《金鎖流珠引》Vol. 17

This scripture records a cautionary tale about cultivating merit. Laozi (the Supreme Lord Lao) spoke to Donglaizi (legendary son of Great Yu the flood-tamer): "Though you've built magnificent Daoist temples and towers (yang merits), you secretly slaughtered oxen, sheep, pigs and donkeys to sacrifice to wild ghosts (yin transgressions). Such conduct appears to accumulate virtue, but in truth commits the grave sin of killing."

Donglaizi was apprehended by underworld messengers and brought before the Lord of Mount Tai (the Daoist deity governing life and death). The Lord declared: "Your father Yu attained the rank of Taiji Perfected Being (high immortal status) through flood-control merits, but your killing sins demand repayment. Either confess and offset them with your father's accumulated blessings, or face imprisonment." After confessing, Donglaizi died for seven days then revived, thereafter sincerely repenting.

For thirty years after resurrection, Donglaizi persistently performed good deeds: redeeming livestock destined for slaughter to set them free, liberating caged birds and beasts, delivering clothing and food to prisoners. These unpublicized acts of virtue (yin merits) moved the Supreme Lord Lao to personally transmit to him the "Six Jia Yin Practices" (esoteric Daoist cultivation methods) and cosmic principles. Ultimately these good deeds produced miraculous resonances that stirred heaven and earth.

The story emphasizes that spiritual practice cannot focus solely on visible acts (yang merits) but must prioritize genuine virtue (yin merits). Through redeeming sins with goodness, even the slaughtered animals reincarnated as humans without resentment. This embodies core Daoist concepts of "inherited retribution" (karmic consequence) and "valuing life" (reverence for all living beings).

This passage recounts how Lord Lao (Taishang Laojun, one of the highest Daoist deities) descended to the human realm once more to impart methods for accumulating hidden virtue (Yinde, meritorious deeds performed discreetly). It first criticizes a misguided practice: some seekers of immortality begin by constructing lavish towers and pavilions while offering animal sacrifices to spirits, mistakenly believing this constitutes self-cultivation.

Lord Lao reveals the correct path of practice through eleven essential principles: First, one must wear the Six Jia True Talismans (Liujia Zhenfu, Daoist protective charms) to regulate bodily ailments. Second, practitioners must maintain inner purity by harming none—specifically observing nine precepts: never exploiting others, no killing, no harming, no sexual misconduct (even with lawful spouses one must never violate others), no false speech, no flattery, no stealing.

He then presents nine virtuous acts: maintaining compassionate thoughts, filial piety toward parents, reverential awareness, courteous conduct, practicing humaneness (Ren), speaking sparingly of trivial matters, yielding precedence to others (even those of lower status—this never diminishes one's De), never wantonly harming spirits, and constantly nurturing the Daoist resolve to deliver all beings.

The text cites the example of Master Yan Qing: For over thirty years, he sold charcoal to the poor at reduced prices, often giving it freely to the destitute. Later, a Jade Maiden (Yunü, celestial female immortal) descended to bestow upon him ten volumes of talismanic registers (Fulu), beginning with the Six Jia Talismans. Though illiterate, Yan Qing studied diligently under her guidance for three years until mastering the scriptures. He healed people through medicine, and his disciples all became renowned physicians—their tradition honored as "The Way of Master Yan."

Finally, Lord Lao instructs the Celestial Master (Tianshi Zhang Daoling) regarding teaching disciples to accumulate virtue: First, masters must discern whether disciples genuinely seek the Dao (many then paid mere lip service). Second, disciples must sincerely revere their teachers.

For those seeking to learn the Daoist arts, it is crucial never to believe rumors lightly. One must sincerely revere their master and avoid rushing for quick results. If one can truly discern the authenticity of Daoist methods, even elementary techniques transmitted by a master will prove complete and effective.

