金闕帝君三元眞一經 Chin-ch'üeh Ti-chün San-yüan Chen-i Ching

The Scripture of the Three Primordial, Perfected, Ones

by the Imperial Lord of the Golden Portal

Transmitted to Chüan-tzu 溳子

Translated by Poul Andersen

Contents Bibliographic Information 2 Translation 3 Chinese Text 6 Bilingual Text 10 Bibliography 24

Bibliographic Information The Chin-ch'üeh Ti-chün San-yüan Chen-i Ching 金闕帝君三元眞一經 (TT 253; abbreviated as San-yüan Chen-i Ching 三元真一經) is a quite short, but nonetheless important Taoist text, originating from the famous Mao-shan 茅山 sect. It is a part of the early Highest Clarity (Shang-ch'ing 上清) textual corpus, which focuses on revelations to Yang Hsi 楊羲 (330-386) between 364 and 370 C.E. It deals with a meditation tradition associated with Imperial Lord Golden Portal (Chin-ch'üeh Ti-chün 金闕帝君), the supreme ruler of the world to come. The object of the meditation is the Three Ones (San-i 三一). The text is received by Chou I-shan 周義山, a man, presumably legendary, of the Later Han dynasty who was elevated to Shang-ch'ing as Purple Yang True Man (Tzu-yang chen-jen 紫陽眞人). This is the first text which Chou received from his master Su Lin 蘇林; it represents the essence of Su's teaching, which he himself has received from Chüan-tzu 溳子. The biography refers time and again to this text, sometimes under the designation "the Method of Holding The Three ones" (shou-san-i chih fa 守三一之法). Chin-ch'üeh Ti-chün San-yüan Chen-i Ching forms a part of the Shang-ch'ing material, and that it goes back to before the year 399. The book is considered to be a part of the teaching transmitted by Su Lin. We may conclude that Chin-ch'üeh Ti-chün San-yüan Chen-i Ching, which forms a part of Su's biography, was revealed to Yang Hsi (probably by the author, the immortal Chou I-shan) in the years between 364 and 370 A.D. The book has been transmitted in two rather different variants. One of them is found in Tao-tsang, vol. 120, and the other has been included in Yün-chi Ch'i-ch'ien 雲笈七籤. There is a somewhat longer edition of the last variant in the anthology Tung-chen T'ai-shang Su-ling Tung-yüan Ta-yu Miao-ching 洞眞太上素靈洞元大有妙經; its compilation can be dated to the sixth century A.D., and that the variant occurring here is probably the basis of the Yün-chi Ch'i-ch'ien variant. It is thus safe to assume that, compared with the Yün-chi Ch'i-ch'ien variant, the Tao-tsang variant is closer to the original, and accordingly the following translation has been based on this variant. In a few emendations I have however followed the Yün-chi Ch'i-ch'ien variant, which does after all represent a tradition in no circumstances more distant than a few centuries from the original text. (Summarized from the author's introduction; Andersen, 1979: 1, 4, 7-8, 10, 11, and Komjathy 2004.)

This illustration is taken from Shàng-qīng Jīn-què-dì-jūn wù-dòu-sān-yī tú-jué, Dào-zàng, vol. 534, p. 16b. Thus in precisely this form it is no older than the printing of the present Dào-zàng (second half of the fifteenth century), but it was undoubtedly drawn on the basis of an earlier picture.

(Andersen, 1979: 26 fig.1)

The Scripture of the Three Primordial, Perfected, Ones by the Imperial Lord of the Golden Portal

Transmitted to Juan-zi by The Green Youth of The Eastern Sea It is through these that the Perfected venerates Unity and becomes Perfected: The Upper One, being The Celestial Emperor of the entire body; The Middle One, being The Cinnabar Sovereign of The Crimson Palace; The Lower One, being The Primordial King of The Yellow Court. Together they supervise the twenty-four breaths of the body and bring them in accord with The Twenty-four Perfected of Tai-wei. Breath is that which binds together the insubstantial vapour and produces spirit. Each of The Three Primordial has a thousand chariots, ten thousand horsemen and a cloud chariot with a feather canopy. With this [entourage] they enter Zi-gong and ascend to Shang-qing. They are recorded in the primordial registers; their rank is Perfected and they fly through the nine skies. If you can hold them firmly, then The Three Ones can be seen. If The Three Ones can be seen, then the thousand chariots and the ten thousand horsemen will arrive. The feather-canopied cloud chariots can be mounted. You ascend to heaven in the full light of day and rise up to Tai-wei. In Tai-wei there are twenty-four breaths. They commingle in Hun-huang in order that the breath may be bound together and transformed. At a certain time they suddenly disperse. In the breath there are twenty-four Perfected, it is in this way that the breath of the Imperial Sovereigns, The Three Ones, achieves division and transformation. When you are able to hold The Three ones of the body [here below], then the Imperial Sovereigns, The Three Ones of Tai-wei above will descend and appear outside [your body] in order to speak with you. In the body there are also twenty-four Perfected. They are also created through the division and transformation of the refined light and clear breath of the body. If the cloud chariots come to meet them and they ascend to Tai-wei, then The Twenty-four Perfected of Tai-wei, and the gods of the body, will feast together in Hun-huang. Their combined radiance diffuses and soars up; they bring the inner and outer powers in harmony. They go in and out of Shang-qing; they stop and rest in Tai-wei. At the same time you should also cultivate Dong-fáng. Separately situated in Dong-fáng are The Yellow Portal, The Purple Door and The Chamber of The Mysterious Essence. These are common places of repose of the Venerable Lords, The Three Ones of the body. The reason for cultivating this palace at the same time is that you then more quickly will perceive The Ones. [Those who seek to become] Perfected [by virtue] of Dong-fang must have Holding The Ones as their basic practice. [Those who seek to become] Perfected [by virtue] of Holding The Ones must have the cultivation of Dong-fang as supplementary practice. Thus The Three Ones are necessary for both, and Dong-fang does service for both. Though their abodes are different, yet each is equally indispensable in the practice of the other. If you individually obtain only one of these methods and persistently concentrate on it, then you can no more than enter Tai-qing; your rank will be no higher than King of Immortals of Tai-qing; you will not be able to roam to Tai-wei nor float up to Shang-qing. This is a mark of the ultimate realization of the Perfected Emperor, The Upper one; of the complete realization of the Perfected Sovereign, The Middle One; and of the wondrousness of the Perfected King, The Lower One. The Celestial Sovereign attained ultimate realization and therefore above became The Sovereign Ultimately Realized. The Terrestrial Sovereign attained complete realization and therefore above became The True and Only. The Sovereign of Man attained wondrousness and therefore above became The Lord of the Multitudinous Wonders. The Three Sovereigns came to share in Perfection through Holding The Ones; therefore The Ones did not keep themselves hidden. This was the ultimate realization of their [i.e. The Three Sovereigns'] perfection. The Three Ones were all clearly visible. [The Three Sovereigns] attained Unity and were born. Therefore those mortals who learn from The Three Sovereigns emphasize Holding The Perfected Ones. When you seek to hold The Perfected Ones your mind must be open and simple, your spirit fixed, absorbed in the exertion of a mysterious influence. Therefore the hundred thoughts are not born, and the meditation is not dispersed. Once you look inward for three months, concentrating on The Ones, then their divine light will be transformed and born, and you will roam together with them outside your body. This is attained from the starting point of simplicity through guiding the thoughts so that they do not disperse, and concentrating on the breath so that it becomes perfectly harmonious. It is the fastest way of reaching the goal. But after simplicity has dispersed and Perfection has departed, then the trivial and false gradually arise, the contentious heart is born in disorder. Thus The Ones do not appear straight away, the spirits do not respond immediately. It is not that they do not wish to stay, but that he who seeks to fixate them is not concentrated, he who seeks to contemplate them is not discerning. It is only after years of effort that it begins to resemble [the ideal], if you can purify your heart and hold the world at a distance, concentrate your mind and be without plans, then you will still need three months of exertion before you stand face to face with The Ones. The Three Primordial are The Noble Perfection of The Nine Heavens, The True Way of The Most High. Thus The True and Only Great Way by means of them [i.e. The Three Primordial] brought forth The Perfected Emperors, The Mysterious Perfection of The True Way by means of them gave birth to the great gods. As for the separation and transformation of The Three Primordial, they were born out of Unity. Therefore the multitude of the Perfected return to Unity, and in this way their mysterious work is accomplished. This [i.e. Unity] is the ancestor of The True Way, the source of The Primordial Breath. The method of The Three Ones is to be found complete in The Three Primordial. They embrace the sacred books, they treasure the divine scriptures. The first instruction is Da-dong-zhen-jing. The second instruction is Da-you-miao-jing.

