院長大人註解清靜經

The Classic of Purity and Stillness (清靜經) is one of the most revered scriptures in the Daoist tradition — roughly 390 characters on the formless Dao, the mind's return to its original nature, and the stillness that underlies all movement. This commentary, attributed to the Dean (院長大人) and written under the pen name "the Foolish Elder" (呆叟, Dāisǒu), reads Laozi's classic through the eyes of Yiguandao — the Way of Pervading Unity. Each of the fifteen chapters presents the original verse, explains its key terms, offers a plain-language reading, and then opens into a full exposition that weaves together Confucian, Buddhist, and Daoist teachings under the banner of Universal Salvation.

The Foolish Elder writes with the urgency of Yiguandao eschatology: the Final Catastrophe is near, the Bright Teacher has descended, the Heavenly Way is being transmitted to all. But his commentary is not merely eschatological — it is a sustained argument that Laozi's mysticism, Confucius's ethics, and the Buddha's insight are three expressions of a single principle, and that the Classic of Purity and Stillness contains the key to all three. His voice is warm, learned, and insistent — a teacher who cannot bear to see his students lost.

This is a Good Works Translation from Chinese. First English translation. Source text from the Morality Books Library (善書圖書館, taolibrary.com), Category 52, which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). Translated by Mingdeng (明燈) for the Good Work Library.

The Classic of Purity and Stillness — Full Text

The Lord says:

The Great Dao has no form — it brings forth and nurtures heaven and earth. The Great Dao has no feeling — it turns the sun and moon. The Great Dao has no name — it raises and sustains all things. I do not know its name; compelled to speak, I call it "Dao."

Now, the Dao: there is purity and there is turbidity, there is movement and there is stillness. Heaven is pure, earth is turbid; heaven moves, earth is still. The masculine is pure, the feminine is turbid; the masculine moves, the feminine is still. Descending from the root, flowing toward the branches, all things are born between them.

Purity is the source of turbidity; movement is the root of stillness. If one can be constantly pure and still, heaven and earth return to their origin together.

The human spirit loves purity, but the heart-mind disturbs it. The human heart-mind loves stillness, but desire pulls it away. If you can always banish desire, the heart-mind becomes still of itself. Settle the heart-mind, and the spirit becomes pure of itself. Naturally, the six desires do not arise; naturally, the three poisons are extinguished. Those who cannot accomplish this have not yet settled their heart-mind or banished their desires.

If you would banish them: turn inward and observe the heart-mind — there is no heart-mind. Turn outward and observe your form — there is no form. Look far and observe all things — there are no things. Having realized these three, you see only emptiness. Observe emptiness through emptiness — emptiness too is without existence. When even the nonexistence of emptiness is nonexistent, there is nothing that is not nonexistent. When nothing that is not nonexistent is nonexistent, you enter deep and constant stillness. In stillness, where is there desire? When desire does not arise, this is true stillness.

True constancy responds to all things; true constancy attains the nature. Constantly responding and constantly still — this is constant purity and stillness. In such purity and stillness, one gradually enters the true Dao. Having entered the true Dao, this is called "attaining the Dao." Though it is called "attaining the Dao," in truth there is nothing to attain. For the sake of transforming all beings, it is called "attaining the Dao." Those who can awaken to this may transmit the holy Dao.

The Lord says:

The superior person does not contend; the inferior person loves to contend. The superior virtue does not cling to virtue; the inferior virtue grasps at virtue. Those who grasp and cling do not understand the Dao and its virtue. The reason all beings fail to attain the true Dao is that they possess deluded minds. Having deluded minds, their spirits are startled. With spirits startled, they attach to all things. Attached to all things, they give birth to craving. With craving born, there is affliction. Affliction and delusion bring suffering to body and mind. Then one falls into turbid disgrace, drifting through birth and death, sinking forever in the sea of suffering, losing the true Dao forever.

The true and constant Dao — those who awaken attain it of themselves. Those who attain and awaken to the Dao dwell in constant purity and stillness.

Chapter One

The Lord says: The Great Dao has no form — it brings forth and nurtures heaven and earth. The Great Dao has no feeling — it turns the sun and moon. The Great Dao has no name — it raises and sustains all things. I do not know its name; compelled to speak, I call it "Dao."

Terms. The Lord (老君) — surname Li, given name Er, courtesy name Boyang, posthumous name Dan — is the ancestor of the Daoist religion. Form means that which has visible shape and traceable marks. Heaven and earth — when primordial chaos first divided, the light and pure breath floated upward to become heaven, and the heavy and turbid breath sank downward to become earth. Feeling belongs to the acquired nature — it is the stirring of the innate nature, such as joy, anger, sorrow, delight, love, aversion, and desire. Sun and moon — the sun is the essence of fire, one of the fixed stars; the moon is the essence of water, a satellite of the earth — together they signify yin and yang. Name means that which can be called and marked. Compelled means unyielding, fixed, and immovable. Dao means the supreme principle that all things in existence must follow.

Reading. Laozi says: The Great Dao is originally without form or image, yet it can bring forth heaven and nurture the earth. It is originally without feeling or emotion, yet it can turn the sun and moon through their cycles. It is originally without name or designation, yet it can govern yin and yang, regulate growth and decline, and bring to maturity all things between heaven and earth. So wondrous is this that I do not know what to call it. Fearing that later generations would have nothing to follow, I reasoned from the Heavenly Principle, devised a fixed and immovable name, and called it "Dao."

Commentary. What is the Dao? It is the truth of non-action — the path that all things in existence must follow. Though it has no form and no image, it contains profound and wondrous mysteries within. Through the eyes of ordinary people, it can never be seen through. And so the people of the world mostly dismiss this as superstition, not knowing the true meaning within. They regard it as groundless nonsense — but they are looking at a leopard through a tube and seeing only one spot.

Laozi's compassion for heaven and humankind, his earnest desire to save the world — this truly makes one remember him across the ages, and it can never be forgotten. The scriptures he left behind in the world — the Daodejing, the Classic of the Yellow Court, the Classic of Purity and Stillness — every one of them is a treasury of true and wondrous principle, every one a secret key to the nature of the self. How lamentable that later scholars — the wise among them fall into blank emptiness, and the foolish cling to outward forms. This Dao that is empty yet not empty is not easily fathomed. Even Confucius sighed, "He is like a dragon!" — how much less can ordinary mortals see its true form? As for this Classic of Purity and Stillness, many have mistaken it for teachings on alchemical manipulation and breathing exercises. Error begets error — the harm is not small. Those who cultivate according to such misreadings might as well polish a brick to make a mirror: a hundred attempts, not one success. What a betrayal of Laozi's spirit in heaven! What a cause for grief!

Now the Heavenly Way has descended into the world according to its season. The Bright Teacher has accepted the mandate to bring Universal Salvation to all beings, using the way of spiritual teaching to rescue the lost children in the sea of suffering. The great catastrophe is upon us. There is not a moment to delay. I cry out with all my strength: may the countless souls of the world board the merciful vessel of salvation.

The Foolish Elder accepts the commission. By the holy decree of the Lord on High, I propagate and perfect the teaching in every region. I have seen that those who study the Classic of Purity and Stillness often find the annotations unclear and feel greatly frustrated. For the sake of clarity and convenience, I have taken this opportunity to annotate and explain in plain language, as a reference for those who study it.

In this first chapter, Laozi speaks of the principle of formlessness, emotionlessness, and namelessness — which is what the Daodejing calls "the nameless uncarved block." When the vital impulse stirs, it brings forth heaven and earth, turns the sun and moon, and raises all things. This wondrous function of non-action can truly only be grasped by the mind — it cannot be conveyed in words! Beihai Laoren said: "The Change before the hexagrams were drawn — without divine power, it cannot be perceived. The Dao before its transmission — without sagehood, it cannot be known." Laozi, both sage and divine, named this wondrous principle of non-action "Dao" — with no force or compulsion at all.

Alas, the people of this age worship science and cling to visible forms, so this intangible truth goes unquestioned. Little do they know that science itself comes from philosophy — the world calls philosophy the mother of science, and calls Laozi the ancestor of philosophy. Because philosophical truth is inherently abstract, the people of the world largely do not know it. The Book of Songs says: "The wise protect their lives through understanding" — this means letting people understand the Dao. It cannot be exhausted in a single phrase, and so the Great Learning says: "Things have root and branch, affairs have end and beginning. To know what comes first and what follows — this is close to the Dao."

I hope my brothers and sisters will make earnest effort in their study. Of themselves, their wisdom will greatly open, illuminating all things — and there will be nowhere that is not filled with light!

Formless, imageless, without any boundary —
One principle flows through the eight wildernesses.
All things are nourished, heaven and earth give birth;
The five elements generate and constrain, the sun and moon shine.
True emptiness is not empty — it contains the wondrous form.
Non-action and action alike penetrate the dark and the light.
If your affinity is deep and you find the Bright Teacher's guidance,
You will accomplish the sacred work and leave a fragrance forever.

Chapter Two

Now, the Dao: there is purity and there is turbidity, there is movement and there is stillness. Heaven is pure, earth is turbid; heaven moves, earth is still. The masculine is pure, the feminine is turbid; the masculine moves, the feminine is still. Descending from the root, flowing toward the branches, all things are born between them.

Terms. Purity means empty, void, and clean. Turbidity means polluted and impure. Movement means stirring and acting. Stillness means silent and at rest. Descending from the root means the principle of distribution from the source. Flowing toward the branches means the manifestation of form.

Reading. This all-encompassing principle lacks nothing and contains everything. It has purity and it has turbidity, it has movement and it has stillness. But before these have manifested, ordinary eyes cannot perceive them. Only when heaven and earth are born do we know that heaven can revolve without ceasing and earth can bear all things without refusal. Only when human beings are born do we know that the masculine receives the way of Qian and is therefore pure and active, while the feminine receives the way of Kun and is therefore still. All the principles of movement and stillness, purity and turbidity, are distributed from the root downward. Yin and yang interact — the true principle dwells within them — and naturally all things between heaven and earth are brought forth.

Commentary. This chapter means: "one root scatters into ten thousand differences." When Wuji first stirs, it divides into the cycles of heaven covering and earth bearing, the transformations of yin and yang, movement and stillness. Throughout the entire world, every person possesses the one principle, every thing possesses its own heaven. And so the Book of Changes says: "Qian knows the great beginning; Kun accomplishes all things." Descending from the root and flowing to the branches, it completes all things and leaves nothing out — this is the beginning of God's creation.

But God, in order to bring forth heaven and earth and create all things, spared no effort and refused no labor. He made the world complete with everything, so that all beings could enjoy this happiness. What is most lamentable is that beings only know how to enjoy their comforts and forget the Great Dao that models heaven and follows the earth. Look at the intoxicated men and women in society today — it is truly beyond polluted. Beasts in human clothing are everywhere you look. I, the Foolish Elder, fear dirtying my brush, so I will not expose each case one by one.

The teeming masses, out of clinging to life and fearing death, are buried in the world's dust. They drown their own innate knowledge and innate ability. As for the principle of non-action, it has sunk to the bottom of the sea, vanishing without form or trace. Add to this hearts poisoned by self-interest, having long ago cast Heavenly Principle and conscience behind them. Drunk in the dream-world, lost in softness and comfort — shackled tight by the cangue of emotion, locked fast by the chains of desire — where is there leisure to study the wondrous Dao of non-action, to trace the root of nature and principle? Even among those who cultivate the Dao, some find walls of bronze and iron with no door to enter; others carry too much accumulated karma and cannot encounter the Bright Teacher. Otherwise, the wise overshoot it and the foolish fall short — and so Confucius sighed, "The Dao, it seems, will never prevail!"

The sacred will of Wuji — in the beginning of chaos,
One grace of the Emperor scattered into ten thousand forms.
Heaven and earth vividly participate in creation;
Movement and stillness, just as they are, exhaust all effort.
Stirring the turbid, raising the pure — the Dao stretches far.
Modeling heaven and following the earth — virtue is not alone.
But if you chase after sound and color, sinking in the sea of karma,
Wave upon wave — when will you ever emerge?

Chapter Three

Purity is the source of turbidity; movement is the root of stillness. If one can be constantly pure and still, heaven and earth return to their origin together.

Terms. Source means the root and headwater. Root means the base and foundation. Fully means completely understood. Return means to take in and merge.

