论曰∶三尸之为害，托阴气以成体，感私欲而致用，凡使人贪声色，嗜货利，喜怒好憎
，感于中发于外，至死而不悔者，皆此虫也，是以修真之士，务去三尸，然后服药以求延年，
修为之序也，黄庭五脏。
论曰∶上士修德以伏之，下士饵药以除之，今具列云。
阳书曰∶人之腹中，尽有三尸，为人大害，三尸者，托阴气以成灵，感私欲而致用，
邪蕴脏腑，非天机清明至难沉浊者，鲜不易其心矣，欲生则三尸生，欲灭则三尸灭，故至人
云，欲者不欲，不欲者欲，反复自明之谓也，成道之速者，欲去三尸，先外制色味名利，内
平喜怒爱恶，寂然虚静，尸乃无处潜留，则遁迹而逝矣，又曰∶每至夜半起端坐，私诵妙灵
名彭倨彭质彭矫七遍（无令耳闻），根据守清净法动用消息之宜，继昼不睡，甲子庚申日守之
亦
尔，则妙灵飞去，心神凝定，五方秀气，入于灵台，滋于童子，童子者人神至精也，精则成
圣，荡则成愚，是故圣人修之以真，行之以勤，若能克己励志，不出三年，其道成矣，心生
光明，久习弥广（南华谓之虚室生白）。秀发灵台，即布日积数，并三元六甲本命算以次扣
之，
乾坤六甲天人玉女，献五方色数于童子，合于天地，天地不违，合于万象，万象不却，所求
随意而应，知来藏往，出有入无，不可得而名，心有进纲退纪之法，变奇乘除之数，五音六
律，消息加减，剖析神明，天道隐故不言而行自彰，玄门之能事，长生之妙术，尽于此矣。
又曰∶妙灵（三尸也）常以庚申之夜，上告天帝，记人罪过，绝人生籍，令人早亡，魂
则
升天，魄入于泉，唯上尸独在地上游行，相承而为鬼崇，或四时八节三牲祭祀不精，则与人
作祸，苦心痛注忤，伐人生命，上尸彭倨，在人头中，专伐人眼，故目暗面皱口臭齿疼脱落，
中尸彭质，在人腹中，伐人五脏，令人少气力多忘，好作恶事，啖食众生血肉，或为恶梦，
惊恐不安，流汗不止，下尸彭矫，在人足中，令人下关搔扰，五情踊动，不能自禁，若三尸
为崇，则害于子孙，传注不绝，如学道之人，不先去尸虫，徒服良药，断谷绝味，勤于吐纳
，以求长生，终不可得，将知至道，须究斯害，每至庚申日，其夜不寐，守之至明，若觉体
重疲倦，宜可少眠，须令数觉，此三尸虫即不得上告天帝，太上科律云，六月八日及庚申日
夜，北帝开诸罪门，听群鬼物下询诉讼，其人罪满五千，则当死，一守庚申，三尸振伏，七
守庚申，三尸永绝，乃得精神安宅，骸室长存，五神恬静，不复搔扰迷乱，又每夜欲卧时，
扣齿三七通，左手抚心，呼三尸名三遍，则不复为害，又常以寅日去手爪甲，午日去足爪甲
，年中七月十六日，去手足爪甲，烧之作灰，和水服之，三尸九虫，永自消灭，又江南芒草
香，三尸所恶之草，煎作汤沐浴，三尸自去矣，又以三月四日，取桃叶五升熟捣，脱衣避风
密室中坐其上，令气入腹中，从旦至暮，尸虫悉出，且疾中难疗者，莫过于癞，次是劳瘦，
一染之后，子孙相传，时呼传尸，欲断此疾，须禁绝三尸九虫，邪气伏尽，即入诸
药，世人得此疾，自言宿业。甘心受毙，岂不惑哉，是故上士修德以伏之，中士守庚申以制
之，下士饵药以除之。
治尸虫能作万病，痈疽痔 疥癣蚤虱等疾，宜速去之，贯众丸方
贯众（一两一分主伏虫） 白藿芦（三两主蛔虫） 蜀漆（三分主白虫） 芜荑（一两
