《金阙帝君三元真一经》

Those who cultivate the Dao revere “the One” and take it as the true Dao because the body contains three “Ones” in its upper, middle, and lower regions. The “One” of the Upper Prime is the Heavenly Emperor who governs the entire body. The “One” of the Middle Prime is the Cinnabar Emperor of the Crimson Palace (Jianggong, the dwelling of the heart-Shen). The “One” of the Lower Prime is the Primordial King of the Yellow Court (Huangting, the gathering place of primordial Qi within the body). Together they inspect and govern the twenty-four Qi (vital energy) of the body, corresponding to the twenty-four true Shen of the Taiwei enclosure (the celestial region inhabited by star officials) in the heavens.

Qi condenses from the smoke of emptiness to become Shen (spirit). The Three Prime Lords each command a thousand chariots and horses along with cloud chariots and feathered canopies. They frequently enter the Purple Palace (Zigong, the residence of the Shen within the body) from inside, ascend to the Shangqing heaven, are entered into the heavenly registers and listed in the Yuanshi charts, attain the rank of Zhenren, and can fly through the Nine Heavens. If one firmly holds the Three Ones (Sanyi) within the body, one can behold them; when the Three Ones appear, the thousand chariots and horses also arrive. The practitioner can then drive the feathered canopy and ride the cloud chariot, ascending to heaven in broad daylight to reach Taiwei.

In Taiwei there are twenty-four Qi that mix and gather, condense into Qi while constantly transforming, and at times suddenly disperse and flow. Within these Qi are twenty-four Zhenren, all transformed from the Qi of the Three-One Emperor-Kings, and therefore able to differentiate and transform, each following their own path. If one holds the Three Ones within the body, the Three-One Emperor-King Lords of Taiwei will descend and appear outside the body to converse with you.

The body also contains twenty-four Zhenren, likewise formed by the differentiation of the body’s Jing (essence) Qi and luminous spiritual Qi. If a cloud chariot comes to welcome one, one can ascend to Taiwei; the Shen among them will also descend and appear outside the body to converse with you.

Within the body there also dwell twenty-four Perfected Ones (Zhenren). They too are formed by the differentiation of the jing (essence), light, and clear refreshing qi (vital energy) within the body. If a cloud chariot comes to welcome the practitioner and escort them into Taiwei (one of the heavenly realms), the twenty-four Perfected Ones of Taiwei will feast together with the body’s shen (spirits) in the Mixed Yellow realm, then separately mount the scenic radiance and ascend together; inner and outer De (Virtue/Power) thereby come into mutual accord.

These Perfected Ones all enter and exit Shangqing (the high heavenly realm spoken of in Daoism), reside in Taiwei, and one should also concurrently cultivate the Cavern Chamber (Dongfang, the inner palaces where the body’s spirits dwell). Within the Cavern Chamber there are of themselves the Yellow Watchtower, the Purple Portal, and the Chamber of Mysterious Essence; these are the places where the Honored Lords of the Three Ones (Sanyi, the triune honored deities within the body) constantly dwell and rest. Concurrently cultivating the Cavern Chamber, one will see the spirits even more quickly. The Perfected of the Cavern Chamber take guarding the One (Shouyi) as their root, while the Perfected who guard the One take the Cavern Chamber as their floral canopy (a place of shelter and manifestation). Therefore the Three Ones and the Cavern Chamber depend upon each other: although their locations differ, the Dao (the Way) they attain and its functions interpenetrate.

