序分 · 开经Opening Section
老君曰：大道无形，生育天地。大道无情，运行日月。
大道无名，长养万物。吾不知其名，强名曰道。
大道无名，长养万物。吾不知其名，强名曰道。
The Lord Lao said: The Great Dao has no form, yet it gives birth to heaven and earth.
The Great Dao has no emotion, yet it moves the sun and moon.
The Great Dao has no name, yet it nourishes the myriad beings.
I do not know its name; I reluctantly call it "Dao."
The Great Dao has no emotion, yet it moves the sun and moon.
The Great Dao has no name, yet it nourishes the myriad beings.
I do not know its name; I reluctantly call it "Dao."
此为《清静经》开篇，仿《道德经》首章之笔法。"道"超越一切有形、有情、有名的存在，是宇宙万物的根本本源。"强名曰道"呼应《道德经》"吾不知其名，字之曰道"。
This opening mirrors the style of the Dao De Jing's first chapter. "Dao" transcends all form, emotion, and naming — it is the fundamental source of all things. "Reluctantly call it Dao" echoes Laozi's "I do not know its name; I style it 'Dao.'"
This opening mirrors the style of the Dao De Jing's first chapter. "Dao" transcends all form, emotion, and naming — it is the fundamental source of all things. "Reluctantly call it Dao" echoes Laozi's "I do not know its name; I style it 'Dao.'"
正说清静之理The Principle of Clarity and Stillness
夫道者，有清有浊，有动有静。天清地浊，天动地静。
男清女浊，男动女静。降本流末，而生万物。
清者浊之源，动者静之基。人能常清静，天地悉皆归。
男清女浊，男动女静。降本流末，而生万物。
清者浊之源，动者静之基。人能常清静，天地悉皆归。
The Dao contains clarity and turbidity, movement and stillness.
Heaven is clear, earth is turbid; heaven moves, earth is still.
Man is clear, woman is turbid; man moves, woman is still.
Descending to the root, flowing to the branches — thus all things arise.
Clarity is the source of turbidity; movement is the foundation of stillness.
If one can maintain constant clarity and stillness,
heaven and earth will all return to oneself.
Heaven is clear, earth is turbid; heaven moves, earth is still.
Man is clear, woman is turbid; man moves, woman is still.
Descending to the root, flowing to the branches — thus all things arise.
Clarity is the source of turbidity; movement is the foundation of stillness.
If one can maintain constant clarity and stillness,
heaven and earth will all return to oneself.
此段阐述"道"的二元辩证属性：清浊、动静相互对立又相互依存。"降本流末"意为从本源下降，流布于末端万物。"人能常清静，天地悉皆归"是全经核心要旨，指出修行者若能保持清静，则天地之力皆归于己身。
This passage describes Dao's dialectical dualities: clarity/turbidity and movement/stillness are interdependent opposites. "Descending to root, flowing to branches" means from the source to all things. The core teaching: if one maintains clarity and stillness, all cosmic forces return to oneself.
This passage describes Dao's dialectical dualities: clarity/turbidity and movement/stillness are interdependent opposites. "Descending to root, flowing to branches" means from the source to all things. The core teaching: if one maintains clarity and stillness, all cosmic forces return to oneself.
夫人神好清，而心扰之。人心好静，而欲牵之。
常能遣其欲，而心自静。澄其心，而神自清。
自然六欲不生，三毒消灭。
常能遣其欲，而心自静。澄其心，而神自清。
自然六欲不生，三毒消灭。
The spirit desires clarity, but the heart-mind disturbs it.
The human heart desires stillness, but desires pull it away.
If one can always dispel desires, the heart will naturally become still.
Settle the heart-mind, and the spirit will naturally become clear.
Naturally, the six desires will not arise, and the three poisons will be eliminated.
The human heart desires stillness, but desires pull it away.
If one can always dispel desires, the heart will naturally become still.
Settle the heart-mind, and the spirit will naturally become clear.
Naturally, the six desires will not arise, and the three poisons will be eliminated.
"六欲"指眼、耳、鼻、舌、身、意六种感官欲望。"三毒"指贪（贪婪）、嗔（嗔怒）、痴（愚痴），借用佛教术语以说明障道之根本。此段揭示人心被欲望牵引而失清静，对治之法在于遣欲澄心。
"Six desires" are the sensory cravings of eyes, ears, nose, tongue, body, and mind. "Three poisons" (greed, anger, delusion) are borrowed from Buddhist terminology to describe obstacles to the Dao. This passage reveals how desires disturb clarity, and the remedy is to dispel desires and settle the heart.
"Six desires" are the sensory cravings of eyes, ears, nose, tongue, body, and mind. "Three poisons" (greed, anger, delusion) are borrowed from Buddhist terminology to describe obstacles to the Dao. This passage reveals how desires disturb clarity, and the remedy is to dispel desires and settle the heart.