一分主
肉虫） 雷丸（一两半主赤虫） 白僵蚕（一两主膈虫） 石蚕（一两一分主蛲虫） 浓朴
（一两一
分炙焦主肺虫） 野狼牙子（一两主胃虫）
上九味并切，熬令黄，捣罗为末，炼蜜和丸，如梧桐子大，粉浆服五丸，日再服，渐加
至十丸，经十五日，积聚下，六十日，百病瘥，妇女服之，绝孕者还生子，服药须先斋戒，
即尸虫奔散，神灵来辅。
又方
青木香（一分） 白槟榔（一枚锉） 桂（去粗皮一分）
上三味，粗捣筛，每服三钱匕，水一盏，煎至七分，去滓温服。
真人去三尸方
狗脊（去毛七两） 干漆（二两） 芜荑（三两）
上三味同熬，捣罗为末，炼蜜和丸，如梧桐子大，每服七丸，米饮下，三七日三尸自去
，或下形如小儿，收以绵帛裹之，抛东流水，哭之三声，咒曰∶汝是地鬼，我是天仙，急急
如律令，回归易道，慎勿反顾，太上科仪，以甲子日扫洒庭中，以夜半时敷案，案上安新汲
水三杯，一东一中一西，烧降真白胶乳头香，至心面北三拜，称位郡乡里曾孙臣某稽首再拜
长跪曰∶奉请上皇神人，上皇真人，北极三台君，南斗北斗中斗东斗西斗君，司命司录司非
司危君，中宫戊己金紫黄老君，日元君，月元君，三光四时五行王相尊神，天师，六甲，父
母，愿垂玄感，降临坐席，即伏存思诸神来降定讫，乃起再拜曰∶诸神水除去身中三尸九虫，
令臣某学道登仙，长生度世，伏受神恩，言讫长跪，愿诸神明日君月夫人，乞赐神水，除臣
某头中尸彭倨，便取东杯水，饮毕，又言诸神明日君月夫人真气赐神水，除臣某腹中尸彭质
，取中央杯水，饮毕，又言诸神明日君月夫人，赐神水，除臣某足中尸彭矫，便取西杯水饮
之，饮讫再拜毕，右回入室寝，当自有梦应，见人啼泣谢去，或不啼泣，但谢而去者，皆是
验也，若无应，即后甲子再为之，应乃止。
夫觉与阳合，寐与阴并，觉多即魂强，寐多则魄壮，魄强为生之徒，魄壮为死之路，常
须拘制之，上魂名爽灵，字浮游，中魂名脂光，字合明，下魂名幽精，字党形，魂欲上天，
魄欲入泉，魂魄还观，其道自然，生随魂，死随魄，魂好升，魄好沉，但虚心任气，五神无
淫役自然神真契道，太微灵书曰∶每月三日十三日二十三日夕，三魂离其身，当须摄之，法
去枕仰眠交足，左压右，交手心上，瞑目闭气三息，存心中赤气，如鸡子，从心内出，上咽
中，相次觉体小热，则呼三魂名，叩齿微呼爽灵延年，胎光益禄，幽精绝死，三呼讫，即微
咒，叩齿三通曰∶
太微元宫，中黄始清，内炼三魂，三神安宁，神宝玉室，与我俱生，不得妄动，监者天
灵，若欲飞行，唯诣上清，欲不饥渴，自饮玉津。
每月晦朔弦望，七魄不守，尤须作意制之，叩齿七通一呼之，女即十四通二呼之，尸苟
伏，矢雀阴，夭贼飞毒，除秽魄师，呼讫咒曰∶
太上高尊，上皇至真，万神安镇，七魄佩身，不得越错，与恶为群，长居室后，俱化成
仙，永守身形，保我得真，游行上宫，同为皇宾。
夏禹去三尸法
木香 柏子香 松香 香子（各一两）
上四味，木臼杵为末，蜜丸，瓷器中收，净室存神安住之处烧之，合时向王方和之，亦
可服。
