清靜經 Ch'ing-ching Ching Scripture of Purity and Tranquility Translated by Livia Kohn; James Legge; Frederic Henry Balfour
Contents Bibliographic Information Author's Introduction 1 Author's Introduction 2 Translation 1 (Livia Kohn) Translation 2 (James Legge) Translation 3 (Frederic Henry Balfour) Chinese Text Bilingual Text 1 Bilingual Text 2 Bilingual Text 3 Bibliography
2 3 4 5 7 9 10 11 14 17 20
Bibliographic Information An anonymous text probably dating from the 9th century, this is one of a group of Tang-dynasty (618-907) works that could be labeled "Clarity-and-Stillness" literature. Emerging under the influence of Buddhist insight meditation (vipasyanā) and expressing a form of wisdom (zhi 智) based on the practice of observation (guan 觀), the text combines the worldview of the Daode jing 道徳經 (Scripture on the Dao and Inner Power) with the practice of Daoist observation and the structure (as well as some content) of the Buddhist Panruo xinjing 般若心經 (Heart Sutra of Perfect Wisdom; T. 250-57). It emphasizes the dual cultivation of clarity/purity (qing 清) and stillness/tranquility (jing 靜). (Komjathy, 2004: 47-8) The text first describes the nature of the Dao as divided into Yin and Yang, clear and turbid (qing 清 and zhuo 濁), moving and quiescent (dong 動 and jing 靜), and stresses the importance of the mind in the creation of desires and worldly entanglements. It recommends the practice of observation to counteract this, i.e., the observation of other beings, the self, and the mind, which results in the realization that none of these really exists. The practitioner has reached the observation of emptiness (kongguan 空觀). The latter part of the work reverses direction and outlines the decline from pure spirit to falling into hell: spirit (shen 神) develops consciousness or mind (xin 心), and mind develops greed and attachment toward the myriad beings. Greed then leads to involvement, illusory imagining, and erroneous ways, which trap beings in the chain of rebirth and, and they sink deeper into the quagmire of desire, causes them to fall into hell. (Kohn, 2007: 801) The qingjing jing is a very short (391 characters) but popular Taoist text of unknown authorship, dating from the fist half of the Tang dynasty (618-906 CE). It is included in the Taoist Canon (Daozang) under the full title of Tai-shang Lao-chun shou chang ching-ching miao ching, also abbreviated as Ching-ching miao-ching. Several commentaries were written on it, the earliest by Tu Kung-ting; others by Pai Yu-chan of the Sung dynasty (960-1279 CE) and Li Tao-tsun of the Yuan period (1271-1368 CE). Because the present text has a postface written by Ko Hsuan, he is sometimes considered to be the author. But because of the inner criticism (analysis of the contents) it is quite certain that the small scripture could not have been written before the Six Dynasties (420-589 CE). The main argument is heavy reliance on Buddhist ideas. The main theme is how to gain "purity" (qing) and "tranquillity" (ching). If a person's mind is able to rid itself of all desires, the mind will become tranquil; if the mind can be settled, the spirit will spontaneously become clean. Then the six desires will not arise, and the three poisons will be destroyed. Through inner vision into one's mind, one realises the nomind; through outer vision of the body, one realises the no-body; by looking at these things from a distance, one realizes the no-thing condition. If one understands these three, one only sees "emptiness" as the nature of reality; then all delusions and defilements disappear and one reaches the state of everlasting purity and tranquillity. This short text, as popular among Taoists as the Heart Sutra among Buddhists, is often used in recitation, and is still often reprinted for free distribution, together with a short commentary. It is important in Taoist spirituality. (Pas, 1998)
Author's Introduction 1 By James Legge Khing Kăng King, or 'The Classic of Purity'1 So I must translate the title of this brochure, as it appears in the 'Collection of the Most Important Treatises of the Tâoist Fathers' (vol. xxxix, p. xvii), in which alone I have had an opportunity of perusing and studying the Text. The name, as given by Wylie (Notes, p. 178), Balfour (Tâoist Texts.), and Faber (China Review, vol. xiii, p. 246), is Khing King King 2, and signifies 'The Classic of Purity and Rest.' The difference is in the second character, but both Khing Kăng and Khing King are well-known combinations in Tâoist writings; and it will be seen, as the translation of the Text is pursued, that neither of them is unsuitable as the title of the little Book. It is, as Dr. Faber says, one of the 'mystical canons' of Tâoism; but the mysticism of Tâoism is of a nature peculiar to itself, and different from any mental exercises which have been called by that name in connexion with Christianity or Mohammedanism. It is more vague and shadowy than any theosophy or Sûfism, just as the idea of the Tâo differs from the apprehension of a personal God, however uncertain and indefinite that apprehension may be. Mr. Wylie says the work 'treats under very moderate limits of the subjection of the mental faculties.' This indeed is the consummation to which it conducts the student; a condition corresponding to the nothingness which Lâo-dze contended for as antecedent to all positive existence, and out of which he said that all existing being came, though he does not indicate how. I give to the Treatise the first place among our appendixes here because of the early origin ascribed to it. It is attributed to Ko Yüan (or Hsüan)3, a Tâoist of the Wû dynasty (A.D. 222-277), who is fabled to have attained to the state of an Immortal, and is generally so denominated 4. He is represented as a worker of miracles; as addicted to intemperance, and very eccentric in his ways. When shipwrecked on one occasion, he emerged from beneath the water with his clothes unwet, and walked freely on its surface. Finally he ascended to the sky in bright day5. All these accounts may safely be put down as the figments of a later time. It will be seen that the Text ascribes the work to Lâo-dze himself, and I find it impossible to accept the account of its origin which is assigned by Lî Hsî-yüeh to Ko Hsüan. As quoted by Lî in the first of some notes subjoined to his Commentary, Ko is made to say, 'When I obtained the true Tâo, I had recited this King ten thousand times. It is what the Spirits of heaven practise, and had not been communicated to scholars of this lower world. I got it from the Divine Ruler of the eastern Hwa; he received it from the Divine Ruler of the Golden Gate; he received it from the Royal-mother of the West. In all these cases it was transmitted from mouth to mouth, and was not committed to writing. I now, while I am in the world, have written it out in a book. Scholars of the highest order, understanding it, ascend and become officials of Heaven; those of the middle order, cultivating it, are ranked among the Immortals of the Southern Palace; those of the lowest order, possessing it, get long years of life in the world, roam through the Three Regions6, and (finally) ascend to, and enter, the Golden Gate.' This quotation would seem to be taken from the preface to our little classic by Ho Hsüan. If there were indeed such a preface during the time of the Wû dynasty, the corruption of the old Tâoism must have been rapid. The Hsî Wang-mû, or Royal-mother of the West, is mentioned once in Kwang-dze (Bk. VI, par. 7); but no 'Divine Ruler' disfigures his pages. Every reader must feel that in the Classic of Purity he has got into a different region of thought from that which he has traversed in the Tâo Teh King and in the writings of Kwang-dze. (Legge, 1891: 247-9)
Notes 1. 清淨經. 2. 清靜經. 3. 葛元 or 葛玄. 4. 葛仙公. 5. See the Accounts of Ko in the Biographical Dictionary of Hsiâo Kih-han (1793), and Wang Khî's supplement to the great work of Mâ Twan-lin, ch. 242. 6. 'The three regions (三界)' here can hardly be the trilokya of the Buddhists, the ethical categories of desire, form, and formlessness. They are more akin to the Brahmanic bhuvanatraya, the physical or cosmological categories of bhûr or earth, bhuvah or heaven, and svar or atmosphere.
