《金鎖流珠引》Vol. 25

This scripture records a Daoist supernatural ability called "Contracting Distances for Travel," compiled by multiple Daoist immortals with annotations by Li Chunfeng. The main content is as follows:

The Supreme Venerable Lord (Taishang Laojun) teaches that when practitioners devote themselves wholeheartedly to cultivation with perseverance, they will eventually attain supernatural powers through spiritual resonance. However, upon gaining such abilities, one must never flaunt them carelessly, but should employ them with compassionate intent to aid the world and deliver beings. Using supernatural powers for amusement or showing off indicates one is not a genuine cultivator.

The specific practice method involves: First, wearing the "Earth Axis Divine Talisman" (Fulu) on the left arm—this talisman comprises twenty-four Yellow Court Generals capable of controlling earth veins. Legend states that Master Hugong mastered this art, and his disciple Fei Changfang could use this talisman to contract a thousand-mile distance into five miles, even reducing ten thousand miles to a single step, demonstrating complete mastery of supernatural power.

The ritual procedure requires specific steps: First fasten the talisman properly, then tread the "Earthly Compass" positions while walking backward five circuits, symbolizing the complete cycle of the Five Phases (Wood, Fire, Earth, Metal, Water). Next perform "Yu Steps" (a Daoist ritual walking pattern)—three steps forming nine footprints repeated three times, then twelve steps repeated twice, followed by fifteen steps repeated twice. Simultaneously, one must rotate the "Heavenly Pivot," form hand seals by twisting earthward (a specific mudra position at the base of the right thumb), and form additional seals including the Earth Spirit Seal, Earth Deity Blade Branch, and Earth Core Blade Branch.

Finally, the Later Sage Sovereign instructed the Celestial Master (Zhang Daoling) that during specific days—Gengyin, Xinmao, Wuchen, and Jisi—special attention should be paid to using the Earthly Time Blade Branch and Earth Core-related rituals. These days likely possess unique celestial-terrestrial energies particularly conducive to ritual efficacy.

This scripture primarily expounds on the essential techniques and taboos concerning two esoteric practices in Daoism: the "Land Shrinking Art" and the "Entering Grotto-Heavens Method."

Regarding the "Land Shrinking Art" (a technique enabling instantaneous travel), one must mark the left side of the base of the left thumb with cinnabar ink while coordinating with specific hand seals (Jue) using the right hand during practice. During the three-year preparatory phase before mastery, the cinnabar mark must be maintained continuously. Once perfected, the practitioner can traverse thousands of miles in an instant. However, Laozi particularly emphasizes that such Qi-restricting techniques (secret methods employing true Qi)—including moving stars and shifting constellations, parting rivers and shrinking lands—should only be transmitted to those of sincere virtue and upright character. Those with impure intentions, impatient temperaments, or envious hearts must never be taught, lest they misuse these arts and cause harm.

Concerning the "Entering Grotto-Heavens Method" (a technique for accessing immortal sanctuaries), the Later Sage Sovereign instructed the Great King Sovereign that beneath the earth reside celestial immortals governing the grotto-heavens, divided into three ranks: Grotto-Heaven Immortal Lords, Directors of Fate (Siming), and Directors of Records (Silu). To enter a grotto-heaven, the optimal time is on a Geng day during the third or ninth lunar month. One must follow specific pacing patterns: first stepping the Earthly Matrix Pace (Diji Bu), then performing the Yu Pace (Yubu) in sets of three and nine steps, followed by twelve and fifteen steps, all synchronized with hand seals. Upon completion, rotate the Heavenly Pivot (Tianguan) nine times toward the grotto entrance, which typically opens spontaneously within three to five days. If a female attendant emerges, do not enter immediately; wait until the Royal Maiden (the presiding celestial maiden) has advanced a hundred paces before following. If a male attendant appears, one may enter directly.

Laozi adds that when entering a grotto-heaven, one must visualize the sun and moon illuminating the path ahead while simultaneously envisioning protective divine beasts—wild boars, Wu birds, lions, white cranes, Azure Dragons (Qinglong), White Tigers (Baihu), Black Tortoises (Xuanwu), and Vermilion Birds (Zhuque)—guarding the journey. The specific method involves forming the Grotto-Gate Seal (Dongmen Jue) with the left hand while using cinnabar ink to draw the Grotto-Heaven Seal (Dongtian Jue) on the left palm with the right hand. These represent advanced Daoist arts requiring strict adherence to cultivation protocols and taboos.

