---
title: "洞真太上三元流珠經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5g0127/"
canonical: "https://daozang.app/en/text/KR5g0127/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《洞真太上三元流珠經》

Zhengyi 正一部 · 1 volumes · 1,859 characters

## Vol. 1

洞真太上三元流珠經右八三元流珠經司命之所行其道妙大五經之尊受之用白真珠貟正明朗大如桐子者三百六十五枚應星宿之度日月所㑹之期絳黃二帛各二十四尺誓隂陽靈官延昌和之道質二十四炁結盟清齋啓告而付三百年一傳滿五授止不得復出此太極公卿司命之道也凡人兩眉之間近上却入一寸爲明堂二寸爲洞房三寸爲丹田四寸爲流珠流珠宫内有上太一君寳座光明冠於紫房司命徃還諮禀命録有過則削生注死有功則除死上生生生之人謹遵此法立功無過司命奏言請上太一增筭益年雖未及四宫雌一之妙實五宫雄一之髙矣凡修太㣲黄書八卷精宻有效乃見流珠不見流珠淪溺八生徃還勞苦無由昇玄玄昇之要在乎流珠珠明上宫流光九府内外洞徹旡礙旡拘逍遥九天之上遊宴三清之裏九臺符上清真人馮先生口訣夫學主之道當先治病不使體有虚邪及血少腦減津液穢滯也此不先治雖服食行炁無益於身昔有道士王仲甫者少乃有意好事神仙常吸引三景飡霞之法四十餘年都不覺益其子亦學服之足一十八年白日昇天後南嶽真人忽降仲甫而教之曰子所以不得昇度者以子身有大病腦宫虧減筋液不注靈津未溢雖復接景飡霞故未爲身益

**Interpretation**

The eighth section of the *Dongzhen Taishang Sanyuan Liuzhu Jing* (Scripture of the Flowing Pearl of the Three Primes) records:

This scripture contains the supreme method practiced by the Director of Destinies (Siming Shen), the deity governing human lifespans, and stands as the most revered among the Five Sections of essential classics. For cultivation, one must prepare: 365 pure white pearls, round and smooth, each the size of a tung seed (symbolizing the celestial degrees of the heavenly constellations), along with 24 feet each of crimson and yellow silk (corresponding to the 24 solar terms). Only through fasting, purification, solemn declarations to Heaven and Earth, and establishing covenants with the Yin-Yang spirits can this method be transmitted. Transmission is permitted only once every 300 years, to no more than five individuals, after which it must cease. This is the supreme Daoist method of the Director of Destinies of the Supreme Ultimate (Taiji) and the High Ministers.

Key points for human cultivation: One inch above the space between the eyebrows is the Hall of Light (Mingtang), two inches is the Chamber of the Cavern (Dongfang), three inches is the Dantian (elixir field), and four inches deep lies the Palace of the Flowing Pearl (Liuzhu Gong). Within this palace resides the Divine Lord of the Great One (Taiyi Shenjun), whose throne radiates light. Here, the Director of Destinies regularly reports on human virtues and vices. Good deeds increase lifespan, while evil deeds shorten it. By sincerely cultivating this method and accumulating virtue (De), the Director of Destinies may petition the Divine Lord of the Great One to extend one's life. Although this method is not as profound as the higher "Four Palaces Feminine One" practice, it remains an advanced method among the "Five Palaces Masculine One."

Practice instructions: One must diligently master the eight volumes of the *Taiwei Huangshu* (Yellow Book of the Great Tenuity) and achieve tangible results before perceiving the Flowing Pearl (an advanced state in Neidan/internal alchemy practice). Failure to perceive the Flowing Pearl results in continued samsaric wandering. The crux of cultivation lies in making the Flowing Pearl radiate brilliantly, illuminating all nine orifices of the body, achieving internal-external通透 (penetrating clarity), and ultimately attaining the ability to wander freely through the Nine Heavens and roam the realms of the Three Pure Ones (Sanqing).

