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《純陽三書》

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Qing Daoist texts 清代道教文獻 9 volumes 60,835 characters

About this page. The original text of 《純陽三書》 (Qing Daoist texts 清代道教文獻, 9 volumes) is shown in Classical Chinese as transmitted in the Kanripo (Kyoto University) edition. An English interpretation of the 2 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

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Source textInterpretation

Vol. 1

序 純陽三書乃吕祖度世化人之書也一曰玄藻秘旨一曰枕中 秘旨一曰性功秘旨三書所言天人合一性命雙修法中有竅 竅中有妙皆剖至理盡洩玄微内交外交不離寸田起手玉液 金液惟是圈内圖功務改過以積德自超凡而入聖吕祖云時 至事廹天不愛道特有此傳示洵不誣也(僕)於光緒二十六年 庚子重刻道藏輯要於二仙菴訪得此書参證久之言言契合 丁未下遊歸來未見此書歉缺在心去𡻕八月二十五日到老 人村省大兄墓閱架上書於殘篇斷簡中復得此書携歸以遺 後範有二仙菴王雲朋復主丈席欲續刻於道藏輯要中以公 諸世其心普也遠也雲朋與(僕)相契最久修心煉性之學有眞 實行書成流通宇宙有志於道者得三書而遵行之道岸誕登 自易易耳是以爲序  民國十八年己巳新津彭一淸乾陽謹識於存古學舍時年   七十有一 吕純陽祖師寶誥 無極一聖應化度人化身爲三教之師紫府掌紏司之令性■ 道德體湛寂而眞常命闡東華煉九還而七返恆河寶筏道岸 津梁丹成庚月先天法藏拈花正眼了無四相不别三門功德 弘深人天示現領玉淸靈寶之符命奉彌羅金闕之靈符普度 有緣咸登正覺四生六道無不垂恩三界十方有求則應劫■ 元會果證圓通大悲大願無聲無臭祖師天醫上將玉淸内■
Interpretation

The Three Books of Chunyang are the works of Patriarch Lü Dongbin (one of the Eight Immortals of Daoism), composed to instruct the world. They comprise three classics: The Secret Principles of Mysterious Subtlety, The Hidden Teachings Within the Pillow, and The Secret Principles of Spiritual Cultivation. These texts expound the principle of the unity of heaven and humanity, as well as the methods of dual cultivation of nature and life (xingming shuangxiu, the simultaneous refinement of spirit and body). The books meticulously reveal the essential techniques and profound mysteries of cultivation—whether through internal practice or external discipline, all revolve around the Dantian (the body's energy center) as the core. From foundational practices like the "Jade Nectar" (saliva cultivation techniques) to advanced stages of the "Golden Nectar" (refinement of the Golden Elixir), the process follows a gradual progression. Patriarch Lü emphasizes that only by correcting faults and accumulating virtue (De) can one ascend from the realm of ordinary beings to that of sages. He states that this transmission of esoteric methods during special epochs is ordained by the will of heaven.

In the 26th year of the Guangxu reign (1900), while collating the Collected Essentials of the Daoist Canon (Daozang Jiyao) at the Two Immortals Abbey (Erxian An) in Chengdu, I discovered this text. After prolonged study and verification, I found every sentence aligned with the true principles of cultivation. Later, during my travels, I deeply regretted not having it with me—until, in the eighth month of last year, while paying respects to my elder brother at Old Man’s Village, I unexpectedly rediscovered it among a pile of tattered books, as if recovering a priceless treasure. Now, Daoist Master Wang Yunpeng of Two Immortals Abbey intends to include it in the Collected Essentials of the Daoist Canon for public dissemination—a compassionate act of universal salvation that commands deep admiration. Having known Yunpeng for many years, I can attest to his genuine cultivation and practical realization. It is my hope that once this text circulates widely, those with the aspiration to cultivate the Dao may follow its guidance and more easily attain liberation.

This preface was composed in the 18th year of the Republic (1929) by Peng Yiqing of Xinjin (Daoist name: Qianyang), aged seventy-one, at the Preserving Antiquity Study Hall.

Appended hereafter is the Precious Eulogy of Patriarch Lü Chunyang, a scripture venerating Patriarch Lü:

Patriarch Lü is a sage manifested from the realm of the Limitless (Wuji), capable of transforming his form to universally deliver sentient beings. He has appeared as a teacher in the three traditions of Confucianism, Buddhism, and Daoism. In the celestial Purple Mansion (Zifu), he oversees rectification and inspection; his nature is in perfect accord with the true principles of Dao and De. Through the alchemical process of Nine Cycles and Seven Returns (jiuzhuan qifan), he accomplished the Great Dao of the Golden Elixir (Jindan). Like a jeweled ferryboat, he refines the Primordial Golden Elixir and comprehends the true meaning of the Dharma without attachment. His vast merits manifest in both celestial and human realms; he holds the Lingbao talismanic decrees of Jade Clarity (Yuqing) and executes the celestial court’s edicts to universally deliver those with karmic affinity. Whether beings trapped in the Six Paths of Rebirth or supplicants across the Three Realms and Ten Directions, all receive his compassionate protection. Ultimately, he attained the fruit of perfect realization, becoming the formless, compassionate Patriarch, enfeoffed as the Heavenly Physician Supreme General and Jade Clarity’s Inner Minister (Yuqing Neixiang).

金闕選仙靈寶眞人演正警化孚佑帝君興行妙道三五■■ 一炁眞君廣濟證道神人九梵符籙眞君興隆大道天尊■■ 自在
Interpretation

This passage documents several important deities from the Daoist celestial pantheon. The "Perfected of Numinous Treasure" selected by the "Golden Portal" (the celestial palace) expounds the Daoist teachings to admonish and enlighten humanity. "Sovereign Lord Fu You" (namely Lü Dongbin, one of the Daoist Eight Immortals) is propagating the profound "Way of Three and Five" (referring to the cultivation system of the Three Powers [Heaven-Earth-Human] and Five Phases). The "True Lord of Primordial Qi (Yiqi)" extensively delivers sentient beings, verifying the Daoist methods. The "Perfected of Nine Brahma Talismans and Registers (Fulu)" (the immortal governing talismans and ritual registers) and the "Celestial Worthy Who Prospers the Great Dao" work together to promote the orthodox path. The final mention of the "Buddha of Unfettered Enlightenment" reflects Daoism's characteristic absorption of Buddhist elements, referring to an awakened one who has attained great liberation and comprehends Buddhist teachings. These honorific titles demonstrate the Daoist concept under the "Three Pure Ones (Sanqing) and Four Sovereigns" celestial system, where different deities perform distinct roles in saving and delivering humanity.

通佛

Source text: Kanripo 漢籍リポジトリ(KR5i0051); Licence: CC BY-SA 4.0 · Report an error / feedback