《金鎖流珠引》Vol. 18

This scripture records an essential Daoist practice concerning the Seven Stars of the Big Dipper (Beidou) and the Six Jia deities. The main content is as follows:

The Supreme Lord Lao (Taishang Laojun, one of Daoism's highest deities) reveals that the Big Dipper's seven stars are the children of the Six Jia gods (legend states these seven stellar lords once manifested as empresses and imperial consorts, all robed in floral garments). This belief traces back to the primordial era when Pangu separated heaven and earth—the seven stars already shone in the sky, witnessed by celestial beings (tianren). These stars embody the sacred titles of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun, Daoism's supreme deity), representing the primordial emergence of the Great Dao (Da Dao).

The Big Dipper governs the registers of life and death for all mortals, presiding over human ailments and calamities while commanding spirits and ghosts. These functions were established by the ancient sage Great Lord of the Dao (Da Daojun, a high-ranking Daoist divinity). Practitioners gain the power to command the seven stars by wearing Six Jia talismans (fulu)—since the Six Jia deities are the stars' parent spirits, donning their talismans grants control over the Dipper. Legend states the Supreme Lord Lao achieved immortality through this method, gaining free mastery over the stars. Historical immortals like Li Deng, Meng Xian, and the Queen Mother of the West (Xiwangmu, foremost female transcendent) all attained transcendence through this practice.

As the Big Dipper belongs to Yin and governs execution, even underworld spirits fear it. Wherever the Dipper's emissaries point, death follows—hence ancient sages avoided making offerings to the Dipper during cultivation, a practice only undertaken by short-sighted minor adepts. The Supreme Lord of the Great Dao (Taishang Da Daojun), repelled by the Dipper's lethal nature, transmitted the "matching robes" method (also called the "flowing pearls" technique, comprising twenty-four specific procedures) to the Supreme Lord Lao, using special ritual garments to harness the Dipper's power.

The text concludes with the first concrete practice method: practitioners must walk the Earthly Guideline Steps (Diji bu) three times consecutively, both forward and backward. This stepping pattern, a vital Daoist ritual movement, facilitates communion between celestial and terrestrial energies.

This scripture records ancient Daoist talismanic rituals (Fulu) used in military operations. The content is divided into several key sections:

First, it details the ritual procedure: The practitioner must face a specific direction while reciting eighteen incantations once, simultaneously performing the "Flying Celestial Net" (a Daoist battle formation) three times clockwise and three times counterclockwise. Next, reciting eleven incantations once enables remote battlefield intervention—effective even across thousand-mile distances. This ritual boosts allied troops' morale while shattering enemy forces, ensuring decisive victory. After repeating the ritual three times, the talisman must be bestowed upon the commanding general to wear.

The text specifies the hand-seal (nianjue) technique: Using the right side of the third segment of the left hand's little finger (prepared with twenty days of cinnabar ink application) to instill terror in enemies. The Sage Lord of Later Heaven (a Daoist honorific) emphasizes that using this method to save nations and quell rebellions accumulates supreme yin virtue (De), but misusing it for treason immediately invites celestial punishment.

Two military talismans are introduced: the "Vanguard Sage Troop-Entry Talisman" and the "Vanguard Sage Troop-Command Talisman." The former enables thousand-mile daily marches, while the latter harnesses the Big Dipper's power to repel enemy talismans a thousand miles away. The activation incantation states: "The White Tiger (western war deity) commands ten thousand battalions; the Mysterious Jade Maiden (Daoist immortal) resolves disasters for General [X]," ensuring battlefield success.

Usage protocols require enclosing the talismans in red pouches tied to the general's left upper arm. One talisman serves a thousand troops, while a commander of ten thousand requires ten. The Sage Lord reveals these were personally transmitted by Lao Jun (Lord Lao the Supreme) as priceless, secret victory techniques.

A supplementary ritual sequence involves: Performing the Flying Celestial Net three times clockwise/counterclockwise with eleven incantations; executing the "Earthly Matrix" (terrestrial counterpart formation) three times each way with eighteen incantations; finally stepping the "Yu Steps" (Daoist ritual footsteps)—three paces with nine traces—while rotating the "Celestial Pivot" (astronomical term for key方位) toward the "Six Metal-Bronze Talismans." These talismans serve both healing and warfare with immediate efficacy. The Sage Lord transmitted this method to the Celestial Master (Zhang Daoling), confirming these talismans harness the Five Phases' (Wood, Fire, Earth, Metal, Water) power.

This passage describes seven divine talismans (fulu) transmitted by the "Later Sage Lord" in Daoist tradition, each possessing unique powers and usage taboos:

The first is the "Lion King Talisman," specifically designed to treat excruciating gout pain as sharp as knife wounds, even capable of reviving the dead. However, the Later Sage Lord particularly warned the Celestial Masters (Tianshi) that this talisman's power is too immense—it must never be used casually by ordinary people, being reserved only for advanced Daoist practitioners, imperial family members, or regional officials.

The second, "Azure Dragon Talisman," can summon dragon deities to control weather patterns, altering rain and sunshine in an instant. It also effectively captures fox spirits, ghosts, and celestial demons. Yet its use is strictly limited to rulers or government officials, being inaccessible to commoners.

