《金鎖流珠引》Vol. 15

This scripture records the essential principles of "hidden merit" (Yingong) in Daoist cultivation. The main content consists of practice standards established by the Supreme Venerable Sovereign (Taishang Laojun, the highest deity in Daoism), transmitted and recorded by successive generations of perfected immortals (including Wang Fangping and Zhang Daoling), with annotations by the renowned Tang dynasty Daoist Li Chunfeng.

Practitioners must accumulate "hidden merit" (virtuous deeds performed in secret) to advance their immortal rank. The specific rule states: accumulating three thousand meritorious deeds qualifies one for promotion in celestial hierarchy, while committing thirty faults results in demotion by one rank. Every jiazi day (60-day cycle in the Chinese calendar), practitioners must report their merits and faults to the Six Jia Divine Generals (sixty time-keeping deities).

There are six core methods for cultivating hidden merit, the most important being daily reverent worship of the Three Pure Ones (Yuanshi Tianzun, Lingbao Tianzun, and Daode Tianzun) and the Three Origin Officials (Heavenly, Earthly, and Water Officials). These specific ritual procedures require oral transmission from master to disciple. Without this method, even a century of arduous practice cannot connect one with the divine, and merits won't be recorded in the celestial registry. After receiving the transmission, practitioners must ingest specific talismans (Fulu) to ensure their merits reach heavenly awareness.

The scripture specifies: text in black was transmitted by the Sovereign of Empty Radiance (Yuanshi Tianzun) to those with immortal bones, while red text was transmitted by the Jade Emperor to those aligned with the Dao. Masters must rigorously examine a disciple's character before transmission—if the disciple lacks sufficient "visible merit" (Yangong, observable good deeds), the teachings cannot be lightly transmitted.

Three core hidden merits include: secretly helping others with sincere heart after attaining the Dao, and long-term practice using the Six Jia divine talismans to cultivate Daoist Qi. These methods were previously transmitted to the Three Sovereigns of antiquity and forty-nine perfected beings, assisting them in achieving immortality.

This scripture elucidates methods for obtaining divine protection through cultivation. Practitioners create talismans (Lingfei Liujia fu, the Numinous Flight Six Jia Talismans) to heal illnesses and save lives. Each successful healing of a person or living being is termed "meritorious aid" (gongji), considered the foremost method for accumulating hidden virtue (yinde, the merit of secretly performing good deeds).

The Sage Monarch (a high-ranking Daoist immortal) instructed the Azure Lad of the Eastern Sea and other perfected beings that although practitioners receiving this transmission may not yet have attained immortality, sincere cultivation for approximately ten years can lead one to become a Great Perfected Being (dazhenren, an advanced spiritual attainment). Those genuinely seeking the Dao must cultivate both internally and externally—accumulating hidden virtue through secret good deeds while also performing visible acts of benevolence. Only such comprehensive merit constitutes true achievement, not relying solely on past-life blessings or superficial practices.

The text particularly emphasizes that authentic cultivation lies in awakening one's innate nature (shixing), continuously accumulating hidden virtue. Such practitioners command reverence even from spirits and deities. The path is divided into three grades of hidden merit (yingong) and visible virtue (yangde). The highest grade of hidden merit involves employing the Six Jia Talisman system combined with ritual practices: talisman ingestion, purification rituals (zhaijiao), memorials to celestial courts (zouzhang), and star-stepping techniques (bugang, ritual pacing patterns). These methods transcend the constraints of the Five Phases (wuxing) and the Three Realms.

Note: The mentioned "Lingfei Liujia fu" are significant Daoist talismans associated with the Six Jia Divine Generals. "Bugang" refers to the sacred pacing of the stars, a specialized ritual movement in Daoist ceremonies, while "zhaijiao" denotes altar-based sacrificial rituals. All such cultivation methods require proper guidance from a qualified master.