观空之理The Principle of Observing Emptiness
所以不能者，为心未澄，欲未遣也。
能遣之者，内观其心，心无其心。外观其形，形无其形。
远观其物，物无其物。三者既悟，惟见于空。
观空亦空，空无所空。所空既无，无无亦无。
无无既无，湛然常寂。寂无所寂，欲岂能生。
欲既不生，即是真静。
能遣之者，内观其心，心无其心。外观其形，形无其形。
远观其物，物无其物。三者既悟，惟见于空。
观空亦空，空无所空。所空既无，无无亦无。
无无既无，湛然常寂。寂无所寂，欲岂能生。
欲既不生，即是真静。
The reason one cannot achieve this is that the heart is not yet settled, and desires have not been dispelled.
One who can dispel them: look within at the heart — the heart is not its own heart.
Look without at the form — the form is not its own form.
Look afar at things — things are not their own things.
When these three are understood, only emptiness is seen.
Observe emptiness — and emptiness too is empty; emptiness has nothing to be empty.
When the emptied emptiness ceases, even non-existence ceases to exist.
When non-existence itself ceases, there is only profound, constant stillness.
When stillness has nothing to be still about, how can desires arise?
When desires do not arise — this is true stillness.
One who can dispel them: look within at the heart — the heart is not its own heart.
Look without at the form — the form is not its own form.
Look afar at things — things are not their own things.
When these three are understood, only emptiness is seen.
Observe emptiness — and emptiness too is empty; emptiness has nothing to be empty.
When the emptied emptiness ceases, even non-existence ceases to exist.
When non-existence itself ceases, there is only profound, constant stillness.
When stillness has nothing to be still about, how can desires arise?
When desires do not arise — this is true stillness.
此段阐述"观空"的修行次第：先内观心念为空，再外观形体为空，三远观万物为空。层层深入，连"空"的概念也要空掉，达到"空无所空"的究竟境界。最后"真静"即是超越动静对待的绝对寂静。
This describes the progressive contemplation of emptiness: first inwardly seeing the mind as empty, then outwardly seeing form as empty, then seeing all things as empty. Going deeper, even "emptiness" itself is emptied, reaching the ultimate state where stillness transcends all duality — this is "true stillness."
This describes the progressive contemplation of emptiness: first inwardly seeing the mind as empty, then outwardly seeing form as empty, then seeing all things as empty. Going deeper, even "emptiness" itself is emptied, reaching the ultimate state where stillness transcends all duality — this is "true stillness."
真常与得道Eternal Constancy and Attaining the Dao
真常应物，真常得性。常应常静，常清静矣。
如此清静，渐入真道。既入真道，名为得道。
虽名得道，实无所得。为化众生，名为得道。
能悟之者，可传圣道。
如此清静，渐入真道。既入真道，名为得道。
虽名得道，实无所得。为化众生，名为得道。
能悟之者，可传圣道。
With true constancy, respond to things; with true constancy, attain your nature.
Constant response, constant stillness — this is constant clarity and stillness.
With such clarity and stillness, one gradually enters the true Dao.
Having entered the true Dao, it is called "attaining the Dao."
Although called "attaining the Dao," in reality there is nothing attained.
It is only to transform sentient beings that it is called "attaining the Dao."
One who can awaken to this may transmit the sacred Way.
Constant response, constant stillness — this is constant clarity and stillness.
With such clarity and stillness, one gradually enters the true Dao.
Having entered the true Dao, it is called "attaining the Dao."
Although called "attaining the Dao," in reality there is nothing attained.
It is only to transform sentient beings that it is called "attaining the Dao."
One who can awaken to this may transmit the sacred Way.
"真常"指永恒不变的真性。"虽名得道，实无所得"是极具深意的表述——道本自具足，非从外得，所谓"得道"只是方便说法，为引导众生而设。此观点与《心经》"无智亦无得"有异曲同工之妙。
"True constancy" refers to the unchanging true nature. "Although called attaining the Dao, there is nothing attained" — Dao is inherently complete, not obtained from outside. This mirrors the Heart Sutra's "no wisdom and no attainment." The terminology of "attainment" is merely a skillful means to guide beings.
"True constancy" refers to the unchanging true nature. "Although called attaining the Dao, there is nothing attained" — Dao is inherently complete, not obtained from outside. This mirrors the Heart Sutra's "no wisdom and no attainment." The terminology of "attainment" is merely a skillful means to guide beings.
老君颂曰The Lord Lao's Verse
老君曰：上士无争，下士好争。上德不德，下德执德。
执着之者，不名道德。众生所以不得真道者，为有妄心。
既有妄心，即惊其神。既惊其神，即着万物。
既着万物，即生贪求。既生贪求，即是烦恼。
烦恼妄想，忧苦身心。便遭浊辱，流浪生死。
常沉苦海，永失真道。真常之道，悟者自得。
得悟道者，常清静矣。
执着之者，不名道德。众生所以不得真道者，为有妄心。
既有妄心，即惊其神。既惊其神，即着万物。
既着万物，即生贪求。既生贪求，即是烦恼。
烦恼妄想，忧苦身心。便遭浊辱，流浪生死。
常沉苦海，永失真道。真常之道，悟者自得。
得悟道者，常清静矣。
The Lord Lao said: The superior person does not contend; the inferior person loves to contend.