The third instruction is Tai-shang-su-ling. Therefore the Imperial Lord, The Upper One, treasures Da-dong-zhen-jing. The Cinnabar Sovereign, The Middle One, treasures Da-you-miao-jing. The Primordial King, The Lower One, treasures Tai-shang-su-ling. These three texts are the quintessential part of The Way to Perfection, the supreme documents of The Three Ones. Moreover they are the 'forbidden instructions' of Shang-qing. Truly wondrous and indescribable! This way is not distant! Holding The Ones brings about the appearance of The Three ones. When you see them, you can ask for these scriptures. You will surely also be entrusted with The Method of Holding The Three Ones, being the first part of The Writings of Perfection of The Imperial Lord of The Golden Portal of The August Heaven of Shang-qing, the most wondrous instruction of the multitudinous Perfected. If you can hold The Ones, The Ones will also hold you. If you can see The Ones, The Ones will also see you. Whether you are coming or going, in all circumstances and during all activities, you must constantly think of The Ones. Eating and drinking, think of The Ones. Happy and rejoicing, think of The Ones. Sad and grieving, think of The Ones. Afflicted and suffering, think of The Ones. In danger and distress, think of The Ones. Crossing fire and water, think of The Ones. Travelling by carriage or on horseback, think of The Ones. In times of crisis think of The Ones. There are those who think of The Ones, but from start to finish merely gaze; their thoughts are still many. The thoughts must be concentrated. Ill-fated persons, their will is not firm! Or if it is firm, it cannot endure. They know the names of The Ones but cannot hold them. Or if they can hold them, they cannot be resolute. They boast and bluster but cannot constantly hold [The Ones]. Therefore The Three Ones depart, and then the true breath disappears. If you have lost the true breath, then your breath will be corrupt. If your breath is corrupt, then the day of your death will be near. When ordinary people study The Way, they seek but the transitory and trivial and have no faith in the worth of The Perfected Ones. At the start they may have the will, but later they will surely go to ruin. This is because their intentions are not united so that the corrupt breath penetrates into them. The precepts of Holding The Ones warn against lack of concentration. If you have concentration, but without endurance, or if it endures but is not essential, then The Three Ones will depart. Your body will be an empty house without a master. In this disastrous condition, how could you endure for long? Breath cleaves together and becomes essence; essence is set in motion and becomes spirit; spirit is transformed and becomes The Child. The Child rises and becomes The Perfected. The Perfected ascends and becomes The Infant. These are The Perfected ones. Heaven has Three Luminaries, namely the sun, the moon and the stars. They are also The Three Essential. By means of these long life is achieved. Man has Three Treasures. These are the three cinnabar-fields. They are also The Three Perfected. By means of them eternal life is achieved. Ling-bao-jing says: "The Celestial Essential, The Terrestrial Perfected, these three treasures endure forever"; this refers to the above-mentioned. The upper cinnabar-field is situated between the two eye brows. The middle cinnabar-field is The Crimson Palace of the heart. The lower cinnabar-field is situated three inches below the navel. In all, three cinnabar-fields. The Infant dwells in the palace of the upper cinnabar-field. The Perfected dwells in the palace of the middle cinnabar-field. The Child dwells in the palace of the lower cinnabar-field. Starting from above the space between the two eyebrows and going one inch inward, one comes to Ming-tang. Two inches inward one comes to Dong-fang. Three inches inward one comes to the palace of Dan-tian, also called Ni-wan. Here 'inward' refers to the direction toward the back of the neck. The palace of Dan-tian Ni-wan is perfectly square, each side measuring one inch. The purple breath surges up to heaven and shines out to a distance of ninety thousand miles. [The palace] is covered by the seven stars of The Big Dipper, the bowl of The Dipper is the cover, and the handle points forward and outward. It waxes large and small, a welter of flying forms – it is fixated in the-mind. The Upper Primordial, The Infant dwells here, covered by The Dipper. The taboo name of The Infant is Xuan-ning-tian, his cognomen is San-yuan-xian. His rank is Celestial Emperor of Ni-wan. To his right, facing him, is an Imperial Minister. He is born through the ascent and transformation of the refined spirit of the teeth, tongue and brain. His taboo name is Zhao-le-jing, his cognomen is Zhong-xuan-sheng. Above he is invested as imperial Minister. Together these two rule in Ni-wan. Both are dressed in a scarlet, embroidered robes. They look like newborn infants. The Celestial Emperor holds The Divine-Tiger-Talisman of Shang-qing. The Imperial Minister holds Da-dong-zhen-jing. They sit either both facing outwards or facing each other. Inwardly they watch over Ni-wan and the face, eyes, mouth, tongue, teeth, ears, nose and hair. Outwardly they frighten off the manifold demons and evil spirits of The Six Heavens. Once every five days the three hún-souls come to pay hommage to them and receive instructions. The heart is the middle cinnabar-field. It is called The Crimson Palace and protects the center of the heart. It is perfectly square, each side measuring one inch. Its red vapours reach up to heaven and shine out to a distance of thirty thousand miles. It transforms itself in confusion – it is fixated in the mind. The Middle Primordial, The Perfected dwells here. His taboo name is Shén-yun-zhu, his cognomen is Zi-nán-dan. His rank is Cinnabar Sovereign of The Crimson Palace. To his right is a minister. He is formed through the cleaving together and transformation of the refined spirit of the four viscera, whereafter he is invested as a minister in The Crimson Palace. His taboo name is Guang-jian. His cognomen is Si-líng. Together these two rule in The Crimson Palace. Both are dressed in robes of red brocade. They look like newborn infants. The Cinnabar Sovereign holds in his left hand the planet Mars, in his right hand Tai-bao-jing. The minister holds Da-you-miao-jing and The Eight Luminairies. They sit either both facing outwards or facing each other. Inwardly they watch over the muscles, bones, five viscera, blood and flesh. Outwardly they frighten away and dispel the harmful effects of the manifold evil influences. They nurture the light and pacify the spirit, so that one may obtain eternal life and perpetual youth and become a

winged immortal in Tai-xiao. Once every three days the three hún-souls and the seven po-souls come to pay hommage to them and receive instructions. The place three inches below the navel is called The Gate of Destiny, The Palace of The Cinnabar-field. The Lower Primordial, The Child dwells here. Each side measures one inch. The white breath surges up to heaven and shines out to a distance of seventy thousand miles. It waxes large and small, a welter of flying forms – it is fixated in the mind. The taboo name of The Lower Primordial, The Child is Shi-míng-jing, his cognomen is Yuan-yang-chang. His rank is Primordial King of The Yellow Court. To his right is a Guardian Minister. He is born through the binding together of vapour, ascent and transformation of the spirit of the essence, breath and spittle, whereafter he is invested as minister in The Palace of The Cinnabar-field. His taboo name is Gui-shang-ming, his cognomen is Gui-xia-xuan. Together these two rule in The [Palace of The] Cinnabar-field in the lower division of the body. Both are dressed in robes of yellow, embroidered gauze. They look like newborn infants. The Primordial King of The Yellow Court holds in his left hand the planet Venus, in his right hand Yu-chen-jin-zhen-jing. The minister holds Tai-shang-su-ling-jing and Jiu-ting-sheng-jing-fu. They sit either both facing outwards or facing each other. Inwardly they watch over the four limbs, the juices and blood, and the receptacles: intestines, stomach and bladder. Outwardly they dispel calamity and disaster and repel the manifold evil influences. Three times each day the three hún-souls and the seven po-souls come to pay hommage and receive instructions from The Primordial King. The method of Holding The Ones: On the day li-chun at midnight one sits upright, facing east, exhales nine times and swallows the spittle thirty-five times. Then one fixates the seven stars of The Big Dipper. It comes slowly downward until it rests above one's head, receding toward heaven [i.e. upright], with the handle pointing directly forward toward the east. One fixates it in such a way that the two stars Yin-jing (Essence of Yin) and Zhen-ren (The Perfected) are just above the top of the head, while the two stars Yáng-ming (Brightness of Yáng) and Xuán-ming (Mysterious Darkness) are placed further up. Yáng-ming and Yin-jing are behind, Xuán-ming and Zhen-ren are in front. At this the thoughts are as if fixated. When these positions are established one further meditates on the Venerable Lords, The Three ones. Suddenly they are transformed and emerge; they appear together in the bowl of The Dipper. After a short while the three ministers are also born in the same way as The Three Venerable. Again after a short while one sees these six ascend together to Xuán-míng, go east, passing Gang-xing, until they reach Tian-guan (The Gate of Heaven), where they stop. They all turn toward one's mouth, and further one fixates the vision of them. The Upper Primordial leans with his hand on the upper minister, The Middle Primordial leans with his hand on the middle minister, and The Lower Primordial leans with his hand on the lower minister. Thereupon one breathes in once, very deeply. The Upper Primordial and his minister follow with the breath and enter the mouth. They ascend and return to the Ní-wán palace. Thereafter one breathes in once more, very deeply. The Middle Primordial and his minister follow with the breath and enter the mouth. They descend and return to The Crimson Palace. Thereafter one breathes in once more, very deeply. The Lower Primordial and his minister follow with the breath and enter the mouth. They descend and return to the lower cinnabar-field. One fixates the star Tian-guan and brings it down before the mouth at a distance of seven feet. The Three Ones make their entrance into one's three palaces. When all this is completed then one meditates to determine that The Perfected Ones are at rest in their respective palaces. Sitting or lying down one meditates on them in the mind. If one has some desires, then one states them inwardly point by point. If one has a request, it can also be presented here. Meditation requires only peace and solitude. One can also meditate in the daytime in a quiet bedchamber. When one fixates The Three Ones on the day li-xia, one faces south and meditates as before, on the day li-chun. When one fixates The Three Ones on the day li-qiu, one faces west and meditates as on the day li-xia. When one fixates The Three Ones on the day li-dong, one faces north and meditates as on the day li-qiu. Having determined through meditation that The Three Ones are at rest in their respective palaces, one very quietly recites the following invocation: The five directions are governed by The Dipper, spirit brings down the seven stars. The Three Venerable emerge and are transformed, above they summon The Purple Court. The Six Gods come and go in the three palaces and at the cinnabar walls. Mysteriously they communicate with The Great Emperor, below they penetrate to The Yellow Quiescence. The Celestial Perfected watch over them and summon forth The Six Ding. The immortals drift up together with them and ride the vapours of The Three Pure [Celestial Regions]. The four limbs become firm and imperishable, the five viscera are born of themselves.