Reading. This boundless and wondrous principle contains within it purity and turbidity, movement and stillness! But trace it carefully: the light and pure heaven is still the source of the heavy and turbid earth! For the nine layers of the revolving heavens, flowing as one breath and belonging to movement, are indeed the foundation upon which earth's stillness rests. If a person can, in perfect sincerity without ceasing, maintain constant purity and constant stillness, then naturally even heaven and earth will merge into your original nature!

Commentary. This chapter is about knowing the root. The words "descending from the root, flowing toward the branches" in the previous chapter carry a meaning that is very deep and far-reaching. Fearing that people might love the branches and lose the root, Laozi urges them again and again. Such earnest care truly fills me, the Foolish Elder, with ten thousand measures of gratitude! Moreover, this chapter contains the method of returning to the primordial.

Later generations have mostly interpreted this as the practice of refining vital essence and circulating breath — the harm of that misunderstanding is not shallow. In truth, purity and turbidity, movement and stillness all belong to the acquired nature. As for the true principle of primordial Wuji — there is nothing to be said.

Purity, plainly and visibly, refers to breath. Turbidity refers to form. Everyone knows: from principle, breath is born; from breath, form is born. And so the earth, as a thing, is nothing more than a pellet within a sphere of breath. Therefore purity is the headwater of turbidity! The principle that the masculine is pure and the feminine turbid follows the same logic.

Once you have a human body, you are already in the acquired realm. When heaven first brought forth human beings, it was by receiving the breath of yin and yang, threaded through by one true principle, and taking form. The masculine receives the way of Qian — pure and active. The feminine receives the way of Kun — turbid and still. Therefore the man is the woman's guide, and the woman is the man's helper. What the sages meant by "upon marriage, follow the husband" is this very principle.

But the people of today do not understand the root, do not know the Way and its virtue. Yin and yang are disordered, men and women are confused, the bonds and relationships are in disarray. Comparing the present to the past, it is truly the difference between heaven and hell. Writing to this point, I cannot help but break into a cold sweat on behalf of the world.

Fortunately, the Imperial Mother has shown mercy and the true Dao is revived. It teaches people to understand this principle, to see through the red dust, to break open the shackles. If one can truly maintain constant purity and constant stillness, regarding heaven and earth as an inn and knowing that time itself is a passing guest — then free and at ease, roaming beyond the world, one is like a living immortal, not bound by sound and color, not confined by the five elements. When you have truly reached this point, even heaven and earth have merged into your own original nature.

Of all beings, humankind alone is honored —
The nature commands the four virtues, wisdom runs deep.
A sojourner in the dust, with a nature — know the root.
Dwelling in the Dao of non-action, simply follow what is true.
If you always chase after sound and color, you lose the path of awakening;
How then can you avoid sinking and drowning in the ford of delusion?
I pray you return to constant purity and stillness —
Repay with sincerity the grace of Heaven and the grace of the Teacher.

Chapter Four

The human spirit loves purity, but the heart-mind disturbs it. The human heart-mind loves stillness, but desire pulls it away.

Terms. Spirit — "the unfathomable in yin and yang is called spirit"; it is also the nature. Disturbs means to agitate and unsettle. Desire means craving — what the passions long for. Pulls means to lead and drag forward.

Reading. The original spirit bestowed by God is originally pure and undefiled, void and unobstructed. Because it is disturbed by the human heart-mind, the luminous original spirit becomes clouded and obscured. The heart-mind at birth is without craving and desire — it is very still. But as one gradually grows, knowledge opens, influence accumulates, and the thought of selfish desire appears. Pulled and tempted by worldly passions and material craving, the heart-mind is driven like an unbridled horse with no reins.

Commentary. The previous chapter said that if one can maintain constant purity and stillness with perfect sincerity and without ceasing, even heaven and earth will merge into one's original nature. This is exactly what Mencius meant: "All things are complete within me." But the waves of the sea of suffering reach to heaven, selfish desire runs rampant — who can return to the Dao of purity and stillness?

Everyone commits the acts of deluded craving and deluded grasping, of inhumanity and injustice. Entangled by the seven emotions and six desires, most people have picked up unwholesome habits. In small matters, they destroy their bodies and lose their lives; in great matters, they ruin their families and topple their nations. Looking at the state of the world, one cannot help but cover one's face and weep. Alas! "Heroes do not shed tears lightly — only because they have not yet reached the place of heartbreak." How many children of the Buddha have entered the grand formation of the soul-bewitching, and not only fail to awaken — they take harm for advantage and suffering for joy. Falling further and further, sinking into a bottomless pit.

Zhang Zai said: "The people are my siblings; all things are my companions." I cannot bear to see people and things suffer this cruel catastrophe, still less can I bear to see the good and bad mixed together, the jade burned alongside the stone. As Mencius said: "When the world is drowning, rescue it with the Dao."

And so, answering the need of the time, God has sent down the precious vessel of salvation. He has dispatched the Bright Teacher of the Way to bring Universal Salvation to the Three Realms, extending great grace. He has also commanded all the immortals and sages of heaven to assist the Bright Teacher of the age. Thus the true lineage is made clear, pointing directly to the human heart-mind to see the nature and become a Buddha. The scriptures of the Three Teachings are newly annotated. The deep source of Pervading Unity is broadly expounded. All beings are being gathered back, turned toward goodness — so that they may escape this merciless whirlpool.

Yet the true spirit bestowed by God, having been buried in the world's dust for so long, is bright but no longer bright. This chapter speaks of what is meant by "the human heart-mind is perilous; the Dao-heart is subtle." The innate nature is besieged by the temperament; the heart-mind is tempted by material desire. This is what is meant by "principle is obscured by breath, breath is obscured by things." Lost for so long to the original face, having abandoned what is constant — if this continues without escape, one will revolve forever on the wheel of rebirth. What suffering!

The proverb says: "The sea of suffering has no shore — turn your head and there is the bank." I hope that all beings awaken one day sooner and gain liberation one day sooner. Only then will they not betray this earnest desire of the Foolish Elder to save the world!

The human heart-mind loves stillness, but desire pulls it on and on —
I urge you: close the six gates.
Cultivate the self, make the intention sincere — investigate things;
Quiet the heart-mind, lessen desire — guard against greed.
Practice the four restraints, constantly overcome the self;
Embody the eight virtues, always reach toward heaven.
When not a single thought arises, there is nothing to sweep away —
The golden elixir refines itself, naturally and complete.

Chapter Five

If you can always banish desire, the heart-mind becomes still of itself. Settle the heart-mind, and the spirit becomes pure of itself. Naturally, the six desires do not arise; naturally, the three poisons are extinguished.

Terms. Banish means to drive out and eliminate. Settle means to clarify, from turbid to pure. Naturally means without any compulsion. The six desires are form, sound, scent, taste, touch, and mental objects. The three poisons are greed, aversion, and delusion.

Reading. If you can forever drive out all selfish desires and stray thoughts, the human heart-mind will be able to settle and not stir falsely. When the heart-mind does not stir falsely, add to this the effort of clarification, and the original spirit will be free and at ease, void and still, without a single trace of obstruction. There will be no need for any further effort or compulsion — form, sound, scent, taste, touch, and mental objects will simply never arise again. Greed, aversion, and delusion will vanish without a trace.

Commentary. This chapter is about returning to the root and restoring the origin — clarifying the good and recovering the beginning. Though it speaks of banishing desire to make the heart-mind still and settling the heart-mind to make the spirit pure, in practice it is entirely a work of naturalness. What the Great Learning calls "investigating things," what the Doctrine of the Mean calls "being watchful over what is unseen and fearful over what is unheard," and what the Daodejing calls "do not show what is desirable, so the heart-mind is not confused" — all these are the secret methods for overcoming the self and following the nature.

But once the human heart-mind stirs, it produces endless transformations. The Buddha said: "When the mind arises, all things arise; when the mind ceases, all things cease." Once the mechanism of desire is triggered, the six gates fly open: the eyes crave color, the nose craves scent, the tongue craves flavor, the ears crave sound, the heart-mind touches worldly passions, and the will gives birth to craving. Alas! "The five colors blind the eye, the five flavors dull the palate, the five tones deafen the ear." When this happens, the spirit finds no rest in its dwelling — who knows how many lamentable things will follow!

But if one can follow the "four restraints" of Master Yan: do not look at what is contrary to propriety, do not listen, do not speak, do not act — how could one fail to achieve "overcome the self, restore propriety, and the world returns to humaneness"?

The Shurangama Sutra says: "Bodhisattvas see desire as a pit of fire." But beings, already bewitched by sound and color, chase after them desperately, fearing they might not attain them — who would willingly avoid and refuse? Whatever benefits the self, they crave. At the slightest opposition, they flare with anger. The deluded heart-mind obscures principle, and out of this arise countless afflictions and obstacles.

Beings are blind to the six desires and three poisons, attached to form and appearance — and so they cannot see the Tathagata. But the children of the Buddha in this age who have attained the Dao have deep karmic affinity. Understanding the principle and cultivating with devotion, they can advance directly in a single leap. If one truly has the resolve to banish desire and settle the heart-mind from beginning to end, without the thought of giving up halfway, there will be no sigh of "the achievement fell short by one basket of earth." Follow this and practice it, and naturally you will reach the state where the heart-mind is still and the spirit is pure.

The heart-mind agitated, desire pulling — suffering without end.
The wheel of rebirth turns and turns — when will it ever stop?
To glimpse the true face within the nature,
Do not long for the false glory outside the body.
The three hearts and four marks must be swept clean;
The five aggregates and six desires will empty of themselves.
Free and at ease, without obstruction —
What worry that the Great Dao will not succeed?

Chapter Six

Those who cannot accomplish this have not yet settled their heart-mind or banished their desires.

Terms. Cannot — in common speech, it means unable to reach the goal. It is also the language of those without resolve.

Reading. The word "can" carries deep and far-reaching meaning. When one can, then the nature is fully luminous and united again with Wuji. The reason one cannot is that the stray thoughts in the heart-mind have not yet been clarified, and selfish desires have not yet been entirely removed.

Commentary. This chapter speaks to those who cultivate the Dao without perseverance and abandon it midway. The previous chapter already said that cultivating the Dao requires constancy. If one wishes to cultivate with devotion but lacks firm resolve, naturally the heart-mind cannot be settled and desire cannot be banished. But if one truly makes up one's mind, there is nothing that cannot be accomplished. The Analerta says: "A scholar must not lack breadth and resolve." The proverb says: "If the will is not established, nothing under heaven can be accomplished." How much more so for cultivating the Dao, where what is prized above all is single-minded dedication! Otherwise, though one speaks until flowers rain from heaven and golden lotuses spring from the earth, if knowledge and action are not united, it is all in vain. The common saying "empty talk is no help" is a warning to those whose words outrun their deeds.

If one can embody the Dao and cultivate it with constancy, one will certainly return to the root. Hold fast to your purpose. Do not fear thorns and brambles. Though a thousand demons and ten thousand trials come, do not let a thought of retreat arise. Know that until past karma is settled, you cannot go home. Understand this principle, and you will know that trials and demons are the mother of attainment. When you meet adversity, it tests the sincerity of your heart. When you meet opposition, it tests your wisdom and resolve. In short, do not let a single moment's lapse cause lifelong regret, sinking forever in the wheel of rebirth with no way to undo it.

If you do not gain liberation soon, I fear time will not wait. Beihai Laoren said: "In ten thousand kalpas and a thousand lifetimes, you obtained this body. How many times have you emerged and sunk, how many times gone around? If you do not cross over this body in this very life, when will you ever cross?"

Understand this meaning, and you will regret the past that cannot be recovered — but the future can still be pursued. As for how to settle the heart-mind and how to banish desire — the next chapter takes up the study.

Do not cast greedy eyes on the profit before you;
Do not stir the dust and wander the five lakes.
You must borrow the sacred Dao to accomplish the sacred work —
Do not let ordinary blessings make you an ordinary person.
Fortunate to receive the Three Treasures and know your ancient master,
Cultivate with devotion the One Thread and return to the ancient homeland.
If in this life you do not cross to the other shore,
What use is repentance after the catastrophe?

Chapter Seven

If you would banish them: turn inward and observe the heart-mind — there is no heart-mind. Turn outward and observe your form — there is no form. Look far and observe all things — there are no things. Having realized these three, you see only emptiness.

