《金鎖流珠引》Vol. 22

This scripture documents the ancient Daoist art of "subduing tigers, commanding dragons, and restraining snakes," compiled by several renowned immortals including Zhang Daoling (founder of the Zhengyi tradition) and Mao Ying (patriarch of the Maoshan school), with annotations added by Tang dynasty Daoist Li Chunfeng.

The technique comprises two aspects: taming wild beasts and summoning divine dragons. According to the teachings transmitted by Lord Lao (Taishang Laojun, one of Daoism's supreme deities), summoning dragons requires selecting a purified chamber at night (the presence of women nullifies the ritual). The practitioner must perform the Gangbu ritual steps (a Daoist ceremonial footwork) in specific directions for three consecutive days, accompanied by precise hand gestures (the "dragon-tiger eye mudra") and incantations. Holding a talisman in the left hand while making nine summoning gestures can invoke either divine dragons or fierce tigers, each requiring their corresponding specialized talismans.

The text particularly mentions Lady Fan and a certain Daoist Liu from the late Eastern Han dynasty as masters of this art. According to the Authentic Biography of Lady Fan, she was the twelfth-generation descendant of Fan Kuai, a celebrated general of Emperor Gaozu of Han, raised by her maternal grandfather Wang Xun (seventeenth-generation descendant of Wang Qiao). The Wang family had preserved the tradition of "Qi restraint" techniques (a Daoist method of controlling phenomena through vital energy). At thirteen, Lady Fan accidentally discovered ancestral secret manuals containing precious scriptures like Lord Lao's Six Jia Talismans and the Seven Stars Step Ritual. For three years she studied these texts in the woods near her home until encountering a mysterious maiden who prophesied her future immortality through diligent cultivation of longevity techniques, lamenting how few in the world recognized such profound Daoist mysteries.

(Supplementary notes: "Treading Earth's Order and Ascending Heaven's Guideline" refer to two directional Gangbu steps; "Yu Steps" are the legendary paces invented by Yu the Great during flood control; "Six Jia Talismans" relate to celestial stem-branch combinations; while "Seven Stars Steps" correspond to the Big Dipper's constellation positions.)

This passage recounts the miraculous tale of the female immortal A Wang transmitting Daoist arts. There was a girl who loved Daoist methods from childhood, often reading scriptures alone in the forest. The immortal A Wang secretly taught her Daoist cultivation techniques, and after three years of study, she mastered supernatural abilities to command spirits and subdue tigers and leopards.

During Emperor Wen of Wei's reign, a severe drought lasted over seventy days. Local officials recommended the granddaughter of the Wang family (the same girl who had studied the Dao) to pray for rain. Initially too shy to appear publicly, she finally agreed after persuasion from the imperial consort. She wrote a letter instructing the Dragon King to send rain—when cast into a deep pool, heavy showers immediately followed. At fifteen, she married Liu Gang, who also learned Daoist arts from her. After more than fifty years, the couple ascended together as immortals—the wife riding clouds and dragons, the husband following shortly after, both attaining the rank of mid-level perfected beings (zhongwei xiazhen) among celestial officials.

The final section describes the practices of exorcist priests (kaozhao fashi) and Daoist cultivators. Every year at dawn on the first day of the lunar new year, before others rise, they must perform rituals and activate talismans to protect their households from illness and epidemics. This represents a common Daoist blessing and calamity-averting ceremony, where the power of talismans (fulu) safeguards domestic peace.

The Supreme Lord Lao Jun (one of the Three Pure Ones, the highest deities in Daoism) personally proclaimed the Nü Qing Edict (an important Daoist legal document), specifically establishing orthodox precepts to protect practitioners and their families.

Lao Jun declared: All disciples who sincerely follow me and practice the Kaozhao ritual methods (Daoist exorcism and healing arts) shall be recognized as my Kaozhao disciples if they selflessly help others overcome ten types of calamities: 1) heavenly plagues, 2) seasonal taboos, 3) official persecutions, 4) fires, 5) floods, 6) warfare, 7) demonic hauntings, 8) poverty, 9) deafness/blindness/disabilities, and 10) mental afflictions. These disciples must annually, at dawn on the first day of the lunar new year, inscribe a register listing malevolent spirits corresponding to the sixty Jiazi cycles, along with the Nü Qing legal codes (Daoist ghost statutes), preparing three copies: one submitted to the underworld administration at the local earth shrine, one posted above their dwelling, and one carried on their person. This ensures year-round protection for their household against diseases, disasters, and malicious gossip.