The Jinsuo Liuzhu Yin scripture records three grades of "Yingong" cultivation methods (Yingong refers to the esoteric practices of accumulating merit and refining internal alchemy), which have been transmitted since ancient times.

The second-grade Yingong primarily explains how to communicate between heaven and earth through ritual stepping patterns known as "Bugang Tadou" (Daoist ceremonial footwork). Practitioners must perform the Seven-Star Steps in harmony with the celestial and terrestrial principles ("Digang Tiangang" - the laws of cosmic operation), summoning the descent of the Nine Essences (nine types of celestial and earthly quintessences). By invoking the Nine Spirits (nine divine beings) to protect the Seven Dippers (the Big Dipper constellation), one can eliminate the Five Poisons (greed, anger, delusion, arrogance, and doubt) and transcend the Three Calamities (celestial, terrestrial, and human disasters), ultimately attaining the realm of a Perfected Being (Zhenren). The scripture notes that these methods are documented in specialized texts and constitute concrete guidelines for cultivation practice.

The third-grade Yingong reveals the mysteries of the "Transformation Steps of Three-Five-Seven-Nine." Here, "Three" represents the Three Primordials (heaven, earth, and humanity), "Five" signifies the Five Phases (Metal, Wood, Water, Fire, and Earth), "Seven" denotes the Big Dipper's seven stars, while "Nine" symbolizes the Nine Supreme Daoist Sovereigns and Nine Ancestral Lords (high-ranking Daoist deities). This section focuses on transmitting the methods of ritual stepping ("Bugang") and essential techniques for commanding myriad spirits, particularly the essence of the Yu Steps (mystical footsteps allegedly used by Yu the Great during flood control). The Yu Steps manifest variations including the Three Primordials-Nine Traces, Five Phases-Twelve Traces, or Fifteen Traces patterns—all derived from celestial and terrestrial stepping methods originally taught by Wuyouzi before evolving into the Yu Steps.

The scripture clarifies the transmission lineage of these three grades: initially imparted by the ancient Three Sovereigns (Pangu era), inherited during the middle antiquity by the Yellow Emperor and Yu the Great, then later transmitted to the Eastern Sea's Azure Lad (a Daoist immortal) and various Perfected Beings. Content written in black ink represents teachings from ancient sages, while red ink marks later additions by Perfected Beings.

The first-grade Yingong comprises ten cultivation methods. Laozi states the first method involves refining and ingesting the Six Jia Talismans (fu incantations corresponding to the sixty Jiazi celestial generals), beginning on the Jiazi day and completing one cycle by the Guihai day before restarting. At each ten-day cycle's conclusion when encountering a Jia day, one must ingest three major talismans: the Jade Maiden Talisman, the Jia Duty-Day Talisman, and the Jia Day General Talisman. During ingestion, practitioners must visualize (meditate upon) summoning the presiding celestial general, cycle general, and Six Ding Jade Maidens (female guardian spirits)—for instance, invoking General Wang Wenqing on Jiazi day. Simultaneously, they recite the Supreme Elder Lord's Longevity Incantation, which promises blackened white hair, regenerated teeth, assistance in achieving immortality, enlightenment, divine protection, and fulfillment of all aspirations.

This passage explains how Daoist practitioners enhance their cultivation through two methods of "accumulating hidden virtue" (Yin Gong). The first method involves ingesting spiritual talismans (Fulu) - specially inscribed paper charms empowered through ritual incantations. By taking one talisman daily for 360 consecutive days, the practitioner's body becomes as solid as metal or stone, impervious to all illnesses, ultimately achieving the state of ascension to immortality. This supreme cultivation method was transmitted by Lord Lao (Taishang Laojun) to the Three Sovereigns (Fuxi, Shennong, and the Yellow Emperor).