The Chinese text conforms to the woodblock Tao-tsang text at the end of Andersen's book.

金闕帝君三元眞一經 Chin-ch'üeh Ti-chün San-yüan Chen-i Ching

溳子授東海青童君 眞人所以貴一爲眞者上一爲一身之天帝中一爲絳宮之丹皇下一爲黄庭之元王並監統身中二十四氣以應太微二十四眞 未氣者結虚煙而成神也三元君各有千乗萬騎雲車羽盖常以内入紫宮以登上清列錄元圖位爲眞人飛行九霄 若能守之彌固則三一可見三一可見則千乗萬騎至矣羽盖可御雲車可乗白日昇天上造太微 太微中有二十四氣混黄雜聚將結炁而變化有時忽爾而分流也氣中有二十四眞人皆三一帝皇之炁所以致分道變化矣 既能守身中三一則上太微中三一帝皇之君而降見於外與子言矣身中復有二十四眞人亦身中精光爽氣所分化而造也若

雲車來迎以登太微太微二十四眞人倶與身中神明合宴於混黄之中共景分升倶齊内外之徳也皆出入上清寝止太微 又當兼行洞房洞房之中自有黄闕紫戸玄精之室身中三一尊君常栖息處所也兼行之者見一神益速也洞房眞人須守一爲

根本守一眞人須洞房爲華盖故三一相須洞房相待雖其居不同而致道用齊相須若但各得一道注心堅固者可入太清而已

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樸之至也得之速也自樸散以來眞離之後華僞漸起競心亂生 故一不卒見神不即應非不欲住存之者不專思之者不審故起積年之功始有髣髴也若能心齊遠世專心無營亦必三月之感

與一倶面也 三元者九天之玉眞太上之正道也故正一大道以出眞帝正道玄眞以生大神三元解變則一之所生故衆眞歸一而玄功成焉

此正道之祖元氣之根始也 夫三一之法觀道備於三元緫括靈篇握寶神經第一之訣大洞眞經第二之訣大有妙經第三之訣太上素靈是故上一帝君寶

大洞眞經中一丹皇寶大有妙經下一元王寶太上素靈此之三文眞道之至精三一之極章並上清之禁訣也妙截無名其道不

遠守一所生三一見矣子既見一可求此經亦當秘授守三一法皇天上清金闕帝君眞書之首篇衆眞之妙訣 子能守一一亦守子子能見一一亦見子子身進退千端萬事常當念一飲食念一喜樂念一哀慼念一疾病念一危難念一履水

火念一乗車馬念一有急念一 人之念一舉止屬目念亦多矣思念專矣患人有志不固固不能久知一名字而不能守守不能堅志多有誇心不能恒守故三一

去則正氣離夫失正氣者故氣邪氣邪則死日近也 俗人學道多尋浮華不信眞一爲貴初有其志復必變敗由用志不一邪氣來入故也 守一之戒戒於不專專復不久久不能精則三一去矣身爲空宅無主其禍安久哉 氣結爲精精感爲神神化爲嬰兒嬰兒上爲眞人眞人升爲赤子此眞一也 天有三玄謂日月星也亦有三精是用長生人有三寶三丹田也亦爲三眞是用永存靈寶經曰天精地眞三寶常存此之謂也 兩眉間上丹田也心絳宮中丹田也臍下三寸下丹田也合三丹田也赤子居上丹田宮眞人居中丹田宮嬰兒居下丹田宮兩眉

間上却入一寸爲明堂却入二寸爲洞房却入三寸爲丹田泥丸宮却入者却就項後之背向也丹田泥丸宮正四方面各一寸紫

氣衝天外映九萬里 覆北斗七星魁爲盖以杓柄前指外向也變化大小飛形恍惚在意存之上元赤子居中在斗盖之下赤子諱玄凝天字三元先位

爲泥丸天帝君其右有帝卿一人相對是齒舌腦之精神升化而生也諱肇勒精字仲玄生上人爲帝卿君

此二人共治泥丸中並著赤繡衣貌如嬰兒始生之形天帝君執上精神虎符帝卿執大洞眞經坐倶外向或相向也内以鎮守泥

丸面目口舌齒兩耳鼻髪之境外以威震六天萬鬼凶惡之魔也三魂五日一來朝而受事焉 心爲中丹田號爲絳宮鎮心中中央正四方方面各一寸朱煙叅天外映照三萬里變化恍惚在意存之中元眞人居其中諱神運

珠字子南丹位爲絳宮丹皇君其右有輔皇卿一人是四藏之精神結化也入絳宮爲輔卿諱光堅字四靈此二人共治絳宮中並

著朱錦衣貌如嬰孩始生之形丹皇君左手把熒惑星右手執太保經輔郷君執大有妙經八景坐倶外向或相向也内以鎮守筋

骨五藏血肉之境外以震消萬邪之不祥養光安神長生久視飛仙太霄三魂七魄三日一來朝而受事焉 臍下三寸號命門丹田宮下元嬰兒居其中四方各一寸白氣衝天外映照七萬里變化大小飛形恍惚在意存之下元嬰兒諱始

明精字元陽昌位爲黄庭元王其右有保鎮弼卿一人是精氣津液之神結煙昇化也入在丹田宮弼卿諱歸上明字谷下玄此二

人共治丹田下元中並著黄繡羅衣貎如嬰孩始生之形黄庭元王左手把太白星右手執玉晨金眞經弼卿執太上素靈經九庭

生景符坐倶外向或相向也内以鎮守四肢津血腸胃膀胱之府外以消災散禍辟却萬邪三魂七魄一日三來朝受事於元王矣 守一之法至立春之日夜半之時正坐東向吹氣九過嚥液三十五過畢乃存北斗七星冉冉來下在我頭上却向天以杓柄正向

前指東也存隂精眞人二星親薄頭頂上陽明玄冥二星却在上也陽明隂精二星在星後面玄冥眞人二星在前面於是髣髴存

念位定 又思三一之尊君忽乃變生共出在斗魁之中須臾三卿君復生如三尊須臾見六人倶登玄冥剛行東去達天關而止倶向我口

又存見上元手扶上卿中元手扶中卿下元手扶下卿也我乃咽氣一通良久止上元二人從氣中來入我口上升還泥丸宮次嚥

氣一通良久中元二人從氣中入來我口下徊絳宮中次嚥氣一通良久下元二人從氣中來入我口下徊入下丹田中 存天關星令去口七尺星令對口前三一入我三宮中都畢乃精念眞一各安所在坐卧思之在心心有所願事事心啓之所求者

亦心啓求之存思唯令静寂静之寢室晝日赤可存思 立夏存三一南向如初立春精思立秋存三一西向如立夏精思立冬存三一北向如立秋精思存思三一各安其宮畢乃微祝曰

五方命斗神致七星三尊凝化上招紫庭六神徘徊三宮丹城玄通大帝下洞黄寧天眞保衛召引六丁神仙同浮乗煙三清四體

堅錬五臓自生 右守三元眞一經訣 金闕帝君三元眞一經

Punctuated Text 溳子授東海青童君 眞人所以貴一爲眞者、上一爲一身之天帝、中一爲絳宮之丹皇、下一爲黄庭之元王、並監統身中二十四氣、以應太

微二十四眞 未氣者、結虚煙而成神也。三元君各有千乗萬騎、雲車羽盖、常以内入紫宮、以登上清、列錄元圖、位爲眞人、飛

行九霄 若能守之彌固、則三一可見、三一可見、則千乗萬騎至矣。羽盖可御、雲車可乗、白日昇天、上造太微 太微中有二十四氣、混黄雜聚、將結炁而變化、有時忽爾而分流也。氣中有二十四眞人、皆三一帝皇之炁、所以致