The specific procedure involves: First performing three circuits each of the Earthly Net Steps and Heavenly Web Steps (Daoist ritual pacing techniques), followed by nine Yu Steps (legendary pacing method used by Great Yu to control floods). While pacing, recite the Toxin-Subduing Incantation: "Subdue toxins, subdue toxins..." (repeating 120 times to eliminate various poisons, illnesses, evil influences, ghosts, snakes, rodents, etc.) "...urgently as the law commands!" During recitation, chant loudly while holding the ritual document in the left hand and forming the Dujian mudra (Daoist hand seal) with the right hand, gesturing inward with each utterance of "subdue." This practice has been maintained by immortals throughout the ages.

Lao Jun emphasized: Dao cultivation requires finding the correct path. "Attaining the gate" refers to achieving spiritual communion (when practitioners master ritual methods to communicate with deities, spirits, and cosmic forces, this ability is called "spiritual penetration"); "attaining the road" refers to achieving immortality (through studying over thirty scrolls of the Golden Lock Flowing Pearl Scripture, comprehending the secret writings of golden registers, and realizing the mysteries of Heaven-Earth-Humanity's three powers, one may ultimately attain the immortal rank).

This scripture primarily discusses Daoist cultivation practices and ritual protocols, focusing on several key aspects:

The Shangqing (Highest Clarity) tradition, a major Daoist school, teaches that proper cultivation enables practitioners to eventually ride dragons into the heavens, roaming freely in the Purple Palace (celestial abode of immortals). Nine years of dedicated practice can free one's entire household from illness, while twenty years leads the whole family to attain the Dao—a method resembling the "ascension of the entire household" technique. The practice begins with preparations between the 26th and 27th days of the twelfth lunar month, involving the inscription of ritual documents (Fulu) and talismanic petitions signed by the presiding master. At precisely the third watch of the fifth night (around 3-4 AM) on New Year's Day, one recites incantations without reading the accompanying documents, focusing solely on the mantras.

This method offers protection for officials and their families, safeguarding residences for one to two years. Laozi (the deified Laozi, highest Daoist deity) instructed Master Xu (Xu Laile, a legendary figure) to teach disciples how to become state preceptors protecting the imperial house and common people. The practice requires submitting six celestial memorials to the Heavenly Emperor, who then bestows ritual documents. These texts must be delivered to five sacred mountains and four great rivers (Wuyue Sidu), capital city shrines, and other sites—totaling thirty-six scrolls of summons and talismanic writings. Twenty-four scrolls guard palace buildings, five correspond to the Five Phases mountains (Wood, Fire, Earth, Water, Metal), while the remaining seven are deposited in famous mountain caverns and one in water palaces.

All rituals must be performed with quiet recitation, without musical accompaniment. These represent the Keyi (liturgical rules) of Yang methods for worldly cultivation. The scripture notes that ancient purification practices were called "she" (earth altars), now termed "zhaihui" (fasting assemblies). However, true transcendent beings and supreme sages never use such musical rituals to transmit teachings—discerning practitioners understand these methods shouldn't be used to gather followers.

For those just beginning to study Daoist methods without proper initiation, this practice should not be employed, as it is not an orthodox teaching. Special instructions for this are separately recorded in the "Upper Chapter" (a Daoist liturgical document).

Later, the Sage Sovereign transmitted twelve talismans (Fulu, Daoist ritual documents) for safeguarding the state and dispelling calamities. The specific formats of these documents are recorded in the latter section and may be used as needed.

