《上清元始谱录太真玉诀》

The “Three Evil Gates,” also known as the “Way of the Three Corpses” or the “Realm of the Three Servants,” constantly dwell within the human body, blocking the three passes, severing the root of life, impeding the learning of immortality, and restraining the souls destined for flight and ascent. The first of these is the “Gate of Lustful Desire,” alternatively termed the “Upper Corpse Way” or “Heavenly Servant Realm”; the second is the “Gate of Affectionate Desire,” or the “Middle Corpse Way” and “Human Servant Realm”; the third is the “Gate of Appetitive Desire,” known as the “Lower Corpse Way” or “Earthly Servant Realm.”

If cultivators of the Dao (the Way) fail to shake off the corpse burdens of these three ways and purge the desires from the three-realm gates, how could the true Dao ever descend, and how could the Dao ever be perfected? Those who cultivate superior Daoist methods must therefore expel every desire and sever the very root of the corpse burdens. Then the Dao will descend of itself, immortality will be accomplished of itself, and in the end one may fly and ascend to the Three Pure Ones (Sanqing), the supreme heavenly realm of Daoism.

The “Five Path Gates” denote the five sufferings a practitioner may encounter. These comprise the “Gate of Lustful Entanglement that Afflicts the Heart,” also called the “Suffering Path of Taishan Hell”; the “Gate of Affectionate Entanglement that Afflicts the Shen (spirit),” or the “Suffering Path of Wind Blades”; the “Gate of Greedy Entanglement that Afflicts the Form,” or the “Suffering Path of Shouldering Mountains and Bearing Stones”; the “Gate of Splendor and Competition that Afflicts the Jing (essence),” or the “Suffering Path of Fashioning Rivers”; and the “Gate of Bodily Entanglement of Myriad Sufferings,” also known as the “Suffering Path of Swallowing Fire, Eating Charcoal, and the Boiling Cauldron.” The designations evoke images of hell, wind blades, shouldering mountains and bearing stones, fashioning rivers, swallowing fire and eating charcoal, and boiling cauldrons, thereby portraying the bitter consequences that follow from desire and the burdens of body and mind.

The roots of these five sufferings and five evil paths constantly dwell within the human body, binding the root of one's life, obstructing the path for attracting Zhenren, and severing the gateway to cultivating immortality. As the foundation of cultivation, if one cannot extricate oneself above the five paths and erase all traces below the five sufferings, the various attachments cannot be cut off, and one will sink into karmic sins. How then could one escape suffering, leap up and transform, riding the flowing jade light? Those wishing to cultivate the superior Dao must first cut off all attachments and extinguish the paths of suffering; then the true Dao will naturally descend, the way of immortals will naturally be accomplished, and one will be able to transform the physical form and roam and feast among the various heavens.

To subdue the upper corpse (one of the corpse-worms in the human body that hinder cultivation), one should write on cyan paper the "Shangyuan Mieyu Zhanshi Bianjing Liuguang Yufu" (a Fulu (talisman and register) for extinguishing desires, chopping corpse-worms, transforming the scene, and flowing light), and wear it on the head. When performing the ritual, face the gate of sexual desire while facing north, hold a knife in the mouth, prepare a cup of clear water and face the water. The master stands behind the disciple, knocks the teeth nine times, and then recites the incantation:

"The upper corpse of cyan desire, calling itself Pengju, has nine transformations: its head like a bird, its body like a snake, chaotic and ignorant. It sinks and floats now and then, greedy for fine flavors and beautiful forms, regarding itself as splendid. It wanders among a person's hun and po souls, secretly overseeing their faults, cutting off the root of life, causing Qi (vital energy) to scatter and Shen (spirit) to depart, freely roaming through the Three Palaces (three important locations within the human body). This little worm harms people with no effort at all.

"Zhenren Jia Yi (the designation for the ritual performer), wearing the register texts and Fulu, has already cut off sexual desire and eliminated the path of death. Yuanshi Tianzun has issued a command: please chop off the head of the corpse-worm. The Three Platforms (deities in charge of the human body and supervising people) inspect the physical form; the corpse-worm must quickly depart and not linger. Extinguish it at the root, leaving no remaining seeds.

