Daoist Scripture of Constant Purity and Tranquility 太上老君說常清靜經
Item
Title
Daoist Scripture of Constant Purity and Tranquility 太上老君說常清靜經
Description
(none)
Source
https://asia.si.edu/object/F1980.8
Creator
Zhao Mengfu 趙孟頫
annotates
Text: The primary text consists of the Taishang laojun shuo Changqingjing jing 太上老君說常
清靜經 (The Scripture of Constant Purity and Tranquility Spoken by the Most High Lord Lao),
followed by three comments attributed to semi-historical or legendary Daoist figures.1
30 columns, small standard script
《太上老君說常清靜經》老君曰：大道無形，生育天地。大道無情，運行日月。大道無名
，長養萬物。吾不知其名，強名曰道。夫道者，有清有濁，有動有靜。天清地濁，天動地
靜。男清女濁，男動女靜。降本流末，而生萬物。清者，濁之源。靜者，動之基。人能常
清靜，天地悉皆歸夫人。神好清而心擾之，心好靜而欲牽之。常能遣其欲而心自靜，澄其
心而神自清。自然六欲不生，三毒消滅。所以不能者，為心未澄，欲未遣也。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。三者既悟，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，欲豈能生。欲既不生，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。
老君曰 : 上士無爭，下士好爭。上德不德，下德執德。執著之者，不名道德。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。常沈苦海，永 2
失真道。真常之道，悟者自得。得悟之者，常清靜矣。《太上老君說常清靜經》。
仙人葛玄曰 : 吾得真道，嘗誦此經萬遍。此經是天人所習，不傳下士。吾昔受之於東華帝
君，東華帝君受之於金闕帝君，金闕帝君受之於西王母，皆口口相傳，不記文字。吾今於
世，書而錄之。上士悟之，昇為天官。中士悟之，南宮列仙。下士悟之，在世長年。遊行
三界，昇入金門。
左玄真人曰 : 學道之士，持誦此經萬遍，十天善神，衛護其人，玉符保身，金液鍊形，形
神俱妙，與道合真。
正一真人曰 : 家有此經，悟解之者，災障不生，眾聖護門，神昇上界，朝拜高尊，功滿德
就，想感帝君，誦持不退，身騰紫雲。
水精宮道人書 3
。
The Scripture of Constant Purity and Tranquility Spoken by the Most High Lord Lao
Lord Lao said: The Great Dao has no form, yet gave birth to heaven and earth. The Great Dao
has no feelings, but set the sun and the moon in their orbits. The Great Dao has no name, yet it
nurtures the ten-thousand things. Since I do not know its name, I am forced to call it the Dao.
The Dao has both the pure and the turbid, has both movement and tranquility. Heaven is pure
and the earth turbid. Heaven moves and earth is tranquil. Males are pure and females turbid.
Males move and females are tranquil. From root to tip, [these opposites] produce the tenthousand things. Purity is the well-spring of turbidity. Tranquility is the foundation of
movement. If one is constantly pure and tranquil, all of heaven and earth will revert to him. The
spirit loves purity, but the mind disturbs it; the mind loves tranquility, but desires pull at it.
[Therefore] if one is constantly able to banish his desires, the mind will naturally be tranquil; and
if one quiets the mind, the spirit will naturally be pure…. The Scripture of Constant Purity and
Tranquility Spoken by the Most High Lord Lao. 4
The Immmortal Ge Xuan [164–244] said: I achieved the Perfect Dao upon chanting this scripture
ten-thousand times. This scripture is for the practice of celestial individuals and not transmitted
to inferior gentlemen. Long ago, I received it from the Lord Emperor Eastern Effulgence, and the
Lord Emperor Eastern Effulgence received it from the Lord Emperor Golden Portal, and the
Lord Emperor Golden Portal received it from the Queen Mother of the West, which was
transmitted orally from one to the other and not put down in written words. I have now in this
age recorded it in writing. When the superior gentleman is enlightened by it, he will ascend and
become a celestial official. When the average gentleman is enlightened by it, he will join the
ranks of immortals in the Southern Palace. When the inferior gentleman is enlightened by it, he
will live to great age in the mundane world. And wandering freely in these Three Realms, they
will [each] ascend through the Golden Gate.
