《金鎖流珠引》Vol. 13

This scripture records the cultivation method transmitted by Lord Laozi (the supreme deity of Daoism) to the Perfected of the Supreme Ultimate (Taiji) Xu Laile, primarily explaining how to maintain vibrant vitality through ritual offerings. The text specifically mentions the "Fire destiny" in Five Phases (Wuxing) divination—when Fire destiny flourishes, it brings auspiciousness, while its decline leads to illness. The immortals all maintain their flourishing state through this method.

The practice involves selecting the Wood-element days of Gengyin and Xinmao (as Wood generates Fire) to erect a small altar. The ancient method requires building a three-tiered earthen altar, one and a half feet high, using yellow soil. Modern practitioners may simplify this by spreading a layer of sifted yellow soil on the ground in a clean room or courtyard as a temporary altar. On the altar, prepare five sheng or five dou of wine (five dou for large ceremonies, five sheng for smaller ones), one jin of dried venison or swan meat, five plates of seasonal fruits and cakes, fifteen wine cups, six mats (one for each of the Five Directions plus a spare), twenty-five dishes of food, and one wine vessel. All arrangements must conform to ritual regulations.

The key is to draw an image of the Stellar Lord of the Year Star (Jupiter deity) and wear it on the back of the left elbow, thereby strengthening the power of Fire destiny through offerings to the Year Star. Although the primary worship is directed to the Stellar Lord of the Year Star, the actual ceremony simultaneously invites the Five Stellar Lords (deities of the Five Planets: Metal, Wood, Water, Fire, and Earth) to descend upon the altar, much like inviting honored guests to bestow blessings together. It is also necessary to prepare an invocation text for the Five Stellar Lords in advance and recite it during the ritual.

This passage discusses the Daoist practice of venerating the Year Star (Jupiter) and wearing ritual talismans (Fulu). Ancient practitioners believed the Year Star Deity governed human fortune and misfortune, requiring specific materials for crafting these sacred talismans.

The method involves carving a small statue of the Year Star Deity (about 1-2 inches tall) from fragrant wood, accompanied by an image of a Green Youth (a celestial attendant), along with three wooden talismans. These are placed together in a brocade pouch and tied behind the elbow. The text emphasizes that only certain native Chinese aromatic woods, such as jianxiang or aloeswood, are suitable—gold, silver, or foreign woods are deemed inappropriate. According to Five Phases (Wuxing) theory, metal is overcome by fire, while foreign incense is considered to carry "foul, toxic, and harsh" Qi that offends Daoist deities.

A cautionary tale is recounted: a man named Su Shangxiang burned foreign incense to honor the Celestial Worthy (Tianzun), which was reported to the underworld and subsequently to the Supreme Lord Lao (Taishang Laojun). As punishment, his immortal rank was demoted, and he was condemned to remain forever in the Western Regions, unable to escape his identity as a foreigner. In contrast, Master Xu (possibly Xu Laile, a renowned Daoist adept) strictly adhered to orthodox methods, using native fragrant wood for divine statues. After five years, he received a divine revelation—an old man, likely a deity in disguise—who guided him to attain a state where "no evil could penetrate."

The phrase "turning heaven and earth with fingers and feet" refers to the Daoist ritual techniques of hand seals (mudras) and the Steps of Yu (Pacing the Dipper), a form of sacred movement used in ceremonial practice. Through visualization (meditation on divine forms) and prescribed rituals, adepts could ultimately harness the power of cosmic forces.

This scripture describes Daoist practices involving the ingestion of talismans (Fulu), specifically the Lao Jun Six Jia Talismans, and astrological rituals for averting misfortune. Practitioners who internalize the power of the Three Primordial Generals (the Daoist guardian deities of the Upper, Middle, and Lower Primordials) into their heart-mind can attain the status of a Zhenren (Perfected Being) after fourteen years of cultivation, or achieve daylight ascension as a Great Immortal after ten years.

When encountering inauspicious celestial configurations—such as Saturn (associated with the central Wuji position but actually residing in the four seasonal directions of Chen, Xu, Chou, and Wei) being afflicted by Jupiter's opposition to one's natal star—the practitioner must perform a ritual remedy. This should be done on a Metal Day of Jiawu or Wood Day of Renwu, at night when the stars first appear. The procedure begins by assuming the Wogu posture (a Daoist hand gesture) and holding the breath in a purified central courtyard space, then making three prostrations toward Venus (Taibai Jinxing). If Venus isn't visible, one should visualize its position mentally.

The supplication chant follows: "This disciple [name], aged [years], born on [date], with natal star [constellation], now suffers affliction from the Year Star (Jupiter). Humbly I petition the Supreme Lord of the Western Pole and the Divine Venus to subdue and eliminate this calamity, preventing violation of my natal star and birth constellation. May swift deliverance come, causing Jupiter's malignant essence to disperse, disasters to retreat, and baleful Qi (energy) to vanish instantly. Your disciple vows eternal remembrance of the Sacred Ones' grace, praying for enduring life, lasting vision, and safety for body and household."

Next, perform Yu Steps (a ritual pacing pattern) once, tread the Earthly Branches' positions three times while coordinating with celestial rotations, point toward Jupiter's direction nine times while forming the Wood Hand Seal (a mudra), and visualize nine golden cauldrons forming a barrier against Jupiter's harmful Qi. Conclude with the incantation: "By the Five Phases' mutual conquest—Metal overcomes Wood, Water overcomes Fire..." Special note is made that among the five planets, only Saturn's thirty-year orbital cycle follows irregular retrograde patterns. When it aligns with human destiny stars, severe misfortunes inevitably follow, affecting all elemental natures (Metal, Wood, Water, Fire, Earth) without exception.

All should regularly meditate on the name of the Wood Star Lord (Jupiter), wear an image of the Wood Star behind the left elbow, and ingest talismans of the Wood Star. Through sustained practice, one can distinguish oneself from those whose destiny is also tied to the Wood Star and attain transcendence. The Supreme Lord Lao (Taishang Laojun) once taught this secret method to truth-seekers (note: these "truth-seekers" included Xu Laile, Guang Miaoyin, Chang Guishan Li Yuanbu, Zhen Dingguang, Miao Hanyuantong, and others who received this teaching in places like Western Gandhara before achieving immortality).

Laojun said: "Now that you cultivate the method of the Five Stars, do not concern yourselves with whether your fate is compatible or incompatible. Even if your destiny is incompatible, you must still practice; conversely, those with compatible destinies who do not practice will not succeed. I transmit this method to you—whether your fortune declines or your body remains strong, you must select days each month to pay homage to the Five Stars, called 'paying court to the emperors.' For the Five Stars are the sovereigns of the Five Phases (Wood, Fire, Earth, Metal, Water) and are also called 'the emperors of the Five Stars.'"

The practice of this method: In the first year, it enables the Five Virtues (the virtues of the Five Phases) to permanently reside within oneself. By the second year, immediate effects manifest (note: the Five Stars transform into five Virtue Generals—Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Court). The specific dates and times for paying homage to the Five Stars are as follows:

• 6th day of the 1st month, noon
• 1st day of the 2nd month, 3–5 PM
• 7th day of the 3rd month, midnight
• 9th day of the 4th month, 7–9 AM
• 15th day of the 5th month, midnight
• 3rd day of the 6th month, noon
• 7th day of the 7th month, midnight
• 4th day of the 8th month, noon
• 2nd day of the 9th month, 3–5 AM
• 1st day of the 10th month, 3–5 AM
• 6th day of the 11th month, midnight
• 12th day of the 12th month, midnight

On these days, enter a purified chamber, face north, burn incense, and perform five prostrations. With each prostration, silently recite the names of the True Imperial Lords of the Five Stars and their consorts three times (note: mentally recite "True Lord of [Star Name], True Consort of [Star Name]" starting with the Sovereign Star in sequence). The names are as follows:

• Wood Star (Jupiter) True Imperial Lord: Name—Chenglan, Style—Qingning; Consort—Baorong, Style—Feiyun.
• Fire Star (Mars) True Imperial Lord: Name—Weiting, Style—Sanrong; Consort—Huaping, Style—Xuanluo.
• Metal Star (Venus) True Imperial Lord: Name—Liaoling, Style—Zhenxun; Consort—.

This scripture records a Daoist ritual for confessing sins and seeking absolution from the True Sovereigns of the Sun, Moon, and Five Planets (the stellar deities corresponding to Venus, Jupiter, Mercury, Mars, and Saturn) along with their consorts, while also describing the transcendent states achieved through prolonged cultivation when establishing resonance with these planetary deities.

First, the names of the five planetary sovereigns and their consorts are enumerated: the True Sovereign of Mercury (Water Star) is named Qixuan, styled Jing, with his consort named Xuanbi, styled Long'e; the True Sovereign of Saturn (Earth Star) is named Zangmu, styled Danyan, with his consort named Kongyao, styled Feixian. These sacred names must be reverently invoked during the ceremony.