Author's Introduction 2 By Frederic Henry Balfour Far up a rocky precipice of the Horse-saddle Mountain in Chihli, within a hundred feet or so of its inaccessible peak, is perched a tiny temple called the Grotto of Ecstacy. There, under a sky of burning blue, lives an old Buddhist hermit named Shih Shan; a man of wide celebrity among the priesthood, and credited with many marvellous accomplishments. He is now over seventy years of age. He has a full white beard; his long hair hangs in a tangled mass, like a shred of ragged felt, below his waist; his robe is of tattered patchwork. For ten years he preserved absolute and unbroken silence; but he was by no means idle during this period, for he went about collecting funds for the repair of temples, and many are the shrines he has been the instrument of restoring. He lives on gourds, eating the commonest and poorest kind of rice only twice a month; his days he spends in sitting crosslegged on the ground with closed eyes, thinking, as he told the writer, of nothing. In spite of his close retirement he is of a most amiable disposition, and takes a very intelligent part in conversation. He is said to have knowledge of things passing at a distance; and such is his sanctity that a daily miracle is performed of which he is the subject. As it is impossible, however, to write this in plain English, we relegate the explanation of it to the Chinese note which will be found at the bottom of the page, for the benefit of such as may be curious about the subject. Towards the close of an interesting conversation with the strange being we have described, our eyes fell upon his modest library; a small heap of soiled and tattered books, which lay on a shrine in the centre of the temple court. Opening one of them at random, we found it to be a manuscript copy of the 清靜經, a little treatise in thorough keeping with all the features of the place – the foreign visitors excluded. The interest of our adventure was thus very much increased. Here we had the doctrines of vacuity, inaction, and quiescence as inculcated by the Taoist philosophers, set forth in a book; while in the same place there existed a living example of their efficacy – an old man who acted them out in every particular and whose presence was a striking proof that the principles of Ancient Taoism are far from being dead. On taking our leave of the old hermit, we cautiously approached the subject of a bargain. "Sir," was the reply, "if you have taken a fancy to the book, pray allow me to present you with it." A small silver coin was, however, gracefully accepted to buy incense with, and we departed the possessor of an occult little treatise of which the following is a translation. (Balfour, 1894: 70)
Scripture of Purity and Tranquility The Great Tao has no form; It brings forth and raises heaven and earth. The Great Tao has no feelings; It regulates the course of the sun and the moon. The Great Tao has no name; It raises and nourishes the myriad beings. I do not know its name – So I call it Tao. The Tao can be pure or turbid, moving or tranquil. Heaven is pure, earth is turbid; Heaven is moving, earth is tranquil. The male is moving, the female is tranquil. Descending from the origin, Flowing toward the end, The myriad beings are being born. Purity – the source of turbidity. Movement – the root of tranquillity. Always be pure and tranquil; Heaven and earth Return to the primordial. The human spirit is fond of purity, But the mind disturbs it. The human mind is fond of tranquillity, But desires meddle with it. Get rid of desires for good, And the mind will be calm. Cleanse your mind, And the spirit will be pure. Naturally the six desires won't arise, The three poisons are destroyed. Whoever cannot do this Has not yet cleansed his mind, His desires are not yet driven out. Those who have abandoned their desires: Observe your mind by introspection – And see there is no mind. Then observe the body, Look at yourself from without – And see there is no body. Then observe others by glancing out afar – And see there are no beings. Once you have realised these three, You observe emptiness! Use emptiness to observe emptiness, And see there is no emptiness. When even emptiness is no more, There is no more nonbeing either. Without even the existence of nonbeing There is only serenity, profound and everlasting.
When serenity dissolves in nothingness – How could there be desires? When no desires arise You have found true tranquillity. In true tranquillity, go along with beings; In true permanence, realize inner nature. Forever going along, forever tranquil – This is permanent purity, lasting tranquillity. In purity and tranquillity, Gradually enter the true Tao. When the true Tao is entered, It is realised. Though we speak of "realized," Actually there is nothing to attain. Rather, we speak of realization When someone begins to transform the myriad beings. Only who has properly understood this Is worthy to transmit the sages' Tao. The highest gentleman does not fight; The lesser gentleman loves to fight. Highest Virtue is free from Virtue; Lesser Virtue clings to Virtue. All clinging and attachments Have nothing to do with the Tao or the Virtue. People fail to realize the Tao Because they have deviant minds. Deviance in the mind Means the spirit is alarmed. Spirit alarmed, There is clinging to things. Clinging to things, There is searching and coveting. Searching and coveting, There are passions and afflictions. Passions, afflictions, deviance, and imaginings Trouble and pester mind and body. Then one falls into turbidity and shame, Ups and downs, life and death. Forever immersed in the sea of misery, One is in eternity lost to the true Tao. The Tao of true permanence Will naturally come to those who understand. Those who understand the realization of the Tao Will rest forever in the pure and tranquil.