The Perfected One of the Left Mystery said: If a gentleman who studies the Dao holds fast to
reciting this scripture ten-thousand times, the benevolent dieties of the Ten Heavens will guard
and defend such a person, jade talismans shall protect his body and elixers of gold transmute his
body, and when his body and spirit are both made subtle, they shall merge with the Dao in
perfection.
The Perfected One of Perfect Unity said: If one has this scripture and he is enlightened and
released by it: Calamity will be blocked and not occur, for all the sages shall defend his gate; His
spirit shall ascend to the supreme realm and make obeisance to the High and Venerable; Filled
with merit and accomplished in virtue, his thoughts shall be moved by the Lord Emperor; And
holding fast to chanting [it] without retreat, his body shall mount unto the purple clouds.
Written by the Daoist of the Crystal Palace [Zhao Mengfu].
Signature: 水精宮道人
Daoist of Water Crystal Palace [Zhao Mengfu]
Date: none (ca. 1292)5
Seals: (2)
Zhao shi Zi’ang『趙氏子昂』(square relief)
Songxuezhai『松雪齋』(rectangle relief)
Colophons: (1) – Kangli Naonao 康里巎巎 (1295–1345)
Ink on separately mounted sheet of paper.
Dimensions: 29 x 52.5 cm (11-7/16 x 20-11/16 in)
14 columns, cursive script
趙文敏公好書道經，散在名山甚眾，此其一焉。而王右軍法書流傳於世，唯《黃庭》為稱
首。今觀趙公所書《清靜經》， 飄飄然若蛻骨為仙，凌厲霞表，前輩所稱右軍『灑素寫
道經，筆精妙入神』，同歸此意，宜矣。至正四年五月十六日，題於杭州河南王第之西樓
，康里巎識。
Duke Zhao Wenmin [Zhao Mengfu] loved to write Daoist scriptures, many of which were
dispersed among famous mountains, and this [text] is one of them. Now, of all the calligraphic
works by Wang of the Army of the Right [Wang Xizhi, ca. 303–ca. 361] that have passed down
through the ages, it is his [transcription of the] Yellow Courtyard [Scripture] that is praised as
best.6 Today I viewed the Scripture of Purity and Tranquility, which was written by Duke Zhao
in so light and airy manner—as if he had shed his bones and become an immortal soaring
fearlessly beyond the rosy clouds—that it would be appropriate, indeed, to apply to him the same
praise of youjun [Wang Xizhi] expressed by former generations: ―Splashing the silk and writing
Daoist scripture, / the spirit of his brushwork entered the divine.‖7 Sixteenth day in the fifth
lunar-month of the fourth year in the Zhizheng reign period [June 26, 1344], inscribed in the
West Tower at the residence of the Prince of Henan in Hangzhou. Recorded by Kangli Nao.
Signature: 康里巎
Kangli Nao
Date: 至正四年五月十六日
Sixteenth day in the fifth lunar-month of the fourth year in the Zhizheng
reign period [June 26, 1344]
Seals: (2)
Zishan『子山』(square relief)
Zhengzhai Shusou『正齋恕叟』(square relief)
清靜經 (The Scripture of Constant Purity and Tranquility Spoken by the Most High Lord Lao),
followed by three comments attributed to semi-historical or legendary Daoist figures.1
30 columns, small standard script
《太上老君說常清靜經》老君曰：大道無形，生育天地。大道無情，運行日月。大道無名
，長養萬物。吾不知其名，強名曰道。夫道者，有清有濁，有動有靜。天清地濁，天動地
靜。男清女濁，男動女靜。降本流末，而生萬物。清者，濁之源。靜者，動之基。人能常
清靜，天地悉皆歸夫人。神好清而心擾之，心好靜而欲牽之。常能遣其欲而心自靜，澄其
心而神自清。自然六欲不生，三毒消滅。所以不能者，為心未澄，欲未遣也。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。三者既悟，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，欲豈能生。欲既不生，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。
老君曰 : 上士無爭，下士好爭。上德不德，下德執德。執著之者，不名道德。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。常沈苦海，永 2
失真道。真常之道，悟者自得。得悟之者，常清靜矣。《太上老君說常清靜經》。
仙人葛玄曰 : 吾得真道，嘗誦此經萬遍。此經是天人所習，不傳下士。吾昔受之於東華帝
君，東華帝君受之於金闕帝君，金闕帝君受之於西王母，皆口口相傳，不記文字。吾今於
世，書而錄之。上士悟之，昇為天官。中士悟之，南宮列仙。下士悟之，在世長年。遊行
三界，昇入金門。
左玄真人曰 : 學道之士，持誦此經萬遍，十天善神，衛護其人，玉符保身，金液鍊形，形
神俱妙，與道合真。
正一真人曰 : 家有此經，悟解之者，災障不生，眾聖護門，神昇上界，朝拜高尊，功滿德
就，想感帝君，誦持不退，身騰紫雲。
水精宮道人書 3
。
The Scripture of Constant Purity and Tranquility Spoken by the Most High Lord Lao
Lord Lao said: The Great Dao has no form, yet gave birth to heaven and earth. The Great Dao
has no feelings, but set the sun and the moon in their orbits. The Great Dao has no name, yet it
nurtures the ten-thousand things. Since I do not know its name, I am forced to call it the Dao.
