《金鎖流珠引》Vol. 16

This scripture records a secret Daoist method for dispelling epidemics, jointly compiled by several Daoist immortals (including Wang Fangping, Zhang Daoling, Zhao Sheng, Wang Chang, Siming Li Zhongfu, Mao Ying, Xu Yufu, etc.) with annotations by the Tang dynasty Daoist priest Li Chunfeng.

Lord Lao (the deified title of Laozi) instructs practitioners: when a cultivator has attained profound mastery of Daoist arts and potent talismanic skills, they may employ this method to save commoners or officials afflicted by epidemic miasmas. The specific technique involves forming the "Plague Demon Eye" hand seal, performing the "Yu Steps" (a distinctive Daoist footwork pattern traditionally attributed to Great Yu) nine times, with every three steps aligning the "Celestial Pass" toward the patient's direction, repeating this sequence three times. Then applying specific talismans will effect immediate recovery.

If a household of ten has three to five members critically ill near death, ingesting the talismans brings swift recovery; those unafflicted wearing the talismans may share beds without contagion. Saving ten people from one household accumulates ten portions of yin virtue (merit), saving twenty yields twenty portions. This talismanic method accumulates yin virtue extraordinarily fast, but must remain strictly confidential—never casually transmitted to unworthy recipients.

The Later Sage Lord (a high-ranking Daoist immortal) once transmitted to Celestial Master Zhang Daoling the talismanic registers of the Six Jia Spirits (Daoist guardian deities) and Six Jia Ladies, particularly emphasizing these ten epidemic-dispelling methods as supremely meritorious. When Celestial Master Zhang Daoling and his disciples witness plague-stricken populations, they must act immediately. As commoners fear such diseases most profoundly, their deliverance earns boundless gratitude—merit so vast it ascends to the celestial courts, dissolving the practitioner's own karmic obstructions.

The scripture concludes with a warning: before Zhang Daoling employed this method, Central Plains inhabitants sought plague cures from Western Region foreigners, often resulting in entire households perishing. Ordinary spells cannot subdue these plague demons (note: three Western Region sorcerers attempting exorcism in the Central Plains were slain by the demons' malignant qi—details appear in the middle scroll of Flowing Pearls). The specific hand seal for dispelling plague demons resides in the left hand.

This passage details two methods for expelling plague demons and malevolent entities, along with ways to accumulate yin merit (virtuous deeds cultivated in Daoist practice).

Regarding the expulsion of plague demons: Form a mudra (ritual hand gesture) by pressing the third segment of the right ring finger near the nail—this point is called the "Plague Demon's Knife Blade." When this mudra is formed, plague demons will flee on their own; those that don't will perish within three days. The text mentions that Zuo Ci (styled Yuanfang) of the Three Kingdoms period excelled at this method. When Emperor Wen of Wei summoned him to exorcise demons, the spirits wept, saying: "Zuo Jun from Jiangdong is pinching our eyes with bronze claws—we must flee immediately or be stabbed to death by blades." Sure enough, all ailing palace residents recovered within three days. This technique originates from the "Eight Barbarians Register" (Bamanlu) transmitted by Lord Lao (Laozi), combining talismanic methods with visualization (cunxiang) of talismanic officials for remarkable efficacy.

Concerning yin merit accumulation: Laozi teaches that Dao cultivators must base their practice on compassionate aid to the world. When confronting malignant hauntings, one may employ talismans (fulu) and medicinal remedies. For cases of prolonged spirit possession (by creatures like foxes or otters), follow this expulsion protocol: First perform the Earthly Matrix and Heavenly Guideline stepping patterns (two sacred gait techniques), then execute the Yu Steps (Daoist ritual footsteps) while donning the Seven Stars robe. Rotate the Heavenly Pivot to align with the afflicted household's location. Simultaneously visualize the Six Generals of the Middle and Lower Primordial leading thirty million celestial troops to the site, releasing water and fire to capture demons as depicted in scripture illustrations. After repeating this three times, the possessing spirit dies and the patient recovers. Saving one person counts as one merit; eliminating a spirit counts as two merits.

Advanced practitioners may carry these talismans as personal protection against weapons and to remotely assist others. Such yin merit cultivation earns both worldly reverence and divine favor.

