《金鎖流珠引》Vol. 24

This scripture passage records a story from the important Daoist classic Jinsuo Liuzhu Yin, which primarily describes a specific ritual method for dispelling calamities and prolonging the life of emperors.

The text recounts how the Supreme Divine Lord of the Golden Palace, the Sage Emperor of the Great Peace (a high-ranking Daoist deity), informed Celestial Master (Tianshi) Zhang Daoling that human lifespan, fortune, and misfortune are all governed by the Celestial Administration (the heavenly bureaucracy) and the Earthly Courts—even emperors and high-ranking officials are no exception. Should an emperor face grave illness or disaster, the ritual of "Presenting the Great Primordial Chariots and Five Tombs" (Shang Dayuan Chen Qianche Wumu) could be performed to dispel misfortunes and cure diseases. This ritual requires submitting a specialized memorial petition (zhangbiao, a Daoist liturgical document).

The passage then recounts a historical anecdote: On the fifth day of the seventh month in the second year of Emperor An of Han's reign, while the emperor was touring the Southern Mountains, he encountered an old man who claimed to be the planet Venus. The old man warned the emperor that he must return to Chang'an before the fifteenth day and seek out Li Shaojun (also known as Li Anqi, a renowned Han dynasty fangshi, or esoteric practitioner) to submit the "Memorial of the Primordial Chariots and Five Tombs for Reversing Death and Restoring Life" (Yuan Chen Qianzhang Wumu Quesi Laisheng Zhang). Otherwise, his life would be in grave danger. The emperor, half-doubting, ordered the ritual to be performed on the thirteenth day. On the fourteenth day, he suddenly fell critically ill and neared death, but because the ritual had been completed in time, the deities granted his petition, extending his life by nine years.

The text particularly emphasizes that such life-prolonging rituals must be conducted by highly accomplished Daoist masters (such as Li Anqi, referred to as a "Great Immortal") to be effective—ordinary people cannot communicate with the divine. The "Great Primordial Chariots and Five Tombs" (Dayuan Chen Qianche Wumu) mentioned here is a crucial Daoist liturgy (keyi) for dispelling disasters and prolonging life, achieved by submitting memorials to the celestial court to seek pardon from sins and an extension of life.

According to the Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearl Guide), Lord Lao (Taishang Laojun, the supreme deity of Daoism) once imparted to Emperor Shennong (the legendary ancient ruler) methods for prolonging life and extending destiny. The text explains that while human lifespan is inherently predetermined, eighty or ninety out of a hundred people often fail to live out their allotted years due to their own actions. The key reason lies in the fact that insufficient virtue (De) leads to calamities, while violent and cruel behavior further shortens one's lifespan.

Lord Lao transmitted to Shennong a secret method contained in three scrolls: the first scroll teaches how to avoid untimely death, the second details techniques for exorcising evil influences, and the third is called the "Letter to the Heavenly Duke." At its core is the "Method of Pacing the Constellations and Submitting Petitions"—a ritual involving specific Yu Steps (a Daoist ceremonial gait, traditionally attributed to the Great Yu) combined with hand mudras, enabling communication with the Three Officials (the Daoist deities governing Heaven, Earth, and Water) to redeem souls from the underworld. The procedure is as follows:

The ritual master must first draft a petition and, through the Method of Summoning for Investigation (a Daoist rite for invoking deities), present it to the gods of the Five Sacred Peaks and Four Great Rivers, as well as local deities such as City Gods and Earth Gods. Only after these deities have initiated healing can a further petition be submitted to the celestial court to request a lifespan extension. The entire ceremony requires the master to don ritual robes, repeatedly pace the constellations (a sacred ritual movement), and rotate the Heavenly Pass (a symbolic gesture), thereby granting rebirth to those whose fate had decreed death.

The scripture specifically mentions that this method once revived hundreds of disciples who were destined to die. For example, one disciple suffering from chronic wind illness was restored to vitality through this practice. It is crucial to note that such rituals must strictly follow protocol: petitions must first be submitted to local deities, and only after preliminary healing is confirmed can higher-ranking celestial officials be petitioned.