Terms. Observe means to examine and contemplate — here it carries the meaning of seeing through to the true principle. See means to perceive with the eye and distinguish; it can also mean "to appear" or "to be revealed." Emptiness — the body of principle is called emptiness; it also means "all phenomena are completely without substance."

Reading. One who is able to banish material desire turns the light inward and observes the self: one sees that even the heart-mind is gone — so where is there room for desire? Looking outward at one's form — the form too is gone. Looking far at all things under heaven — even things are gone. When heart-mind, form, and things are all gone, the only thing that can appear is one's own true and empty nature. The reason that heart-mind, form, and things are all gone is that one's nature is fully luminous, transcending all phenomena, not entangled by worldly confusion. One understands that body and mind are an illusion, that all things are impermanent, and is not bewitched by sound and color. The clear and natural wondrous meaning is preserved.

Commentary. This chapter tells people to break through the veil of form and see the true face of the Tathagata. The Buddha said: "All that has form is illusion." And again: "If you seek me through form, if you pursue me through sound, you walk a deviant path and cannot see the Tathagata." From this we know: everything that has visible form is illusory and unreal. Therefore Laozi says: "Inwardly observe — no heart-mind. Outwardly observe — no form. Distantly observe — no things." Without heart-mind, desire naturally does not arise. Without form, one is naturally free of anxiety and trouble. Without things, there is naturally no craving. When all three are gone — that is the moment when true emptiness gives birth to wondrous existence.

But if one clings to form and refuses to let go, one will forever sink in the sea of karma, not knowing when the day of emergence will come! Consider: the human body is fundamentally impermanent in its coming and going. As the Emperor Shunzhi wrote in his poem upon entering monastic life: "Before I was born, who was I? After I was born, who am I? When I grow up, I know myself — but when my eyes close in the dark, who am I again?"

How pitiable that the common people of the world treat this false body as a treasure. Everywhere they chase good fortune and flee misfortune, twisting and turning day and night. For the sake of lasting safety, they commit all manner of deeds that anger heaven above and earn resentment below — and in the end, they only shorten their own lives. Alas! To forget the true for the sake of the false — how lamentable! They take their one luminous and undying true nature, enduring through ten thousand kalpas, and bury it beneath the Nine Springs.

Laozi, seeing this, once said to awaken the people: "The reason I have great trouble is that I have a body. When I have no body, what trouble have I?" This is to make people understand that beyond the false body lies the true body. And so the Chan master Linji said: "The true Buddha has no form. The true nature has no substance. The true dharma has no marks."

How lamentable that the foolish people of the world not only cannot forget their bodies, but take the false body as the real. They do not know: however grand their present wealth and glory, a hundred years of time passes like a snap of the fingers. When the three inches of breath are cut, can the body last forever?

At this time, the Heavenly Way brings Universal Salvation. Bodhisattvas and immortals descend to the mortal world to assist the Dao. Each person's karmic roots — who can know them? The Foolish Elder cries out with all his strength: may the people of the world awaken early from their deluded dream! Open your wisdom-eye, and of yourself you will see through all form, perceiving without obstruction. Distinguish the true from the false. Discern the light from the heavy. Raise your demon-subduing mace! Draw your desire-slaying blade! Make haste to borrow the false and cultivate the true. When your effort is complete and your merit is full, then you will know that the Foolish Elder's words were not false!

Ten thousand conditions arise and perish, a thicket of thoughts.
Awaken to all the dust of labor — all of it is empty.
Open your eyes — stop watching the affairs of right and wrong.
Cultivate the self — stop debating the emotions of joy and sorrow.
When the three hearts are finished, heart after heart is finished;
When one gate opens, gate after gate opens through.
The Prajna of the self-nature appears at every moment —
No time and no place that is not filled with light.

Chapter Eight

Observe emptiness through emptiness — emptiness too is without existence. When even the nonexistence of emptiness is nonexistent, there is nothing that is not nonexistent. When nothing that is not nonexistent is nonexistent, you enter deep and constant stillness. In stillness, where is there desire? When desire does not arise, this is true stillness.

Terms. Deep describes a state of utmost clarity and serenity. Stillness means peaceful and silent repose.

Reading. The previous chapter said: "Having realized these three, you see only emptiness." This "emptiness" is an emptiness utterly void of anything at all. If you can reach the very extreme of emptiness, with nothing more to be emptied, what remains is a single word: "nothing." But this "nothing" too must be dissolved through effort. At this stage, even the effort of "nothing" should no longer exist — for if there is something remaining, it is not true emptiness, and how then can it give birth to wondrous existence?

Once the very name of "nothing" and the very effort of "nothing" are both gone — only then have you entered into clear, deep, constant stillness. But when stillness reaches its extreme, even stillness itself is no longer known as stillness. At this point, the heart-mind and nature have already departed from the realm of the dusty world. How could selfish desire or stray thoughts ever arise again? When the mind of selfish desire and stray thought can no longer arise — this, and only this, is true stillness.

Commentary. From the previous chapter we know: the true nature that a person receives from heaven has no form or color. But fearing that the people of the world will misunderstand the true meaning of this word "emptiness," Laozi cannot help but explain in detail the profound principles of "emptiness, nothing, stillness, and stillness."

Know this: the "emptiness" he speaks of is not "blank emptiness." The "nothing" he speaks of is not clinging to "mere nothingness." The "stillness" he speaks of is not the wooden, dull practice of sitting in meditation and staring at the void. If you can truly awaken to it — "true emptiness, wondrous existence" — that is true stillness!

Today there are cultivators who abandon all human relationships, leaving their parents, spouses, and children without care. They treat the five bonds and eight virtues as if they were nothing. They refuse to exhort or transform others, convinced that they are already beyond the world — and they still hope to transcend and become immortals or Buddhas. They do not know: their own hearts have already fallen into biased views. In the end, they will amount to no more than ghosts guarding a corpse. What good is there in that?

The Diamond Sutra says: "Abide nowhere and let the mind arise." This teaches the cultivator not to cling to form and appearance — only then can one see true emptiness!

The Buddha also said: "The dharma is originally not nothing — do not hold the view that it is. The dharma is originally not something — do not hold the view that it is." The Doctrine of the Mean says: "The workings of high heaven — without sound, without scent — how perfect!" Though it says "without sound, without scent" and does not say "empty," this is precisely for fear that people will mistake the word "emptiness." Moreover, even the thought of existence and nonexistence should not be held — only then is it right view, and only then can one enter into purity and stillness. As the Sixth Patriarch Huineng said: "To be free of thought — that thought is right. To hold a thought — that thought is wrong." Do not hold the thought of constant stillness — only then is it truly constant stillness!

Perfect sincerity, without ceasing — embody the natural.
When emptiness is empty of itself, what need is there to gaze?
When nothing more can be emptied — that is the wonder.
Hold even one thought, and it is not Chan.
Stillness so still you do not know you are still —
Mystery upon mystery, too deep to call "mystery."
When you can awaken of yourself and embody the true meaning,
Spread your compassion far and wide, and stem the raging flood.

Chapter Nine

True constancy responds to all things; true constancy attains the nature. Constantly responding and constantly still — this is constant purity and stillness.

Terms. True constancy — "true" means not false; "constant" means not changing — it refers to the true principle. Nature — what heaven has mandated to human beings, what human beings receive from heaven — this is called the nature.

Reading. Use that true and unchanging principle to respond to all things. If you can truly and sincerely put it into practice, you will attain the nature of all things. Not only in ordinary times is this so — even when responding to the affairs of the world, affairs come and you respond, affairs pass and you are still. If you can maintain this levelness, pressing on without ceasing, you will forever abide in void, unobstructed, peaceful, silent, unmoved repose.

Commentary. The previous chapter said: "When desire does not arise, this is true stillness." This chapter explains: how does one actually attain true stillness? Look at the people of today — some can be still but cannot move, some can move but cannot be still. This is the way of ordinary mortals, and what is there to say about it? Besides, merely perfecting oneself without being able to perfect the world —

But the "true stillness" Laozi speaks of is the true meaning of "drawing stillness from the depths of principle." In your own person, you originally possess a nature that is constant and unchanging — free from action, free from fear, innately knowing and innately able. If you are fortunate enough to receive the Bright Teacher's guidance, naturally your great virtue will shine again and the true suchness will appear at once.

The Doctrine of the Mean says: "Only one who has achieved perfect sincerity under heaven can fully realize their own nature. One who can fully realize their own nature can fully realize the nature of others. One who can fully realize the nature of others can fully realize the nature of all things. One who can fully realize the nature of all things can assist in the transforming and nourishing work of heaven and earth. One who can assist in this work can stand as a third alongside heaven and earth."

Moreover, as human beings are the most spiritual of all creatures, there is no time or place where they are not in the midst of affairs. All things possess their own true principle. If you understand the principle, you handle them properly; if not, there is only confusion. The people of today, having lost their original nature and abandoned true principle, fight and compete with one another — and the world has been thrown into utter chaos. I, the Foolish Elder, truly cannot bear to watch. And so I bring out again Laozi's earnest heart for saving the world, so that everyone may put it into practice. If you can use that true and constant principle to respond to all things, naturally you will accord with the Middle Way.

The Doctrine of the Mean says: "Bring about the mean and harmony, and heaven and earth will take their proper places, and all things will be nourished." Then there will be no more disaster-stars or catastrophes. The selfish heart, the heart of deluded grasping, the heart of desire — none will arise again. What you do will be honest and level. Continue in this way, and is this not returning to purity and stillness? And not only for one person — extend it to all beings in the world, and it would not be difficult to see again the days of Yao and Shun!

Purity and stillness, non-action, nothing not done —
With feeling, all is understood; in principle, nothing is lost.
Who can distinguish the principle of purity and turbidity?
Who can follow the rule of movement and stillness?
Heart-mind and spirit free and at ease, observing the Self-Existing —
The light of wisdom illumines right from wrong.
The subtle essence of the deepest principle — how few awaken!
Those who study Chan to the point of ashes in the nature — that is not it.

Chapter Ten

In such purity and stillness, one gradually enters the true Dao. Having entered the true Dao, this is called "attaining the Dao." Though it is called "attaining the Dao," in truth there is nothing to attain. For the sake of transforming all beings, it is called "attaining the Dao." Those who can awaken to this may transmit the holy Dao.

Terms. Gradually means proceeding by stages, from shallow to deep. Transform means to teach and convert. All beings — in Sanskrit, "sattva." In the newer translation, "sentient beings"; in the older, "all beings." The term has three meanings: the sense of what is commonly shared in being born; the sense that many phenomena combine provisionally to produce existence; and the sense of passing through many births and deaths. Holy Dao — "great beyond comprehension is the sage"; "the path one must follow is the way." In brief: the heart-method of the sages.

Reading. Having reached such purity and stillness, one can gradually step by step enter the true Dao. Having entered the gate of the true Dao, one may be said to have attained the true Dao. Yet even so, in truth there is nothing gained at all. One must still bring Universal Salvation to all sentient beings and lead them together to the other shore — only then can one be called one who has attained the Dao. Those who can awaken to this truth are the ones who may transmit the heart-method of the sages.

Commentary. The meaning of the Dao of purity and stillness described in the previous chapter is extremely profound and wondrous. Fearing that few will truly contemplate it and know its real intent, Laozi cannot help but sigh! He also fears that later generations, having returned to purity and stillness, will suppose they have attained the Dao. And so this chapter provides the explanation.

Returning to purity and stillness — though one may call it attaining the Dao — without cultivating virtue, you cannot dissolve old debts; without performing meritorious deeds, you cannot fulfill your vows. You still cannot settle the matter of birth and death. In the end, you are merely a practitioner of the lesser vehicle who perfects only yourself — what good is that to anyone?

You must constantly hold the thought of compassion as your foundation and saving the world as your purpose. Bring Universal Salvation to all beings so that every person escapes the suffering of rebirth and the disaster of the hells — only then does it accord with the true purpose of one who cultivates the Dao! The Buddha said: "If all beings do not become Buddhas, I vow not to become a Buddha."

Therefore he expounded the dharma and brought Universal Salvation to the multitudes of the lost. Confucius traveled the kingdoms and taught at the Apricot Altar — entirely to make people understand the meaning of "illuminate the bright virtue and renew the people," of "having established yourself, establish others; having attained, help others attain." And Jesus, with his universal love, redeemed the sins of all beings, saying: "If one person's virtue in the world is not illuminated, then my own virtue is not illuminated." All of these are cases of forsaking the self for the sake of others.

