《金鎖流珠引》Vol. 19

This scripture documents an astrological system known as the "Twenty-Eight Lunar Mansions Parallel Calendar," primarily used for divination by observing celestial phenomena. The text's preface attributes its compilation to several Daoist immortals (including Wang Fangping and Zhang Daoling, the Celestial Master [Tianshi]), with annotations by the renowned Tang dynasty Daoist Li Chunfeng.

The core content systematically correlates each lunar month and date with specific constellations from the twenty-eight lunar mansions (an ancient Chinese division of the night sky). For instance, the first day of the second month aligns with six constellations: Kui, Wei, Bi, Shen, Gui, and Zhang; the second day corresponds to Lou, Mao, Zi, Jing, Liu, and Yi, continuing this pattern through the thirtieth day. This arrangement likely served for selecting auspicious dates or divination, as Daoism holds that different presiding constellations influence human affairs.

In traditional Daoist cultivation, practitioners would practice "observing one's destiny star" (yangshi mingxing) — monitoring the brightness variations of their birth-associated constellation to assess personal fortune, subsequently performing "disaster-averting" (du'e) rituals accordingly. This system intertwines with the Daoist belief in the "Director of Destinies" (Siming), the deity governing lifespan, positing an intrinsic correspondence between human fate and celestial movements.

It's crucial to recognize this stellar calendar doesn't represent modern astronomical observation, but rather a numerological system infused with Daoist mysticism. The date-constellation pairings may relate to specific Neidan (internal alchemy) practices or Zhaijiao (purification ritual) timing, though full comprehension requires cross-referencing with other Daoist scriptures. The system exemplifies how Daoist cosmology integrates celestial patterns with human destiny through its unique lens of sacred correspondence.

This scripture records the correspondence between the twenty-eight lunar mansions (ancient Chinese astronomy divided the night sky into twenty-eight constellations) and specific dates. Each line represents a calendar day, with the paired constellation groups listed in parentheses, cycling sequentially through the Jiao, Kang, Di, Fang mansions and so forth through all twenty-eight.

Examining the system closely, each day aligns with particular constellation combinations—for instance, the first day corresponds to the Jiao, Di, and Xin mansions, the second day to the Kang, Fang, and Wei mansions, and so on in a repeating cycle. This sequence continues for thirty days, perfectly matching the length of a lunar month.

The text concludes by explaining that this method of celestial calculation was originally transmitted by the Supreme Venerable Sovereign (Taishang Laojun, one of Daoism’s highest deities) from the Primordial Lord of the Dao (Yuanshi Daojun, the cosmogonic deity) and recorded in the Scripture of the Twenty-Eight Mansions (Ershibaxiu Jing). This scripture spans twelve volumes and contains exceptionally detailed content. Later, during the Daye era (605–618 CE) of the Sui dynasty, a sage ruler bestowed this art upon the Southern Mountains (likely referencing Mount Zhongnan, a sacred Daoist site).

In practice, this passage outlines an astrological method for selecting auspicious dates and times in Daoist cultivation. Practitioners would schedule rituals, meditation, or purification ceremonies (zhaijiao) according to the influences attributed to these constellations. Within Daoism, the twenty-eight mansions hold not only astronomical significance but also carry profound religious meaning, as each constellation governs distinct auspicious or inauspicious aspects of human affairs.

The Golden Lock and Flowing Pearl Instructions passage describes methods for predicting and dispelling misfortunes through celestial observation. The Supreme Lord Laozi (Taishang Laojun) explains that practitioners of longevity cultivation must understand their "natal constellation" (the star corresponding to one's birth) and "wandering constellation" (the regional stars governing one's life). If the natal constellation appears misaligned, or if wandering constellations conflict with it, this portends grave misfortune; milder influences bring lesser calamities—both scenarios requiring careful calculation.

The method is as follows: On one's benming day (the day matching one's birth year's earthly branch), if the night is clear, observe the stars in deep stillness. Bright, pure starlight signifies auspiciousness; dim or flickering stars foretell disaster, while complete invisibility indicates grave peril. Upon detecting ominous signs, immediately perform three rounds each of "treading the Earthly Net" and "flying the Heavenly Guideline," then pivot the Celestial Pivot (Tian Guan) using Yu Steps (a Daoist ritual gait) toward the afflicted direction. Each person's birth corresponds to specific misfortune-bearing directions—for example, those with Metal destiny have their vitality position at Si and purification at Wu—with each of the Five Destinies (Five Phases' fate patterns) having distinct perilous positions. Regardless of stellar visibility, any sign of decline must be promptly neutralized.