论述说：三尸虫的危害，依托阴气形成形体，感应私欲而发挥作用，凡是使人贪恋声色、嗜好财利，喜怒好憎在心中萌动并在外在表现，直到死都不后悔的，都是这些虫子造成的。因此修真之士务必去除三尸，然后服药以求延年益寿，这是修行的次序。黄庭经中提到了五脏。
论述说：上等士人通过修养德行来制服三尸，下等士人通过服用药物来清除三尸，现在具体列举如下。
阳书说：人的腹中，完全存在三尸，对人危害极大。三尸虫，依托阴气形成灵性，感应私欲而发挥作用，邪气蕴藏在脏腑之中，如果不是天机清明、心境至难沉浊的人，很少能不动摇心志的。想要生存则三尸虫就生长，想要消灭则三尸虫就灭亡。所以得道之人说，想要的不去追求，不想要的反而去追求，反复自我明悟，这就是所谓的境界。成道迅速的人，在于去除三尸，先在外在克制色、味、名、利，内在平抑喜、怒、爱、恶，使心境寂然虚静，三尸虫就没有地方潜藏停留，于是便遁迹而去。又说：每到半夜起身端正坐姿，私下诵读妙灵名号“彭倨、彭质、彭矫”七遍（不让耳朵听到），根据清净法运用动静调节的适宜方法，接着白天不睡觉，在甲子日、庚申日守持也是如此，那么妙灵就会飞去，心神凝定，五方的秀气进入灵台，滋养童子。童子是指人的精神中最精粹的部分，精纯则成为圣人，放纵则成为愚人。因此圣人以真道修养，以勤奋践行，如果能克制自己、励志修行，不出三年，道业就能成就。心中生出光明，长久修习更加广泛（南华经称之为虚室生白）。秀发于灵台，即布列日积月累的计算，并结合三元六甲本命算依次扣击推算。乾坤六甲天人玉女，向童子献出五方色数，与天地相合，天地不违背；与万象相合，万象不拒绝。所求之事随意应验，预知未来、收藏过往，出现又消失，无法用名称来界定。心中有进退纲纪的方法，变化奇偶乘除的数量，五音六律，消长加减，剖析神明。天道隐微故不言而行自显，玄门的能事，长生的妙术，都尽在于此了。
又说：妙灵（即三尸虫）常在庚申之夜，上天禀告天帝，记录人的罪过，断绝人在生死簿上的籍贯，使人早亡。魂升天，魄入泉，只有上尸虫独自在地上游行，相传成为鬼祟。或者因为四季八节的三牲祭祀不精细，就与人作祸，导致心痛、注忤（邪气侵袭心胸），损害人的生命。上尸虫叫彭倨，位于人头中，专门损害人的眼睛，所以导致目暗、面皱、口臭、齿疼脱落。中尸虫叫彭质，位于人腹中，损害人的五脏，使人少气力、多忘事，喜好做恶事，吞食众生血肉，或者做恶梦，惊恐不安，流汗不止。下尸虫叫彭矫，位于人足中，使人下部关窍骚扰，五情涌动，不能自我控制。如果三尸虫为害，就会伤害子孙，传染不绝。如果学道的人，不先去掉尸虫，只是徒然服用良药，断绝五谷美味，勤于吐纳呼吸，以求长生，最终也得不到。要知道至高之道，必须探究这种危害。每到庚申日，当夜不睡觉，守持到天亮。如果觉得身体沉重疲倦，可以稍微睡一会儿，但必须多次醒来。这样三尸虫就不能上天禀告天帝。太上科律说，六月八日及庚申日夜，北帝打开诸罪之门，听任群鬼物向下询问诉讼。那人罪满五千，就应当死亡。一次守庚申，三尸虫振伏；七次守庚申，三尸虫永绝。这样才能精神安宅，骸骨之室长存，五神恬静，不再骚扰迷乱。另外每晚想睡觉时，叩齿三七二十一通，左手抚心，呼喊三尸虫名三遍，就不再为害。