The second method of hidden virtue is more profound, focusing on resolving interpersonal grievances. When aware of two parties harboring resentment, the cultivator first listens to one side's account during daytime. At night, they perform the Pace of Yu (a ritual Daoist walking pattern) combined with focused visualization (Cunxiang), imagining a great mountain severing the flow of enmity between them. Through such mediation, both parties reflect and ultimately reconcile. Lord Lao particularly emphasized that the merit gained from resolving conflicts holds the highest spiritual value.

The text details the ritual procedure: The master (Fashi) must tread upon the celestial and terrestrial diagrams (representing cosmic order), walking three circuits clockwise and three counterclockwise. Then they recite an incantation stating: "In such-and-such place, certain persons harbor mutual enmity seeking harm; now through hidden virtue I sever their hatred." The spell essentially transforms anger into friendship, creating an impassable mountain-and-sea barrier preventing harm.

The phrase "urgently, urgently, in accordance with the statutes" (Ji Ji Ru Lü Ling) is a standard Daoist incantation conclusion commanding immediate enforcement. This cultivation system synthesizes characteristic Daoist practices - talismanic ingestion, ritual pacing, and spellcasting - all centered on accumulating hidden virtue to advance spiritual attainment.

This passage describes a Daoist practice called the "Golden Lock and Flowing Pearl" method, primarily used for resolving grievances and avoiding harm from others. The specific procedure is as follows:

The practitioner must walk in precise patterns. First, one performs the "Twelve Steps of the Dipper" and "Thirty-Four Steps of the Coiling," which involve treading according to the positions of the Big Dipper. Ancient texts prescribed three repetitions each of forward, backward, and reverse sequences, but later teachings from the Sage Sovereign simplified this to just two repetitions (forward and backward). Then facing the Yang Star (a Daoist celestial designation), one begins from the right side of the constellation's head, performing three scattered steps.

Next comes stepping on specific stellar positions: first the left foot on the Yang Brilliance Star, right foot on the Yin Essence Star; then right foot on the Mysterious Darkness Star, left foot on the Cinnabar Origin Star; followed by right foot on the North Pole Star, left foot on the Heavenly Pass Star, concluding with the right foot stepping forward to meet the left. At this point, one recites the incantation: "Metal and Wood counteract each other... urgently, urgently, in accordance with the ordinance," signifying the pacification of conflicting forces to dissolve mutual enmity.

After the incantation, one presses a specific acupoint (the right side of the third segment of the left hand's little finger, as detailed in the scripture's first scroll). This method helps practitioners avoid harm or resolve conflicts between parties. If someone harbors malice without just cause, this technique can block their harmful intentions.

Crucially, the ritual must be performed secretly over three consecutive nights without being observed—otherwise it loses efficacy. This is because Yin De (hidden virtue) and Yin Gong (unseen merit) become faults if revealed prematurely in the Yang world. For those practicing this method to protect the nation, safeguard themselves, or aid others, one must first perform the "Earthly Discipline" three times (one sequence each of forward, backward, and reverse), followed by three repetitions of the "Flying Celestial Net," concluding with the "Three Steps and Nine Traces" of Yu Steps (a Daoist ritual walking pattern). If the effect seems insufficient, one may add either twelve more Yu Steps or fifteen steps of focused meditation on the upper, middle, and lower Dantian (energy centers).

This scripture describes a Daoist ritual practice called "Yu Steps" (Yubu), a form of sacred footwork combined with incantations and hand seals for magical operations.

The text first mentions three generals (Daoist divine commanders), each leading thirty million troops, along with the sixty Jiazi deities (celestial spirits of the sexagenary cycle). When performing the ritual, the practitioner must visualize these divine generals and strike a specific pattern three times to dispel various calamities. However, striking six times would cause illness in the target, and nine times could prove fatal—emphasizing that this method must not be abused, lest it deplete one's accumulated virtue (De).