Appendix: Oral Instructions from Master Feng of the Shangqing School

In Daoist cultivation, one must first regulate the body, addressing deficiencies, insufficient Qi and blood, and mental decline. Without first healing ailments, neither ingesting elixirs nor practicing Qi cultivation will prove effective. For example, the Daoist Wang Zhongfu practiced the "Method of Drawing in the Three Luminaries and Ingesting Mist" for over forty years without results, while his son attained Dao and ascended to heaven after just eighteen years. The Southern Peak (Nanyue) later enlightened him: his inability to ascend was due to deficiencies in the brain palace, obstructed meridians, and insufficient spiritual fluids—mere ingestion of Qi and mist could not compensate.

(Note: The "Three Luminaries" refer to the sun, moon, and stars; "connecting with the luminaries and ingesting mist" is a method of absorbing the essence of heaven and earth.)

仲甫遂因服藥治病兼修其事又一十八年亦白日昇天今在玄洲受書爲中嶽真人領九玄之司于今在也夫學生之夫必愛炁養神服食治病使腦宮塡滿玄精不傾然後可以存神服靈咀吸三景耳若數行交接漏泄施寫者則炁穢神亡精虚枯竭雖復玄挺玉籙金書太極者將亦何解於非生乎在昔先師常誡我於斯事云學生之人一接則傾一年之藥勢二接則傾二年之藥勢過三徃則所傾之藥都亡於身矣是以真仙之士常慎如此以爲生生之大忌也夫學道者惟欲愛炁養神閉炁使極吐炁使㣲又不得多言語大呼喚令神勞炁損如此以學皆非養生凡存神先行真仙之事者又不得以衣物借人赤不得服非巳物諸是巾褐履屐之具皆使鮮盛三魂七魄或栖其中亦爲五神之炁常忌汙沾之薫故也又八節之日皆當齋淨謀諸善事以營於道之方也慎不可以其日忿爭喜怒及行威刑皆天人忌爲重罪也凡研味至道及誦讀神經者十言二十言中輒當一二過𦧇脣嚥液百言五十言中輒兩三過叩齒以招神㑹靈充和血炁使靈津液滿帝一欣宅所謂冲炁不勞啓而不泄也學生之法不可泣淚及多唾泄此皆爲損液漏津使腦大竭是以真人道士常吐納嚥味以和六液甲寅庚申之日是尸鬼競亂精神躁穢之日

**Interpretation**

Zhong Fu, a Daoist adept, achieved immortality through a combination of medicinal treatments and Daoist cultivation practices over eighteen years, culminating in his daytime ascension. He now serves as the Perfected Lord of Central Peak in the celestial realm of Mysterious Continent (Xuanzhou), overseeing affairs of the Nine Heavens (Jiuxuan) to this day.

Those who cultivate the Dao must cherish their primordial Qi, nurture their Shen (spirit), and heal through elixir ingestion. This process fills the brain with mysterious Jing (essence) without leakage, enabling practitioners to preserve divine luminosity, ingest spiritual Qi, and absorb the essence of the Three Luminaries (sun, moon, and stars). However, excessive sexual activity leading to essence leakage pollutes one's Qi, extinguishes spiritual awareness, and depletes vital reserves. Even possessing the mysterious Jade Talismans, Golden Scriptures (proofs of cultivation), or Supreme Ultimate (Taiji) techniques cannot restore life in such cases. My late master often warned: "For cultivators, one sexual encounter negates a year's elixir efficacy; two encounters erase two years' accumulation; exceeding three dissipates all stored medicinal benefits from the body." Thus, genuine immortality seekers regard this as the gravest prohibition, exercising utmost caution.

