《上清元始譜籙太真玉訣》

This scripture primarily discusses the three evil gates and five suffering gates that practitioners must overcome:

The three evil gates refer to three desire-based obstructions within the human body:

1. The Gate of Lust (also called the Upper Corpse Path/Celestial Prison Realm) - governs sexual desire

2. The Gate of Attachment (Middle Corpse Path/Human Prison Realm) - governs emotional clinging

3. The Gate of Greed (Lower Corpse Path/Earthly Prison Realm) - governs material craving

These three perverse gates block the body's three passes (upper, middle, and lower Dantian), obstructing the path to immortality. To practice superior Daoist methods, one must sever these roots of desire to attain Dao and ascend.

The five suffering gates represent deeper layers of karmic obstacles:

1. The Suffering Gate of Lust's Burden (Mount Tai Hell Realm) - mental anguish caused by sexual desire

2. The Suffering Gate of Attachment's Burden (Wind-Blade Realm) - torment inflicted on the primordial Shen (spirit) by emotional bonds

3. The Suffering Gate of Greed's Burden (Stone-Bearing Realm) - physical burdens created by material craving

4. The Suffering Gate of Vanity Competition (River-Forging Realm) - depletion of Jing (essence) through status rivalry

5. The Suffering Gate of Bodily Burdens (Fire-Eating Realm) - various sufferings caused by physical existence

These sufferings hinder practitioners from attaining the Dao and achieving authenticity. To make progress in cultivation, one must first eliminate these karmic burdens.

The scripture concludes with a specific practice: performing a ritual facing the direction of the Gate of Lust (north), holding a ritual knife in the mouth while facing clear water, as the master recites incantations nine times behind the disciple. The "Upper Origin Desire-Severing Corpse-Slaying Talisman" is used to eliminate the upper corpse Peng Ju (the lust-governing corpse worm). This ceremony requires specific talismans and tooth-tapping techniques.

This scripture describes the "Beheading the Three Corpses" ritual (referring to three malevolent spirits within the human body that generate desires) practiced in Shangqing Daoist cultivation. I'll explain it section by section:

Concerning the Upper Corpse (head-related desires):

When humans indulge in greed or obsess over sensual pleasures, their hun and po souls become controlled by pathogenic qi (vital energy). Practitioners (known as Jiayi Zhenren, perfected beings) eliminate mortal threats by abstaining from lust while wearing fulu (Daoist talismanic writings). Yuanshi Tianzun (the supreme Daoist deity) decrees the execution of the upper corpse, supervised by the Three Platforms Star Lords (three principal stars of the Big Dipper). Cultivators must purify the three dantian (upper, middle and lower energy centers), receive protection from the Five Directional Heavenly Emperors, and cleanse themselves with the Mysterious Water of the North, ultimately ascending to the Shangqing heavenly realm. The specific ritual involves circling a blade nine times around the disciple's head, burying a jade talisman beneath the Gate of Desire, and performing a water purification ceremony—this eradicates the upper corpse.

Concerning the Middle Corpse (abdominal desires):

Named Pengzhi, this corpse dwells in the abdomen, generating covetous thoughts. Practitioners must place a yellow-paper jade talisman inscribed in vermilion before their heart, face the Gate of Carnal Desire, and point a blade toward their abdomen. The ritual master (daoshi, blade master) chants incantations behind them, taps teeth twelve times, and invokes pure water for the ceremony. Through the power of golden elixir scriptures (cultivation texts), combined with five-directional spells and grain abstinence (bigu fasting), the five viscera radiate light, enabling ascension to the Great Void.

Concerning the Lower Corpse (foot-related desires):

The lower corpse is suppressed by white-inscribed jade talismans placed upon both feet, facing south toward the Gate of Carnal Desire with a horizontally held blade. Clear water is positioned beneath the feet as the master taps teeth three times while chanting. This severs the lower corpse, achieving the state of "liberating form through metamorphosis" (physical and spiritual transformation).

The scripture concludes by emphasizing: This Supreme Truth Superior Path (advanced Shangqing practice) requires careful transmission. Practitioners must eliminate the three corpses sequentially according to procedure, ultimately attaining liberation of body and spirit (xingshen) along with enduring vision—the Daoist ideal of longevity.