Regular practitioners performing this method thrice monthly will brighten their natal stars and remain free from calamities. Dao cultivators must first master this misfortune-dispelling technique to preserve their true form. Those ignorant of counteracting decline risk premature death by illness. Beyond personal disaster prevention, disease eradication, and life extension, this method also aids relatives, friends, and fellow practitioners. Constant vigilance over one's natal constellation is essential—should stars appear dim, vanish, or deviate, immediately apply this method to resolve the imbalance.

This scripture discusses the Daoist understanding of how celestial constellations influence human destiny, and the misfortunes that may arise from improper cultivation practices.

The stars in heaven correspond to human fate on earth. When constellations lose their proper positions (deviating from their ordained paths), mass deaths occur in corresponding terrestrial regions. For instance, the eastern region may suffer 180 deaths, the west 130, the south 164, and the north 125. The central palace (Zhonggong, corresponding to Earth among the Five Phases) experiences the most severe impact—1,200 deaths when Earth's phase becomes disordered.

Practitioners can employ "stepping and treading" (Bugang Budou, a ritual footwork technique) to save lives. One who masters this method can rescue not only themselves but also groups of ten or even twenty people. Yet most remain unaware of this practice, perishing under celestial influences. The scripture laments that even if one saved a hundred lives, the world would take no notice—how much less when rescuing only oneself and a few family members?

Regarding cultivation taboos: When one's natal constellation shines brightly, no ritual practice (Bugang or Zhaijiao purification rites) should be performed. Forcing such ceremonies invites disaster. Laozi (Laojun) strictly forbids unqualified lay practitioners (Baiyi, those without proper Daoist ordination) from studying advanced methods like the Golden Lock and Flowing Pearl. Those who deceive their masters to steal scriptures (Wangshi), or falsely claim authentic transmission lineages, will face celestial punishment.

The Three Officials of Heaven, Earth and Water (Daoist overseer deities) record such fraudulent acts, reporting them above to the Dao Ancestor (Taishang Laojun) and below to the Celestial Masters (Tianshi). These deceivers shall be "executed by heaven and destroyed by earth," meeting wretched ends. The text concludes with a cautionary tale of one Zhang Shanzi as a dire warning.

Lady Wang (daughter of the Queen Mother of the West) possessed the scripture Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide). For five years, she devotedly revered the Daoist teachings and strictly maintained the precepts. Witnessing her steadfast Daoist resolve, the Queen Mother of the West petitioned the Celestial Court on her behalf. Upon receiving approval, she was permitted to transcribe the scripture. When the transcription was completed for transmission, she was specifically instructed not to affix her name or seal to the text.

Later, while practicing the "Nielü Guandou" method (a ritual stepping technique to pace the stars and constellations), Lady Wang demonstrated extraordinary spiritual abilities. This method has been transmitted unbroken for millennia. One day, as she cultivated in a mountain retreat, seven celestial envoys clad in multicolored robes suddenly descended. They declared they had been sent to investigate Zhang Shanzi's "crime of stealing the Dao" (the offense of betraying the master-disciple transmission and illicitly acquiring true teachings).

When Lady Wang inquired further, the envoys revealed that Zhang Shanzi had once bribed an immortal with wealth to obtain six secret techniques and nine talismans from Jinsuo Liuzhu, including methods for ascending the celestial web and treading the earthly matrix. He falsely claimed these teachings had been officially approved by the Celestial Court through proper petitioning procedures.

The envoys specifically questioned whether Lady Wang had co-signed the scripture. She recalled the Queen Mother’s instruction that no signature was required. The envoys explained that this very detail exposed Zhang Shanzi’s theft—had the scripture been legitimately transmitted, ritual protocol would have demanded joint signatures from master and disciple. They further noted that even Li Zhongfu (a Daoist deity overseeing fate) had declared he would never seek teachings from a female disciple, implying Zhang Shanzi had violated the traditional precept that "a male must not bow to a female master."

The seven envoys then proceeded to Songshan Mountain to verify the case with Ge Yue (a practitioner from Chu), receiving identical testimony. The Celestial Court, enraged by the report, deemed Zhang Shanzi guilty of dual offenses—both submitting to a female master and betraying the Daoist transmission—and decreed he be punished with illness. Concerned that Lady Wang might have been implicated by co-signing, thus implicating even the Supreme Dao Ancestor, the envoys came to confirm the facts. Lady Wang solemnly affirmed she had indeed never signed the scripture. After verifying this, the envoys departed to deliver their report.