If one only completes one of these methods of the Dao, even with concentrated and firm dedication, one can only enter Taiqing (one of the heavenly realms) and become a Transcendent King of Taiqing, unable to roam Taiwei or ascend into Shangqing. The upper “One Perfected” reaches the utmost realm of the Emperor; the middle “One Perfected” reaches the ultimate realm of the Sovereign; the lower “One Perfected” reaches the marvelous realm of the King. The Heavenly Sovereign attains its utmost and thus accomplishes the Sovereign Ultimate; the Earthly Sovereign attains its ultimate and thus accomplishes Zhengyi (Orthodox Unity); the Human Sovereign attains its marvelousness and thus becomes the lord of the myriad marvels. The Three Sovereigns realize the true Dao and guard the One, therefore the “One” no longer conceals its traces, reaching the utmost of the true Dao. When the Three Ones are all made manifest, obtaining the One enables generation and transformation. Therefore later generations who study the Dao of the Three Sovereigns all attach importance to guarding the True One (Zhenyi).

Guarding the True One, the mental state becomes simple and unadorned, the spirit becomes concentrated and settled, body and mind blend in unified focus, and one resonates with the mysterious marvelous Dao. Because one realizes the true Dao and guards the One, the True One manifests without concealment, reaching the utmost of the true Dao. When the Three Ones are all made manifest, obtaining the One enables generation and transformation. Therefore later generations who study the Dao of the Three Sovereigns all attach importance to guarding the True One. Guarding the True One can cause all manner of miscellaneous thoughts not to arise, so that spirit and intention do not scatter. As long as one continuously practices inner vision (neishi, inward contemplation) for three months, concentrating on a single spirit, the spirit-light will then be generated and born outside the body, and the practitioner can wander and roam following it. This is the non-scattering of thoughts, concentrating qi to arrive at harmony, and also the utmost of returning to simplicity and authenticity; thus the effects appear rapidly.

Ever since the simple unadorned qi dispersed and the true Dao departed, floating ostentation and falsity have gradually arisen, and a competitive mind has been born in disorder, therefore the True One cannot immediately manifest, and the spirits will not respond at once. This is not that the spirits are unwilling to stay, but that the practitioner is not sufficiently unified, and contemplation is not sufficiently careful. Therefore one often must accumulate years of effort before beginning to have some response. If one can purify the heart (zhaixin, making the thoughts clean and still), keep far from worldly disturbances, concentrate without any seeking, one will certainly be able to achieve communion within three months and personally see the True One.

The Three Origins (Sanyuan, the triple primordial qi spoken of in Daoism) are the Jade Perfected of the Nine Heavens, and also the Supreme Orthodox Dao. From this the Zhengyi Great Dao manifests the True Emperor, from this the Orthodox Dao Mysterious Perfected generate the Great Spirits, and all three can appear before one. The unfolding of the transformations of the Three Origins is the process of generation and transformation by the “One”; when the host of Perfected return to the One, the mysterious marvelous efficacy is completed. This is the source of the Orthodox Dao, and also the fundamental beginning of primordial qi.

The “method of the Three-One” refers to the practice of cultivating and guarding the Three-One. Its principles are contained within the three origins of Heaven, Earth, and Humanity, encompassing all manner of numinous and marvelous chapters, and taking the sacred scriptures as their foundation. The first secret instruction is the Dadong Zhenjing (True Scripture of the Great Cavern), the second is the Dayou Miaojing (Marvelous Scripture of Great Existence), and the third is the Taishang Suling (Highest Plain Spirit). Thus the Imperial Lord of the Upper Origin treasures the Dadong Zhenjing, the Elixir Sovereign of the Middle Origin treasures the Dayou Miaojing, and the Primordial King of the Lower Origin treasures the Taishang Suling. These three scriptures constitute the most subtle content of the Great Dao, serving as the core chapters of the Three-One method, and they belong to the secret oral transmissions of the Shangqing school (an important Daoist lineage).

The Great Dao is mysterious and marvelous; though difficult to describe in words, it is by no means distant. Through guarding the One (concentrated visualization and holding of the inner “One,” a method of visualization and preservation in Daoist cultivation), the Three-One can be made manifest. Since you have already seen the “One,” you may seek this scripture; you should also secretly transmit the method of guarding the Three-One. This is the opening chapter of the true writings of the Imperial Lord of the Golden Palaces of Highest Clarity in August Heaven, and it is likewise the marvelous formula transmitted by the assembled Perfected Ones.

