." This "Qi" (primordial energy) generates the sun, moon, and stars (Three Lights), the cycles of the seasons (Four Times), and ensures the harmonious coexistence of all beings.
• The movement of the sun and moon also manifests the Great Dao, ceaselessly illuminating the four directions in a cycle of "pure spiritual radiance" (Ling Xing Jie).

Key points for cultivation:

1. True understanding transcends written words and requires oral transmission from a master (the celestial jade-key teachings must be passed down through direct instruction).

2. Practitioners should neither cling to "emptiness" nor to "form," maintaining instead a state of "embracing the numinous brilliance" (holding the primordial spiritual light).

3. By continuously reciting this scripture, one can directly perceive the profound mystery of the Great Dao (witnessing its profundity), without needing to wait until all attachments are relinquished.

Commentator's note:

This commentary was prefaced by the elder Mao Hui of Pingshui, with detailed annotations by the Daoist master Hou Shanyuan (styled Tai Xuanzi) of Mount Guye (a sacred Daoist mountain). Through poetic verses such as "In the vast void, no companion exists; the solitary moon shines upon Penglai," the transcendent nature of the Great Dao is vividly illustrated.

This passage elucidates the essential characteristics of the Dao (the Way) and its process of generating all things:

The Dao (cosmic origin) existed before the formation of heaven and earth, originally nameless. The scripture poetically describes: the Dao transforms into emptiness. Though we reluctantly give it names, it possesses neither concrete form nor material substance. It permeates the Three Realms (Sanqing heavens), illuminates the four seas, can open the eye of pure wisdom, and moves with the swiftness of a shooting star.

Though vast and formless, perfectly pure and unchanging, the Dao nourishes all things. It encompasses heaven and earth, rotates the sun and moon, governs mountains and rivers, and gives birth to plants, grains, flowers, and fruits. All things originate from the Dao's energy (Dao Qi), growing and transforming naturally. The poem depicts: the Dao generates myriad beings, filling mountain streams and valleys with vitality—these are the true blessed lands of immortality.

Laozi (Taishang) said: I know not what to call it, for it transcends all concepts, neither born nor perishing, appearing and disappearing unpredictably. Only for teaching living beings do we reluctantly name it "Dao." The verse states: the great Dao defies description, only a purified mind can comprehend it, like the moon over the sea illuminating the Jade Capital (the highest Daoist heavenly realm).

The Dao contains two attributes—clarity and turbidity: its clear aspect manifests as empty stillness and harmonious unity; its turbid aspect embraces all things, permeating every detail of existence down to the finest hair. The poem concludes: clarity and turbidity determine the rise and fall of all things, yin-yang operates through past and present, eternal as the vault of heaven.

This scripture elucidates core Daoist cultivation concepts concerning movement and stillness, purity and turbidity, and Yin-Yang dynamics:

On the relationship between movement and stillness:

The Dao (the Way) is fundamentally quiescent and unattached (stillness), yet manifests wondrous functions through resonance (movement). Practitioners must comprehend this dynamic interplay to attain true realization. The text employs vivid imagery: "The celestial soul gathers in the Kan position, the earthly魄 enters the Li realm" (symbolizing Yin-Yang communion), "dragons churn waves in the ocean depths" (representing Qi movement in the Dantian), and "tigers battle across mountain peaks" (depicting the descent of heart-fire) – all illustrating the transformative effects of harmonizing movement and stillness.

On celestial and terrestrial attributes:

Heaven embodies pure Yang Qi, filling the void with profound mystery; Earth nurtures all beings, embracing worldly impurities. Cultivators should emulate these qualities – maintaining heavenly clarity of mind while embodying earthly inclusiveness. Phrases like "the jade infant ascends the treasure hall" (indicating Shen elevation) and "gazing distantly at the Miluo River" (symbolizing purification) describe advanced cultivation states.

On cosmic dynamics:

Heaven governs movement (manifested in celestial motions), while Earth embodies stillness (supporting creation without contention). Practice should mirror this natural order – rotating like the "Northern Dipper's celestial pivot" and seizing opportunities as "Yang energy is gathered into the cauldron."