"Jia Yi cultivates to become perfected; the Three Palaces are clear, still, empty, and bright. The Five Emperors descend to illuminate, and Taiyi (a Daoist deity) records it in the register. Beiyuan (the northern water spirit or corresponding deity) bathes me, prepares the cap and sash, and arranges the path ahead. I shall fly across the boundless realm, ride the flowing-light jade carriage, enter Shangqing, and roam in the void."

After reciting, remove the knife from the mouth; the master circles it around the disciple's head nine times. Take the rolled-up jade talisman, bury it under the gate of sexual desire, and then pour the water from the cup over it. By performing this ritual, the upper corpse will be extinguished, and the practitioner will be able to ride the jade carriage, enter Shangqing, and roam in the void.

After the ritual concludes, the knife held in the mouth is removed. The master circles the knife nine times around the disciple’s head, then takes down the rolled jade talisman (yufu) and buries it beneath the Gate of Sensual Desire, pouring a cup of water over it. Cultivating according to this method, the Upper Corpse (regarded as governing sensual desire and disturbing the corpse-worms within a person) will be extinguished, and sensual desire will vanish of itself. The cultivator’s physical form will transcend the realm of the celestial disciples, and neither body nor soul-spirits will any longer be bound by affliction. The Supreme True Higher Dao must not be transmitted lightly.

One then proceeds in sequence into the Middle Gate to slay the Middle Corpse. When slaying the Middle Corpse, the “Jade Talisman of the Middle Origin for Extinguishing Desire, Slaying the Corpse, Transforming the Scene and Flowing Light” is written in yellow, worn upon the chest, and placed at the middle gate of affectionate desire. Facing “Wang,” the knife is held toward the abdomen and a cup of clear water is set in front. The master stands behind, knocks the teeth twelve times, and recites the incantation:

The Middle Corpse Pengzhi, named Zhonghuang, dwells within affectionate desire, attaching itself to the abdomen to hide, rising and sinking through transformations, its form without constancy. It controls a person’s hun and po souls, sending them rushing among the Three Palaces, causing the Red Infant (the primordial spirit within the body) to grow restless and contend, driving the person to frenzy; it makes desires injure the spirit, and all faults arise from this small worm. The Perfected One Jia-Yi (the title of the recipient of the Dao), the Supreme Thearch has already issued the summons; wearing the jade talisman and holding the cinnabar writings and golden insignia, the name is listed upon the Primordial Chart. The three desires have already perished; the talismanic command of the Primordial Heavenly Worthy (Yuanshi Tianzun) shall slay and extinguish the corpse form, sever the root, and prevent it from again flying forth to cause harm. Jia-Yi has undergone refinement and deliverance; the five talismans cause the cessation of grain-eating; the true immortal is securely stationed within, and luminosity arises inside the body. The Five Emperors shine upon it, Taiyi (the Great One) takes position; the Middle Origin is bathed and arrayed in cap, sash and robes; the form dissolves and transforms, changing and withdrawing into concealment, becoming flowing scenic jade radiance, flying aloft to Highest Clarity (Shangqing), taking food and breath in the Great Emptiness, long preserving the spontaneous and sharing longevity with heaven and earth.

The phrases of the incantation such as “the Five Emperors supervise and illuminate, Taiyi arrays in ranks, the Middle Origin bathes, donning cap, sash and garments, dissolving the form and transforming in withdrawal, flowing scenic jade light, flying aloft to Highest Clarity, eating and resting in the Great Emptiness” are then repeated once more.

Upon completion one proceeds in sequence into the Lower Gate to slay the Lower Corpse. When slaying the Lower Corpse, the “Jade Talisman of the Lower Origin for Extinguishing Desire, Slaying the Corpse, Transforming the Scene and Flowing Light” is written in white, placed upon both feet, and set at the lower gate of affectionate desire. Facing south, the knife is laid horizontally above the two feet and a cup of clear water is placed beneath the feet. The master stands behind, knocks the teeth three times, and then recites the incantation:

The Lower Corpse Peng Jiao is an evil spirit transformed from greed and desire. It covets private gain and seeks to exalt itself. Its form is chaotic and ever-changing; it clings between a person’s two feet, agitating the mind so that one discusses profit and loss while the heart-Shen (spirit) races restlessly. It disorders the Three Palaces within the body, leaving the Infant—the primordial Shen inside—without peace. It is a tiny worm spawned by avarice and also prepares the way for affairs of the netherworld.

