This is one of the basic scriptures that all Taoists or Priests needed to master or memorize.
In almost all Taoist Rituals/Ceremonies, we will need to recite this scripture as a starting scripture or starts before leading the other sciptures out.
Btw Bro, I think you got to re-check the Short version Zaoke you've been posted. In the Qingjing Jing part there's a bit of mistakes in it. the verse "Tian Qing Di Zhuo, Tian Dong Di Jing, Nan Qing Nv Zhuo, Nan Dong Nv Jing" its crossed over.
This is 1 of the English Translation: (Treat it as a reference) Part I
The Elder Lord said:
The Great Tao, being formless, creates heavens and earths; The Great Tao, being emotionless, runs the sun and the moon; The Great Tao, being nameless, eternally nurtures all beings. I do not know its name, and artificially call it "Tao".
For things belong to Tao, some are pure, some are turbid; some are dynamic, and some are static. Heavens are pure, and earths are turbid; heavens are dynamic, and earths are static; the male are pure, and the female are turbid; the male are dynamic, and the female are static. It falls from the source and flows to the branches, therefore all things are produced.
The pure is the origin of the turbid; the dynamic is the base of the static. If one can always be pure and tranquil, the whole universe will return (to its origin).
A person's divinity likes to be pure, but his heart disturbs it; a person's heart likes to be tranquil, but his desires draw it away. If one can constantly dispel his desires, his heart will of itself become tranquil; if he also can make his heart limpid, his divinity will of itself become pure, then naturally, the six desires will not be produced and the three poisons will be cleansed. If one cannot achieve that, it is because his heart is not yet limpid, and his desires are not yet dispelled.
For a person who can achieve that, when he observes inward onto his heart, there is no heart; when he observes outward onto his body, there is no body; and when he observes remote things, there is no thing.
Since these three kinds of things have been understood by his heart of true self, he sees only the emptiness. Observe the emptiness by using the emptiness, the emptiness is not emptied. Since that which can be emptied does not exist, the inexistence of inexistence does not exist either; since the inexistence of inexistence does not exist, there comes the pellucid, bright, and everlasting tranquility. When it is tranquil but there is nothing that is made tranquil, how can desires be produced? Since no desire can be produced, that is the true tranquility -- the Reality.
The Reality always corresponds to, and reflects all things; the Reality always stays in its nature. Always reflect in such a way, yet remain tranquil constantly, then it is the Constant Purity and Tranquility.
By keeping such purity and tranquility, one will gradually enter into the true Tao. When the true Tao is entered, that is called the Achievement of Tao. Though it is called the Achievement of Tao, there is actually nothing to achieve, just in order to enlighten living beings, it is called the Achievement of Tao. To those who can understand this with the heart of their true self, the sacrosanct Tao can be imparted.
very inspirational!!!... -_-
ReplyDeletesame as in balancing oneself makes a good taoist... or at least a better person... -_-
dasheng
☺
Yes, you are right :P
ReplyDeleteThis is one of the basic scriptures that all Taoists or Priests needed to master or memorize.
In almost all Taoist Rituals/Ceremonies, we will need to recite this scripture as a starting scripture or starts before leading the other sciptures out.
amitabha... ^_^
ReplyDeletedasheng
☺
which chapter of the dao de jing is this?
ReplyDeleteThis is not from Dao De Jing, this is an individual scripture itself, named as Qing Jing Jing.