Laojun (the deified Laozi) said: Rulers governing the state (equivalent to modern provincial or county officials) and local administrators (equivalent to prefects) must employ proclamations, talismans, and ritual documents. This includes three petitions, thirty-six talismans—twelve for safeguarding the twelve divine guardians, twelve to be affixed to gates and doors, and twelve to be placed in the center of the residence or carried by the household head. Common people may use them voluntarily but need not employ all thirty-six. Officials must submit three memorials (Daoist ritual documents), while commoners need only two.

The method is as follows: First, tread the Earthly Steps, then the Heavenly Steps, each three times, combined with the Yu Steps (a Daoist ritual footwork) and specific ceremonial attire, concluding with the Nine-Finger Mudra. This will dispel all malevolent influences from the afflicted area. After completion, apply the talismans according to the decree and position the documents as prescribed—this ensures peace for one or two years.

The method for protecting commoners and households from calamities is the same as described above. Following Laojun’s instructions, commoners need twenty-four talismans and two memorials, but the specifics must be carried out under a Daoist master’s guidance. The crucial hand mudra involves swiftly twisting the first joint of the left hand’s fourth finger.

Summoning Masters (Daoist priests specializing in invoking deities) and their disciples, ritual scribes, and others who travel with their families or alone to distant places must first submit a notice to the ancestral temple and the City God (a local guardian deity established since the Jin dynasty) to pray for safe passage.

Laojun states in the Record of Commanding Local Deities: Summoning Envoys (the masters themselves) must submit a "heart notice" three to five days before traveling or relocating. The representative of the Nine Provinces’ local deities is Wu Zixu (a famed general of the Spring and Autumn period). If one is not an officially recognized Summoning Master, a petition must be used instead, inscribed with the names of the relevant deities and officials.

This scripture details the operational protocols for Daoist "Examination and Summoning Masters" (ritual specialists who evaluate and invoke deities) regarding the use of ritual documents (fulu) and the "Punishment Edict and Temple Destruction Method."

On the use of ritual documents: Lao Jun (the deified Laozi, revered as Daoism's founding patriarch) established strict formatting rules. Junior-ranking masters must use the "official dispatch" (die) format, which resembles bureaucratic correspondence but substitutes the character for "public" (gong) with "Dharma" (fa). When issuing documents to local earth shrines (shemiao), the text must specify "required by Dharma affairs," instructing shrine deities and divine officials to provide proper escort and protection, ensure safe passage over land and water, and refrain from unwarranted disturbances.

The Punishment Edict and Temple Destruction Method explained: When talismanic officers (fuli, divine functionaries executing edicts) delay or ignore summons, they face interrogation—this constitutes "punishment edict" (zhufu). Should shrine deities receive documents yet fail to comply or respond, the "temple destruction" (pomiao) penalty applies—flogging, suspension, or replacement of the divine officials.

Celestial Master Luo's transmission of Lao Jun's Golden Statutes decrees: If the first talisman fails, interrogate the responsible fuli; if the second also fails, dismiss the officer. At this stage, practitioners should tread the "Earth Matrix" (diji, a ritual pacing pattern) three times, recite eighteen incantations, perform nine steps of Yu Pace (yubu, the sacred Daoist gait mimicking Yu the Great's flood-control steps), and coordinate with "Heavenly Pivot" (tianguan) rotations while specifying dates and directions. For instance, on a Jiazi day, point to the Zi position and declare: "Today's duty officer is Wang Wenqing." Incompetent fuli must be disciplined or replaced according to these statutes. Strict adherence to these golden rules ensures proper functioning of divine officers and shrine deities.

Note: "Yu Pace" refers to the sacred Daoist gait patterned after Yu the Great's flood-control movements; "Heavenly Pivot" and "Earth Matrix" represent cosmological orientations in Daoist ritual; "duty officers" (zhifu) denote deities assigned to specific temporal cycles.

This scripture primarily explains the Daoist ritual methods of "destroying temples with talismans" (zhufu pomiao) and the regulations for sacrificial ceremonies (zhaijiao) during the Three Assemblies Days (sanhui ri).