又常以寅日剪去手爪甲，午日剪去足爪甲，年中七月十六日，剪去手足爪甲，烧成灰，和水服下，三尸九虫，永远自行消灭。又江南芒草香，是三尸虫厌恶的草，煎汤沐浴，三尸虫自然离去。又以三月四日，取桃叶五升熟捣，脱衣避风密室中坐在上面，让气进入腹中，从早晨到晚上，尸虫全部出来。况且疾病中难以治疗的，没有比癞病更严重的，其次是劳瘦（虚劳消瘦）。一旦感染之后，子孙相传，当时称为传尸。想要断绝这种病，必须禁绝三尸九虫，邪气潜伏殆尽，再介入各种药物。世人得了这种病，自称是宿世业障，甘心受毙，难道不糊涂吗？所以上等士人修养德行来制服它，中等士人守庚申来制约它，下等士人服用药物来清除它。
治疗尸虫能引发万种疾病，如痈疽、痔、疥癣、蚤虱等疾病，应该迅速去除。贯众丸方：
贯众（一两一分，主治伏虫）、白藿芦（三两，主治蛔虫）、蜀漆（三分，主治白虫）、芜荑（一两一分，主治肉虫）、雷丸（一两半，主治赤虫）、白僵蚕（一两，主治膈虫）、石蚕（一两一分，主治蛲虫）、浓朴（一两一分，炙焦，主治肺虫）、野狼牙子（一两，主治胃虫）。
以上九味药都切碎，炒至黄色，捣碎过筛成末，炼蜜和丸，如梧桐子大，粉浆送服五丸，每日两次，逐渐加量至十丸。经过十五日，积聚之物排出；六十日，百病痊愈。妇女服用，绝育者还能生子。服药须先斋戒，这样尸虫奔散，神灵来辅助。
又一方：
青木香（一分）、白槟榔（一枚，锉碎）、桂（去掉粗皮，一分）。
以上三味药，粗捣筛过，每次服三钱匕，水一盏，煎至七分，去渣温服。
真人去三尸方：
狗脊（去毛，七两）、干漆（二两）、芜荑（三两）。
以上三味药同熬，捣碎过筛成末，炼蜜和丸，如梧桐子大，每次服七丸，米饮送下，三七二十一天后三尸虫自然去除。或者排出形状像小儿的东西，用绵帛包裹，抛向东边的流水，哭三声，咒曰：“你是地鬼，我是天仙，急急如律令，回归易道，慎勿反顾。”太上科仪规定，在甲子日清扫庭院中，在夜半时分铺设案几，案上安放新汲水三杯，一东一中一西，烧降真香、白胶香、乳头香，诚心面向北方拜三拜，称位郡乡里曾孙臣某稽首再拜长跪曰：“奉请上皇神人、上皇真人、北极三台君、南斗北斗中斗东斗西斗君、司命司录司非司危君、中宫戊己金紫黄老君、日元君、月元君、三光四时五行王相尊神、天师、六甲、父母，愿垂玄感，降临坐席。”随即伏身存思诸神降临安定完毕，乃起再拜曰：“诸神用水除去身中三尸九虫，令臣某学道登仙，长生度世，伏受神恩。”言毕长跪，愿诸神明日君月夫人，乞赐神水，除去臣某头中尸彭倨，便取东杯水，饮毕。又言诸神明日君月夫人真气赐神水，除去臣某腹中尸彭质，取中央杯水，饮毕。又言诸神明日君月夫人，赐神水，除去臣某足中尸彭矫，便取西杯水饮之。饮毕再拜完毕，向右转身入室寝卧，应当自有梦境感应，梦见人啼泣感谢离去，或不啼泣，只感谢而去的，都是验证。如果没有感应，就在下一个甲子日再做，有感应才停止。
