Toàn chân TIÊN TRUYỆN — 3 quyển ghi 37 vị Kim-Nguyên toàn chân cao đạo sự tích. Quyển thượng ký cùng Vương Trùng Dương ư Lưu Tương thôn kết mao tu đạo 的 Hòa Ngọc Thiền + Lệ Linh Dương + đệ tử. Chung Nam Sơn Lâu Quan = đạo giáo tiên hiền Doãn Hỉ cố cư («Tổ Đình» danh ra đây). Cùng 七真年谱 + 甘水仙源录 TRÙ TAM BỘ sử liệu toàn chân Kim-Nguyên.
Ứng dụng: toàn chân đạo sử · chung nam sơn tổ đình (trùng dương vạn thọ cung) · lâu quan đạo phái
元李道谦编三卷，至元间成书，入《道藏》洞神部记传类。终南楼观—刘蒋村为全真“祖庭”（尹喜故居与重阳炼化地），书传金元间在祖庭修道有成者三十七人：先和玉蟾、李灵阳（与重阳同结茅刘蒋），次马丹阳、丘长春等七真及相关，再传于洞真、刘真一等。序以庄、太白隐逸开篇，强调祖庭仙真“内传”之实修实证。与《七真年谱》时间线互补：年谱重年表，内传重事迹、诗偈、神异与法脉。核心意义：把终南山从地理空间升华为全真道统圣域，确立“祖庭—七真—再传”的神圣谱系，服务元代全真教团认同与宫观权威。
⚡ Ứng dụng: 全真祖庭史与仙真传记的核心文献；重建金元终南全真社群、宫观与法脉的主要史料。
🔗 Liên quan: 七真年谱、甘水仙源录、金莲正宗记
The text argues that place is a causal agent of sanctity: Zhongnan Mountain’s ancestral court concentrates earlier Daoist virtue so later Quanzhen can inherit it as spatial transmission. Inner biography of “仙真” proves that orthodoxy is not invented at one founder but accumulated in a sacred geography that selects and ripens adepts.
1) In BaZi, treat strong mountain/earth structures (辰戌丑未, 艮坤) as “祖庭” nodes—places where ancestral qi can be cultivated. 2) When luck shifts to earth or mountain-related branches, prioritize retreat, temple practice, or root-clearing over travel. 3) Map personal “sacred sites” (birthplace, teacher’s mountain, burial of parents) as transmission fields. 4) Use inner biography method: write your own cultivation chronology tied to places, not only moods. 5) For lineage work, verify whether a method has a stable “court” (school form) or is free-floating charisma.
Compared with 七真年谱, this text proves by sacred space rather than calendar alone. Unlike pure Shangqing mountain-revelation scriptures, it is Quanzhen-historiographical: it harnesses older Zhongnan lore to authorize a new school’s claim to the ancestral seat.