《金鎖流珠引》Vol. 20

This scripture documents the ritual procedure for the Daoist "Offering to the Seven Stars and Twenty-Eight Lunar Mansions." The jiao (Daoist sacrificial ceremony) requires specific offerings: eleven plates of fresh, clean cakes, seasonal fruits like dates and chestnuts, two sets of wine vessels with forty-five cups, and forty-five plates of dried venison. Three incense burners are prepared, along with one plate each of salt and fermented beans, and eight lamps placed on a lamp stand. Additionally, three offering tables are arranged, with nine cups of wine, one lamp, one plate containing nine taels of dried meat, ten tea leaves, fourteen cooked dishes, eight mats, and 2,200 strings of silver coins (smaller ceremonies may omit the coins).

Before the ritual begins, a small scripture table must be set up, followed by the purification of the altar space (a cleansing rite). The Daoist priest walks to the altar using specific steps, first tapping the teeth twelve times (thirty-six times for larger ceremonies), then performing the "falu" (发炉) ritual—a key step in Daoist zhaijiao (purification rituals) where incense is burned to summon deities.

The incantation recited when invoking the deities roughly translates as: "With reverence, we invite the Supreme Mysterious Primordial Five Numinous Lords, the Merit Officials (heavenly messengers), the Left and Right Dragon-Tiger Lords, the Incense-Bearing Envoys, and the Three-One True Deities (important Daoist divinities) to swiftly convey our supplications. We report to the Supreme Mysterious Primordial Lord of the Three Heavens: Now we establish the altar and burn incense to conduct this jiao ceremony, beseeching the descent of the ten directions' true Qi (primordial energy)." If praying for others, the phrase "for so-and-so, your servant, and others" is added, with the wish that the petition swiftly reaches the Jade Emperor's throne.

The ritual steps include: offering wine three times, reciting the jiao scripture, and engaging in cunsi (存思, Daoist visualization meditation). During cunsi, one visualizes celestial soldiers and generals—half descending to the altar from the northwestern Heavenly Gate, half emerging from one's own forehead to participate in the rite. Finally, each of the Seven Stars of the Northern Dipper is reverently invited: the Yang Brilliance Lord of the Greedy Wolf Star, the Yin Essence Lord of the Giant Gate Star, the True Person Lord of the Storehouse Star, the Mysterious Darkness Lord of the Literary Star, the Cinnabar Origin Lord of the Pure and Chaste Star (the text does not list all seven here), with double bows performed for each star lord.

Note: The term "Tai Xuan Du" (泰玄都) may be an abbreviation for "Tai Xuan Du Sheng" (泰玄都省), referring to the celestial administrative bureau of Daoist deities. The "Three-One True Deities" denote the Three Officials: the First-Rank Heavenly Official of the Upper Prime, the Second-Rank Earthly Official of the Middle Prime, and the Third-Rank Water Official of the Lower Prime—three major Daoist divinities.

This scripture is a prayer text used in Daoist zhaijiao rituals (a type of sacrificial ceremony) to invoke the celestial deities of the stars and constellations. The content is divided into three main sections:

First comes the reverent invitation for the stellar deities to descend. The prayer sequentially summons the Martial Excellence Star (one of the Seven Stars of the Northern Dipper), the Army Breaker Star (another Northern Dipper star), the Three Platforms constellation (comprising six stars in three groups), and the Twenty-Eight Lunar Mansions of the four directions—the Azure Dragon's seven mansions (Horn, Neck, Root, Room, Heart, Tail, Winnowing Basket) in the east, the Dark Warrior's seven mansions (Dipper, Ox, Maiden, Emptiness, Rooftop, Encampment, Wall) in the north, the White Tiger's seven mansions (Legs, Bond, Stomach, Hairy Head, Net, Turtle Beak, Three Stars) in the west, and the Vermilion Bird's seven mansions (Well, Ghost, Willow, Star, Extended Net, Wings, Chariot) in the south. It also calls upon various destiny-controlling deities: the Lord of Lifespan (who governs longevity), the Lord of Records (who documents good and evil deeds), the Lord of Calamity Relief (who removes disasters), the Lord of Penalty Absolution (who pardons punishments), the Lord of Misfortune Dispelling (who eliminates calamities), and the Lord of Ill Fortune Dispersion (who scatters bad luck).