The Dao has both the pure and the turbid, has both movement and tranquility. Heaven is pure
and the earth turbid. Heaven moves and earth is tranquil. Males are pure and females turbid.
Males move and females are tranquil. From root to tip, [these opposites] produce the tenthousand things. Purity is the well-spring of turbidity. Tranquility is the foundation of
movement. If one is constantly pure and tranquil, all of heaven and earth will revert to him. The
spirit loves purity, but the mind disturbs it; the mind loves tranquility, but desires pull at it.
[Therefore] if one is constantly able to banish his desires, the mind will naturally be tranquil; and
if one quiets the mind, the spirit will naturally be pure…. The Scripture of Constant Purity and
Tranquility Spoken by the Most High Lord Lao. 4
The Immmortal Ge Xuan [164–244] said: I achieved the Perfect Dao upon chanting this scripture
ten-thousand times. This scripture is for the practice of celestial individuals and not transmitted
to inferior gentlemen. Long ago, I received it from the Lord Emperor Eastern Effulgence, and the
Lord Emperor Eastern Effulgence received it from the Lord Emperor Golden Portal, and the
Lord Emperor Golden Portal received it from the Queen Mother of the West, which was
transmitted orally from one to the other and not put down in written words. I have now in this
age recorded it in writing. When the superior gentleman is enlightened by it, he will ascend and
become a celestial official. When the average gentleman is enlightened by it, he will join the
ranks of immortals in the Southern Palace. When the inferior gentleman is enlightened by it, he
will live to great age in the mundane world. And wandering freely in these Three Realms, they
will [each] ascend through the Golden Gate.
The Perfected One of the Left Mystery said: If a gentleman who studies the Dao holds fast to
reciting this scripture ten-thousand times, the benevolent dieties of the Ten Heavens will guard
and defend such a person, jade talismans shall protect his body and elixers of gold transmute his
body, and when his body and spirit are both made subtle, they shall merge with the Dao in
perfection.
The Perfected One of Perfect Unity said: If one has this scripture and he is enlightened and
released by it: Calamity will be blocked and not occur, for all the sages shall defend his gate; His
spirit shall ascend to the supreme realm and make obeisance to the High and Venerable; Filled
with merit and accomplished in virtue, his thoughts shall be moved by the Lord Emperor; And
holding fast to chanting [it] without retreat, his body shall mount unto the purple clouds.
Written by the Daoist of the Crystal Palace [Zhao Mengfu].
Signature: 水精宮道人
Daoist of Water Crystal Palace [Zhao Mengfu]
Date: none (ca. 1292)5
Seals: (2)
Zhao shi Zi’ang『趙氏子昂』(square relief)
Songxuezhai『松雪齋』(rectangle relief)
Colophons: (1) – Kangli Naonao 康里巎巎 (1295–1345)
Ink on separately mounted sheet of paper.
Dimensions: 29 x 52.5 cm (11-7/16 x 20-11/16 in)
14 columns, cursive script
趙文敏公好書道經，散在名山甚眾，此其一焉。而王右軍法書流傳於世，唯《黃庭》為稱
首。今觀趙公所書《清靜經》， 飄飄然若蛻骨為仙，凌厲霞表，前輩所稱右軍『灑素寫
道經，筆精妙入神』，同歸此意，宜矣。至正四年五月十六日，題於杭州河南王第之西樓
，康里巎識。
Duke Zhao Wenmin [Zhao Mengfu] loved to write Daoist scriptures, many of which were
dispersed among famous mountains, and this [text] is one of them. Now, of all the calligraphic
works by Wang of the Army of the Right [Wang Xizhi, ca. 303–ca. 361] that have passed down
through the ages, it is his [transcription of the] Yellow Courtyard [Scripture] that is praised as
best.6 Today I viewed the Scripture of Purity and Tranquility, which was written by Duke Zhao
in so light and airy manner—as if he had shed his bones and become an immortal soaring
fearlessly beyond the rosy clouds—that it would be appropriate, indeed, to apply to him the same
praise of youjun [Wang Xizhi] expressed by former generations: ―Splashing the silk and writing
Daoist scripture, / the spirit of his brushwork entered the divine.‖7 Sixteenth day in the fifth
lunar-month of the fourth year in the Zhizheng reign period [June 26, 1344], inscribed in the
West Tower at the residence of the Prince of Henan in Hangzhou. Recorded by Kangli Nao.