The scripture then details the execution of Yu Steps: the practitioner must take three specific steps while visualizing mountain ranges blocking the enemy. One variation, called the "Earth Pivot Yu Steps" (Dizhou Yubu), summons twenty-four Earth Pivot deities (spirits governing the land), capable of expanding an inch of ground into a vast landscape or compressing a thousand miles into a single inch. These steps are profoundly mystical, enabling control over another's body—even making them float unknowingly in midair.

The precise method involves: forming the "Earth Core Seal" (a specific hand gesture at the three horizontal creases of the left index finger), completing three rounds of sacred steps (Gangbu), then twisting the left-hand seal with the right hand while stepping in designated directions. Next, the practitioner recites the incantation:

"Heaven and Earth are clear and bright,

Sun and Moon move in proper course,

People are at peace, all things flourish,

The nation prospers in harmony.

Now, a certain person defies the Dao of Heaven—

I tread the Yu Steps and Gang Methods,

Erecting countless mountains and valleys as barriers,

So their entire army cannot pass.

Those who disobey shall be shattered to dust."

Finally, a "true-colored stone" (a special stone recorded in the Six Jia talismans) must be cast to terminate the ritual.

The scripture emphasizes that Yu Steps not only accumulate hidden virtue (Yinde) to save others but, after three years of dedicated practice, can grant supernatural abilities like "shrinking the earth to an inch"—swifter than flight. The text concludes with the story of Hugong (Shi Cun, a legendary disciple of Confucius), who abandoned official disappointment to pursue Daoist cultivation and eventually became a high-ranking minister in the Jade Emperor's court—implying that spiritual attainment far surpasses worldly success.

The Jinsuo Liuzhu Yin records the legendary cultivation journey of Shi Cun:

Originally a Confucian scholar, Shi Cun abandoned his studies to seek Daoist masters. His initial training began in Xizhou under Master Zhao, where he devoted himself to scripture recitation, daily morning rituals, and unwavering practice. For thirty-seven years he maintained this rigorous regimen, yet gradually found his spirit dimming and body weakening. Gazing heavenward, he lamented: "Why such misfortune? Confucian studies brought no worldly success, and Daoist practice leaves my mind strained without grasping the essence. Have I no accumulated merit from past lives?"

At the brink of despair, he collapsed into a visionary trance where a celestial maiden of peerless beauty appeared. She awakened him saying: "Your practice lacks a true master's guidance. Though you possess vajra-like determination, you merely recite texts and study phonetics like a parrot mimicking speech—far removed from the Great Dao. To attain the Way, you must transform your practice. Seek out Master Jiuling at Shaoshi Mountain—an emanation of Lord Lao (or some say a disciple of Lady Wang)—who masters the cultivation methods of hidden virtue (Yinde)."

Upon awakening, Shi Cun immediately journeyed to Shaoshi Mountain. After three months of purification rituals with no encounter, he suddenly met an astonishing elder—white-haired yet vigorous, carrying others despite his seventy or eighty years. Recognizing a transcendent being, Shi Cun prostrated in reverence. When bystanders marveled, an initiate explained: "This is how one greets a Zhenren (Perfected Being)." The elder, revealed as Master Jiuling, rebuked him: "You come too late! I was to take you to meet Lady Liujia of Wangwu Mountain (a female immortal governing the Six Jia divine arts). The celestial court has decreed you receive the Six Jia Hidden Merit Talismanic Methods to restore your aged form—why delay your cultivation?" Prostrating again, Shi Cun gave thanks for this resurrection-like opportunity.

This scripture recounts the story of a Daoist practitioner who attained longevity techniques through cultivation and ultimately achieved immortality.

Initially, the seeker approached Master Jiuling (a Daoist immortal) to inquire about the method of immortality, hoping to prolong his life. Master Jiuling brought him to Mount Wangwu (a sacred Daoist mountain) and taught him the practice of "treading the celestial net and earthly cords" — a method involving specific ritual steps (similar to Yu Steps, a Daoist ceremonial gait) combined with incantations to commune with the forces of heaven and earth. He also transmitted the "Six Jia Spirit Flight" scripture and the "Earth Axis Fulu" (a type of Daoist talisman) for long-term cultivation. After fourteen years of practice, the practitioner attained the Dao, even gaining the miraculous ability to contain the entire Great Luo Heaven (the highest Daoist celestial realm) and the Taiji (cosmic origin) within a small gourd.