觉醒与阳气结合，睡眠与阴气合并。觉醒多则魂强，睡眠多则魄壮。魄强是生的同类，魄壮是死的路径。常常需要拘制它。上魂名叫爽灵，字浮游；中魂名叫脂光，字合明；下魂名叫幽精，字党形。魂想要上天，魄想要入泉。魂魄还观，其道自然。生随魂，死随魄。魂喜欢上升，魄喜欢下沉。只要虚心任气，五神不被过度役使，自然神真契合大道。太微灵书说：每月三日、十三日、二十三日的傍晚，三魂离开身体，应当摄取它们。方法是去掉枕头仰卧，双脚交叉，左压右，双手交叠放在心上，闭眼屏气三次呼吸，存想心中赤气，像鸡蛋一样，从心内出，上咽中，相继觉得身体微微发热，就呼喊三魂名，叩齿微呼“爽灵延年，胎光益禄，幽精绝死”。三呼完毕，即微咒，叩齿三通曰：“太微元宫，中黄始清，内炼三魂，三神安宁，神宝玉室，与我俱生，不得妄动，监者天灵，若欲飞行，唯诣上清，欲不饥渴，自饮玉津。”
每月晦朔弦望（农历每月的最后一天、初一、初七/初八、十五、廿二/廿三、三十），七魄不守，尤其需要用心制伏。叩齿七通呼叫一次，女性则十四通呼叫两次。尸苟伏，矢雀阴，夭贼飞毒，除秽魄师。呼毕咒曰：“太上高尊，上皇至真，万神安镇，七魄佩身，不得越错，与恶为群，长居室后，俱化成仙，永守身形，保我得真，游行上宫，同为皇宾。”
夏禹去三尸法：
木香、柏子香、松香、香子（各一两）。
以上四味药，用木臼杵捣成末，蜜丸，瓷器中收存。在净室存神安住之处焚烧，合药时向王方调和，也可以服用。
The treatise states: The harm caused by the Three Corpses (San Shi, three parasitic worms residing in the human body) relies on Yin Qi to form their bodies and responds to selfish desires to exert their functions. All those who become greedy for sensual pleasures and wealth, harbor likes and dislikes that arise internally and manifest externally, and do not repent until death, are all affected by these worms. Therefore, practitioners of cultivation must strive to eliminate the Three Corpses before taking medicine to seek longevity; this is the proper sequence of cultivation. The Huangting Jing (Yellow Court Classic) discusses the Five Zang Organs.
The treatise states: Superior scholars subdue them through moral cultivation, while inferior scholars remove them through medication. These are listed below.