ReplyDelete太上老君說常清靜玅經
ReplyDeleteTai Shang Lao Jun Shuo Chang Qing Jing Miao Jing
太上老君曰。
Tai Shang Lao Jun Yue
大道無形。生育天地。
Da Dao Wu Xing, Sheng Yu Tian Di
大道無情。運行日月。
Da Dao Wu Qing, Yun Xing Ri Yue
大道無名。長養萬物。
Da Dao Wu Ming, Chang Yang Wan Wu
吾不知其名。強名曰道。
Wu Bu Zhi Qi Ming, Qiang Ming Yue Dao
夫道者。有清有濁。
Fu Dao Zhe, You Qing You Zhuo
有動有靜。天清地濁。
You Dong You Jing, Tian Qing Di Zhuo
天動地靜。男清女濁。
Tian Dong Di Jing, Nan Qing Nv Zhuo
男動女靜。降本流末。
Nan Dong Nv Jing, Jiang Ben Liu Mo
而生萬物。清者濁之源。
Er Sheng Wan Wu, Qing Zhe Zhuo Zhi Yuan
動者靜之基。人能常清靜。
Dong Zhe Jing Zhi Ji, Ren Neng Chang Qing Jing
天地悉皆歸。夫人神好清。
Tian Di Xi Jie Gui, Fu Ren Shen Hao Qing
而心擾之。人心好靜。
Er Xin Rao Zhi, Ren Xin Hao Jing
而慾牽之。常能遣其慾。
Er Yu Qian Zhi, Chang Neng Qian Qi Yu
而心自靜。澄其心。
Er Xin Zi Jing, Cheng Qi Xin
而神自清。自然六欲不生。
Er Shen Zi Qing, Zi Rang Liu Yu Bu Sheng
三毒消滅。所以不能者。
San Du Xiao Mie, Suo Yi Bu Neng Zhe
為心未澄。欲未遣也。
Wei Xin Wei Cheng, Yu Wei Qian Ye
能遣之者。內觀其心。
Neng Qian Zhi Zhe, Nei Guan Qi Xin
心無其心。外觀其形。
Xin Wu Qi Xin, Wai Guan Qi Xing
形無其形。遠觀其物。
Xing Wu Qi Xing, Yuan Guan Qi Wu
物無其物。三者既悟。
Wu Wu Qi Wu, San Zhe Ji Wu
唯見於空。觀空亦空。
Wei Jian Yu Kong, Guan Kong Yi Kong
空無所空。所空既無。
Kong Wu Suo Kong, Suo Kong Ji Wu
無無亦無。無無既無。
Wu Wu Yi Wu, Wu Wu Ji Wu
湛然常寂。寂無所寂。
Kan Rang Chang Ji, Ji Wu Suo Ji
欲豈能生。欲既不生。
Yu Qi Neng Sheng, Yu Ji Bu Sheng
即是真靜。真常應物。
Ji Shi Zhen Jing, Zhen Chang Ying Wu
真常得性。常應常靜。
Zhen Chang De Xing, Chang Ying Chang Jing
常清靜矣。如此清靜。
Chang Qing Jing Yi, Ru Ci Qing Jing
漸入真道。既入真道。
Zhan Ru Zhen Dao, Ji Ru Zhen Dao
名為得道。雖名得道。
Ming Wei De Dao, Sui Ming De Dao
實無所得。為化眾生。
Shi Wu Suo De, Wei Hua Zhong Sheng
名為得道。能悟之者。
Ming Wei De Dao, Neng Wu Zhi Zhe
可傳聖道。
Ke Chuan Sheng Dao
老君曰。
Lao Jun Yue
上士無爭。下士好爭。
Shang Shi Wu Zheng, Xiao Shi Hao Zheng
上德不德。下德執德。
Shang De Bu De, Xia De Zhi De
執著之者。不明道德。
Zhi Zuo Zhi Zhe, Bu Ming Dao De
眾生所以不得真道者。
Zhong Sheng Suo Yi Bu De Zhen Dao Zhe
為有妄心。既有妄心。
Wei You Wang Xin,Ji You Wang Xin
即驚其神。既驚其神。
Ji Jing Qi Shen, Ji Jing Qi Shen
即著萬物。既著萬物。
Ji Zuo Wan Wu, Ji Zuo Wan Wu
即生貪求。既生貪求。
Ji Sheng Tan Qiu, Ji Sheng Tan Qiu
即是煩惱。煩惱妄想。
Ji Shi Fan Nao, Fan Nao Wang Xiang
憂苦身心。便遭濁辱。
You Ku Shen Xin, Bian Zao Zhuo Ru
流浪生死。常沉苦海。
Liu Lang Sheng Si, Chang Chen Ku Hai
永失真道。真常之道。
Yong Shi Zhen Dao, Zhen Chang Zhi Dao
悟者自得。得悟道者。
Wu Zhe Zi De, De Wu Dao Zhe
常清靜矣。
Chang Qing Jing Yi
太上老君說常清靜玅經終。
Tai Shang Lao Jun Shuo Chang Qing Jing Miao Jing Zhong
Btw Bro, I think you got to re-check the Short version Zaoke you've been posted. In the Qingjing Jing part there's a bit of mistakes in it. the verse "Tian Qing Di Zhuo, Tian Dong Di Jing, Nan Qing Nv Zhuo, Nan Dong Nv Jing" its crossed over.