The Classic of Purity Ch. 1.1. Lâo the Master1 said, The Great2 Tâo has no bodily form, but It produced and nourishes heaven and earth3. The Great Tâo has no passions4, but It causes the sun and moon to revolve as they do. The Great2 Tâo has no name5, but It effects the growth and maintenance of all things3. I do not know its name, but I make an effort, and call It the Tâo6. 2. Now, the Tâo (shows itself in two forms); the Pure and the Turbid, and has (the two conditions of) Motion and Rest7. Heaven is pure and earth is turbid; heaven moves and earth is at rest. The masculine is pure and the feminine is turbid; the masculine moves and the feminine is still8. The radical (Purity) descended, and the (turbid) issue flowed abroad; and thus all things were produced7. The pure is the source of the turbid, and motion is the foundation of rest. If man could always be pure and still, heaven and earth would both revert (to non-existence)9. 3. Now the spirit of man loves Purity, but his mind10 disturbs it. The mind of man loves stillness, but his desires draw it away10. If he could always send his desires away, his mind would of itself become still. Let his mind be made clean, and his spirit will of itself become pure. As a matter of course the six desires11 will not arise, and the three poisons12 will be taken away and disappear. 4. The reason why men are not able to attain to this, is because their minds have not been cleansed, and their desires have not been sent away. If one is able to send the desires away, when he then looks in at his mind, it is no longer his; when he looks out at his body, it is no longer his; and when he looks farther off at external things, they are things which he has nothing to do with. When he understands these three things, there will appear to him only vacancy. This contemplation of vacancy will awaken the idea of vacuity. Without such vacuity there is no vacancy. The idea of vacuous space having vanished, that of nothingness itself also disappears; and when the idea of nothingness has disappeared, there ensues serenely the condition of constant stillness. In this paragraph we have what Mr. Wylie calls 'the subjection of the mental faculties;' and I must confess myself unable to understand what it is. It is probably another way of describing the Tâoist trance which we find once and again in Kwang-dze, 'when the body becomes like a withered tree, and the mind like slaked lime' (Bk. II, par. I, et al.). But such a sublimation of the being, as the characteristic of its serene stillness and rest, is to me inconceivable.
5. In that condition of rest independently of place how can any desire arise? And when no desire any longer arises, there is the True stillness and rest. That True (stillness) becomes (a) constant quality, and responds to external things (without error); yea, that True and Constant quality holds possession of the nature. In such constant response and constant stillness there is the constant Purity and Rest. He who has this absolute Purity enters gradually into the (inspiration of the) True Tâo. And having entered thereinto, he is styled Possessor of the Tâo. Although he is styled Possessor of the Tâo, in reality he does not think that he has become possessed of anything. It is as accomplishing the transformation of all living things, that he is styled Possessor of the Tâo. He who is able to understand this may transmit to others the Sacred Tâo. This is the consummation of the state of Purity. In explaining the former sentence of the fifth member, Lî Hsî-yüeh uses the characters of T.T.K., ch. 4, 道 冲而用之或不盈, with some variation, – 冲而用之, 不自滿假.
2.1. Lâo the Master said, Scholars of the highest class do not strive (for anything); those of the lowest class are fond of striving13. Those who possess in the highest degree the attributes (of the Tâo) do not show them; those who possess them in a low degree hold them fast (and display them)14. Those who so hold them fast and display them are not styled (Possessors of) the Tâo and Its attributes14. 2. The reason why all men do not obtain the True Tâo is because their minds are perverted. Their minds being perverted, their spirits become perturbed. Their minds being perturbed, they are attracted towards external things. Being attracted towards external things, they begin to seek for them greedily. This greedy quest leads to perplexities and annoyances; and these again result in disordered thoughts, which cause anxiety and trouble to both body and mind. The parties then meet with foul disgraces, flow wildly on through the phases of life and death, are liable constantly to sink in the sea of bitterness, and for ever lose the True Tâo. 3. The True and Abiding Tâo! They who understand it naturally obtain it. And they who come to understand the Tâo abide in Purity and Stillness. Our brief Classic thus concludes, and our commentator Lî thus sums up his remarks on it: – 'The men who understand the Tâo do so simply by means of the Absolute Purity, and the acquiring this Absolute Purity depends entirely on the Putting away of Desire, which is the urgent practical lesson of the Treatise.'
I quoted in my introductory remarks Lî's account of the origin of the Classic by its reputed author Ko Hsüan. I will now conclude with the words which he subjoins from 'a True Man, Zo Hsüan:' – 'Students of the Tâo, who keep this Classic in their hands and croon over its contents, will get good Spirits from the ten heavens to watch over and protect their bodies, after which their spirits will be preserved by the seal of jade, and their bodies refined by the elixir of gold. Both body and spirit will become exquisitely ethereal, and be in true union with the Tâo!' Of this 'True Man, Zo Hsüan,' I have not been able to ascertain anything. The Divine Ruler of the eastern Hwa, referred to on p. 248, is mentioned in the work of Wang Khî (ch. 241, p. 21b), but with no definite information about him. The author says his surname was Wang, but he knows neither his name nor when he lived.
