《太上老君說常清靜經頌註》

This passage is a commentary and eulogy on the Daoist scripture The Constant Clarity and Stillness Scripture (Chang Qingjing Jing), primarily elucidating how "clarity and stillness" constitute the fundamental principle of Daoist cultivation. Let me explain it section by section:

The opening preface states:

The source of all things must be clear for rivers to run calm; only with firm foundations can one bear the pure Yang Qi (referring to primordial energy). The movements of heaven and earth and the transformations of Yin-Yang follow their inherent patterns. Humans, endowed with the forms of heaven and earth, ultimately return to the natural state of clarity and stillness. Clarity and stillness are like water—even when stirred, they do not become turbid; in stillness, they remain perfectly calm. Heaven becomes luminous through clarity, earth finds peace through stillness, and humans attain spiritual awareness through holding to the One (undivided focus). When this spiritual clarity is achieved, one becomes attuned to the sacred Dao.

It then points out:

Heaven and earth inherently possess the nature of clarity and stillness, yet the human mind is often clouded by desires. Who can cultivate themselves like turbid water that naturally clarifies when left undisturbed? Therefore, the Most High Lord Lao (one of Daoism's supreme deities) compassionately expounded these teachings, transmitting the method of constant clarity and stillness to guide beings back to their original purity. Through refining the primordial Shen (original spirit) and uniting with the Dao, one ultimately achieves ascension to immortality. With sincere practice, anyone can realize its profound mysteries.

The commentary section explains three characteristics of the "Great Dao":

1. "The Great Dao is formless yet gives birth to heaven and earth": The Dao has no concrete form yet contains true Jing (cosmic essence), differentiating into the two Qi of Yin-Yang (heaven and earth), ceaselessly nurturing all things.

2. "The Great Dao is dispassionate yet moves the sun and moon": The Dao operates impartially, as evidenced by celestial movements. Sunlight shines equally on all things without discrimination, manifesting the eternal principle of Yin-Yang interaction.

3. "The Great Dao is nameless yet sustains all beings": Though without name, it nourishes everything. The text later uses the "Five Supremes" (five cosmological stages in Daoist cosmogony) to illustrate how the Dao creates all things from emptiness.

The core message emphasizes: Maintaining a mind of clarity and stillness and returning to one's natural essence constitute the fundamental path to Daoist realization and perfection.

The Scripture of Constant Clarity and Tranquility Spoken by the Most High Lord Lao primarily elucidates the essential characteristics of the Dao and the importance of cultivating clarity and tranquility in spiritual practice. Here is a modern interpretation in sections:

The profound Dao is ineffable and mysterious, nurturing the growth of all things and operating throughout heaven and earth. This natural principle (Dao) is formless and imageless, existing prior to the separation of primordial chaos. It is the fundamental force that divided heaven and earth, giving rise to wind, clouds, rain, and dew. The Dao encompasses two opposing yet unified attributes—clarity and turbidity, movement and stillness. Clear Qi (Yang) ascends to form heaven, while turbid Qi (Yin) descends to form earth. These two energies intermingle and cycle, ultimately returning to unity, nourishing all beings.

This manifests concretely as: heaven being clear and dynamic, earth being turbid and still; males tending toward clarity and movement, females tending toward turbidity and stillness. This binary differentiation gives rise to the "Three Powers" (heaven, earth, and humanity—the three fundamental cosmic elements), with all things containing innate primordial Qi (Zhenqi). Firmness and flexibility complement each other, and the root (Dao) gives rise to myriad phenomena, just as Yang energy in spring stimulates growth while Yin energy in autumn causes plants to wither. The movement of Taiji (Supreme Ultimate) produces transformations in form, and the natural principle (pure harmony) creates new things.

Clarity and tranquility are the foundation of spiritual cultivation: clarity is the source of turbidity, and stillness is the basis of movement. When one attains a state of clarity and tranquility, distracting thoughts (myriad conditions) dissolve, and the original mind awakens. Wisdom shines like moonlight illuminating the celestial realms (Danhan refers to the heavenly spheres), while compassion spreads like clouds covering green mountains. Only when the heart-mind is settled can one perceive the truth.

The scripture emphasizes: the human heart originally delights in purity, but it becomes disturbed by desires. The spiritual abode (Lingfu) requires serenity—greed, anger, and delusion (the Three Poisons) arise easily, while precepts, concentration, and wisdom (the Three Trainings) are difficult to cultivate. The key lies in maintaining balance and harmony, reducing desires, so that the mind naturally expands. If one can eliminate desires, the heart-mind will naturally become tranquil; if the mind is clarified, the primordial spirit (Yuanshen) will naturally become luminous. Only by transcending material desires can one return to their true nature.