On gendered Yin-Yang principles:

The "male-female" dichotomy here denotes cultivation attributes rather than biological sex. The external body should emulate masculine clarity (Yang), while internal consciousness maintains feminine receptivity (Yin). This reflects the Daode Jing's teaching that "all things carry Yin while embracing Yang." Common practitioner errors like "physical stillness with mental agitation" require remedies such as "turning awareness back to the golden cauldron" (inner observation) and "returning light to the precious vessel" (spirit condensation) to achieve mind-body unity.

The text clarifies that "male movement with female stillness" doesn't imply sexual practices, but rather describes cultivation dynamics: Yang energy's active circulation (as in microcosmic orbit) harmonized with Yin essence's nourishing stillness. This balanced interplay of Yin-Yang constitutes the foundation of longevity and transcendence.

This scripture elucidates the Daoist cultivation principles of harmonizing Yin-Yang and attaining clarity through stillness, employing several core metaphors:

1. The cultivation method of Yin-Yang inversion

Like dispersing clouds to reveal the sun or polishing a mirror to restore its brightness, practice involves returning the Yin energy (symbolized by the empty center of the Li trigram) to Yang energy (represented by the solid center of the Kan trigram). While males, being Yang, should emphasize "movement," females, as Yin, should focus on "stillness" — here referring to maintaining a mind-state of luminous emptiness, free from lustful thoughts, hatred, greed, or anger. Through this "inversion method" of exchanging Yin-Yang energies, one ultimately refines a body of pure Yang. The text describes this process in alchemical terms: refining mercury (Yin) and lead (Yang) in the crucible, uniting the White Tiger (metal essence) with the Azure Dragon (wood-fire) to produce the "embryonic immortal" (Neidan, internal elixir).

2. The fundamental law of all phenomena

"Flowing from root to branch" describes the Dao's (root) generative process of manifesting all things (branches). Just as a tree requires strong roots to flourish, humans who preserve their innate primordial Qi (foundational energy) attain spiritual illumination. Poetic imagery like "the tiger drinks the golden crow's (solar essence) marrow, the dragon swallows the jade rabbit's (lunar essence) cream" symbolizes gathering heaven-earth essences.

3. The relationship between purity/turbidity and stillness/movement

Clear water reflects images perfectly, illustrating how practitioners should maintain minds like limpid deep pools. The text depicts the meditative experience when Yin-Yang energies unite at the "Kan-Li" (water-fire) palace within the body, producing visions of the "mysterious pearl" (Neidan) radiating light. "Stillness" represents the Dao's natural state of empty tranquility — only through utmost stillness can spiritual awareness operate unimpeded. The final quatrain portrays the alchemical process: harmonizing the Four Symbols (Azure Dragon, White Tiger, etc.) and Five Phases in meditative stillness to forge the crimson Golden Elixir.

In summary, this passage teaches:

• Refining the internal elixir through Yin-Yang energy regulation
• Maintaining mental clarity as the foundation of practice
• Emulating nature's creative principles

Just as the sky's clarity allows sun and moon to shine brightly, only when human minds attain purity can essence, energy, and spirit (Jing-Qi-Shen) coalesce. The concluding insight: perpetual clarity aligns one with heavenly Dao.

This scripture primarily discusses attaining unity with the Dao through serene cultivation. We can understand it through several aspects:

First, it describes the stages of cultivation. When one transcends the bondage of sensual desires, they rise above worldly attachments. The innate radiance (referring to one's inherent spirituality) becomes like a bright moon, while the heart-mind (one's original nature) expands like the vast sky. By refining the Primordial Qi (the most fundamental life energy in Daoism), practitioners can transform their physical form and open the Governing and Conception vessels (with dual meanings). The spirit can then roam the cosmos, illuminating the trichiliocosm (a Buddhist term referring to the entire universe), ultimately merging with heaven and earth.

Next, it explains the meaning of "all things in heaven and earth return." Maintaining inner purity allows one to comprehend profound truths and enter the state of Wuwei (the highest cultivation state in Daoism), simultaneously encompassing the cosmos while perceiving the finest dust particles. Thus, the Dao is fundamentally one with all existence.

The text then analyzes the nature of the human spirit (the original spirit). The human spirit is originally the concentrated essence of heaven and earth—pure by nature but susceptible to external disturbances that generate desires, much like dust obscuring a mirror. The scripture uses metaphors: wealth and status are like clouds veiling one's vision, while glory resembles blinding dust, preventing recognition of one's true nature. Only through serene clarity can one reveal their primordial essence and achieve immortality.