Signature: 康里巎
Kangli Nao
Date: 至正四年五月十六日
Sixteenth day in the fifth lunar-month of the fourth year in the Zhizheng
reign period [June 26, 1344]
Seals: (2)
Zishan『子山』(square relief)
Zhengzhai Shusou『正齋恕叟』(square relief)
Abstract
16 Total
1. Liang Qingbiao 梁清標 (1620–1691) – (5)
Cangyan『蒼巖』(square relief) – ZMF/ mounting silk 2 join, middle
Yeqi yuyin『冶溪漁隱』(rectangle relief) – mounting silk 2/colophon join, middle
Jiaolin『蕉林』(square relief) – colophon/endpaper join, bottom
Jiaolin Yuli shi tushu『蕉林玉立氏圖書』(square relief) – endpaper, right Guan
qi dalue『觀其大略』(square intaglio) – endpaper, right
2. An Qi 安岐 (1683–after 1742) – (4)
Guxiang shuwu『古香書屋』(rectangle relief) – mounting silk 1, top left
An Yizhou jiazhencang『安儀周家珍藏』(rectangle relief) – ZMF, lower right
Chaoxian ren『朝鮮人』(rectangle intaglio) – endpaper, left
An Qi zhi yin『安岐之印』(square intaglio) – endpaper, left
3. Puyi, the Xuantong emperor 溥儀 (1906–1967; reigned 1908–12)8 – (1)
Xuantong yulan zhi bao『宣統御覽之寶』(oval relief) – ZMF, upper right
4. Yu Xiezhong 余協中 (1898–1983) – (1)
Xiezhong shangwan『協中賞玩』(square relief) – mounting silk 2/colophon join, top
5. Unidentified – (5)
Wu X『吳□』(square intaglio, right half)9 – ZMF, left edge, middle
Gucun『谷村』(oval intaglio) – ZMF/mounting silk 2 join, top – (1/3)
Gucun『谷村』(oval intaglio) – mounting silk 2/colophon join, bottom – (2/3)
Xingshi tushu『醒石圖書』(square intaglio/relief) – mounting silk 2, lower right Gucun『
谷村』(oval intaglio) – colophon/endpaper join, bottom – (3/3)
1. Liang Qingbiao 梁清標 (1620–1691) – (5)
Cangyan『蒼巖』(square relief) – ZMF/ mounting silk 2 join, middle
Yeqi yuyin『冶溪漁隱』(rectangle relief) – mounting silk 2/colophon join, middle
Jiaolin『蕉林』(square relief) – colophon/endpaper join, bottom
Jiaolin Yuli shi tushu『蕉林玉立氏圖書』(square relief) – endpaper, right Guan
qi dalue『觀其大略』(square intaglio) – endpaper, right
2. An Qi 安岐 (1683–after 1742) – (4)
Guxiang shuwu『古香書屋』(rectangle relief) – mounting silk 1, top left
An Yizhou jiazhencang『安儀周家珍藏』(rectangle relief) – ZMF, lower right
Chaoxian ren『朝鮮人』(rectangle intaglio) – endpaper, left
An Qi zhi yin『安岐之印』(square intaglio) – endpaper, left
3. Puyi, the Xuantong emperor 溥儀 (1906–1967; reigned 1908–12)8 – (1)
Xuantong yulan zhi bao『宣統御覽之寶』(oval relief) – ZMF, upper right
4. Yu Xiezhong 余協中 (1898–1983) – (1)
Xiezhong shangwan『協中賞玩』(square relief) – mounting silk 2/colophon join, top
5. Unidentified – (5)
Wu X『吳□』(square intaglio, right half)9 – ZMF, left edge, middle
Gucun『谷村』(oval intaglio) – ZMF/mounting silk 2 join, top – (1/3)
Gucun『谷村』(oval intaglio) – mounting silk 2/colophon join, bottom – (2/3)
Xingshi tushu『醒石圖書』(square intaglio/relief) – mounting silk 2, lower right Gucun『
谷村』(oval intaglio) – colophon/endpaper join, bottom – (3/3)
Rights Holder
National Museum of Asian Art (Freer Sackler)
Identifier
F1980.8
References
Zhang Chou 張丑 (1577–1643). Zhenji rilu 真蹟日錄 (1620s). Manuscript copy. China: Feng
Enkun 馮恩崑 (19th–20th century?), 1918?. 2:29b.