分道變化矣 既能守身中三一、則上太微中三一帝皇之君、而降見於外、與子言矣。身中復有二十四眞人、亦身中精光爽氣所分

化而造也。若雲車來迎、以登太微、太微二十四眞人、倶與身中神明合宴於混黄之中、共景分升、倶齊内外之徳也。

皆出入上清、寝止太微 又當兼行洞房、洞房之中、自有黄闕紫戸玄精之室、身中三一尊君、常栖息處所也。兼行之者、見一神益速也。洞

房眞人須守一爲根本、守一眞人須洞房爲華盖、故三一相須、洞房相待、雖其居不同、而致道用齊相須、若但各得

一道、注心堅固者、可入太清而已、位爲太清仙王耳、不得游行太微、浮登上清 上一眞帝之極也。中一眞皇之至也。下一眞王之妙也。天皇得極、故上成皇極；地皇得至、故上成正一；人皇得妙、

故上成衆妙之君 三皇體眞以守一、故一無藏形、其眞極也。三一倶明、得一而生、是故三皇世人學之者、皆貴守眞一 守眞一、心樸神凝、混專玄感、所以百念不生、精意不散。但三月内視、注心一神、神光化生身外、與之而游、是

注念不散、專氣致和、由樸之至也。得之速也。自樸散以來、眞離之後、華僞漸起、競心亂生 故一不卒見、神不即應、非不欲住、存之者不專、思之者不審、故起積年之功、始有髣髴也。若能心齊遠世、專心

無營、亦必三月之感、與一倶面也 三元者、九天之玉眞、太上之正道也。故正一大道、以出眞帝、正道玄眞、以生大神、三元解變、則一之所生、故

衆眞歸一而玄功成焉。此正道之祖、元氣之根始也 夫三一之法、觀道備於三元、緫括靈篇、握寶神經、第一之訣大洞眞經、第二之訣大有妙經、第三之訣太上素靈、

是故上一帝君寶大洞眞經、中一丹皇寶大有妙經、下一元王寶太上素靈、此之三文、眞道之至精、三一之極章、並

上清之禁訣也。妙截無名、其道不遠、守一所生、三一見矣。子既見一、可求此經、亦當秘授守三一法、皇天上清

金闕帝君眞書之首篇、衆眞之妙訣 子能守一、一亦守子；子能見一、一亦見子、子身進退、千端萬事、常當念一、飲食念一、喜樂念一、哀慼念一、

疾病念一、危難念一、履水火念一、乗車馬念一、有急念一 人之念一、舉止屬目、念亦多矣。思念專矣。患人有志不固、固不能久、知一名字而不能守、守不能堅志、多有誇

心、不能恒守、故三一去則正氣離、夫失正氣者故氣邪、氣邪則死日近也 俗人學道、多尋浮華、不信眞一爲貴、初有其志、復必變敗、由用志不一、邪氣來入故也 守一之戒、戒於不專、專復不久、久不能精、則三一去矣。身爲空宅無主、其禍安久哉 氣結爲精、精感爲神、神化爲嬰兒、嬰兒上爲眞人、眞人升爲赤子、此眞一也 天有三玄、謂日月星也。亦有三精、是用長生、人有三寶、三丹田也。亦爲三眞、是用永存、靈寶經曰：｢天精地眞、

三寶常存｣此之謂也

兩眉間、上丹田也。心絳宮、中丹田也。臍下三寸、下丹田也。合三丹田也。赤子居上丹田宮、眞人居中丹田宮、

嬰兒居下丹田宮、兩眉間上、却入一寸爲明堂、却入二寸爲洞房、却入三寸爲丹田泥丸宮、却入者、却就項後之背

向也。丹田泥丸宮、正四方面各一寸、紫氣衝天、外映九萬里 覆北斗七星魁爲盖、以杓柄前指外向也。變化大小、飛形恍惚、在意存之、上元赤子居中、在斗盖之下、赤子諱玄

凝天、字三元先、位爲泥丸天帝君、其右有帝卿一人相對、是齒舌腦之精神、升化而生也。諱肇勒精、字仲玄生、

上人爲帝卿君 此二人共治泥丸中、並著赤繡衣、貌如嬰兒始生之形、天帝君執上精神虎符、帝卿執大洞眞經、坐倶外向、或相向

也。内以鎮守泥丸、面目、口舌齒、兩耳、鼻髪之境、外以威震六天萬鬼凶惡之魔也。三魂五日一來朝、而受事焉 心爲中丹田、號爲絳宮、鎮心中中央、正四方方面各一寸、朱煙叅天、外映照三萬里、變化恍惚、在意存之、中元

眞人居其中、諱神運珠、字子南丹、位爲絳宮丹皇君、其右有輔皇卿一人、是四藏之精神結化也。入絳宮爲輔卿、

諱光堅、字四靈。此二人共治絳宮中、並著朱錦衣、貌如嬰孩始生之形、丹皇君左手把熒惑星、右手執太保經、輔

郷君執大有妙經八景、坐倶外向、或相向也。内以鎮守筋骨、五藏、血肉之境、外以震消萬邪之不祥、養光安神、

長生久視、飛仙太霄、三魂七魄三日一來朝、而受事焉 臍下三寸號命門丹田宮、下元嬰兒居其中、四方各一寸、白氣衝天、外映照七萬里、變化大小、飛形恍惚、在意存

之、下元嬰兒諱始明精、字元陽昌、位爲黄庭元王、其右有保鎮弼卿一人、是精氣津液之神、結煙昇化也。入在丹

田宮弼卿、諱歸上明、字谷下玄。此二人共治丹田下元中、並著黄繡羅衣、貎如嬰孩始生之形、黄庭元王左手把太

白星、右手執玉晨金眞經、弼卿執太上素靈經、九庭生景符、坐倶外向、或相向也。内以鎮守四肢、津血、腸胃、

膀胱之府、外以消災散禍、辟却萬邪、三魂七魄一日三來朝、受事於元王矣 守一之法。至立春之日、夜半之時、正坐東向、吹氣九過、嚥液三十五過、畢、乃存北斗七星、冉冉來下、在我頭

上、却向天、以杓柄正向前指東也。存隂精、眞人二星、親薄頭頂上、陽明、玄冥二星、却在上也。陽明、隂精二

星在星後面、玄冥、眞人二星在前面、於是髣髴存念位定 又思三一之尊君、忽乃變生、共出在斗魁之中、須臾、三卿君復生如三尊、須臾、見六人倶登玄冥、剛行東去、達

天關而止、倶向我口、又存見。上元手扶上卿、中元手扶中卿、下元手扶下卿也。我乃咽氣一通、良久止、上元二

人從氣中來入我口、上升還泥丸宮、次嚥氣一通、良久、中元二人從氣中入來我口、下徊絳宮中、次嚥氣一通、良

久、下元二人從氣中來入我口、下徊入下丹田中 存天關星、令去口七尺、星令對口前、三一入我三宮中、都畢、乃精念眞一各安所在、坐卧思之在心、心有所願、

事事心啓之、所求者亦心啓求之、存思唯令静寂、静之寢室、晝日赤可存思 立夏存三一、南向、如初立春精思；立秋存三一、西向、如立夏精思；立冬存三一、北向、如立秋精思。存思三一、

各安其宮。畢乃微祝曰：｢五方命斗、神致七星、三尊凝化、上招紫庭、六神徘徊、三宮丹城、玄通大帝、下洞黄寧、

天眞保衛、召引六丁、神仙同浮、乗煙三清、四體堅錬、五臓自生｣ 右守三元眞一經訣 金闕帝君三元眞一經

金闕帝君三元眞一經 The Scripture of the Three Primordial, Perfected, Ones

by the Imperial Lord of the Golden Portal 1a 可 三 元 騎 氣 監 中 眞 金 御 一 圖 雲 者 統 一 人 闕 雲 可 位 車 結 身 爲 所 帝 車 見 爲 羽 虚 中 絳 以 君 可 三 眞 盖 煙 二 宮 貴 溳 三 乗 一 人 常 而 十 之 一 子 元

白 可 飛 以 成 四 丹 爲 授 眞 日 見 行 内 神 氣 皇 眞 東 一 昇 則 九 入 也 以 下 者 海 經 天 千 霄 紫 三 應 一 上 青 上 乗 若 宮 元 太 爲 一 童 造 萬 能 以 君 微 黄 爲 君 太 騎 守 登 各 二 庭 一 微 至 之 上 有 十 之 身 太 矣 彌 清 千 四 元 之 微 羽 固 列 乗 眞 王 天 果 中 盖 則 錄 萬 未 並 帝 一 溳子授東海青童君 Transmitted to Juan-zi by The Green Youth of The Eastern Sea 眞人所以貴一爲眞者 It is through these that the Perfected venerates Unity and becomes Perfected: 上一爲一身之天帝 中一爲絳宮之丹皇 下一爲黄庭之元王 The Upper One, being The Celestial Emperor of the entire body; The Middle One, being The Cinnabar Sovereign of The Crimson Palace; The Lower One, being The Primordial King of The Yellow Court. 並監統身中二十四氣 以應太微二十四眞 Together they supervise the twenty-four breaths of the body and bring them in accord with The Twenty-four Perfected of Tai-wei. 未氣者 結虚煙而成神也 Breath is that which binds together the insubstantial vapour and produces spirit. 三元君各有千乗萬騎 雲車羽盖 Each of The Three Primordial has a thousand chariots, ten thousand horsemen and a cloud chariot with a feather canopy. 常以内入紫宮 以登上清 With this [entourage] they enter Zi-gong and ascend to Shang-qing. 列錄元圖 位爲眞人 飛行九霄 They are recorded in the primordial registers; their rank is Perfected and they fly through the nine skies. 若能守之彌固 則三一可見 If you can hold them firmly, then The Three Ones can be seen. 三一可見 則千乗萬騎至矣 If The Three Ones can be seen, then the thousand chariots and the ten thousand horsemen will arrive. 羽盖可御 雲車可乗 The feather-canopied cloud chariots can be mounted. 白日昇天 上造太微 You ascend to heaven in the full light of day and rise up to Tai-wei.