This scripture primarily elucidates Daoist cultivation methods for eliminating the "Three Corpses" (three malevolent energies within the human body) and conducting liberation rituals for departed souls. It particularly details the dangers of the Lower Corpse Pengjiao and corresponding cultivation techniques:

The Lower Corpse Pengjiao manifests as a white, chaotic energy governing human greed, lacking fixed form. It attaches to the legs, disturbs emotional equilibrium, influences speech and behavior, and causes disorder in the Three Dantian (key energy centers in upper, middle, and lower body regions).

Practitioners must follow the decree of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, the supreme Daoist deity) to summon the Three Platforms Star Lords (protective deities) for complete eradication of these malignant energies and their counterparts. Through empowerment from the Five Directional Thearchs (directional deities) combined with purification rituals like ritual bathing and changing garments, one ultimately transcends the Three Realms (Desire Realm, Form Realm, and Formless Realm) to ascend to Shangqing (Highest Clarity) realms.

Specific cultivation methods include:

1. Preparing completely new ceremonial robes and headgear

2. Standing in prescribed orientations (facing north or west)

3. Placing jade talismans inscribed with esoteric sigils beneath the feet

4. Synchronizing tooth-tapping techniques (a cultivation practice) with incantation recitation

5. Burying the ritual talismans beneath one's feet after completion

The incantations primarily petition for liberation from bodily constraints, purification of covetous desires, and the soul's celestial ascent. Successful practice brings not only personal realization of the Dao, but also enables the liberation of seven generations of ancestors to jointly ascend.

The latter section describes the "Method for Presenting Memorials at the Nine Heavenly Gates" - a ritual for submitting petitions (called "ci") to the Jade Officials of the Nine Heavens. These memorials are crafted from silverwood, measuring one chi two cun in length and two cun four fen in width (approximately 38cm × 7.2cm), inscribed with the petitioner's identity and supplications before being buried beneath the corresponding Heavenly Gate.

This passage describes the morning ritual protocol of the Shangqing (Highest Clarity) tradition—an important early Daoist school specializing in visualization practices and incantations—documenting the ceremonial sequence for practitioners paying homage to celestial immortals across heavenly realms. The content divides into three main sections.

First, the practitioner "Wang Jia" (a ritual placeholder name representing ordinary adepts) performs sequential obeisances to celestial officials across multiple heavens. He makes double bows to immortals stationed at the "Jade Lord Gates"—administrative offices of celestial bureaucracy—within seven layered heavens including the Brahmā-Supervision Heaven (Fanjiantian), Tuṣita Heaven (Doushutian), and Non-Arrogant Joy Heaven (Bujiaotian). These uniquely Daoist celestial designations like the "Pariḍāha Heaven" (Bolidahetian) and "Brahmakāyika Heaven" (Fanmojiayitian) reflect the tradition's cosmological imagination.

Next, the text enumerates nine Celestial Emperors with their corresponding primordial Qi attributes. The first-ranked Pure Tenuity August Primordial Emperor (Qingwei Huangzeng Tiandi) governs "Primordial Yang Qi," while the second-ranked Jade Perfection Emperor of Abundant Remnants (Yuyu Taiming Yuwang Tiandi) presides over "Superior Yang Qi." These imperial titles like the "Great Crimson Pure Bright Hetong Emperor" (Taichi Qingming Hetong Tiandi) bear distinct Daoist characteristics, with "Qi" denoting the primordial life force in Daoist cosmology.

The scripture then details lamp-offering rituals beneath the Eastern Primordial Yang Register and Southern Yang Genesis Register—documents recording immortal names. The "one lamp encompassing eight lamps" configuration corresponds to eight Celestial Emperors, each governing specific yang energies: "Yang Genesis Qi" for the "Transformed Echo Crimson Bright Harmony Emperor" (Huayingsheng Chiming Heyang Tiandi), "Yang Radiance Qi" for the "Mārakāyika Illuminating Ancestor Soaring Emperor" (Mojia Yi Yaoming Zongpiao Tiandi), etc. These luminous titles manifest Daoist veneration of light and yang forces.

Finally, two yin-representing emperors are briefly mentioned: the "Pariḍāha-Headed Primordial Vehicle Ascending Aperture Emperor" (Bolitu Shou Yuanzai Kongsheng Tiandi) governing "Lesser Yin Qi," and the "Foremost Peaceful August Cliff Emperor" (Shoulai Tai'an Huangya Tiandi) presiding over "Greater Yin Qi"—demonstrating Daoist yin-yang equilibrium. Through bowing rituals and lamp arrangements, this ceremonial protocol symbolizes the practitioner's communion with celestial beings across cosmological strata.