The Daodejing says: "The sage attends to the work of non-action and practices the teaching without words." And again: "He puts himself last and finds himself first; he sets himself aside and finds himself preserved." Every word and deed left behind by the sages is a model for cultivating the Dao. The Doctrine of the Mean says: "In his movements, he becomes the way for all under heaven; in his actions, he becomes the standard; in his words, he becomes the rule."

If you can emulate this and put it into practice, how could you fail to accomplish the Dao above and leave your name among humankind? Now, in the time of the Final Period of the Three Eras, the Heavenly Way answers the need with Universal Salvation. The Bright Teacher carries on the past and opens the future, reviewing the old and knowing the new, following in the way of Yao and Shun, honoring Confucius and Mencius. The true mechanism of Pervading Unity is broadly proclaimed, reaching the Three Realms. Truly, the ancient promise — "after a hundred generations, one may await the sage" — is now proven by the facts.

In the older annotations of this chapter, it says: "In the Third Period, Universal Salvation is given; the Dao must be transmitted through human beings." And now indeed the Bright Teacher has accepted Heaven's mandate, continuing the lineage and taking up the work of gathering back the original spirits. If you are fortunate enough to encounter the Bright Teacher and receive the pointing in person, you will not have wasted this one life!

The effort of stillness — vast and natural;
What need to refine the primal in a furnace?
Those of the original spirit are mostly led astray by alchemical texts;
The lost children cannot fathom the sage's intent.
Sinking in the sea of suffering — when will they escape?
The realm of bliss and freedom — when will they return?
I only pray that those who attain the Dao will spread the Dao,
And not betray the Teacher who expounded the true transmission.

---## Chapter Eleven

The Lord says: The superior person does not contend; the inferior person loves to contend. The superior virtue does not cling to virtue; the inferior virtue grasps at virtue. Those who grasp and cling do not understand the Dao and its virtue.

Terms. The Lord (太上) — the most exalted title, an honorific for Laozi. Superior person — one whose virtue and learning are excellent and who deeply understands the truth. Inferior person — one whose virtue is thin and learning shallow, and who clings to fixed views. Virtue — that which benefits the world and shows grace to others is called virtue. It is also the natural expression of following the nature in action.

Reading. Laozi says: "The superior person, because he deeply understands the great meaning, has nothing to contend for or covet. The inferior person, clinging to his own views and unable to judge circumstances, always loves to contend and covet. The one of superior virtue performs deeds that benefit the world and show grace to others, yet does not regard these as virtuous. The one of inferior virtue, deliberately accumulating merit and performing some small good deed, immediately considers himself virtuous. This is because he does not understand the true meaning of the Dao and its virtue!"

Commentary. In this chapter, Laozi is especially concerned that those who cultivate the Dao should not give rise to contention and craving, and should not cling to virtue. Since it says "though it is called attaining the Dao, in truth there is nothing to attain" — it is plain to see that the true Dao is formless, imageless, non-acting yet nothing left undone. Understanding this, one knows that all phenomena are empty and will in time come to an end. A fleeting life, and nothing but regret. If you can find the true path of liberation, you need not suffer the eternal wheel of rebirth.

Since one has already seen through life as a dream and an illusion, what is there left to contend for? Moreover, wealth and poverty, honor and lowliness — all are determined by fate. Confucius said: "If wealth could be sought, I would seek it even as a groom holding a whip. If it cannot be sought, I follow what I love."

But the ignorant and foolish take all manner of dangerous risks, craving sound and color. They do not know that a lifetime of scheming and scraping to build a household will, at the first stroke of heaven's disaster or karmic illness, still be an insoluble bitterness. The saying "one does not contend with fate" means this.

The person who understands the Heavenly Principle takes benefiting others and serving all things as a vocation. He does not boast of his virtue — yet virtue is already his. As Zhu Xi said: "Goodness that desires to be seen by others is not true goodness." Moreover, the one of true virtue acts without presuming, succeeds without claiming credit, and forever proceeds with reverence and caution. His virtue will never be diminished.

But there are others who know that cultivating virtue is a fine thing, and they perform conspicuous acts of deliberate goodness everywhere, always fearing that others will not notice and that their reputation will be buried. They boast and trumpet — and in the end, this very display spoils the whole effort.

The Daodejing says: "Those who boast of themselves achieve nothing. Those who display themselves do not shine. Those who assert themselves are not recognized. Those who are proud of themselves do not endure." Such people do not understand the true meaning of the Dao and its virtue — what a pity!

Alas! In recent times, the human heart has lost its ancient simplicity. The world is cold and calculating. People do not even practice deliberate virtue, let alone the higher kind. They know only how to fight and scramble, pursuing nothing but profit — and so the world has come to its present state! Mencius said: "When those above and those below compete for profit, the state is in danger." How true!

Who has awakened to every bond with the dust?
Stir up entanglement, and suffering has no end.
Sound and color, wealth and goods — always wanting more;
Honor and fame — always more to contest.
Clinging to form and grasping at image, you lose the nature and principle;
Turning from awakening to join the dust, you dim the spirit's light.
The one of superior virtue spreads transformation beyond the world —
How pitiable the fool, drifting and falling still.

Chapter Twelve

The reason all beings fail to attain the true Dao is that they possess deluded minds.

Terms. Deluded mind — the empty and false human mind, the mind of deluded discrimination.

Reading. In this present time of the true transmission's Universal Salvation, the Dao descends to the common people. All good men and faithful women have the karmic opportunity to attain the Dao. Yet all beings still recognize the false and refuse the true. If you trace the cause, it is nothing but the deluded mind. Once the deluded mind stirs, the Dao-mind cannot appear. Far from the Dao — and so the true Dao cannot be attained.

Commentary. This chapter continues from the previous one. What the last chapter spoke of was nothing but the distinction between "non-action" and "deliberate action." If you hold a mind of deliberate action, you will not only fail to understand the Dao and its virtue — you cannot attain the true Dao!

Look again at the people of this age: who among them is not scheming and competing, poisoned by self-interest? And so, though science is brilliant and material things are advanced, and clothing, food, shelter, and travel are not inconvenient — if you lay your hand on your heart and ask yourself, not only can you not enjoy it, you are actually suffering for it. Convenient transportation merely enlarges the battlefield — and so the greatest catastrophe in all of history has been created. Under all of heaven, where is there a land of peace and happiness?

Think carefully: the making of catastrophe — is it not because the human heart has lost its ancient simplicity?

The Shurangama Sutra says: "When the mind is level, the great earth is level." The Buddha said: "Building bridges and mending roads is not as good as first leveling the ground of the mind." The words of the Buddha-ancestors are truly not false. And so the Heavenly Way has descended into the world, answering the need, to stem this great catastrophe, to restore the nation of Yao, to transform every person back toward the good, and to deliver each one from the abyss of calamity. If the whole world shared one wind of the Dao, the happiness that would follow can be imagined.

And so the Foolish Elder spares neither his lips nor his tongue in exhorting all beings. I hope that all the children of the Buddha throughout the world will together escape the sea of suffering and together ascend the shore of the Dao. But if the deluded mind is not removed, the true Dao cannot be attained. Then one will sink forever, and when the time comes for regret, it will already be too late.

All beings drift and wander, turning on the wheel.
One stirring of the deluded mind pulls the whole chain tight.
Swiftly perform the work — plant the fruit to come.
Swiftly store up virtue — settle the debts of the past.
If in this time you do not attain the true Dao,
On what day will you ever return to your homeland?
I pour out every earnest word: awaken now!
Open your eyes — the Bodhi-vessel is right before you.

Chapter Thirteen

Having deluded minds, their spirits are startled. With spirits startled, they attach to all things. Attached to all things, they give birth to craving. With craving born, there is affliction.

Terms. Startled means suddenly frightened — the sense of alarm and agitation. Attach means to cling and receive. Craving means to be stained by the six desires and unwilling to let go — identical in principle to "desire," though different in name. Seek means to demand and take. Affliction — all craving, desire, anger, resentment, foolishness, and delusion that trouble the heart-mind and vex the body are called affliction. It is also the sense of being restless and discontented.

Reading. The previous chapter said that all beings cannot awaken to the true Dao because of the deluded mind. Once the deluded mind arises, it startles and disturbs the "knowing spirit" that prefers activity to stillness. When the knowing spirit is startled, the mind and will chase outward and attach to all things. Having made contact with all things, the desire to cling and not let go arises — the desire to seize and take. But under heaven, can all things go as one wishes? When what is sought cannot be obtained, there is immediately boundless affliction.

Commentary. The previous chapter said that the beings of the sea of suffering cannot attain the true Dao because the three hearts are not swept and the four marks have not taken flight.

Because human beings sojourn in the red dust, all is tumult and disturbance. Day and night they run and chase, never resting the heart-mind. And so once the deluded mind stirs, the spirit follows the will and chases after all things, clinging to them and unable to let go — even to the point of forgetting to eat and sleep, willingly surrendering themselves. When this happens, body and mind cannot be nourished.

The Daodejing says: "Do not show what is desirable, so the heart-mind is not confused." The Buddha says: "Be still and unmoving." All of these teachings tell people not to let the heart-mind be stirred.

But if one pursues craving bitterly — even if for a moment one has the luck to get what one wants — is it not still the case that the greater the household, the greater the worry? As the poem says: "When there is nothing beloved at your side, the afflictions of the heart-mind are few." How much more so when this life passes in the blink of an eye, not knowing what day one will depart. Hence the saying: "Human life is like the mayfly."

Consider: the Buddha-ancestors and sage-worthies of all ages left a fragrance for a thousand generations. Though dead, they still live — worthy examples for those who come after. But there is another sort — those who know neither propriety nor righteousness, who crave and grasp and steal their way through a stolen existence — and when they die, they leave only a stench for later generations. Alas! The same one life — but because the work they chose was different, the distance between them is as vast as heaven from earth. I hope the people of the world ponder this carefully, so as not to waste the one great work of their lives.

The proverb says: "Between two gains, choose the greater; between two harms, choose the lesser." The ancient text says: "Heaven and earth are an inn for all things; time is a passing guest for a hundred generations." Summer comes and winter goes, the sun and moon shuttle back and forth. One thing after another in all of history is driven past by time. In this human life of a few decades, where is there leisure to invite more affliction?

The folk saying goes: "Those who are content are always happy; those who can endure are always at peace." If you are not content, if you crave what is not yours, a lifetime is nothing but affliction. As the scholar Luo wrote: "When you reach the place of no craving, there is no sorrow."

The startled spirit races, chasing at will;
Attached to all things, craving and seeking.
Desire unfulfilled — the heart-mind turns to affliction;
Craving ungratified — the will breeds sorrow.
Sound and color press thick — turn back and awaken!
The sea of karma surges — do not follow the current.
Settle every worldly bond, and the Dao is accomplished —
If not now, then when?

Chapter Fourteen

Affliction and delusion bring suffering to body and mind. Then one falls into turbid disgrace, drifting through birth and death, sinking forever in the sea of suffering, losing the true Dao forever.

Terms. Suffering means sorrow and anguish. Turbid disgrace means polluted and shameful. Drifting means wandering without rest. Sea of suffering is a metaphor for boundless misery — it refers to the red dust of the mortal world, with its cycle of birth and death.

Reading. When one cannot obtain what one craves in all things, vexation and rage arise. From vexation and rage, the mind wanders into delusion. Once delusion stirs, it heaps endless sorrow and anguish on body and mind. Then one falls into all manner of pollution and disgrace, drifting downward, caught in the cycle of birth and death, sinking forever in the boundless realm of misery, losing the true and imperishable Dao for all eternity.

Commentary. The meaning of the previous chapter is to teach people not to crave what is not theirs. All things between heaven and earth are given for beings to enjoy. Because each person's blessings and affinities differ, the measure of what they enjoy also differs. There are those who act willfully and recklessly, causing chaos — squandering the merit of the unseen world and ruining their moral conduct. After passing through the wheel of rebirth, they are divided into long life and early death, poverty and prosperity, wealth and want, honor and lowliness.