The Jinsuo Liuzhu Yin documents Daoist ritual methods for healing illnesses and dispelling misfortunes. When someone falls ill within a palace, a specific Daoist ceremony can be performed to petition the Supreme Deity (referring to the highest Daoist divinity) for recovery, typically resulting in gradual improvement within three days. The practice involves three specific hand mudras (shoujue): the Dujian Mudra, Tianxin Mudra, and Dixin Mudra, which must be performed on the ritual altar (the precise gestures are preserved in the zhangjue, or palm mudra manuals).

The Celestial Master (Tianshi, referring to Zhang Daoling, the founder of Daoism) emphasized that when submitting a petition for the emperor, ritual tokens must be prepared as offerings (such as twenty dan of grain, with detailed specifications recorded in other petition rituals—this text does not repeat them). After the petition ceremony, a response from the celestial realm will manifest within three days, though often conveyed through cryptic or symbolic language rather than direct revelation. This is because the heavenly bureaucracy (Tiancao) considers the emperor’s exalted status—if the truth were plainly stated, it might provoke baseless speculation among mortals. Thus, the divine will is communicated in profound and obscure terms, deliberately veiled from ordinary understanding—a method unique to the celestial administration.

For high-ranking individuals like feudal lords or officials of the third to fifth ranks, there exists a specialized ritual called the Dayuan Chen Qianche Wumu Que Si Lai Sheng Zhang method to eliminate disease and reverse impending death. Commoners who wish to employ this method may reduce the required offerings by nine-tenths (preparing only one-tenth of what officials would offer).

Laojun (Laozi, revered in Daoism as the Supreme Venerable Lord) noted that if a minor feudal lord (equivalent to a provincial governor today) suffers severe illness and is bedridden, a formal notice (xifu, resembling an official dispatch) should first be issued to the spirits and deities. In ancient times, such notices required three ritual seals: the Yuanshi Wuling Zhang Seal, the Housheng Seal (also called the Taishang Seal), and the Tiancao Seal (the Santian Taishang Seal). These seals could subdue celestial foxes and demonic beasts, cure illnesses for feudal lords, and even confer talismans (fulu) to the Five Virtue Generals—Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Court—empowering practitioners to replenish their righteous Qi (zhengqi) and attain immortal-official status. After issuing the notice, a deadline is set for the spirits to act. If the illness improves within the allotted time, no formal petition is necessary; if not, a full petition must be submitted.

This scripture primarily expounds on Daoist ritual methods and related precepts for dealing with locust plagues. It first mentions changes in document formats—what were originally petitions addressed to the "Lord of Heaven" are now termed "Taiping Memorials." The exalted deity Jinque Dichen Housheng Xuanyuan Shang Daojun (a high-ranking Daoist divinity), also known as the Jade Emperor, is no longer referred to as "Lord of Heaven."

Regarding methods to handle locust plagues, Lao Jun (i.e., Taishang Laojun, one of the highest Daoist deities) explains that such disasters are not caused by heavenly will, but rather because the local earth deities fail to provide protection. The specific practice involves performing three circuits of Yu Steps (a ritual walking pattern) indoors on the days of Bingyin and Dingmao, aligning with the Five Star positions (with particular emphasis on Jupiter's position), and repeating three times at Mars' position. One must prepare five talismans (Fulu, Daoist ritual documents) to be hung on bamboo poles at the four corners of farmland, at a height of twelve feet, which will gradually dispel the locust plague.

The scripture particularly emphasizes that this locust-banishing method originated from Emperor Yao's era in antiquity, when the Nine Provinces suffered annual locust plagues. Emperor Yao employed this method to relieve the people's suffering. The key to the technique lies in five talismanic patterns on the second segment of the left middle finger, recorded in the Lingbao Three Sections Miscellaneous Talismans.