Regarding the heart-mind's characteristics: it serves as the dwelling of spiritual awareness, manifesting internally as original nature and externally as divine consciousness. Though inherently pure, this consciousness becomes agitated by external stimuli, producing desires. The text advises returning to simple authenticity, realizing subtle truths, and harmonizing the True Unity Qi (primordial energy) with all things.

Finally, it presents cultivation methods:

1. Eliminating desires: relinquish greed, familial attachments, lust, and distractions to naturally attain mental tranquility

2. Purifying the spirit: like still water returning to its source, the heart-mind will naturally become lucid

3. Verifying results: upon reaching this state, the six sensory desires (eyes, ears, nose, tongue, body, and mind) cease to arise

Through secluded practice, cultivators can nurture their original spirit, refine essence and energy, ultimately forming the Mysterious Pearl (the internal elixir) and ascending to the Shangqing Heaven (one of the Three Pure Realms in Daoism). When the mind becomes clear as the moon and one's innate radiance fully manifests, they attain divine communion, transcendence, and boundless freedom across the three realms.

This scripture primarily discusses methods for overcoming obstacles such as the Six Desires and Three Poisons in spiritual cultivation to attain a state of purity and tranquility.

The Six Desires refer to sensory cravings through the eyes, ears, nose, tongue, body, and mind. Practitioners must train themselves thus: the eyes should not gaze upon alluring colors, the ears should not listen to decadent music, the nose should not crave fragrant scents, the tongue should not pursue exquisite flavors, the body should not cling to physical forms, and the mind should maintain pristine awareness without delusion. When this is achieved, the Six Desires return to their original nature and naturally dissolve. It is like a wooden figurine touring celestial wonders, or an accomplished female adept (referred to as "stone maiden") playing freely upon immortal terraces—utterly unconstrained.

The Three Poisons represent negative karma created through physical actions, mental intentions, and verbal speech. The method to eliminate them involves nurturing Jing (essence), Qi (vital energy), and Shen (spirit) while eradicating greed, anger, and envy. This process is akin to transforming the Six Desires into gold ore, converting the Three Calamities into precious pearls, ensuring the Seven Emotions no longer stain one's being, and permanently eradicating the Ten Evils.

Many practitioners fail in their cultivation because they cannot genuinely sever emotional attachments, their hearts still clinging to worldly fixations. During seated meditation, their restless minds expend energy fruitlessly. The key lies in maintaining a heart as serene as a clear, deep abyss—otherwise, one remains entangled in mundane afflictions, trapped in the cycle of suffering.

Those who truly overcome these obstacles attain minds that transcend all phenomena without bondage. Their Shen (spirit) dwells in wondrous realms, luminous and penetrating like moonlight illuminating the earth, free and unconstrained as the breeze returning to its source.

Turn inward to observe your mind, and you'll discover it has no substantial form ("the mind has no mind"). When you quiet your thoughts and reflect inward, you'll find it's originally a state of empty stillness. With eyes open, the mind remains as clear and bright as an unclouded sky. The true mind-nature ("original mind") is pure and unified, untainted by distracting thoughts. As the verse says: "By turning inward to contemplate your nature, you perceive the fundamental mind—vast and luminous like an azure dome." This genuine state transcends descriptions of "existence" or "non-existence," as mountains and seas cannot obstruct it, nor can calamities disturb it. The companions of realized beings ("zhenren") are but the cool breeze and bright moon.

Observe outward forms ("xing"), and you'll find physical shapes equally illusory. What we call the body is merely a temporary aggregation of earth, water, fire, and wind (the Buddhist four elements)—an imperfect vessel of flesh ("the leaking body"). True form is formless true nature, like the moon reflected in water or clouds drifting across the sky. When spirit concentrates and Qi harmonizes, genuine Dao is realized. The verse describes: "Outwardly appearing as tangible form, yet inwardly the phantom of true shape—coming and going without trace, flowing freely while concealing profound mysteries."