The third "White Tiger Talisman" serves military purposes—its wearer gains invincibility in battle leadership. A single talisman carries the strategic power of a thousand soldiers, specifically countering enemy commanders. The Later Sage Lord explained to Master Huangshi (a Daoist immortal) that this talisman's efficacy stems from its alignment with yang energy (yangqi), making it impervious to weapons while resonating with the transformative power of the Big Dipper (a crucial Daoist stellar deity).

The fourth "Vermilion Bird Talisman" subdues metal-element spirits and provides protection against blades. Particularly effective for those aligned with Wood Phase (one of the Five Phases), it cures demonic illnesses, prevents slander, and can command the Thunder Gods (Daoist thunder deities). Its use for cursing others is strictly forbidden.

The fifth "Black Tortoise Talisman" prevents fires, eliminates the Three Corpse Worms (sanshi, three pathogenic parasites in Daoist physiology), and enhances blessings, prosperity, and longevity. It captures water spirits and commands flood dragons, tigers, and leopards. The Later Sage Lord emphasized it only works when wielded by those who have accumulated yin virtue (hidden merit).

The sixth "Yellow Court General's Gale-Riding Dispatch Talisman" specializes in countering gu poison (sorcery toxins) and demonic influences. When carried during the submission of memorials to heaven (Daoist petition rituals), it ensures their delivery and provides protection through calamities.

The Nine Heavens Talismanic Registers (Fulu) transmitted by Lord Lao (one of Daoism's highest deities) were originally bestowed upon him by the Great Lord of the Dao, then passed down through generations to worthy adepts. These talismans aid cultivators in personal protection, household guardianship, national salvation, disaster resolution, and deliverance from peril.

When using them, practitioners must inscribe the talismans on paper or silk, imprint them with ritual seals, consecrate them through incense smoke, then store them in brocade pouches. Wearers experience immediate effects: the sick recover, calamities disperse, soldiers escape danger, predicaments resolve, and all petitions are fulfilled. Each talisman comes with the protection of five thousand celestial soldiers and generals, accompanied by immortal officials and jade maidens (Daoist guardian spirits), receiving reverential reception from local deities wherever deployed.

These talismans prove particularly effective in capturing escaped dragon-beasts, celestial dogs, lion-spirits, and other supernatural creatures, capable of forcing mighty dragons to reveal their original fish-form. However, their inherently righteous nature means they won't function for those with impure intentions. Hermit cultivators facing mountain perils or rulers and ministers encountering disasters may employ them for swift deliverance—their efficacy surpassing the speed of fire and water.

Originating from the primordial script of the cosmos, these talismans were revised by the Great Lord of the Dao, then enhanced by the Later Sage Lord Li (a Daoist venerated deity) who added bestial incantations before transmitting them to Celestial Master Zhang (Zhang Daoling, Daoism's founder). The True Lord of the Northern Dipper (Big Dipper deity) records users' merits and faults through the Seven Stars, reporting to the celestial court every ten days. Whether one attains immortality depends crucially on proper application of these nine talismans containing the mysteries of the Six Jia (celestial stem and branch generals) and Seven Stars.

Lord Lao particularly warns: The Northern Dipper functions like the human world's Censorate (oversight institution), strictly auditing merits and faults. Petitioners must maintain sincere reverence, never employing them frivolously—using talismans without proper justification constitutes "wanton petitioning" (improper demands) and invites punishment. This treasure called the "Great Yin Talismans of Nine Heavens" is so valued by the Jade Emperor that it's only transmitted to genuine Daoist practitioners.

This scripture passage discusses the taboos and ritual precautions in Daoist practice when making supplications to the Northern Dipper Lords (the deified form of the Big Dipper constellation).

First comes a stern warning for practitioners: improper conduct when petitioning the Northern Dipper Lords may result in diminished blessings rather than rewards. The Northern Dipper Lords function like celestial magistrates, observing all with perfect clarity and enforcing cosmic laws without exception—they will not heed improper requests. Engaging in heretical sacrifices (unorthodox worship methods) may instead invite punishment.

The text then details specific ritual procedures: One must perform the "Flying Celestial Net" (a specific ritual pacing pattern called bugang tadou) three times in precise sequence while reciting incantations. This is followed by three repetitions of "Pacing the Earthly Grid" (a complementary ground-based pacing pattern), accompanied by eighteen recitations of corresponding mantras.

During the ceremony, practitioners must declare their birth information: "This disciple [name], born on [date] in [year], is an incarnation of [specific astral mansion]." They must explain that the misfortunes of their lifetime require resolution through fulu (Daoist ritual talismans and registers). Particular attention must be paid to observing the brightness of one's birth star (the constellation corresponding to one's birth time): if the natal star appears bright at night, misfortunes will be few; if dim, calamity approaches. At such times, one must strictly follow esoteric procedures to suppress and resolve these threats, ensuring complete protection.

The mentioned "Golden Lock Flowing Pearl" refers to an important Daoist ritual implement used to connect celestial and terrestrial energies. The entire ceremony embodies the Daoist concept of "cosmic resonance," employing specific pacing patterns, incantations, and astrological observations to commune with heaven and earth while dispelling misfortunes.