《金鎖流珠引》Vol. 5

This scripture primarily expounds the core Daoist teachings on cosmogony and destiny calculation, comprising two essential sections:

The opening section elucidates the theory of cosmic genesis. The primordial "Supreme Mysterious Original Qi" (the cosmic source energy) gives birth to the Great Dao, which in turn generates the Supreme Unity (the ultimate Dao). The Supreme Unity further divides into three fundamental energies: Mysterious Yellow, Original White, and Primordial Blue. These three energies intermingle and circulate, giving rise to the Five Colored Qi (yellow generates red, blue generates black). Through continuous interaction between energies and colors, they ultimately form a structured pantheon of deities. These deities each possess distinct names, hierarchical ranks, and functions—including exorcising evil, protecting righteousness, assisting human transcendence, and safeguarding the nation.

The latter portion records the destiny theories transmitted by the Later Sage Lord to Daoist patriarch Zhang Daoling (founder of the Celestial Master tradition). Practitioners must first comprehend their "primordial life-force" (the foundational energy of one's existence), which is intimately connected to personal fortune and misfortune. The text details the energetic patterns corresponding to five destiny types (Metal, Wood, Water, Fire, and Earth):

Those with Metal destiny have their original Qi positioned at the Chen direction (southeast), with vital energy originating from the Si direction (south-southeast). It progresses through stages of growth, flourishing, and royal phase, with the You direction (due west) as the virtue position, while the Zi direction (due north) marks the calamity position requiring special caution against disasters brought by the Fire Origin Star.

Other destiny types similarly follow specific energetic trajectories and auspicious/ominous directions. For instance, Water destiny individuals must guard against harm from the Earth Origin Star. These destiny principles served as crucial guidelines for ancient Daoist practitioners in selecting cultivation directions and avoiding misfortunes.

This scripture explains the Daoist method of selecting auspicious guardian stars based on Five Phases (Wuxing) destiny theory, along with rituals for averting misfortunes. Each person's destiny (determined by their Metal, Wood, Water, Fire, or Earth elemental attribute) has corresponding calamitous and beneficent stars:

For those with Metal destiny, Mars (Yinghuo) brings disaster, but Mercury (Chenxing) serves as the rescuing auspicious star. Understanding this principle, one should supplicate Mercury to subdue Mars—thereby naturally dispelling calamities and enabling the practitioner to attain longevity.

For Wood destiny individuals, Venus (Taibai) is the calamitous star, while Mars paradoxically becomes the saving beneficent star. Similarly, one prays for Mars to suppress Venus to eliminate misfortunes and prolong life.

Water destiny people find Saturn (Zhenxing) as their malefic star and Jupiter (Suixing) as their auspicious counterpart; Fire destiny individuals should beware Mercury but can seek Saturn's protection; Earth destiny practitioners must counter Jupiter's negative influence through Venus. The underlying principle remains invoking the corresponding auspicious star to neutralize its destructive counterpart.

Practitioners must follow specific ritual steps: First perform Yu Steps (a Daoist ritual walking pattern), then sequentially venerate the Northern Dipper, Central Dipper (also called Heavenly Guideline, part of the Flying Steps ceremony), and the Three Platforms constellation, concluding with worship of the Five Planets. This must be accompanied by reciting the "Flying Heavenly Guideline Incantation" five times from Chapter 12 of the Golden Lock Flowing Pearl scripture's first volume, while summoning the Jupiter Sovereign and Green Lad Deity (Daoist divinities) to suppress Saturn's baleful energy. When facing Five Phases conflicts, these deities will swiftly eradicate the impending disaster.

The scripture concludes by noting that the Five Planets Spiritual Texts contain specialized talismanic incantations (Fulu) designed to counteract elemental misfortunes and protect the body's primordial Qi (vital energy). It particularly emphasizes that when parental Metal/Wood destinies conflict with one's own, specific talismans must be employed to resolve this elemental incompatibility.

This scripture explains how to mitigate misfortunes caused by the mutual conquest of the Five Phases (Wuxing) through Daoist talismans (Fulu) and rituals, particularly addressing adverse influences arising from astrological conflicts between parents and children.