Extend your observation to all phenomena, and you'll perceive their essential emptiness. When both inner and outer are void, what distinction remains between near and far? Within this emptiness lies wondrous reality. The Daode Jing speaks of "the indistinct and shadowy, yet within it there is substance," hence "things have no substantial thingness." The verse depicts: "In boundless misty realms, the alchemical furnace reveals sublime visions—jade stamens exuding fragrance, golden blossoms blooming, tigers playing with luminous pearls, dragons exhaling radiant clouds. Part the mists to behold the cinnabar elixir (a Neidan term for refined essences)."

When one thoroughly comprehends the illusory nature of mind, form, and phenomena, one attains genuine realization of emptiness ("thorough penetration"). The verse concludes: "Though explained through three aspects, the profound principle remains singular. Both 'being' and 'non-being' are illusions—cling not to either. In cultivation, take the Dharma-eye (wisdom's vision) as your alchemical cauldron, the Celestial Gate (Baihui point) as your medicine furnace. Refine the cinnabar essence (a Neidan term for concentrated Jing-Qi-Shen) until it gathers in the Dantian ('ice jar' refers to the lower elixir field)."

Ultimately, only luminous emptiness remains. Free from attachment to inner, outer, or in-between, the mind becomes perfectly rounded and expansive, entering Wuwei (non-action). The verse describes: "To observe emptiness isn't to negate phenomena—phenomena themselves are true emptiness. When self and objects are both forgotten, one realizes primordial unity with the cosmic dawn. The Dao's operation never ceases, embracing all like an infinite celestial net."

Progress further by relinquishing even the notion of "observing emptiness." For the Great Dao has no form or appearance ("formless"), and all dharmas ("ten thousand phenomena") lack fixed nature. This ultimate "emptiness" constitutes genuine spiritual realization.

(Note: The text employs numerous Neidan terms: "cinnabar essence" refers to condensed vital energies, "ice jar" denotes the Dantian, "Dharma-eye" signifies contemplative wisdom, and "Celestial Gate" indicates the crown point—all essential concepts in Daoist internal cultivation.)

This scripture describes the state and realization of a Daoist practitioner who has attained the "emptiness-nothingness" realm, which I'll explain in several parts:

First, it depicts the state when the practitioner reaches the "marvelous transformation as one" realm: the mind becomes as clear as a cloudless sky, the spirit (Shen) roams freely across the four seas, merging with the great void of heaven and earth. Like the bright moon hanging in the azure sky or a breeze drifting through vast emptiness, one moves effortlessly through all directions.

Next, it explains the true meaning of "emptiness-nothingness": genuine "emptiness" isn't forced pursuit of void, nor attachment to concepts of "being" or "non-being." The mind should maintain balance like Taiji (the Supreme Ultimate, core Daoist concept representing the undifferentiated state of Yin-Yang), merging with the mysterious realm. The Dao (the Way) has no form or appearance, yet embraces all things - the ten thousand manifestations of Daoist methods naturally emerge from it.

Then it discusses the relationship between "being" and "non-being": practitioners must transcend the duality of these opposites. Clinging to either is illusion, yet we still use these provisional names to reveal true mind. "Being" and "non-being" exist naturally, like the movement of cinnabar and mercury (alchemical materials) within the cauldron (Daoist alchemical vessel) during elixir refinement, ultimately returning to purity.

Regarding the "quiescent extinction" realm: understanding the essence of "emptiness" means neither clinging to "void" nor "form," maintaining the original nature's serene stillness. This tranquility isn't forced but naturally attained innocent state - like moonlight shining through a crystal city, perfectly transparent.

Finally, it describes "true stillness": when all desires cease to arise, genuine stillness is achieved. The mind becomes purified, spiritual light radiates, returning to the source. Like a pool of clear autumn water where myriad ripples settle into calm - this represents the practitioner's ultimate sought-after state.

Through poetic language, this scripture outlines the cultivation stages from "emptiness-nothingness" through "quiescent extinction" to "true stillness," emphasizing transcendence of dualistic concepts and return to natural authenticity.

This passage describes the state and process of attaining the Dao through cultivation:

During cultivation, the true Qi (vital energy) gathers like luminous pearls in the Dantian (the golden cauldron), while essential essences form treasures within the jade vessel. The mind becomes as clear as the sun in a cloudless sky, as pure as mountain breezes through caverns. From this emptiness and stillness emerges auspicious radiance illuminating the Five Luminous Palaces (referring to the five organs).