At the ritual's commencement, the practitioner should knock the teeth five times (a Daoist practice believed to summon the body's spirits), remove their headscarf and kneel upright, holding a ceremonial tablet (the ancient official's handboard used in court audiences, symbolizing a sacred implement in Daoist rites) while focusing their gaze on the incense burner. They then declare their identity: stating their native province, district, and village, including official rank if applicable; identifying as a "Disciple of the Supreme Clarity Mystic Capital Great Cavern Three Radiances," reporting their birth date, and confessing before the exalted True Lords and Consorts of the Sun, Moon, and Five Planets, along with the highest deities of the Jade Clarity and Supreme Clarity realms.

The confession encompasses three aspects: first, seeking absolution for the sins committed by seven generations of ancestors during their lifetimes, that their departed souls may attain liberation through cultivation; second, repenting for all transgressions committed before entering the Dao due to ignorance of its teachings; third, acknowledging violations of precepts and broken vows after initiation. With utmost humility, they beseech the deities for forgiveness, hoping the Three Officials (Heavenly, Earthly, and Water Officials) will pardon their offenses, expunge their names from the underworld's Black Registers, and grant them ascension to the celestial realms alongside the Five Planetary Sovereigns.

The ceremony concludes with kowtowing and tearful supplications. After prolonged entreaty, the headscarf is replaced, followed by five more rounds of incense offerings and prostrations—the entire process must be conducted in secrecy. The scripture reveals that persistent practice of the "Supreme Hidden Method" (an esoteric visualization technique of the Five Planets) will yield the following results: within five years, faint visions of the planetary sovereigns appear; after seven years, clear encounters occur; by the fourteenth year, all Five Sovereigns descend together, riding purple cloud-chariots in a grand procession—preceded by the Five Thearchs and followed by myriad perfected beings—before achieving daylight ascension to the Jade Clarity realm, where one is enfeoffed as a Supreme Clarity Perfected Being.

A concluding annotation explains that all phenomena originate from and ultimately return to dissolution through the Five Phases (Metal, Wood, Water, Fire, Earth). Among them, numinous beings (referring to spiritually endowed existences) may also attain enduring stability through cultivation.

This scripture recounts the origin legend of the Metal phase among the Five Phases (Wood, Fire, Earth, Metal, Water), along with related lineage transmissions of surnames and metal-ingestion cultivation methods.

The text states that the Metal phase was originally transmitted by Master Yin (a Daoist immortal), with the yang qi of the planet Venus (Taibai Xing) dispersing to form metals. This metallic essence condensed into human form, adopting the surname "Shang." This Shang lineage later branched into six clans: the eldest son inherited the ancestral surname "Jin," whose descendants crossed the sea to establish a kingdom; the second son took the surname "Yin" (Silver); the third, "Xia" (distinct from the modern Xia surname); the fourth, "Jiang"; the fifth, "Zhang"; and the sixth, "Lang" (later evolving into the surnames Hu and Kang). During the Han dynasty, Jing Fang attempted to redefine the five surnames through musical harmonics, though the efficacy of this remains doubtful.

Regarding cultivation, the scripture records that if a practitioner harmonizes with the primordial qi of metal, ingesting gold powder can preserve youth and prolong life. Master Ma (possibly referring to Daoist figures like Ma Danyang) taught that while refining golden elixirs (Jinye) is effective, directly consuming gold powder or transforming it into liquid is superior. Methods for ingesting white gold, silver, lead, and other metals vary, requiring alignment with the practitioner’s original surname to be effective. Notably, refining lead into the "Purple River Chariot" (Zihche, a type of elixir) is described as profoundly mystical, belonging to advanced alchemical practice. These specific methods are recorded in the Ling Shu (Numinous Book) of the Shangqing (Highest Clarity) tradition.

This passage discusses ancient methods of refining metals into elixirs and their effects. It mentions that the "Shang" (referring to merchants) embody the Yang energy of Venus (the Metal Star), while metal ores are condensations of Yin energy. Their combination mirrors the harmonious pairing of husband and wife. Therefore, those with the surname Shang were considered most suitable for metal refining, as their work could aid in alchemical cultivation.

The text records the story of Gongsun Huaichang, a fangshi (esoteric practitioner) from the time of the Yellow Emperor: He refined metals into golden powder or elixirs, and after consuming them, lived for three hundred years while maintaining the appearance of a forty-year-old. When the Yellow Emperor asked why he hadn't ascended to immortality, Gongsun explained that the heavy nature of metals meant elixirs made from them could only prolong life and preserve youth, not enable celestial ascension.

He details various metal-refining techniques: transforming gold into powder, floral forms, liquid, or paste; converting the Five Metals (gold, silver, copper, iron, lead) into medicinal solutions or pills; and creating spirit-communing medicines by combining metals with jade. However, all these methods could only preserve youth and extend longevity, not facilitate immortal ascension. Notably, the text references "Nanyanzhou" (a legendary southern region of extreme heat), specifically Kuocang Mountain and Tiantai Mountain, where Gongsun studied longevity techniques from Huaigai Zi, an ancient immortal.

(Note: Ancient Daoism held that metals resonate with the cosmic Yin-Yang energies, and through specific refining methods, their properties could be transformed. The "Five Metals" mentioned refer to gold, silver, copper, iron, and lead—essential materials in alchemical practices.)

This passage discusses the two primary methods of Daoist longevity cultivation and compares their relative difficulties.

The first method is Waidan (external alchemy), which involves refining minerals and metals into elixirs. The Supreme Venerable Sovereign (Taishang Laojun) states this path is exceptionally arduous—fewer than one in a thousand practitioners succeed. It requires mastery of fire and water timing techniques (controlling temperature and duration in alchemical processes), taking years to produce the Ninefold Cyclically Transformed Golden Elixir (the supreme alchemical achievement). Without guidance from an enlightened master, blind experimentation inevitably fails despite prolonged effort, resulting only in wasted toil.

The second method is internal cultivation, which proves more accessible. This involves directly absorbing the refined Qi of Venus (revered in Daoism as ancestor of the five metals) and the Five Planets (Wood, Fire, Earth, Metal, and Water stars). Specific techniques include: practicing in accordance with solar and lunar cycles, visualizations of the Five Planets (rulers of the Five Phases), cultivation methods of the Big Dipper (Seven Stars) to dispel calamities, and stabilization of the soul through the Central Dipper's Nine Stars. These are combined with internal practices like breath retention and swallowing nourishing fluids (the "golden essence and jade nectar"). Recorded in the Secret Instructions for Ascent to Perfection, these methods surpass metal-and-mercury alchemy in efficacy, capable of enabling daylight ascension to immortality.

The text reveals that ancient immortals extended their lifespans for centuries by changing residences and names every seventy to eighty years (thus evading the Registers of Life and Death). However, such advanced techniques are preserved in the Shangqing Lingbao Scriptures (Shangqing school classics) and aren't detailed here.

Note: The term "bugang tadou" (treading the celestial net and stepping on earthly stars) refers to the essential Daoist ritual where adepts pace star patterns during ceremonies. The "Ninefold Cyclically Transformed Golden Elixir" represents the pinnacle of alchemical achievement through nine purification cycles.

This scripture primarily elucidates the mysteries of the "Wood Phase" within Daoist Five Phases cultivation. Practitioners who complete the Five Phases cultivation through the method of "swallowing Qi" (a cultivation technique) often attain the status of Immortal Elders (high-ranking transcendents). Many cultivators achieve daylight ascension after fourteen years of practice, sometimes even elevating their entire household to the celestial realm.

The text emphasizes that the Dao's nature does not intend suffering—there's no need for forced exertion or excessive striving (as stated in the Inner Biography of Lao Jun to the Primordial Destiny Perfected Being). Wood Phase cultivation begins when the Yang Qi of Jupiter (the Wood Star) descends to form the essence of Wood. The nature of Wood is inherently mutable, and through Jupiter's Yang Qi, it generates the "Jue" form (a condensed manifestation of Wood Star Yang Qi). This Wood-phase Yang Qi correlates with human surnames, with the earliest being those bearing the surname "Jue."

The ancestral Jue patriarch took wives who bore nine sons, each receiving distinct surnames: the eldest Zumu, the second Dachao, the third Dong, the fourth Ji (later changed to Zhou), the fifth Si, the sixth Chang, the seventh Chun, the eighth Ruo, and the ninth Lu (modern Lüqiu family). Ultimately, all these lineages trace back to the Jue surname. Those whose Qi resonates with Wood can prolong their lives by consuming Wood Mushrooms (Wood-phase elixirs). The Inner Biography of the Wood Duke records: Eastern Wood surnames belong to the Jue category—Wood's nature generates all things, not limited to humanity alone. However, Wood conflicts with Metal; contact with the Five Metals must be avoided, lest it damage the five viscera and disturb the hun and po souls. In such cases, one should ingest lunar essence Qi or Earth Blossom Mushrooms (Earth-phase elixirs), complemented by drinking immortal waters for recuperation.

Cultivation must follow the principle of "the Seven Stars first elevating the Celestial Court"—those with Wood surnames find cultivation more accessible. The text further mentions the Jue ancestor having two wives, each bearing nine sons. The first wife's nine sons dispersed across regions, while the second wife's nine sons all retained the Jue surname. The East venerates the number nine, hence the term "double nines" (jiujiu). These descendants now dwell scattered across the Eastern Sea or its islands.