Notes 1. The name here is Lâo Kün (老君). I have stated (vol. xxxix, p. 40) that, with the addition of Thâi Shang, this is the common designation of Lâo-dze as the Father of Tâoism and deifying him, and that it originated probably in the Thang dynasty. It might seem to be used simply here by Ko Hsüan with the same high application; and since in his preface he refers to different 'Divine Rulers,' it may be contended that we ought to translate Lâo Kün by 'Lâo the Ruler.' But I am unwilling to think that the deification of Lâo-dze had taken place so early. The earliest occurrence of the combination Lâo Kün which has attracted my notice is in the history of Khung Yung, a descendant of Confucius in the twentieth generation, – the same who is celebrated in the San Dze King, for his fraternal deference at the age of four, and who met with a violent death in A.D. 208. While still only a boy, wishing to obtain an interview with a representative of the Lâo family, he sent in this message to him, 'My honoured predecessor and the honoured Lâo, the predecessor of your Li family, equally virtuous and righteous, were friends and teachers of each other.' The epithet Kün is equally applied to Confucius and Lâo-dze, and the combination Lâo Kün implies no exaltation of the latter above the other. 2. See Tâo Teh King, chaps. 18, 25, 53. 3. T.T.K., chaps. I, 51, et al. 4. See Kwang-dze, Bk. II, par. 2. 'Passions,' that is, feelings, affections; as in the first of the thirty-nine Articles. 5. T.T.K., chaps. I, 25, 32, 51. 6. T.T.K., ch. 25. 7. This paragraph is intended to set forth 'the production of all things;' but it does so in a way that is hardly intelligible. Comparing what is said here with the utterances in the former paragraph, Tâo would seem to be used in two senses; first as an Immaterial Power or Force, and next as the Material Substance, out of which all things come. Li Hsî-yüeh says that in the first member of par. I we have 'the Unlimited (or Infinite) producing the Grand (or Primal) Finite.' On the Tâo in par. 2 he says nothing. The fact is that the subject of creation in the deepest sense of the name is too high for the human mind. 8. Compare T.T.K., ch. 61. 9. I do not understand this, but I cannot translate the Text otherwise. Mr. Balfour has: – 'If a man is able to remain pure and motionless, Heaven and Earth will both at once come and dwell in him.' Lî explains thus: – 天清地靜, 一齊返入於無矣. Compare T.T.K., ch. 16, and especially Ho-shang Kung's title to it, – 歸根. 10. Tâoism thus recognises in man the spirit, the mind, and the body. 11. 'The six desires' are those which have their inlets in the eyes, cars, nostrils, the tongue, the sense of touch, and the imagination. The two last are expressed in Chinese by shǎn, 'the body,' and î, 'the idea, or thought.' 12. 'The three poisons' are greed, anger, and stupidity; – see the Khang-hsî Thesaurus, under 毒. 13. Compare the T.T.K., ch. 41, 1. 14. Compare the T.T.K., ch. 38, 1.
Purity and Rest The Words of Lao Chün. Although the Great Principle of Nature – Tao – has no form, it brought forth and nourishes Heaven and Earth; though it has no passions, it causes the Sun and Moon to revolve; though it has no name, it produces the growth and nurture of all things. As I do not know its name, I am compelled to call it simply Tao. Now this Principle includes the pure and the turbid, the active and the motionless. For instance, Heaven is pure and Earth turbid; Heaven moves and the Earth is still. The Masculine is pure, the feminine turbid; the Masculine is active and the Feminine at rest. Emerging from its source and flowing on to all its developments, it produced the visible creation. The pure is the origin of the turbid, and the active of the motionless. If a man is able to remain permanently pure and motionless, Heaven and Earth will both at once come and dwell in him. Now the spirit of man loves purity, but his passions cause disturbance. The heart of man loves rest; but his desires draw him into motion. If he can without intermission abjure his desires, his heart will become naturally quiescent; if he can cleanse his heart, his spirit will become naturally pure. He may then be sure that the Six Desires will arise no more, and that the Three Curses – lust, folly, and wrath – will be annihilated. Therefore those who are incapable of arriving at this state have never cleansed their hearts, or abjured their bodily desires. If a man who is thus able to abjure his desires looks within himself at his own heart, he will see that it is passionless; if he looks outward, at his own body, he will regard it as though it were not his; if he looks abroad at things around him, they will be to him as though they did not exist. If he truly understands the nature of these three things, he will see that they are mere emptiness; vacuity itself he sees to be empty also. But there can be no emptiness in vacuity; for vacuity being non-existent, the very absence of nothing thus non-existing [to him], his serenity will be permanent and undisturbed; and this immoveable tranquillity being so deep as not to admit of any further tranquillity, how can any desires arise within him? Although the true essence of man be constantly in relation with outside matters, it must ever remain in possession of his original nature; constantly responding to externals, he must still be constant in quiescence; then his state of purity and rest will be permanent. If one is able in this way to preserve his state of purity and quiescence, he will gradually enter the ideal phase of