When a mother and child's elemental destinies clash (for instance, a metal-element mother and wood-element child, where metal conquers wood), the Five Phases Talisman can harmonize this conflict. The method involves: first reciting the Parental Origins Incantation (recorded in the first volume of Golden Lock and Flowing Pearls), while simultaneously forming specific hand seals (the "Punishment and Misfortune Seal" from the Five Phases Palm Techniques), then performing the twelve-step "Yu Steps" (a ritual Daoist pacing technique called Bugang Tadou). This ceremony must be repeated during each zodiac birth year.

Persistent practice yields progressive results: the first year averts disputes, the second harmonizes metal-wood and water-fire conflicts, the third transforms death into life, and the fourth achieves the "Earthly Truth" realm while dispelling calamities. After twenty years of cultivation, one may ascend as an immortal.

The text then elucidates the concept of "Three-Five Generation": The "Three" refers to the triad of heaven, earth, and humanity, each governed by a divine general (collectively called the "Three Origin Generals"). The Upper Origin General (ruling heaven), surnamed Tang and named Duan, stands ninety million zhang tall, commanding ninety million celestial troops who guard the Three Pure Heavens (Jade Pure, Upper Pure, and Grand Pure). The Middle Origin General governs the human realm, while the Lower Origin General oversees the earthly domain. These three generals and their armies were originally transmitted by the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) to the Supreme Lord of the Great Dao (Taishang Dadaojun) during the era of the Heavenly Sovereign (Tianhuang), before complete Daoist systems were established in the human world.

This scripture describes the forms and functions of several Daoist guardian deities. First is General Yuanzhong (the corresponding guardian spirit within the human body), whose surname is Li (changed from the original to match Laozi's surname) and given name Ju. Towering seventy million zhang tall, he wields weapons and commands seventy million troops. This divine general connects with the Three Pure Realms (Sanqing, the highest Daoist celestial domains) above while protecting the human body below. He eliminates celestial entanglements, disasters of the Five Phases (Wuxing), and earthly calamities, specializing in resolving catastrophes that have existed since the dawn of creation. Ancient practitioners would wear a one-inch golden ornament in a red silk pouch on their heads to invoke General Li's power for deliverance during crises.

Next is General of the Lower Division of Upper Prime, originally surnamed Donghai (an ancient clan name) but later changed to Xu. Named Kang and standing fifty million zhang tall, he holds the Jade Yang Scepter (a Daoist ritual implement) while leading fifty million troops. This general directly accesses the Shangqing Realm (higher Daoist heaven), enters human bodies to cure illnesses, and dispels calamities across the ten directions of heaven and earth—including judicial misfortunes and destructive cycles of the Five Phases (Metal, Wood, Water, Fire, Earth)—resolving these through Daoist ritual power.

The text further describes three assisting divine officers under the Three Primes system:

1. Officer Wugang under General Tang of the Upper Division of Upper Prime bears the surname Jiang and given name Du. Nine hundred ninety zhang tall, he wears red robes and headscarf while holding golden talismans (Fulu) and a sword, operating in the Great Canopy Heaven (Daluo Tian, highest celestial realm).

2. Officer Zhang Ji under General Li of the Middle Division of Upper Prime stands seven hundred seventy zhang tall, similarly red-robed and armed with a halberd in his right hand and sword at waist, guarding the Supreme Ultimate (Taiji) realm.

3. Officer Wen Shu under General Xu of the Lower Division of Upper Prime measures five hundred fifty zhang tall with comparable attire, wielding the Jade Yang Scepter and sword. Annotations explain these officers traverse the Great Canopy Heaven while also entering the human body's right kidney, passing through the Heavenly Gate (Tianmen, the celestial-human portal) between eyebrows. They excel at transmitting Daoist methods and exorcising demonic entities.

This pantheon embodies the Daoist concept of "the human body as microcosm reflecting the cosmic macrocosm," where divine generals structurally correspond internal physiology with celestial geography, forming a comprehensive protective system.

This scripture recounts the origin stories of the Three Yuan Generals in Daoist tradition. The Upper Yuan's three generals are: Tang Duan (Upper Division General), Li Ju (Middle Division General), and Xu Kang (Lower Division General), who oversee celestial affairs. The Middle Yuan Generals originated as three ministers during the ancient era of the Human Sovereign (Renhuang). After cultivating the Dao under the Human Sovereign's guidance, they attained realization and became Middle Yuan Generals named Feng An, Luo Qiang, and Tian Sheng.