Cultivators of the Dao must understand the movement patterns of Jupiter (also called the Year Star), as it plays a significant role in spiritual practice. Particular attention should be paid when Jupiter resides in the "two-nine" celestial position (specific constellation alignment), for at this time its Wood Qi (Muqi) reaches peak vitality and generates Fire Qi (Huoqi). Jupiter's energy proves especially beneficial for four types of destiny constitutions: those with Fire destiny receive the most potent celestial support for achieving the Great Dao (Da Dao), since in the Five Phases (Wuxing) system Wood nourishes Fire, creating mutual enhancement. Next are Metal destiny individuals (though Metal overcomes Wood in the conquest cycle, humble seekers may paradoxically gain blessings by properly receiving Wood Qi).

Among the five destiny types, only Earth constitutions require slight caution since Wood overcomes Earth, though proper regulation can neutralize this conflict. In truth, the stellar lords of the Five Planets (Venus, Jupiter, Mercury, Mars and Saturn) frequently convene for celestial banquets, maintaining harmonious relations. Those who understand this principle will receive auspicious responses during ritual offerings. The so-called mutual conquest among the Five Phases merely reflects the intrinsic nature of stellar essences - through specific esoteric methods (fajue), even Water-Fire conflicts can be resolved.

Practitioners should select auspicious days between the Winter Solstice and Spring Equinox to first venerate the Jupiter Lord, then gradually honor the other four planetary deities. After five years of consistent practice, Jupiter's essence may manifest as lingzhi mushrooms growing in one's courtyard. By the eighth year, all five stellar lords may jointly reveal celestial signs, and after fourteen years they may guide the cultivator to tour the Five Immortal Terraces (the Azure Jade Terrace of the East, White Jade Terrace of the West, etc.), each hosting heavenly music banquets lasting corresponding celestial time periods.

For Jupiter rituals, select days harmonizing with one's birth destiny: Fire constitutions favor Gengyin and Xinmao days, while Earth types should choose Jiayin days instead. Prepare fifteen straw mats (representing fifteen stellar officials) along with incense, flowers, lamps, candles, and seasonal fruits as pure offerings. Alternatively, prepare thirty-five offering plates (including portions for the Three Origin Generals, Six Jia Divine Generals and other deities), maintaining solemn purity to invoke authentic celestial responses.

This passage describes the setup and procedures for a major ritual from the Daoist scripture Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearl Instructions). The ceremony requires offerings prepared for seven groups of stellar deities (including the Pillar of Heaven General and the Twenty-Eight Lunar Mansions), consisting of eighty-one vegetarian dishes, eighty-one wine cups, fifteen incense burners, and five specific types of incense (emphasizing that foul-smelling tree resin or benzoin must not be used). Five incense altars and six floral lanterns are also required, with the number of lanterns adjustable according to financial means—either forty-nine, thirty-five, or twenty-eight.

For the ritual, 1,200 coins must be prepared (reduced to 120 for the poor, while emperors and nobles must offer tens of thousands), a bolt of plain silk (nobles must provide over a hundred bolts), a small amount of gold (two fen for commoners, measured in jin and liang for the elite), and twelve chests of seasonal fruits and treasures (nobles must supply eighty-one chests). The altar must be constructed from yellow earth. Once everything is arranged, the "Lighting the Incense Burners" (fa lu) ceremony begins, where the burners are ignited while invocations (zhu wen) are recited.

The ritual consists of three key stages: reciting the invocations three times, offering wine nine times, and finally ingesting five talismans (fulu), corresponding to the Five Phases' Virtues (Wu Xing zhi De), to protect oneself. The text sternly warns that after the ceremony, all offerings must be distributed among the people—failure to do so will incur punishment from the underworld (yin si).

The latter section records six crucial talismans (fulu) transmitted by Lord Laozi (Taishang Laojun): the Seasonal Talismans and the Five Phases Talismans (Wood Star Lord, Fire Star Lord, Metal Star Lord, Water Star Lord, and Earth Star Lord). These were originally taught by the Lord of the Latter Sage (Housheng Jun) to the Child Lord of the Eastern Sea (Donghai Xiaotong Jun—because his destiny was aligned with Wood) and later passed down by Lord Laozi to the Perfected One of Benevolent Wisdom (Shanhui Zhenren, noted as being from the Western Regions). All talismans must be inscribed with cinnabar.

This scripture expounds the Daoist cultivation methods and rituals related to the Five Stars (Wood, Fire, Earth, Metal, and Water planets). The main contents are as follows:

The Left Mystery Perfected Lord of the Later Sage (a high-ranking Daoist immortal) transmitted to the Celestial Master (Zhang Daoling) the secret formulas correlating the Five Phases with the Five Stars. It specifically indicates the mudra positions corresponding to different stellar deities on the five fingers: the Wood Star mudra is located below the second segment of the left hand's second finger; the Fire Star mudra on the left side of the third segment of the left hand's third finger; the Earth Star mudra on the third segment of the right hand's fourth finger; the Metal Star mudra halfway below the fourth finger's third segment; and the Water Star mudra at the center of the first segment of the third finger.

During practice, one should use five-colored brushes to mark these positions to complete the mudras. After three years of continuous cultivation, the Five Star Lords will descend to teach essential cultivation techniques. With sincere devotion to the Dao, they will transmit the "Five Stars Yu Steps" (a Daoist walking method) and eighteen chapters of Five Phases invocations. Practicing for nine consecutive days can register one's name in the immortal records, eliminate diseases, the Three Corpses and Nine Worms (harmful parasites believed to reside in the human body), and avert various calamities. After nine years of dedicated practice, the Nine Lords of the Northern Dipper and celestial beings like the True Consort and Charming Maidens will come to guide the practitioner.

Special instructions specify selecting nine days each month during three spring months annually for this practice. Following the celestial sequence from "Heavenly Net" to "Three Platforms" constellations, practitioners should coordinate the Yu Steps with finger mudras. When encountering malicious spirits, a fifteen-pound ritual hammer (a ceremonial implement) can subdue them. The Northern Dipper Lords will punish those who misuse these methods.

Finally, it mentions that the Year Star Lord (Wood Star) along with the Five Direction Star Lords, Nine True Lords of the Northern Dipper, the True Consort, and the Five Star Lords' consorts will assist practitioners in attaining higher immortal ranks in the Shangqing tradition. After fourteen years of continuous cultivation, the entire family can achieve celestial ascension.

This scripture records essential Daoist cultivation methods and tabulations, primarily transmitted by immortal masters through the ages (such as Wang Fangping and Zhang Daoling), with annotations added by the Tang dynasty Daoist Li Chunfeng.

The text begins with the Later Sage Lord (a revered Daoist deity) instructing the twenty-nine Perfected Beings of Mystic Isle: those who aspire to become teachers of celestial beings must impart the inner secrets of cultivation only to worthy disciples, never carelessly passing them to the uninitiated, lest calamity follow. The Perfected Ones transmit the true methods of the Five Phases (Wuxing) and the arts of talismans (Fulu) and ritual offerings, emphasizing mastery of hand seals (nianjue), ritual robes (peiyi), pacing the Dipper (zhuandou), and pointing to the heavens. At advanced levels, practitioners may even summon wind and rain or snap trees like a dragon wielding immense power.

Yet a stern warning follows: even if one masters profound techniques like the Flying Dragon Seal—which, after three years of practicing the Yu Steps (a sacred gait), can make objects fall at will—they must never be used recklessly. Misusing such arts risks not only forfeiting one’s immortal rank but also bringing disaster upon both disciple and master. Only in life-threatening situations, with no means of escape, may they be briefly employed, and the effects must be dissolved immediately afterward. The Later Sage Lord imparts these methods solely to safeguard cultivators.

The text further explains the principle of "restricting with the left, releasing with the right": left-handed seals enact prohibitions, while right-handed seals dispel them. This art, taught by the Sage Lord to the Celestial Master (Tianshi, referring to Zhang Daoling), may be used without limit.

Finally, it records Zhang Shaozhen (possibly Zhang Daoling) receiving the "River Chariot Refinement Method" from Laozi: two hundred pounds of blue lead are stir-fried in an iron cauldron over intense flames until fully melted, then continuously stirred to form azure sand. This method prevents the decline of the five viscera, and legend holds that Zhang Shaozhen extended his life by a millennium through it, using it to quell disasters in the mortal realm. The annotation specifies that only premium lead from Yiyang and Persia yields efficacy.

This passage documents the ancient Daoist alchemical methods of "transforming lead into purple gold" and the preparation process of Apricot Golden Elixir. The main content is divided into two parts:

Regarding lead refinement: The lead is repeatedly calcined at high temperatures (called "rotations"). After nine transformations, the originally white lead turns into purple "Golden Lord Elixir." This elixir has multiple alternative names, such as Purple River Chariot (referring to its placenta-like form), Golden Dog Cub, and Ninefold Treasure. The process involves significant material loss—one jin of lead yields only slightly over one liang of final product.

