正靜功夫的重要，自先秦已有。《老子》思想中所強調的虛心、弱志，以及容、公、慈、守中等的智慧把握與態度行儀，指出「正靜」前需有的功夫與「正靜」後可有的作為，奠立了道家思想的根柢。《經法》作為馬王堆帛書《老子》乙本卷前古佚書中之一篇，與其他三篇有密切聯繫之關係，此篇以重視「道—法」為人重視，以其「天當」為準則，乍看不重視內心修養之功夫，但實際上仍蘊含有關內在正、靜功夫之要求，尤其是要求執道者無處、無為、無執、無私，以及展現正、靜、公、明的執政態度，都是一種「正靜」功夫的說明。《老子》與《經法》之間的異同，在彰顯其間的傳承與發展，兩者之同異的關鍵就在「道」之內涵的差別所形成，同在於強調「道」的重要，以及執道者之遵循於「道」，同時也都由「中」而有處事態度；異在於以此所建構的正、靜、明、公等功夫內涵有所別。

The importance about the cultivation of rectification and calmness has been noticed in the Pre-Qin Period. The central concepts of emptying the mind, weakening the ambition, being all-cherishing, being impartial and being compassionate and being restrained point to the necessary cultivation before rectification and calmness along with the possible achievements after rectification and calmness, constructing the foundation of Taoism. As a part of the Mawangdui version of Laozi, The Constancy of Laws is closely related to the other three parts and still includes the requirements of rectification and calmness, though valued for its emphasis on the concepts of “tao-law”. In particular, the practicer of tao must be no-where, no-action, no-obsession and no-selfish craving, governing the state in a rectified, calm, impartial and understanding manner, which also shows the cultivation of rectification and calmness. The similarities and differences between Laozi and The Constancy of Laws are manifested in their successions and developments as well as their respective meanings of tao. They are the same in their emphases on tao, on the practicer’s adherence to tao and on being restrained while handling affairs; they differ in their distinctive meanings of rectification, calmness, understanding and impartialness.