During King Mu of Zhou's reign, three new ministers succeeded Feng An and his peers: Tang Hong (serving as Remonstrance Counselor, equivalent to prime minister), Ge Yong (Grand Minister of Ceremonies), and Zhou Wu (Right Chancellor). These three practiced the Daoist methods of Liujia (Six Jia), Sanyuan (Three Origins), and Jiugong (Nine Palaces) under King Mu before resigning their posts. After King Mu attained immortality in a cave-dwelling at Mount Wangwu through the Jieshi method (a Daoist liberation technique of corpse-transcendence), the trio continued refining their practice—cultivating Taixi (embryonic breathing), absorbing Qi (vital energy), and refining the Golden Elixir (Jindan). Though they did not achieve ascension, they attained longevity, practicing for over five centuries at Mount Emei and Mount Taibai.

They vowed to seek the Supreme Person (Zhiren, an accomplished Daoist master) to obtain the highest teachings, aspiring to ascend in broad daylight. Later, they learned of the newly manifested Jade Emperor of Supreme Peace (Taiping Jinque Xuanyuan Housheng Yuhuang Shang Daojun, a high-ranking Daoist deity) in the celestial realm. With sincere devotion, they prayed to serve as his ministers, assisting in delivering sentient beings. After three years of rigorous cultivation, they received divine resonance at Mount Taibai during the Taiping era, on the seventh day of the seventh month in the second year of Qin Gengshi's reign. This passage illustrates the Daoist ideals of pursuing immortality, serving divine beings, and aiding humanity through spiritual cultivation.

This passage records the origins of the important Daoist scripture Jinsuo Liuzhu Yin (Golden Lock Flowing Pearls Guide). It describes how the Jade Emperor of Mysterious Origin, the Later Sage of Golden Portals (a high-ranking Daoist deity), descended upon Mount Taibai (anciently called Great Round White Heaven Mountain) to transmit the fifteen-volume Three-Five Golden Lock Flowing Pearls Scripture to three practitioners—Tang Hong and his companions. This classic contains the cultivation method of "treading the celestial net and earthly cords"—a ritual practice using specific footsteps to commune with heaven and earth.

After three years of cultivation, the trio attained the "Earthly Truth" realm (referring to the ability to use disciplinary prohibitions to heal illnesses). Recognizing their sincere practice, the Later Sage further transmitted ten volumes of oral instructions. Following a decade of cultivation, they achieved immortality and were appointed as the Three Great Generals of the Middle Origin, overseeing the Orthodox Unity (Zhengyi) methods of the Three Heavens—a core Daoist ritual system. Their arts included twenty-four variations of "Star Rituals" ("star" here refers to practices connected with the Big Dipper), such as the Forward Dipper, Inverted Dipper, and Reverse Dipper techniques. Among these, the "Recumbent Dipper" involved visualizing the Big Dipper covering one's body like a blanket before sleep.

These rituals required coordination with Yu Steps (the special pacing technique traditionally created by Yu the Great during flood control), enabling practitioners to summon wind and rain while stabilizing heaven and earth. The Later Sage also granted them command over thirty million spirit troops and twenty-four ranks of talismans and registers (Fulu), primarily used for "Pacing the Net and Restraining Techniques"—methods to subdue malevolent forces through star-stepping rituals. Those who perfected these practices could ascend to immortality with their entire households, serving as Daoist generals under the Later Sage's golden throne to protect the celestial palaces. The text emphasizes the immediate efficacy of these arts, responding instantly to the practitioner's intention.

This scripture recounts the origin, functions, and cultivation methods of the "Three Generals of Middle Primordial" (zhongyuan san jiangjun), three guardian deities in Daoist tradition.