The concluding section discusses the precepts and liturgy (Keyi) that practitioners must observe. Lao Jun decrees that celestial immortals (Tianxian) of the highest rank should carry nine swords (also called life-sized swords) to guard the Heavenly Worthies, expel demons from the Nine Regions, and vanquish celestial demons. The use of these ritual implements follows strict ceremonial requirements.

This scripture describes the classification and functions of ritual swords used by Daoist priests of different ranks, divided into three main tiers:

The highest-ranking Celestial Immortal (Tianxian) priests wield nine ritual swords: the Purple Mist Morning Veneration Sword, Soul-Control Sword, Evil-Slaying Sword, Truth-Guarding Sword, Spirit-Guarding Sword, Heaven-Examining Sword, Immortal-Examining Sword, and Body-Examining Sword. These are celestial treasures of divine origin that must be carried at all times.

Middle-ranking Divine Immortal (Shenxian) priests employ seven swords: Equal-Body Sword, Morning Veneration Sword, Demon-Control Sword, Evil-Slaying Sword, Body-Guarding Sword, Spirit-Guarding Sword, and Heaven-Examining Sword. Each corresponds to specific cultivation functions.

Lower-ranking Summoning (Kaozhao) priests use six swords: Equal-Body Sword, Morning Veneration Sword, Demon-Control Sword, Evil-Slaying Sword, Body-Guarding Sword, and Spirit-Guarding Sword. The first sword focuses on self-cultivation while the latter five correspond to the Five Phases (Wuxing) of Metal, Wood, Water, Fire, and Earth.

The text further notes that exceptional priests with state-protecting abilities may carry four swords. High-ranking violet-robed priests wield three (Water-Commanding Sword, Body-Protection Sword, and Evil-Slaying Sword), while crimson-robed priests carry two (Water-Purification Sword and Evil-Slaying Sword). Crimson-robed priests are further classified into 49 Middle Origin ranks and 81 Lower Origin ranks.

Finally, yellow-robed priests are granted two swords, with green and blue-robed priests permitted one sword each. These allocations follow the liturgical regulations (Keyi) established by ancient Celestial Masters (Tianshi).

These ritual swords transcend mere instruments—they symbolize a priest's cultivation rank and spiritual responsibilities. Through their distinctive sword arrangements, Daoist practitioners visibly manifest their spiritual attainment and capacity for worldly salvation.

Laozi (Lord Lao) teaches that those who aspire to cultivate the Dao must first master methods for connecting with the spiritual realm and benefiting the world. Among the most potent techniques for commanding spirits and deities is this "dual practice of talismans and ritual forms"—where Fulu (talismanic yang forces) and Shifa (ritual yin forces) are employed in harmony, working together as seamlessly as mouth and hand.

The secret of this art lies in its symbolism: Fulu represent celestial yang soldiers from the heavenly realm, while Shifa embody yin underworld troops. When yin and yang are properly balanced, one may move unimpeded between heaven and earth. Through impartial cultivation, practitioners can achieve the Dao's work and ultimately ascend in broad daylight. At the culmination of this practice, one can halt clouds and still winds, ascending with both spirit and dwelling to become a true immortal of the celestial realm. Historical figures like Zhang Ling (Celestial Master Zhang) and Xu Xun (True Lord Xu) both mastered this method.

When performing these rites, heaven and earth are purified, and the sun, moon, and stars regain their clarity. The Supreme Unity Deity (Taishang Shenjun, the highest Daoist divinity) dispatches celestial troops to assist, dispersing wind and clouds while demonic kings retreat. This subtle method facilitates ascension to the highest Shangqing (Upper Clarity) heaven—its effects should manifest as swiftly as executing an imperial decree, for these are the secret talismanic teachings personally transmitted by Lord Lao.

Regarding the hierarchy of ritual forms: Upper-rank celestial immortals and priests may employ 120 forms; middle-rank divine immortals and priests use 81 forms; while lower-rank summoning priests (specialists in invoking spirits for divination) practice 36 forms. Later sage-kings instructed Celestial Master Zhang: "As a Celestial Master, you should understand that Lord Lao divided priests into three ranks, mirroring the hierarchy of rulers, ministers, and commoners. Emperors correspond to celestial immortal priests, feudal lords to divine immortal priests, and ordinary officials/commoners to summoning priests." This graded system prevents confusion—commoners primarily use these methods for exorcising malevolent spirits.