If you are able to guard the One, the One will also guard its Dao; if you are able to see the One, the One will also respond to you. In daily advancing and retreating, and in encountering all manner of affairs, one should constantly hold the One in mind and guard it: hold the One when eating and drinking, hold the One when joyful, hold the One when sorrowful, hold the One when ill, hold the One when encountering danger, hold the One when wading through water or entering fire, riding in a carriage or on horseback, and hold the One all the more when urgent matters arise.

To hold the One in mind and guard it, one must concentrate the mind upon it. Sadly, many people lack firm aspiration and cannot persist for long; they know the name of the “One” yet cannot guard it, and even when they guard it they cannot remain steadfast; they often harbor self-satisfaction and thus cannot persevere. When the Three-One departs, the true Qi likewise disperses; when the true Qi is lost, deviant Qi invades, and when deviant Qi invades, death is not far off.

Worldly people who study the Dao often pursue superficial ostentation and do not believe in the preciousness of the True One. They establish their resolve at the outset yet later inevitably change and fail, because their will is not concentrated, allowing deviant Qi to take advantage of the vacancy and enter. The precept of guarding the One has as its key that one must not divide the mind; even if concentrated, it must be lasting; if one cannot long maintain diligent effort, the Three-One will depart. In this way the body becomes like an empty house without a master—how then could calamities remain distant for long?

Qi (vital energy) gathers and congeals into Jing (essence). The interaction of Jing and Qi then generates Shen (spirit). Shen transforms into an infant; the infant rises to become a Perfected Person; the Perfected Person further transmutes into a Newborn Child. This is the True One (the true spirit formed through the gradual transmutation of Jing and Shen in inner cultivation). Heaven has three mysteries—the sun, moon, and stars—which likewise possess three kinds of essential Qi; humans can attain longevity by means of these. Humans have three treasures, namely the upper, middle, and lower Dantian (energy centers) (the sites within the body where Jing, Qi, and Shen are nurtured and stored in Daoist inner practice), also called the Three Truths, by which one can endure forever. The Lingbao Jing (Lingbao Scripture) states: “Heaven’s Jing and Earth’s truth, the three treasures remain constantly.” This is precisely the principle described.

The space between the two eyebrows is the upper Dantian, the Crimson Palace at the heart is the middle Dantian, and three inches below the navel is the lower Dantian; together they are called the three Dantian. The Newborn Child dwells in the palace of the upper Dantian, the Perfected Person in the palace of the middle Dantian, and the infant in the palace of the lower Dantian.

From between the two eyebrows, one inch inward into the head is the Hall of Light; two inches inward is the Cavern Chamber; three inches inward is the Dantian Mud-Pill Palace. “Inward” here refers to the direction toward the rear, near the nape of the neck. The Dantian Mud-Pill Palace measures one inch on each of its four sides. Purple Qi surges straight into the sky and radiates outward for ninety thousand li. The Kui stars of the Northern Dipper cover it from above like a palace canopy, while the Dipper’s handle points forward and extends outward. These images can change in size, flying and drifting; during cultivation they are visualized according to the mind’s intent.

The Upper Origin Newborn Child resides in the center, beneath the Northern Dipper’s palace canopy. His taboo name is Xuan Ning Tian, his style name San Yuan Xian, and his title Heavenly Emperor Lord of the Mud Pill. To his right sits an Imperial Minister facing him. This Imperial Minister is generated from the transmuted Jing and Qi of the teeth, tongue, and brain; his taboo name is Zhao Le Jing, his style name Zhong Xuan Sheng, and after ascending into the Mud Pill he becomes the Imperial Minister Lord. The two jointly govern the Mud-Pill Palace; both wear red embroidered robes and have the appearance of newborn infants. The Heavenly Emperor Lord holds the Divine Tiger Talisman of Highest Clarity, while the Imperial Minister holds the Dadong Zhenjing (Great Cavern True Scripture). At times both sit facing outward; at times they sit facing each other.