The text explains that demon kings (symbolizing spiritual obstacles) may disrupt practitioners, but these disturbances can be resolved through fulu (talisman-bestowal rituals) and specific cultivation techniques. Practitioners must concentrate on visualizing three sacred images: self-sacrifice, functional manifestation, and shadow containment. The method involves visualizing a one-inch-tall deity emerging between the heart and kidneys, gradually growing to eighty-one zhang (about 270 meters) in height, commanding thirty million divine soldiers. This empowered form can subdue malevolent spirits while simultaneously healing disorders of the five viscera—after which the deity's image shrinks back to one inch and enters through the brow to safeguard the internal organs and meridians.

Three specific generals are highlighted: General Tang guards the left kidney, General Ge the right kidney, and General Zhou the heart. They expel pathogenic qi (energy) and cure illnesses at their root. These deities first appeared during Emperor Qin Shihuang's reign, descending upon Mount Taibai (a sacred Daoist mountain) where they were later enfeoffed by the Sovereign of Posterior Sanctity as "Generals of Daylight Ascension," possessing supernatural abilities to traverse heaven and earth, water and fire—equally capable of protecting practitioners and subduing evil spirits.

When facing calamities, illnesses, or threats from wild beasts, practitioners may summon these generals through ritual talismans. This collaborative method between humans and deities is termed "joint-power salvation" (tongli duren). When those receiving aid consequently develop faith in the Dao, they achieve "deliverance" (dedu). The scripture emphasizes that the generals' power originated during the era of the Human Sovereign (legendary Three Sovereigns period), bestowed as protective divine might in response to sincere cultivation that moved Heaven.

Note: Cunsi (visualization) is a key Daoist practice involving deity contemplation to commune with celestial realms; shoulu refers to formal ordination where priests receive registers documenting the names and functions of celestial commanders and soldiers.

This scripture recounts the origin and protective functions of the "Three Generals" (referring to the Upper Primordial, Middle Primordial, and Lower Primordial guardian deities) in Daoist tradition. Initially bestowed by the Most High Lord of Primordial Beginning (one of Daoism's supreme deities) to serve under the Great Unity deity as chief commanders, these three generals were later dispatched to the mortal realm by the Jade Emperor of Later Sainthood (a revered Daoist divinity) to replace their predecessors who had ascended to heaven.

The text details the protective benefits practitioners may obtain after receiving the "Orthodox Unity Register" (a type of ordination in the Daoist liturgical system) through specific cultivation methods: forming mudras (ritual hand gestures), finger techniques (specific finger positions), and visualization (meditative deity imagery). In the first year, one gains healing and calamity prevention; the second year brings protection against malevolent spirits and wild beasts; the third year enables reduction of death registry entries (life extension); the fourth year qualifies one for terrestrial immortality; and the fifth year confers supernatural powers. However, it particularly emphasizes that these methods must be used judiciously—only as last resorts when subduing violent entities.

Specific ritual operations include: visualizing the Big Dipper deities shielding the body, forming the "Subduing Malevolence Blade Branch" mudra (a demon-quelling hand gesture), and silently reciting Five Phase restriction mantras (e.g., "Metal restricts Wood, Water restricts Fire"). The Middle Primordial Three Generals each command thirty million spirit troops, deploying elemental forces (water/fire), lions, and venomous serpents as reinforcements. Should demons remain unsubdued, executing the finger technique can cause them to vomit blood and perish. The text specifies the precise finger position: the left thumb's second joint near its lateral side.

An appended note clarifies that these Three Generals trace back to high antiquity, established by the Great Lord of the Dao (a supreme Daoist divinity) prior to the era of the Human Sovereigns as a crucial guardian deity system.

This passage elucidates the methods and states of "communion with the divine" (通神) in Daoist cultivation. The Upper Prime (head), Middle Prime (heart), and Lower Prime (Dantian) constitute three vital energy centers in the human body that practitioners must constantly guard during practice. Male adepts form mudras with their left hand while female practitioners use their right, maintaining unwavering mental focus free from distraction.

The scripture emphasizes resisting disturbances from malevolent spirits, venomous serpents, and demonic beasts while cultivating compassion to aid the impoverished, sick, and suffering through generous acts of virtue (De). When the immortal Guangchengzi instructed the Yellow Emperor, he revealed: "Those seeking the true Dao must first stabilize body and mind; to stabilize body and mind, one must attain communion with the divine."