Regarding the "destroying temples with talismans" ritual, the text describes performing the Earthly Steps (diji) three times while reciting eighteen incantations, followed by executing the Three Steps and Nine Traces (sanbu jiuji) footwork. This is combined with rotating the Heavenly Pass (tianguan) gesture toward the county where the offending temple is located. The method transmitted by Celestial Master Zhang (Zhang Daoling) specifies that temple destruction requires summoning heavenly generals to supervise, but one need only employ the originally assigned Three Primordial Generals (sanyuan jiangjun - Upper, Middle, and Lower Primordial Generals) without additional memorials to the celestial court. Practitioners should form the hand seal (nianjue) on the right side of the third segment of the left hand's third finger, repeating this three to five times, after which the talisman officials (fuli) will automatically handle the offending temples.

Concerning the Three Assemblies Days ceremonies, Lao Jun (Lord Lao) emphasizes strict adherence to liturgical protocols (keyi). During the Upper Primordial Festival (shangyuan jie) on the 15th of the first lunar month, ceremonies must be held on the 7th day to invite the Heaven Official Lord (tianguan jun) and the Three Primordial Generals (including Upper Primordial General Tang and Middle Primordial General Tang Hong). These deities command the celestial soldiers of the Three Primordial realms, accompanied by merit officials (gongcao), jade youths (yutong), and jade maidens (yunü) who receive offerings. Notably, earth deities (shemiao) are excluded from these promotion and reward ceremonies, being seated outside the altar platform.

The scripture particularly stresses that practitioners must follow liturgical procedures precisely for auspicious results, as arbitrary actions invite misfortune. Those truly accomplished in the Dao fully understand this principle.

This passage explains key elements of the ritual worship in the Daoist "Three Officials" (天官 Celestial Official, 地官 Earth Official, 水官 Water Official) belief system.

The text describes the bureaucratic hierarchy under the Earth Official (the deity governing the terrestrial realm), the corresponding generals and soldiers (protective deities and their troops) associated with the ritual talismans (Fulu) cultivated within the human body, as well as the military system of the Water Official (deity governing aquatic domains). Later, the Sacred Lord (high-ranking Daoist deity) instructed the Celestial Master (Zhang Daoling or泛指 accomplished ritual masters): During the Three Assemblies Days (auspicious dates when the Three Officials convene), the great deity-lords, generals, and soldiers from all three bureaucratic systems gather at the northern altar. Performing the Zhaijiao (Daoist sacrificial ritual) on this day can eliminate karmic obstructions, bestow blessings, safeguard humans and livestock, resolve misfortunes, and bring household prosperity.

Since all Three Officials deities assemble on this day, Heaven specially permits the suspension of celestial court assemblies (referring to divine gatherings), making it particularly favorable for receiving blessings. The optimal time for conducting rituals is during the first or second night watch (between 9 PM-11 PM) on the exact auspicious date, when all deities are present. After the third night watch until dawn (11 PM-3 AM), rituals become unsuitable because the divine officials, being yin in nature, treat nighttime as humans treat daytime for official duties. After the third watch, they prepare to ascend to the celestial court for morning audiences, becoming preoccupied and unlikely to linger—resulting in ineffective rituals that might instead invite misfortune.

Genuine Daoist practitioners must understand these principles beforehand and must never casually transmit them to unworthy recipients, lest they incur celestial punishment. The scripture further mentions that the Zhongyuan Festival (15th day of the 7th lunar month) is the Middle Assembly Day, presided over by the Earth Official Lord, with General Li of the Upper Prime's Central Division and General Ge of the Middle Prime's Central Division conducting the rituals. The Sacred Lord further explains: After the separation of Heaven and Earth into yin-yang duality emerged the Three Primes (Upper, Middle, and Lower). The Middle Prime is jointly governed by Earth and humanity. General Li commands the Earth Official's system, while General Ge oversees the three hun and seven po souls within the human body, along with 350 celestial generals and officials residing therein. All who receive talismanic ordination and achieve immortal status within the body are governed by the Middle Prime's Qi and administered by Generals Li and Ge.