Concerning Apricot Golden Elixir: The method was transmitted by the Eastern Wood Star Lord to Great Perfected Lord Jie Ziliang of the Supreme Ultimate (Taiji). When apricots ripen, their skin and flesh are sun-dried together. In early autumn, small holes are pierced into the apricots, which are then gently roasted over low heat. A sizzling sound indicates the exudation of inner "gold," collected by scraping with bamboo knives. An apricot measuring one square cun can yield one jin of this "gold"—the Apricot Golden Elixir. The text emphasizes that this "yellow-flower gold" constitutes superior medicinal material, unlike ordinary gold from mountains or marshes.

The passage concludes by noting that practitioners who lack access to secret transmissions like the Golden Lock Flowing Pearl Upper Scripture (Jin Suo Liu Zhu Shang Jing) can only extend their lifespan by a century or two through these elixirs, necessitating further pursuit of advanced cultivation methods. The Later Sage Lord also revealed to Master Huang Shi that the essence Qi of Jupiter (the Wood Star) attaches to paulownia wood struck by the season's first thunderclap—hinting at another material sourcing method.

(Note: Terms like "lead" and "gold" here are alchemical terminology rather than references to ordinary metals; "rotations" denote the crucial Daoist alchemical process of qualitative transformation through repeated calcination.)

This passage recounts the story of Zhang Liang (courtesy name Zifang), a renowned Han dynasty statesman who employed Daoist arts transmitted by the Yellow Stone Elder (Huang Shigong) to quell warfare and save multitudes. Crafting spiritual talismans (fulu, Daoist empowered inscriptions) from eastern tung wood, Zhang Liang assisted Liu Bang in establishing the Han dynasty, preventing hundreds of thousands of casualties—a narrative embodying profound Daoist karmic principles.

Applying Huang Shigong's military strategies across seventy battles against Xiang Yu, Zhang Liang witnessed 560,000 direct war casualties while preserving 400,000 soldiers' lives. These spared soldiers, after death, collectively petitioned the Sovereign of Mount Tai (Taishan Fujun, the Daoist deity governing the underworld) in gratitude. The Sovereign reported to the celestial court, prompting the Jade Emperor to confer immortal official titles upon both Zhang Liang and Huang Shigong. Though Zhang Liang didn't achieve physical ascension, he attained the Dao through "corpse liberation" (shijie, a Daoist practice where the adept's spirit transcends while leaving the physical body), becoming an immortal official in the sacred grotto-heaven of Qingcheng Mountain.

The scripture elucidates the importance of accumulating hidden virtue (yinde) for Daoist practitioners: true cultivation involves relieving suffering, resolving enmities, and pacifying disasters. Whether mitigating war karma, eradicating plagues, or mediating disputes, such benevolent deeds are recorded in celestial registers. The Supreme Venerable Sovereign (Taishang Laojun, Daoism's highest divinity) instructed Emperor Yu that adepts focusing on the Dao while transforming malign qi with righteous energy accumulate immeasurable merit.

A profound allegory emerges in the concept of "Jupiter's qi transformation"—where the essence of Jupiter (Wood Star) manifests as vessels crossing vast seas, symbolizing how cultivators harness celestial energies to universally deliver beings. Blending historical events with Daoist cultivation philosophy, this account emphasizes worldly beneficence as the foundation for attaining immortality.

This passage describes the crafting and usage protocols for a Daoist ritual instrument called "shi" (a wooden implement imbued with spiritual power). The text specifies that this sacred tool must be fashioned from particular woods: celestial maple symbolizing Heaven and earthly jujube representing Earth. These two woods are joined and carved into form, engraved with astral patterns. Such an instrument possesses potent spiritual efficacy to harness cosmic forces—capable of subduing violent offenders and malevolent ghosts, commanding tigers and flood dragons, directing troops, altering weather patterns, and even reversing fortunes between auspicious and inauspicious circumstances.

Strict taboos govern its use: only virtuous practitioners may craft or wield it, while the wicked and unfilial are absolutely forbidden. If the ritual wood has been touched by someone nearing death, it becomes unusable. Instruments previously used by the deceased must not even be viewed, as casual handling by ordinary people would defile them. Buddhist monastics, women in childbirth, and those in mourning may not touch the implement. Daoist priests in mourning must wait twenty-five days before use. Female practitioners should suspend use during menstrual periods, resuming only after recovery.

The text further records the teachings of Tongbo Zhenren (Perfected Lord Wangzi Qiao) to his daughter: this instrument is primarily for emergencies, requiring accompanying purification talismans (Fulu) and consecrated water when used. It assists cultivators in mastering various restraining techniques with remarkable effectiveness. The passage concludes by noting how the Yellow Emperor compiled such arts into the forty-nine scrolls of Huangdi Ji Ling Ji (Yellow Emperor's Collected Spiritual Records), which later sage-kings transmitted to Yu the Great—including thunder talismans and seasonal talismans—with Yu expanding these into ten canonical volumes.

The Jinsuo Liuzhu Yin describes the method for selecting special trees to craft ritual implements (known as "shi"). It particularly highlights the maple and jujube trees as the most spiritually potent—the maple being the father of all trees, and the jujube the mother. Special emphasis is placed on choosing low-growing maple trees that have matured over many years, as these contain the authentic Qi (vital energy) of Jupiter (the Year Star).

The selection criteria are rigorous: only maples that do not grow taller than a person possess spiritual efficacy, whereas overly tall trees bring ominous influences. Most remarkably, certain maple trees spontaneously grow anthropomorphic roots (called "shi-ren")—these roots ascend during nighttime, as evidenced by silk floss placed on their branches being found suspended at the treetops by dawn, proving their nocturnal movement. Such trees harbor the spiritual power to connect with the Nine Heavens.

Felling these sacred trees requires esoteric methods: first binding the fourth finger's second joint with five-colored silk threads, inscribing and wearing specific talismanic incantations (fulu), and even ingesting written charms before cutting. Simultaneously, one must notify the local earth deities through posted talismans, employing the method of "gathering yin while felling yang"—secretly harvesting while openly cutting—to harmonize yin and yang. Only timber obtained through this process gains the miraculous power to move mountains, fill seas, and ward off floods, fires, and weapons.

Crafting the ritual implement requires an auspicious day. The upper section, symbolizing heaven, should be slightly tapered, while the broader base represents earth, with the entire structure maintaining balanced proportions. This crafting methodology embodies the communion between human wisdom and cosmic yin-yang principles—when properly executed, it yields extraordinary spiritual efficacy.

This passage discusses the specifications and ritual use of the Daoist ritual implement known as "flowing beads" (liuzhu), a prayer bead-like instrument. The beads' dimensions must not exceed four inches at largest nor be smaller than two inches at smallest, with uniform circumference throughout. The central component called the "Celestial Pillar" (tianzhu) must harmonize with the beads. The commentary explains this pillar symbolizes the Celestial General (tian jiangjun), and sages crafted this implement to emulate cosmic movements and balance Yin-Yang.

The text emphasizes that proper use aligns with cosmic forces, harmonizes Yin-Yang, and ensures success in all endeavors, while incorrect usage brings misfortune. Those who craft twelve-sided flowing beads are said to walk with the Great Dao (Da Dao), mastering the fundamental Qi of Orthodox Unity (Zhengyi zhi qi). The golden-locked flowing beads divide into two sections: the right governs martial aspects, the left governs civil affairs—mastering both enables control over heaven-earth and Yin-Yang.

Cultivation with flowing beads requires integrity (manifested as reverence for teachers and the Dao) and righteousness (expressed through aiding society). Compassion forms the foundation—one must first serve the nation before tending to family. Practicing the flowing bead method (which includes specific robes, ritual pacing of the stars, etc.) generates immense merit, potentially leading to entire families achieving ascension.

The scripture clarifies contemporary methods derive not from Yu the Great's transmission but from the Yellow Emperor's teachings. The most efficacious practice follows Yu's compiled classics, corresponding to Jupiter's Qi (mu xing zhi qi). One must select auspicious days between立春 (Spring Commencement) and春分 (Spring Equinox) to biannually worship the implement's divine spirit (shishen). Post-ritual, the implement should be ceremonially sealed (though details about liuren divination plate storage are missing—the text stresses precise celestial-terrestrial orientation during use, noting critical directional relationships like thunder patterns, celestial nourishment nodes, and ghost gate alignments).

This passage explains the precautions for a Daoist protective technique called "Golden Lock and Flowing Pearl" (Jinsuo Liuzhu). It emphasizes avoiding one's birth year (corresponding to the Heavenly Stems and Earthly Branches) and seasonal directions when performing this ritual, as neglecting these could cause self-harm.

Specifically: In spring, avoid winter directions; in summer avoid spring directions; in autumn avoid summer directions; in winter avoid autumn directions. The ceremonial offerings must follow standards recorded in the Yellow Emperor's Collected Records of Numinous Power (Huangdi Ji Ling Ji). During the ritual, secure the ritual implements with five-colored silk threads to prevent displacement.