Next comes the confession and supplication. The officiant humbly acknowledges their mortal flesh, having survived thus far by the grace of Dao-Qi (primordial vital energy), yet remains ignorant of the auspicious or ominous fate corresponding to their birth chart. Now suffering from physical decline, persistent illness, mental confusion, and recurring nightmares, they suspect these afflictions stem from either past-life transgressions or current encounters with baleful influences—including the Four Killers (four malignant spirits), Five Punishments (disasters of Five Phase conflicts), Three Mounds and Five Tombs (inauspicious geomancy sites), and Heaven's Net and Earth's Trap (unlucky astrological configurations). Fearing for their very life, they earnestly beseech the True Lords of the Northern Dipper and their birth star deity for merciful deliverance.

The conclusion presents the offering ritual. The officiant presents wine, aromatic incense, and ceremonial fire, repeatedly kowtowing in hopes that the stellar deities will accept these humble offerings and heed their sincere petitions. When praying on behalf of others, the supplicant's name is substituted accordingly. Through ritual actions like prostration (full-body kneeling), incense offering, and libation, the ceremony expresses profound reverence for the celestial powers.

This scripture describes the procedure of a Daoist Zhaijiao (purification ritual) for averting calamities and seeking blessings. The devotee (referring to themselves as "your subject so-and-so") first confesses to celestial deities like the Big Dipper and Twenty-Eight Lunar Mansions, acknowledging possible sins such as killing that may have been recorded by the Four Earthly Bureaus and Three Officials of the underworld. They beseech the gods to eliminate disasters from heaven and earth, resolve ominous signs caused by Yin-Yang imbalance, and remove misfortunes, astrological conflicts, slander, and other calamities from their destiny.

During the ritual, the devotee offers wine and incense three times, bowing reverently to invoke the stellar deities. They admit their mortal ignorance of ritual protocols, acknowledging that their words may have offended the gods, and humbly seek forgiveness for transgressions while requesting longevity. Subsequently, they recite internal divine incantations to recall their guardian spirit generals (such as the Merit Officials and Messengers) from various parts of their body back to their positions, to be summoned again when needed.

The ritual then proceeds with the Fulü (closing the incense burner ceremony), chanting spells to ensure the incense smoke reaches the divine realm, enabling the cultivator to attain immortality while bringing blessings to their entire household. Immortal youths and jade maidens will escort the incense smoke directly to the Jade Emperor's celestial court. Finally, the wine and food offerings are dispersed, and holding the bamboo slips (documents recording their petitions), the devotee exits from the southeast corner—right foot first when putting on shoes—before bowing to the altar in farewell.

The closing incantation "Exiting Yin and entering Yang, all matters become unobstructed" signifies the ritual's completion, reestablishing the clear boundary between Yin and Yang realms, with the petitions successfully transmitted through sacred channels. All participating deities may now return to their celestial palaces. The entire ceremony exemplifies Daoist religious practice of communicating between heaven and humanity through specific ritual frameworks.

Every dwelling is guarded by twelve divine beings, including the Gate Ministers (Menshen, door deities), Household Guards, Residence Generals, and deities of wells and hearths. These spirits collectively receive offerings and stand watch over the home, preventing calamities from crossing the threshold, warding off plagues, and repelling evil spirits and malevolent entities. This constitutes an essential esoteric practice of the Zhengyi (Orthodox Unity) tradition (also known as the Tianshi Dao, or Celestial Master tradition), which must never be performed carelessly. Sincere devotion in maintaining this protective practice brings blessings and nurtures virtuous conduct.

During the Three Assembly Days (key Daoist festival dates: the 7th day of the 1st lunar month, 7th day of the 7th month, and 5th day of the 10th month), rituals must strictly follow the Celestial Master's ordinances, with proper preparation of ceremonial food and wine offerings. In emergencies—such as sudden illness requiring immediate resolution—practitioners need not wait for their Benming Day (personal birthdate according to the celestial stems and earthly branches system) but may implement this method immediately (detailed procedures appear in Volume 2's "Ritual for the Benming Day").