Six prerequisites exist for achieving divine communion: First, receiving formal Fulu (talismanic registers)—the certification of Daoist ordination. Second, maintaining purity of heart without revealing secret methods to unworthy recipients. Third, obtaining authentic scriptures (Jing) and transmission from genuine masters. Fourth, practicing complete cultivation methods. Fifth, establishing firm resolve to cultivate and attaining initial enlightenment. Sixth, mastering correct techniques without error. Of these, mastering the essential techniques proves most crucial—without this, the other five conditions remain difficult to fulfill.

Among contemporary practitioners, many obtain the highest Shangqing (Highest Clarity) talismanic registers, maintain rigorous fasts and constant recitation, and fulfill the first four requirements, yet few truly achieve divine communion. Only through receiving mudras and oral instructions from enlightened masters can one attain this state. After achieving communion, further guidance from the master becomes necessary to realize the Dao (得道). Upon attaining the Dao, practitioners must eliminate delusional thoughts and concentrate on liberating others.

Historical figures like Celestial Master Zhang Daoling, Xu Xun, Wang Chang, the brothers Yin Xi, and the legendary Three Sovereigns of antiquity all ascended in broad daylight through cultivating the Three Primes (three Dantians), the Nine Generals (inner deities), the Five Virtues and Six Disciplines (internal divine forces), in coordination with celestial deities including the Seven Stars, Nine Essences (Jing), and Five Dipper constellations of the heavenly realm.

This scripture recounts the origin and duties of the "Three Lower Prime Generals" in Daoism, who serve as protectors of spiritual practitioners. During the Zhou dynasty, the Supreme Elder Lord (Taishang Laojun) manifested as Wuchengzi to instruct the King of the Western Regions in cultivation methods for attaining the Dao. Later, three exceptionally courageous and wise anonymous warriors were appointed by the Sage Monarch of the Later Heavens (a high-ranking Daoist deity) as the "Three Great Immortal-Official Generals of the Lower Prime," overseeing earthly and aquatic affairs, bearing the surnames Li, Huang, and Wang respectively.

These three generals primarily safeguard practitioners and govern malevolent spirits, vicious dragons, and demonic entities that wreak havoc in the Lower Prime (referring to the human realm, earthly domain, and aquatic regions). The scripture emphasizes that all sentient beings, possessing Qi (vital energy), cling to life and fear death—yet some malicious entities possess beasts, serpents, or dragons to unleash calamities. In such cases, the three generals act in accordance with celestial law to eradicate them.

Their military directives follow six principles: first, subduing celestial demons; second, suppressing the chaos caused by malevolent beings. The text particularly stresses that practitioners who remain unaware of these generals' origins and functions will find it nearly impossible to achieve the Great Dao (Dadao). When former generals ascend to immortality, new successors—always bearing the surnames Li, Huang, and Wang—assume their posts to continue safeguarding cultivators and maintaining order in the Lower Prime realm.

Heretical paths dare not defy rulers and teachers, always upholding the Three Treasures (Dao, scriptures, and masters) to safeguard the orthodox teachings, using these true methods to relieve people's illnesses, hardships, poverty and deprivation. The fourth principle is to subdue dragon spirits and demonic entities, preventing them from causing chaos and harming humans—those who recklessly wreak havoc must be exterminated. The fifth is to sincerely respond to all who seek the Dao, regardless of status, gender or age (the Great Dao makes no distinction between noble and humble; all who possess sincere aspiration, earnestly study and receive transmitted ritual registers for cultivation may be rewarded according to merit). The Nine Grades of General deities (Taoist protector spirits) should be dispatched to eternally safeguard these practitioners and their families, shielding them from calamities caused by demonic disturbances.

Eternal protection must be granted to virtuous cultivators, ensuring they remain unswayed by external demons whether walking, standing, sitting or lying down. When facing emergencies, their memorials to the celestial court should swiftly reach the heavens, aligning with the will of the Dao. In evaluating merits and bestowing rewards, liturgical protocols must never be violated. When virtues reach fulfillment, steadfast Dao-seekers shall be assisted—ascending in broad daylight according to their achievements, with entire families potentially attaining immortality. The highest achievement positions immortal beings within the Three Pure Realms (Jade Pure, Upper Pure and Great Pure heavens). The Nine Grades of Generals from upper, middle and lower divisions shall progressively advance to superior immortal ranks like Great Pure, Supreme Ultimate, and Great Perfection immortals, each promoted according to the Three Sovereigns' tripartite hierarchy of generals (where "promotion" indicates elevation in immortal rank, and "succession" refers to assuming an enlightened master's position—what esoteric Buddhism calls "mudra methods" actually originate from Taoist heart-seal techniques).