(Note: The "Three Origins" refer to the Three Treasures—Jing (essence), Qi (vital energy), and Shen (spirit); "Zhenqi" denotes innate primordial Qi; "precepts, concentration, and wisdom" are Buddhist cultivation methods, demonstrating Daoist assimilation of Buddhist concepts.)

This passage expounds the Daoist cultivation state of "tranquil non-action" (Qingjing Wuwei), teaching transcendence through inner contemplation. Let me explain it section by section:

The first section describes the cultivation state:

When all attachments are relinquished (Jìqì), it's like still waters merging with the sky, or lofty mountains cradling the cold moon. Wisdom becomes like the Golden Elixir (Jindan, a Neidan term) tumbling within a gourd, naturally dissolving the six desires (form, sound, scent, taste, touch, and mental phenomena) and three poisons (greed, anger, and delusion). Maintaining right mindfulness without fixation, body and mind unite with nature, sensory cravings (the six roots) cease, and the three poisons are cured. This mysterious Daoist method transcends temporal-spatial limits, allowing the spirit (Shen) to ascend directly to heaven. The subtlest cultivation key (Xuánpìn, referring to the Dantian) lies in the ceaseless circulation of Qi.

The second section identifies cultivation obstacles:

Failure to reach this state stems from impure thoughts and unrelinquished desires. Like lost travelers unable to find home, all confusion originates from inner obscurity. The restless mind is easily tempted, while habitual desires prove hardest to forget. A desire-polluted mind ironically nourishes harmful thoughts. Only through turning back to awaken can one perceive the original mind's emptiness (Kōngwáng, referring to the Dao's essence).

The third section presents cultivation methods:

True practitioners must contemplate their inner mind until reaching the "no-mind" state. Realizing all desires are like leaks, one opens the Dao-eye (eye of wisdom). Understanding forms and sounds are inherently unobstructed, one releases clinging cognition. With tranquil spirit, calamities dissolve; with empty mind, afflictions vanish. The pure breeze naturally passes through jade gates (body apertures), carrying celestial harmonies.

The fourth section discusses form contemplation:

When observing physical form, recognize its inherent emptiness. All appearances are illusory; the body is like a seed containing the true Dharma realm, fundamentally united with void. Like clouds parting to reveal the moon or a clear pool reflecting images—why seek elsewhere when such obvious truth appears?

The fifth section explores observing phenomena:

When contemplating all things, recognize their fundamental emptiness. Penetrating the emptiness of mind, form, and phenomena, one perceives only absolute void. In this contemplation, all things share identical nature. Truth cannot be seen; its traces cannot be traced. Understanding this resembles an elder in the hall, transcending all norms. Even the profoundest mysteries dissolve; the eight directions (universe) expand limitlessly.

The sixth section advances emptiness contemplation:

Even the contemplation of emptiness must be emptied, reaching "emptiness of emptiness." Thoroughly penetrating true emptiness, looking back reveals nothing exists. Completely merging with primordial chaos (Tàimò), one silently embodies nothingness. Penetrating sounds are fundamentally silent; the perfect nature remains spontaneously free. Neither inside, outside, nor between—one returns to the original source.

The seventh section reveals the ultimate state:

Even the concept of "emptiness" must be released, attaining "no-no and also no." Fully awakening to mind and matter's emptiness, not even "nothingness" remains. Then why eliminate delusions? What need distinguish refined from coarse? Marvelous function arises from stillness and emptiness, returning to the eternal Dao. This state's profundity defies verbal description.

Final summation:

When even "no-no" is emptied, one enters eternal stillness. All phenomena are essentially empty; "no-no" aligns with sacred Dao. Serene clarity knows no inside or outside; cessation dissolves all directions. When mind and realm are both forgotten, square and circle equalize without distinction. The fathomless darkness (Yǎomíng) transcends creation; nothing remains unpenetrated.

The entire passage outlines progressive cultivation stages for dissolving attachments: from abandoning desires to clarifying the mind, from contemplating form to observing phenomena, finally emptying even the notion of "contemplating emptiness" to achieve the absolute tranquil state of Dao-realization.

This scripture elucidates the essential principles for attaining the state of "true stillness" (zhenjing) in spiritual cultivation. I will explain it section by section:

On the State of True Stillness:

When the mind becomes utterly silent to the extent that even the concept of "silence" disappears, desires naturally cease to arise. This desireless state constitutes genuine purity. If one merely feigns stillness (jiaji) as a cultivation technique, the work of eliminating desires remains incomplete. Only by eradicating delusional thoughts can one's original pure nature manifest.

