《靈寶領教濟度金書》Vol. 225

This scripture records the liturgical text (Keyi) of the "Golden Elixir Talisman Ritual for Removing Corpse Burdens" practiced by the Lingbao school (one of Daoism's major lineages). The ceremony was transmitted by the Perfected Being Xue Quanzhen, a Dongwei Gaoshi (high-ranking Daoist title meaning "Master of Subtle Caverns and Savior of Suffering"), and later compiled by Lin Lingzhen.

The ritual begins with the presiding priest performing "Pacing the Void and Sprinkling Purified Water" (a purification practice involving specific footsteps and consecrated water) before reverently addressing: First, petitioning the Daoist celestial officials (Lingbao Xiancao) responsible for eliminating the Three Corpses (Sanshi - upper, middle, and lower corpse parasites that harm humans), then invoking the spiritual officers who govern the removal of five life burdens (sensual desires, attachments, vanity, suffering, and physical constraints).

The text explains: Human nature is originally pure, but becomes obscured by the pollution of six emotions (joy, anger, sorrow, happiness, love, and hate). The Three Corpses (also called Sanpeng) foster wicked thoughts, while the Five Thieves (desires arising from eyes, ears, nose, tongue, and body) plunge people into the sea of suffering. Therefore, ancient sages established golden rules and created the celestial bureaucracy, using the Three Heavens' righteous Qi to eradicate corpse-demons, restore the body's spiritual radiance, and return to the proper Dao.

Nowadays, disciples seeking the Dao live in prosperous times yet struggle with worldly distractions—their minds filled with scattered thoughts, trapped by fame, profit, greed, and ignorance. With internal and external impurities, they find it difficult to attain Dao-fruits. Thus following classical ritual procedures, they summon celestial officials' assistance to eliminate the Three Corpses and Five Burdens through esoteric methods, regulating bodily functions. Consuming the Golden Elixir (alchemical medicine) and wearing jade talismans purifies body and mind, averts calamities, ultimately leading to carefree liberation.

The ceremony concludes by invoking the Ten Directions' Lingbao Heavenly Worthies (Daoist deities) as witnesses, followed by recitation of the "Golden Truth Chapter." The entire ritual aims to help practitioners overcome physical and mental obstacles through sacred power, returning to their original purity.

This scripture describes a Daoist ritual for exorcising evil and eliminating the Three Corpses (three harmful spirits believed to reside in the human body according to Daoist teachings).

The opening depicts a scene of celestial demons wreaking havoc: malevolent spirits roam the skies, disturbing deities and spreading false rumors. Then the Perfected Warrior Emperor of the North (Beidi) arrives leading celestial troops, deploying heavenly nets, shaking golden bells, and releasing radiant golden light and jade brilliance to subdue the demonic hordes. Golden talismans (Fulu) protect the celestial palace as evil spirits are slain, preserving countless lives.

The text then transitions to the specific ritual for eliminating the Three Corpses. First, the "Officer of Dao for Eliminating the Upper Corpse" is summoned to sever the "Upper Corpse Peng Ju" representing lust from the practitioner. This evil spirit can assume nine forms—with a bird's head and serpent's body—specializing in seducing people into sensual indulgence that depletes their vital essence (Jing). Through writing sacred talismans, ritual purification baths, and fasting, practitioners request the Primordial Heavenly Worthy (Yuanshi Tianzun, the supreme Daoist deity) to order the eradication of this evil root.

Next, the "Officer of Dao for Eliminating the Middle Corpse" is invoked to sever the "Middle Corpse Peng Zhi" representing greed from the disciple. This spirit hides in the abdomen, generating all kinds of covetous desires.

The complete ritual incorporates multiple Daoist elements: using spiritual talismans, summoning divine generals, purification baths, fasting, scripture recitation, and incantations. Through the surveillance of the Three Platforms (referring to the Three Platform Star Lords) and the merit-recording by the Great Unity (Taiyi) deity, practitioners ultimately achieve the cultivation result of "purified and empty Three Palaces" (referring to the Upper, Middle, and Lower Dantian becoming purified). The ritual concludes with the incantation phrase "By the urgent command of the Heavenly Worthy's decree," signifying immediate execution of the celestial mandate.