This scripture primarily discusses two key aspects: the secret method for entering sacred grotto-heavens (Dongtian), and the art of ascending by riding dragons and cranes.

The method for entering grotto-heavens involves a straight crease near the wrist on the right palm, known as the "Grotto-Heaven Seal" (Dongtian Jue). Two to three months before attempting entry, one should regularly apply cinnabar ink along this line. When arriving at the grotto entrance, twisting this crease with the right hand will automatically open the gate, where divine beings will emerge to welcome the practitioner inside.

Regarding the arts of dragon-riding and crane-flight, Lao Jun (Lord Lao) reveals that immortals can summon dragons and harness cranes through specific methods to traverse heaven and earth. The procedure involves performing the "Yu Steps" (Yubu, a special Daoist walking ritual) three times along the "Earthly Guideline" (Diji) route on Ren-Chen days (a specific celestial stem-earthly branch date), followed by three repetitions along the "Celestial Net" (Tiangang) route on Gui-Hai days while reciting dragon-riding incantations. This is supplemented by three additional Yu Steps while rotating the "Celestial Pivot" (Tianguan) to different directions.

The scripture meticulously details the Five Directional Dragon Ancestors and their descendant lineages: The Azure Dragon (Qinglong) ancestor of the East is named Meng Zhang, with descendants bearing surnames like Cui, Lu, and Li; the Vermilion Dragon (Chilong) ancestor of the South called Ling Guang has descendants with surnames Zhang, Wang, and Zhao; the White Dragon (Bailong) ancestor of the West named Jian Bing produced lineages with surnames Bai, Xia, and Shang; the Black Dragon (Heilong) ancestor of the North called Zhi Ming left descendants with surnames Liu, Pei, and Yuan; while the Yellow Dragon (Huanglong) ancestor of the Center named Huang Ting has descendants with surnames Ding, Lei, and Mei. These dragon clans have preserved their ancestral surnames through generations until present times.

This scripture primarily expounds on the Daoist practice methods and ritual essentials concerning "riding dragons and mounting phoenixes."

Luo He, a descendant inheriting the Yellow Dragon's bloodline, describes a divine cultivation method in the text: when practitioners concentrate their Shen (spirit) to visualize heaven and earth, the skies will clear for them; when they visualize the sun and moon, the celestial bodies will illuminate for them; when they visualize rivers and seas, the waters will purify for them. Practitioners can spiritually journey across heaven and earth, the sun and moon, sacred mountains, and rivers and seas, swiftly summoning sea dragons to assist them.

The Sage Sovereign imparts the essential method of dragon-riding to the Celestial Master (Tianshi): all practices involving riding dragons or mounting phoenixes require the application of Tian Gang Qi (the fundamental energy of heaven and earth). The specific method includes: kneeling while facing Tianyi (the first star of the Big Dipper), closing the eyes and inhaling the Qi of Tianyi through the nose, allowing purple mist to fill the twenty-four vital regions of the body. This must be accompanied by twenty-four tooth-tappings (a Daoist practice) and breath retention techniques.

The text particularly notes: men are suited for riding dragons, while women are suited for mounting phoenixes. For instance, Liezi (a Daoist sage) traveled by riding the wind, and Nüwa (the creator goddess) flew by mounting cranes—both employed such methods. To ride a dragon, one must inhale the Qi of Tianyi nine times to envelop the entire body while also gathering the Qi of Tian Gang (the energy of the Big Dipper) and the Qi of the White Tiger (the energy of the seven western constellations).

Lastly, the text mentions the use of a divine seal (a talismanic stamp imbued with spiritual power) to perform sealing rites, with each month corresponding to different deities: for example, the first month corresponds to the Dengming deity, the second month to the Hekui deity, and so on. These are crucial rules that practitioners must follow when performing these esoteric arts.

This scripture primarily expounds on Daoist techniques for controlling the Azure Dragon and the Phoenix, as well as the defensive art of transforming land into rivers.

Regarding the method to command the Azure Dragon: First knock the teeth eleven times while forming the "Capital Hand Seal" (a specific mudra), aligning with the Six Geng directions (a Daoist directional system). Prepare an iron object the size of a little finger, measuring 1.4 inches in length, wrapped forty-nine times with white thread and sealed with both the White Tiger Seal and Congkui Seal (two Daoist ritual seals). Upon completion, the Azure Dragon will appear and can be freely commanded. After use, release the seals by extending the second joint of the right hand's first finger while regulating the breath seven times, and the dragon will depart. The text particularly emphasizes that such arts of controlling dragons, phoenixes, and clouds should only be practiced by genuine Daoist cultivators—ordinary people attempting them recklessly would bring harm to both themselves and others.