The Supreme Venerable Lord (Taishang Laojun) declared: Those who sincerely seek the Dao must follow their masters with reverent diligence. Constantly observe your teacher's demeanor, lest you fail to receive authentic transmission. Upon obtaining esoteric methods, practice with the perseverance of dripping water wearing through stone—unwavering through years of cultivation. Only this constitutes true devotion—the Dao never betrays the sincere. Nowadays, some speak eloquently while harboring insincerity; this reflects not the Dao's inefficacy but their own lack of genuine commitment.

The practice of the Big Dipper Method (a core Daoist ritual system) serves to protect households, safeguard the state, preserve oneself, and deliver others. Masters of this method become invulnerable to weapons, untouchable by ghosts, and immune to myriad disasters. They walk through water without drowning, through fire without burning, and perceive dangers before they manifest—ultimately attaining transcendence and fulfilled aspirations. Yet true Daoist cultivators never employ these powers lightly, reserving them solely for healing and salvation.

The Sage Monarch of Later Ages (a high-ranking Daoist immortal) revealed: The most vital emissary of the Great Dao is none other than the Central Dipper (the core constellation of the Northern Dipper). Though mortals call it the "Northern Dipper," it actually comprises nine stars—two permanently concealed. At its celestial heart resides the Imperial Sovereign Star (primary star of the Dipper's core), which governs heaven-and-earth's rewards and punishments, records good and evil deeds, and reigns as sovereign of all stars.

This scripture describes the authority of the "Jade Emperor Star Lord" (the astral manifestation of the Jade Emperor) in Daoism, along with an exorcism ritual called "Turning the Celestial Pivot" (Zhuan Tianguan).

The Jade Emperor Star Lord governs all celestial deities, earthly spirits, human gods, dragon-ghosts, and supernatural creatures throughout heaven and earth. Whether performing virtuous deeds or committing evil acts, all actions are recorded by this Star Lord and reported to higher authorities—the Jade Emperor and the Daoist Lords. Those who accumulate merit are rewarded with ascension in celestial rank and extended lifespan, while evildoers face punishment from the Celestial Pivot Envoys (heavenly law-enforcing deities) according to the severity of their transgressions.

The text then details the procedure for the "Turning the Celestial Pivot" ritual: The practitioner must first wear the Soldier-Tiger Talisman (an exorcism tool) and enter a quiet chamber (meditation space). Following specific patterns, they perform the Gangbu Steps (ritual Daoist footwork)—first walking three clockwise and three counterclockwise rounds according to earthly alignments, then three rounds following celestial configurations. This is followed by the Yu Steps (legendary footsteps used by Great Yu to control floods), taking three steps to leave nine footprints, then twelve steps in reverse, concluding with fifteen steps.

During the ritual, the practitioner holds a Military Deployment Talisman (combat fu) in the left hand, rotating the Celestial Pivot nine times toward the rebellious bandits' direction while shouting their leader's name. Simultaneously, they recite the incantation: "The rebel [name] gathers demonic followers, plunders wealth, and murders the innocent. The Supreme Lord Lao (Taishang Laojun) tolerates no such evil. By command, I now turn the Dipper's Pivot (Beidou's barrier), with threefold nine-point gestures, to eradicate these bandits..." The ritual concludes with the Knife-Pinching Hand Seal (a mudra technique) and directional invocations. The scripture emphasizes the ritual's extraordinary efficacy—performing it three times daily for a hundred days guarantees visible results.

This passage expounds the Daoist beliefs concerning the Three Dipper Lords (Northern Dipper, Southern Dipper, and Central Dipper) - three stellar deities governing life, death, and fortune - along with the principle of karmic retribution.

The ancient fangshi (Daoist occultist) Shi Gong transmitted this method to Jiang Ziya, proving remarkably efficacious. Lao Jun (the deified Laozi, one of Daoism's supreme deities) taught that humans are born of the Five Phases (Wood, Fire, Earth, Metal, Water) with destinies set in motion by the sixty-year sexagenary cycle, undergoing cycles of prosperity and decline. When one's fortune flourishes, it falls under the Southern Dipper's jurisdiction (the six stars governing life); when waning, the Northern Dipper (seven stars governing death) takes charge. All human deeds, virtuous or wicked, are monitored by these two Dippers. Those who accumulate extreme wickedness will have their names erased by the Southern Dipper and their lives claimed by the Northern Dipper.