This scripture describes the Daoist ritual practice of eliminating the "Three Corpses and Nine Worms" (malevolent entities that obstruct spiritual cultivation). It first explains how the Three Corpses (including entities like Peng Jiao) disturb the practitioner's Shen (spirit), generating greed and lustful thoughts that hinder progress. Through rituals involving jade talismans (Fulu), golden registers, purification baths, and fasting (Zhaijiao), practitioners can harness the power of Yuanshi Tianzun (the Celestial Worthy of Primordial Beginning, highest deity in Daoism) to eradicate these malignant forces.

The text then details the process of eliminating the "Lower Corpse Peng Jiao." This entity attaches itself to the human body, inciting greed and disrupting the Three Dantian (key energy centers in cultivation). Through dedicated practice under the supervision of the Five Directional Thearchs, adepts (Zhenren) can purify these influences. The ritual involves ceremonial bathing, changing into clean robes, and achieving physical-spiritual purity—culminating in ascension to the Shangqing (Highest Clarity) Heaven.

The third section addresses the removal of "karmic obstructions from sensual desires." Practitioners undergo "metamorphic liberation" (a transformative process of shedding the mortal form), filling their bodies with primordial Qi (vital energy) to transcend earthly bonds and ascend. This liberation extends beyond the individual—seven generations of ancestors simultaneously achieve celestial ascent.

Each section concludes with the incantation "By the immediate decree of the Supreme Deity" (signifying instant enactment of celestial will) and invocations to the "Ten Directions' Lingbao Tianzun" (Celestial Worthies of Numinous Treasure from all cosmic directions) to amplify ritual efficacy. The entire ceremony embodies core Daoist cultivation methods—talismanic magic (Fulu), visualization practices, and purification rites—demonstrating the path to physical-spiritual refinement and ultimate transcendence.

This text documents a Lingbao School (灵宝派) Daoist salvation ritual that invokes four special spirit officials (飞度爱累户灵官 - the Spirit Official Who Liberates from Bonds of Attachment; 飞度华竞户灵官 - the Spirit Official Who Liberates from Bonds of Worldly Competition; 飞度贪累户灵官 - the Spirit Official Who Liberates from Bonds of Greed; 飞度身累户灵官 - the Spirit Official Who Liberates from Bonds of the Physical Body) to help practitioners transcend four fundamental human attachments.

The first liberation concerns "attachment bonds" (爱累) - the suffering caused by emotional entanglements. The ritual petitions the spirit official to relieve the practitioner's emotional pain through Daoist talismanic magic (度符), enabling them to float freely like clouds, transcending physical constraints to soar effortlessly through the void. When all demonic obstacles are cleared, the Five Paths of Reincarnation (五道 - hell, hungry ghosts, animals, humans, and celestial beings) become unobstructed, ultimately leading to liberation from suffering and ascension to the celestial realms.

The second liberation addresses "competition bonds" (华竞) - the obsession with fame and gain. The talismans protect departed souls from hell's tortures (such as the "boiling cauldron" punishment) and eradicate attachments to empty reputation. Through inner cultivation with divine protection, practitioners ultimately achieve unity with the Dao (道), ascending freely to the purple celestial courts.

The third liberation concerns "greed bonds" (贪累). The talismans sever covetous desires, helping practitioners cross symbolic barriers like the "Bronze Pillar" and "River of Passion" representing worldly cravings. Not only are the deceased liberated, but seven generations of ancestors attain deliverance, with all ascending through the Ninefold Mysterious Heavens.

The final liberation deals with "physical bonds" (身累). Through jade talismans (玉符), karmic burdens are dissolved, freeing souls from underworld suffering and cutting the roots of desire. The departed avoid underworld judgment and escape the Frozen Hell punishment, ultimately attaining longevity to wander freely in the Great Void (太虚).

The scripture concludes by emphasizing essential Daoist principles: severing worldly ties eliminates yin energy burdens, while preserving innate nature empowers the yang spirit (阳神). True cultivation lies in comprehending these truths - through refining body and spirit (形神) while harmonizing yin-yang (阴阳), all demonic obstacles dissolve. These liturgies (科仪) follow teachings of Daoist patriarchs, using standardized rituals to facilitate salvation.

The Supreme Venerable Sovereign (太上老君), Daoism's highest deity, teaches that cultivation must begin with refining the physical form. Only when both body and spirit are perfected can one attain the supreme state of natural non-action (无为).