The core of cultivation lies in equanimity of mind (true transcendence manifests as mental equilibrium rather than external transformations; clinging to robes and forms is meaningless). One must attain freedom from illness and harm (a heart free from delusions neither falls ill nor breeds envy—this constitutes the true human state), abstain from greed (those craving external things rejoice in gain and rage at loss), and eliminate wrath (the true human nature remains unattached to gain or loss, maintaining original purity without anger). Cultivate three levels of attainment (steadfast physical discipline as the foundation, mastery of spiritual mechanisms as the intermediate stage, and transcendent mental purification as the culmination—true humans eternally practice these three realms). Let your being embody divine luminosity (the human form inherently contains spiritual radiance like a vast scroll concealing light—when activated, it manifests celestial transformations with unfailing resonance as the cosmic diagram unfolds). Thus all endeavors may be accomplished.

This scripture expounds on the origins and cultivation methods related to the "Three Officials" (Sanguan - Heavenly Official, Earthly Official, Water Official) belief within the Daoist practice system. It explains that when practitioners cultivate compassion and engage in widespread charitable deeds, their virtuous merits resonate with the creative powers of the Three Officials who generate all things.

The text records a story from the ancient era of the Earthly Sovereign (Dihuang), when nine princes followed their parents in studying the Dao. Their master was the Supreme Lord Lao (Taishang Laojun, one of Daoism's highest deities), who bore different titles across eras: before Pangu he was called "Celestial Worthy of Primordial Beginning" (Yuanshi Tianzun) or "Great Dao Lord of the Void" (Xuhuang Da Daojun); during Pangu's era he was "Lord of the Supreme Dao" (Taishang Daojun); in the Earthly Sovereign's time "Nameless Lord" (Wuming Jun); and in the Human Sovereign's era "Everlasting Lord" (Changcun Jun). Lord Lao established nine great generals across the upper, middle, and lower cosmic periods to guide practitioners.

The Earthly Sovereign studied fourteen chapters of the Scripture of Inner Earth (Dinei Jing) under Lord Lao, which recorded cultivation methods including "swallowing sunlight and exhaling moonlight" (absorbing solar and lunar essences), "aligning steps with the Dipper and robing with stars" (the ritual of pacing the constellation patterns), and "consuming Qi" (ingesting primordial energies of heaven and earth). After fourteen years of practice, the Earthly Sovereign ascended in broad daylight to the Heaven of Clarity and Subtlety (Qingwei Tian, a high celestial realm among Daoism's Thirty-Six Heavens), where he was enfeoffed as an immortal official. His nine sons followed this path and after fifteen years of cultivation, the entire family ascended to the celestial realm.

The Supreme Lord Lao explained that the Great Dao (Da Dao) generates all things according to the principle "One begets Two, Two begets Three." The Upper Prime Heavenly Official governs celestial phenomena including sun, moon, stars, clouds, rain, and snow; the Middle Prime Earthly Official administrates all earthly beings - humans, spirits, ghosts, and essence beings; while the Lower Prime Water Official oversees aquatic domains. These nine generals serve to protect practitioners, assisting them in healing illnesses, saving lives, and delivering sentient beings.

This scripture discusses the Daoist concept of the Lower Primordial Generals (Xia Yuan Jiangjun) — divine marshals who govern underwater realms and aquatic spirits — along with the ritual methods practitioners can employ to secure their protection.

All scaled creatures dwelling in waters, from dragons and flood dragons to fish and turtles, along with countless other aquatic spirits, fall under the jurisdiction of the three Lower Primordial Generals. These divine marshals command three hundred thousand celestial troops, standing either nine or three zhang tall (approximately 27 or 9 meters), wearing crimson or yellow ceremonial crowns, clad in armor and wielding sacred swords. Their duties include overseeing underworld officials, erasing records of misfortunes, illnesses, and premature deaths, while infusing practitioners with vital life force.