(Note: The "summoning" [kaozhao] mentioned here refers to an essential early Daoist ritual technique for invoking deities to determine auspicious or inauspicious signs. The theories of Tao Hongjing, Lu Xiujing, and Zhang San were later simplified, obscuring the original meaning of this fundamental practice for later generations.)

This passage explains the hierarchy and usage protocols of ritual seals (fayin - empowered stamps) in Daoist practice. Laozi (Laojun) instructed Luo Wenqiang that all celestial and earthly spirits are governed by the liujia-liushi administrative system. If practitioners can concentrate their minds and correctly employ these ritual seals while first honoring their masters, their masters will remain present to guide them, enabling practitioners to comprehend all matters. However, one must never misuse the power of these seals.

Whether cultivating the Dao for state or personal purposes - when transmitting fulu (Daoist talismanic registers) or healing illnesses - practitioners must employ the system of twenty-four foundational seals transmitted by Taishang Laojun. These seals are divided into three tiers:

The highest tier comprises twenty-four seals used by celestial immortal priests (tianxian daoshi), corresponding to the Thirty-Six Heavenly Palaces. Each palace contains twenty-four administrative bureaus (cao - celestial offices), thus requiring twenty-four seals to handle their affairs. These celestial immortal priests are called "celestial officials" (tianguan), holding positions equivalent to high-ranking heavenly ministers with honorific titles like "Prime Minister" or "Chancellor," mirroring the organizational structure of earthly courts.

The middle tier consists of fifteen seals used by divine immortal priests (shenxian daoshi), primarily employing the "Seal of the Supreme Jade Capital" and the "Seal for Soaring Through the Nine Heavens."

The lowest tier contains twelve seals used by summoning priests (kaozhao daoshi, anciently called Summoning Lords, now known as the Four Lords of the Celestial Bureau), mainly using the three-character "Seal of Taishang Laojun." This particular seal can mobilize the powers of the Three Officials (Heaven, Earth, and Water).

The text specially notes that earthly emperors are called "Sons of Heaven" because they govern according to celestial mandate, with their official positions modeled after heavenly administration. The frequency and importance of these ritual seals' usage even surpass that of official government seals in the human realm.

This scripture primarily explains Daoist methods for subduing disobedient spirits and malevolent deities using ritual seals (Fuyin, Daoist ceremonial stamps used for exorcism and magical practices), along with secret techniques for walking on water.

Regarding the subjugation of evil entities: The text describes two main types of ritual seals. The first is the "Seal of the Supreme Three Heavens" (six-character seal), used to summon and interrogate virtuous spirits with meritorious deeds. It also serves in the Five Methods of the Shangqing tradition (five key rituals of the Shangqing school) and important official documents. The second type is the "Heaven-Bestowed Square Seal," considered an unorthodox ritual implement employed by low-ranking Daoists (those wearing blue-green robes) for earthly interrogations, including the "Imperial Decree" seal and the "Suigong Seal" (single-character seal). Their activation requires accompanying rituals like the Yu Steps (a special Daoist footwork) and "Turning the Heavenly Pivot" (the seventh star of the Big Dipper), while reciting specific incantations such as "Heavenly spirits awaken, earthly spirits awaken..." With three to five years of practice, adepts can reach a stage where visualization (meditative focus) alone suffices to activate the seals without physical movements.

Concerning water-walking cultivation: Laozi teaches that to tread water as if on solid ground, one must repeatedly practice the "Treading the Earthly Axis" footwork on the Six Wu Days (special dates in the Daoist calendar). Three years of persistent training grants mastery over this ability, enabling control over water flow at will. This practice not only prevents floods but also aids in national water management projects.

The text specifically clarifies that "Turning the Heavenly Pivot" refers to visualizing the seventh star of the Big Dipper in conjunction with seal activation. These magical techniques require prolonged cultivation to manifest results, embodying the Daoist emphasis on gradual, systematic spiritual development.