This passage expounds the Daoist practice of "Golden Elixir Refining the Form" (Jinye lianxing), a talismanic method divided into two cultivation periods: the midnight hour (zishi) and the noon hour (wushi). The Golden Elixir (referring to the refined essence produced through internal cultivation) refining the form denotes specific practices that harmonize the body with the Dao.

During midnight cultivation, practitioners visualize the three realms within their body (the upper, middle, and lower Dantian) opening as the foundation connecting heaven and earth. Entering a state of primordial chaos without beginning or end, they subdue all demonic influences at the Crimson Palace (heart region). Visualizing the radiance of the North Star (Ziwei xing), they imagine riding six dragons in ascension, with water and fire merging within their body as essence (Jing) and vital energy (Qi) circulate through the three Dantian (upper Dantian between the eyebrows, middle Dantian at the solar plexus, and lower Dantian below the navel). This process returns the spirit (Shen) to its pure Yang state (Yangming), naturally aligning with the Dao.

At noon cultivation, practitioners visualize the Great Liquid (internal essence) refining their physical form, with the Golden Horse (symbolizing pure Yang Qi) galloping. Internal water and fire achieve perfect harmony (Yin-Yang balance), and all phenomena become purified. At this time, one must uphold the primordial cosmic order while silently delivering all beings. Through endless cultivation, the practitioner reaches the ultimate state of truth, ensuring the orderly rise and fall of Qi in the three Dantian and the fusion of the Five Qi (energies of the five organs). The talismanic decree of Lord Lao (Laojun) summons the Six Ding (guardian deities) for secret protection, with purple vapors swirling as the incantation ascends directly to the Jade Capital (highest heavenly realm).

Lord Lao declares: "Those who seek the supreme Dao must first refine their physical form. When the form is perfected, they must then refine their spirit (Shen). When both form and spirit are fully cultivated, one attains the true nature of the Dao."

When refining the spirit, practitioners follow the nine-step, eight-direction Gangbu (sacred footsteps), internally and externally circulating sevenfold. At midnight and noon, the Crimson Palace receives true talismans to refine all illusions. The descent of Crimson Fire (heart fire) dispels all malevolence, moving between the Northern Capital (water palace) and the Shangqing heavens. The Great Cavern (highest state of cultivation) naturally manifests, with wind and fire in perpetual motion.

During noon spirit refinement, one aligns with the yielding nature of the Kun hexagram (earth), causing the Wood-phase Qi (Jia-Yi) to become latent. The three Hun souls (Taiguang, Shuangling, Youjing) are cultivated, while the seven Po souls (Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, Choufei) return to the Dark Abyss (water palace). By regulating the Qi of the five organs and severing demonic disturbances, the Nine Palaces (nine cranial orifices) attain peace. The Supreme Unity (Taiyi) contains illumination, cutting through demonic obstructions. With heaven round and earth square, the four directions are pacified. Through such spiritual refinement, one freely traverses the Jade Capital, with the Five Sacred Peaks subdued and all toxins naturally dissolved.

Lord Lao proclaims: "Those who seek immortality and cosmic longevity, never straying from the immortal path through countless rebirths, must first transform and refine both form and spirit. Preserving life and destiny, they return both body and spirit to the righteous path, transcending the constraints of the Five Phases and avoiding all toxins. When external phenomena can no longer harm the body, one naturally attains the Dao."

Midnight life-preservation incantation: Visualize heaven's roundness and earth's squareness, aligning with the cosmic patterns of six musical pitches and nine calendric sections. Pray for longevity, guided by the North Star (Beichen), absorbing the triune light of sun, moon, and stars. Replenish bodily fluids, refine the spirit, and receive empowerment from the Celestial Stem (Tiangang). Increase pure Yang energy, obtain the Jade Emperor's decree for ascension, and reach luminous harmony. The Celestial Sovereign and Jade Pure Youth harmonize Yang Qi, making me naturally one with the Dao, with blessings everlasting.

Noon life-preservation incantation: Corresponding to the midnight practice, it similarly emphasizes the principle of heaven-human unity through incantations and visualization to achieve longevity and life preservation.