The truly constant state manifests when facing external phenomena while preserving one's original nature. By maintaining this nature, one comprehends the wondrous Dao of true constancy. Responding spontaneously to all things, one reveals original nature through these responses. Seeing through nature leads to understanding emptiness, naturally attaining true nature. The verse says: True stillness is stillness without doubt, sunlight illuminates both eyes, walking the void comprehends wondrous principles, revolving cycles reveal profound mysteries. All things resonate with each other, their subtle wonders beyond description. Looking back at emerald waves and misty waves, smiling while pointing to the return to grotto-heavens.

Constant response maintains constant purity. "Constant response" means seeing external phenomena while perceiving the original mind - perceiving the original mind liberates one from phenomena, and this liberation leads to understanding emptiness. The verse says: Purity originates from the root, residing in natural essence. Two vital points brim with essence-energy, one strand of true Qi flows unbroken. Merging to comprehend truth, concentrated spirit perceives the Supreme Mystery. In emptiness perceiving form, responding to transformations manifests the primordial state.

Maintaining such true stillness gradually leads one into the true Dao. Only those who cultivate genuine purity with diligence can comprehend the wondrous principles of the subtle and imperceptible (Xiyi), attaining the liberated state of heavenly truth. The verse says: The Great Dao resembles clear deep waters, dawn light illuminates heaven and earth. A single point of radiance differentiates all things, dual harmony nourishes the embryonic immortal (Neidan). Heart-nature penetrates beyond sorrow, spiritual awareness merges with nature. Opening the formless realm, returning to origin and source.

Entering the true Dao is called attaining the Dao. The Dao fundamentally has no name - these are merely provisional terms. Recognizing the principle of neither birth nor death, transforming the ordinary into sages, refining sages into divine beings, where spirit merges with Qi and Qi connects with primordial origins - this is called attaining the Dao. The verse says: The state of attaining the Dao is profound and lofty, immortal winds spread through the world. Dwelling freely within the Nine Heavens, roaming at will through the Three Seas. Cultivation complete receives golden edicts, merits recorded in jade registers. Spirit journeys to the azure heavens, soaring beyond cinnabar clouds.

Though called "attaining the Dao," nothing is actually attained. Complete enlightenment involves no attachment, manifesting function yet being formless - seeming to obtain yet obtaining nothing. The verse says: Deluded, separated by countless mountains; awakened, not a single thing exists. Seeking "nothing" finds no attainment, abandoning "something" brings mutual support. "Something" ultimately vanishes, "nothing" too is provisional. Observing heaven comprehends the Great Dao, revealing a solitary moon.

The term "attaining the Dao" is provisionally established to teach sentient beings - a skillful means for the unenlightened, temporarily serving as the teaching of fruition.

This passage elucidates the distinctions in cultivation realms:

Those who truly attain the Dao (the Way) appear to have gained nothing outwardly, yet have inwardly mastered the great Dao. Awakened practitioners embrace all things without mental obstructions, enabling their yin souls to ascend and yang spirits to return to their rightful places. Without comprehending this profound truth, a lifetime of practice would be in vain. Those who penetrate the "truth of eternal Dao" can propagate sacred teachings, unifying the hearts of all beings to achieve a state of effortless transformation.

The Supreme Venerable Lord (Taishang Laojun) declares: Superior cultivators (shangshi) dwell in non-contention with the world. Like immortals residing in emptiness, their hearts remain unmoved in stillness. The hymn describes their dantian (lower abdominal energy center) blossoming like jade flowers, with spiritual nature naturally manifesting during meditation.

Inferior practitioners (xiashi), however, delight in contention and strife, clinging to superficial practices while chasing fame, profit, and disputes. The verse admonishes them to close their eyes and nurture the spirit (shen), returning to the innate coolness of their original heart.

The highest virtue (shangde) does not consciously pursue virtue—like the ocean carrying boats, it transcends the cycles of life and death. Those obsessed with superficial virtue (xiade) instead fall into idle fantasies, like prisoners confined in the underworld. True cultivation requires returning to the source, allowing spirit (shen) and qi (vital energy) to harmonize naturally.