the Principle of Nature; and having entered this ideal phase, he may then be called one who has obtained possession of it. Yet although he may be said to possess the Principle of Nature, he has actually not obtained anything at all; it is only that he is able to unravel all the mysteries connected with living things. Those who thus fully understand may spread this Holy Doctrine all abroad. The Words of Lao Chün, Prince of the Sublime. Scholars of eminence never wrangle; those of low attamments love wrangling. Men of high Virtue make nothing whatever of their virtue; those of Inferior virtue cling to it [as of great value]. Those who plume themselves upon their attainments cannot be called in possession of the two principles of Tao and Virtue; and the reason why all mankind are unable to attain the ideal phase of Tao is to be found in their misguided hearts. Their hearts being thus misguided, their spirits become unsettled or perturbed; being in this state of perturbation, they follow after worldly objects; pursuing worldly objects, they become a prey to desires and lusts, and desires and lusts arising within them, disappointments and trouble ensue. Now disappointments in the attainment of what they long for lead to unruly and disordered thoughts, and the result is bitterness and misery to both mind and body. Then they will inevitably incur disgrace and shame; the successive births and deaths they will have to pass through will flow on and on like ocean waves, and they will sink for ever in a Sea of Bitterness – the ideal goal they might have reached being lost to them eternally. Those who fully understand all this, will obtain the True and Constant Principle of Nature of themselves; and those who are able to understand the Principle of Nature will be for ever in a state of purity and rest. Postface by Ko Hsüan 葛玄 (164-244) The Words of Ko Hsuăn, the Immortal. I have obtained this Principle. Formerly I conned this book ten thousand times. It is only men of Heaven who can learn it, and it should not be imparted to those of inferior calibre. I received it in the first instance from the Divine Prince of Eastern Glory; he received it from the Divine Prince of the Golden Gate, and he from the Royal Mother of the West. The Royal Mother imparted it to him entirely by word of mouth, not committing it to paper; I now give it to the world, having written it down and then transcribing it with care. Scholars of eminence who thoroughly comprehend it will ascend on high and receive authority in Heaven; those of medium grade who strive to put it into practice will have their name inscribed on the roll of Immortals in the Southern Palace; while those of the lowest order who obtain it will live long years on earth, roam through the Three Spheres of Being, and, mounting on high, pass through the Golden Gate. The Words of Tso Hsuăn, the Divine Man. Among students of the Principle of Nature – Tao – he who resolutely cons this book will secure the guardianship of multitudes of good spirits from the Tenth Heaven; after which his soul will be placed under the protection of the Jewelled Seal, and his body permeated with the Elixir of Gold. Then both body and soul will become robed in supernatural beauty, and be in perfect harmony with the subtle Principle of Nature. The Words of Cheng I, the Divine Man. If this book be in anyone's family, those who fully understand its meaning will not be exposed to any adversities or obstacles; their door will be guarded by all the Holy Ones, and their souls ascend to the Higher World, where they will be admitted to the presence of those lofty beings who have attained to perfect purity, and bow before them – their merit all-sufficient, their virtue all-complete; and where reciprocal influences will exist between them and the Deva-princes. All who are unwearied in the study of this book will ascend bodily to the Purple Clouds – where the Immortals live.
清靜經 Ch'ing-ching Ching 老君曰大道無形生育天地大道無情運行日月大道無名長養萬物吾不知其名強名曰道夫道者有清有濁有動有靜天清 地濁天動地靜男清女濁男動女靜降本流末而生萬物清者濁之源動者靜之基人能常清靜天地悉皆歸夫人神好清而心 擾之人心好靜而慾牽之常能遣其欲而心自靜澄其心而神自清自然六欲不生三毒消滅所以不能者爲心未澄慾未遣也 能遣之者内觀於心心無其心外觀於形形無其形遠觀於物物無其物三者既悟唯見於空觀空以空空無所空所空既無無 無亦無無無既無湛然常寂寂無所寂慾豈能生慾既不生即是眞靜眞靜應物眞常得性常應常靜常清靜矣如此清靜漸入 眞道既入眞道名爲得道雖名得道實無所得爲化衆生名爲得道能悟之者可傳聖道 老君曰上士無爭下士好爭上徳不徳下徳執徳執著之者不名道徳衆生所以不得眞道者爲有妄心既有妄心既驚其神即 著萬物既著萬物即生貪求既生貪求即是煩惱煩惱妄想憂苦身心便遭濁辱流浪生死常沈苦海永失眞道眞常之道悟者 自得得悟道者常清靜矣 Punctuated Text 老君曰。大道無形。生育天地。大道無情。運行日月。大道無名。長養萬物。吾不知其名。強名曰道。夫道者。 有清有濁。有動有靜。天清地濁。天動地靜。男清女濁。男動女靜。降本流末。而生萬物。清者濁之源。動者靜 之基。人能常清靜。天地悉皆歸。夫人神好清。而心擾之。人心好靜。而慾牽之。常能遣其欲。而心自靜。澄其 心。而神自清自然。六欲不生。三毒消滅。所以不能者爲心未澄。慾未遣也。能遣之者。内觀於心。心無其心。 外觀於形。形無其形。遠觀於物。物無其物。三者既悟。唯見於空。觀空以空。空無所空。所空既無。無無亦無。 無無既無。湛然常寂。寂無所寂。慾豈能生。慾既不生。即是眞靜。眞靜應物。眞常得性。常應常靜。常清靜矣。 如此清靜、漸入眞道。既入眞道。名爲得道。雖名得道。實無所得。爲化衆生。名爲得道。能悟之者。可傳聖道。 老君曰。上士無爭。下士好爭。上徳不徳。下徳執徳。執著之者。不名道徳。衆生所以不得眞道者。爲有妄心。 既有妄心。既驚其神。即著萬物。既著萬物。即生貪求。既生貪求。即是煩惱。煩惱妄想憂苦身心。便遭濁辱流 浪生死。常沈苦海永失眞道。眞常之道、悟者自得。得悟道者、常清靜矣。
Postface by Ko Hsüan 葛玄 (164-244)
仙人葛翁曰吾得眞道曾誦此經萬遍此經是天人所習不傳下士吾昔受之於東華帝君東華帝君受之于金闕帝君金闕帝 君受之於西王母西王一線乃口口相傳不記文字吾今於世書而錄之上士悟之升為天仙中士修之南宮列官下士得之在 世長年遊行三界升入金門
左玄眞人曰學道之士持誦此經者即得十天善神擁護其身然後玉符保神金液煉形形神倶妙與道合眞
正乙眞人曰人家有此經悟解之者災障不幹衆聖護門神升上界朝拜高眞功滿徳就相感帝君誦持不退身騰紫雲
Punctuated Text
仙人葛翁曰：吾得眞道、曾誦此經萬遍。此經是天人所習、不傳下士。吾昔受之於東華帝君、東華帝君受之于金 闕帝君、金闕帝君受之於西王母。西王一線乃口口相傳、不記文字。吾今於世、書而錄之。上士悟之、升為天仙 ；中士修之、南宮列官；下士得之、在世長年。遊行三界、升入金門。
左玄眞人曰：學道之士、持誦此經者、即得十天善神、擁護其身。然後玉符保神、金液煉形。形神倶妙、與道合 眞。
正乙眞人曰：人家有此經、悟解之者、災障不幹、衆聖護門。神升上界、朝拜高眞。功滿徳就、相感帝君。誦持 不退、身騰紫雲。
清靜經 Scripture of Purity and Tranquility 大道無形 生育天地 大道無情 運行日月
The Great Tao has no form; It brings forth and raises heaven and earth. The Great Tao has no feelings; It regulates the course of the sun and the moon.