This describes the talismanic rituals (Fulu) of the Lingbao School (one of Daoism's major lineages) used for subduing demons, prolonging life, and protection. The content includes incantations and effects of several key talismans:

The "Golden Liquid Qi-Thunder Demon-Subduing Zi Talisman" and "Golden Liquid Qi-Thunder Demon-Subduing Wu Talisman" can summon celestial generals to assist in vanquishing demons. They invoke nature deities like the Thunder God (Leigong), Lightning Mother (Dianmu), Wind Earl (Fengbo), and Rain Master (Yushi) - deities governing wind, rain, thunder, and lightning - along with heavenly warriors such as the Celestial Soldiers (Tianding Lishi) and the Six Ding Divine Generals (Liuding Shenjiang, Daoist guardian deities). These forces can shatter mountains, slay demons with thunderous blades, and make evil spirits tremble in fear.

The "Golden Liquid Demon-Subduing Guidance Zi Talisman" and "Golden Liquid Demon-Subduing Guidance Wu Talisman" focus on regulating body and mind. Phrases like "pacify my five viscera" and "refine the form through Jia-Geng" refer to harmonizing the Qi (vital energy) of the five organs (heart, liver, spleen, lungs, kidneys) and cultivating the physical form. They also mention the Three Officials (Sanguan - celestial bureaucrats overseeing human morality) controlling demonic disturbances, and the Purple Tenuity Spiritual Officer (Ziwei Lingguan, a stellar deity) devouring ghosts.

The scripture specifically notes that practitioners meditating in mountain caves often encounter demonic interference. These malicious spirits, envious of cultivators seeking longevity, manifest in various forms to disrupt practice. Thus, these talismans are needed to "sever spectral influences and subdue evils" (Jianjing Fuxie), eliminating harmful entities while also "aiding the world by removing wickedness" to protect common people.

Recurring phrases like "water, fire, wood, metal, earth" represent the Five Phases (Wuxing), while "Five Qi" (Wuqi) denotes the energies of the five organs. "Five Thunders" (Wulei) refers to transforming organ Qi into Thunder Magic (Leifa, Daoist thunder-powered rituals). The ceremony emphasizes dual cultivation: mobilizing celestial armies as external force while harmonizing one's own Five Phase energies through talismans to achieve the perfect state of "Yuan Heng Li Zhen" (from the Yijing, meaning supreme success and perseverance).

This scripture elucidates the Daoist cultivation method of mobilizing the divine troops within the body (referring to the deities corresponding to the five viscera and six bowels) to protect oneself and subdue demonic obstacles.

The text explains that practitioners must command the "Five Emperor Demon Kings" (deities corresponding to the five viscera) and the "Northern Dipper" (Polaris, symbolizing the central axis), making these divine beings serve as celestial soldiers guarding one's being. Within the body, the "Golden Fluid Divine Talisman" (essence produced through cultivation) nourishes the Three Palaces (upper, middle, and lower Dantian), while flowing auroras (the body's vital Qi) radiate to protect the entire form.

The Supreme Elder Lord states: Those who seek authentic cultivation must command their internal deities, with the heart spirit serving as commander, the spleen spirit as assistant, the lung spirit as general, the liver spirit as recorder, and the kidney spirit as deputy. The eyes function as military banners, the ears transmit commands, the teeth serve as war drums, and the tongue issues orders. Eighty thousand Qi-spirits (the body's energetic mechanisms) form celestial troops, breathing becomes troop mobilization, and emotional states of joy and anger become offensive and defensive tactics. When cultivation is proper, these divine troops operate spontaneously.

Failure to properly cultivate and command these "divine troops" leads to the weakening of one's spiritual Qi, preventing attainment of the Dao. The key to Heaven and Earth's creative transformations lies in the truth of "celestial authenticity and natural spontaneity." Even with assistance from the celestial troops of mountains and rivers, none compare to the efficacy of one's own divine Qi.

Those who comprehend the principles of creation and understand the cyclical patterns of joy, anger, and transformation in all things can attain longevity through cultivation. Ordinary procreation between men and women begets mundane beings, while only through refinement of the "Golden Fluid" (essence produced through cultivation) can one achieve a true immortal body.

The subsequent "Golden Fluid Commanding Divine Troops Chapters" contain specific incantations for practical application. The midnight talisman mobilizes the Primordial Lords of the Five Viscera to subdue demonic obstacles, causing sense organs like eyes, ears, mouth, and teeth to produce thunderous sounds like tolling bells and beating drums. The noon talisman summons higher deities such as the Jade Perfection of the Celestial Emperor, dispatching heavenly troops to pacify ghosts and demons while stabilizing the five viscera.

Finally, the Supreme Elder Lord emphasizes: Although nurturing life requires following natural principles, without genuine mastery of these cultivation methods, one still cannot reach the highest realm of attainment.