The wealthy do not treasure their blessings — they are arrogant and extravagant. The poor do not accept their lot — they cannot endure hardship. And so worldly affairs multiply in confusion, disrupting society without a moment's peace. Though the affairs are complex, they do not exceed two words: gain and loss. Those who gain are filled with boundless comfort. Those who lose are filled with boundless affliction. All manner of things — separation in life and death, taking one's own life — arise from this.

The scholar Luo wrote: "Gain and loss, glory and ruin are originally from heaven; using every stratagem is empty and in vain." The meaning is very deep. But the common people are too deeply poisoned by delusion — who will accept this truth?

Day following month, the accumulated transgressions grow heavy, and the road to liberation becomes harder to find. One sinks forever in the boundless realm of suffering. I, the Foolish Elder, bear the charge of propagating Heaven's teachings on its behalf. I cannot bear to see beings intoxicated forever. I bring out again Laozi's compassionate desire to save the world, to awaken the stubborn dreamers from their deluded sleep. I sincerely hope that all my brothers and sisters across the four seas will wash their hearts and purify their thoughts, and stop longing for the labors of this dusty world.

The proverb says: "Under heaven there is originally no trouble — ordinary people bring it on themselves." Even if worldly affairs bind the body, one should use wondrous wisdom to see through all things. The Buddha said: "Affliction is itself Bodhi." This is the golden elixir that saves us from suffering. If you can truly cultivate according to this, you will naturally not fall into turbid disgrace, not drift through birth and death, not sink in the sea of suffering, and not lose the true Dao. The results are truly this magnificent — but knowledge and action must be united before you can obtain these blessings.

Affliction and delusion wound the heart;
Desire's layers of blindness cloud the spirit-terrace.
Sinking always in the sea of suffering, carried by the current —
Losing the true Dao forever, buried in the dust.
Let sincerity be firm — stop wavering!
Let faith hold fast — stop pacing back and forth!
Do not say that walking the Dao brings only trials —
When the work is done, you will see the Tathagata.

Chapter Fifteen

The true and constant Dao — those who awaken attain it of themselves. Those who attain and awaken to the Dao dwell in constant purity and stillness.

Terms. See above.

Reading. The true and never-false, the constant and never-changing holy Dao — those who possess the capacity for awakening will naturally attain its true meaning. Those who can awaken fully to the principle of the Dao can forever return to purity and stillness, beyond birth and death.

Commentary. The previous chapter spoke of "sinking forever in the sea of suffering, losing the true Dao forever." But Laozi fears that the beings of the sea of suffering will abandon themselves, convinced that they cannot cultivate, and so waste their own magnificent enterprise. Therefore Laozi says again: "The true and constant Dao — those who awaken attain it of themselves. Those who attain and awaken to the Dao dwell in constant purity and stillness."

The word "awaken" in this chapter carries great meaning. Know that the Sixth Patriarch Huineng could not even read — yet his capacity for awakening surpassed the world. The unsurpassed wondrous Dao he suddenly pierced through. He realized and confirmed the sacred work, and so he bears the title "Bodhisattva in the Flesh."

If the suffering beings of today can sincerely awaken to the Dao, arousing the nature of sudden insight, seeing through the dust of all affinities, distinguishing true from false, and holding faith firm — then naturally they will taste the true flavor of the holy Dao. And so it is said: a thousand words from others are not as good as one moment of your own awakening.

The reason people cannot awaken is that they are attached to all things, and from this attachment spring countless obstacles and entanglements. Know that the red dust is not your homeland. The body of flesh is not your true self. Spark of flint, flash of lightning — gone in an instant. The one pearl of true nature has nowhere to rest. Drifting aimlessly through the mortal world, wandering through birth and death, following the current and sinking lower — this not only betrays the hope of God and the compassionate labor of the immortals and Buddhas to save the world, but also extinguishes your own root and karmic portion, bringing ruin upon nine generations of ancestors and seven generations of descendants.

Now, in this time of the Heavenly Way's Universal Salvation, this is truly a once-in-ten-thousand-kalpas opportunity. If you let it slip lightly by, what a waste! Know that "the sun and moon pass on; the years do not wait for us." The appointed hour will not linger much longer, and it absolutely will not wait for you. Contemplate this carefully, and you will understand that this earnest desire of the Foolish Elder to save the world is not something that comes easily!

Awaken to the nature, trace it to the source — embody true emptiness.
Rest always in purity and stillness, the wondrous Dao condensed.
Respond to the dust, reach through — stamp the One Seal of the mind.
Wisdom's light shines across ten thousand scrolls of scripture.
When you can escape the dust of the world, with neither self nor other,
You attain Nirvana and settle the matter of birth and death.
Overcome the self, perfect others, embrace all under heaven —
Raise a great vow-heart and ferry all the hidden spirits home.

General Conclusion

Laozi's compassion is vast and far-reaching. Thinking always of the beings of the world, he wrote the Daodejing to wake the deaf and rouse the blind. He wrote the Tract of the Quiet Way to explain cause and effect. And the Classic of Purity and Stillness to illuminate the hidden mechanism. Truly he taught according to the person, leaving nothing untouched. This compassionate desire to save the world — the height of Mount Tai, the depth of the ocean cannot express it all.

Throughout the ages, each time one of these divine beings descended into the world in disguise, the marvel of it could not be fathomed. This is why Confucius sighed, "He is like a dragon!"

The true meaning of "purity and stillness" is what the Buddhists call "Nirvana without remainder" and what the Confucians call "reaching the ground of the supreme good." Laozi wished that every person would return to purity and stillness and never again be stained by turbidity. And so he began by teaching that the Dao is originally pure and still. Starting from the Great Dao that is without form, without feeling, without name — down through the descent from the root and the flowing to the branches, which bring forth all things. Fearing that the deluded might love the branches and lose the root, he went on to say: "Purity is the source of turbidity; movement is the root of stillness. If one can be constantly pure and still, heaven and earth return to their origin together." This is to teach people to know the root. For only by knowing the root can you return to it; only by knowing the source can you go home.

He then spoke of the spirit and the heart-mind — that they originally love purity and stillness, but are led astray by material desire. To return, one must treat the root cause, and so the heart-mind must be settled and desire must be banished.

But how does one accomplish this settling and banishing? One must see through body, mind, and things — seeing them all as empty. Yet Laozi feared that students of the Dao might fall into blank emptiness, and so he taught the principle of "true constancy responds to all things, true constancy attains the nature." And fearing that one might perfect only oneself without perfecting the world, he said: "Though it is called attaining the Dao, in truth there is nothing to attain. For the sake of transforming all beings, it is called attaining the Dao." From this we see: one must extend from oneself to others before reaching the supreme good.

He further said: "Those who can awaken to this may transmit the holy Dao." This is precisely opening the door and threading the needle for those who come after!

Now, in this Final Catastrophe of the Three Periods, when the Dao answers the need with Universal Salvation, the Bright Teacher has accepted the mandate to transmit the holy Dao. Yet how many foolish people still cling to the old ways, sitting in meditation all day long, deluding themselves about transcendence, refusing to recognize the golden thread of the path of awakening, refusing to heed Laozi's final words. Alas! Seeing such people, lost in their stubbornness, one can only sigh.

Consider again Laozi's words about "contention" and "virtue" — both carry very deep meaning. If one attains the Dao in vain, unable to cast off false appearances, giving rise to contention and grasping — then one can never build merit or virtue, can never return to the root and reach the source, and can never understand the true meaning of the Dao and its virtue.

In this time when the Imperial Heaven takes pity and extends grace to all beings — yet there are still those who do not seek the true Dao. How pitiable, how lamentable. Cut off from the dust of affinity, their spiritual root is dim of itself. The karmic dust of former lives — on what day can it ever be settled?

The Buddha once said: "If the mind is not yet tamed, how can one be reborn in the Pure Land?" And Jesus said: "With sin upon your back, you cannot return to the Kingdom of Heaven." Beings are so lost and blind — how can they escape the turning wheel of rebirth, the drifting through birth and death?

And Laozi, fearing again that those who aspire to the Dao might lose faith and retreat at the first difficulty, turning back before the ocean — once more, three times over, he urges: "The true and constant Dao — those who awaken attain it of themselves. Those who attain and awaken to the Dao naturally return to purity and stillness, beyond birth and death."

This Classic of Purity and Stillness is not only the supreme treasure for cultivating the Dao — it is also the secret key for governing the world. The sages of the Three Teachings all embraced both transcendence and engagement, understanding the substance and reaching the function. The people of the world have many biased misunderstandings. But when you examine the truth — are these not merely the views of a single self?

This book of Purity and Stillness is originally seamless, a complete unity. From one root it scatters into ten thousand differences; then from ten thousand differences it returns to one root. How could there be any division into chapters? Dividing it now into fifteen chapters is simply opening a door of convenience for easier reading.

I, the Foolish Elder, sincerely hope that those who hold and read this book will deeply absorb Laozi's earnest heart and put Laozi's earnest words into practice. Even the spirit of Laozi in heaven would nod and smile at you!

Praise of the Supreme Lord Laozi

The wondrous Dao of non-action encompasses heaven and earth.
This one book of Purity and Stillness carries the whole of its true meaning.
Through the years, passed on from age to age.
How lamentable that so few among beings know its wondrous truth.
The Guardian General alone unlocks its secret.
Your affinity is deep — do not abandon yourself!
Receive the good and wear it close; practice and strive with all your might.
Accomplish the true fruit, continuing forever without end.

Colophon

The Dean's Commentary on the Classic of Purity and Stillness (院長大人註解清靜經) is a Yiguandao commentary on the Daoist Classic of Purity and Stillness, one of the most recited scriptures in the Daoist tradition. The commentary is written under the pen name "the Foolish Elder" (呆叟, Daisou), a Yiguandao teacher who accepted a heavenly commission to annotate the Classic in plain language for the benefit of students. The text divides the approximately 390-character Classic into fifteen chapters, each with word explanations, a plain-language reading, and an extended commentary that reads Laozi's mysticism through the Yiguandao framework — the Bright Teacher, Universal Salvation, the unity of the Three Teachings, and the eschatological urgency of the Third Period.

The Good Works Library already holds the Classic of Purity and Stillness as a Daoist text. This commentary places it within the Yiguandao tradition — a cross-tradition bridge that demonstrates how one scripture can be read through entirely different eyes while pointing toward the same truth.

First English translation. Good Works Translation from Chinese by Mingdeng (明燈) for the Good Work Library. Gospel register. Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com), Category 52 (c52054.htm), which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 院長大人註解清靜經

Chinese source text from taolibrary.com, Category 52 (c52054.htm). UTF-16LE encoding with BOM. Presented here for reference, study, and verification alongside the English translation above.