The highest virtue does not claim virtue; the lower virtue clings to virtue.
Those who cling — their conduct cannot be called virtue or Dao.
The reason sentient beings cannot attain the true Dao is that they possess a deluded heart.
With a deluded heart, one frightens the spirit.
Having frightened the spirit, one becomes attached to the myriad things.
Attached to things, greed and seeking arise.
With greed and seeking, there is vexation.
Vexation and delusion distress body and mind,
causing one to suffer defilement, drifting through birth and death,
forever sinking in the sea of bitterness, eternally losing the true Dao.
The Way of true constancy — those who awaken attain it themselves.
Those who awaken to the Dao possess constant clarity and stillness.
The highest virtue does not claim virtue; the lower virtue clings to virtue.
Those who cling — their conduct cannot be called virtue or Dao.
The reason sentient beings cannot attain the true Dao is that they possess a deluded heart.
With a deluded heart, one frightens the spirit.
Having frightened the spirit, one becomes attached to the myriad things.
Attached to things, greed and seeking arise.
With greed and seeking, there is vexation.
Vexation and delusion distress body and mind,
causing one to suffer defilement, drifting through birth and death,
forever sinking in the sea of bitterness, eternally losing the true Dao.
The Way of true constancy — those who awaken attain it themselves.
Those who awaken to the Dao possess constant clarity and stillness.
此段为《清静经》总结，以"上士"与"下士"对比，说明执著与不执著的差别。"上德不德"出自《道德经》第三十八章。经文揭示众生不得真道的根本原因是"妄心"——妄心惊神、着物、生贪、起烦恼，形成轮回之链。唯有觉悟，方能打破此链。
This concluding section contrasts the "superior" and "inferior" person. "The highest virtue does not claim virtue" echoes Dao De Jing ch.38. The text reveals that the root cause of failing to attain Dao is the "deluded heart" — which disturbs the spirit, clings to things, breeds greed, and creates a chain of suffering. Only awakening can break this chain.
This concluding section contrasts the "superior" and "inferior" person. "The highest virtue does not claim virtue" echoes Dao De Jing ch.38. The text reveals that the root cause of failing to attain Dao is the "deluded heart" — which disturbs the spirit, clings to things, breeds greed, and creates a chain of suffering. Only awakening can break this chain.
仙人葛翁曰The Immortal Ge Xuan's Verse
吾得真道，曾诵此经万遍。此经是天人所习，不传下士。
吾昔受之于东华帝君，东华帝君受之于金阙帝君，
金阙帝君受之于西王母，西王母皆口口相传，不记文字。
吾今于世，书而录之。上士悟之，升为天官。
中士修之，南宫列仙。下士得之，在世长年。
游行三界，升入金门。
吾昔受之于东华帝君，东华帝君受之于金阙帝君，
金阙帝君受之于西王母，西王母皆口口相传，不记文字。
吾今于世，书而录之。上士悟之，升为天官。
中士修之，南宫列仙。下士得之，在世长年。
游行三界，升入金门。
I attained the true Dao through reciting this sutra ten thousand times.
This sutra is studied by celestials and not transmitted to the unworthy.
I received it from the Sovereign Lord of East Florescence,
who received it from the Sovereign Lord of the Golden Tower,
who received it from the Queen Mother of the West.
All transmitted orally, without written record.
Now in this world I write it down.
The superior person who awakens to it ascends as a celestial official.
The middle person who cultivates it becomes an immortal of the Southern Palace.
The inferior person who obtains it enjoys long life in this world,
wandering through the Three Realms, ascending into the Golden Gate.
This sutra is studied by celestials and not transmitted to the unworthy.
I received it from the Sovereign Lord of East Florescence,
who received it from the Sovereign Lord of the Golden Tower,
who received it from the Queen Mother of the West.
All transmitted orally, without written record.
Now in this world I write it down.
The superior person who awakens to it ascends as a celestial official.
The middle person who cultivates it becomes an immortal of the Southern Palace.
The inferior person who obtains it enjoys long life in this world,
wandering through the Three Realms, ascending into the Golden Gate.
葛翁即葛玄（164—244），三国时期著名道士，道教灵宝派祖师。此段追溯《清静经》的传承谱系：西王母→金阙帝君→东华帝君→葛玄，皆口耳相传。"东华帝君"为道教男神之首，"西王母"为女神之首。末句说明不同根器之人修此经所得不同果报。
Ge Xuan (164–244) was a renowned Daoist master and founder of the Lingbao tradition. This passage traces the sutra's lineage: Queen Mother of the West → Golden Tower Sovereign → East Florescence Sovereign → Ge Xuan, all transmitted orally. Different practitioners attain different results based on their capacity.
Ge Xuan (164–244) was a renowned Daoist master and founder of the Lingbao tradition. This passage traces the sutra's lineage: Queen Mother of the West → Golden Tower Sovereign → East Florescence Sovereign → Ge Xuan, all transmitted orally. Different practitioners attain different results based on their capacity.
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