Còn gọi Chẩm Trung Thư; phổ lục tiên chân lấy Nguyên Thủy Thiên Vương làm gốc, xếp trật tự cung đệ, thượng thánh. Kết hợp vũ trụ khai tịch với hệ thần tiên, tiền thân quan trọng của Chân Linh Vị Nghiệp Đồ. Là chìa khóa hiểu phổ hệ thần tiên thượng thanh.
Ứng dụng: Tra cứu phổ lục tiên chân, nghiên cứu thần hệ
A foundational Shangqing/Lingbao-adjacent hagiographic chronicle, also known as 《枕中書》 (Zhenzhong Shu). Traditionally attributed to Ge Hong (葛洪) but generally regarded by modern scholars as a Six Dynasties forgery or later pseudepigraphon. It narrates the cosmogonic emergence of Primordial Heavenly Worthy (元始天尊), the celestial bureaucracy of Perfected Immortals (上真), and the hierarchical ranking of deities and immortals. Catalogued in the Daozang (CT 166), it maps the early medieval Daoist pantheon and the pedigree of immortal lineages, serving as a mytho-historical source for Shangqing revelations rather than a practical ritual manual.
⚡ Ứng dụng: Provides the cosmological and pantheon framework underlying Shangqing immortal ranks; useful for understanding how later BaZi/destiny discourse inherits Daoist ideas of celestial offices, immortal appointments, and the hierarchical structure of fate-governing spirits.
🔗 Liên quan: 真靈位業圖; 上清大洞真經; 枕中書
The text proves that immortal rank is not arbitrary legend but a necessary cosmological order rooted in one primordial source (元始天王 as the personified Dao/Pangu). Only by locating every deity within a single generative hierarchy can fragmented cults claim universal legitimacy against rival revelations.
1) Map a natal BaZi chart against cosmic hierarchy: Day Master as local 'officer,' Ten Gods as court functionaries under a single Dao-source. 2) When reading deities or star-lords, always ask 'who generates whom' rather than collecting names. 3) Use the text's '极妙之根' criterion to reject unrooted folk talismans. 4) In meditation, orient the upper palace (Yuanshi) as the still axis before invoking secondary gods. 5) Treat lineage charts (師承) as functional analogues of the immortal register.
Unlike Tao Hongjing's later 真靈位業圖, which administratively ranks spirits like a bureaucracy, this work argues cosmogonic necessity first and rank second. It also differs from pure Laozi-centric northern theology by relocating the root from historical sage to pre-cosmic Yuanshi, precisely to unify southern Shangqing pantheons under one origin.