Within the body they guard the Mud-Pill Palace along with the face, mouth and tongue, teeth, ears, nose, and hair. Outside the body they overawe the myriad ghosts and vicious demons of the Six Heavens with their majestic power. The three hun souls come to pay homage once every five days and receive their commissions.

The heart is the middle Dantian (energy center), the central site within the human body for Neidan (internal alchemy) cultivation, also known as the Crimson Palace. The Crimson Palace lies in the very center of the heart, extending one inch in each of the four directions. Vermilion-red vapors rise from it straight toward the heavens, illuminating thirty thousand li outward; the scene is shifting and hazy, so one must concentrate the mind’s intent in order to visualize it.

The Perfected of the Middle Origin dwells in the Crimson Palace. His taboo name is Shen Yunzhu, his style name Zi Nandan, and his rank is Cinnabar Sovereign Lord of the Crimson Palace. To the right of the Cinnabar Sovereign Lord stands an Auxiliary Sovereign Minister, a Shen (spirit) formed by the condensation of the Jing (essence) and Qi (vital energy) of the four viscera. Once he has entered the Crimson Palace he is called the Auxiliary Minister, with the taboo name Guangjian and the style name Siling.

The Cinnabar Sovereign Lord and the Auxiliary Minister jointly govern the Crimson Palace. Both wear vermilion brocade robes and appear as newborn infants. The Cinnabar Sovereign Lord holds the Yinghuo star (Mars) in his left hand and the Taibao Jing (Grand Protector Scripture) in his right; the Auxiliary Minister holds the eight scenes of the Dayou Miaojing (Wondrous Scripture of Great Existence). At times the two sit together facing outward; at other times they sit facing each other.

Internally they garrison the sinews, bones, five viscera, blood and flesh of the human body; externally they overawe and dispel every kind of evil specter and inauspicious influence. Visualizing the deities within the Crimson Palace nourishes Jing and Qi, steadies the heart and Shen, and enables one to attain long life with enduring vision and to soar up to the Grand Empyrean. The three hun souls and seven po souls present themselves in audience once every three days, awaiting their commands.

The place three cun below the navel is called the “Mingmen Dantian (energy center) Palace” (an important palace in the lower abdomen of the human body in Daoist internal cultivation visualization). The Infant of the Lower Origin resides within it, with one cun on each of the four surrounding sides. White Qi (vital energy) rushes straight up to the heavens, reflecting outward for seventy thousand li. He can change his size according to the mind’s intention, his bodily form flying and moving, appearing and disappearing. During cultivation one should visualize him in the mind.

The Infant of the Lower Origin is named Shi Mingjing, courtesy name Yuanyang Chang, and holds the position of Huangting Yuanwang (Yellow Court Primordial King). To the right of the Yuanwang is a Biqing who assists and guards him. The Biqing is a Shen (spirit) formed after Jing (essence), Qi, and bodily fluids condense into vapor and then ascend and transform. He dwells in the Dantian Palace, named Gui Shangming, courtesy name Guxia Xuan. The two together govern the Lower Origin within the Dantian, wearing yellow embroidered gauze robes and appearing like newborn infants.

The Huangting Yuanwang holds the Taibai star in his left hand and the Yuchen Jinzhen Jing (Jade Dawn Golden Truth Scripture) in his right hand; the Biqing holds the Taishang Suling Jing (Most High Plain Numinous Scripture). The two sit on the “Jiuting Shengjing Fu,” usually facing outward and sometimes facing each other.