To summon these generals' assistance, several key methods must be mastered: First, one must form the Lower Primordial Hand Seal (a specific left-handed mudra gestured outward), wear both the Lower Primordial Talisman (Xia Yuan Fulu) and Ghost Halberd Talisman, move according to terrestrial compass directions, and master the three-advance-nine-retreat steps of the Yu Step (the ritual pacing technique). Monthly recitation of Five Phase (Wuxing) restraining incantations eighteen times will automatically dispel calamities, transforming death into renewed life.

Once these methods are perfected, neither violent humans nor malicious ghosts, venomous snakes nor fierce beasts, nor any manner of demonic entities will dare harm the practitioner. This leads to longevity and ultimate attainment of authentic immortality. The scripture specifies that the first year brings avoidance of disputes, while the second year provides protection from warfare.

The text then references methods of the Upper Primordial (Shang Yuan) transmitted by Lord Lao (the deified Laozi): The Upper Primordial Generals defend against celestial demons and regulate heavenly officials and stellar movements. Practitioners must wear the Flying Celestial Talisman at the crown while invoking General Tang of the Upper Primordial through specific star-related incantations. These mantras involve the Big Dipper and Nine Luminaries (Jiuyao), emphasizing the perpetual motion of sun, moon, and stars, with the Three Primordial Energies (San Yuan Qi) resonating with the Northern Dipper.

Finally, the Middle Primordial (Zhong Yuan) methods protect against earthly demons, resolving warfare and Five Phase disasters — including calamities stemming from metal, wood, water, fire, and earth — along with seven types of misfortunes corresponding to human Three Hun and Seven Po souls (gossip, malicious ghosts, violent humans, etc.). These talismanic techniques are recorded in two classic texts: The Golden Lock Flowing Pearl Scripture (Jin Suo Liu Zhu Jing) and The Great Existential Elixir's Hidden Text (Da You Tai Dan Yin Shu).

This scripture primarily discusses Daoist methods for exorcising evil, averting disasters, and cultivating longevity through incantations (zhòuyǔ), talismans (fulu), and the Yu Steps (Yǔbù, a special ritual walking pattern).

The text mentions the Life-Word Incantation transmitted by the Sage Lord of Later Heaven (Hòu Shèngjūn), recorded in the Supreme Hidden Scripture (Taishang Yinshu) and the first volume of Golden Lock Flowing Pearls (Jinsuo Liuzhu). Practitioners must observe the conquest cycles of the Five Phases (Wood overcoming Earth, Water overcoming Fire). Through stabilizing the body with Nine Essences (Jiǔjīng, nine types of refined Qi) and aligning with the Celestial Net and Earthly Discipline (cosmic operating principles), they employ nine talismans documented in the Great Elixir Hidden Scripture (Taidan Yinshu).

During cultivation, the practitioner's Three Hun and Seven Po souls gradually unite with their Mysterious Body (Xuánshēn, the refined physical form) to follow cosmic patterns. After myriad transformations, they achieve a True Body (Zhēnshēn). When traversing mountains and rivers, deities respectfully escort them. The Three Generals of the Lower Primordial (Xiàyuán, the lower Dantian) command troops to summon Thunder Gods, wind, and clouds to clear obstacles—ensuring success in all endeavors, commanding reverence from spirits, and obedience from dragons and beasts. These methods must be diligently remembered for their remarkable efficacy.

The Sage Lord instructed the Celestial Master (Tiānshī, Zhang Daoling) that the Upper, Middle, and Lower Primordials (three Dantian) each have three generals, represented by simple diagrams worn on specific body parts: the Upper Primordial general is depicted on the crown of the head, the Middle Primordial general behind the left elbow, and the Lower Primordial general behind the right elbow. In daily practice, visualize them emerging from pouches to guard these areas. When activated, they deploy like an army; when dormant, they follow like shadows.

For longevity, practice the Yu Steps (Yǔbù, ritual steps mimicking Yu the Great's flood-control footsteps) day or night. If family members fall ill or face disputes, performing the Yu Steps for them dispels misfortunes within days—more swiftly than water or fire. This method must be kept secret and not indiscriminately taught.