This scripture discusses the esoteric Daoist methods of employing talismans (fulu) and ritual steps (Yubu, the Pace of Yu) for personal protection or state assistance.

The section on sword defense states: If one wishes to ensure a sword cannot harm oneself, they may summon the Six Jia spirits (six guardian deities) on the Six Jia days (auspicious dates in Daoist tradition). By performing the prescribed Yubu—first taking three steps to form nine footprints, accompanied by three hand gestures—one may obtain the Marching Fire Talisman. Wearing this talisman ensures invulnerability against bandits. For a general seeking to serve the nation in battle, the Ten-Thousand Victories Divine Talisman may be bestowed, rendering blades and arrows harmless to the bearer. To strengthen an army in defending the state, specific ritual steps must be performed: nine repetitions of the Earthly Net Steps, three of the Heavenly Guideline Steps, followed by Yubu sequences of nine, twelve, and fifteen footprints each. Upon completion, the practitioner must rotate their ceremonial headdress and robes while gesturing toward the celestial pivot (a ritual motion), then point nine times toward the enemy’s direction. Simultaneously, they must form the corresponding sword mudra (finger gesture) based on the enemy’s cardinal alignment (east for Wood, west for Metal, etc.) and sprinkle water from that direction toward the foe, ensuring the enemy’s rout. However, the text emphasizes these methods are profoundly secret and should only be employed to rescue virtuous individuals or a nation in crisis—never for frivolous use.

It further mentions crafting two special talismans—the Great Calamity Talisman and the Army-Entering Talisman—written with realgar, to be worn alongside the Six Jia Yin Talisman. This combination guarantees complete protection even amid ten thousand troops. These talismans are recorded in the Liuzhu military treatise.

The seventh passage describes rain-dispelling rituals: during prolonged floods, one must first perform the Earthly Net Steps three times in a sealed chamber, followed by three Heavenly Guideline Steps, then progressively increase Yubu sequences from nine to fifteen steps. While rotating ceremonial attire toward the celestial pivot, the practitioner points thrice toward the darkest part of the storm clouds, then issues a talismanic decree to the local earth shrine (Shemiao), demanding clear skies by a specified date and hour. This must coincide with forming the Dragon’s Eye Mudra (pressing the left index finger’s second joint near the nail’s left edge).

The eighth passage addresses drought relief: when prolonged aridity (attributed to the kanglong—an unruly dragon) prevents farming, though the text is incomplete, it implies resolution through analogous ceremonial protocols.

This scripture details the specific methods and theoretical foundations of ancient Daoist rain-summoning rituals.

The text first explains that droughts are not celestial mandates, but rather punishments from heaven caused by people harming dragon spirits. If the local earth dragon deities refuse to send rain, one should perform a specific stepping ritual in the courtyard at midnight when no one is present: first walk the "Earthly Net and Heavenly Guideline" steps three times each, then perform the "Yu Steps" (a Daoist ritual gait) three times, while forming specific hand seals to rotate the "Celestial Pivot" (symbolizing the axis of heaven) toward the direction of a deep pool. Since dragon spirits often dwell in deep waters, this method can swiftly summon rain.

At dawn the next day, one must inscribe the "Day Officer Talisman" (Zhirifu) and "Nine Dragons Water Talisman" (Jiulongshuifu), then deliver them along with a written petition to the local earth god shrine. (Note: In ancient times there were no City God temples, so nowadays one must first notify the City God and territorial deities.) These talismans summon water palace officials, day officers, and other deities, commanding them to bring immediate rainfall. The responsible deities must ensure the land receives nourishing rain within a set timeframe.

The Great Lord Lao (Taishang Laojun) stated this method is transmitted to cultivators for saving the world and aiding humanity. Those who can relieve the suffering of all beings accumulate immeasurable merit and may ascend in celestial rank. This constitutes the eighth major method, valued by all sages and perfected beings. Mastering this technique accelerates merit accumulation, serving as a swift path to the Dao.

Later passages describe three "Dragon Summoning Talismans" (Gaolongfu) transmitted by sage rulers—two used within the "Six Jia Registers" (Liujialu), with the third specifically commanding dragon spirits. When using them, practitioners must form a specific hand seal—placing the right hand on the second joint of the left index finger.