大道無名 長養萬物 吾不知其名 強名曰道
The Great Tao has no name; It raises and nourishes the myriad beings. I do not know its name – So I call it Tao.
夫道者 有清有濁 有動有靜 天清地濁 天動地靜 男清女濁 男動女靜
The Tao Can be pure or turbid, Moving or tranquil. Heaven is pure, earth is turbid; Heaven is moving, earth is tranquil. The male is pure, the female is impure. The male is moving, the female is tranquil.
降本流末 而生萬物
Descending from the origin, flowing toward the end, The myriad beings are being born.
清者濁之源 動者靜之基
Purity – the source of turbidity. Movement – the root of tranquillity.
人能常清靜 天地悉皆歸
Always be pure and tranquil; Heaven and earth, return to the primordial.
夫人神好清 而心擾之 人心好靜 而慾牽之
The human spirit is fond of purity, But the mind disturbs it. The human mind is fond of tranquillity, But desires meddle with it.
常能遣其欲 而心自靜 澄其心 而神自清
Get rid of desires for good, And the mind will be calm. Cleanse your mind, And the spirit will be pure.
自然六欲不生 三毒消滅 所以不能者 爲心未澄 慾未遣也
Naturally the six desires won't arise, The three poisons are destroyed. Whoever cannot do this, Has not yet cleansed his mind, His desires are not yet driven out.
能遣之者 内觀於心 心無其心
Those who have abandoned their desires: Observe your mind by introspection – And see there is no mind.
外觀於形 形無其形
Then observe the body, look at yourself from without – And see there is no body.
遠觀於物 物無其物
Then observe others by glancing out afar – And see there are no beings.
三者既悟 唯見於空
Once you have realised these three, You observe emptiness!
觀空以空 空無所空 所空既無 無無亦無
Use emptiness to observe emptiness, And see there is no emptiness. When even emptiness is no more, There is no more nonbeing either.
無無既無 湛然常寂
Without even the existence of nonbeing There is only serenity, profound and everlasting.
寂無所寂 慾豈能生 慾既不生 即是眞靜
When serenity dissolves in nothingness – How could there be desires? When no desires arise You have found true tranquillity.
眞靜應物 眞常得性 常應常靜 常清靜矣
In true tranquillity, go along with beings; In true permanence, realize inner nature. Forever going along, forever tranquil – This is permanent purity, lasting tranquillity.
如此清靜 漸入眞道 既入眞道 名爲得道
In purity and tranquillity, Gradually enter the true Tao. When the true Tao is entered, It is realised.
雖名得道 實無所得 爲化衆生 名爲得道
Though we speak of "realized," Actually there is nothing to attain. Rather, we speak of realization When someone begins to transform the myriad beings.
能悟之者 可傳聖道
Only who has properly understood this Is worthy to transmit the sages' Tao.
上士無爭 下士好爭 上徳不徳 下徳執徳
The highest gentleman does not fight; The lesser gentleman loves to fight. Highest Virtue is free from Virtue; Lesser Virtue clings to Virtue.
執著之者 不名道德
All clinging and attachments Have nothing to do with the Tao or the Virtue.
衆生所以 不得眞道者 爲有妄心 既有妄心 即驚其神
People Fail to realize the Tao Because they have deviant minds. Deviance in the mind Means the spirit is alarmed.
既驚其神 即著萬物 既著萬物 即生貪求
Spirit alarmed, There is clinging to things. Clinging to things, There is searching and coveting.
既生貪求 即是煩惱 煩惱妄想 憂苦身心
Searching and coveting, There are passions and afflictions. Passions, afflictions, deviance, and imaginings Trouble and pester mind and body.
便遭濁辱 流浪生死 常沉苦海 永失眞道
Then one falls into turbidity and shame, Ups and downs, life and death. Forever immersed in the sea of misery, One is in eternity lost to the true Tao.
眞常之道 悟者自得 得悟道者 常清靜矣
The Tao of true permanence, Will naturally come to those who understand. Those who understand the realization of the Tao Will rest forever in the pure and tranquil.
Translated by Livia Kohn
清靜經 The Classic of Purity 老君曰 大道無形 生育天地 Ch. 1.1. Lâo the Master1 said, The Great2 Tâo has no bodily form, but It produced and nourishes heaven and earth3. 大道無情 運行日月 The Great Tâo has no passions4, but It causes the sun and moon to revolve as they do. 大道無名 長養萬物 The Great2 Tâo has no name5, but It effects the growth and maintenance of all things3. 吾不知其名 強名曰道 I do not know its name, but I make an effort, and call It the Tâo6. 夫道者 有清有濁 有動有靜 2. Now, the Tâo (shows itself in two forms); the Pure and the Turbid, and has (the two conditions of) Motion and Rest7. 天清地濁 天動地靜 Heaven is pure and earth is turbid; heaven moves and earth is at rest. 男清女濁 男動女靜 The masculine is pure and the feminine is turbid; the masculine moves and the feminine is still8. 降本流末 而生萬物 The radical (Purity) descended, and the (turbid) issue flowed abroad; and thus all things were produced7. 清者濁之源 動者靜之基 The pure is the source of the turbid, and motion is the foundation of rest. 人能常清靜 天地悉皆歸 If man could always be pure and still, heaven and earth would both revert (to non-existence)9. 夫人神好清 而心擾之 3. Now the spirit of man loves Purity, but his mind10 disturbs it. 人心好靜 而慾牽之 The mind of man loves stillness, but his desires draw it away10. 常能遣其欲 而心自靜 If he could always send his desires away, his mind would of itself become still. 澄其心 而神自清自然 Let his mind be made clean, and his spirit will of itself become pure. 六欲不生 三毒消滅 As a matter of course the six desires11 will not arise, and the three poisons12 will be taken away and disappear. 所以不能者爲心未澄 慾未遣也 4. The reason why men are not able to attain to this, is because their minds have not been cleansed, and their desires have not been sent away. 能遣之者 内觀於心 心無其心 外觀於形 形無其形 遠觀於物 物無其物 If one is able to send the desires away, when he then looks in at his mind, it is no longer his; when he looks out at his body, it is no longer his; and when he looks farther off at external things, they are things which he has nothing to do with. 三者既悟 唯見於空 When he understands these three things, there will appear to him only vacancy.