The Yang Shu states: Within the human abdomen reside the Three Corpses, which pose a great danger to humans. The Three Corpses rely on Yin Qi to achieve spirituality and respond to selfish desires to function. Evil accumulates within the Zang-Fu organs. Unless one possesses clear heavenly mechanism and an unyielding mind free from turbidity, it is rare for one's heart not to be swayed. If one desires life, the Three Corpses grow; if one desires their destruction, they perish. Thus, the perfected ones say, "Desire what one does not desire, and do not desire what one desires," referring to the process of self-clarification. Those who attain the Dao quickly do so by removing the Three Corpses. First, they restrain external attachments to color, taste, fame, and profit; internally, they balance joy, anger, love, and aversion, maintaining a state of stillness and emptiness. In such a state, the Corpses have no place to hide and thus depart. It is also said: At midnight, rise and sit upright, privately chanting the names of Miao Ling—Peng Ju, Peng Zhi, and Peng Jiao—seven times (without letting the ears hear). Adhere to the methods of purity, utilizing movement and stillness appropriately, and remain awake during the day. This practice should also be observed on Jiazi and Gengshen days. Then Miao Ling will depart, the mind and spirit will stabilize, and the exquisite Qi of the Five Directions will enter the Spirit Platform (Lingtai), nourishing the Tongzi (Child Spirit). The Tongzi refers to the most refined essence of human spirit. When refined, one becomes a sage; when dissipated, one becomes foolish. Therefore, sages cultivate with truth and practice with diligence. If one can conquer oneself and inspire ambition, the Dao will be achieved within three years. The heart generates light, and long-term practice expands further (as described in the Zhuangzi as "a empty room generates white light"). Manifesting at the Spirit Platform involves calculating accumulated days and months, combined with the Three Yuan, Six Jia, and one's natal calculations. The Heavenly Maidens of Qiankun and the Six Jia present the colors and numbers of the Five Directions to the Tongzi, harmonizing with Heaven and Earth, which do not oppose; harmonizing with all phenomena, which do not reject. Requests are fulfilled as wished; the future is known, the past stored; appearing and disappearing, beyond naming. There are methods of advancement and retreat, calculations of odd and even multiplication and division, the Five Tones and Six Pitch Pipes, waxing and waning, addition and subtraction, analyzing the divine spirits. The Way of Heaven is hidden and thus speaks not, yet its actions reveal themselves. The capabilities of the Mystic Gate and the subtle arts of longevity are contained herein.
It is also said: Miao Ling (the Three Corpses) often ascends to report to the Heavenly Emperor on Gengshen nights, recording human sins, erasing one's name from the register of life, causing premature death. The Hun (Soul) ascends to Heaven, the Po (Corporeal Soul) descends to the springs. Only the Upper Corpse wanders on earth, becoming a malevolent spirit. Or, due to imprecise sacrifices of three animals during the eight solar terms, they bring disaster upon people, causing heart pain, invasion by evil qi into the chest, and shortening life. The Upper Corpse, named Peng Ju, resides in the head, specifically damaging the eyes, leading to dim vision, wrinkled face, bad breath, toothache, and tooth loss. The Middle Corpse, named Peng Zhi, resides in the abdomen, damaging the Five Zang Organs, causing weakness, forgetfulness, a propensity for evil deeds, consumption of flesh and blood of living beings, nightmares, fear, restlessness, and continuous sweating. The Lower Corpse, named Peng Jiao, resides in the feet, disturbing the lower orifices, agitating the Five Emotions, making self-control impossible. If the Three Corpses cause harm, they afflict descendants, spreading continuously. If Dao learners do not first remove the intestinal worms, merely taking good medicines, abstaining from grains and flavors, and diligently practicing breathing exercises to seek longevity will ultimately fail. One must understand that the supreme Dao requires investigating this harm. On every Gengshen day, stay awake all night, guarding until dawn. If feeling heavy and fatigued, one may sleep briefly but must wake frequently. This prevents the Three Corpses from reporting to the Heavenly Emperor. The Taishang Ke Lü states that on June 8th and Gengshen nights, the Northern Emperor opens the gates of sin, allowing ghosts to listen to complaints. If a person's sins reach five thousand, they shall die. One vigil of Gengshen subdues the Three Corpses; seven vigils permanently eliminate them. This allows the spirit to dwell peacefully, the body to endure, the Five Spirits to remain tranquil, and prevents disturbance and confusion. Additionally, before sleeping each night, click the teeth twenty-one times, place the left hand on the heart, and call the names of the Three Corpses three times, and they will cease to cause harm. Also, trim fingernails on Yin days, toenails on Wu days, and both on the 16th day of the seventh lunar month. Burn these nails to ash, mix with water, and ingest; the Three Corpses and Nine Worms will permanently disappear. Mugwort fragrance from Jiangnan is disliked by the Three Corpses; bathing in its decoction causes them to leave. On the 4th day of the third lunar month, take five sheng of peach leaves, pound them thoroughly, strip naked, sit in a wind-proof dark room, and allow the vapor to enter the abdomen from morning to evening; the intestinal worms will emerge. Among difficult-to-treat diseases, leprosy is the worst, followed by consumptive thinning. Once infected, it passes to descendants, hence called "Transmitting Corpse." To cure this, one must banish the Three Corpses and Nine Worms until all evil qi is exhausted, then administer various medicines. People suffering from this disease claim it is karmic retribution and accept death willingly; how deluded! Thus, superior scholars subdue them through virtue, middle scholars control them by keeping Gengshen vigils, and inferior scholars remove them with medicine.