ReplyDeleteDear Bro,
ReplyDeleteYup, good you have spotted that, this may seem a bit not very accurate, but this is one of the versions that some Taoists used.
In our Zheng Yi, yup, it shall be cross-over. :P
PS: I'm taking the simple version out for the moment, will add in the complete set soon
This is the longer version that we, the Zheng Yi Priests used during Rituals/Ceremonies.
ReplyDeletethank you!!!... ^_^
ReplyDeletedasheng
Would it be possible to give englinsh interpretation?
ReplyDeleteThis is 1 of the English Translation: (Treat it as a reference) Part I
ReplyDeleteThe Elder Lord said:
The Great Tao, being formless, creates heavens and earths;
The Great Tao, being emotionless, runs the sun and the moon;
The Great Tao, being nameless, eternally nurtures all beings.
I do not know its name, and artificially call it "Tao".
For things belong to Tao, some are pure, some are turbid; some are dynamic, and some are static. Heavens are pure, and earths are turbid; heavens are dynamic, and earths are static; the male are pure, and the female are turbid; the male are dynamic, and the female are static. It falls from the source and flows to the branches, therefore all things are produced.
The pure is the origin of the turbid; the dynamic is the base of the static. If one can always be pure and tranquil, the whole universe will return (to its origin).
A person's divinity likes to be pure, but his heart disturbs it; a person's heart likes to be tranquil, but his desires draw it away. If one can constantly dispel his desires, his heart will of itself become tranquil; if he also can make his heart limpid, his divinity will of itself become pure, then naturally, the six desires will not be produced and the three poisons will be cleansed. If one cannot achieve that, it is because his heart is not yet limpid, and his desires are not yet dispelled.
For a person who can achieve that, when he observes inward onto his heart, there is no heart; when he observes outward onto his body, there is no body; and when he observes remote things, there is no thing.
Part II:
ReplyDeleteSince these three kinds of things have been understood by his heart of true self, he sees only the emptiness. Observe the emptiness by using the emptiness, the emptiness is not emptied. Since that which can be emptied does not exist, the inexistence of inexistence does not exist either; since the inexistence of inexistence does not exist, there comes the pellucid, bright, and everlasting tranquility. When it is tranquil but there is nothing that is made tranquil, how can desires be produced? Since no desire can be produced, that is the true tranquility -- the Reality.
The Reality always corresponds to, and reflects all things; the Reality always stays in its nature. Always reflect in such a way, yet remain tranquil constantly, then it is the Constant Purity and Tranquility.
By keeping such purity and tranquility, one will gradually enter into the true Tao. When the true Tao is entered, that is called the Achievement of Tao. Though it is called the Achievement of Tao, there is actually nothing to achieve, just in order to enlighten living beings, it is called the Achievement of Tao. To those who can understand this with the heart of their true self, the sacrosanct Tao can be imparted.
amitabha... -_-
ReplyDeletedasheng
♠♣♥♦☺☺♦♥♣♠
thank you.... :O)
ReplyDeleteWelcome :P
ReplyDelete