Five grave offenses are specifically condemned: defying celestial law, betraying one's master, rebelling against rulers, and disobeying parents. Virtuous individuals who assist enlightened rulers, instruct disciples, eliminate corruption, and uphold righteousness accumulate immense merit. Lao Jun rejoices at such conduct and may even elevate them to celestial officials, granting high-ranking immortal positions like Shangqing Taizhen (upper purity and supreme authenticity).

Lao Jun instructed Siming Ligong (an ancient longevity deity distinct from later figures like Han Jun): "The Three Dipper Lords - Central, Southern and Northern - possess unyielding integrity and particularly detest improper prayers for blessings." Cultivators must understand true practice lies in inner awakening. A cautionary tale tells of Guo Shengzi who worshipped the Northern Dipper day and night for seven years, only to be rebuked. The Northern Dipper Lord declared: "We are celestial enforcers inspecting the Nine Heavens (Daoist cosmological realms), recording all deeds to report directly to the Heavenly Emperor. We abhor those seeking blessings through improper means - such actions invite calamity."

Note: This scripture emphasizes Daoism's core doctrine of "rewarding good and punishing evil," opposing utilitarian worship while advocating inner cultivation over external rituals. The Northern Dipper belief holds paramount importance in Daoism, viewing the Northern Dipper as governing death and the Southern Dipper governing life, with celestial observations predicting human fortunes.

This scripture recounts the story of an ordinary man named Shengzi who incurred celestial punishment through improper worship. Every night, Shengzi would burn incense to worship the Great Dipper Lords (Beidou Xingjun), seeking merit and blessings of longevity, unaware that such actions actually violated heavenly laws.

The Great Dipper Lords pointed out three transgressions Shengzi had committed: First, he presumptuously prayed for celestial intervention (Tian Guan Zhuan Guan) without facing any real illness or calamity. Second, his frequent incense offerings and distant worship of the Dipper risked attracting the scrutiny of the stellar inspectors (Chen Xing), which could implicate the Dipper Lords in accusations of privately accepting offerings. Third, the female Dipper Lords were known for their serene and noble temperaments, and offending them could bring fatal consequences. The Dipper Sovereign Lord (Beidou Dizunjun) and the Jade Emperor Lord (Yudi Jun), in particular, were stern and unyielding—especially not to be provoked.

The scripture further explains that in genuine emergencies—such as being besieged by bandits, entangled in lawsuits, or afflicted by severe illness—proper ritual prayers to the Great Dipper Lords are permitted and will prove efficacious. However, casual prayers in ordinary times invite misfortune.

Finally, it emphasizes that practitioners of the Dao should uphold "assisting the state and aiding the people" as their fundamental duty. If the nation lacks clarity (signaled by the presence of demonic influences) and the people are unsettled, it indicates the Dao's teachings have not been truly implemented. This is the instruction of Lord Lao (Taishang Laojun) and the cultivation principle followed by the ancient sage Fuxiazi.

This is the story of how Fuxi's younger brother cultivated the Dao and attained immortality. During his time in the mortal world, he once imitated the cry of phoenixes by playing thin bamboo pipes (the precursor to today's sheng instrument). When an immortal descended and witnessed this, he warned: "You are destined to face the calamity of warfare." Fuxi's brother immediately knelt and begged for methods to avoid this disaster.

The immortal transmitted several esoteric techniques: Dragon's Return (a form of Yu Steps footwork based on Earthly Patterns), Tiger's Leap (Flying Guideline Steps), Battle Array Dissolution (using focused intent to break through military formations), Star Summoning (attracting celestial power through robe alignment), and Heaven's Pivot Rotation (shifting cosmic directions with finger movements). He also taught how to determine auspicious and inauspicious positions according to earthly branches (similar to military strategists' solitary-void calculations, a method all ancient immortals verified).