If the practitioner has already undergone three purifications and refinements and has sealed the gate of desire, this evil Qi (vital energy) can no longer invade. Yuanshi Tianzun urgently commands the Three Terraces, the star officials of heaven, to descend into the courtyard and orders Peng Jiao to appear at once without concealment. Together with its brothers and nine generations of descendants, every trace is to be eradicated. The Five Emperors stand as witnesses for the Zhenren, the accomplished cultivator of the Dao, while Taiyi, a supreme Daoist deity, records the name. One then bathes and changes garments in the Lower Yuan, the lower cultivation region of the human body, dons a cyan-feathered robe, ferries across the Three Realms, drinks the primordial Jing (essence), liberates the physical form, transforms and withdraws. The silhouette rises into Shangqing, treading the void in flight and sharing the radiance of the Three Luminaries—the sun, moon, and stars. Once the rite is complete and the Three Realms have been transcended, one proceeds to ferry across the path of the Five Sufferings.

The Keyi (liturgy) for dissolving the form, transforming in escape, and flying over the Five Paths is performed as follows. A complete set of new clothing is prepared; the headcloth and shoes must likewise be new. At the first gate, the Gate of Form-Entanglement that Afflicts the Heart, one writes in black the Jade Fulu of Dissolving the Form, Transforming to Escape, Extinguishing Hell, and Flowing Radiance. This is placed beneath both feet while one stands facing north in an even stance. The master knocks the teeth five times and recites:

Dissolve the form and transform away, departing from the corpse body and the five sufferings. The three desires have already been purified, and the fluids of Shen pour through the interior. Cast off the old body and refine a new one; the form emits a fragrance like orchids. The jade Fulu erases every trace so that the great earth can bind me no longer. The body is raised and delivered into the heavenly realm, crossing beyond the clouds. The demon kings protect the true nature; the primordial Qi unites with the spontaneous. Seven generations of ancestors rise together, flying in their steps to the Heavenly Gate. The Five Emperors shine in inspection, and the ten thousand Shen all hear.

When the recitation ends, the headcloth is removed, the knots of the garments are loosened, the Fulu is buried beneath both feet, and the shoes are taken off as one departs.

One next enters the Gate of Affectionate Desire that Afflicts the Shen. Upon this gate one writes in white the Jade Fulu of Dissolving the Form, Transforming to Escape, Extinguishing the Wind-Blades, and Flowing Radiance, places it under both feet, and stands facing west evenly. The master knocks the teeth seven times in readiness to recite the incantation. The original text breaks off at this point, and the subsequent spell has not yet been recorded.

The practitioner proceeds according to the ritual method of cloud travel and flying steps, causing the bodily form to appear and vanish like jade light, shedding all traces, hair unbound, soaring through the void; unrestrained in the human world while traveling upon emptiness. In this way one obtains the protection of the heavenly demons, rendering the roads to the five paths unobstructed, passing beyond sufferings such as the wind-knives, so that the physical form ascends into the Upper Palace. After the ritual is completed the talisman is buried beneath both feet, and one then enters in sequence the Gate of Greedy Desire and Bitter Form. (The original text is fragmentary hereafter.)

The method of visiting cards for exiting the Nine Heavenly Gates uses cards made of silver wood, one chi two cun in length and two cun four fen in width. After the inscriptions on the visiting cards have been recited they are buried beneath the corresponding gates. The wordings of the visiting cards, in successive order, are: at the Jade Youth gate of Yudan Wuliang Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Chanshan Wuliangshou Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Fanjian Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Doushu Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Bujiaole Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Huayingsheng Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Fanbao Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Bolidahu Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit; at the Jade Youth gate of Fanmojiayi Heaven, so-and-so, the imperial gentleman Wang Jia, bows twice in visit.

