Chú của Hầu Thiện Uyên thuộc dòng Toàn Chân phương Bắc, giải kinh theo chân tính–chân mệnh. Cùng nhóm chú DZ755–759, cho thấy Thanh Tĩnh Kinh trở thành kinh tâm của đạo sĩ đời Kim–Nguyên. Một quyển, Động Thần bộ Ngọc quyết.
Ứng dụng: Luyện định thanh tĩnh; so sánh chú Toàn Chân các thế hệ.
元李道純（中派）註，收入道藏洞神部玉訣類。以「中和」貫清靜：清者濁之源、靜者動之基，人能常清靜則天地悉歸。註重「內觀三無」——心無其心、形無其形、物無其物，進而觀空亦空、無無亦無、湛然常寂，即是真靜。又分真靜應物與妄心矜身之兩路：妄心→矜身→著物→貪求→煩惱→沉苦海。李註融合南北丹法，以清靜為性功之基、金丹之前提，與《中和集》動靜論互證。
⚡ Ứng dụng: 日課與調候：先遣欲澄心（性），再論財官食傷之動（命）；命局濁動太過者，大運宜得水火既濟之「靜基」。
🔗 Liên quan: 中和集；太上老君說常清靜經註（侯善淵）；道德會元
This commentary proves that clarity (qing) and stillness (jing) are not moods but the operational nature of Dao as it appears in the human mind. Restlessness and turbidity are secondary waves; when the mind returns to constant clarity-stillness, names, desires, and cosmic order re-sort themselves. The argument is ontological-psychological: original mind is already Dao-like when not stirred.
1) Before chart analysis, take 3–5 minutes of breath-settling so the reader’s turbidity does not project into the BaZi. 2) Prescribe daily ‘clear-still’ micro-sessions timed to the client’s peak agitation hour. 3) Map heavy water/muddiness or scattered fire in charts to concrete turbidity patterns (rumination vs overstimulation). 4) Use ‘constant’ as KPI: short frequent returns beat rare deep retreats for lay practitioners. 5) Link ethical speech to stillness: fewer reactive words conserve spirit.
Relative to Yinfu’s emphasis on seizing mechanism, Qingjing proves by releasing mechanism-chasing itself. Unlike elaborate neidan diagram books, this note’s logic is austere: return, don’t construct. It is closer to Laozi’s core than to later furnace taxonomy.