The Yu Steps (Yubu), a three-step nine-trace ritual walking pattern created by Great Yu, when combined with specific ritual robe movements to pivot the Celestial Pivot (referring to the Big Dipper), can regularly summon sea gods, river gods, and watercourse deities. These divine beings will proactively inquire whether the practitioner wishes to learn water-walking techniques and over a hundred methods of water control, including how to reverse water flow. The sea gods first demonstrate these arts before teaching practitioners to master the effortless method of treading upon water.

However, complete mastery requires diligent practice of foundational skills called "treading the earth's meridians and flying through the celestial grid" (referring to star-stepping techniques), typically achievable within three years to reach the level of "Land Physician" (indicating the ability to walk on land as if traversing calm waters). Before learning these advanced arts, one must first grasp the essential techniques for traversing water and fire—a prerequisite for achieving Daoist attainment.

The specific cultivation method should be recorded and practiced on the six Wu days (auspicious dates in Daoism). At a certain stage of practice, water deities will manifest to assist, even enabling the practitioner to walk on water. The operational method is as follows: First select the Wu-Yin day in the seasonal month (the last month of each season), take soil from six Wu directions, knead it into thumb-thick, half-inch strips, let them dry in shade, then wrap with yellow thread and tie to a sea god statue. Seal with yellow wax and stamp with a "Great Auspiciousness" seal. During practice, coordinate with nine breath cycles (called "nine respirations") to regulate qi, condense eleven strands of true qi to cover the Tian'gang (Heavenly Stem) energy, then empower seven more qi strands onto both the sea god statue and the water to be crossed.

The key lies in foot techniques: when crossing seas, visualize the sea god's eye; for rivers, the river god's eye; for watercourses, the watercourse deity's eye. Specifically, place the dried earth blocks collected on Wu days at corresponding "divine eye" positions, bound with yellow thread, enabling one to traverse any body of water as if walking on solid ground without sinking. This method proves extraordinarily efficacious. Laozi (the Supreme Venerable Sovereign) specifically instructed Celestial Master Zhang Daoling: such water-treading arts should only be transmitted to destined individuals—if taught to those with impure intentions, the transmitter will suffer celestial punishment. History records unscrupulous individuals who mastered this technique to commit aquatic thefts, only to be executed by heavenly justice.

Laozi further specified: the six Wu earth figurines should measure two and a half inches long, made with wood bark (actually meaning paper—ancient people used paper as clay armatures) mixed with earth.

This passage describes a unique Daoist ritual practice involving esoteric techniques. On Wu days (the fifth of the ten Heavenly Stems, considered days of strong Earth energy in Daoist cosmology), one would fashion special knots from yellow silk threads and bind them around the feet. When combined with the hand mudras of Liuren and Liugui (two important divination and ritual methods in Daoist practice), this enables the practitioner to walk on water as if traversing solid ground, crossing rivers and wading through water without hindrance.

However, the scripture sternly warns that most people in modern times harbor impure intentions and are prone to envy others' abilities, so one must never attempt this technique lightly. True Daoist cultivators who recklessly display such supernatural powers will inevitably suffer backlash, contracting severe illnesses or even facing fatal consequences.

The text cites the example of Ge Xuan (the renowned Three Kingdoms-period Daoist revered as Immortal Lord Ge). Though he frequently employed this technique during his lifetime—earning him the reputation of a sage and escaping earthly prosecution—the underworld officials still reported his actions to the Jade Emperor (one of Daoism's supreme deities). Enraged, the Jade Emperor demoted Ge Xuan by two immortal ranks, preserving only his longevity attainment while decreeing that he could only travel on foot between the Five Sacred Mountains (the major Daoist peaks). He was forbidden from riding clouds or dragons, mounting cranes to ascend to heaven, and even commanded to show proper respect to tigers and other wild beasts.

Thus the scripture concludes with this admonition for cultivators: one must comprehend this principle early and recognize that down-to-earth practice remains the superior path.