Genuine aspirants pursuing immortality should devote their hearts to the Great Dao day and night, serving their masters with utmost sincerity. They should follow the liturgical procedures (Keyi) of Daoist practice while silently accumulating hidden virtue (Yin De, the merit of secret good deeds). When disciples maintain sincere faith—constantly contemplating the Great Dao and honoring their masters—the masters will respond through spiritual resonance, often manifesting guidance. With wholehearted cultivation, practitioners will quickly witness results, and most heartfelt wishes may be fulfilled. However, three prohibitions must never be violated: first, never disobey the ruler's command; second, never defy a father's instruction; third, never transgress the master's teachings. These three precepts were personally transmitted by the Celestial Master (Tianshi Zhang Daoling) as essential oral instructions to his disciples Wang Chang and Zhao Sheng.

The Celestial Master further explained: Guiding others to comprehend the supreme Dao in subtle ways and helping them fulfill virtuous aspirations constitutes the accumulation of hidden merit (Yin Gong) and the practice of hidden virtue (Yin De). Those who persistently perform good deeds will see their descendants flourish. Specifically, healing illnesses, averting disasters, and all deeds benefiting the nation and people count as virtuous acts. When merit reaches perfection, one may ascend to immortality in broad daylight.

Conversely, harboring malicious intent to harm others—even if temporarily achieved through occult methods—will ultimately prove unsustainable. Such harmful actions are termed "hidden schemes" (Yin Mou), accumulating the evil of "hidden theft" (Yin Zei). Those who perpetrate numerous wicked deeds will inevitably see their lineage afflicted by illness and extinction. Even if descendants survive, they will suffer poverty, sickness, and degradation.

The Celestial Master particularly emphasized: These principles must be transmitted through generations to instruct later students, always with virtuous aspirations. The finest aspiration resembles the Supreme Venerable Lord's (Taishang Laojun) admonition to the True Lord of the Northern Dipper—when performing secret good deeds (such as exorcising demons, resolving disputes or hidden ailments, or handling matters involving spirits that shouldn't be disclosed publicly), one should recite prayers in hushed tones to prevent outsiders from hearing and causing interference.

This passage explains the protocols and taboos for submitting memorials to the celestial realm in Daoist practice. If confidential matters are overheard by unauthorized individuals and spread indiscriminately, it may anger the celestial deities and earthly spirits (the Daoist pantheon). The Three Officials of Heaven, Earth, and Water (Daoist deities overseeing human morality) might intercept the memorial, preventing it from reaching the presence of Lord Lao (the Most High Lord Lao, one of Daoism's supreme deities).

Submitting memorials to the celestial court requires specific procedures: First, the Yin and Yang Messenger Officials (spirit officials responsible for document transmission) must report to the Great Bear Star Lord (the deity governing human life and death), who then forwards it to the Memorial Officer before it can finally reach Celestial Master Zhang Daoling (the founder of institutional Daoism). If the memorial contains falsehoods, the Three Officials will intercept it beforehand, and neither Lord Lao nor the Jade Emperor Daojun (a high-ranking Daoist deity) will accept it.

Lord Lao once instructed the Perfected of Wondrous Practice (one of the Eight Perfected, originally named Zhengding Guang): If practitioners accumulate ten kinds of hidden virtue (merit gained through secret good deeds), they will attain communion with the divine within five or six years. After achieving this communion, they must continue helping others and accumulating merit. When sufficient virtue is attained, the celestial court will dispatch ten jade maidens and immortal attendants (celestial servants) to guide them, recording their names in the register of immortals (the roster of celestial beings). Notably, for each level of merit accumulated, the celestial court correspondingly assigns additional protection—one jade youth, two jade maidens, and accompanying officials to support the practitioner.

This scripture explains the practice methods and precautions of the "Six Jia Yin Deeds" (Liujia Yingong) in Daoism. The "Six Jia" refers to the six Jia days (Jiazi, Jiaxu, etc.) within the sixty-year Jiazi cycle, while "Yin Deeds" denotes the accumulation of merit in secret.

Each day, two "Duty Gods" (Zhifu) and twelve "Jade Maidens" (Yunü) take turns on duty. Among them, two Jade Maidens separately record the practitioner's hidden merits and their interactions with the outside world. Practitioners must submit formal petitions (Daoist documents) to report to the heavens, which are then relayed to the Supreme Dao Lord (Taishang Daojun) by rotating "True Officials" (Zhengguan) such as Wang Wenqing, Long Jiqing, and other Six Jia deities.