院長大人註解清靜經

(講解）
老君日: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。常能遣其慾，而心自靜。澄其心，而神自清。自然六慾不生，三毒消滅。所以不能者，為心未澄，慾未遣也。能遣之者，內觀其心，心無其心，外觀其形，形無其形，遠觀其物，物無其物，三者既無，唯見於空。觀空亦空，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，即是真靜。真常應物，真常得性。常應常靜，常清靜矣。如此清靜，漸入真道。既入真道，名為得道。雖名得道，實無所得，為化眾生，名為得道。能悟之者，可傳聖道。
老君日:上士無爭，下士好爭，上德不德，下德執德，執著之者，不明道德。眾生所以不得真道者，為有妄心，既有妄心，即驚其神，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，常沉苦海，永失真道。真常之道，悟耆自得，得悟道者，常清靜矣。
第一章
老君日: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。
※字解※
老君姓李名耳字伯陽諡曰聃，為道教之祖。形｜是有形可觀，有跡可循的。天地｜是混沌初分的時候，氣之輕清上浮者為天，氣之重濁下凝者為地。情｜是屬於後天，是性的動，如喜、怒、哀、樂、愛、惡、欲等。
日月｜日為火之精，乃恒星之一。月為水之精，乃係地球之衛星，也就是陰陽的意思。名｜能稱呼標記出來的謂之名。強｜剛強不屈，定而不可移的意思。道｜萬事萬物所必循由之至理。

章解※

老子說:大道本來無有形象，但是能夠生天育地。本來無有情感，可是能夠運轉日月的週流。本來無有名稱可以標記，但是能夠燮理陰陽，生發消長，養成天地間的萬物。如此玄妙，我不知道祂的名字是甚麼，又怕後人無所是從，就依據天理來推測，起了一個定而不可移的名字就叫作｛道｝。
※演說※
其麼是道，就是無為之真理，萬事萬物必然循由的路徑。它雖然焦形無象，內含玄機奧妙，盡用俗人的眼光，是不會看透了的。所以世人多以此為迷信，不知內蘊真意，意作無稽之談，其乃管中窺豹只見一斑。老子悲天憫人，一片濟世的苦衷，真令人懷念千古，是永久不能忘掉的。就是在世所遺留的經典，如道德、黃庭、清靜等經，無一不是真機妙理，無一不是性理秘訣。堪嘆後之學者，多有智者落於頑空，愚者流於執相，這空而不空的真道是不昜測透的。孔子尚有｛猶龍之嘆｝，何況平庸的俗子，更不能見其真相。即清靜一經，多有認為抽添搬運吐納的功夫，以訛傳訛，真是遣誤不淺，有者依此修持，直如抱磚磨鏡，百無一成。有負老子在天之靈，這是多麼悲嘆的事啊！現在天道應運降世，明師承命普渡眾生，以神道設教來挽化苦海中的迷子。浩劫即在目前，時機不容稍緩，大聲疾呼願億萬生靈，得登濟世之慈航。
※呆叟承領※
上帝之聖旨，各地宣化成全。見研究｛清靜經｝的人們，多因註義未明，深感困難。俺為方便明暸起見，所以借機註釋白話解說，以作研究者的參考。
老子首章說到無形、無惰、無名的原理，也就是｛道德經｝所說的：［無名的樸。］生機一動而生育天地，運行日月，長養萬物。這無為的妙用真是只可意會，而不可言傳呢!北海老人曰：［畫前之易非神難見，不傳有道非聖難知］。老子為聖為神，以這無為的妙理，立名曰：｛道｝，絕不相強。無奈現世的人們，崇尚科學，執於形象，故此不可捉摸的真理，則無人過問了。那曉得科學之所由來，原出自哲學，世人多稱哲學為科學之母，並稱老子為哲學之鼻祖。因哲理本屬抽象，故世人多有不知。｛詩經｝上說的:［明哲保身］，也就是讓人明道的意思。不能一言而盡其義，所以｛大學｝上說：［物有本未，事有終始，知所先後，則近道矣。］希望同胞弟兄，努力進步研究，自能智慧大開，照穿一切，無處不是光明呢!
詩日：無形無象更無疆一理流行貫八荒
萬物長養天地育五行生剋日月光
真空非空含妙相無為有為透玄黃
緣深能得明師指了達聖業永留芳
第二章
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。
※字解※
清｜是空虛純潔的意思。濁｜是污濁不淨的意思。動｜是移動作為的意思。靜｜是寂然安止的意思。降本｜是分賦的理。流未｜是造成的象。
※章解※
這包羅萬象的道理，無微不至，無所不含。也有純潔，也有渾濁，也有動機，也有靜意。不過在它沒有發現出來的時候，憑俗人的眼光，是察不到的。到了生育天地，纔知道天能週行不息，地能載物不辭。到了生人的時候。纔知男秉乾道而成，所以為清為動，女秉坤道而成，所以為靜為一切動靜清濁的真理，都是由根本上分賦下來。陰陽相感，真理寓乎其中，自然會生出天地間的萬物來。
※演說※
這一章是一本散於萬殊的意思。無極一動，分晰出天覆地載之消長，陰陽動靜之變化。普遍週界人人各具一理，物物各具一天。所以｛易經｝上說：［乾知大始，坤作成物］，降本流末，曲成萬物而不遺，這是上帝造物的起端。但是上帝為了生天地、造萬物，一點也不惜力、也不辭勞。將世界治理的應有盡有，讓眾生來享受這一切的幸福。最可悲嘆的，是眾生只知享受安樂，便忘了法天則地的大道。看現在社會上一般沉醉的男女們，真是污濁不堪。衣冠禽獸觸目皆是。惟恐髒了俺呆叟的筆，也就不再一一的剝露其真相了。芸芸眾生為了貪生怕死，遭受風塵的埋沒，汨滅了自己的良知良能。對於無為的道理，更是石沉大海，消滅的無形無象了。更加利益薰心，早將天理良心丟在腦後。沉醉夢鄉，一味溫柔。被情枷枷的特緊，被愛鎖鎖的特嚴，那有功夫來研討無為的妙道，追究性理的根源呢!即使有些修道的人們，不是銅牆鐵壁無門而入，便即夙孽太重，明師難遇。否則智者過之，愚者不及，所以惹的孔子嘆惜［道其不行矣夫］的話呢!
詩日：聖意罔極混沌初皇恩一本散萬殊
乾坤栩栩參造化動靜如如盡功夫
激濁揚清道悠遠法天則地德不孤
若趨聲色沉孽海濤濤波浪幾時出
第三章
清者濁之源，動者靜之基。人能常清靜，天地悉皆歸。
※字解※
源│是根本源流。基│是根底基礎。悉│是明悉的意思。歸│是附納歸入的意思。
※章解※
這玄妙無邊的大道理，就含著清濁動靜呢!可是細心追究，輕清的天還是重濁之地的起源呢!因為九重宗動天，本係一氣流行而屬於動，可是確為地靜之基呢！人若是能夠至誠無息的常清常靜，自然連天地都要歸納在你的本性中呢!

演說※
這一章是讓人知本的意思。前章說的降本流末，字義非常深遠。恐怕人戀末失本，所以老子再再叮囑，這樣的苦心，真是令我呆叟也萬分的感激呢!而且又含著回轉先天的工夫。後人多以此為搬精煉氣之解，實在貽誤不淺。本來清濁動靜皆屬後天。如先天無極之真理，那就無所謂了。清者顯而易見的是指氣而言。濁者就是象了。都知道由理而生氣，由氣而生象。所以地之為物，也不過是氣包中的一彈丸而已。故此清是濁的源頭呢!男清女濁，也是這個道理。本來一有人身，即是後天。當初天生人的時候，是秉受陰陽之氣，貫之一真理而成形。男秉乾道為清為動，女秉坤道為濁為靜。故男子為女子的主，女子為男子的助。聖人所說的：「出嫁從夫」就是此意。不過現在的人，不明根本不知道德，以致陰陽乖舛，男女不分，綱常不整。以今昔之比較，實有天堂地獄之分別。寫到這個地方不由的替世人捏一把汗、如是永墜沉淪，何日出頭露面，幸今皇慈憫，真道復興。教人明白這個道理。看破紅塵，衝開枷鎖。果能常清常靜，視天地為逆旅，知光陰為過客。瀟瀟酒酒，逍遙界外，直如在世的神仙，不拘於聲色，不囿於五行。真是到這個時候，連天地都歸納到自己的本性中了。