This scripture describes the specific procedures and precautions for conducting the "Three Origins Offering" (Sanyuan Jiao) in Daoist practice—a ritual dedicated to the Three Officials (Heaven, Earth, and Water). The content is divided into several key sections:

The text first details preparatory steps before the ceremony. The presiding master (Shizhu) must arrange seating for the divine retinues of the Upper Origin (Heaven Official) and Lower Origin (Water Official) systems, including various celestial generals, merit officers, administrative officials, the Six Jia spirit lords, jade maidens, and attendants. Only after these deities are properly seated should the master arrange for the Middle Origin (Earth Official) system's Generals Li and Ge with their troops to take their positions. Every step requires the master's meticulous coordination to ensure correct seating for each divine being.

Next comes the preparation of offerings. Wine and food must be provided in sufficient quantities for all deities. Special mention is made of Elder Li (likely a senior Daoist master) requesting additional tea offerings—three to four cups per deity. These details maintain ritual purity (baozhen) and must strictly follow the methods transmitted by one's master without the slightest deviation.

The text then explains the concept of "Three Assembly Days"—critical dates for purification rituals: the Upper Assembly Day (7th day of the first lunar month, when the Heaven Official descends), Middle Assembly Day (7th day of the seventh month for the Earth Official), and Lower Assembly Day (5th day of the tenth month for the Water Official). Conducting rituals on these days ensures the corresponding official and their celestial entourage will descend to witness the ceremony.

Finally, qualifications for presiding masters are emphasized. Only those who have received the "Three Origins Registers" (Sanyuan Fulu)—talismanic credentials bestowed by the Three Officials—may serve as ritual masters. When performing the ceremony for disciples or fellow practitioners, specific liturgical formulas must be recited; for personal observances, such invocations may be omitted.

This scripture passage explains the Daoist ritual procedure for priests to report their merits to the celestial realm and request rewards for their guardian spirit generals after completing religious services.

The priest must prepare a "merit report document" (yan gong zhuang) that truthfully records all benevolent deeds and virtuous accomplishments during a specific period (such as from the 7th day of the first lunar month to the 7th day of the seventh month). This should include concrete examples like: how many people were healed through talismanic incantations, how many impoverished individuals received medical assistance, and how many calamities or legal disputes were resolved for devotees.

The text specifies that the priest must clearly state their religious identity: the affiliated Daoist temple, official positions held (such as "Left Equal Qi Commander and Chief Administrator under Yangping Parish"), the received ritual registers (like "Celestial Master's Three Primes Registers"), and cultivation rank (such as "Great Cavern Three Radiances Disciple"). The exact number of people helped and specific acts of salvation must be documented.

An important clarification states that only spirit generals and officers who have genuinely performed meritorious services should be recommended for promotion. Those without actual achievements need only be acknowledged for their basic protective duties safeguarding the priest's household. The conclusion emphasizes that according to liturgical regulations (keyi), deserving guardian deities—including spirit generals, merit officials (gongcao), jade maidens, and divine attendants—should receive appropriate rank promotions corresponding to their contributions.

(Note: "Yangping Parish" was one of the original twenty-four parishes of the early Celestial Master tradition; "Chief Administrator" was a key position in Celestial Master Daoism; "ritual registers" (fulu) serve as credentials for ordained priests; terms like "merit officials" and "jade maidens" refer to various categories of Daoist guardian spirits)

This passage explains the merit-based reward system in ancient Daoist purification rituals (Zhaijiao). Different ranks of deities and attendants received corresponding rewards based on their contributions:

A meritorious general (Daoist guardian deity) could be credited with 200 merits; an immortal official (celestial administrator) with 150 merits; divine messengers (Gongcao) and jade maidens/youths (attendants to immortals) each received 100 merits; ordinary divine soldiers (lower-ranking functionaries) also received 100 merits; while the duty officer (Zhifu) was credited with 70 merits. These rewards acknowledged their service in aiding mortals and protecting the state, with accumulated merits eventually leading to promotion in celestial ranks.

The parenthetical note clarifies: These are ancient ritual protocols still used today, though the specific wording may be adapted while preserving the core content. The passage concludes by stating that such merit-recording documents should include dates, while the actual ritual procedures follow separate specialized regulations.

(From Chapter 24 of the "Jinsuo Liuzhu Yin," a scripture primarily documenting Daoist ritual practices and cultivation methods)