Practitioners must invoke the names of the duty gods each day, and by maintaining righteous intentions, they will not violate precepts. The two Duty Gods are responsible for relieving people's illnesses and misfortunes. Those cultivating the Six Jia Yin Deeds must take turns in their duties without interruption and must avoid the following transgressions: misusing divine power to harm others, deceiving the people with lies, or engaging in improper rituals. If someone falsely invokes the names of deities like the Big Dipper Lord (Beidou Xingjun) or the Six Jia Gods to swindle wealth, it is akin to a fox borrowing a tiger's might—committing a double offense: deceiving others and causing innocent people to mistakenly believe they face calamities and pray recklessly.

Such actions anger the celestial deities. When petitions are relayed, the gods will point out the offender's natal star, causing them to instead invite illness, shortened lifespan, or even fall into heresy. The scripture emphasizes that even in genuine misfortune, one must follow the proper Big Dipper rituals and avoid reckless actions.

Finally, it cites the words of the "Later Sage Lord" (Housheng Jun, a revered Daoist deity) and the Celestial Master (Tianshi): the Six Jia Yin Deeds represent immense merit. All deities between heaven and earth are governed by the Six Jia Gods. By acting with integrity, compassion, and generosity—refraining from killing, harming others, or spreading deceit—one accumulates hidden virtue and blessings. The scripture specifically mentions that healing with talismans (Fulu) also falls under this category. When the hidden merits are fulfilled, the practitioner attains immortality.

This scripture expounds the proper methods and precautions for conducting Zhaijiao (Daoist sacrificial rituals) in the Zhengyi (Orthodox Unity) tradition, also known as the Celestial Master (Tianshi) lineage. It emphasizes strict adherence to prescribed liturgical procedures and timing—failure to comply not only nullifies blessings but invites calamity.

The text first describes the merits of orthodox rituals: they bring peace to all people, accumulate mountain-high virtue (De), and extend blessings to descendants. However, violating scriptural teachings through improper sacrifices—such as untimely offerings to celestial bodies—transgresses heavenly laws, shortening lifespans and bringing punishment upon both officiants and recipients.

A key passage reveals the Zhengyi ritual framework originated from Lord Lao (the deified Laozi, Daoism's supreme deity). These methods were initially concealed at Mount Tiantai until the Later Sage Sovereign (a major Daoist divinity) descended from heaven to transmit them to Celestial Master Zhang, providing complete liturgical (Keyi) standards. Authentic Zhaijiao resembles terrestrial soil-god sacrifices or military commendations—they must occur at fixed times without postponement.

Detailed specifications follow: Lord Lao and the Later Sage Sovereign designated particular dates when celestial hosts—including the Three Officials (heaven, earth, water), Five Phases, sexagenary cycle deities, the Dipper stars, and twenty-eight lunar mansions—descend with heavenly troops to partake offerings. Entire families receive blessings, while local mountain, river, and earth deities share the feast. However, arbitrarily scheduling sacrifices under pretexts like birth-year cycles or seasonal festivals constitutes "wanton worship" (improper sacrifice), attracting only wandering spirits while orthodox Zhengyi deities abstain. Only the body's Three Generals (internal guardian spirits) consume such offerings, provoking celestial wrath that harms the practitioner's health.

Concluding with Celestial Master Zhang's admonition to disciples Wang Chang and Zhao Sheng, the text stresses: Zhengyi practitioners must observe these precepts meticulously. Violations forfeit spiritual progress and endanger households. When performed according to liturgy, Zhaijiao perfectly aligns with the Three Realms (heaven, earth, water), ensuring divine favor.

This passage discusses the admonitions of the "Three Officials" (Tian Guan, Di Guan, and Shui Guan - the celestial, terrestrial, and water deities) in Daoist practice: if cultivators deviate from the true path, they will incur misfortune. In the past, some practitioners frequently engaged in improper sacrificial rites (referred to as "excessive worship"), which resulted in clear karmic retribution.