Laojun admonished that cultivators who lack methods to command deities and subdue demons drift further from the Dao. Many modern Daoists focus only on superficial forms (Note: Antiquity revered governance through Wuwei [non-action], whereas current methods emphasize deliberate practice), which is misguided.

When hearing sounds, they prick up their ears and widen their eyes in feigned piety; upon seeing divine statues, they put on an air of devotion. Such superficial reverence fundamentally contradicts the true source of Daoist practice. Even if occasional good thoughts arise, if they are not aligned with the root of the Dao, all arduous cultivation will be like piling up a mountain of sand—ultimately collapsing with the decline of age and vitality.

The truly wise do not cling to external forms like sounds and images. Nowadays, some mistake rote memorization for cultivation and deliberate displays for merit, which is far from the Daoist ideal of "Wuwei" (non-action). They toil in vain throughout their lives, yet scarcely one in ten thousand attains the Dao. I often lament this, hence I leave behind ten secret principles of practice, the most crucial of which is this parable:

During Emperor Shun's reign, a hundred-day drought struck. The emperor dispatched officials to pray for rain for fifty days. Under the scorching sun, countless people died of thirst, the nine provinces withered, and even stones burned like charcoal. At this time, two immortals passed by and sighed: "Why do these people force smiles in such unbearable heat?" The officials replied they were beseeching rainfall. The immortals said: "Rain is the Dragon God's affair—how can humans demand it?" Yet the officials insisted on summoning the Dragon God to bring rain.

The immortals retorted: "If you claim to know the Dragon God, do you know where it dwells? Why not petition it directly?" As the officials knelt seeking guidance, the immortals suddenly pointed at one man's feet—his steps unknowingly mirrored the dragon's gait and tiger's stride (Note: the finger represents activating celestial mechanisms, while the steps align with Yu's Pace). The immortals traced Yu's Pace three times and rebuked: "Why does the rain still not fall?"

Then the hidden Dragon God emerged and bowed: "The Heavenly Emperor decreed no rain for 180 days. I secretly brought rain twice to save lives and was already recorded by the underworld. If I defy the order again, the heavens will send a Dragon-Slaying Talisman." The immortals immediately wrote a celestial decree, ordering the Earth God and Dragon God to jointly release rain—strictly measured within a single day (Note: such timed rain-summoning magic is too...).

This scripture addresses two main themes: the protocols governing dragon deities' rainmaking activities, and the vital importance of accumulating hidden virtue (performing good deeds without seeking recognition).

The first section explains that when dragon deities are commanded to bring rain, they often resort to violent storms to swiftly fulfill their duties, though this may topple trees. In truth, immortals would prefer gentle, unnoticed rainfall, but fearing celestial prohibitions against unauthorized rainmaking, they must act quickly. While responsibility for any resulting damage technically lies with the dragon deities, compassionate immortals seeking to aid humanity not only refrain from punishing these rain-bringers, but actually reward all participants—including local earth deities (She Miao), dragon spirits, and officials of river and sea palaces. Completing the required rainfall within three to five days constitutes a major merit, earning promotions and rewards for both the deities and the ritual practitioners who summoned them.

The second section records the teachings of Lord Lao (Taishang Laojun) to seventy-two perfected beings including Fang Zhu, Wang Fangping, and Han Feizheng: Among all ways to cultivate hidden virtue, none surpass rescuing the distressed, aiding the poor, revering deities, and maintaining burial sites. The scripture particularly explains the origin of tomb maintenance—during Emperor Huangdi's inspection of Mount Tai, he discovered numerous skeletons exposed by floods. He ordered these remains collected and buried in deep pits on higher ground, with three-foot mounds called "fen" (grave mounds). Humanity has since emulated this burial practice established by the Yellow Emperor.

The text further mentions the mandatory biannual "Three Assemblies Days" (Sanhui Ri) grand purification rituals (Zhaijiao) during spring and autumn—comparable to earthly emperors reviewing troops—as essential observances. However, practitioners may simplify procedures to avoid burdening the Celestial Emperor with excessive memorials.