These nine visiting cards are arranged in sequence. The original text thereafter lists the visiting-card inscriptions for Fanbao Heaven, Bolidahu Heaven and Fanmojiayi Heaven, adding that the nine cards on the right are to be placed in order. The quantity here does not correspond with the preceding list, which may be due to omissions or disorder in the transmission of the original.

Next are set forth the imperial positions of the six heavens together with their corresponding yang qi (yang qi, denoting the positive primordial energy in Daoist cosmology). These consist of the imperial position of Qingwei Huangzeng Heaven corresponding to primordial yang qi; the imperial position of Yuyu Taiming Yuwan Heaven corresponding to upper yang qi; the imperial position of Taichi Qingming Hetong Heaven corresponding to great yang qi; the imperial position of Wuliang Xuantai Pingyu Heaven corresponding to clear yang qi; the imperial position of Wuliangshou Yuanming Wenju Heaven corresponding to penetrating yang qi; and the imperial position of Fanjian Shangming Qiyao Heaven corresponding to penetrating yang qi.

The divine positions of the Eastern Yuanyang eight heavens are arranged sequentially to the left. A lamp is placed under each divine position, for a total of eight lamps. The first heaven is the position of the Heavenly Emperor of Huayingsheng Chiming Heyang, associated with the Qi (vital energy) of Yang energy in its initial arising. The second heaven is the position of the Heavenly Emperor of Fanbao Xuanming Gonghua, associated with the Qi of abundant Yang brightness. The third heaven is the position of the Heavenly Emperor of Mojiaiyi Yaoming Zongpiao, associated with the Qi of unimpeded Yang energy. The fourth heaven is the position of the Heavenly Emperor of Dahe Zhuluo Huangjia, associated with the Qi of Yang brightness. The fifth heaven is the position of the Heavenly Emperor of Ruming Xuming Tangyao, associated with the Qi of unfolding Yang energy. The sixth heaven is the position of the Heavenly Emperor of Moruhe Guanming Duanjing, associated with the Qi of Yang brightness. The seventh heaven is the position of the Heavenly Emperor of Yiluo Xuanming Gongqing, associated with the vast and boundless Yang energy. The eighth heaven is the position of the Heavenly Emperor of Doushu Xuwu Yueheng, associated with the Qi of established Yang energy. The ninth heaven is the position of the Heavenly Emperor of Bujiaole Taiji Mengyi, associated with the ultimate Yang energy.

The divine positions of the Southern Yangshi eight heavens are arranged sequentially to the left. A lamp is placed under each divine position, for a total of eight lamps. The first heaven is the position of the Heavenly Emperor of Huayingsheng Chiming Heyang, associated with the Qi of Yang energy in its initial arising. The second heaven is the position of the Heavenly Emperor of Fanbao Xuanming Gonghua, associated with the Qi of abundant Yang brightness. The third heaven is the position of the Heavenly Emperor of Mojiaiyi Yaoming Zongpiao, associated with the Qi of unimpeded Yang energy. The fourth heaven is the position of the Heavenly Emperor of Dahe Zhuluo Huangjia, associated with the Qi of Yang brightness. The fifth heaven is the position of the Heavenly Emperor of Ruming Xuming Tangyao, associated with the Qi of unfolding Yang energy. The sixth heaven is the position of the Heavenly Emperor of Moruhe Guanming Duanjing, associated with the Qi of Yang brightness. The seventh heaven is the position of the Heavenly Emperor of Yiluo Xuanming Gongqing, associated with the vast and boundless Yang energy. The eighth heaven is the position of the Heavenly Emperor of Nashou Taihuan Jiyao, associated with the ultimate Yang energy.

