《金鎖流珠引》Vol. 10

This scripture records the important Taoist belief system concerning the Big Dipper's seven stars, detailing each star deity's names, attributes, and correspondences. The original text comes from Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide), compiled and annotated by Celestial Master (Tianshi) Zhang Daoling and the immortal Li Chunfeng.

The first star is named "Shilang" (Voracious Wolf) and has nine different titles: styled as Lu Shenzi, Kui, Yangming, Ruowei, Shenwu, Xuanshu, Tianying, Chifu, and Piliu (its esoteric name is omitted). This star corresponds to the Year Star (Jupiter) and governs the Xuzhou region. In the celestial bureaucracy, its official position is equivalent to the Imperial Censor (similar to an oversight official). Those born during the zi hour (11 PM–1 AM) fall under this star's jurisdiction.

The second star is called "Jumen" (Giant Gate), styled as Zhenzhi, with eight other titles including Gui, Yujian, and Yinjing. It corresponds to the Grand White Star (Venus) and governs the Yizhou region, serving as the Grand Marshal (supreme military commander) in the celestial court. Those born during the chou (1–3 AM) or hai (9–11 PM) hours are under its domain.

The third star is "Lucun" (Prosperity Store), styled as Ziyi (some versions omit "Yi"), with eight titles such as Gui, Zhenren, and Liji. It corresponds to the Sparkling Deluder (Mars) and governs the Jizhou region, holding the position of Junior Minister of the Nine Chamberlains (an official overseeing imperial finances) in the celestial hierarchy. Those born during the yin (3–5 AM) or xu (7–9 PM) hours are subject to its influence.

The fourth star, "Wenqu" (Literary Curves), is styled as Shi Huizi, with other titles including Xing, Xuanming, and Gengyu. It corresponds to the Chronographic Star (Mercury) and governs the Jingzhou region, serving as the Minister of Works and Grandee of Splendid Happiness (analogous to the Minister of Rites) in the celestial administration. Those born during the mao (5–7 AM) or you (5–7 PM) hours fall under its governance.

The fifth star, "Lianzhen" (Incorruptible Chastity), is styled as Ziheng, with titles such as Bi and Danyuan (the subsequent content is incomplete).

This star deity belief system reflects the Taoist cosmology that uniquely integrates astronomical phenomena, geographical divisions, birth horoscopes, and bureaucratic structures. Each star deity corresponds to a specific celestial body, earthly region, birth hour, and celestial official position, forming a complete system of fate calculation.

This scripture primarily elucidates information about the sixth and seventh stars of the Big Dipper—Wuqu (Martial Arts) and Pojun (Army Breaker)—along with the collective functions of the seven stars.

The sixth star is named Wuqu, with the courtesy name Dachezi (Great Chariot Master). It has seven additional epithets: [obscure character], Beiji (North Pole), Dutou (Crossing Point), Shengmen (Gate of Life), Zhutu (Rabbit Slayer), and Tuo▲, among others. It corresponds to the celestial body Suixing (Jupiter) in the heavens and the earthly region of Yangzhou. In the celestial bureaucracy, it holds the office of Tingwei (Court Justice) and is associated with Yiyang. Those born in the year of Jiwei fall under its jurisdiction. The scripture specially notes that Yiyang County once produced two high-ranking officials who attained immortality.

The seventh star is named Pojun, with the courtesy name Dashibin (Great Time Guest). Its aliases include Piao, Tianguan (Celestial Pass), Ganjian (Daring and Strong), and Jinfang (Golden Direction). Among these, "Piao" is particularly significant, possessing the power to govern the life and death of all things. The scripture elaborates: being pointed at once by this star causes illness, twice leads to severe sickness, three times results in debilitation, and four times brings death. Practitioners who understand this principle can subdue malevolent spirits through visualization (meditation). This star corresponds to the celestial body Taibaixing (Venus) in the heavens and the earthly region of Yuzhou. In the celestial bureaucracy, it holds the office of Lingjun Bubing (Commander of Infantry) and is associated with Poyang. Those born in the year of Wu fall under its governance.

The scripture concludes by summarizing that these seven stars oversee human life and death, matters concerning ghosts and deities, and encompass all phenomena in the world. They revolve around the heavens once daily, governing the officials of the Three Realms—Heaven, Earth, and Water—and overseeing all things. Mortals, spirits, dragons, ghosts, and demons in the lower realms all fear them and dare not defy their authority.

