The Classic of Purity and Stillness..kripto style

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note* one more text from the formidable Daoist work from the Tang Dy­nasty (http://www.lapislazulitexts.com/pdf/classic_of_purity_and_stillness.pdf) quote"The Clas­sic of Pu­rity and Still­ness (Ch. Qīng Jìng Jīng) is an im­por­tant and cen­tral text in the Daoist re­li­gion. It builds upon the Lǎozǐ and uses the lit­er­ary style of the Prajñā­pāramitā Hṛdaya Sūtra to ex­plain the method of at­tain­ing the Dào in sys­tem­atic, cas­cad­ing logic with few adorn­ments. The text has been com­mented upon ex­ten­sively, is uni­ver­sally praised, and is com­monly re­cited to this day."

-added my danny-

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The Classic of Purity and Stillness
Qīng Jìng Jīng
Lord Lao said:
The great Dào has no form, yet it gives birth to Heaven and Earth.
The great Dào has no desire, yet it moves the sun and moon along their orbits.
The great Dào has no name, yet it constantly nurtures the myriad phenomena.
I do not know its name, yet I attempt to speak of it as the Dào.
The dào of human beings is pure and impure; it has action and it has stillness. Heaven is pure and Earth is impure; Heaven acts and the Earth is still. Masculine is pure and feminine is impure;

masculine acts and the feminine is still. Descending from the origin and flowing to the tips, the myriad phenomena are born. Purity is the source of impurity, and movement is the basis of stillness.


If people can be constantly pure and still, Heaven and Earth will certainly revert to them. The human spirit is fond of purity, but the mind disturbs it; the human mind is fond of stillness, but desires lead it along. If the mind can be constant without desires, then the mind will become
still; when the mind has settled, then the spirit will be pure. Naturally the Six Desires will not be born and the Three Poisons will perish. Those who cannot accomplish this have minds not yet settled, and are not yet rid of desires.

For one who has dispatched desires, when he observes his mind, there is no mind. When he observes his outer form, there is no such form. When he observes external phenomena, there are no such things. He realizes that these three are fundamentally empty, and he only sees emptiness. He observes that this emptiness is also empty, yet the emptiness has nothing which is empty.

Since the
emptiness is empty, that which is not empty is also empty. Since what is not empty is empty, there is clarity and constant tranquility. Since this tranquility has nothing which is tranquil, what can give birth to desires? Since desires are not born, this is itself true stillness, true constant response to phenomena, true constant attainment and abiding. With constant response and constant stillness,
this is indeed constant purity and stillness.


With such purity and stillness, one gradually enters the true Dào. Because one has entered the true Dào, it is deemed “attaining the Dào.” Although it is called “attaining the Dào,” in fact there is nothing acquired. For the purpose of transforming living beings, it is called “attaining the Dào.”
Those who can awaken to this can transmit the sagely Dào.

Lord Lao said:
High warriors do not fight, while low warriors are fond of fighting.
High virtue is no virtue, while low virtue grasps after virtue.
Those who grasp at such things do not understand the virtue of the Dào.


Therefore it is impossible for living beings to attain the true Dào with deluded minds. Since they have deluded minds, their spirits are frightened; because their spirits are frightened, they are attached to the myriad phenomena. Because they are attached to the myriad phenomena, they give birth to greedy seeking; due to the birth of this greedy seeking, they they encounter confusion and anger. With these afflictions and delusions, they concern themselves with the pains of the body
and mind. Since they easily encounter impurity and disgrace, they wander aimlessly in birth and death, constantly submerged in the sea of suffering, and perpetually missing the true Dào.


If one awakens to the constant true Dào, he will attain it. One who attains and awakens to the Dào has constant purity and stillness indeed.
(but the kripto sage Dao quotes "Lyrics:

It's not her fault that she's so irresistible

But all the damage she's caused isn't fixable

Every twenty seconds you repeat her name

But when it comes to me you don't care

If I'm alive or dead, so

[Chorus:]

Objection

I don't want to be the exception

To get a bit of your attention

I love you for free,

And i'm not your mother

But you don't even bother

Objection

I'm tired of this triangle

Got dizzy dancing tango

I'm falling apart in your hands again

No way

I've got to get away

Next to her cheap silicone I look minimal

That's why in front of your eyes I'm invisible

But you've got to know small things also count

Better put your feet on the ground

And see what it's about, so

[Chorus (with a slight change)]

?- The angles of this triangle ?-

I wish there was a chance for

You and me

I wish you couldn't find a place

to be away from me

This is pathetic

And sardonic

And sadistic

And psychotic

Tango is not for three

Was never meant to be

But you can try it

Rehearse it

Or train like a horse

But don't you count on me

Don't you count on me boy

"

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of kǎn and lí are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-