Following the south, the divine positions of the Shaoyin eight heavens are arranged in sequence. The first heaven is the position of the Heavenly Emperor of Bolitu Shouyuanzai Kongsheng, associated with the Qi of Lesser Yin. The second heaven is the position of the Heavenly Emperor of Shoulai Taian Huangya, associated with the Qi of Greater Yin. The third heaven is the position of the Heavenly Emperor of Shouji Naxian Dingjifeng, associated with the vast Yin energy. The fourth heaven is the position of the Heavenly Emperor of Anaboluojia Shihuang Xiaomang, associated with the profound Yin energy. The fifth heaven is the position of the Heavenly Emperor of Bololihe Taihuang Wengzhong, associated with the Qi of mysterious Yin. The sixth heaven is the position of the Heavenly Emperor of Fanming Wusi Jiangyou, associated with the Qi of mysterious Yin. The seventh heaven is the position of the Heavenly Emperor of Naining Yuanshang Sheruanle, associated with the secluded and deep Yin energy. The eighth heaven is the position of the Heavenly Emperor of Alihe Yuanji Tanshi, associated with the ultimate Yin energy.

Here “Qi” refers to the primordial energy that, according to Daoism, constitutes heaven, earth, and all things. The heavenly emperor positions listed in the text and their associated Qi are the names of divine positions arranged according to directional orientations and Yin-Yang attributes.

First the name-tablets of the eight heavens are installed in the west, arranged in order from right to left, with a lamp placed beneath each tablet so that there are eight lamps in all. The first is Anai Haoting Xiaodu Heavenly Emperor, who governs the Qi (vital energy) of yin generation. The second is Shanming Minyuan Tongyuan Dong Heavenly Emperor, who governs the Qi of transforming yin. The third is Lina Taiwen Hanchong Heavenly Emperor, who governs the Qi of yin brightness. The fourth is Mingfan Nai Taisu Jinshang Heavenly Emperor, who governs the Qi of cavern yin. The fifth is Anigou Taixu Changrong Heavenly Emperor, who governs the Qi of yin numen and also the Qi of transforming yin. The sixth is Xiangda Taishi Tengsheng Heavenly Emperor, who governs the Qi of yin numen. The seventh is Dafan Xiangdai Dahun Longbian Heavenly Emperor, who governs the Qi of yin vastness. The eighth is Chanchan Ziran Taiji (Supreme Ultimate) Jiayi Heavenly Emperor, who governs the Qi of extreme yin. In the original text the third and fourth positions are repeated and the description of the fifth position’s functions also differs later on; the arrangement given here follows the sequence of the eight positions as first listed.

The name-tablets of the eight heavens are then likewise installed in the north, again arranged from right to left, each with a lamp beneath it, making another eight lamps. One lamp is placed under every name-tablet of the thirty-two heavens of the four directions so as to illuminate all thirty-two heavens. When the rite is finished, one begins at the eastern tablets, bows to each in turn while calling the name of the person receiving the ritual, and recites: “Wang Jia (here standing for the recipient’s actual name), we now replace the original designation with the name by which the living address you; may you pass through the gates of the three evils and five paths, no longer encumbered by bodily form or by the hun and po souls.” Thanks are then offered for Heaven’s gracious gift, after which one proceeds in sequence to perform the rites and receive the dharma before the thirty-two name-tablets of the south.

In order that the upper corpse, middle corpse and lower corpse may each be liberated, the corresponding Fulu (talismans and registers) are prepared and worn in turn. The upper-corpse talisman is written in azure on white silk and worn on the head; it is called the Jade Talisman of the Upper Origin that Extinguishes Desire, Beheads the Corpse, Transforms the Luminous Scene and Streams Light. The middle-corpse talisman is written in yellow on white silk and worn on the chest; it is called the Jade Talisman of the Middle Origin that Extinguishes Desire, Beheads the Corpse, Transforms the Luminous Scene and Streams Light. The lower-corpse talisman is written in white on white silk and worn between the two feet; it is called the Jade Talisman of the Lower Origin that Extinguishes Desire, Beheads the Corpse, Transforms the Luminous Scene and Streams Light. The “upper, middle and lower corpses” are the three corpses of Daoist cultivation theory that are bound to the human body; “beheading the corpses” means employing the Fulu rite to eradicate them. At the close of the scripture the passages on the upper- and middle-corpse talismans reappear, and the text is also fragmentary; the foregoing follows the portions that remain identifiable.