Later, Fuxi's brother successfully employed these methods to escape danger, using them to rescue fellow cultivators and kin. The precise method was: When someone became trapped by bandit soldiers, first perform the Earthly Pattern Steps three times in both forward and reverse sequences, then rotate Heaven's Pivot nine times while adjusting one's robes, followed by forming the Soldier Talisman hand seal. Different hand seals corresponded to enemy directions—for eastern foes use the Wooden Man Blade Branch seal (marked with white), southern fire foes with red, western metal foes with crimson, northern water foes with yellow, and seasonal earth foes with azure. Finally, point the soldier talisman nine times toward the distance, and the enemy troops would retreat spontaneously. Should they persist, spectral soldiers would make them turn on each other.

Laojun particularly emphasized: This military resolution method contains profound mysteries that must never be casually revealed to others.

Later generations of sage rulers received a secret method from the Celestial Master (Tianshi, an honorific title for Daoist adepts): This technique can protect the nation and save lives during military campaigns (including aiding comrades and oneself). It requires crafting a Tiger King Talisman (cast from bronze and gold, measuring two inches or one and a half inches per side). After being consecrated by the transmitting master, it must be sealed in a brocade pouch and never revealed to others—only four types of people may see it:

1. The master who transmits the method and their guarantor (the master who recommends and introduces the disciple), visible only during the initiation ritual and never afterward;

2. Rulers and ministers when mutually transmitting the method;

3. Fathers and sons during transmission;

4. Husband and wife, who may view it together. No one else is permitted to see it. If fellow practitioners or relatives wish to use it for healing, it must be heavily sealed before being worn by the patient, who will recover immediately. However, if the patient secretly peeks at the talisman (fulu), disaster will strike instantly, potentially even causing death.

When deploying it in battle (specifically when leading troops and breaking through enemy encirclement), the talisman must be tied to the left elbow. This White Tiger Breaks Strong Formations Talisman is similarly cast from bronze and gold, measuring one and a half inches per side, and is used identically to the previous talisman. Both talismans must be fastened to the left elbow (the "Entering Army" talisman on the left, the "Exiting Army" talisman on the right). Combined with specific prohibitions and ritual steps (Keyi, the special pacing techniques in Daoist ceremonies), they guarantee victory for one’s side and cause the enemy forces to collapse like a crumbling mountain—their efficacy is profoundly potent. But remember: outsiders must never see them.

The deified Laozi (Laojun) once recounted this parable: Long ago, a devout Daoist king in the Western Regions was instructed by me to take a Western immortal (a practitioner from the regions beyond China) as his master and adopt the title "Buddha" (Buddha being another name for an immortal, as the Western peoples called immortals "Buddhas"). At the time, four neighboring states rebelled, each sending 400,000 troops to besiege his capital. When the king prayed with utmost sincerity, I sensed his plea from the void, stepped upon the Earthly Compass (a Daoist directional deity), and performed the Yu Steps (Yubu, the mystical pacing method said to have been used by Yu the Great to control floods), turning three times to point toward the enemy forces. Simultaneously, I caused the Exiting Army Talisman to fly onto the Western king’s desk. Upon seeing it, he tied it to his left elbow. When the city gates opened for battle, every enemy soldier who faced the king fell spontaneously, their army routed and swiftly annihilated by the defenders. In an instant, Heaven and Earth roared in fury: thunder, lightning, gales, and torrential rain erupted, scattering the allied armies of the four states back to their homelands in disarray.

This passage discusses a Daoist ritual technique called the "Red Memorial" (Chizhang), used to assist the state in quelling rebellions. The Supreme Venerable Lord (Taishang Laojun, one of the highest Daoist deities) explains that when imperial ministers sent to suppress rebels become besieged instead, those versed in Daoist methods should use the Red Memorial to seek celestial assistance.

The specific method involves submitting a memorial to the Jade Emperor (Yuhuang Shangdi, the Celestial Sovereign) detailing the rebels' crimes and requesting divine military intervention. The memorial must precisely record: the rebellious prefectures and counties, the rebel leaders' names, the size of their forces, and which imperial general with how many troops became trapped during suppression efforts.

During the ritual, the practitioner must invoke nine celestial marshals from the Nine Heavens, commanding 900,000 heavenly troops to join with 90 million terrestrial temple spirits in battle formation. When earthly troops sound their war drums, these divine forces will secretly assist, causing the rebels to collapse "like crumbling mountains" and ultimately surrender to imperial authority.