Regarding "annual fortunes" (Xingnian, yearly personal energy cycles), there are three important types: Major Annual Fortune (Sanyuan Xingnian), Minor Annual Fortune (Bagua Xingnian), and Wandering Annual Fortune. The Jiazi Annual Fortune is most crucial, transmitted by the Daoist deities Xu Huang (Emptiness Sovereign) and the Great Jade Emperor Daojun (Yu Huang Dadao Jun). If one's annual fortune coincides with the Five Ghosts direction of the Prime Origin (Yuanchen), one must submit a "Prime Origin Petition" (Yuanchen Zhang) to dispel misfortune.

Particular attention must be paid to prioritizing others' welfare over self-interest during rituals. Never perform the technique when one's annual fortune aligns with the "Four Gates" (Heaven Gate, Human Gate, Earth Door, Ghost Door), "Four Initiations" (Yin, Shen, Si, Hai), "Four Peaks" (Zi, Wu, Mao, You), or "Four Seasons" (Chen, Xu, Chou, Wei) directions. In emergencies requiring immediate ritual action, temporarily resolve the conflict using the "Supervisor's Hand Seal" (Dujian Jue), or place a cinnabar-inscribed "Longevity Talisman" (Changsheng Fu) at the corresponding deity position on the celestial altar to suppress negative influences.

This scripture primarily discusses two aspects: the methods of using talismanic charms (Fulu), and the evolution of the "Water" element within the Five Phases (Wuxing) along with the legend of immortals bearing the surname Yu.

The first section details a talismanic method: one charm should be placed upon the Celestial Master's ritual implement (Tianshi faqi) to suppress misfortunes associated with one's birth year and annual afflictions; another charm must be worn behind the left elbow, to be used in conjunction with other rituals, thereby preventing any backlash that might harm the practitioner.

The text then elaborates on Water's transformation within the Five Phases system: Water initially manifests as Qi (vital energy) emanating from the Mercury Star (Chenxing). This aqueous energy transforms into Jing (essence) that follows the dragon's movement. Dragons, drawing upon Mercury's Yin energy, generate feathers—which are actually condensations of Mercury's Yang energy coalescing with Yin. This process gave rise to people with the surname "Yu" (Feather), who intermarried with those of the Water surname, eventually branching into lineages bearing surnames like Shui (Water), Yu (Feather), and Chi (Red).

Notably, the scripture specifies that those of the Yu lineage are particularly suited to refining elixirs combining mercury (Water element) and metals (associated with the Shang metal phase). Consuming such elixirs purportedly extends longevity. Quoting the Inner Biography of Fuqiu Gong (a Daoist immortal), it describes how the northern Water-surname "Yu" possesses dual characteristics of nourishing and destroying all things, with effects varying seasonally. The text emphasizes that the practitioner's intention determines water's properties—whether cooling or heating—rather than the water itself.

The concluding passage recounts Master Fuqiu's ascension: after consuming aquatic lingzhi (water mushrooms of immortality) to live two hundred years, he received the "Central Dipper Earthly Discipline" method from Lord Lao (Taishang Laojun). Four years of cultivation enabled him to ride dragons; after five years, he passed the Mercury Star Lord's trials, ultimately gaining feathered flight. Yet the scripture clarifies that ascension doesn't necessarily mean dwelling in heaven—immortals may reside in grotto-heavens (Dongtian, Daoist paradises), ascending to the celestial court only when required.

This scripture recounts the Daoist origins and cultivation methods of Yu Steps (Yubu), a sacred walking technique. When Great Yu was taming the floods, the Supreme Elder Lord (Taishang Laojun) personally transmitted to him this three-step, nine-trace footwork. The Elder Lord revealed that even spirit birds use similar patterns when casting nets to hunt, so humans should certainly master it. After learning this method, Yu could overturn five pecks of rice, ascend to the Supreme Ultimate (Taiji) realm, and even used aqueous essence (shuijing) to create a substitute body buried in Nanyue.

After five years practicing these steps, feathers would grow on the cultivator's body, enabling flight of five to ten li annually—such practitioners were called "Feathered Guests." After seven years, one could traverse a thousand li, freely moving between the human world and grotto-heavens (dongtian) for centuries before finally ascending astride a dragon. Yu's five sons each adopted surnames corresponding to the Water Virtue (De) of the northern Five Phases (Wuxing), forming the system of Five Qi (Wuqi, the five energies of Metal, Wood, Water, Fire, and Earth).

The text particularly emphasizes Water Virtue's nature: water both nourishes and harms all things, generating Wood while harmonizing with Metal. When practicing Mercury Star (Water Star) steps, cultivators must combine them with Jupiter Star (Wood Star) hand seals (shoujue) and Metal seals, allowing water to moisten genuine Qi and nurture the body. The Supreme Elder Lord informed Wang Fangping that his disciples Mao Ying and Mao Gu, being Water-destined individuals, should first form Wood Star seals to stabilize their spirit (Shen). Though their advanced age made celestial ascent difficult, they could still become terrestrial immortels (dixian) awaiting future opportunities.

The passage concludes with mention of the Perfected Wuji (Zheng Jichu), another master of Water-nature cultivation. Through the legend of Great Yu, this text illustrates the Daoist cultivation principles of Five Phases mutual generation and the coordinated use of sacred steps with hand seals.

This scripture recounts ancient Daoist practitioners who attained miraculous powers through revering the water element. It first describes a cultivator surnamed Jing who, though belonging to the Metal phase in the Five Phases system (Wuxing), particularly honored water (a Metal-phase person valuing water). He regularly practiced hand mudras associated with Mercury (twisting the Water Star mudra), and after five years of sustained practice, the deities of rivers and seas appeared to teach him methods for commanding dragon spirits and summoning wind and rain. This enabled him to control weather at will, eventually riding a dragon to ascend to the mystical paradise of Xuanzhou.

Next, it records the story of Xu Xun, a cultivator during the Yao-Shun period who revered water due to his Water-phase constitution (a Water-phase person). He built a water pool at home and strictly instructed his household to conserve water, while personally drinking only one ge (approximately 180ml) of pure water daily. After six years, a luminous treasure mirror six inches in diameter suddenly emerged in the pool, shining like the moon. This mirror was actually the "Northern Xiao Water Mother's Mirror" governed by the Northern Water Deity "Great Lord of the Morning Star." It revealed sixteen mirror deities, twenty-eight jade maidens and youths, and one general. The water deity tested whether Xu Xun truly revered water with sincerity and understood the Five Phases (Wuxing) principles. Ultimately, due to insufficient virtue (De), he wasn't granted celestial immortality but only ascended to the Taiqing realm.

Finally, it documents the "water-to-rain transformation" method transmitted by Luan Ba, the ancestral teacher of Qin dynasty immortal Mao Ying (Mao Xi). On Bingzi or Jiazi days, one takes a bowl of water, holds it with the left hand, and walks three circles while stepping in the pattern of the Dipper Stars (simulating the Big Dipper's formation). During this, the practitioner visualizes the Big Dipper's constellation (never the Central Dipper form, as its Earth-phase nature would obstruct rain). Advanced practitioners may achieve results through visualization alone. Three circles correspond to three regions, six circles to six regions, and nine circles can bring universal rainfall. The ritual concludes with the "Rainmaking Mudra" and nine water-spitting actions.

This scripture documents a Daoist ritual known as "spraying water to summon rain," primarily describing how to conduct the ceremony to pray for rain during specific emergencies. However, it particularly emphasizes that this method must not be abused—it may only be employed under two urgent circumstances: first, during severe droughts (though it must be noted that droughts are often decreed by Heaven, and unauthorized rain-summoning may violate celestial laws); and second, when rainfall is needed to extinguish fires.

The specific method involves first spraying water toward the sky while performing the Yu Steps (Yubu, a special Daoist ritual walking pattern)—walking three times forms three fields, six times forms six fields, and nine times extends across the Nine Heavens. This summons the divine dragons of the four directions to gather clouds and release rain, even bringing precipitation from thousands of miles away. Historically, Emperor Wu of Han's minister Luan Ba once used this method, suddenly spraying wine toward the southwest during a banquet to summon rain and extinguish a fire in his hometown.

The scripture also records the accompanying incantation: "Essence of the Water Star (Chenxing), gather water into form. A sudden fire erupts—borrow water’s spirit. Scatter form, release Qi, filling the vast sky. Flying dragons bring rain, darkening the heavens. Timely rainfall dispels disaster and brings peace. Swiftly, as commanded by law!" The Perfected Master Wang (Wang Zhenren) particularly stresses that this ritual must never be performed casually—it may only be used to save lives and benefit the world.

At the end of the scripture, it is mentioned that this Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide) was compiled by renowned immortals such as Wang Fangping, Zhang Daoling (the founder of Daoism), and Zhao Sheng, with annotations by the famous Tang dynasty Daoist Li Chunfeng. It also records the method taught by Lord Lao (Taishang Laojun) to Yu the Great for flood control: on a Jiazi day, write the names of the Dragon Kings of the Four Seas (East Sea: Polini, South Sea: Dazhejia, West Sea: Heluowen, North Sea: Wenjiwen) in cinnabar on thin paper.