They garrison the four limbs, bodily fluids, and blood vessels, as well as the intestines, stomach, bladder, and other viscera inside the human body; outside the body they eliminate disasters, resolve misfortunes, and drive away all kinds of evil influences. The three hun and seven po (the hun souls and po spirits of the human body as spoken of in Daoism) come to pay court three times every day, receiving the commands of the Huangting Yuanwang.

The ritual of cultivating “Shouyi” (Guarding the One; concentrating the spirit and visualizing the inner True One) is to be performed at midnight on the day of Lichun (the Beginning of Spring). Sit upright facing east, exhale nine times, then swallow saliva thirty-five times. Next, visualize the seven stars of the Big Dipper (Beidou) slowly descending and coming to rest above the crown of the head, with the bowl of the Dipper facing the sky and its handle pointing directly forward toward the east.

Then visualize the two stars Yinjing and Zhenren drawing close to the top of the head, while the two stars Yangming and Xuanming remain above. Yangming and Yinjing are positioned behind the cluster of stars, Xuanming and Zhenren in front. Visualize these positions clearly and stabilize them. Next, visualize the honored lords of the Three Ones (Sanyi)—the deities representing the divine personae of the Three Ones—suddenly appearing within the bowl of the Big Dipper. After a moment, three ministerial lords also manifest and stand alongside the three honored ones. After another moment, visualize these six deities together mounting the star Xuanming, swiftly traveling eastward until they reach the Heavenly Pass (Tianguan, a gateway of the celestial realm), where they stop and all face toward one’s mouth.

Then visualize the Upper Yuan supporting the Upper Minister, the Middle Yuan supporting the Middle Minister, and the Lower Yuan supporting the Lower Minister. Subsequently swallow Qi (vital energy) once, wait quietly for a moment, and visualize the Upper Yuan and Upper Minister entering the mouth with the Qi, then rising to the Niwan Palace (the inner cultivation site in the head). After swallowing Qi a second time, visualize the Middle Yuan and Middle Minister entering the mouth with the Qi and traveling downward to the Crimson Palace (Jianggong, the inner cultivation site in the heart). After swallowing Qi a third time, visualize the Lower Yuan and Lower Minister entering the mouth with the Qi and traveling downward to the lower Dantian (energy center in the abdomen).

Then visualize the Heavenly Pass star seven chi from the mouth, directly facing the front of the mouth, with the deities of the Three Ones already having entered the three palaces of the body. Once the ritual is complete, concentrate on visualizing the True Ones each peacefully dwelling in their corresponding positions. Whether sitting or lying down, one may visualize them in the mind; any wishes or requests in the heart may also be silently reported to the deities. Visualization should be kept quiet, preferably performed in a quiet chamber; it may also be practiced during the daytime.

At the Start of Summer, visualize the Three Ones (the three true deities within the body), facing south, and concentrate on the practice according to the visualization method of the Start of Spring. At the Start of Autumn, visualize the Three Ones, facing west, and concentrate on the practice according to the visualization method of the Start of Summer. At the Start of Winter, visualize the Three Ones, facing north, and concentrate on the practice according to the visualization method of the Start of Autumn.

Visualize the Three Ones so that each settles in their corresponding divine position. Once completed, softly recite the following prayer:

“The deities of the five directions dispatch the stars of the Northern Dipper, causing the spirits to descend upon the seven stars. The Three Honored Ones condense and transform, communicating upward to the Purple Court (the celestial immortal realm). The six spirits travel to and fro in the Cinnabar City of the Three Palaces (the three elixir palaces within the body). The Great Emperor of Mysterious Penetration from the upper realm enters deeply into Huangning (the profound secluded realm of Daoism). The celestial true deities protect the body and mind, summoning the Six Ding (the guardian spirit generals of Daoism) to come and guide. The immortals ascend together, riding upon clouds and mist flying toward the Three Pure Ones (Sanqing, the realm where the honored Daoist deities reside). The four limbs obtain firm tempering, and the five viscera naturally generate and flourish.”

The above is the method for practicing the Sanyuan Zhenyi Jing.