1b 止 共 十 分 身 外 三 帝 忽 有 太 景 四 化 中 與 一 皇 爾 二 微 分 眞 而 復 子 則 之 而 十 又 升 人 造 有 言 上 炁 分 四 當 倶 倶 也 二 矣 太 所 流 氣 兼 齊 與 若 十 微 以 也 混 行 内 身 雲 四 中 致 氣 黄 洞 外 中 車 眞 三 分 中 雜 房 之 神 來 人 一 道 有 聚 洞 徳 明 迎 亦 帝 變 二 將 房 也 合 以 身 皇 化 十 結 之 皆 宴 登 中 之 矣 四 炁 中 出 於 太 精 君 既 眞 而 自 入 混 微 光 而 能 人 變 有 上 黄 太 爽 降 守 皆 化 黄 清 之 微 氣 見 身 三 有 闕 寝 中 二 所 於 中 一 時 太微中有二十四氣 In Tai-wei there are twenty-four breaths. 混黄雜聚 將結炁而變化 They commingle in Hun-huang in order that the breath may be bound together and transformed. 有時忽爾而分流也 At a certain time they suddenly disperse. 氣中有二十四眞人 皆三一帝皇之炁 所以致分道變化矣 In the breath there are twenty-four Perfected, it is in this way that the breath of the Imperial Sovereigns, The Three Ones, achieves division and transformation. 既能守身中三一 則上太微中三一帝皇之君 而降見於外 與子言矣 When you are able to hold The Three ones of the body [here below], then the Imperial Sovereigns, The Three Ones of Tai-wei above will descend and appear outside [your body] in order to speak with you. 身中復有二十四眞人 In the body there are also twenty-four Perfected. 亦身中精光爽氣所分化而造也 They are also created through the division and transformation of the refined light and clear breath of the body. 若雲車來迎 以登太微 太微二十四眞人 倶與身中神明合宴於混黄之中 If the cloud chariots come to meet them and they ascend to Tai-wei, then The Twenty-four Perfected of Tai-wei, and the gods of the body, will feast together in Hun-huang. 共景分升 倶齊内外之徳也 Their combined radiance diffuses and soars up; they bring the inner and outer powers in harmony. 皆出入上清 寝止太微 They go in and out of Shang-qing; they stop and rest in Tai-wei. 又當兼行洞房 At the same time you should also cultivate Dong-fáng.

2a 三 至 眞 清 已 須 相 一 也 紫 皇 故 王 上 位 若 須 爲 兼 戸 體 上 之 一 爲 但 洞 根 行 玄 眞 成 妙 眞 太 各 房 本 之 精 以 正 也 帝 清 得 相 守 者 之 守 一 天 之 仙 一 待 一 見 室 一 人 皇 極 王 道 雖 眞 一 身 故 皇 得 也 耳 注 其 人 神 中 一 得 極 中 不 心 居 須 益 三 無 妙 故 一 得 堅 不 洞 速 一 藏 故 上 眞 游 固 同 房 也 尊 形 上 成 皇 行 者 而 爲 洞 君 其 成 皇 之 太 可 致 華 房 常 眞 衆 極 至 微 入 道 盖 眞 栖 極 妙 地 也 浮 太 用 故 人 息 也 之 皇 下 登 清 齊 三 須 處 三 君 得 一 上 而 相 一 守 所 洞房之中 自有黄闕紫戸玄精之室 Separately situated in Dong-fáng are The Yellow Portal, The Purple Door and The Chamber of The Mysterious Essence. 身中三一尊君 常栖息處所也 These are common places of repose of the Venerable Lords, The Three Ones of the body. 兼行之者 見一神益速也 The reason for cultivating this palace at the same time is that you then more quickly will perceive The Ones. 洞房眞人須守一爲根本 [Those who seek to become] Perfected [by virtue] of Dong-fang must have Holding The Ones as their basic practice. 守一眞人須洞房爲華盖 [Those who seek to become] Perfected [by virtue] of Holding The Ones must have the cultivation of Dong-fang as supplementary practice. 故三一相須 洞房相待 Thus The Three Ones are necessary for both, and Dong-fang does service for both. 雖其居不同 而致道用齊相須 Though their abodes are different, yet each is equally indispensable in the practice of the other. 若但各得一道 注心堅固者 可入太清而已 位爲太清仙王耳 不得游行太微 浮登上清 If you individually obtain only one of these methods and persistently concentrate on it, then you can no more than enter Tai-qing; your rank will be no higher than King of Immortals of Tai-qing; you will not be able to roam to Tai-wei nor float up to Shang-qing. 上一眞帝之極也 中一眞皇之至也 下一眞王之妙也 This is a mark of the ultimate realization of the Perfected Emperor, The Upper one; of the complete realization of the Perfected Sovereign, The Middle One; and of the wondrousness of the Perfected King, The Lower One. 天皇得極 故上成皇極 The Celestial Sovereign attained ultimate realization and therefore above became The Sovereign Ultimately Realized. 地皇得至 故上成正一 The Terrestrial Sovereign attained complete realization and therefore above became The True and Only. 人皇得妙 故上成衆妙之君 The Sovereign of Man attained wondrousness and therefore above became The Lord of the Multitudinous Wonders. 三皇體眞以守一 故一無藏形 The Three Sovereigns came to share in Perfection through Holding The Ones; therefore The Ones did not keep themselves hidden. 其眞極也 This was the ultimate realization of their [i.e. The Three Sovereigns'] perfection.

2b 者 專 故 不 離 致 神 百 貴 一 九 心 起 即 之 和 光 念 守 倶 天 無 積 應 後 由 化 不 眞 明 之 營 年 非 華 樸 生 生 一 得 玉 亦 之 不 僞 之 身 精 守 一 眞 必 功 欲 漸 至 外 意 眞 而 太 三 始 住 起 也 與 不 一 生 上 月 有 存 競 得 之 散 心 是 之 之 髣 之 心 之 而 但 樸 故 正 感 髴 者 亂 速 游 三 神 三 道 與 也 不 生 也 是 月 凝 皇 也 一 若 專 故 自 注 内 混 世 故 倶 能 思 一 樸 念 視 專 人 正 面 心 之 不 散 不 注 玄 學 一 也 齊 者 卒 以 散 心 感 之 大 三 遠 不 見 來 專 一 所 者 道 元 世 審 神 眞 氣 神 以 皆 三一倶明 The Three Ones were all clearly visible. 得一而生 [The Three Sovereigns] attained Unity and were born. 是故三皇世人學之者 皆貴守眞一 Therefore those mortals who learn from The Three Sovereigns emphasize Holding The Perfected Ones. 守眞一 心樸神凝 混專玄感 When you seek to hold The Perfected Ones your mind must be open and simple, your spirit fixed, absorbed in the exertion of a mysterious influence. 所以百念不生 精意不散 Therefore the hundred thoughts are not born, and the meditation is not dispersed. 但三月内視 注心一神 神光化生身外 Once you look inward for three months, concentrating on The Ones, then their divine light will be transformed and born, and you will roam together with them outside your body. 與之而游 是注念不散 專氣致和 由樸之至也 This is attained from the starting point of simplicity through guiding the thoughts so that they do not disperse, and concentrating on the breath so that it becomes perfectly harmonious. 得之速也 It is the fastest way of reaching the goal. 自樸散以來 眞離之後 華僞漸起 競心亂生 But after simplicity has dispersed and Perfection has departed, then the trivial and false gradually arise, the contentious heart is born in disorder. 故一不卒見 神不即應 Thus The Ones do not appear straight away, the spirits do not respond immediately. 非不欲住 存之者不專 思之者不審 It is not that they do not wish to stay, but that he who seeks to fixate them is not concentrated, he who seeks to contemplate them is not discerning. 故起積年之功 始有髣髴也 若能心齊遠世 專心無營 亦必三月之感 與一倶面也 It is only after years of effort that it begins to resemble [the ideal], if you can purify your heart and hold the world at a distance, concentrate your mind and be without plans, then you will still need three months of exertion before you stand face to face with The Ones. 三元者 九天之玉眞 太上之正道也 The Three Primordial are The Noble Perfection of The Nine Heavens, The True Way of The Most High.