This scripture outlines an intricate Daoist cultivation and ritual practice system involving deity summoning, hand seals (jue), and ritual pacing (bugang). After morning meditation, practitioners must ingest "divine water" (a ritually empowered liquid) for three years until their power matures, granting them supernatural abilities to part rivers and redirect waterways. By forming the "Four Seas Seal" (a specific hand gesture) while performing prescribed steps, one can summon the Four Sea Deities who govern oceanic waters—these divinities not only control the four seas but can also swiftly bring rainfall.

Upon reaching the fifth year of practice, the practitioner forms the "Ghost King Seal" (a left-hand gesture using the second segment of the second finger) to invoke Vaiśravaṇa (a Buddhist guardian deity assimilated into Daoism), the Great Ghost Marshal of the North, to assist in suppressing rebellions for the state. Talismans drawn with cinnabar ink can command these ghost kings to traverse heaven and earth, pass through fire and water, and lead spectral armies. All directional ghost kings fall under the jurisdiction of the Great Emperor of the Morning Star (Chenxing Taihuang Jun).

Practitioners must perform ritual pacing (bugang) according to the "Five Planets Chart" (depicting the orbits of Venus, Jupiter, Mercury, Mars, and Saturn) and the generative sequence of the Five Phases: beginning with Venus (Metal) turning left to end at Mercury (Water), or starting with Jupiter (Wood) turning right to conclude at Mercury. After repeating each sequence five times, four repetitions of the "Yu Steps" (legendary paces used by Yu the Great to control floods) summon the Four Gate Guardians for battle. At this stage, military maneuvers can conjure thunderstorms and tempests capable of altering landscapes—damming rivers, cleaving mountains, and felling forests.

The text concludes by noting these methods also serve longevity pursuits. It mentions how the "initial activation of Fire Phase" correlates with Mars (Yinghuo Xing), whose essence crystallizes as "red-copper stone" (possibly cinnabar), while the Celestial Emperor (Tianhuang) can strike stones to produce sacred fire. These passages exemplify Daoism's unique integration of astral veneration, Five Phase theory, and martial magic within its cultivation system.

This scripture recounts the origin of fire and its relationship with the mutual generation and restraint of the Five Phases (Wuxing), as well as the transmission of Daoist alchemy. In ancient times, the legendary Suirenshi drilled wood to make fire, marking fire's birth during the era of the Heavenly Sovereign (Tianhuang). Fire transforms raw food into cooked nourishment, demonstrating its vital function. Corresponding to the celestial Yinghuo Star (Mars), fire's descendants bear the surname Zheng (associated with the Fire Phase), who intermarried with those of the Gong surname (Earth Phase), giving birth to three sons: the eldest changed his surname to Li (originating the surname of the later sage Laozi), the second retained the surname Ji, while the third branched into thirty-nine surnames including Dai and Zheng. Among these, those with Fire or Metal surnames were most suited for alchemical practices.

The scripture reveals that Guangchengzi (legendary teacher of the Yellow Emperor) was in fact a manifestation of Lord Lao (Laojun), who has instructed humanity through various incarnations across generations. Refining the Golden Elixir (Jindan) requires the complex ninefold transformation of golden liquid and smelting of mineral substances (such as mercury, lead, cinnabar, and azurite). After nine years, the "Dragon-Tiger Great Elixir" is achieved. The Yellow Emperor, upon ingesting it, attained radiant complexion, extraordinary strength, and the ability to travel a hundred li daily. Practitioners must form the "Heart Seal" hand gesture on specific lunar dates (the 8th, 13th, and 23rd): the left thumb presses beneath the nail while the right hand joins in unison, visualizing (mingxiang) cosmic principles, with postural references to the "Containing Vastness Diagram" (a cultivation illustration).

Those with Fire or Metal elemental constitutions (based on birth hour astrology) are most suited for alchemy, though Fire-dominant practitioners must particularly avoid Water influences (due to their mutual opposition). Their descendants flourished, with those attaining transcendence riding clouds and dragons to celestial realms, perpetuating the Daoist teachings through generations.

This scripture describes a Daoist practice for avoiding calamities and cultivating immortality through the principle of mutual conquest among the Five Phases (Wuxing). It explains how to harness the symbolic powers of the Water Star (Mercury) and Earth Star (Saturn) to ward off misfortunes.

Practitioners should perform specific walking patterns on the transitional days between seasons (marked by the earthly branches Chen, Xu, Chou, and Wei). First, visualize the Earth Chart (a celestial diagram representing the earth) appearing beneath one's feet, then transform the steps into Yu Steps (a special Daoist gait), pointing toward the Water Star's direction while forming the Water Mudra hand gesture. Next, turn toward the Earth Star's position, form the Earth Mudra, and recite the incantation: "The Five Phases generate and conquer each other—Metal and Wood contend, Water and Fire extinguish one another."

The text states that performing this practice three times a month can prevent disasters and illnesses for a year. Similar methods are recorded in the Scripture of Flowing Pearls (Liuzhu Jing) and Scripture of Treading the Celestial Guideline (Feibu Tiangang Jing). Persistent practice leads to attaining the Dao and achieving immortality. However, it emphasizes that these teachings must only be transmitted to sincere cultivators—not casually shared, even for ten thousand taels of gold.

The scripture further divides the practice into three sections corresponding to the Three Origins (Sanyuan):

1. Upper Origin (Shangyuan) governs heaven, requiring the Treading of Celestial Guideline steps.

2. Middle Origin (Zhongyuan) governs humanity, involving the practice of Yu Steps.

3. Lower Origin (Xiayuan) governs earth and water, requiring walking the Earth Chart. The Big Dipper is called "Earth-Water" for its power to pacify water realms.

Practitioners should walk three clockwise and three counterclockwise circles, followed by three rounds of scattered steps. After three years, one attains communion with spirits and immortality; after nine years, mastery over water (remaining unsinkable) and fire (remaining unburned) is achieved. These accomplishments stem from controlling the Three Hun (ethereal souls) and harmonizing the Five Phases.

This scripture discusses the application of Five Phases (Wuxing) restraining talismans (Fulu) in Daoism and the distinction between yin and yang teachings.

The Most High Lord Lao (Taishang Laojun) transmitted a "Fire Phase Talisman" to the Three Heavens Director of Lifespans (a Daoist deity governing longevity). Wearing this talisman protects against flood disasters. The Water Official (water deity) should wear it on the head, though some say it should be worn continuously. Written with cinnabar and worn, it permanently eliminates the harm of floods. This Fire Phase Talisman disperses the malevolent qi of water disasters.

Five different elemental talismans are then described: The Fire Phase Talisman restrains water disasters; the Wood Phase Talisman (second type), when worn by those with wood destiny, restrains metal afflictions; the Metal Phase Talisman (third type) for metal-destined individuals counters fire afflictions; the Water Phase Talisman (fourth type) for water-destined people subdues earth afflictions; and the Earth Phase Talisman (fifth type) for earth-destined wearers controls wood afflictions.

Lord Lao instructed Director of Lifespans Han Jun (note: This refers to Han Xin from the Yellow Emperor's era, not the Han dynasty general) that among the Five Phases, two govern life. The Nine Qi of the East governs growth, while the Three Qi of the South governs maturation. The Great Dao's (Daode) teaching emphasizes life regeneration, whereas ghostly yin teachings focus on cessation and dissolution.

An important clarification: Yin teachings (referring to Buddhism) originated in the Western Regions, where the Buddha is called World-Honored One. This teaching flourishes with yin qi, and even Confucian scholars in China understand yin teachings. Though yin teachings also encourage goodness, they advocate early reincarnation, differing from Daoism's emphasis on life regeneration. Yang spirit teachings (Daoism) focus on life regeneration, originating from the era of the Three Sovereigns in antiquity, having no other name.

(Note: Parenthetical remarks clarify this represents the ancient orthodox teaching called "Celestial Teaching" (Tianjiao), distinct from the later-arrived Buddhist "yin teaching.")

This scripture expounds the essential Daoist teachings on Yin-Yang and the Five Phases (Wuxing). The primordial nameless doctrine was called "Great Strength" during the Yellow Emperor's era, later renamed "Supreme Great Dao" (Taishang Dadao) in the time of Yu the Great.

Using the moon (Yin) and sun (Yang) as metaphors: the moon's waxing and waning symbolizes the transience of Yin, while the sun's eternal constancy represents the immortality of Yang. When the two energies (Qi) of Yin-Yang circulate, the Wood and Fire phases govern growth and development (first and second principles), while Metal and Water phases govern rest and decay (first principle), with Earth phase adapting to both auspicious and inauspicious conditions.

The Fire-phase talismans (Fulu) transmitted by Supreme Void Sovereign (Taishang Xuhuang, one of Daoism's highest deities) hold special significance because Fire corresponds to summer—it both nourishes all things and through fiery refinement can eliminate calamities. In a dialogue between Lord Daojun (a high celestial being) and Lord Lao (Laozi), it is revealed: Lord Daojun embodies Fire destiny while Lord Lao embodies Wood destiny, both transcending the constraints of the Five Phases. Yet ordinary practitioners still suffer the mutual conquest of Water-Fire, their physical bodies destined to decay—only through Dao cultivation can liberation be attained.