When facing calamities, the Yu Steps can dissolve myriad disasters. After performing them, recite one of two incantations: either the Disaster-Dispelling Longevity Incantation (recorded in Golden Lock Flowing Pearls Vol. 1—all eighteen verses must be chanted) or the Command for the Six Yin Palaces.

The Command for the Six Yin Palaces states:

"I am a disciple of the Supreme Venerable Sovereign (Tàishàng Lǎojūn), governing the Six Heavens' palaces. These palaces are not only under my jurisdiction but ultimately ruled by the Supreme Venerable Sovereign. Knowing the Six Heavens' gate names grants me longevity. Whoever dares defy this, the Supreme Venerable Sovereign shall strike you down." This incantation may be recited at any time.

After completing your daily cultivation practice and leaving the meditation chamber, silently recite the Yu Steps (an ancient Daoist walking method attributed to Great Yu) once or twice in your heart. This not only helps avoid calamities and protect oneself, but when practiced faithfully by family members together, it can also extend longevity. The Supreme Lord Lao once instructed the Taiji Perfected Being (i.e., Great Yu): "The orthodox Dao methods you teach are known even to ordinary immortals who understand the cycles of creation and dissolution. Yet even upper and middle-grade celestial immortals may not transcend the wheel of life and death. Now listen carefully—I shall teach you the method to guide practitioners beyond birth and death."

All living beings in this world, whether noble or humble, derive their lives from the "Three-Five" (Three Origins: Heaven, Earth, and Water Officials; Five Phases: Metal, Wood, Water, Fire, Earth). Humans receive their life-giving Qi from the Three Origins and Five Phases, and perish when these energies decline. Human destiny correlates with Jupiter's movement: when the Three Origins' Qi flourishes, the star of fortune shines; when it wanes, disasters manifest. When Metal clashes with Wood or Water conflicts with Fire, auspicious or ominous signs appear in the body.

Mastering the essence of the Three-Five Yu Steps allows entry onto the path of immortality. This method is profoundly subtle and secret—it must never be casually transmitted. Reckless teaching causes masters to lose their immortal rank and disciples to incur punishment from the Three Origins' deities. The Upper Origin governs celestial phenomena, the Lower Origin governs earthly waters, and humans connect with Heaven and Earth—the body's nine orifices (two eyes, two ears, two nostrils, mouth, front and rear yin) precisely correspond to the Three Origins' circulating Qi. Humans are born from the Five Phases and perish through their mutual conquest. To resolve disasters caused by Phase conflicts, employ the eighteen incantations and Yu Steps Earthly Matrix methods recorded in the Golden Lock Flowing Pearl's first scroll, along with the Flying Steps Heavenly Guideline incantation from the middle scroll (which states: "Metal-Wood-Water-Fire-Earth mutually generate and conquer, the Big Dipper's seven stars shine radiantly, the Heavenly Guideline stands supreme"). Consistent practice for one year yields visible results.

This records the secret methods transmitted by the ancient Sage Sovereigns (a Daoist honorific for realized adepts) to Lord Wang (the Daoist immortal Wang Fangping). The phrase "immediately attaining immortality and seizing longevity" refers to a special cultivation technique involving the "Three Primordials Flowing Pearls" and the "Five Phases" (fundamental Daoist theories of Heaven-Earth-Humanity triad and the Metal-Wood-Water-Fire-Earth elements) that enables rapid achievement of the deathless state.

The notation "This separate scroll transmits the teachings of the Three Primordials Flowing Pearls guiding the Five Phases" indicates this is a special volume concerning cultivation where the "Three Primordials Flowing Pearls" directs the practice of the "Five Phases." The fifth volume of The Golden Lock Flowing Pearls primarily records the essential methods for locking the Jing (essence), Qi (vital energy), and Shen (spirit) within the body (the golden lock) while guiding the true Qi to circulate like flowing pearls. This cultivation method belongs to the important Neidan (internal alchemy) system of Daoism, emphasizing the disciplined circulation of subtle energies within the human body through specific techniques to ultimately achieve longevity and spiritual vision.