Dao cultivators should treasure their Qi and nourish their Shen: when holding breath, reach maximum retention; when exhaling, do so gently. Avoid excessive speech or loud shouting to prevent dissipating spiritual energy. These precautions form the foundation of life-nourishment. Practitioners of Shen-preservation methods must also refrain from lending or wearing others' clothing, as hats, shoes, and garments carry the Three Hun and Seven Po (soul complexes) and serve as dwelling places for the Qi of the Five Viscera' deities, being particularly vulnerable to defilement.

During the Eight Solar Terms (beginning of spring, spring equinox, etc.), maintain purification fasts and plan virtuous deeds to advance one's Dao practice. These days strictly forbid anger, conflict, or administering punishments—actions considered grave offenses against Heaven and Earth.

When studying supreme Daoist methods or reciting sacred scriptures (Jing), pause every ten to twenty lines to stir the tongue between lips and teeth, swallowing the resulting saliva. Every fifty to one hundred lines, click the teeth two or three times to summon deities and harmonize Qi-blood, filling the "Emperor One" (the body's ruling deity) with numinous fluids. This embodies the state called "unlabored circulation of Qi" (chongqi bulao). Practitioners must also avoid weeping or frequent spitting, which deplete bodily fluids and exhaust marrow. Therefore, Perfected Persons and Daoist adepts routinely practice Tu-Na (breathing exercises) and saliva-swallowing to balance the Six Fluids.

On Jia-Yin and Geng-Shen days (Daoist taboo dates), the corpse-demons (disease-causing pathogenic Qi) within the body become agitated, causing spiritual disturbance and impurity.

也不可與夫妻同席及言語面㑹常當清齋不寢警備其日遣諸可欲凡五卯之日常當清齋入室東向心拜存神念炁期感神明亦適意所陳矣常如此者玉女降侍常以本命之日向其方面叩齒三通心存再拜而㣲呪曰太一塡生三炁合真胎室上景母玄父元生我五藏攝我精神下灌玉液上朝泥丸夕練七魄朝和三魂右命玉華左嘯金晨令我神仙役靈使真常保利津飛行十天呪畢又心拜四方叩齒三通嚥液三過此名爲太上呪生𨼆朝胎元之道也常能行之令人魂魄保守長生神仙凡入室燒香皆當對席心拜叩齒隂呪適意所陳唯使精專必獲靈感凡人常當存思識巳之形容極使髣髴對在我前使面上常有日月之光洞照一形使日在左月在右去面前令九寸存畢乃啄齒三通㣲呪曰元胎上真𩀱景二玄右抱七魄左把三魂令我神明與形常存呪畢又叩齒三七通嚥液七過此名爲帝君録形抱魂制魄之道使人聦明神仙長生不死若不得呪者亦可單存之耳又學道之士當先檢制魂魄消滅尸鬼常以月晦朔之日及庚申甲寅之日當清齋入室沐浴塵垢正席而坐得不眠者益佳當以真朱筆㸃左目眥下雄黄筆㸃右鼻孔下令小半入谷裏也㸃畢先叩齒三通㣲呪曰二景飛纒朱黃散烟炁攝虚邪尸穢沉泯和

**Interpretation**

This scripture primarily discusses Daoist cultivation methods involving purification (zhaijie), visualization (cunsi), and incantation practices, divided into several key sections:

First, it emphasizes maintaining purity of body and mind during practice. Practitioners should refrain from sharing beds or excessive conversation with spouses, maintaining frequent purification. Particularly on the five Mao days (important Daoist purification dates), one must cultivate with special cleanliness. The specific method involves sitting facing east in meditation, silently paying homage, concentrating the spirit to regulate breath, and communing with divine beings. Persistent practice of this will invite the descent of Jade Maidens (Daoist female immortals) for protection.

Second, it introduces cultivation methods for one's Destiny Day (birthdate's corresponding heavenly stem and earthly branch day): Face a specific direction, click the teeth three times, silently recite the incantation "The Supreme Unity fills life..." (this chant essentially prays for abundant primordial qi, harmonized five organs, and concentrated spirit), then bow to the four directions while clicking teeth and swallowing saliva. This method, called "The Supreme Way of Chanting Life and Concealing the Fetal Origin," stabilizes the hun and po souls, aiding immortality attainment.