The Later Sage Sovereign explains to the Celestial Master (Tianshi): when the two supreme celestial venerables discuss Water and Fire, they address the most severe conflict among the Five Phases. This opposition not only causes human ailments but can disrupt cosmic order. This underscores the critical importance of Water-Fire in spiritual practice, hinting that cultivators must harmonize these energies within their bodies.

When the human body deteriorates and weakens, it is like the sudden dissipation of the essence (Jing) of Mars (Yinghuo star). When Yang Qi transforms into destructive fire toxins, combined with strong winds stirring water Qi, the essence of Mercury (Chenxing) also suddenly dissipates. At this point, Yin Qi manifests as thunderstorms and torrential rains, with the opposing forces of water and fire clashing violently, creating a pathological state between heaven and earth.

Such violent natural phenomena lead to celestial anomalies (like meteorite falls) and terrestrial ruptures (landslides and fallen trees), while the human body suffers organ failure and the extinction of both nature and life (Xingming). This represents a shared calamity affecting the Three Powers (San Cai) of heaven, earth, and humanity.

The ancient perfected sages and exalted venerables left these teachings so that later generations of Daoist cultivators might comprehend them. When receiving these esoteric methods, one's inner being must withstand the assault of water and fire calamities. Only through purifying body and mind can one transcend the constraints of the Five Phases (Wuxing) and reach the realm of the Three Pure Ones (Sanqing: Jade Pure, Upper Pure, and Supreme Pure). When one cultivates the harmonized nature of water and fire, disasters are naturally averted.

Thus, the ancient sages used water and fire calamities as metaphors, admonishing practitioners to transcend these tribulations, enter the state of non-action (Wuwei), and ultimately achieve the true Dao. When a cultivator's body becomes solid and pure, they unite with heaven and earth. As a Celestial Master (Tianshi), one should transmit talismans (Fulu) that resolve water-fire disasters, assisting practitioners in overcoming these elemental constraints.

Commentary: Many cultivators retreat to mountain forests to practice with sincere devotion—some recite scriptures ceaselessly day and night, some refine elixirs (Neidan/Waidan) for ingestion, others practice grain avoidance (Bigu) and ingest Qi. Yet despite years of arduous cultivation, they still face aging and death, unable to transcend water-fire calamities. Therefore, the Supreme Dao Lord commanded Laozi to transmit this method, which harmonizes internal water and fire and circulates the Five Phases to resolve disasters. The Golden Lock Flowing Pearls Guidance records the essential methods of the Five Stars, complementing the Three-Five Flowing Pearls Scripture and the Eighty-One Ranks of the Orthodox Unity (Zhengyi) Talismans of the Supreme Purity, providing protection for body, mind, and household while averting water-fire calamities.

This passage discusses several important Fulu (talismans and registers) in Daoism—ritual documents used for exorcism and cultivation—along with their origins.

Regarding the Water Talisman: This talisman belongs to the larger category of the Five Lingbao Talismans (five divine talismans in Daoism), said to have been transmitted by the Northern Emperor (Ziwei Dadi, the Great Emperor of the North). It must be written with ink and worn on the head. These Five Phases talismans were originally bestowed by Lord Lao (Taishang Laojun) upon the Yellow Emperor and represent the authentic transmission. Later, when Yu the Great practiced cultivation at Mount Jing, he received an abbreviated version—not personally inscribed by Lord Lao—which was less potent than the original.

The second is the Fire Talisman, also one of the Five Talismans. It records a dialogue between Lord Lao and Zhenren Nanji (the Daoist immortal Zheng Ren'an). Zhenren Nanji stated that though he was 117 years old and still mobile, his hair had turned white. Lord Lao pointed out that he had not yet transcended the "calamities of water and fire" (referring to cultivation obstacles caused by Yin-Yang imbalance in the body) and must resolve them through the Water and Fire Talismans. Here, the "water-fire tribulation" does not signify cosmic destruction but rather the failure in cultivation due to the practitioner's own Yin-Yang disharmony. Lord Lao transmitted this set of talismanic formulas to Zhenren Nanji, who attained the Dao after nine years of practice, becoming the Red Emperor of the South, Zheng Ren'an, and still wears these two talismans to this day.

The third section mentions the Metal, Wood, and Earth Talismans. Practitioners must wear them according to the seasons: the Wood Talisman in spring, the Fire Talisman in summer, the Earth Talisman in late summer, the Metal Talisman in autumn, and the Water Talisman in winter. On the first and fifteenth days of each lunar month, as well as on one's "life day" (Gengshen or Jiazi days), one must pay homage, but on other days, wearing them is unnecessary. Among these, the Water and Fire Talismans must always be worn on the head and replaced every two years, with the master personally inscribing and signing them. Collectively, these are called the "Five Phases Talismans."

Finally, it is mentioned that the Sage Lord of Later Ages (a revered Daoist deity) once transmitted these talismans to Master Yin (likely referring to Yin Xi, a disciple of Lord Lao). The wearing and usage of these talismans follow strict regulations and constitute an essential method of Daoist cultivation.

This scripture describes the ritual use of a set of five protective talismans (fulu) in Daoist practice, known as the "Five Talismans." Each corresponds to one of the Five Phases (Wuxing) and cardinal directions: the Green Talisman (east/Wood), Red Talisman (south/Fire), White Talisman (west/Metal), Black Talisman (north/Water), and Yellow Talisman (center/Earth). These must be inscribed by a master at specific times:

The Green Talisman is written at the Beginning of Spring (Lichun), the Red at the Beginning of Summer (Lixia), the White at the Beginning of Autumn (Liqiu), the Black at the Beginning of Winter (Lidong), and the Yellow Talisman during the Winter Solstice (Dongzhi). If these solar terms are missed, they may alternatively be prepared on three auspicious dates: the fifth day of the fifth month (Duanwu), ninth day of the ninth month (Chongyang), or tenth day of the tenth month.

The inscription requires the master to observe purification rituals (zhaijiao) in a tranquil setting, transmitting the talismans to disciples precisely at noon. Wearing methods follow symbolic correspondences: the Wood talisman is worn behind the left elbow, Fire atop the head, Metal behind the right elbow, Water placed over the abdomen, and Earth carried on the back. All five should be kept in brocade pouches, replaced every five years.

If the master becomes infirm, another senior Daoist proficient in ritual scripts (falu) may inscribe them instead. However, those unversed in the essential principles of the Five Phases must never attempt this—the Five Celestial Emperors (Wudi) governing the five directions will reject improperly made talismans.

The text concludes with an anecdote about Guangcheng Jun presenting talismans to the Yellow Emperor (Huangdi) on the fifth of the fifth month: first bestowing the Water and Fire talismans, then the remaining three at noon. When questioned about the sequence, he explained "first eliminate water and fire, then transcend the Five Phases"—meaning practitioners must overcome elemental calamities before truly liberating themselves from the constraints of material existence.

This scripture expounds how cultivating the "Golden Lock and Flowing Pearl" (a type of Daoist talismanic practice) enables one to transcend the Three Realms and Five Phases, freeing oneself from all calamities. The core teaching is as follows:

Practitioners must first elevate their consciousness beyond the Three Realms (Desire Realm, Form Realm, and Formless Realm), but mental transcendence alone is insufficient—the physical body must also break free from the constraints of the Five Phases (Metal, Wood, Water, Fire, Earth). Ordinary people remain trapped in the Three Realms because they cling to desires corresponding to these phases: craving gold and treasures (Metal), pursuing official rank and power (Earth), or obsessing over lavish dwellings and pleasures (Wood).

True adepts master the "Essence of Central Truth" (the core cultivation method), achieving simultaneous transcendence of both body and mind. The specific effects are: wearing the talisman for one year eliminates the Five Sufferings and Nine Calamities; two years grants protection against all poisons and weapons; three years enables the reversal of life and death; four years confers an immortal office in the celestial bureaucracy; and five years liberates one from disasters of water and fire (though this doesn't mean complete abstinence from drinking or eating, but rather that the Qi of water and fire can no longer harm the practitioner). Laozi (the Supreme Venerable Sovereign) revealed to Yin Xi that after five years of wearing the talisman, one becomes impervious not only to water and fire but also to harm from Metal, Wood, and Earth—thus attaining the rank of a middle-grade immortal.

When cultivation reaches six or seven years, the practice becomes increasingly profound, and after twenty-seven years, one achieves daylight ascension. Laozi particularly emphasized that among the Five Phases, Water and Fire are most critical, as they constitute the fundamental forces of creation and destruction. Not only do mortals fear water and fire disasters, but even high-ranking immortals must continuously employ incantations and ritual steps (specific mantras and the Pacing the Void star-walking ceremony) to neutralize their harmful effects during cultivation.

This scripture recounts the Daoist cosmogonic myth concerning the origin of life and the generative cycle of the Five Phases (Wood, Fire, Earth, Metal, Water). The Earth Sovereign (one of the Three Sovereigns in Daoism) governed the world with Earth Virtue (De), constructing earthen platforms, stone pillars, and caves as dwellings. These earthen palaces stood a hundred zhang high, with openings carved on all sides serving as chambers. The Earth Sovereign took the surname "Palace" (Gong) from residing in such earthen structures.