3a 一 章 太 洞 經 神 夫 之 一 以 所 並 上 眞 第 經 三 祖 之 出 生 上 素 經 三 第 一 元 所 眞 三 清 靈 中 之 一 之 氣 生 帝 一 之 此 一 訣 之 法 之 故 正 見 禁 之 丹 太 訣 觀 根 衆 道 矣 訣 三 皇 上 大 道 始 眞 玄 子 也 文 寶 素 洞 備 也 歸 眞 既 妙 眞 大 靈 眞 於 一 以 見 截 道 有 是 經 三 而 生 一 無 之 妙 故 第 元 玄 大 可 名 至 經 上 二 緫 功 神 求 其 精 下 一 之 括 成 三 此 道 三 一 帝 訣 靈 焉 元 經 不 一 元 君 大 篇 此 解 亦 遠 之 王 寶 有 握 正 變 當 守 極 寶 大 妙 寶 道 則 故正一大道 以出眞帝 正道玄眞 以生大神 Thus The True and Only Great Way by means of them [i.e. The Three Primordial] brought forth The Perfected Emperors, The Mysterious Perfection of The True Way by means of them gave birth to the great gods. 三元解變 則一之所生 As for the separation and transformation of The Three Primordial, they were born out of Unity. 故衆眞歸一而玄功成焉 Therefore the multitude of the Perfected return to Unity, and in this way their mysterious work is accomplished. 此正道之祖 元氣之根始也 This [i.e. Unity] is the ancestor of The True Way, the source of The Primordial Breath. 夫三一之法 觀道備於三元 The method of The Three Ones is to be found complete in The Three Primordial. 緫括靈篇 握寶神經 They embrace the sacred books, they treasure the divine scriptures. 第一之訣大洞眞經 The first instruction is Da-dong-zhen-jing. 第二之訣大有妙經 The second instruction is Da-you-miao-jing. 第三之訣太上素靈 The third instruction is Tai-shang-su-ling. 是故上一帝君寶大洞眞經 Therefore the Imperial Lord, The Upper One, treasures Da-dong-zhen-jing. 中一丹皇寶大有妙經 The Cinnabar Sovereign, The Middle One, treasures Da-you-miao-jing. 下一元王寶太上素靈 The Primordial King, The Lower One, treasures Tai-shang-su-ling. 此之三文 眞道之至精 三一之極章 These three texts are the quintessential part of The Way to Perfection, the supreme documents of The Three Ones. 並上清之禁訣也 Moreover they are the 'forbidden instructions' of Shang-qing. 妙截無名 其道不遠 Truly wondrous and indescribable! This way is not distant! 守一所生 三一見矣 Holding The Ones brings about the appearance of The Three ones. 子既見一 可求此經 When you see them, you can ask for these scriptures.

3b 日 去 守 患 一 危 一 見 首 秘 近 則 守 人 人 難 飲 一 篇 授 也 正 不 有 之 念 食 一 衆 守 俗 氣 能 志 念 一 念 亦 眞 三 人 離 堅 不 一 履 一 見 之 一 學 夫 志 固 舉 水 喜 子 妙 法 道 失 多 固 止 火 樂 子 訣 皇 多 正 有 不 屬 念 念 身 子 天 尋 氣 誇 能 目 一 一 進 能 上 浮 者 心 久 念 乗 哀 退 守 清 華 故 不 知 亦 車 慼 千 一 金 不 氣 能 一 多 馬 念 端 一 闕 信 邪 恒 名 矣 念 一 萬 亦 帝 眞 氣 守 字 思 一 疾 事 守 君 一 邪 故 而 念 有 病 常 子 眞 爲 則 三 不 專 急 念 當 子 書 貴 死 一 能 矣 念 一 念 能 之 亦當秘授守三一法 皇天上清金闕帝君眞書之首篇 衆眞之妙訣 You will surely also be entrusted with The Method of Holding The Three Ones, being the first part of The Writings of Perfection of The Imperial Lord of The Golden Portal of The August Heaven of Shang-qing, the most wondrous instruction of the multitudinous Perfected. 子能守一 一亦守子 子能見一 一亦見子 If you can hold The Ones, The Ones will also hold you. If you can see The Ones, The Ones will also see you. 子身進退 千端萬事 常當念一 Whether you are coming or going, in all circumstances and during all activities, you must constantly think of The Ones. 飲食念一 喜樂念一 Eating and drinking, think of The Ones. Happy and rejoicing, think of The Ones. 哀慼念一 疾病念一 Sad and grieving, think of The Ones. Afflicted and suffering, think of The Ones. 危難念一 履水火念一 In danger and distress, think of The Ones. Crossing fire and water, think of The Ones. 乗車馬念一 有急念一 Travelling by carriage or on horseback, think of The Ones. In times of crisis think of The Ones. 人之念一 舉止屬目 念亦多矣 There are those who think of The Ones, but from start to finish merely gaze; their thoughts are still many. 思念專矣 The thoughts must be concentrated. 患人有志不固 固不能久 Ill-fated persons, their will is not firm! Or if it is firm, it cannot endure. 知一名字而不能守 守不能堅志 They know the names of The Ones but cannot hold them. Or if they can hold them, they cannot be resolute. 多有誇心 不能恒守 They boast and bluster but cannot constantly hold [The Ones]. 故三一去則正氣離 Therefore The Three Ones depart, and then the true breath disappears. 夫失正氣者故氣邪 If you have lost the true breath, then your breath will be corrupt. 氣邪則死日近也 If your breath is corrupt, then the day of your death will be near. 俗人學道 多尋浮華 不信眞一爲貴 When ordinary people study The Way, they seek but the transitory and trivial and have no faith in the worth of The Perfected Ones.

4a 丹 心 地 丹 日 眞 氣 精 故 初 田 絳 眞 田 月 人 結 則 也 有 也 宮 三 也 星 眞 爲 三 守 其 赤 中 寶 亦 也 人 精 一 一 志 子 丹 常 爲 亦 升 精 去 之 復 居 田 存 三 有 爲 感 矣 戒 必 上 也 此 眞 三 赤 爲 身 戒 變 丹 臍 之 是 精 子 神 爲 於 敗 田 下 謂 用 是 此 神 空 不 由 宮 三 也 永 用 眞 化 宅 專 用 眞 寸 兩 存 長 一 爲 無 專 志 人 下 眉 靈 生 也 嬰 主 復 不 居 丹 間 寶 人 天 兒 其 不 一 中 田 上 經 有 有 嬰 禍 久 邪 丹 也 丹 曰 三 三 兒 安 久 氣 田 合 田 天 寶 玄 上 久 不 來 宮 三 也 精 三 謂 爲 哉 能 入 初有其志 復必變敗 At the start they may have the will, but later they will surely go to ruin. 由用志不一 邪氣來入故也 This is because their intentions are not united so that the corrupt breath penetrates into them. 守一之戒 戒於不專 The precepts of Holding The Ones warn against lack of concentration. 專復不久 久不能精 則三一去矣 If you have concentration, but without endurance, or if it endures but is not essential, then The Three Ones will depart. 身爲空宅無主 其禍安久哉 Your body will be an empty house without a master. In this disastrous condition, how could you endure for long? 氣結爲精 精感爲神 神化爲嬰兒 Breath cleaves together and becomes essence; essence is set in motion and becomes spirit; spirit is transformed and becomes The Child. 嬰兒上爲眞人 眞人升爲赤子 此眞一也 The Child rises and becomes The Perfected. The Perfected ascends and becomes The Infant. These are The Perfected ones. 天有三玄 謂日月星也 Heaven has Three Luminaries, namely the sun, the moon and the stars. 亦有三精 是用長生 They are also The Three Essential. By means of these long life is achieved. 人有三寶 三丹田也 Man has Three Treasures. These are the three cinnabar-fields. 亦爲三眞 是用永存 They are also The Three Perfected. By means of them eternal life is achieved. 靈寶經曰 ｢天精地眞 三寶常存｣ 此之謂也 Ling-bao-jing says: "The Celestial Essential, The Terrestrial Perfected, these three treasures endure forever"; this refers to the above-mentioned. 兩眉間 上丹田也 The upper cinnabar-field is situated between the two eye brows. 心絳宮 中丹田也 The middle cinnabar-field is The Crimson Palace of the heart. 臍下三寸 下丹田也 The lower cinnabar-field is situated three inches below the navel. 合三丹田也 赤子居上丹田宮 In all, three cinnabar-fields. The Infant dwells in the palace of the upper cinnabar-field. 眞人居中丹田宮 The Perfected dwells in the palace of the middle cinnabar-field.