The scripture particularly emphasizes this method's formidable power requires cautious handling. The talisman must never be seen by unauthorized persons, lest the offender face celestial punishment and perish. This practice constitutes not only meritorious service to the state but also accumulates hidden virtue (Yinde, the merit of secret good deeds) that pleases Heaven.

The mention of "Tai Xuan Capital" (Taixuandu) refers to the celestial abode of Daoist immortals, indicating where such memorials reach the heavenly court. The entire passage embodies the Daoist ideal of "assisting the state and saving the people" (Zhu Guo Jiu Min), integrating religious practice with national defense.

This scripture primarily elucidates the Daoist regulations and taboos concerning the use of talismans (fulu) and the mobilization of celestial generals and troops, as well as how practitioners should cultivate their character and nurture their nature.

The text mentions the ability to summon the White Tiger Talisman General along with nineteen thousand celestial troops. These divine generals possess immense power capable of shaking heaven and earth, moving mountains, and overturning seas—forces that can assist military commanders in suppressing rebellions. However, the Supreme Venerable Lord (Taishang Laojun) specifically admonishes the Celestial Master (Tianshi, referring to Zhang Daoling) that such power should only be deployed when the target is confirmed to be a genuine traitor against the ruler. Any misuse would incur severe karmic consequences.

Laojun emphasizes that while the Great Dao (Dao) embraces all things without exception, practitioners must act with utmost prudence and avoid reckless actions. Before submitting a memorial (a formal Daoist petition) to request divine assistance, one must first examine whether both the petitioner and the supplicant are morally blameless. If either party bears faults, such petitioning would instead provoke celestial punishment, leading to immediate physical harm.

The scripture also records a special document called the "Lingguan Memorial," used to discipline disciples who betray their masters or ungrateful worldly villains, causing them to relapse into illness. Additionally, it mentions issuing talismanic proclamations to restrain malevolent spirits and ghosts from the Three Offices (Heaven, Earth, and Water) who bring calamities upon people.

Finally, Laojun warns the ritual master Luo Wenqiang (surname Luo, given name Wenqiang) that among the Three Powers (heaven, earth, and humanity), humans are the most precious. They should prioritize self-cultivation. Practitioners must constantly contemplate the transmission of the Golden Lock and Flowing Pearl (an advanced Daoist method) and revere the masters who impart the golden talismans. The ancient perfected beings (zhenren) highly valued the Golden Register Talismanic Methods, through which one could summon celestial troops, command spirits, and rescue people from peril—this is the true mark of an authentic Daoist disciple.

This scripture elucidates the essential methods and precautions for cultivating the Dao to attain perfection. Laozi (Lord Lao) instructs practitioners that to become a supreme Zhenren (perfected being of the highest order), one must not remain fixated on superficial practices.

Many modern cultivators either obsess over chanting scriptures and incantations or indulge in constructing lavish temples and divine statues. Laozi explains that these external forms are merely expedient means to guide beginners—much like using picture stories to teach children virtue. However, if one lingers on these surface-level practices without achieving genuine cultivation results, it reveals that their inner nature has not yet matured.

The true Great Dao consists of three key aspects: First, one must relinquish these tangible, form-based cultivation methods and return to the fundamental inner practice. Second, one must silently accumulate hidden virtue (Yinde, meritorious deeds performed in secret without seeking recognition), such as discreetly aiding others or benefiting the world. Finally, one must refine their practice through "teaching without words" (leading by example rather than speech). When hidden virtue is fully accumulated, one naturally attains the virtue of Wuwei (non-action, the state beyond artificial striving) and ultimately realizes the Dao.

Laozi particularly emphasizes the gravity of transmission: This Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearl Guide) is a celestial treasure of profound secrets and must be transmitted with utmost care. Recipients must meet three criteria: genuine virtue, sincere faith, and the willingness to endure hardship in cultivation. When encountering a suitable candidate, master and disciple must jointly prepare ritual offerings and petition Heaven before transmission. Under no circumstances should it be casually taught for material gain, as both parties would incur celestial punishment for revealing heavenly mysteries.