This scripture primarily elucidates the method of cultivating "Golden Liquor" (Jinye, a Neidan/internal alchemy term referring to refined vital essences within the body) to dispel illnesses and avert calamities. It emphasizes that even Daoist practitioners dwelling in mountain retreats may still encounter misfortunes such as conflicts among the Five Phases (Wuxing) or threats from bandits and wild beasts, while the cultivation of Golden Liquor enables one to become impervious to fire and water, and invulnerable to weapons.

The text references several Daoist deities: the Most Ancient Yellow Emperor and Elderly Lord of Nine Qi (Taiyuan Huanglao Jiuqi Zhenjun, a venerable divinity governing nine primordial energies), the North Pole Purple Tenuity Emperor (Beiji Ziwei), and the Five Dipper Divine Lords (Wudou Shenjun, deities presiding over the five directional star constellations), all of whom offer protection to practitioners. Two types of talismans are mentioned: the "Golden Liquor Illness-Severing Life-Extending Talisman" (Jinye Jiebing Yansheng Fu) and the "Five Phases Harmony Talisman" (Wuxing Buxiangke Fu), used respectively for healing and longevity, and for harmonizing the Five Phases.

The cultivation method focuses on "refining the liquors" (lianye, the process of cultivating vital essences within the body). Through talismanic power and divine protection, practitioners may attain a state where "fire cannot burn them, nor water drown them." The recurring phrase "refining this humble practitioner's body" (shoulian chen shen) indicates a ritual process requiring specific ceremonies to receive divine empowerment. The text concludes by mentioning the "Five Directional Emperors" (Wufang Wudi, celestial rulers of the five directions) who harmonize the Qi of the Five Phases, enabling cultivators to achieve complete integration of form and spirit (xingshen jubei), ultimately realizing the state of "attaining immortality" (shen de shenxian).

The core teaching of this scripture is that through the combined practice of talismanic rites, divine guardianship, and personal cultivation, one may transcend the constraints of natural laws to achieve disease eradication, life extension, calamity avoidance, and ultimately, spiritual transcendence.

This scripture records a precious divine incantation transmitted by the Supreme Dao Lord (one of the highest deities in Daoism), which has never been revealed to the mortal world since the ancient Dragon Han Kalpa (a primordial era in Daoist cosmology). The text emphasizes that only genuine immortals who have attained the Dao (the Way) and accomplished adepts like the Supreme Perfected Ones can employ this sacred chant to aid the world and relieve suffering, possessing the profound power to dispel all calamities and cure every illness.

During the ritual, practitioners must devoutly venerate the Ten Directions' Numinous Treasure Celestial Worthies (revered Daoist deities) and purify both body and mind through specific liturgical procedures. First, they must cleanse physical impurities and karmic obstructions under the protection of various departmental officers (functional deities in the Daoist pantheon). Next, they absorb the Qi (vital energy) of heaven and earth, inscribe Fulu (talismans and registers), and meticulously complete eight disaster-averting ceremonies. Only when all malign energies are thoroughly eradicated can one obtain the authentic methods of celestial practice.

At the ritual site, disciples stand reverently before the Jade Altar (a Daoist ceremonial platform) according to the precious instructions. Through this liturgy, they can: remove obstacles from evil paths and deliver beings from the sea of suffering; temper both form and Shen (spirit) to restore Yin-Yang balance; expel illnesses to dwell in mountain retreats and dispel demonic hindrances for solitary cultivation. The entire ceremony mobilizes the true spiritual powers of celestial officials to fulfill all meritorious Keyi (standard liturgical procedures).

Through this practice, devotees pray to attain: radiant celestial protection with all worldly falsehoods dissolved; elevation in immortal rank with daily heavenly blessings; radiant brilliance from wearing true scriptures while achieving the Five Phases' (Wood, Fire, Earth, Metal, Water) perfection. Ultimately, they reach the state of subduing demonic spirits and eliminating toxic influences, enabling cultivators to embody dignified De (Virtue/Power) while dwelling in pure lands. Upon completing their practice, they may wander freely in the numinous void of the immortal realms. The scripture concludes by wishing all participating beings deliverance and shared realization of the Dao-fruit.

(Note: "Nine Bestowals" refers to nine types of heavenly blessings, while "Five Accomplishments" denotes perfect mastery of the Five Phases—both are specialized terms in Daoist cultivation.)