The Taiping Golden Palace Emperor (a high-ranking Daoist deity) transmitted the names of these stellar lords to the Celestial Master (Tianshi, a title for Daoist leaders), who in turn passed them on to those of the Dao, ensuring they would not be misled. Lao Jun (Lord Lao, one of the highest Daoist deities) stated that the seven stars govern the cycle of life and death for all beings in the world, emphasizing that the births and deaths of all creatures between Heaven and Earth are solely under the dominion of the Big Dipper's stellar lords, bypassing other celestial bureaus. Therefore, those who cultivate the Dao must uphold the heart of the Dao (Daoxin) and the heart of filial piety (Xiaoxin).

This scripture reveals esoteric knowledge about the Nine Stars of the Middle Dipper (also called the Central Dipper) in Daoism, emphasizing that such teachings should not be lightly disclosed. The eighth star is named the Supreme True Lord (Taishang Zhenjun) and has three alternate names: Tongyu, Tianshu, and Jiying. It corresponds to the Tianpeng Star and the Water Palace of the North (Kan Palace), overseeing the Ji Province region. In the celestial realm, this star governs water officials and usually remains invisible.

The ninth star is the Exalted Jade Emperor (Gaoshang Yuhuangdi, note: this is the ruler of the Nine Stars, distinct from the supreme deity the Supreme Jade Emperor). It supervises the Seven Celestial Administrations (sun, moon, and five planets) and the Nine Palaces' officials, commanding myriad celestial troops. This star governs astral transformations, prohibits warfare, oversees human life and death, and all matters are foreknown and reported to the Supreme Jade Emperor. It also possesses three secret inner names: Tianzheng, Sheti, and Yiyin. Ordinary people cannot see it, but those destined to behold it may gain three hundred years of longevity.

The text records that the Sage Lord once instructed twenty-nine perfected beings of Mystic Isle (Xuanzhou, a celestial realm): those seeking to understand the inner Dao (profound teachings) must first recite the names of the Nine Stars of the Central Dipper (note: commonly mistaken as the Northern Dipper, though it's actually the Central Dipper). When Laozi (Taishang Laojun) transmitted these teachings, he also referred to them as the Central Dipper. Dao cultivators must realize this through personal practice rather than teaching ordinary people. By sincerely visualizing the names of these two sovereign stars (note: concentrating the star names within the five viscera) and reciting them ceaselessly day and night, while condensing their stellar power into a "garment" (note: referring to protective energy formed after fourteen years of cultivation), one attains the method of longevity.

The specific cultivation method: practice during one's birth year day, as well as on Jiazi and Gengshen days, dividing the practice by time (note: noon is optimal during daytime, followed by the si and shen hours; the hai hour is best at night, followed by zi and chou hours). Begin cultivation from the first Dipper star, progressing through all seven stars of the Northern Dipper—Kui, Nao, Yang, Xing, Bi, Fu, and Piao (alternative names for the seven stars)—reciting incantations after completing each. Finally, supplement the practice by reciting the Celestial Scripture of Earthly Cycles (note: referring to complementary texts).

This scripture expounds the secret Daoist practice of the Big Dipper (Beidou) Seven Stars, divided into two parts: the effects of cultivation and specific operational methods.

First, it describes the miraculous benefits of this practice: Persisting for one year can avert disasters, two years extends life to immortality, three years achieves the status of terrestrial immortal (a lower celestial rank), four years reaches the deathless realm, five years enables communion between heaven and earth to aid the world and save others, while six years grants spiritual powers (shentong) and the freedom of eternal life. However, it particularly emphasizes that this is a secret method transmitted by Lord Lao (Taishang Laojun) and must not be casually disclosed or misused, lest calamity befall the practitioner.

The concrete practice involves mudras (hand seals) and visualization (cunxiang): The cultivator must first master the seven mudra positions corresponding to the Big Dipper stars, all located on the joints of the left hand. The second segment of the thumb represents Kui Star, the first segment of the index finger represents Xing Star, the first segment of the middle finger represents Yu Star, the second segment of the middle finger represents another Xing Star, the second segment of the ring finger represents Bi Star, the second segment of the little finger represents Xie Star, and the first segment of the little finger represents Piao Star.

Lord Lao specifically points out that those wishing to form the Big Dipper array by wearing ritual robes must first master these seven mudras. By visualizing and drawing these stellar forces into the body while forming the hand seals, one can commune with the divine. During practice, one must also visualize the two Dipper Emperors, three Consorts, two Ladies, and two Celestial Maidens within the constellation, reverently honoring them with devout sincerity.