This scripture recounts the miraculous responses following the Yellow Emperor's establishment of burial rites for the deceased. According to the method taught by the Yellow Emperor: surrounding the body with wooden boards on four sides, covering it with a large plank above, and placing one jin of earth in the center—this was the proper way to construct a tomb. Later, when people began using coffins for burial, it became an unusual novelty instead.

The text records a supernatural event: someone dreamed of over a thousand people coming to express gratitude, who identified themselves as deceased souls benefiting from the emperor's kindness. Because the emperor adopted the method of deep burial, they were spared from lying exposed in the wilderness. These spirits claimed they had already reported to the celestial court, and the emperor's benevolent act was recorded as great merit. They prophesied that forty-five years later, the emperor would ascend to immortality in broad daylight, becoming a superior perfected immortal (zhenxian)—a prediction that later came true.

The scripture further explains that the burial system established by the Yellow Emperor brought worldly merit to completion, delighting both spirits and ghosts. After death, souls were divided into different destinations based on their strength: powerful souls could become celestial deities (tianshen), earth deities (dishen), or gods of soil and grain (shejishen); ordinary souls transformed into ghosts. Ghosts were further classified into three grades: superior ghosts would bless virtuous people; middling ghosts would not disturb the human world—both these types could be reborn sooner. The most malevolent were inferior ghosts, who specialized in spreading diseases and calamities among humans. Such ghosts would be captured by Daoist practitioners through ritual methods and confined in the dark prisons of the Northern Emperor (Beidi, the Daoist ruler of the underworld). Even if eventually released, they could only be reborn as venomous insects or snakes, rarely obtaining human form again.

Finally, it mentions that when these virtuous practices were implemented, auspicious signs would appear: dragons would celebrate, mythical beasts would present prophetic diagrams, and the dragon kings of the four seas would come to pay homage. Through concrete examples, this scripture illustrates the importance of proper burial rites and the Daoist hierarchical concepts regarding the destinations of souls.

Laozi (venerated in Daoism as Lord Lao the Supreme) once instructed the ascetic adept Guo Jinqing and others: "For those who seek to aid others through austere cultivation, no method surpasses the accumulation of virtuous merit—these karmic seeds will ripen in future existences. Bestowing treasures or firewood upon those in dire need creates merit both vast and efficacious, capable of assisting others in attaining the Dao."

There exists another method: refining copper and iron into imitation gold and silver (referring to gilded metal surfaces), but these may only be exchanged for half the value of genuine precious metals (Note: For instance, while true gold might be priced at ten strings of cash per tael, such imitation objects—being fundamentally copper or iron—should only command two thousand five hundred cash per tael). This was a method transmitted by ancient sages to those who had attained the Dao, intended solely to secure basic sustenance for oneself and family. The specific practice involves crafting clothing from hemp or silk, deliberately leaving it as if lost by the roadside, thereby secretly providing for the impoverished and ailing to accumulate yin-virtue (referring to merit gained through covert good deeds). Many perfected beings of antiquity employed this means to sustain themselves while relieving poverty—a practice constituting great merit.

However, take heed: One must never deceive people by falsely presenting these imitations as genuine gold or jewels to seek exorbitant profits. To employ such methods against honest folk incurs profound karmic consequences, eroding rather than accumulating yin-virtue—exercise utmost caution (Note: In ancient times, the Perfected Yin Changsheng intentionally "lost" imitation coins to aid the poor, thereby accruing yin-virtue. Yet modern charlatans falsely claim such refined metals can concoct elixirs of immortality, deceiving commoners into believing consumption brings transcendence. In truth, immortals possess methods of bodily lightness and aerial ascent—why would they ingest mineral-based medicines? Such claims are utterly preposterous).

Supplementary tenth principle: Whether perfected beings or master-disciple lineages accumulate yin-virtue, all must adhere to these precepts.

(This passage primarily elucidates Daoist cultivation practices of "hidden merit" (yingong), emphasizing that aiding the world must stem from sincere non-deception while condemning exploitation of spiritual practice for fraud. The mentioned "metal refinement" derives from Waidan (external alchemy) techniques, but here clearly demarcates the boundary between compassionate action and profiteering.)