Upon achieving enlightenment, he wandered the mortal world for seven hundred years until encountering Fei Changfang (a historical figure and legendary immortal) during the Jin Dynasty. He taught Fei the "earth vein contraction" technique, enabling him to master the method after three days of cultivation inside the gourd. Ultimately, celestial envoys welcomed him, and he ascended to become the "Left Immortal High Minister" (a senior celestial official akin to the heavenly Taichang).

The scripture also describes how the practitioner employed "hidden merit" (methods of accumulating virtuous deeds) to aid the world. When malevolent deities, venomous dragons, or demonic ghosts caused chaos — summoning storms that harmed living beings — the cultivator could subdue them through specific steps (celestial net and earthly cord gait) and hand seals (three-finger, six-finger, and nine-finger gestures). However, it emphasizes restraint: one must first discern whether such beings truly endanger humanity. Only if they commit genuine harm may they be suppressed; otherwise, they should be released. This reflects the Daoist principle of "saving the world without killing."

This scripture expounds on Daoist exorcism techniques and their associated merits. It mentions that using "Dao Zhi" (a Daoist ritual method) against demonic creatures and fierce beasts will cause these entities to perish naturally within three days. However, the Sage Monarch (a high-ranking Daoist deity) cautions practitioners that when employing hand seals from the "Golden Lock Flowing Pearl" (an esoteric Daoist technique) against dragon-beasts and similar creatures, one must not use them indiscriminately, as this could harm living beings, incur karmic offenses, and even trigger floods or droughts.

The text particularly emphasizes that if taking one life (of a demonic entity) saves ten lives, this constitutes great merit. Saving three thousand people through such means enables daytime ascension to immortality. The scripture cites the example of Xu Xun (one of Daoism's Four Great Celestial Masters): while serving as magistrate of Jingyang County, he attained the Dao and used Yu Steps (a Daoist ritual pacing technique) to slay nine serpentine flood dragons tormenting the people, thereby saving over a hundred thousand civilians. For this virtuous deed, the celestial court welcomed his ascension as an immortal—his entire family and household physically rising to the heavenly realm.

Regarding persistent hauntings by demonic entities that cause generational illnesses and domestic unrest, one may follow the talismanic decree of the Supreme Lao Jun (Daoism's highest deity) to create healing talismans. The specific method involves coordinating with celestial authorities to summon the Six Jia Divine Generals (Daoist guardian deities) and talismanic officials on duty. Through nine ritual applications, the talisman transforms into divine officers who eliminate the malignant spirits, bringing immediate recovery to the afflicted. Such meritorious deeds receive special recognition from the Jade Emperor (supreme Daoist deity), though the text stresses these methods must be used judiciously and never recklessly.

This passage is excerpted from the seventeenth volume of Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide), which records three cultivation methods from the Six Jia Yin Practices (a set of Daoist cultivation techniques). It should be noted that the remaining seven related methods are documented in the fourteenth volume of this classic.

Jinsuo Liuzhu Yin is a significant Daoist scripture where "Golden Lock" (Jinsuo) metaphorically represents the essential techniques of cultivation, while "Flowing Pearls" (Liuzhu) alludes to the subtle transformations during practice. This text primarily transmits the core principles of Daoist Neidan (internal alchemy) cultivation and ritual applications. The mentioned "Six Jia Yin Practices" belong to esoteric Daoist cultivation methods, typically associated with the veneration of the Six Jia deities (Daoist guardian generals). These practices are chiefly employed for inner refinement and ritual cultivation.