Liang Qingbiao 梁清標 (1620–1691). Qiubitang cangtie 秋碧堂藏帖. 8 vols. China: n.p., n.d.
Vol. 8, no pagination, last item.
An Qi 安岐 (1683–after 1742). Moyuan huiguan 墨緣彙觀. Preface 1742. Beijing: Hanwenzhai
翰文齋, 1914. Vol. 2, separate pagination, 2a–b.
Chen Rentao 陳仁濤 (1906–1968). Gugong yiyi shuhua mu jiaozhu 宮已佚書畫目校註. Hong
Kong: Dongnan shuju, 1956. P. 54.
Nakata Yūjirō 中田勇次郎 (1905–1998) and Fu Shen 傅申. Ōbei shūzō: Chūgoku hōsho meiseki
shū 歐米收藏：中國法書名蹟集 (Masterpieces of Chinese Calligraphy in American and
European Collections). 4 vols. Tokyo: Chūōkoron-sha, 1981. Vol. 3. Plates 14–17, and pp. 137–
38.
Fu Shen, Glenn D. Lowry, and Ann Yonemura. From Concept to Context: Approaches to Asian
and Islamic Calligraphy. Washington, DC: Freer Gallery of Art, Smithsonian Institution, 1986.
Pp. 30–31 and 34–35.
Fu Shen 傅申. ―Zhao Mengfu shu xiaokai Changqingjing jing ji qi zaoqi shufeng‖ 趙孟頫書小
楷《常清靜經》及其早期書風. In Fu Shen, Shushi yu shuji: Fu Shen shufa lunwenji (yi) 書史
與書蹟 : 傅申書法論文集 (一). Taipei: Guoli lishi bowuguan, 1996. Pp. 183–89, and 137–38
(plates 14–17).
Yang Renkai 楊仁愷. Guobao chenfu lu: Gugong sanyi shuhua jianwen kaolüe 國寶沉浮錄：
故宮散佚書畫見聞考略. Shanghai: Shanghai renmin meishu chubanshe, 1991. Pp. 230–31.
Liu Jinku 劉金庫. Nan hua bei du: Qingdai shuhua jiancang zhongxin yanjiu 南畫北渡：清代
書畫鑒藏中心研究. Taibei: Shitou chuban, 2007. Pp. 348 and 390.
Bai Lixian 白立獻 and Chen Peidian 陳培站, comps. Kangli Naonao shufa jingxuan 康里巎巎
書法精選. Zhengzhou: Henan meishu chubanshe, 2008. Pp. 30–31.
Enkun 馮恩崑 (19th–20th century?), 1918?. 2:29b.
Liang Qingbiao 梁清標 (1620–1691). Qiubitang cangtie 秋碧堂藏帖. 8 vols. China: n.p., n.d.
Vol. 8, no pagination, last item.
An Qi 安岐 (1683–after 1742). Moyuan huiguan 墨緣彙觀. Preface 1742. Beijing: Hanwenzhai
翰文齋, 1914. Vol. 2, separate pagination, 2a–b.
Chen Rentao 陳仁濤 (1906–1968). Gugong yiyi shuhua mu jiaozhu 宮已佚書畫目校註. Hong
Kong: Dongnan shuju, 1956. P. 54.
Nakata Yūjirō 中田勇次郎 (1905–1998) and Fu Shen 傅申. Ōbei shūzō: Chūgoku hōsho meiseki
shū 歐米收藏：中國法書名蹟集 (Masterpieces of Chinese Calligraphy in American and
European Collections). 4 vols. Tokyo: Chūōkoron-sha, 1981. Vol. 3. Plates 14–17, and pp. 137–
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