Nguyên Thủy Thiên Tôn tại Huyền Đô thất bảo lâm tử ngọc cung, đối thượng đạo quân/pháp giải chân nhân thuyết: chúng sinh thân tâm BẢN LAI THANH TỊNH, cấu nị đều do vọng chấp nghiệp lụy; thị «tẩy dục thân tâm» vô vi pháp môn, dung phật gia tâm tính luận, xuất ly sinh tử luân hồi.
Ứng dụng: thanh tịnh tâm-thân · sám nghiệp/tẩy tâm (pairing常清静经 + 定观经 thành bộ tâm-thân thanh tịnh)
《正统道藏》洞真部本文类，一卷，约唐。元始天尊于玄都大治为太上道君、法解真人等说。宣称众生身心本自清静、心性湛然，因执虚假身、迷真实道而垢秽轮回。遂立“法汤涤除”仪轨：月十直日以上善水调法香汤，净室正念，先观身心垢秽，依次灌洗四肢九窍，令内外清净。融摄佛教洗浴、忏悔与道性本净说，属身心双净的仪式—观想经。
⚡ Ứng dụng: 身心净化仪轨可配合斋戒、沐浴开光、本命日净身；对应八字湿浊、疾厄宫的象征性涤除。
🔗 Liên quan: 太上老君说常清静经；太上洞玄灵宝灭度五练生尸妙经；黄庭经
This scripture proves that purity of body and mind is recovery of the ‘wondrous root’ (妙本) at the Mysterious Capital—not cosmetic cleanliness. It argues that defilement is adventitious; cleansing reveals the already-pure base. Dual purification (physical and mental) is required because impurity couples across body-mind.
1) Pair hygienic routines with mental confession/release as one protocol. 2) In BaZi toxicity patterns (heavy killing+peer, or wet earth turbidity), design purification seasons. 3) Use simple food, breath, and ethical speech as triple filter. 4) Before major luck-pillar shifts, run a purity retreat to meet new qi cleanly. 5) Evaluate purity by reduced inner noise and fewer self-conflicts, not by performative asceticism.
Compared with 除三尸经, the enemy here is defilement-as-dust rather than parasites. It differs from 内观经 by stressing dual body-mind cleansing toward a named 妙本. The logic is root-recovery via purity rather than vision of gods or numeric merit.