Finally, it stresses transmission protocols: Disciples must serve their master with reverence, preparing precious offerings of gold, silver, jade, and silk beneath the master's altar. Only after receiving authentic transmission may they practice according to the guidance of the liuzhu (practice ritual beads). Thus, their names will be inscribed in the celestial registers by the Lord of the Dipper and the deities of Destiny and Records upon the immortal green tablets, while being erased from the black ledgers of death. These are all powers of the Dao attained through correct cultivation.

This scripture elucidates the esoteric practice of "Golden Lock and Flowing Pearl" (Jinsuo Liuzhu) in Daoist cultivation. Practitioners who master this oral formula can connect their body and mind with celestial deities, gaining divine assistance. Without understanding this formula, a century of practice following the scripture would prove futile; yet with authentic transmission and proper application, one may commune with spirits within a year, avert death and disasters in two years, attain immortal official status in three years, and after fourteen years gain the freedom to choose between celestial ascension or earthly dwelling.

The Great Peace Golden Tower Emperor Morning Sage (Taiping Jinqui Dichen Housheng Jun, a revered Daoist deity) particularly emphasizes that this esoteric method must remain strictly confidential—only three individuals may receive transmission within seven hundred years. Violating this rule would strip the master of immortal rank and bring annihilation upon the disciple's lineage. The Sage informed Celestial Master Zhang (Zhang Tianshi, founder of Daoism) that to perform the Pace of the Dipper (Bugang Tadou, ritual stepping patterns) for saving lives and resolving calamities, one must first master the hand mudras of the Big Dipper's seven stars—the essential key to attaining the Dao.

Practical applications include: When confronting malevolent individuals, use the One-Dipper and Two-Dipper mudras for long-range defense, while close encounters require immediate formation of complete Dipper mudras pointed at the opponent before swift retreat. If the adversary persists, continue executing the Seven-Star mudras combined with stepping patterns and hand seals until the opponent submits or retreats. However, this formidable method must never be used indiscriminately.

The Sage further explained to Lord Wang: The First Dipper retrieves the corporeal soul (po), the Second collects the ethereal soul (hun), the Third captures the spirit (shen), the Fourth restrains the physical body (particularly effective against grievous sinners), the Fifth "drinks blood" (a euphemism for restraint), the Sixth executes spirits (a means to punish souls), and the Seventh halts physical movement (permitting execution if restraint fails). Regular practitioners find the First Dipper stabilizes soul-essence, the Second tempers spirit-energy, while the Third achieves higher spiritual states.

Note: "Dipper" refers to the Big Dipper mudra system, a crucial Daoist ritual technique; "twisting mudras" (nianjue) denotes finger gestures performed by Daoist priests during ritual practice.

This scripture explains Daoist cultivation methods for harmonizing body and mind by harnessing the energy of the Big Dipper (北斗七星). The term "regulating spirit" (调神) refers to nurturing one's spiritual essence by adjusting the flow of vital energy (Qi 气/炁) within the body, as human consciousness depends on the movement of this refined energy.

The practice progresses through stages: mastering four stellar formations (四斗) can cure illnesses; five formations ward off external pathogens and strengthen the physique; six enable communication with divine beings; while complete mastery of seven formations leads to mystical union with the Dao (得道通神). Seven years of dedicated practice grants the rank of "Celestial Truth" (天真), a preliminary immortal status. After fourteen years, practitioners attain the ability to ride clouds and cranes, escorted by jade maidens and immortal boys to celestial ascent—sometimes even bringing their entire family to transcendence.

The essential technique transmitted by Laozi (Lord Lao 老君) emphasizes hand positions and elbow movements for extending life through the Dipper's power. Detailed instructions appear in spirit-written scriptures (灵书经文) and talismanic secrets (符咒秘诀), which should be kept in brocade pouches tied behind the left elbow. Footwork during practice must follow the cosmic patterns of "Heaven's Guideline and Earth's Discipline" (天纲地纪).

Daily practice involves constant visualization: at night, envision the Dipper covering your head like a canopy enveloping the body; by day, visualize a miniature Dipper—about one inch wide—suspended before your forehead. This meditation technique repels ghosts and subdues malicious thoughts, accompanied by the incantation: "Seven stars adorn my brow, evil spirits flee in terror; should they dare approach, they'll meet destruction."