4b 人 之 丸 斗 大 北 正 宮 堂 嬰 爲 精 天 盖 小 斗 四 却 却 兒 帝 神 帝 之 飛 七 方 入 入 居 卿 升 君 下 形 星 面 者 二 下 君 化 其 赤 恍 魁 各 却 寸 丹 此 而 右 子 惚 爲 一 就 爲 田 二 生 有 諱 在 盖 寸 項 洞 宮 人 也 帝 玄 意 以 紫 後 房 兩 共 諱 卿 凝 存 杓 氣 之 却 眉 治 肇 一 天 之 柄 衝 背 入 間 泥 勒 人 字 上 前 天 向 三 上 丸 精 相 三 元 指 外 也 寸 却 中 字 對 元 赤 外 映 丹 爲 入 並 仲 是 先 子 向 九 田 丹 一 著 玄 齒 位 居 也 萬 泥 田 寸 赤 生 舌 爲 中 變 里 丸 泥 爲 繡 上 腦 泥 在 化 覆 宮 丸 明 嬰兒居下丹田宮 The Child dwells in the palace of the lower cinnabar-field. 兩眉間上 却入一寸爲明堂 Starting from above the space between the two eyebrows and going one inch inward, one comes to Ming-tang. 却入二寸爲洞房 Two inches inward one comes to Dong-fang. 却入三寸爲丹田泥丸宮 Three inches inward one comes to the palace of Dan-tian, also called Ni-wan. 却入者 却就項後之背向也 Here 'inward' refers to the direction toward the back of the neck. 丹田泥丸宮 正四方面各一寸 The palace of Dan-tian Ni-wan is perfectly square, each side measuring one inch. 紫氣衝天 外映九萬里 The purple breath surges up to heaven and shines out to a distance of ninety thousand miles. 覆北斗七星魁爲盖 以杓柄前指外向也 [The palace] is covered by the seven stars of The Big Dipper, the bowl of The Dipper is the cover, and the handle points forward and outward. 變化大小 飛形恍惚 在意存之 It waxes large and small, a welter of flying forms – it is fixated in the-mind. 上元赤子居中 在斗盖之下 The Upper Primordial, The Infant dwells here, covered by The Dipper. 赤子諱玄凝天 字三元先 The taboo name of The Infant is Xuan-ning-tian, his cognomen is San-yuan-xian. 位爲泥丸天帝君 His rank is Celestial Emperor of Ni-wan. 其右有帝卿一人相對 To his right, facing him, is an Imperial Minister. 是齒舌腦之精神 升化而生也 He is born through the ascent and transformation of the refined spirit of the teeth, tongue and brain. 諱肇勒精 字仲玄生 His taboo name is Zhao-le-jing, his cognomen is Zhong-xuan-sheng. 上人爲帝卿君 Above he is invested as imperial Minister. 此二人共治泥丸中 Together these two rule in Ni-wan.

5a 一 字 恍 方 心 來 以 以 符 衣 人 子 惚 面 爲 朝 威 鎮 帝 貌 是 南 在 各 中 而 震 守 卿 如 四 丹 意 一 丹 受 六 泥 執 嬰 藏 位 存 寸 田 事 天 丸 大 兒 之 爲 之 朱 號 焉 萬 面 洞 始 精 絳 中 煙 爲 鬼 目 眞 生 神 宮 元 叅 絳 凶 口 經 之 結 丹 眞天 宮 惡 舌 坐 形 化 皇 人 外 鎮 之 齒 倶 天 也 君 居 映 心 魔 兩 外 帝 入 其 其 照 中 也 耳 向 君 絳 右 中 三 中 三 鼻 或 執 宮 有 諱 萬 央 魂 髪 相 上 爲 輔 神 里 正 五 之 向 精 輔 皇 運 變 四 日 境 也 神 卿 卿 珠 化 方 一 外 内 虎 並著赤繡衣 Both are dressed in a scarlet, embroidered robes. 貌如嬰兒始生之形 They look like newborn infants. 天帝君執上精神虎符 The Celestial Emperor holds The Divine-Tiger-Talisman of Shang-qing. 帝卿執大洞眞經 The Imperial Minister holds Da-dong-zhen-jing. 坐倶外向 或相向也 They sit either both facing outwards or facing each other. 内以鎮守泥丸 面目 口舌齒 兩耳 鼻髪之境 Inwardly they watch over Ni-wan and the face, eyes, mouth, tongue, teeth, ears, nose and hair. 外以威震六天萬鬼凶惡之魔也 Outwardly they frighten off the manifold demons and evil spirits of The Six Heavens. 三魂五日一來朝 而受事焉 Once every five days the three hún-souls come to pay hommage to them and receive instructions. 心爲中丹田 The heart is the middle cinnabar-field. 號爲絳宮 鎮心中中央 It is called The Crimson Palace and protects the center of the heart. 正四方方面各一寸 It is perfectly square, each side measuring one inch. 朱煙叅天 外映照三萬里 Its red vapours reach up to heaven and shine out to a distance of thirty thousand miles. 變化恍惚 在意存之 It transforms itself in confusion – it is fixated in the mind. 中元眞人居其中 The Middle Primordial, The Perfected dwells here. 諱神運珠 字子南丹 His taboo name is Shén-yun-zhu, his cognomen is Zi-nán-dan. 位爲絳宮丹皇君 其右有輔皇卿一人 His rank is Cinnabar Sovereign of The Crimson Palace. To his right is a minister. 是四藏之精神結化也 入絳宮爲輔卿 He is formed through the cleaving together and transformation of the refined spirit of the four viscera, whereafter he is invested as a minister in The Crimson Palace.

5b 大 四 臍 而 長 血 景 惑 錦 諱 小 方 下 受 生 肉 坐 星 衣 光 飛 各 三 事 久 之 倶 右 貌 堅 形 一 寸 焉 視 境 外 手 如 字 恍 寸 號 飛 外 向 執 嬰 四 惚 白 命 仙 以 或 太 孩 靈 在 氣 門 太 震 相 保 始 此 意 衝 丹 霄 消 向 經 生 二 存 天 田 三 萬 也 輔 之 人 之 外 宮 魂 邪 内 郷 形 共 下 映 下 七 之 以 君 丹 治 元 照 元 魄 不 鎮 執 皇 絳 嬰 七 嬰 三 祥 守 大 君 宮 兒 萬 兒 日 養 筋 有 左 中 諱 里 居 一 光 骨 妙 手 並 始 變 其 來 安 五 經 把 著 明 化 中 朝 神 藏 八 熒 朱 諱光堅 His taboo name is Guang-jian. 字四靈 His cognomen is Si-líng. 此二人共治絳宮中 Together these two rule in The Crimson Palace. 並著朱錦衣 Both are dressed in robes of red brocade. 貌如嬰孩始生之形 They look like newborn infants. 丹皇君左手把熒惑星 右手執太保經 The Cinnabar Sovereign holds in his left hand the planet Mars, in his right hand Tai-bao-jing. 輔郷君執大有妙經八景 The minister holds Da-you-miao-jing and The Eight Luminairies. 坐倶外向 或相向也 They sit either both facing outwards or facing each other. 内以鎮守筋骨 五藏 血肉之境 Inwardly they watch over the muscles, bones, five viscera, blood and flesh. 外以震消萬邪之不祥 Outwardly they frighten away and dispel the harmful effects of the manifold evil influences. 養光安神 長生久視 飛仙太霄 They nurture the light and pacify the spirit, so that one may obtain eternal life and perpetual youth and become a winged immortal in Tai-xiao. 三魂七魄三日一來朝 而受事焉 Once every three days the three hún-souls and the seven po-souls come to pay hommage to them and receive instructions. 臍下三寸號命門丹田宮 The place three inches below the navel is called The Gate of Destiny, The Palace of The Cinnabar-field. 下元嬰兒居其中 四方各一寸 The Lower Primordial, The Child dwells here. Each side measures one inch. 白氣衝天 外映照七萬里 The white breath surges up to heaven and shines out to a distance of seventy thousand miles. 變化大小 飛形恍惚 在意存之 It waxes large and small, a welter of flying forms – it is fixated in the mind. 下元嬰兒諱始明精 字元陽昌 The taboo name of The Lower Primordial, The Child is Shi-míng-jing, his cognomen is Yuan-yang-chang.