The scripture ultimately emphasizes: those attached to formalities cannot possibly comprehend authentic "Dao" and "De" (Virtue/Power).

The essence of the Dao (the cosmic origin) is characterized by Wuwei (non-action), purity, emptiness, and clarity; while its function manifests as De (Virtue/Power) through miraculous transformations, though its fundamental nature remains constant. The Dao and De are intrinsically one, sharing the same principle. Those who cling to attachments become trapped in various methods of deliberate cultivation. As the verse says: Clinging to forms obstructs realization, laboring in vain; pursuing deliberate action easily leads one astray in illusory appearances—only through non-striving and non-action can one align with true emptiness. Within the indistinct and unfathomable realm lies the mystery of heaven and earth's operation—the supreme Dao of Shangqing (Highest Clarity) manifests through this divine function.

The reason sentient beings fail to comprehend the true Dao is because of deluded thoughts. These delusions refer to attachments to various cultivation methods and persistent false conceptions. The authentic Dao transforms endlessly, functioning with perfect freedom—supremely divine and sacred, its principles naturally apparent without requiring personal attachments or deluded thoughts. This is called purity, through which erroneous views are severed. As the verse states: The great Dao is not distant, merely obscured by delusions; if one can relinquish attachments and return to authenticity, false appearances will be seen through. When the mind is still, obstructions vanish; when Shen (spirit) is clear, illumination naturally arises—like the midday sun piercing through clouds.

Once delusions arise, they disturb the primordial Shen (one's innate spiritual nature). This disturbance occurs when the eyes perceive external objects and the mind follows circumstances, preventing Shen from abiding in the mysterious state. Scriptures say: Only by constantly maintaining desirelessness can one contemplate the Dao's profundity—observing with desire inevitably disturbs Shen. The verse explains: Without understanding Shen's fundamental nature, how can one discuss self-cultivation? Delusions breed jealousy, while greed and anger follow thoughts—eternally losing the Dao's true meaning, though living in broad daylight, one's vision remains clouded by worldly dust.

When Shen is disturbed, one clings to myriad phenomena. Unable to abide in the mysterious state, all perceived phenomena lead to confusion and inversion, trapping one in superficial appearances. The verse says: Birth and death stem from arrogance, samsara is bound by emotional attachments; delusions make the mind lose its principle, clinging to externals obstructs Dao-realization. Relinquish desires to contemplate emptiness, return to authenticity to open vision—with heart unobstructed and free from clinging.

Clinging to phenomena generates craving. Not understanding phenomena's essential emptiness, one becomes bound by externals, developing emotional attachments and endless desires. As the verse states: When craving arises for external things, when will emotional confusion cease? Thoughts of fame and profit never stop, lust for wealth and beauty never rests—every thought follows external conditions, bustling about without freedom. A lifetime passes in vain—when will pure wisdom's eyes open?

This scripture primarily discusses the harms of greed and afflictions to Daoist cultivation, and how to return to one's original nature through pure practice. I will explain it section by section:

Once greed arises, it brings afflictions. If greedy thoughts persist, suffering and distress accumulate continuously, ultimately inviting calamity. The scripture uses a metaphor: craving is like the six senses (eyes, ears, nose, tongue, body, and mind) trapped in a jungle of desires—these afflictions should be uprooted promptly.

Only through purity can one cultivate body and mind, nurturing the original heart through Wuwei (non-action, acting in accordance with nature). By stabilizing the Shen (spirit) and observing all things in heaven and earth, one transcends appearances to hear the sound of purity. Afflictions and delusions torment both body and mind, while futile pursuits only exhaust the body and scatter the Shen.

The scripture describes deluded thoughts with vivid imagery: "Greed races like a wild horse, indulgence leaps like a restless monkey." When the Shen becomes dull while chasing external things, one's true nature is lost in the flood of desires. Turning away from the luminous original nature leads to eternal downfall.

Indulging desires invites defilement and disgrace, trapping body and mind in confusion. One should emulate the clarity and vastness of heaven and earth, allowing Yang Qi (vital energy) to circulate freely throughout the body. Clinging to external things deviates from the true Dao, perpetuating endless cycles of life and death. Only by cultivating the heart through the pure Dao can one attain clarity like the sun and moon illuminating the earth.