Third, it details the visualization (cunsi) method: Regularly visualize one's own form in a quiet chamber, imagining sunlight and moonlight shining on the face from left and right respectively (sun left, moon right, nine inches away). After visualization, click teeth while reciting "The true essence of the primordial fetus..." (praying for eternal preservation of soul and form), then click teeth twenty-one times and swallow saliva seven times. This "Imperial Lord's Method of Recording Form and Embracing Hun While Controlling Po" enhances wisdom and longevity.

Fourth, it mentions that if one cannot memorize the incantations, pure visualization suffices. However, cultivators must first master control over their souls, expelling the "corpse demons" (malevolent energies believed to inhabit the body). Specifically, during month-ends, beginnings, and special days like Gengshen or Jiayin, practice purification through bathing, ideally staying awake all night. Apply cinnabar below the left eye and realgar beneath the right nostril, then click teeth while reciting "Two luminaries fly entwined..." to exorcise impurities.

All these methods stress internal-external purity and mental focus, employing specific postures, breathing, visualizations, and incantations to harmonize yin-yang and consolidate primordial qi, ultimately achieving the cultivation goal of longevity and spiritual vision.

魂錬魄合形大神令我不死萬夀永全聦明徹視長亨利津呪畢又啄齒三通嚥液三過并以右手第二指鑷左目眥下又以左手第二指鑷右鼻孔下各七過當隂按之勿舉手也於是都畢按此二䖏是七魄遊尸之門户殘精賊邪之津矣故受朱黄之精塞尸鬼之路二景之薫滅滛亂之炁也此太極上法常能行之則魂和魄柔尸穢散絶長生神仙通靈徹視行之三年色念都泯矣凡上清叩齒嚥液法皆各有方先後有次不得亂雜使真靈混錯也夫叩齒以命神嚥炁以和真納和因六液以運入制神須鳴鼔而行列矣凡存修上法禮呪之時皆先啄齒上下相叩勿左右也一呼一吸令得三叩爲善須禮呪畢更又叩齒乃得咽諸炁液耳此名爲呼神和真以求昇仙者也吾屢見僞俗之人或誤定經文先後雜亂无有次序用以無益良可悲也洞真太上三元流

**Interpretation**

This passage reveals a secret Daoist practice for refining the hun (ethereal soul) and po (corporeal soul) to prolong life. The core method involves:

First recite the incantation: "By refining the hun and uniting the po with form, the Great Spirit commands my immortality, granting eternal longevity, wisdom and clarity." After chanting, tap the teeth three times and swallow saliva three times. Then use the right index finger to press below the left eye corner, and the left index finger below the right nostril—seven repetitions each without lifting the fingers. These are gateways where the seven po (Daoism recognizes three hun and seven po souls) wander and where pathogenic qi enters. This practice blocks the pathways of corpse-demons (symbolizing death and malign energies) while dissolving licentious qi.

As an advanced Taiji (Supreme Ultimate) practice, consistent training harmonizes the souls, dissipates corpse impurities, and may lead to longevity and clairvoyance. After three years, all carnal desires and distracting thoughts vanish. The Shangqing (Highest Clarity) tradition's tooth-tapping and saliva-swallowing methods follow strict sequences—disorder disrupts genuine qi. Tooth-tapping summons divine energies, while swallowing breath harmonizes true vitality, both synchronized with respiration.

Begin practice by tapping teeth vertically (avoid horizontal movement), ideally achieving three taps per breath cycle. Only after chanting and tooth-tapping should one swallow the elixir-like saliva. This "Summoning Spirits to Harmonize Truth" constitutes an immortal attainment technique. The text laments how practitioners often disregard proper sequences, rendering their efforts futile—a profound pity indeed.

珠經

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5g0127/