The phoenix-summoning method resembles the dragon technique, with the incantation substituting "Azure Dragon of the East" for "Azure Phoenix of the East." The phoenix's talismanic secrets reside in patterns beneath the left foot, while the dragon's are beneath the right. Both techniques' essential formulas are recorded in palm diagrams (Daoist cultivation charts). One must carve miniature dragon-phoenix figures from paulownia wood, bound with five-colored threads. Complete the ritual by performing the Gang Steps (a Daoist walking pattern) three times and the Yu Steps (a special ceremonial gait) nine paces, coordinating with the "Turning Heaven's Pivot" movement while pointing eastward to summon the azure phoenix for eight-directional travel.

The text concludes with an art for transforming land into rivers: When pursued by bandits or malevolent persons, the cultivator may perform three Gang Steps and three Yu Steps (creating nine traces) at a distance of five or ten li, combined with the Heaven's Pivot movement, to transmute the ground beneath into impassable waters. After the pursuers retreat, the terrain reverts to normal. This ancient technique operates by altering the adversary's perception.

Note: The reference to "Qin princess Nongyu riding phoenixes" alludes to the legend of Duke Mu of Qin's daughter who ascended to immortality with her consort Xiao Shi—illustrating the historical origins of these phoenix-riding arts.

Among celestial beings, there are often cases where those with overly rigid temperaments meet their demise by drowning—this actually stems from disturbances in the proper Qi (vital energy) circulation between heaven and earth. According to the soldiers and generals under the authority of the Northern Dipper Star Lord, such deaths are mostly the result of celestial punishment they carry out. Here, five hand mudras (corresponding to the Five Phases: Metal, Wood, Water, Fire, and Earth) are recorded. Those in the East call it the "Wood Mudra," while those in the South refer to it as the "Fire Mudra." These mudras align with the Five Directional Celestial Emperors.

The Most High Lord Lao (a reverential title for Lord Lao, who was a disciple of the Most High Dao Ancestor and later revered by celestial beings as the Most High Lord Lao. Many today are unaware of this honorific and inappropriately refer to him simply as "Lord Lao") taught: If pursued by evildoers without cause, one must not rashly retaliate. Instead, one should first perform the Gang and Dou stepping method (a Daoist footwork technique) as previously described, wearing specific ritual attire and adjusting the Heavenly Pass (referring to regulating the body's Qi flow), then point toward plants or trees. At this point, the vegetation can be transformed into a continuous mountain range to conceal oneself within. Once the pursuers disperse, the illusion can be dispelled, returning everything to its original state. The pursuers, unable to locate the mountains, will abandon their search.

Regarding the secret method of transforming a vessel to contain heaven and earth: If a practitioner completes the cultivation of the Six Jia Talismans (of two types—those personally transmitted by the Most High Lord Lao and the Lingfei Six Jia Talismans) and the threefold practice of Gang and Dou stepping, while also wearing the Three Origin Registers (from the upper, middle, and lower Three Origin systems) and the Five Virtues (corresponding to the Five Directional Sacred Beasts: Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, and Yellow Court) talismans—after fully mastering all thirty-six stages of cultivation—they will attain divine transformative abilities. At this stage, a small container can be used to hold the creative power of heaven and earth, much like how Master Huzhong once transmitted this method to Fei Changfang. The specific technique involves planting the Immortal Gourd (a ritual implement) on the Gengzi day of spring. Through this method, one may obtain inconceivable supernatural powers.

This scripture records a special vessel-making method used in Daoist alchemy, divided into two main parts: cultivating gourds and forging ritual implements.

First is the timed cultivation of gourds: Select gourd seeds capable of producing vessels holding 1.5 liters, and plant them in the southeast corner of one's dwelling on a Gengzi day (a specific date in the celestial stem-branch calendar). The optimal time falls within the second lunar month's Gengzi day, ensuring no women witness the planting—conversely, if planted by women, men must not observe. By the eighth month when fruits appear, retain three to five of the finest specimens. The text specifies keeping two or three gourds per vine, selecting only medium-to-high quality specimens while discarding inferior ones, as the concern lies in insufficient fruit quality rather than quantity.