The "Four Dippers Method" (四斗法) posture is described precisely: raise your left hand to forehead level, palm upturned to represent the Dipper's first star (魁星); the left elbow corresponds to the second star; below the left shoulder, the third; the heart aligns with the fourth. Continuing downward, the inner thigh becomes the fifth star, the knee the sixth, and the ankle the seventh. Mirror this configuration on the right side, practicing both forward and reverse orientations—thus constructing four complete celestial patterns within the physical form.

This passage describes a visualization technique (meditative practice) from the Daoist text "Jinsuo Liuzhu Yin," which employs contemplation of the Big Dipper (known in Daoism as the Seven Luminaries) for warding off evil and dispelling calamities. The method proceeds as follows:

First, raise the left hand upward to hold the Kuixing (the first star of the Big Dipper) and then guide it downward to the inner ankle of the left foot, forming the "Left Dipper." Repeat the same with the right hand—holding Kuixing and guiding it to the right inner ankle to form the "Right Dipper." This creates two Dipper formations in front, while two more are visualized behind, totaling four Dipper arrays. According to the method transmitted by Lao Jun (Laozi), those in front are called the Yang Dipper, while those behind are the Yin Dipper.

These four Dipper formations can eliminate four types of misfortune: warfare and military disasters, hauntings by malevolent spirits, disturbances by demonic entities, and baleful energies. The scripture states that the Seven Luminaries can dispel celestial calamities, the Six Offices (underworld institutions) can subdue ghostly disturbances, the Four Dippers can remove terrestrial disasters—including those caused by the Taisui (annual deity of ill omen), the Earth Mansion deities, and the Four Departments of Hell—while the Five Dippers can neutralize misfortunes arising from the Five Phases (Wood, Fire, Earth, Metal, Water).

In practice, the method involves coordinated hand gestures (nianjue, or mudras) and visualization: male practitioners begin on the left side, envisioning Kuixing positioned below the left shoulder near the chest, with the other stellar lords visualized at specific body points—the chest, armpit, heart, left foot, left wrist, left palm, left knee, and left ankle. Female practitioners start on the right side, following the same sequence. This practice can be regularly employed to avert disasters. Those seeking to subdue baleful forces must first master this technique.

The term "five-blade branches" (wudao zhi) refers to specialized hand gestures corresponding to the Five Phases, detailed in the associated oral instructions. The entire practice must be performed in conjunction with specific visualization diagrams and proper attire—like clothing the body, the Dipper formations are "worn" as protective layers.

This scripture primarily elucidates how Daoist practitioners employ specific visualization (cunxiang) techniques and ritual garment practices to ward off dangers, protect themselves, and traces the transmission lineage of these methods.

When entering deep mountains or secluded valleys where poisonous snakes or wild beasts may be encountered, the practitioner must first engage in "cunxiang" (visualization meditation). The specific method begins with visualizing the "Three Origin Generals" (Daoist protective deities), gradually extending to the "Seven Dippers" and "Four Dippers" stellar deities, then proceeding to visualize the "leaning ritual garment" (a protective spiritual robe). This is followed by practices for different postures: the "standing ritual garment," "sleeping ritual garment," and "seated ritual garment" meditations. Upon completing these visualizations, specific hand mudras and incantations must be employed to dispel imminent dangers.

The scripture particularly emphasizes that these methods must not be casually transmitted, as improper dissemination would invite calamity. Lao Jun (Lord Lao, deified Laozi) originally transmitted these arts to the Yellow Emperor for his campaign against Chi You, to Great Yu for flood control, and to King Wu of Zhou for overthrowing King Zhou - all for the purpose of eliminating evil and rescuing the people. Lao Jun wished humanity to distinguish good from evil, enabling rulers and ministers alike to eradicate violence and promote goodness, aligning with the Dao of Heaven to ensure both national stability and personal cultivation.

Regarding the "standing ritual garment" practice: Ancient perfected beings (zhenren) cultivated this method through this scripture and its diagrams, combined with oral instructions from their masters. When practiced to perfection, the visualization could be completed in a single thought, producing immediate effects.

Concerning the "sleeping ritual garment" method: Lao Jun once instructed King Dali of the Western Mountains, teaching him to invoke celestial soldiers and generals through visualization of the Northern Dipper deities, creating a protective barrier. When King Dali encountered disaster, Lao Jun could mobilize heavenly troops with a single thought to provide rescue. This demonstrates these cultivation methods serve not only personal protection but can also aid others.

Note: The "Three Origin Generals," "Seven Dippers" and similar terms refer to unique Daoist deities and stellar divinities. "Cunxiang" constitutes a vital Daoist cultivation technique where practitioners visualize divine forms to receive blessings or special powers. The "ritual garment" symbolizes the sacred protection attained by the practitioner.