觀空以空 This contemplation of vacancy will awaken the idea of vacuity. 空無所空 Without such vacuity there is no vacancy. 所空既無 無無亦無 無無既無 湛然常寂 The idea of vacuous space having vanished, that of nothingness itself also disappears; and when the idea of nothingness has disappeared, there ensues serenely the condition of constant stillness. 寂無所寂 慾豈能生 5. In that condition of rest independently of place how can any desire arise? 慾既不生 即是眞靜 And when no desire any longer arises, there is the True stillness and rest. 眞靜應物 眞常得性 That True (stillness) becomes (a) constant quality, and responds to external things (without error); yea, that True and Constant quality holds possession of the nature. 常應常靜 常清靜矣 In such constant response and constant stillness there is the constant Purity and Rest. 如此清靜 漸入眞道 He who has this absolute Purity enters gradually into the (inspiration of the) True Tâo. 既入眞道 名爲得道 And having entered thereinto, he is styled Possessor of the Tâo. 雖名得道 實無所得 Although he is styled Possessor of the Tâo, in reality he does not think that he has become possessed of anything. 爲化衆生 名爲得道 It is as accomplishing the transformation of all living things, that he is styled Possessor of the Tâo. 能悟之者 可傳聖道 He who is able to understand this may transmit to others the Sacred Tâo. 老君曰 上士無爭 下士好爭 2.1. Lâo the Master said, Scholars of the highest class do not strive (for anything); those of the lowest class are fond of striving13. 上徳不徳 下徳執徳 Those who possess in the highest degree the attributes (of the Tâo) do not show them; those who possess them in a low degree hold them fast (and display them)14. 執著之者 不名道徳 Those who so hold them fast and display them are not styled (Possessors of) the Tâo and Its attributes14. 衆生所以不得眞道者 爲有妄心 2. The reason why all men do not obtain the True Tâo is because their minds are perverted. 既有妄心 既驚其神 Their minds being perverted, their spirits become perturbed. 即著萬物 既著萬物 Their minds being perturbed, they are attracted towards external things. 即生貪求 既生貪求 Being attracted towards external things, they begin to seek for them greedily.
即是煩惱 煩惱妄想憂苦身心 This greedy quest leads to perplexities and annoyances; and these again result in disordered thoughts, which cause anxiety and trouble to both body and mind. 便遭濁辱流浪生死 常沈苦海永失眞道 The parties then meet with foul disgraces, flow wildly on through the phases of life and death, are liable constantly to sink in the sea of bitterness, and for ever lose the True Tâo. 眞常之道 3. The True and Abiding Tâo! 悟者自得 They who understand it naturally obtain it. 得悟道者 常清靜矣 And they who come to understand the Tâo abide in Purity and Stillness.
Postface by Tso Hsüan 左玄 學道之士 持誦此經者 即得十天善神 擁護其身 然後玉符保神 金液煉形 Students of the Tâo, who keep this Classic in their hands and croon over its contents, will get good Spirits from the ten heavens to watch over and protect their bodies, after which their spirits will be preserved by the seal of jade, and their bodies refined by the elixir of gold. 左玄真人曰
形神倶妙 與道合真 Both body and spirit will become exquisitely ethereal, and be in true union with the Tâo! Translated by James Legge
清靜經 Purity and Rest 老君曰 The Words of Lao Chün. 大道無形 生育天地 Although the Great Principle of Nature – Tao – has no form, it brought forth and nourishes Heaven and Earth; 大道無情 運行日月 though it has no passions, it causes the Sun and Moon to revolve; 大道無名 長養萬物 though it has no name, it produces the growth and nurture of all things. 吾不知其名 強名曰道 As I do not know its name, I am compelled to call it simply Tao. 夫道者 有清有濁 有動有靜 Now this Principle includes the pure and the turbid, the active and the motionless. 天清地濁 天動地靜 For instance, Heaven is pure and Earth turbid; Heaven moves and the Earth is still. 男清女濁 男動女靜 The Masculine is pure, the feminine turbid; the Masculine is active and the Feminine at rest. 降本流末 而生萬物 Emerging from its source and flowing on to all its developments, it produced the visible creation. 清者濁之源 動者靜之基 The pure is the origin of the turbid, and the active of the motionless. 人能常清靜 天地悉皆歸 If a man is able to remain permanently pure and motionless, Heaven and Earth will both at once come and dwell in him. 夫人神好清 而心擾之 Now the spirit of man loves purity, but his passions cause disturbance. 人心好靜 而慾牽之 The heart of man loves rest; but his desires draw him into motion. 常能遣其欲 而心自靜 澄其心 而神自清自然 If he can without intermission abjure his desires, his heart will become naturally quiescent; if he can cleanse his heart, his spirit will become naturally pure. 六欲不生 三毒消滅 He may then be sure that the Six Desires will arise no more, and that the Three Curses – lust, folly, and wrath – will be annihilated. 所以不能者爲心未澄 Therefore those who are incapable of arriving at this state have never cleansed their hearts, or abjured their bodily desires. 慾未遣也 能遣之者 内觀於心 心無其心 If a man who is thus able to abjure his desires looks within himself at his own heart, he will see that it is passionless; 外觀於形 形無其形 遠觀於物 物無其物 if he looks outward, at his own body, he will regard it as though it were not his; if he looks abroad at things around him, they will be to him as though they did not exist.