This scripture primarily elucidates the significance of the Great Dipper Lord (the personified deity of the seven stars of the Northern Dipper) and the Twenty-Eight Lunar Mansions (ancient astronomical constellations) within Daoist belief, along with the severe consequences of violating Daoist precepts.

The text recounts the appearance of a figure claiming to be an envoy of the Great Dipper Lord and the Twenty-Eight Mansions, who prophesied calamity for those who disrespect the Daoist teachings. Subsequently, a household residing on Mount Taibai suffered a tragic fate—their entire family, along with their livestock, perished due to plague and demonic disturbances. This case was recorded in the Biography of the Matriarch’s Youngest Daughter as a warning: defying one’s master and deceiving the Great Dao (the supreme truth of Daoism) invites divine retribution.

The Most High Lord Lao (one of Daoism’s supreme deities) admonished forty-nine advanced practitioners: the Great Dipper Lord serves as the leader of the celestial constellations in all directions, overseeing the affairs of all eighteen mansions. Any act of filial impiety toward parents, betrayal of one’s master, or defiance of sovereign authority is first known to the Great Dipper Lord. Though such transgressions may go unpunished temporarily, their accumulated weight eventually invites violent deaths through disasters like floods or fires.

Regarding ritual protocols, the text emphasizes that Daoist practitioners conducting Zhaijiao (purification rituals) must strictly adhere to liturgical norms. It specifies that the most auspicious times for such rites fall on one’s Benming Day (a fate-related date tied to one’s birth) during the first month of spring, the seventh month of autumn, or the tenth month of winter. Ideally, the ritual should be performed under clear starlight at night; otherwise, an indoor altar may be arranged with yellow earth spread across the ground and dozens of lamps lit to simulate celestial radiance. The Sage Monarch of the Later Heavens (a high-ranking Daoist deity) further instructed the Celestial Master (Zhang Daoling, founder of Daoism) that such ceremonies must follow the standards outlined in Daoist scriptures (Fulu), summoning divine generals, immortal officials, and deities such as Taiyi (the Supreme One), Liangyi (Yin-Yang), Sanyuan (the Three Officials of Heaven, Earth, and Water), Sishi (the Four Seasons), Wuxing (the Five Phases), and Liujia (the Sixty Jiazi Spirits) to participate.

During the first months of spring, autumn, and winter (the "Meng" months), select an auspicious day aligned with one's birth destiny for rituals, preferably when the weather is clear and cloudless. Thunderstorms or days when celestial constellations are obscured are considered inauspicious. If wind, rain, or overcast skies appear the night before, first perform the Earthly Sequence (a ritual footwork pattern) three times forward and backward, followed by the Heavenly Net footwork three times forward and backward, and conclude with the Yu Steps (a Daoist ceremonial gait) of three paces and nine traces. Accompany these movements with specific hand gestures pointing toward the direction of the clouds or rain while forming mudras and reciting incantations.

The incantation states: "I prepare to cultivate and offer worship to the Five Dippers and Thirty-Five Stars (a Daoist stellar system). Today is my birth destiny day—I pray for clouds to disperse, rain to cease, winds to calm, and the Seven Luminaries (sun, moon, and five planets) to shine brightly." This method yields swift results but is a closely guarded secret; it must not be casually transmitted to the unworthy, lest Heaven and Earth impose punishment, implicating even the master.

When selecting auspicious days, the most superior dates are the birth destiny days in the first month of spring, the seventh month of autumn, and the tenth month of winter. Performing rituals in other months violates the proper protocol. The Sage-Lord of Later Times explicitly stated: In cases of severe illness or life-threatening emergencies, one may discreetly choose an auspicious day to conduct the ritual privately. If unable to perform it oneself, a fellow practitioner or master may act as proxy. Spouses or parent-child relationships may also substitute for one another, but outsiders must not participate without authorization, lest they provoke the wrath of the Northern Dipper Star Lords.

A crucial warning: Women must not directly gaze upon or openly worship the Seven Stars of the Northern Dipper or the Twenty-Eight Lunar Mansions. They may only venerate them in secret. Violating this taboo will incur the severe displeasure of the Northern Dipper Lords, resulting in shortened lifespan, slander, or even untimely death. For those without master-disciple or familial relationships to rely upon, the Celestial Master (Zhang Daoling) established the liturgical procedures in the Scripture of the Primordial Unity (Yiyuan Jing) for conducting birth destiny day offerings to the Northern Dipper and Twenty-Eight Mansions. The specific methods are recorded within this text.