The Fulu (talismans and registers) associated with the Lower Corpse Path are written in white ink on undyed white silk and placed beneath both feet. By this means desire is extinguished, the influence of the corpse-ghosts is severed, and the physical form is transformed into flowing radiance. These talismans must be written according to the prescribed method; once finished they are buried beneath the Gate of the Three Evils, water is poured over the spot, and one then withdraws.

A further set of five talismans is employed in the same manner. The talisman of “Liberating the Form through Escape and Transformation, Extinguishing and Crossing Hell, Flowing Radiance” is written in black ink on white silk and placed under the feet in order to cut off the entanglements of sexual desire together with the afflicted root of the heart; it is then buried beneath the gate so that the form may be liberated. The talisman of “Liberating the Form through Escape and Transformation, Extinguishing and Crossing the Wind Blades, Flowing Radiance” is written in white ink on white silk and likewise placed beneath the feet to sever the bonds of affectionate desire and the afflicted root of Shen (spirit). The talisman of “Liberating the Form through Escape and Transformation, Extinguishing and Crossing the Crushing Stones, Flowing Radiance” is written in red ink on white silk and used to eliminate the entanglements of greedy desire along with the afflicted root of the bodily form. The talisman of “Liberating the Form through Escape and Transformation, Extinguishing and Crossing the Making of Rivers, Flowing Radiance” is written in green ink on white silk and serves to cut off the burdens of strife and rivalry as well as the afflicted root of Jing (essence). The talisman of “Liberating the Form through Escape and Transformation, Extinguishing and Crossing Swallowing Fire and Eating Charcoal, Flowing Radiance” is written in yellow ink on white silk and employed to remove the many afflictions that arise from bodily entanglement and to eradicate the very source of suffering. Each of these five talismans, once written according to regulation, is buried beneath the gate in quest of liberation from the physical form.

The scripture later repeats the method of writing and the purpose of the Swallowing Fire and Eating Charcoal talisman, adding that after all five have been completed they are to be buried beneath the Gate of the Five Paths of Suffering.

In this context “fu” designates the Fulu written in the course of Daoist ritual, while “baisu” refers to undyed white silk. Expressions such as “flowing radiance” and “liberating the form” convey the religious idea of employing these talismans to escape the sufferings of the mundane world and to transfigure the body.

After receiving the “Great Fa,” if one can liberate the physical form and detach from the corpse-body, crossing the Three Evil Paths and the Five Paths by means of flowing luminous radiance and jade light, one can thereby be spared the sufferings they contain. If no one substitutes to bear this on one’s behalf, the Three Officials (Sanguan) and Nine Bureaus will not permit the person to pass through the Three Realms. Therefore another must substitute in receiving the salvation: the matter is first reported to Heaven, then registered by the Three Officials, accepting the command and name-register of the Five Emperors. In this way the one receiving salvation can leave the Three Evil Paths and the Five Sufferings, no longer constrained by the earthly offices, so that both the physical form and the hun-po souls may ascend as immortals.

The person who substitutes the form may later be appointed to positions such as Chief Clerk or Director of Records under the Three Officials. According to Daoist institutional practice they are examined and transferred every two hundred and forty years; by accumulating merit they too can be promoted to Upper Perfected (Shangzhen). The scripture states that the substitute cannot be chosen casually from among ordinary or unattractive people; one should select those of slender and elegant bone physiognomy, beautiful appearance, and gentle, cautious temperament, for only then can they be in harmony with the one being saved, allowing both to become immortals.

The foregoing is the “Stone Mirror Water-Mother Jade Essence Talisman” (Shijing Shuimu Yujing Fu). Write the talisman in yellow characters on cyan silk and place it in water. The recipient of the method washes the body with the talisman-water and bathes in the Jade Pool (Yuchi), causing the body to generate radiance so that both interior and exterior are nourished by true Qi (Zhenqi). If one regularly writes this talisman and bathes with the water, the Shen (spirit) becomes penetrating and unobstructed; it is said that after nine years one may become an immortal.