Next comes the ritual implement forging process: Prepare two superior vessels, initially filled with five liang of cinnabar (though some traditions prescribe six liang as the orthodox method). Every sixty days, add a new ingredient in sequence: first 1.2 liang of azurite, then after sixty days add 0.6 liang of realgar, followed sixty days later by two small pieces of premium light inkstone. Subsequent sixty-day intervals see the addition of two liang of orpiment, two liang of silver paste, and two liang of gold paste, concluding with one liang of swallow's nest pigment. These eight ingredients require four hundred eighty days to complete (8 materials × 60 days).

Upon completion, the vessels containing cinnabar must mature for another sixty days before becoming suitable for inscribing four hundred Liujia talismans (Daoist Fulu). Hang both vessels facing the southeast pillar of the Jing chamber (purification space for Daoist practice), separated from terrestrial Qi by a catalpa wood board below. Beginning on a Jiazi day, perform specific pacing patterns (three repetitions each of Tiangang steps and Diji steps) accompanied by incantations, concluding with three repetitions of Yu steps (ritual Daoist pacing), totaling fifteen steps. Each pointing gesture toward the vessels requires nine recitations of an incantation invoking ascension to immortality and cosmic governance through the power of the Six Jia and the Big Dipper. After a thousand days of practice, one attains spiritual communion. The text concludes by attributing this method to Master Hugong (a renowned Eastern Han dynasty fangshi) who transmitted these oral instructions to Fei Changfang.

The divine spirits manifest in myriad transformations, assisting my ascension to the celestial court. This decree shall be swiftly executed. By persisting in cultivation on every Jia Day (the first celestial stem day in the sexagenary cycle), one will attain miraculous efficacy after five years, immediately achieving the immortal Dao.

This esoteric method was transmitted by the Supreme Lord Lao (Taishang Laojun) to Master Hu (an Eastern Han immortal), then orally passed down through Fei Changfang (a Han dynasty occultist). The Lord Lao declared: The foundation of practice lies in the practitioner's intention. If one's heart holds sincere devotion and embraces heaven and earth, the method will succeed. But those with crooked hearts full of jealousy—even if they learn these arts—will only seek to harm or deceive others, straying from the true path. Such people in this world would be punished by spirits even before meeting natural deaths. Those who foolishly attempt to glimpse the secrets of the Great Canopy Heaven (the highest Daoist celestial realm) without utmost sincerity and sacred cultivation won't even perceive the method's gateway, let alone accomplish it. Should anyone receive this transmission, they must cherish it with absolute sincerity—these arts never betray genuine practitioners.

After the Celestial Master (Zhang Daoling) obtained this method, the Nine True Ones of the Northern Dipper (the Dipper Deities and their retinue) bestowed upon him twenty-four orthodox methods. These empower practitioners to command the Dipper Lords, their divine consorts, female attendants, and all celestial soldiers and officials to perform miraculous feats: shape-shifting, suppressing evil, rescuing the distressed, reviving the dead, walking through water unharmed, traversing fire unburned, deploying battle formations, vanishing from sight, and countless other wonders. The eleventh method is recorded in the ninth volume (divided into upper and lower texts) of the "Northern Dipper Guidance," while the remaining thirteen appear across twenty subsequent scrolls including "Ascension of the Household."

Special note: The Northern Dipper serves as heaven's emissary, the pivot of the Dao's movement, and the key to cosmic law enforcement. Both celestial and earthly realms rely on the Dipper's ordinances to govern all existence. The Supreme Lord Lao further revealed: Among the five directional starry dippers of heaven and earth, the Central Dipper (another name for the Northern Dipper) holds supreme dignity. What mortals call the Northern Dipper actually encompasses the Central Dipper's two imperial stars (likely referring to Polaris and its companion) along with the seven-star system of lords, queens, and consorts. Ancient scholars conflated the Central and Northern Dippers due to incomplete understanding, establishing this convention through habitual usage.

This scripture expounds crucial elements of Daoist stellar worship and cultivation methods.

It first introduces the origin of the "Five Dipper Lords" (Wudou Jun, celestial deities governing the five directional star constellations), particularly emphasizing the central and northern Dippers' significance within the stellar system. These celestial beings hold exalted status and, much like earthly officials, have spouses and children while undertaking inspection duties.

The text highlights that the "Golden Lock and Flowing Pearl" (Jinsuo Liuzhu, an advanced Daoist cultivation technique) was transmitted by the Later Sage Sovereign to Celestial Master Zhang (Tianshi Zhang) as an esoteric method not to be lightly disclosed. Practitioners must follow the correct approach to attain verification, commanding reverence and obedience from spirits and deities.