This scripture recounts how Laozi (Lord Lao) subdued the King of Hu using the "Reclining Dipper Method." When Laozi arrived with celestial troops to subdue the King of Hu, the terrified king begged for mercy. Laozi then stretched out on a bed and employed the "Reclining Dipper" technique to spare him.

The King of Hu knelt and pleaded: "My million subjects sought to devour your kin, but thanks to you—a true celestial immortal—teaching me this Reclining Dipper Method, the heavenly troops have temporarily withdrawn. Yet they will return to consume us." After speaking, Laozi led his divine soldiers back to the heavens.

The King of Hu then kowtowed, begging Laozi to impart the "Reclining Dipper Method" to resist demonic forces. Laozi established 250 precepts, and upon observing them, the king remained unharmed. Months later, convinced of the sleeping posture's power to repel celestial troops, the king led his followers to bow before Laozi and seek instruction.

The method involves: placing the left hand over the head while visualizing the positions of the Big Dipper stars—Kui at the left elbow, Gou at the left chest, Xing at the heart, and Bi at the navel. The right hand must cover the navel (as direct exposure to stellar Qi is unsuitable for this area). Through diligent practice, the King of Hu attained Buddhahood—here, the "shadow immortal" refers to the Buddha.

Note: "My teacher" refers to Laozi's disciple; "converting the Hu" alludes to the legend of Laozi traveling west beyond Hangu Pass to civilize the Hu people; "Reclining Dipper" is a cultivation method that channels the power of the Big Dipper through specific sleeping postures.

This scripture primarily describes two Daoist cultivation methods: visualization of the Big Dipper stars for personal protection and a ritual technique for confronting danger.

Regarding the Big Dipper visualization method: When lying down at night, practitioners should visualize the seven stars of the Big Dipper at specific body locations. Visualize the "Kuí" star at the left knee, the "Piāo" star at the inner left ankle (the same method applies to both sides). When using the left hand, visualize the "Kuí" star, with the right shoulder corresponding to "Gāng" and "Xíng" stars, and the chest corresponding to the "Xìng" star. The seven stars - Kuí, Gāng, Xíng, Xìng, Bì, Kuí, and Piāo - are arranged sequentially from feet to head on the left side, while the right side follows a head-to-foot arrangement.

For seated practice, join both hands together and visualize: "Kuí" star at the left shoulder, "Gāng" star between the hands, "Xíng" star one inch below the left rib (visualized on clothing), "Xìng" star at the left elbow, "Bì" star above the knees, "Kuí" star three inches below the left knee, and "Piāo" star at the outer right ankle. The visualization method for the right side follows the same principle.

Concerning the danger-confronting ritual technique: When practitioners encounter bandits or dangers in mountains, forests, or roads, they can perform breath retention (bìqì) while forming the "Dāo zhī" hand seal against adversaries. First visualize the appearance of malevolent spirits, then use the "Four Dippers" method (a boundary-setting technique) to trap the ghosts' souls, preventing their escape. Next, form a bow-and-arrow posture before the chest (left hand as crossbow for men, right hand as bow), visualize shooting arrows while stomping the ground three times and shouting loudly. If the enemy doesn't surrender, continue attacking until they retreat or perish.

Note: The terms "Kuí," "Gāng," "Xíng," "Xìng," "Bì," "Kuí," and "Piāo" represent special ancient Daoist names for the Big Dipper stars, each stellar deity possessing corresponding protective functions. The "Dāo zhī" seal is a specialized hand gesture specifically used for confronting dangers.

This passage comes from the tenth volume of the Daoist scripture Jinsuo Liuzhu Yin, describing a method to subdue malevolent individuals. The phrase "a loud rebuke makes the vicious thief collapse immediately" means that when encountering violent robbers, simply shouting a command can cause them to fall to the ground instantly.

The annotation in parentheses ("if one spreads the robe and steps") explains the specific method: one must unfurl the ceremonial robe and take specific steps (referring to the special ritual pacing called "Yu Steps" or "Gang Steps" used in Daoist cultivation and exorcism). This type of ritual pacing is commonly employed in Daoist ceremonies for exorcism and subduing demons, and when combined with incantations, it enhances spiritual efficacy.

The entire passage describes a Daoist ritual technique for repelling evil and subduing malevolence through specific movements and verbal commands. It should be noted that such rituals require specialized cultivation and should only be performed by trained Daoist priests—ordinary people must not attempt them casually.