The awakened reach the ocean of wisdom, while the deluded remain trapped in the sea of suffering. The scripture metaphorically states: "Desires are like a bottomless pit, the body like a broken boat—finding shore in the vast sea of suffering becomes impossible." Drifting aimlessly this way ultimately damages both Xing (nature) and Ming (life).

Those who act recklessly without understanding truth will forever lose the true Dao (the supreme principle of Dao). Not following the eternal Dao but forcing deliberate action leads to mental confusion. The highest state should resemble clear water—pure and luminous, with spiritual nature as vast as an inexhaustible spring.

The so-called "Dao of True Constancy" refers to the eternal truth naturally manifested in daily life. The scripture uses the metaphor "a jade furnace refining white snow, a golden cauldron radiating auspicious light" to describe the pure and luminous state during cultivation, illustrating how maintaining one's original nature leads to the source of Dao and De (virtue/power).

(Note: "Wuwei" means acting in accordance with nature without forcing; "Yang Qi" refers to vital energy; "Dao of True Constancy" denotes the eternal and unchanging supreme truth of Dao.)

This scripture primarily elucidates the mysteries of attaining the state of "tranquil clarity" through cultivation, along with the transmission lineage of this classic. I will explain it in accessible segments:

On the state of cultivation:

When practitioners reach the highest state, they witness extraordinary phenomena like "crimson frost coalescing and the earth splitting open." Their minds become like polished mirrors, with the innate light of wisdom manifesting. At this stage, the primordial spirit (spiritual child) returns to the dantian (oceanic treasury), dwelling alone in a crystalline realm of cultivation. The truly enlightened need not deliberately practice yet achieve naturally; appearing to practice non-action (wuwei), they accomplish all things. Such awakened beings can perceive profound celestial mysteries and comprehend the wondrous Dao of absolute emptiness.

The scripture describes this state in verse:

When thoughts are gathered and the eyes rotated,

One naturally beholds the Dharma-body (eternal true self attained through cultivation).

By circulating the essence of sun and moon,

And inquiring of the great Dao,

Illumination floods heaven and earth.

The dragon pearl (neidan) shines brilliantly,

Like translucent amber.

The primordial spirit (jade infant) rests peacefully

In a spotless palace of purity.

On the state of "attaining the Dao":

The enlightened have opened the eye of Dao (wisdom eye),

Reaching the realm of non-action.

They understand the ancient mysterious Dao,

Realizing eternal truth.

Between heaven and earth, qi swirls densely,

Sun-moon essence like snow and frost.

Radiant spiritual light emanates,

Returning perfectly to the source.

On "constant tranquil clarity":

When heaven is clear, auspicious signs appear;

When earth is still, peace prevails.

If humans maintain tranquil clarity,

Their spirit unites with the great Dao.

Holding the primordial qi (guarding the One),

They abide in ordinary mind.

The verse states:

When thoughts are serene, the mind becomes lucid,

Like clear breeze and bright moon.

Heavenly dew descends universally,

Like quicksilver covering the ground.

At the pinnacle of cultivation,

The celestial gate opens (jade doors and golden gates reveal the jade infant),

The Big Dipper's handle turns,

And one ascends to the solar palace.

Record of transmission:

Immortal Ge Xuan claimed to have attained the Dao after reciting this scripture ten thousand times. Originally a celestial practice from heavenly realms, it wasn't transmitted to ordinary humans. The lineage is: Queen Mother of the West → Golden Tower Emperor → Donghua Emperor → Ge Xuan. Previously transmitted orally, Ge Xuan first recorded it in writing. Those of superior capacity who comprehend it may ascend as celestial officials; those of middling capacity become immortals in the Southern Palace; ordinary practitioners can still prolong life and travel the three realms.

Supplementary explanations from two perfected beings:

Perfected Zuo Xuan states: Reciting this scripture summons protection from ten great guardian deities. Through jade talismans (protective charms) guarding the spirit and golden elixir (golden pill) refining the form, one ultimately achieves sublime unity of form and spirit with the Dao.

Perfected Zhengyi states: Households enshrining and diligently studying this scripture avoid disasters, gain protection from sages, and ultimately accomplish complete merit to ascend to celestial realms.