6a 守 七 胃 坐 晨 生 治 丹 卿 精 一 魄 膀 倶 金 之 丹 田 一 字 之 一 胱 外 眞 形 田 宮 人 元 法 日 之 向 經 黄 下 弼 是 陽 至 三 府 或 弼 庭 元 卿 精 昌 立 來 外 相 卿 元 中 諱 氣 位 春 朝 以 向 執 王 並 歸 津 爲 之 受 消 也 太 左 著 上 液 黄 日 事 災 内 上 手 黄 明 之 庭 夜 於 散 以 素 把 繡 字 神 元 半 元 禍 鎮 靈 太 羅 谷 結 王 之 王 辟 守 經 白 衣 下 煙 其 時 矣 却 四 九 星 貎 玄 昇 右 正 萬 肢 庭 右 如 此 化 有 坐 邪 津 生 手 嬰 二 也 保 東 三 血 景 執 孩 人 入 鎮 向 魂 腸 符 玉 始 共 在 弼 位爲黄庭元王 His rank is Primordial King of The Yellow Court. 其右有保鎮弼卿一人 To his right is a Guardian Minister. 是精氣津液之神 結煙昇化也 入在丹田宮弼卿 He is born through the binding together of vapour, ascent and transformation of the spirit of the essence, breath and spittle, whereafter he is invested as minister in The Palace of The Cinnabar-field. 諱歸上明 字谷下玄 His taboo name is Gui-shang-ming, his cognomen is Gui-xia-xuan. 此二人共治丹田下元中 Together these two rule in The [Palace of The] Cinnabar-field in the lower division of the body. 並著黄繡羅衣 Both are dressed in robes of yellow, embroidered gauze. 貎如嬰孩始生之形 They look like newborn infants. 黄庭元王左手把太白星 右手執玉晨金眞經 The Primordial King of The Yellow Court holds in his left hand the planet Venus, in his right hand Yu-chen-jin-zhen-jing. 弼卿執太上素靈經 九庭生景符 The minister holds Tai-shang-su-ling-jing and Jiu-ting-sheng-jing-fu. 坐倶外向 或相向也 They sit either both facing outwards or facing each other. 内以鎮守四肢 津血 腸胃 膀胱之府 Inwardly they watch over the four limbs, the juices and blood, and the receptacles: intestines, stomach and bladder. 外以消災散禍 辟却萬邪 Outwardly they dispel calamity and disaster and repel the manifold evil influences. 三魂七魄一日三來朝 受事於元王矣 Three times each day the three hún-souls and the seven po-souls come to pay hommage and receive instructions from The Primordial King. 守一之法 The method of Holding The Ones: 至立春之日 夜半之時 正坐東向 吹氣九過 嚥液三十五過 On the day li-chun at midnight one sits upright, facing east, exhales nine times and swallows the spittle thirty-five times.

6b 手 又 倶 之 定 面 玄 指 冉 吹 扶 存 登 中 又 玄 冥 東 冉 氣 下 見 玄 須 思 冥 二 也 來 九 卿 上 冥 臾 三 眞 星 存 下 過 也 元 剛 三 一 人 却 隂 在 嚥 我 手 行 卿 之 二 在 精 我 液 乃 扶 東 君 尊 星 上 眞 頭 三 咽 上 去 復 君 在 也 人 上 十 氣 卿 達 生 忽 前 陽 二 却 五 一 中 天 如 乃 面 明 星 向 過 通 元 關 三 變 於 隂 親 天 畢 良 手 而 尊 生 是 精 薄 以 乃 久 扶 止 須 共 髣 二 頭 杓 存 止 中 倶 臾 出 髴 星 頂 柄 北 上 卿 向 見 在 存 在 上 正 斗 元 下 我 六 斗 念 星 陽 向 七 二 元 口 人 魁 位 後 明 前 星 畢乃存北斗七星 Then one fixates the seven stars of The Big Dipper. 冉冉來下 在我頭上 却向天 以杓柄正向前指東也 It comes slowly downward until it rests above one's head, receding toward heaven [i.e. upright], with the handle pointing directly forward toward the east. 存隂精 眞人二星 親薄頭頂上 陽明 玄冥二星 却在上也 One fixates it in such a way that the two stars Yin-jing (Essence of Yin) and Zhen-ren (The Perfected) are just above the top of the head, while the two stars Yáng-ming (Brightness of Yáng) and Xuán-ming (Mysterious Darkness) are placed further up. 陽明 隂精二星在星後面 玄冥 眞人二星在前面 Yáng-ming and Yin-jing are behind, Xuán-ming and Zhen-ren are in front. 於是髣髴存念位定 At this the thoughts are as if fixated. 又思三一之尊君 When these positions are established one further meditates on the Venerable Lords, The Three ones. 忽乃變生 共出在斗魁之中 Suddenly they are transformed and emerge; they appear together in the bowl of The Dipper. 須臾 三卿君復生如三尊 After a short while the three ministers are also born in the same way as The Three Venerable. 須臾 見六人倶登玄冥 剛行東去 達天關而止 Again after a short while one sees these six ascend together to Xuán-míng, go east, passing Gang-xing, until they reach Tian-guan (The Gate of Heaven), where they stop. 倶向我口 又存見 They all turn toward one's mouth, and further one fixates the vision of them. 上元手扶上卿 中元手扶中卿 下元手扶下卿也 The Upper Primordial leans with his hand on the upper minister, The Middle Primordial leans with his hand on the middle minister, and The Lower Primordial leans with his hand on the lower minister. 我乃咽氣一通 良久止 Thereupon one breathes in once, very deeply.

7a 立 立 唯 所 乃 口 來 絳 一 人 秋 夏 令 願 精 七 入 宮 通 從 存 存 静 事 念 尺 我 中 良 氣 三 三 寂 事 眞 星 口 次 久 中 一 一 静 心 一 令 下 嚥 中 來 西 南 之 啓 各 對 徊 氣 元 入 向 向 寢 之 安 口 入 一 二 我 如 如 室 所 所 前 下 通 人 口 立 初 晝 求 在 三 丹 良 從 上 夏 立 日 者 坐 一 田 久 氣 升 精 春 赤 亦 卧 入 中 下 中 還 思 精 可 心 思 我 存 元 入 泥 思 存 啓 之 三 天 二 來 丸 思 求 在 宮 關 人 我 宮 之 心 中 星 從 口 次 存 心 都 令 氣 下 嚥 思 有 畢 去 中 徊 氣 上元二人從氣中來入我口 The Upper Primordial and his minister follow with the breath and enter the mouth. 上升還泥丸宮 They ascend and return to the Ní-wán palace. 次嚥氣一通 良久 Thereafter one breathes in once more, very deeply. 中元二人從氣中入來我口 The Middle Primordial and his minister follow with the breath and enter the mouth. 下徊絳宮中 They descend and return to The Crimson Palace. 次嚥氣一通 良久 Thereafter one breathes in once more, very deeply. 下元二人從氣中來入我口 The Lower Primordial and his minister follow with the breath and enter the mouth. 下徊入下丹田中 They descend and return to the lower cinnabar-field. 存天關星 令去口七尺 One fixates the star Tian-guan and brings it down before the mouth at a distance of seven feet. 星令對口前 三一入我三宮中 The Three Ones make their entrance into one's three palaces. 都畢 乃精念眞一各安所在 When all this is completed then one meditates to determine that The Perfected Ones are at rest in their respective palaces. 坐卧思之在心 Sitting or lying down one meditates on them in the mind. 心有所願 事事心啓之 If one has some desires, then one states them inwardly point by point. 所求者亦心啓求之 If one has a request, it can also be presented here. 存思唯令静寂 静之寢室 晝日赤可存思 Meditation requires only peace and solitude. One can also meditate in the daytime in a quiet bedchamber. 立夏存三一 南向 如初立春精思 When one fixates The Three Ones on the day li-xia, one faces south and meditates as before, on the day li-chun. 立秋存三一 西向 如立夏精思 When one fixates The Three Ones on the day li-qiu, one faces west and meditates as on the day li-xia.

7b 金 錬 保 神 五 存 立 闕 右 五 衛 徘 方 思 冬 帝 守 臓 召 徊 命 三 存 君 三 自 引 三 斗 一 三 三 元 生 六 宮 神 各 一 元 眞 丁 丹 致 安 北 眞 一 神 城 七 其 向 一 經 仙 玄 星 宮 如 經 訣 同 通 三 畢 立 浮 大 尊 乃 秋 乗 帝 凝 微 精 煙 下 化 祝 思 三 洞 上 曰 清 黄 招 四 寧 紫 體 天 庭 堅 眞 六 立冬存三一 北向 如立秋精思 When one fixates The Three Ones on the day li-dong, one faces north and meditates as on the day li-qiu. 存思三一 各安其宮 畢乃微祝曰 Having determined through meditation that The Three Ones are at rest in their respective palaces, one very quietly recites the following invocation: ｢五方命斗 神致七星 The five directions are governed by The Dipper, spirit brings down the seven stars. 三尊凝化 上招紫庭 The Three Venerable emerge and are transformed, above they summon The Purple Court. 六神徘徊 三宮丹城 The Six Gods come and go in the three palaces and at the cinnabar walls. 玄通大帝 下洞黄寧 Mysteriously they communicate with The Great Emperor, below they penetrate to The Yellow Quiescence. 天眞保衛 召引六丁 The Celestial Perfected watch over them and summon forth The Six Ding. 神仙同浮 乗煙三清 The immortals drift up together with them and ride the vapours of The Three Pure [Celestial Regions]. 四體堅錬 五臓自生｣ The four limbs become firm and imperishable, the five viscera are born of themselves.

Bibliography

Andersen, Poul. The Method of Holding the Three Ones: A Taoist Manual of Meditation of the Fourth Century A.D.. London: Curzon Press, 1980: 39-47. Komjathy, Louis, "Daoist Texts in Translation", 2004.