詩曰：萬物之靈人獨尊性統四端智慧深
寄塵有性當知本處道無為但率真
總戀聲色失覺路難免沉淪困迷津
願爾皈依常清靜誠報天恩與師恩
第四章
夫人神好清，而心擾之。人心好靜，而慾牽之。
※字解※
神│陰陽不測之謂神，亦猶性也。擾│是擾亂的意思。慾｜是嗜慾。即性情之所好者謂之慾。牽│是引之使前，牽動的意思。
※章解※
上帝所賜給的元神，本來是純潔無染，虛空無礙的。因為受到人心的擾亂，便將靈明的元神給矇蔽著了。人降生後的初心，無嗜無慾，也是很安靜的。因漸漸的長大起來，知識漸開，薰陶漸染有了私慾之念。受到俗情物慾的牽動引誘，便將人心驅使的如失韁之劣馬了。
※演說※
前章說到人能至誠不息的常清常靜，連天地都要歸納在本性中。正是孟子所說的：［萬物皆備於我矣。］但是苦海波浪濤天，私慾橫流，那一個能皈依清淨之道呢?盡作些妄貪妄取不仁不義的事，被那七情六慾的纏擾，多數人都是染上了不良的嗜好。小則害身喪命，大則傾家亡國。看到世界的現象，不由掩面而泣。咳！［英雄有淚不輕彈，只因未到傷心處］。多少佛子都入了迷魂大陣，不但不知覺悟，反而以害為利，以苦為樂。愈趨愈下，沉淪到無底的深坑。張載有云：［民吾同胞，物吾同與。］不忍人物遭此殘酷的浩劫，更不忍良莠混淆，玉石同焚。當如孟子所說的：
［天下溺，援之以道］故應此時，上帝降下濟世的寶筏，復差傳道明師，普渡三曹，大施宏恩。又令諸天神聖，同助應運明師。故而真宗闡明，直指人心見性成佛。重註三教之經典，大闡一貫之淵源。挽化眾生，回心向善，方能脫出這無情的漩渦。然而上帝所賦的真靈，因久被風塵埋沒，已然明而不明。這一章書是說的［人心惟危，道心惟微］，理性受到氣秉的包圍，人心受到物慾的引誘。也就是理蔽氣，氣蔽物的意思。久迷本面，喪失其常，如此以往，不能擺脫，總是輪迥變轉，何等苦惱。諺云：［苦海無邊，回頭是岸］。希望眾生早一日的覺悟，早得一日的超脫。纔不負俺呆叟這一片濟世的苦心呢!
詩日：人心好靜慾多牽勸君當將六門關
修身誠意惟格物清心寡慾須戒貪
實用四勿常克己體行八德時格天
一念不生無可掃金丹不煉自然圓
第五章
常能遣其慾，而心自靜。澄其心，而神自清。自然六慾不生，三毒消滅。
※字解※
遣｜是格除的意思。澄｜是由濁入清的意思。自然│是無所勉強之意。六慾｜是色、聲、香、味、觸、法。三毒｜貪、嗅、痴。
※章解※
如果能夠永久的將一切私慾雜念格除了去，人心自能平靜不妄動了。心不妄動，再加上澄清的功夫，元神自能酒酒陀陀，虛空寂靜，一點掛礙也沒有了。不用再去造作勉強，色、聲、香、味、觸、法，決不會再發生出來。貪、嗔、痴，也就消滅的無蹤了。
※演說※
這一章是歸本還源明善復初的意思。雖然說是遣慾心靜，澄心神清。但是行起來，完全都是自然的功夫。｛大學｝上說的：［格物］，｛中庸｝上說的:［戒慎乎其所不睹，恐懼乎其所不聞］，和｛道德經｝上說的：［不見可欲，使心不亂］，都是讓人克己、率性的秘訣。不過人心一動，便會生出許多變化。佛云:［心生種種法生:心滅種種法滅］。一著動機，六門大開，眼要貪色，鼻要貪香，舌要貪味，耳要貪聲，心觸俗情，意生貪求。嗟呼!［五色令人目盲，五味令人口爽，五音令人耳聾］。如此則神不安舍，不知發生多少可悲可惜的事呢!若是能依著顏夫子的［四勿］:非禮勿視、聽、言、動。那能不達到克己復禮、天下歸仁呢?
｛楞嚴經｝上說:［菩薩見慾如避火坑］。眾生已被聲色所迷，苦苦追求，惟恐不得，那肯再躲避不納呢?凡有利於我的都要貪求，稍有違逆，便生嗔恚。痴心迷理，而生出許多煩惱障礙來。眾生因昧於六慾三毒，著於色相，故不得見如來。今時得道佛子，佛綠深厚，明理虔修，自能一步直超。果有遣慾澄心，全始全終之志，不生半途而廢之心，自無功虧一簣之嘆。遵而行之，自能達到心靜神清的功能了。
詩曰：心擾慾牽苦無窮輪迴轉變幾時停
欲覓性中真面目勿戀身外假虛榮
三心四相當盡掃五蘊六慾自能空
洒洒陀陀無掛礙何愁大道不成功
第六章
所以不能者，為心未澄，慾未遣也。
※字解※
不能者｜通俗是不能達到目的的意思，亦是沒志向者的措詞。
※章解※
能字含有深遠的意思。如其能的時候，則可以一性圓明，復合無極。不能的原因，是因為心中的雜念還沒澄清，私慾沒有除盡的原故。
※演說※
這章是指修道無恒。中途而輟者說的。前章也曾經說過，修道貴乎有恒。如欲虔修，而沒有堅志，自然心不能澄，慾不能遣。果能立下決心，則事情無不成功的。論語上說：［士不可不弘毅］。諺云：［志不立，天下無可成之事］，何況修道更是貴乎專一，否則說的天花亂墜，地湧金蓮，不能知行合一，亦是枉然。常言：［空談無補］，也是警告言過其行的人說。如能體道修持，定能返本。拿定把握，不怕一切荊棘，雖有千魔萬考，也不妄生退縮之心。當知冤孽不了，難把鄉還。明白這個道理，即知魔考是成道之母。遇有逆境，是考人之至誠。
遇有逆事，是考人的智意。總之，不要因一念之差，遺恨終身；永墜輪迥悔之莫及。若不早得超脫，惟恐時不久待。故北海老人有云：［萬劫千生得此身，幾回出沒幾回循，此身不向今生渡，更待何時渡此身］。明透此意，自悔往者不及，來者可追。至於心何能澄，慾何能遣，下章尚有研究呢，.
詩曰：眼前貨利休妄圖勿惹風塵蕩五湖
須藉聖道成聖業莫因凡福作凡夫
幸得三寶明舊主虔修一貫返故都
今生不向彼岸渡劫後懺悔復何如
第七章
能遣之者，內觀其心，心無其心，外觀其形，形無其形，遠觀其物，物無其物，三者既無，唯見於空。(三者既無的無字，原文為悟，今作無字)
※字解※
觀│是察望，此處含有達觀其真理的意思。見｜是物接於目而能加以辨別的意思，也可作現出來講。空｜理之體曰空，亦是諸法一無所有的意思。
※章解※
能夠遣除物慾的人，迥光返照，內觀自心，連心也沒有了，那還有甚麼慾呢？外觀其形，連形也沒有了。遠親其天下的物，連物也沒有了。心、形、物既然都沒有了，唯能現出來的，只有自己真空的自性。心、形、物其沒有的原因，是自己一性圓明，超然物外，不為浮俗所繞;明暸身心幻境，萬物無常，不被聲色所迷，朗然天真妙意得存。這樣玄之又玄的性理，真是不能一言而盡其義呢！
※演說※
這一章書是讓人破除色相，重見如來真面目的意思。佛云：［凡所有相，皆是虛妄］。又云：［若以色見我，以音聲求我，是人行邪道，不能見如來］。由此看來，凡是有形象的束西，都是幻虛不實的。所以老子說:［內觀無心，外觀無形，遠觀無物］。無心自然不起慾念，無形自然免除憂患，無物自然沒有貪求。三者都沒有了，纔是真空生妙有的時侯。若是戀相不捨，便要永久沉淪孽海，不知何日纔是出頭之日呢！再說人之色身，根本出沒無常，所以順治皇帝出家詩上說：［未生我時誰是我，生我之後我是誰?長大成人方知我，合眼矇矓又是誰?］可惜一般世人，把假色身視為珍寶。到處趨吉避凶，朝夕轉變，為了安然長存，於是乎又作了些上干天怒、下遭人怨的許多壞事出來，反而促短了自己的壽命。鳴呼!以假忘真殊為可嘆。將自己一團虛靈不昧萬劫長存的真性，反到葬送到九泉之下。老子看到這個地方，為騖醒世人，曾有言曰：［吾所以有大患者，為吾有身，及吾無身，吾有何患。］是讓人明白假身之外方是真身。故臨濟禪師有言：［真佛無形真性無體，真法無相。］堪嘆世之愚人，不但不能忘其形體，反以假體為真。殊不知現在如何榮華富貴，百年光陰，猶如彈指，三寸氣斷，色身能永在嗎?值此天道普渡，菩薩仙真臨凡助道，各人的根基，又有誰知?呆叟大聲疾呼，願世人早覺迷夢，睜開你的慧眼，自能看穿色相，洞觀無礙。真假認清，輕重辨明。揮起你的降魔杵，舉起你的斬慾刀。急速借假修真，一旦功圓果滿，纔知俺呆叟的話不假呢!
詩日：萬緣生滅意叢叢悟盡塵勞俱是空
放眼休觀是非事修身勿論苦樂情
三心了卻心心了一竅通時竅竅通
自性般若隨時現無時無地不光明
第八章
觀空亦空，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，即是真靜。
※字解※
湛然│是形容極清幽的意思。
寂│是安然清靜的意思。
※章解※
上章所說的，［三者既無，唯見於空］。這個［空］乃是空洞一無所有了。如果若是能空到極點，無所再空了，所餘者是一個［無］字，然而這個［無］字，亦應用功夫把他沒有了。到此地步，連這［無］的功夫都不應存在。因為有所在，即不為真空，如何能生妙有呢?既然［無］的名字［無］的功夫都沒有了，這時方算入於清幽常久的安靜呢!但是寂靜到了極點，亦不知其所寂了。此時的心性，已然離開塵俗的境界。私慾雜念，怎能夠再生起來呢?私慾雜念之心，既然不能再生，這纔是真實的清淨呢!
※演說※
由上章可以知道人之所得乎天的真性，是沒有形色的。然而又恐世人誤解了這個［空］字的真意，不能瞭解。所以不得不把老子所說的：［空、無、寂、靜］的奧旨詳加解釋。須知所說的［空］不是［頑空］。所說的［無］不是執著於［虛無］。所說的［寂］並不是靜坐觀空的呆板。如果能悟穿了，［真空妙有］纔是真靜呢!今有一般修行的人，遠離了一切人情，將自己父母妻子置之不顧，把五倫八德亦認為烏有。也不勸化世人，自認已為世外的高人，還希圖超脫成仙成佛。豈不知自心已執偏見。將來也不過落一守尸之鬼而己。有甚麼好處呢?｛金剛經｝上說:［應無所住而生其心］，就是教人修道不應當執形著相，方能觀見真空呢！
佛說謂：［法本不無，莫作有見。法本不有，莫作無見］。｛中庸｝又說:［上天之載無聲無臭至矣］。雖言［無聲無臭］而不言［空］，就是恐怕世人悟解［空］字。並且連有無的念頭，都不當存，方是正見，纔能入於清靜，所以六祖惠能說：［無念念即正，有念念即邪。］不存有常寂之念，方可真實的常寂呢!
詩日： 至誠無息體自然空空自如何須觀
無所空時即是妙有點念頭卻非禪
寂無所寂不知寂玄之又玄難言玄
自能覺悟體真意普施慈懷挽狂瀾
第九章
真常應物，真常得性。常應常靜，常清靜矣。
※字解※
真常│真是不虛，常是不變，即是指真理而言。
性│天之所命與人的，人之所得乎天的叫作性。
※章解※
用那真常不變的理，來應付萬事萬物，能夠真實不虛的去作，便能得萬物的性理。不但是平時如此，即便應於萬事，亦是事來則應，事去則靜。果能這樣的平靜，自強不息的作下去，便能永長虛空無礙寂然安止的不妄動了。
※演說※
上章說的是［欲既不生，即是真靜］。這一章是解釋，怎樣纔能作到真靜呢?觀今世人有的只能靜而不能動，或者能動而不能靜，此乃凡夫又何足道呢?況且只是獨善己身，不能兼善天下，但是老子說的真靜，［是奧理取靜］的真意。在自身本具有常而不變的理性，更是無為無畏，良知良能的。如果能得到明師指點，自然大德重明，頓現真如。
｛中庸｝云：［唯天下至誠，為能盡其性，能盡其性，則能盡人之性，能盡人之性，則能盡物之性;能盡物之性，則可以贊天地之化育。可以贊天地之化育，則可以與天地參矣］。況人為萬物之靈，無時無地不在事中，萬事萬物，各具真理，明理則處之得當，否則昏亂無章。現在的人們，都因迷失本性，不講真理，故此你爭我奪，把世界擾了個亂七八糟，我呆叟真有點看不下去，所以重將老子救世的苦心說出來，好讓大家行持，如若能夠用那真常的理，來應付萬事萬物，自然能合乎中道。
｛中庸｝云：［致中和，天地位焉.萬物育焉。］如此便沒有甚麼災星和劫煞了。自私心、妄取心、慾心不會再生了，行出事來一定是坦白的、平靜的，能這樣的作下去，不是就皈依清靜了嗎?不但一人如此，擴而充之世界眾生也都如此，真不難重見堯天舜日呢！.
詩曰：清靜無為無不為有感悉通理無虧
誰可判分清濁理孰能循守動靜規
心神洒陀觀自在智慧光明了是非
奧理精華幾個悟學禪空到性如灰
第十章
如此清靜，漸入真道，既入真道。名為得道。雖名得道，實無所得，為化眾生，名為得道。能悟之者，可傳聖道。
※字解※
漸｜是由淺入深有次第的意思。化｜是教化。眾生｜梵語為［薩埵］。新譯為［有情］。舊譯為［眾生］。眾生二字有三義，眾人所共生之義。◎眾多之法假和合而生，故名眾生。經眾多之生死，亦名眾生。聖道｜大而化之謂之聖，必由之路謂之道。簡而言之，即是聖人的心法。
※章解※
既然是達到如此的清靜，就可以漸次的步入真道了。既然得入真道的門徑，便可以說是得著真道了。雖如此說，確乎毫無所得。還必須普化有情，同登彼岸:万可稱為得道的。能悟透了這個道理的人，纔可以傅佈聖人的心法呢！
※演說※
上章所說的清靜之道，意義非常的奧妙"惟恐少人參悟，不知其中的真意。真是教老子嘆惜不止呢!又怕後人以為皈依了清靜之後，便自以為得道了，所以又有這一章的解釋。皈休清靜，雖說是得著道了。但是不培德不能消冤，不行功不能了愿，還是不能了卻生死。所以說起來還是亳無所得，也不過只落個獨善己身的小乘徒而已，於世人可有甚麼好處呢？必須時存濟世為懷，慈悲為本的念頭，普渡眾生，使人人脫出輪迴之苦!地獄之災，纔合乎修道人的本旨呢!佛云：［眾生不成佛，吾誓不成佛。］