Regarding the cultivation methods of the Twenty-Eight Lunar Mansions (ancient astronomical divisions), it specifies starting from the east and rotating rightward to the north, though the central palace requires no special explanation. True cultivators should focus on inner refinement, embodying the "teaching beyond words" (buyan zhi jiao) to cultivate themselves and aid the world.

Laojun (Lord Lao, the deified Laozi) particularly clarifies the origin of the Eastern Dipper Lord (Dongdou Jun): this deity bears the surname Qin, personal name Chu, and courtesy name Qianfan, having attained immortality even before the Zhou dynasty. He oversees the seven eastern mansions (such as Jiao and Kang) and all celestial officials of the eastern firmament. Those reborn under these seven mansions who encounter calamities or malign stellar influences fall under his jurisdiction.

The scripture concludes by stressing that genuine Daoist practitioners should devote themselves to inner cultivation rather than clinging to external formalities and doctrines. Only then can they gradually awaken and ultimately achieve the realm of "ascension in broad daylight" (bairi feisheng). Teachings preoccupied with outward rituals and hierarchical distinctions are not the true path.

This scripture describes a Daoist ritual method for dispelling misfortunes and resolving calamities through specific stepping patterns (Yubu, or Yu Steps), hand mudras, and incantations. When astral influences between constellations bring about disasters, one may perform according to the methods recorded on the liuzhu (a Daoist ritual instrument).

The specific procedure is as follows: First, conduct an offering ceremony, then perform the Diji stepping pattern three times, followed by rotating the "Heavenly Pivot" (a ritual movement). Face east and perform eighteen finger gestures while quickly forming a mudra with the base of the left thumb. After completing these actions, recite the Diji invocation eighteen times. Repeat this entire sequence seven times to eliminate disasters and cure illnesses.

The Celestial Master (Zhang Daoling) stated that practitioners who diligently follow this method for twenty-four years can attain immortality. If relatives or friends encounter misfortunes or illnesses, one may perform the ritual on their behalf using the same method, only changing the names involved.

The same method applies to the Star Lords of other directions (Southern Dipper, Western Dipper, and Northern Dipper), following the Eastern Dipper's procedure, though the names of the respective Dipper Lords differ. The details of these Star Lords are as follows:

• The Southern Dipper Lord is named Tang Lu, styled Xuandao, from Taiyuan.
• The Western Dipper Lord is named Liu Qi, styled Shiying, from Chang’an.
• The Northern Dipper Lord is named Chen Feng, styled Baiwan, from Jiangxia.

These four Dipper Lords, along with the officials of the Twenty-Eight Lunar Mansions, can be summoned to fulfill the practitioner’s wishes. However, they must not be invoked frivolously, as misuse may instead invite misfortune.

Regarding the Directors of Fate (deities governing lifespan):

• The Left Director of Fate is named Han Si, styled Yuanxin, from Changlu, commanding thirty-six officials.
• The Right Director of Fate is named Zhang Huoyi, styled Ziliang, from Guangyang, also leading thirty-six officials.

The Celestial Master noted that these two Directors of Fate were originally ministers of Emperor Gaozu of Han.

Laojun (the deified Laozi) said: Once the names of the Left and Right Directors of Fate are known, one may perform the Diji stepping pattern and recite the incantations on the Six Jia Days (important dates in Daoism), following the method of the Twenty-Eight Mansions, but adjusting the mudras to correspond with the respective Director of Fate.

By forming hand seals (a special finger-mudra technique in Daoist cultivation) and persistently practicing this method for approximately two years, one can attain the efficacy of immortality while simultaneously dispelling misfortunes. This esoteric technique for averting calamities, if practiced diligently over an extended period, ultimately enables the practitioner to achieve the state of "daytime ascension" (referring to the physical body directly rising to heaven as an immortal).

This passage originates from the 27th volume of Jinsuo Liuzhu Yin (The Golden Lock and Flowing Pearls Guide), which describes how specific hand seals combined with prolonged cultivation can lead to longevity and celestial ascension. The term "hand seals" represents a crucial Daoist cultivation technique, where different mudras correspond to distinct effects. "Daytime ascension" stands as one of the highest attainments in Daoist practice, signifying the direct ascent of the physical body to the celestial realm upon achieving complete cultivation.