The Transcendent State of Practitioners:

Those who attain this realm experience a mind harmonized with the truth of non-arising and non-ceasing, perceiving an eternal springtime beyond the duality of day and night. They transcend the boundaries of heaven and earth, moving as freely as swallows in flight. By responding to all phenomena with their true eternal nature, they preserve their innate authenticity. Maintaining this purity consistently constitutes genuine "constant purity" (chang qingjing).

Descriptions of Cultivation Effects:

Upon stabilizing in this state of true constancy (zhenchang), practitioners manifest immeasurable spiritual light (shenguang) - the inner luminosity generated through cultivation. This light illuminates the dark chambers of the three poisons (greed, hatred, and delusion) and penetrates the Five Brilliance Halls (referring to the five organs). Like the moon in a clear sky dispelling mist, or a fresh breeze scattering clouds, the practitioner interacts with all things while maintaining effortless ease.

The Truth About "Attaining the Dao":

Through sustained practice of purity, one gradually enters the true Dao. Though we speak of "attaining the Dao," in reality nothing concrete is obtained. The fundamental truth is inherently empty and still - cultivation simply means returning to this original state. Just as birds freely seek their food, the practitioner's words and actions naturally accord with dignified bearing. Only by completely relinquishing attachments can one preserve perfect wholeness.

Hierarchies of Practitioners:

The Most High Lord Lao (Taishang Laojun) said: Superior practitioners (shangshi) do not contend with the world, while inferior practitioners (xiashi) delight in debate. The reason superior practitioners remain non-contentious lies in their unwavering cultivation resolve - they abide in the true Dao, maintain serene detachment, and nurture their nature in quietude. They observe the patterns of heaven and earth and comprehend the origins of the great Dao. Sadly, those who fail to understand this still chase illusions in the fields of their minds.

Levels of Virtue (De):

The highest virtue (shangde) does not consciously display virtue, while lesser virtue (xiade) clings to virtuous appearances. Those attached to virtuous manifestations lack true virtue. Authentic virtuous transformation seeks no reward - its benevolent influence spreads widely yet claims no credit. Like luminous vessels kept hidden, their minds remain transparent as solid ice, silently aligning with the lofty celestial Dao.

Why Sentient Beings Fail to Attain the True Dao:

The reason beings cannot attain the Dao lies in their deluded minds. Turning away from the great Dao, they pursue external fantasies. In truth, the original spiritual nature is already complete - why strain to cultivate it? Simply sweep away delusions suddenly, and like moonlight illuminating a jade tower, one's true nature will manifest spontaneously.

Key Emphases of This Scripture:

1. True stillness is the natural state beyond desire, not forced quietude

2. "Attaining the Dao" fundamentally means returning to the original state, not acquiring something new

3. Superior cultivation emphasizes inner alignment rather than external forms

4. Only by dispelling delusions can one perceive the original nature, which is inherently pure and complete

This scripture describes how the human mind, when troubled by desires and delusions, gradually loses its original nature:

Once false thoughts arise, they disturb the Shen (spirit); an unsettled Shen then clings to external objects; this attachment breeds craving; and craving gives birth to afflictions. People deviate from their authentic selves through scheming, as the mind's agitation stems from harboring desires. Clinging to objects triggers greed and anger, while inner smoldering resentment adds more afflictive dust. Thus one falls into karmic retribution, endlessly sinking within the six realms of rebirth.

Afflictions and delusions bring suffering to body and mind, leading to defilement and humiliation. Delusions generate wrath, while greed and ignorance become obstacles. Prolonged distress and persistent vexations entangle the practitioner. Consequently, the true Dao is lost, and karmic offenses accumulate. Yet if one practices "turning the light inward" (a key Daoist self-reflection method), the profound truth can naturally be realized.

Wandering through the cycle of life and death, forever drowning in the sea of suffering, one permanently loses the true Dao. Afflictions originate from delusions, yet people never perceive their original mind. Blankly enduring hardships, they remain submerged in chaos without awakening. Wasting time until death without respite, they forfeit the Dao while delusions endlessly assail them.

The truly eternal Dao is naturally attained by those who awaken. Awakened practitioners maintain constant purity. Those who comprehend heaven and earth can coexist with Dao-Qi (primordial energy). With deep and stable foundations, one can pacify the hun and po souls. To realize the path of longevity requires opening wisdom's gate. By fully returning to original authenticity, the Yuanshen (primordial spirit) naturally ascends, reaching the supreme state of the Dharmaraja (supreme awakened being).

(Note: "Six realms" refers to the Buddhist concept of six rebirth states; "turning the light inward" is a crucial Daoist cultivation method of introspection; "Dao-Qi" indicates primordial vital energy; "Dharmaraja" is an honorific title for realized adepts)