The Qingjing Jing 清静经 Scripture of Purity and Stillness

Qingjing Jing (Scripture of Purity and Stillness), whose full names include Taishang Laojun Shuo Chang Qingjing Miao Jing (Supreme Lord Lao's Discourse on the Wondrous Scripture of Constant Purity and Stillness), Taishang Taishang Laojun Shuo Chang Qingjing Jing (Supreme Supreme Lord Lao's Discourse on the Scripture of Constant Purity and Stillness), and Taishang Laojun Shuo Chang Qingjing Zhen Jing (Supreme Lord Lao's Discourse on the True Scripture of Constant Purity and Stillness), is also known as Taishang Hunyuan Shangde Huangdi Shuo Chang Qingjing Jing (Supreme Primordial Emperor of Supreme Virtue's Discourse on the Scripture of Constant Purity and Stillness).

As for the author of Qingjing Jing, the opening line of the text, "Laojun said," indicates that it is attributed to Lord Lao (Laozi) by tradition. At the end of the scripture, there are postscripts by Immortal Ge Weng, True Person Zuo Xuan, and True Person Zhengyi, stating that this scripture was practiced by heavenly beings. It was transmitted from Queen Mother of the West to the Emperor of the Golden Tower, then from the Emperor of the Golden Tower to the Emperor of the Eastern Flower, and finally from the Emperor of the Eastern Flower to Ge Xuan. All these transmissions were oral, without written records, until Ge Xuan wrote them down, thus allowing the scripture to be passed down to later generations.

The opening line of the main text of Qingjing Jing—"The Great Dao is formless"—sets the tone for the entire scripture. Instead of discussing active methods of cultivation, the text urges people to start from the heart, using the method of "purity and stillness" to clarify the mind, dispel desires, and comprehend the Great Dao. Centering on the elaboration of the two words "purity" (qing) and "stillness" (jing), the scripture concisely presents the basic principles of Taoist mind and character cultivation.

It holds that "man's spirit craves purity, yet the mind disturbs it; man's mind longs for stillness, yet desires entangle it." To eliminate these disturbances and attain "purity and stillness," one must "disperse desires, and the mind will naturally be still; clarify the mind, and the spirit will naturally be pure." This leads to a state where "the mind has no mind," "the form has no form," "things have no things," and "only emptiness is perceived." However, the existence of "emptiness" is not the ultimate; one must further "observe that emptiness is also empty," "that which is empty ceases to exist," and "non-emptiness also ceases to exist" to achieve "a clear and constant tranquility." Then, "when tranquility has no tranquility to rest in, how can desires arise? When desires no longer arise, this is true stillness," until one enters the state of "constant purity and stillness." In this way, one "gradually enters the true Dao" and "is said to have attained the Dao."

The main idea of the scripture is largely derived from Laozi's theory of "purity, stillness, and non-action." Free from absurd mythological elements, it stands out as a pure work among Taoist scriptures. Though concise in length, Qingjing Jing is concise yet comprehensive, with profound meanings. It has always been valued by Taoists as a standard for cultivating the nature in Taoist practice. Taoism includes it as one of the scriptures for daily recitation, incorporating it into Zaotan Gongke Jing (Scriptures for Morning Altar Practices). When Quanzhen Taoists receive the Initial True Precepts, they must also recite and study this scripture. Therefore, Qingjing Jing is regarded as an extremely important supreme classic in later Taoism.