This scripture documents the Shangqing (Highest Clarity) tradition's ritual practice involving the "Thirty-Two Heavens" belief system and the "Beheading the Three Corpses" ceremony. The content is divided into two main sections:

The first section describes the honorific titles of eight Heavenly Emperors governing the western and northern regions, each corresponding to specific yin energies (Qi). Each emperor presides over distinct yin forces such as "the Qi of Vast Yin" or "the Qi of Cavernous Yin." Sixteen lamps must be placed beneath the tablets (bang) of these deities—one for each emperor. Arranged left to right, their positioning symbolizes the cosmic flow of universal energies.

The second section details the ceremonial procedure for "Beheading the Three Corpses"—three harmful spiritual entities (Upper Corpse, Middle Corpse, Lower Corpse) residing respectively in the head, heart, and feet. The ritual requires:

1. Inscribing talismans (fulu) in specific colors (azure, yellow, white) on white silk

2. Wearing these talismans on corresponding body regions

3. Reciting prescribed incantations to eliminate desires and sever the corpses

4. Finally burying the talismans at portals representing the Three Evil Realms (hell, hungry ghosts, animal rebirth), completing the rite with water libations

Through lamp rituals, talismanic spells, and prescribed movements, the ceremony assists practitioners in purifying body and mind to transcend samsaric cycles of the Three Evil Realms and Five Paths. The "Thirty-Two Heavens" represent a comprehensive cosmology, while "Beheading the Three Corpses" constitutes essential Neidan (internal alchemy) practice.

This scripture records a cultivation ritual from the Shangqing (Highest Clarity) tradition of Daoism, primarily employing five types of fulu (talismans) to assist practitioners in transcending suffering and ascending to immortality. The content is divided into two main sections:

The first section details the methods for using five "Flowing Radiance Jade Talismans":

1. The black talisman, inscribed on white silk and placed beneath the feet, severs afflictions caused by sensual desires. Buried beneath a gate threshold, it liberates the physical form from constraints.

2. The white talisman, written on plain silk and positioned under the feet, cuts through mental disturbances arising from emotional attachments.

3. The red talisman, inscribed on white silk and placed below the feet, eliminates physical pains stemming from greed.

4. The blue-green talisman, written on plain silk and positioned beneath the feet, severs the depletion of jing (essence) and qi caused by contentiousness.

5. The yellow talisman, inscribed on plain silk and placed under the feet, eradicates all forms of suffering originating from the physical body.

These five talismans must be properly inscribed according to ritual protocols and buried at the entrances of pathways symbolizing the five types of suffering.

The second section explains the "Substitute Body" cultivation method:

Through this great practice, practitioners can break free from physical constraints, transcending the Three Wretched Realms (hell, hungry ghosts, and animals — a Buddhist concept referring to the most painful rebirth states) and the Five Paths of Reincarnation. Without a substitute body, the Three Officials (Celestial, Earthly, and Water Officials — Daoist deities governing human fortunes) and the Nine Bureaus (administrative divisions of the underworld) will not permit liberation from the Three Realms (Desire, Form, and Formlessness realms). Upon successful cultivation with a substitute, the practitioner escapes the Three Wretched Realms and Five Sufferings, becoming free from underworld constraints as the spirit ascends. The substitute individual, after completing a 240-year cycle, may become an underworld scribal official if virtuous deeds are fulfilled, with potential to attain higher immortal status. The text emphasizes that substitutes must be chosen carefully — individuals with refined bone structure, beautiful features, gentle temperament, and subtle awareness — never ordinary or unattractive persons.

Additionally mentioned is the "Stone Mirror Water Mother Jade Essence Talisman," to be inscribed in yellow on blue-green silk and placed in water. Practitioners bathing with this water will make their bodies luminous and translucent. Regular use of this talisman-infused water for nine years leads to spontaneous immortal ascension.

This scripture reflects the Shangqing tradition's methods of pursuing liberation and immortality through talismanic rituals and substitute body ceremonies, incorporating concepts of rebirth from both Daoist and Buddhist traditions.