Over time, these earthen palaces fell into disrepair, their upper levels collapsing onto the lower floors. Witnessing this, the Human Sovereign recorded this phenomenon of upper levels overcoming lower ones with the character "harm" (hai). From then on, the concept of "harm" became prevalent in the world, corresponding to the restraining Qi brought by the Saturn (Earth Star), causing illness and death among people.

The Earth Sovereign valued human procreation, honoring the Earth surname as foremost among the Five Phases. He married a woman of the Zhi surname (one of the five musical notes) and fathered six sons: the eldest changed his surname to Wind (Feng), while the others took surnames like Artisan (Gong). After his Zhi-surnamed wife passed away, the Earth Sovereign married a Shang-surnamed woman (another musical note) and fathered six more sons: the eldest took the surname Gongsun, the second Strength (Li), the third changed to Flight (Fei, now called Zhanren), while the others inherited the Palace surname.

The Earth Sovereign's twelve sons symbolized the flourishing of Earth Qi. Their descendants intermarried with other clans, proliferating like the celestial movements of Saturn. Earth Qi permeates the four seasons in endless cycles—when this restraining Qi affects someone, illness manifests within ten days. In such cases, the Twisting Wood Mudra (a Daoist hand seal technique) may be employed for resolution.

This scripture elucidates the application of the Five Phases' (Wood, Fire, Earth, Metal, Water) mutual generation and restraint in Daoist cultivation. The restraining relationships among the Five Phases are: Wood restrains Earth, Fire restrains Metal, Earth restrains Water, Metal restrains Wood, and Water restrains Fire. Practitioners must select corresponding mudras (ritual hand gestures) based on their innate elemental constitution to neutralize misfortunes:

Those with Earth constitution should employ Metal mudras to counter Wood-related calamities; Wood-constitution individuals use Fire mudras against Metal misfortunes; Metal-constitution practitioners apply Water mudras to subdue Fire disasters; Fire-constitution adepts adopt Earth mudras to restrain Water afflictions; while Water-constitution cultivators utilize Wood mudras to overcome Earth adversities. Among these, Earth holds unique significance—it bears the brunt of restraining energies, serving as the foundation upon which all Five Phases interactions revolve. The Earth Star completes its celestial circuit every thirty-five years, governing the Five Phases within the Nine Celestial Regions (cosmic divisions).

The text presents two contrasting sequences of the Five Phases: the Five Tones (gong, shang, jiao, zhi, yu) prioritize the gong tone (associated with Earth), whereas the incantations for Pacing the Dipper (a Daoist ritual footwork) begin with Metal. This divergence stems from different transmission lineages. For instance, the Treatise on Three Powers asserts that among Heaven, Earth, and Humanity, Earth as the foundation should take precedence, while Lao Jun (Lord Lao, deified Laozi) prioritized Metal because his mother belonged to the Metal constitution.

Earth is revered as the sovereign of the Three Realms (Desire Realm, Form Realm, and Formless Realm). Lao Jun once instructed the Celestial Sovereigns: "Cultivation cannot transcend the Three Realms—only by comprehending their true nature can one surpass life and death." He urged immortals to vow for the deliverance of unenlightened beings, assisting them to overcome demonic obstacles of the Three Realms and ascend directly to the supreme purity of the Three Pure Ones (Jade Pure, Upper Pure, and Great Pure).

Fire symbolizes the yang force within the Three Realms—without it, life remains incomplete, requiring fiery Qi to nourish the body's foundation. Water embodies the yin force, with all creation's birth and death depending on it. Water not only nurtures beings but sustains life itself. This teaching manifests the Daoist cultivation philosophy of harmonizing the Five Phases for both personal refinement and universal salvation.

This scripture expounds six methods in Daoist practice for transcending the "Three Realms" (the realms of desire, form, and formlessness—three states of cyclical existence where sentient beings undergo rebirth). The Sage Lord (a high-ranking Daoist deity) explains to the demon kings of the Three Realms that all life depends on these realms for existence, yet beings remain trapped in the cycle of rebirth, unaware of the path back to their original nature and the Dao.

The Sage Lord reveals six cultivation methods for liberation from the Three Realms (the text details the first four):

The first method involves harmonizing body and mind to eliminate the negative effects of water and fire (which represent the true Qi of Yin and Yang—beneficial in moderation but harmful in excess). By mastering this balance, practitioners become impervious to natural disasters and celestial calamities.

The second method, called "locking the vital essence with earth" (using earth as a metaphor for the body's Jing, or essence), primarily refers to sexual cultivation techniques that retain seminal essence without dissipation. This preserves spiritual vitality, nourishes the body, and facilitates communion with the divine.

The third method, "controlling metal to regulate fire," is performed on one's "life destiny day" (a date corresponding to one's birth in the celestial stem-branch system). It involves stepping in the Yu pace (a ritual Daoist footwork) according to earthly directional alignments, forming the metal hand-seal with the left hand (a specific mudra), aligning the five fingers with the position of Venus, and reciting incantations to subdue the interactions of metal and wood.

The fourth method, "controlling wood to regulate metal," also requires practice on one's life destiny day but follows celestial patterns (the arrangement of stars and constellations) instead.

These methods emphasize transcending the Three Realms by balancing the Five Phases (metal, wood, water, fire, earth) within the body, rather than forcibly rejecting natural elements. The practices must adhere to specific ritual protocols, including selecting auspicious days, ceremonial movements, hand gestures, and incantations—core techniques of Daoist cultivation.

This passage describes a Daoist practice called "Yu Steps" (Yubu), involving specific footwork and hand seals. The practitioner forms the "Golden Axe Points to Jupiter" hand seal with the left hand while performing the prescribed stepping pattern three times, simultaneously reciting the Five Phases (Wuxing) incantation: "The celestial net's central spell—Metal, Water, Wood, Fire, Earth—Wood phases shift, the Seven Stars blaze gloriously, the celestial net manifests supreme power."

The method comprises four core stages capable of dispelling calamities from the Three Realms (Desire Realm, Form Realm, and Formless Realm) and neutralizing negative influences caused by conflicting Five Phases interactions. Practiced consistently for one year, it can eliminate the Five Sufferings, Eight Hindrances, Nine Calamities, and all hundred ailments from the body. This secret method follows the Earthly Net stepping patterns and Dipper-Treading techniques transmitted by masters. When practiced on one's birth-year day (benming ri), it enables transcendence beyond the constraints of the Three Realms and Five Phases.

The Inner Chapters of Cultivation Secrets from the Scripture of Great Peace records that the exalted perfected ones (zhenren) of the Shangqing tradition would invariably practice these four methods before their celestial ascension on their birth-year days. By treading the Earthly Net and stepping upon the Dipper Stars, they ultimately ascended through the Celestial Gate to become sage monarchs in the golden towers and jade terraces. A fifth method grants control over the Five Phases' power, liberating practitioners from their restrictions.

The detailed practice involves: first treading the Earthly Net, then stepping upon the Three Platforms stars, followed by five repetitions of stepping through each of the Five Stars while reciting eighteen sections of Five Phases incantations. Following techniques recorded in the Upper Scroll of Flowing Pearls, one performs three repetitions each of forward, reverse, and counter-direction Fire Net steps with corresponding mantras. Upon completion, face northwest and visualize the Three Origin Generals (Upper, Middle, and Lower Primordia) leading their troops, along with the Five Virtue (Wude) Generals, the Celestial Duke, the Thunder God, and other deities descending with myriad soldiers upon five-colored auspicious clouds. Vajra Guardians will then guide the practitioner's ascension to audience with the Imperial Dawn Sage Monarch at the Golden Towers of Great Peace. During visualization, adhere to the iconography of the Three Origin Generals' portraits—robed in purple with complete ceremonial regalia and honor guards.

This passage describes a cultivation method to be performed during the initial night watch (7-9 PM) on the Gengshen Day (a Taoist concept where the Three Corpses worms within the human body ascend to heaven to report one's faults). The practitioner should dress properly and enter meditative stillness, visualizing themselves severing calamities from the Three Realms (Desire Realm, Form Realm, and Formless Realm) like the Hanhong Diagram (a Taoist visualization image), while eliminating misfortunes caused by the Three Corpses (upper, middle, and lower corpse parasites) and Six Demonic Obstacles.

The specific practice involves first visualizing the Three Officials (Heavenly Official, Earthly Official, and Water Official) and the Nine Underground Realms eradicating the roots of one's karmic transgressions to prolong lifespan. Imagine the Three Officials deleting one's name from the Register of Death and inscribing it in the Book of Longevity. After completing these visualizations, knock the teeth thirty-six times, form the Siming Hand Seal (a specific mudra) with clenched fists, and ingest a talisman for expelling the Three Corpses (recorded in the Fifty Generals' Spiritual Scripture). After these steps, one may rest peacefully.

Around the fifth watch (3-5 AM), repeat the same practice once more. Performing this twelve times in succession will permanently eradicate the Three Corpses within the body, making even death dare not approach. Those who achieve this state are considered superior Zhenren (Perfected Ones), worthy of reverence and protection. However, this method is extremely profound and must not be casually transmitted to unsuitable individuals—doing so would bring misfortune upon seven generations of ancestors.