三者既悟 唯見於空 觀空以空 If he truly understands the nature of these three things, he will see that they are mere emptiness; vacuity itself he sees to be empty also. 空無所空 所空既無 無無亦無 無無既無 湛然常寂 But there can be no emptiness in vacuity; for vacuity being non-existent, the very absence of nothing thus non-existing [to him], his serenity will be permanent and undisturbed; 寂無所寂 慾豈能生 慾既不生 and this immoveable tranquillity being so deep as not to admit of any further tranquillity, how can any desires arise within him? 即是眞靜 眞靜應物 眞常得性 Although the true essence of man be constantly in relation with outside matters, it must ever remain in possession of his original nature; 常應常靜 常清靜矣 constantly responding to externals, he must still be constant in quiescence; then his state of purity and rest will be permanent. 如此清靜 漸入眞道 If one is able in this way to preserve his state of purity and quiescence, he will gradually enter the ideal phase of the Principle of Nature; 既入眞道 名爲得道 and having entered this ideal phase, he may then be called one who has obtained possession of it. 雖名得道 實無所得 爲化衆生 名爲得道 Yet although he may be said to possess the Principle of Nature, he has actually not obtained anything at all; it is only that he is able to unravel all the mysteries connected with living things. 能悟之者 可傳聖道 Those who thus fully understand may spread this Holy Doctrine all abroad. 老君曰 The Words of Lao Chün, Prince of the Sublime. 上士無爭 下士好爭 Scholars of eminence never wrangle; those of low attamments love wrangling. 上徳不徳 下徳執徳 Men of high Virtue make nothing whatever of their virtue; those of Inferior virtue cling to it [as of great value]. 執著之者 不名道徳 Those who plume themselves upon their attainments cannot be called in possession of the two principles of Tao and Virtue; 衆生所以不得眞道者 爲有妄心 and the reason why all mankind are unable to attain the ideal phase of Tao is to be found in their misguided hearts. 既有妄心 既驚其神 Their hearts being thus misguided, their spirits become unsettled or perturbed; 即著萬物 既著萬物 being in this state of perturbation, they follow after worldly objects; 即生貪求 既生貪求 即是煩惱 pursuing worldly objects, they become a prey to desires and lusts, and desires and lusts arising within them, disappointments and trouble ensue.
煩惱妄想憂苦身心 Now disappointments in the attainment of what they long for lead to unruly and disordered thoughts, and the result is bitterness and misery to both mind and body. 便遭濁辱流浪生死 常沈苦海永失眞道 Then they will inevitably incur disgrace and shame; the successive births and deaths they will have to pass through will flow on and on like ocean waves, and they will sink for ever in a Sea of Bitterness – the ideal goal they might have reached being lost to them eternally. 眞常之道悟者自得 得悟道者 常清靜矣 Those who fully understand all this, will obtain the True and Constant Principle of Nature of themselves; and those who are able to understand the Principle of Nature will be for ever in a state of purity and rest.
Postface by Ko Hsüan 葛玄 (164-244) 仙人葛翁曰 The Words of Ko Hsuăn, the Immortal. 吾得眞道 I have obtained this Principle. 曾誦此經萬遍 Formerly I conned this book ten thousand times. 此經是天人所習 不傳下士 It is only men of Heaven who can learn it, and it should not be imparted to those of inferior calibre. 吾昔受之於東華帝君 東華帝君受之于金闕帝君 金闕帝君受之於西王母 I received it in the first instance from the Divine Prince of Eastern Glory; he received it from the Divine Prince of the Golden Gate, and he from the Royal Mother of the West. 西王一線乃口口相傳 不記文字 吾今於世 書而錄之 The Royal Mother imparted it to him entirely by word of mouth, not committing it to paper; I now give it to the world, having written it down and then transcribing it with care. 上士悟之 升為天仙 中士修之 南宮列官 下士得之 在世長年 遊行三界 升入金門 Scholars of eminence who thoroughly comprehend it will ascend on high and receive authority in Heaven; those of medium grade who strive to put it into practice will have their name inscribed on the roll of Immortals in the Southern Palace; while those of the lowest order who obtain it will live long years on earth, roam through the Three Spheres of Being, and, mounting on high, pass through the Golden Gate. 左玄眞人曰 The Words of Tso Hsuăn, the Divine Man. 學道之士 持誦此經者 即得十天善神 擁護其身 然後玉符保神 金液煉形 Among students of the Principle of Nature – Tao – he who resolutely cons this book will secure the guardianship of multitudes of good spirits from the Tenth Heaven; after which his soul will be placed under the protection of the Jewelled Seal, and his body permeated with the Elixir of Gold. 形神倶妙 與道合眞 Then both body and soul will become robed in supernatural beauty, and be in perfect harmony with the subtle Principle of Nature. 正乙眞人曰 The Words of Cheng I, the Divine Man. 人家有此經 悟解之者 災障不幹 If this book be in anyone's family, those who fully understand its meaning will not be exposed to any adversities or obstacles;
衆聖護門 神升上界 朝拜高眞 功滿徳就 their door will be guarded by all the Holy Ones, and their souls ascend to the Higher World, where they will be admitted to the presence of those lofty beings who have attained to perfect purity, and bow before them – their merit all-sufficient, their virtue all-complete; 相感帝君 and where reciprocal influences will exist between them and the Deva-princes. 誦持不退 身騰紫雲 All who are unwearied in the study of this book will ascend bodily to the Purple Clouds – where the Immortals live. Translated by Frederic Henry Balfour
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