The Supreme Lord Lao (Taishang Laojun) particularly emphasized that disciples receiving the Zhengyi Mengwei Dao (an early Daoist school) transmission and the Three Officials' ritual registers (Fulu) must never practice deceptive or heterodox methods that mislead people. By faithfully following the cultivation methods of the Liujia (the sixty Jiazi deities), one can naturally attain the Dao and achieve perfection.

Laojun revealed that within these Liujia cultivation methods exist ten types of "hidden merits" (Yin Gong - secret virtuous deeds). Practitioners who obtain these must treasure and guard them carefully, never revealing them lightly. By cultivating according to these methods, one can naturally realize the Dao.

The text then presents ten types of "visible merits" (Yang Gong - public virtuous deeds) recorded in the "Liujia Ling Shu" (Six Jia Numinous Scripture):

The first visible merit involves organizing communities to build Daoist temples and towers, accumulating countless virtuous deeds. This type of visible merit isn't counted among hidden virtues. Later sages stated that those who do this will be reborn into wealthy families, dwelling in grand mansions with prosperous descendants, though not necessarily attaining nobility.

The second is maintaining strict fasting and reciting scriptures ten thousand times. Such visible merit brings rebirth with keen hearing and clear vision, filial offspring, and potential official positions.

The third involves exhorting others to perform good deeds and practice charitable giving. This leads to rebirth as community leaders with descendants inheriting their status for generations.

The fourth entails wholeheartedly constructing halls and maintaining mountain paths. Practitioners will be reborn as men with official positions, wealth, and servants, though their fortune will decline after two generations. The Great Dao actually disfavors such utilitarian motivations.

The fifth merit comes from casting ritual bells and crafting divine images. This results in rebirth with beautiful voices and dignified appearances, though practitioners may experience material want.

The sixth involves incantation recitation and loudly reprimanding spirits. While this can save lives, Laojun informed the Celestial Master (Tianshi) that such merit cannot... While these visible merits bring worldly blessings, most remain confined to mundane rewards, unlike hidden merits that truly assist in realizing the Dao. Practitioners should understand this crucial distinction.

This scripture expounds ten methods for accumulating yang merit (publicly visible virtuous deeds) and their corresponding rewards:

First, those who courageously rescue others yet suffer slander will experience fewer illnesses in their next life, though they may have fewer descendants.

Second, digging public wells at seven crossroads to provide drinking water constitutes visible virtue. Even if beneficiaries gossip privately, the well-digger's descendants will inherit half the yin merit (secretly accumulated virtue), while the practitioner receives full yang merit, ultimately reincarnating as a generous benefactor.

Third, using official authority to absolve others' legal offenses also counts as yang merit. Such practitioners will receive blessings in their next life, sometimes even experiencing positive karmic effects in their current existence.

Fourth, constructing bridges to facilitate transportation qualifies as yang merit. In subsequent rebirths, these practitioners will continuously receive blessings from travelers who use these crossings.

Fifth, maintaining precepts with purified spirit while practicing celibate seclusion in mountain forests leads to attaining the Dao in future lives, achieving the state of wuwei (non-action).

These ten yang merits differ fundamentally from yin merit (secretly accumulated virtue). Ancient perfected beings like Laozi (here called "Ancestral Sage Monarch") served three terms as Archivist and four as Prime Minister during the Shang-Zhou period, assisting 64 rulers over 751 years before departing westward through Hangu Pass to convert barbarians (note: referencing the Daoist "Laozi's Conversion of the Barbarians" narrative). He ultimately ascended as "Great Peace Golden Tower Imperial Dawn Posterior Sage Mysterious Primordial Superior Dao Lord" precisely through sustained accumulation of yin merit, spreading the way of wuwei without requiring mountain seclusion, thereby receiving continuous blessings across generations.

The scripture concludes by emphasizing that karmic rewards from these virtuous deeds—whether performed in past, present, or future lives—never dissipate.