To treat diseases caused by intestinal worms, such as carbuncles, ulcers, hemorrhoids, scabies, tinea, fleas, and lice, they should be removed quickly. Guan Zhong Wan Formula:
Guan Zhong (Cibotii Rhizoma, 1 liang 1 fen, primarily treats hidden worms); Bai Huo Lu (likely a variant or specific preparation, 3 liang, primarily treats roundworms); Shu Qi (Perillae Folium, 3 fen, primarily treats white worms); Wu Yi (Chrysanthemi Fructus, 1 liang 1 fen, primarily treats flesh worms); Lei Wan (Polyporus Umbellatus, 1.5 liang, primarily treats red worms); Bai Jiang Can (Bombyx Batryticatus, 1 liang, primarily treats diaphragm worms); Shi Can (Insectum Calotropidis, 1 liang 1 fen, primarily treats pinworms); Hou Po (Magnoliae Officinalis Cortex, 1 liang 1 fen, roasted until charred, primarily treats lung worms); Ye Lang Ya Zi (Acanthopanacis Senticosi Radix or similar, 1 liang, primarily treats stomach worms).
Cut the above nine ingredients, stir-fry until yellow, grind into powder, mix with refined honey to form pills the size of sophora seeds. Take 5 pills with starch liquid, twice daily. Gradually increase to 10 pills. After 15 days, accumulations will be expelled; after 60 days, hundred diseases will heal. Women taking it will regain fertility. Fasting and purification are required before taking the medicine, so that intestinal worms scatter and divine spirits assist.
Another Formula:
Qing Mu Xiang (Aucklandiae Radix, 1 fen); Bai Bing Lang (Arecae Semen, 1 piece, sliced); Gui (Cinnamomi Ramulus, peeled, 1 fen).
Coarsely crush and sieve the above three ingredients. Take 3 qian bi per dose, decoct in one cup of water until reduced to 70%, strain, and take warm.
Zhen Ren Qu San Shi Fang (True Person's Formula to Remove Three Corpses):
Gou Ji (Cibotii Rhizoma, de-haired, 7 liang); Gan Qi (Resina Semecarpis Anacardii, 2 liang); Wu Yi (Chrysanthemi Fructus, 3 liang).