故此講經說法，普渡群迷。孔子週遊列國，杏壇設教，完全是讓人明白明德新民，己立立人已達達人的真意。以及耶穌的博愛，替眾生贖罪，並說：［世上的人們，有一人的德不明，就是我的德不明］。這些事，都是捨己從人。
故｛道德經｝上說:［聖人處無為之事，行不言之教］。又云：［後其身而身先，外其身而身存］。聖人所留下的一言一行，都是修道的模範，｛中庸｝云:［動而世為天下道，行而世為天下法，言而世為天下則］。果能效法去作，那能不道成天上，名留人間呢?現在到了三期末運的時候，天道應運普渡。明師繼往開來，溫故知新，祖述堯舜，崇尊孔孟，重闡一貫之真機，思施三曹，真是［百世以俟聖人］的話，卻言符其實了。舊本所註的這一章，說到：［三期普渡，道須人傳］，而今正當明師承領天命，挽化九六原靈。倘能夠得遇明師，親受指點，方不負此一生呢！.
詩曰：定靜功夫大自然何須爐中煉乾元
原人多為丹經悞迷子未能聖意參
苦海沈淪何日脫樂境逍遙幾時還
但願得道能佈道不負恩師闡真傳
第十一章
太上老君曰:上士無爭，下士好爭。上德不德，下德執德。執著之者，不明道德。
※字解※
太上│是最上之稱，尊敬老子的意思。上士｜是德學兼優，而且深明道理的人。下士｜是德薄學淺，而且執著的人，德｜是有功於世、有恩於人者謂之德。也就是率性而行，發於事的叫做德。
※章解※
老子說：［上等的賢人，因他深明大義的，故沒有甚麼爭貪。下等的愚人，因執著己見，不察情理，總是好起爭貪。上等有德的人，行了有功於世有恩於人的事，還不以為是德。下等無德的人，有心積德，作一點有德的事，便要自持有德了。因他是不明道德的真義呢!］
※演說※
這章書是老子特別關心修道的人不要起貪爭的心，不要執德的意思。既然說是［雖名得道，實無所得］，這顯而易見的，真道是無形無象，無為而無不為的。明白這個道理，曉得萬象皆空，到時終歸於盡。渺茫一生，空自後悔，能夠尋出超脫之正路，方不致永受輪迥之苦。既然悟透人生是夢幻，還有甚麼可爭的呢?況且富貴貧賤，皆是命中造定。故孔子有云：［富而可求也，雖執鞭之士，吾亦為之；如不可求，從吾所好］。但是一般愚昧無知之人，盡作些行險僥倖的事，貪求聲色。殊不知終日營營，刻薄成家。一旦天災病孽，仍是苦不可解。常說：［人不與命爭］就是這個意思。明白天理的人，處處以濟人利物為本職。並不自彰其德，可是德己然就有了。朱子曾言：［善欲人見，不是真善］。況且有德的人，是為而不恃，功成弗居，永久是競競業業，戒慎恐懼的作下去，他的德是永遠不會消失的。但是有等人，也知修德是一件好事，到處行些有作有為的善事，只恐旁人不知，埋沒了他的美譽，處處誇張。不料想加此一表，反為不美了。
｛道德經｝云：［自伐者無功，自見者不明，自是者不彰，自矜者不長］。這樣的人，是不明道德的真義，真是可惜呢!嗚呼！近代人心不古，世態炎涼，連有為之德都不作。只知你爭我奪，惟利是圖，以致世界壞到這個地步呢！咳!孟子云：［上下交爭利，而國危矣］的話。真是不錯呢!
詩曰：誰將塵緣盡悟空惹動牽纏苦無窮
聲色貨利嫌少得富貴功名總多爭
執形著象失性理背覺合塵昧靈明
上德普化超宇外堪憐愚夫轉飄零
第十二章
眾生所以不得真道者，為有妄心。
※字解※
妄心│是虛妄不實的人心，也是妄分別之心。
※章解※
現今真機普渡，道降庶民。凡是善男信女，皆有得道的機綠。然而眾生仍是認假不認真。推其原因，惟有妄心所致。因妄心一動，道心難現，離道很遠，所以不能得真道呢！
※演說※
這一章是承上章說的，前章說的無非［無為］、［有為］的分別。如果存有為之心，不但不明道德，還不能得真道呢！再看現世的人們，那一個不是鈎心鬥角，利益薰心。故此雖然科學昌明，物質進化，衣、食、住、行，不為不便。但是撫心自問，不但不能享受，反到受了罪了，交通便利，戰場擴大，故此造成空前未有大劫煞，普天之下，何處是安樂鄉呢?
細想劫數的造成，還不是因為人心不古嗎?
｛楞嚴經｝云：［心平大地皆平］。佛云：［修橋補路，不如先平心地］，佛祖的立言，真是不假。故而天道應運降世挽此浩劫，重整堯邦，化人人回心向善，願個個脫去劫淵。大千世界，一道同風，快樂可想而知。所以呆叟不惜唇舌苦勸眾生。希望大千佛子，共脫苦海，同登道岸。倘若妄心不除，難得真道，永墜沉淪，那時後悔也就來不及了。
詩曰：眾生流浪轉循環妄心一動惹牽纏
切切行功結後果速速積德了前冤
此時不將真道得何日方能故鄉還
囑盡衷言當覺悟睜眼即見菩提船
第十三章
既有妄心，即驚其神。既驚其神，即著萬物。既著萬物，即生貪求。既生貪求，即是煩惱。
※字解※
驚｜突然害怕叫驚慌，言戒懼的意思。著｜是著受的意思。貪│是染著六慾之境而不離之意。和［愛］字名雖不同，而理是一樣的。求│是索取的意思。煩惱│是一切貪、慾、嗔、恚、愚、痴等，能使煩心惱身的叫煩惱。亦是悶悶不樂的意思。
※章解※
上章說的眾生不能得悟真道，就是因有貪妄之心。一有了貪妾心，就要驚動那喜動而不喜靜的［識神］。識神被驚，心意外馳，便要著於萬物了。既然接觸了萬物，就要生出不想離開，而要索取的心。但是天下的事，那能盡如所願呢?如果求之不得，立刻就是無窮的煩惱。
※演說※
上章說苦海眾生不能得其真道，是為了三心不掃，四相不飛的原故。
因人寄紅塵，總是紛紛擾擾，朝夕營求，不得歇心，故此妄心一動，則神隨意遷，追逐萬物，而戀戀不捨，甚致廢寢忘食，自甘其願。這樣一來，身心不得養。｛道德經｝云:［不見可欲，使心不亂］。佛云:［寂然不動］，都是讓人不動心的意思。
假若苦苦貪求，即使一時僥倖求得到手，還不是家大業大操心大嗎?
詩云：［身旁無愛物，心中煩惱稀］。何況說是促促一生，不知何日歸去。故有人生如蜉蝣的話呢!試看歷代的佛祖聖賢，留芳千古，雖死猶生，足可以作後人的標桿榜樣。另有一般不知禮義、妄貪妄取苟安偷生的人，死去遺臭後人。噫！同是一生，只因所為之事業不同，故此有天淵之別了。願世人熟思此意，方不致誤了自己一生的事業。
諺云：［兩利相形取其重，兩害相形擇其輕］，古文云：［天地為萬物之逆旅，光陰為百代之過客］。寒來暑往，日月穿梭，古今一件一件的事情，都被光陰催促過了。這人生數十年的時光，那還有功夫再招惹煩惱呢?俗語云：［知足者常樂，能忍者自安］。如不知足，妄生貪求，一生總是煩惱。羅狀元作的詩上說［到無求處便無憂］的句子真是不錯呢!
詩曰：驚動心神任馳遊著於萬物慾貪求
慾念未遂心轉惱貪求不得意生愁
聲色叢叢速回悟孽海濤濤勿逐流
了盡俗緣方成道此時不修幾時修
第十四章
煩惱妄想，憂苦身心，便遭濁辱。流浪生死，常沉苦海，永失真道。
※字解※
憂苦│是憂愁苦惱的意思。濁辱｜是污濁恥辱的意思。流浪│是飄泊不定的意思。苦海｜是比喻無窮的苦境。指紅塵世界，有生死轉變而言。
※章解※
對於萬事萬物，如有求不得的時候，便會生出煩悶惱怒的事情來，由煩悶惱怒中，便要想入非非，妄念一動與身心添了無窮的憂愁和苦惱，便要遭受到許多的污濁恥辱。惹得飄泊下流，轉變生死，永久沉淪在無邊的苦惱境遇中，永遠的迷失了真常不朽的道呢！
※演說※
前章的意思，就是讓人不妄求。本來天地間的萬物，是賜於眾生享受的。因人的福緣不一，所以享受的多寡，亦有所不同。更有一般妄作妄為之輩，胡遭亂鬧，捐陰功、敗德行，經過輪迥的轉變，便分出壽、夭、窮、通、富、貴、貧、賤。為富貴的人，不知惜福，驕傲奢華。貧賤的人，不知認命，不能固窮。因此就俗事紛紛，擾亂社會不得一刻的安寧。事情雖屬複雜，但是不外乎［得失］二字。得意人便有無限的欣慰，失意人便有無窮的煩惱。甚麼生死離別呀，自殺呀，和因此而發生出來。
羅狀元詩云：［得失榮枯本由天，用盡機關枉徒然］的意思，很是深遠。不過俗人迷毒太深，誰還認這個頭呢?如此日往月來，積罪深厚，難得超脫之路，永久沉淪在無邊的苦境中。吾呆叟身荷代天宣化之職，不忍眾生久遠沉醉，重將老子濟世的婆心訴說出來，以警醒迷頑者的痴夢。更希望四海同胞，洗心滌慮，休戀一切塵勞。諺云：［天下本無事，庸人自擾之。］即使俗事羈身，亦當用妙智慧照穿一切。佛云：［煩惱即菩提］，即是救苦的金丹。果然能夠依此修行，自然不會遭受污濁的恥辱，亦不會流浪生死，常沉苦海，更不會迷失真道。事實有這樣偉大的效驗，但是必須知行合一，纔能得到如此的好處呢！
詩曰：煩惱妄想致傷懷慾蔽層層昧靈台
常沉苦海隨波去永失真道著塵埋
誠意堅決休忐忑信心守定勿徘徊
勿謂行道受魔難功成自得見如來
第十五章
真常之道，悟者自得，得悟道者，常清靜矣。
※字解※見前
※章解※
真實不虛，常久不變的聖道，能夠有悟性的人，自然會得著真意。得能悟透道理的人，便能永久皈依清靜，不生不死了。
※演說※
上章說到［常沉苦海，永失真道］。老子惟恐苦海的眾生，自暴自棄，自認不能修持，以致耽誤了自己偉大的事業。故此老子又說［真常之道，悟者自得。得悟道者，常清靜矣］。這章的［悟］字，很有意思。當知六祖慧能本不識文字，然而悟性的功夫，超乎世外。無上之妙道，頓然悟穿，承證聖業，故有肉身菩薩之稱。今之苦海眾生，苟能真心悟道，頓生覺性，照穿塵綠，辨明真假，堅定信心，自然得著聖道的真滋味。所以說別人千言萬語，不如自己覺悟。人所不能醒悟的原因，是著於萬物，而生出來的許多障礙及牽纏。當知紅塵非家鄉，肉身非吾體，石火電光，轉瞬即化。一團真性無處寄託。空自飄泊塵寰，流浪生死，隨波逐流，愈趨愈下，不但有負上帝的盼望與仙佛濟世的苦心，而且是泯減了自己的根基綠份，耽誤自己九玄七祖。當今天道普渡之時，確是萬載難逢的好機會。若輕輕錯過，豈不可惜。當知［日月逝矣，歲不吾與］。佳期無多，絕不我候。細心參悟，方知俺呆叟一片濟世的苦衷，真是不容易呢！
詩曰：悟性窮源體真空常依清靜妙道凝
感塵通達一心印智慧照遍萬卷經
能脫塵俗無人我證得涅槃了死生
克己成人兼天下發大愿心渡蘊靈
全書總論
老子的慈懷遠大，關念著世界眾生，作道德振聾啟聵。作感應講明因果，清靜指點玄機。真是因人設教，無微不至。這番濟世的苦衷，真是以泰山之高、滄海之深，都不能比喻盡的。按歷代以來，每次倒裝降世的神妙，人莫能測，故孔子曾有［猶龍之歎］。清靜的真意也就是佛家所說的［無餘涅槃］，儒家所說的［達於至善之地。］老子願人人皈依清靜，不再受污濁的沾染。所以首先就倡導本來清靜之說。始從大道無形、無情、無名、直至降本流末生出萬物來。惟恐迷人失根忘本，故此又說到［清者濁之源，動者靜之基，人能常清靜，天地悉皆歸］。這就是讓人知本的意思。因為明本方能返本，知根始可歸根。又說到人神人心，本來也是好清靜的，不過受了一切物慾的引誘，纔惹得不安靜了。欲使皈依還須從根本治療，纔能得到效果，所以必須澄心遣慾纔能行呢！然而怎樣纔能作到澄心遣慾的功夫呢?須把身、心、物，都看空了方可。但是老子又恐學道的人，趨入於頑空之境，所以又說［真常應物，真常得性］的道理。又恐獨善己身不能兼善天下。故老子又說:［雖名得道，實無所得，為化眾生，名為得道］，由此看來必須推己及人，方能達於至善。又說：［能悟之者，可傳聖道］。這正是給後人開門引線呢!今三期末劫，道應普渡的時候，明師奉命來傳聖道。可是多少愚人，仍然默守舊法，終日參禪打坐，妄想超生，不認金線之覺路，不體老子的遺言。咳!睹此執迷不悟的人們，只有付之一嘆而已!再看老子說的［爭］字［德］字，都是含有很深的意思。為人若空空得道，不能拋棄假相，妄起爭奪，則必不能建功立德，終久不能歸本達源，亦不能明道德的真意。值此皇天悲憫，普及眾生。然而尚有不求真道者，實乃堪憐堪嘆。遠隔塵緣靈根自昧，夙世塵勞何日可了?故而佛曾有云：［心未調伏，何能往生］?
耶穌有云：［身背著罪，不能回天國。］眾生如此迷昧，難兔輪迥轉變，流浪生死。老子又恐慕道者信心不堅，知難而退，望洋而返。復又再三叮囑，說是［真常之道，悟者自得，得悟道者，自然可以皈依清靜，不生不死了］。按此清靜一經，不但是修道之至寶，也是治世之秘訣。三教聖人，都是出世兼入世，明體而達用的。世人多有誤解偏論。究其實在，還不是一己之見嗎?此清靜一書，本來天衣無縫，渾然一體，由一本散於萬殊，後由萬殊歸於一本，何有章次之分。今時解成十五章，也就是開一方便之門，便於閱讀的意思。我呆叟很希望持讀此書的人，要深體老子的衷心，實行老子的衷言，即使老子在天之靈，也會向你點頭微笑呢!
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