Simultaneously roast the above three ingredients, grind into powder, mix with refined honey to form pills the size of sophora seeds. Take 7 pills with rice drink. After 21 days (3x7), the Three Corpses will naturally depart. Sometimes, matter resembling a small child is excreted; wrap it in silk, throw it into flowing water to the east, cry three times, and chant: "You are an earth ghost, I am a heavenly immortal. Act swiftly according to the decree! Return to the correct path, do not look back. Supreme Ritual." According to the Taishang Ritual, on Jiazi days, sweep the courtyard. At midnight, set up an altar. Place three cups of freshly drawn water on the altar—one East, one Center, one West. Burn Jiangzhen incense, White Resin incense, and乳香 (Boswelliae Carterii Resin). Face North, bow three times sincerely, and proclaim: "I, your descendant [Name] from [Location], bow and kneel. I respectfully invite the Supreme Sovereign Deity, Supreme True Person, Lords of the Northern Pole and Three Terraces, Lords of the Southern Dipper, Northern Dipper, Central Dipper, Eastern Dipper, and Western Dipper, Lords of Si Ming, Si Lu, Si Fei, Si Wei, Lord Wuji Yellow Old Man of the Central Palace, Sun Yuan Jun, Moon Yuan Jun, Divine Spirits of the Three Lights, Four Seasons, and Five Phases, Celestial Master, Six Jia, Parents. Please descend with mysterious influence and take your seats." Then prostrate and contemplate the descent of various deities. Rise and bow again: "May the gods use water to remove the Three Corpses and Nine Worms from my body, enabling me to learn the Dao, ascend to immortality, live long, and save the world. I humbly receive the divine grace." Kneel and pray to the Sun Lord and Moon Lady: "Please bestow divine water to remove Peng Ju, the corpse in my head." Drink the East cup. Pray again: "Bestow divine qi-water to remove Peng Zhi, the corpse in my abdomen." Drink the Center cup. Pray again: "Bestow divine water to remove Peng Jiao, the corpse in my feet." Drink the West cup. Bow again, turn right, enter the room, and sleep. Dreams will occur, such as seeing people crying or thanking you before leaving; these are signs of efficacy. If no sign appears, repeat on the next Jiazi day until signs appear.
Awakening combines with Yang Qi; sleep merges with Yin Qi. Much awakening strengthens the Hun; much sleep strengthens the Po. A strong Po leads to life; a robust Po leads to death. One must constantly restrain them. The Upper Hun is named Shuangling, courtesy name Fuyou; the Middle Hun is named Zhiguang, courtesy name Heming; the Lower Hun is named Youjing, courtesy name Dangxing. The Hun wishes to ascend to Heaven; the Po wishes to enter the springs. Returning to observe the Hun and Po follows natural law. Life follows the Hun; death follows the Po. The Hun loves ascending; the Po loves sinking. By emptying the heart and allowing Qi to flow, without overworking the Five Spirits, one naturally aligns with the Divine Dao. The Taiwei Lingshu states: On the evenings of the 3rd, 13th, and 23rd of each month, the Three Huns leave the body. One must retrieve them. Lie supine without a pillow, cross legs (left over right), place hands crossed on the heart, close eyes, hold breath for three breaths, visualize red Qi in the heart like an egg emerging from the heart upwards through the throat. Feel slight heat in the body, then call the names of the Three Hums, click teeth, and softly chant: "Shuangling extends life, Taiguang increases fortune, Youjing cuts off death." After three calls, recite the mantra softly, click teeth three times: "Taiwei Yuan Gong, Zhonghuang Shiqing, Neilian Sanhun, Sanshen Anning. Shenbao Yushi, Yuwo Jusheng. Bude Wangdong, Jianzhe Tianling. Ruoyu Feixing, Wei Yi Shangqing. Yubu Jike, Zi Yin Yujin."
On the last day (Hui), first day (Shuo), half-moon (Xian), and full moon (Wang) of each month, the Seven Pos do not guard well. One must consciously restrain them. Click teeth seven times and call once (women: fourteen clicks, two calls). "Shi Gu Fu, Shi Que Yin, Yao Zei Fei Du, Chu Hui Po Shi." After calling, chant: "Taishang Gaozun, Shanghuang Zhizhen, Wanshen Anzhen, Qipo Peishen. Bude Yuecuo, Yu E Wei Qun. Changju Shi Hou, Ju Hua Chengxian. Yong Shou Shenxing, Baowo De Zhen. Youxing Shang Gong, Tong Wei Huangbin."
Xia Yu's Method to Remove Three Corpses:
Mu Xiang (Aucklandiae Radix), Baizi Xiang (Platycladi Semen), Song Xiang (Pini Resina), Xiang Zi (Aquilariae Lignum Resinatum, each 1 liang).
Grind the above four ingredients into powder using a wooden mortar. Form pills with honey. Store in porcelain. Burn in a pure room where one contemplates the spirit and dwells. Mix the herbs facing the King's direction. They may also be ingested.