《金鎖流珠引》Vol. 7

This Daoist classic primarily addresses issues in cultivation methods. The text observes that while many Daoists diligently practice the Dao—performing daily morning and evening rituals, offering incense, and reciting scriptures—some even persisting for ten, twenty years or a lifetime, they ultimately fail to attain genuine spiritual attainment. Among them are those who retreat to remote mountains, abstaining from food and drink, or spend years refining elixirs (Waidan) and medicines, yet never receive divine response, inevitably succumbing to aging, illness, and death.

The author critiques two misguided approaches to cultivation: The first relies solely on fasting, purification practices, and severing familial ties (such as abandoning spouses and children). While many adopt this path, none truly prolong their lifespan or achieve immortality (Xian). The second mistakenly believes in "cultivating merits for future rebirths"—a notion explicitly identified with Buddhist karma—dismissing such pursuit of otherworldly rewards as delusional. Daoism, by contrast, advocates attaining the fruit of the Dao (Dao Guo) in this very life through proper methods.

The text emphasizes that authentic Dao cultivation must grasp the "gateway to the supreme Dao" by refining both body and mind through correct practice. Just as heaven and earth naturally nurture all beings, human life and death result from the interplay of cosmic forces like celestial fire and earthly water. Thus, cultivating the Dao requires aligning with nature's principles (Dao), engaging in present-life self-cultivation rather than pinning hopes on illusory future rewards.

(Note: The referenced "Supreme Immortal of Central Florescence" Zhang Daoling founded the Zhengyi (Orthodox Unity) tradition, with Zhao Sheng and Wang Chang among his renowned disciples; "Siming" is the Daoist deity overseeing lifespans; Li Chunfeng was a celebrated Tang dynasty Daoist and astronomer.)

This passage elucidates the core principles of Daoist cultivation: True practice does not lie in external forms (the commentary notes that Buddhist emphasis on merit-field cultivation doesn't apply to the natural Dao). The essence lies in direct cultivation of body and mind. Both the "Dao-seed" (foundation of cultivation) and karmic rewards are inherent within one's being. All cultivation work is internal practice, unrelated to external constructions like temples or pagodas (the commentary states that true practitioners cultivate their body-mind rather than build temples; they refine internal Jing-Qi rather than external alchemical minerals). This is the teaching that accords with the natural Dao.

The methods (Fa jue) used by superior perfected beings all originate from within themselves, yet can influence heaven and earth (the commentary notes this transcends grand theories). Later, a sage ruler instructed the youngest daughter of Queen Mother of the West: "In childhood you studied books, in youth you married. Only years later, upon seeing others read the Laozi Jing (Classic), did you begin learning and recognize written characters. After recognizing characters, do you know the names of the deities within your body?" Through hearing explanations, she came to know the body's internal deities and was consequently taught the "Method of Turning the Body, Profound Contemplation, and Heart-Seal Knotting" (the commentary identifies this as the Flowing Pearl Inner Method). Later she attained great spiritual powers and in turn instructed the Queen Mother (the commentary explains that while the Queen Mother originally only knew longevity and dragon-riding, she now could summon cloud-dragons and celestial troops at will, with both mother and daughter attaining the title of Immortal Kings).

This method was later transmitted to the Celestial Master (Zhang Daoling), requiring integration of concentrated meditation (Jing si) with the summoning-investigation method (Kao zhao fa). After mastering this, the Celestial Master became the authoritative master of orthodox summoning practice. Such attainment corresponds to holding the position of a grand provincial governor in the human realm - requiring hundred-day inspections (to investigate troublesome spirits and ghosts) and ten-day visualization sessions (observing the world through meditation to prevent malignant spirits, toxic Qi from disturbing humanity, ensuring proper movement of sun-moon-stars and timely wind-rain). Simultaneously, one must regulate oneself, maintaining proper alignment of the three Hun and seven Po souls, preserving upright Qi constantly, and achieving mental clarity for longevity. When cultivation succeeds, it's like the sun and moon clearly depicted in paintings - as if the Big Dipper guards the five organs within one's body.

This describes two Daoist practices: the "Yu Steps" (Yubu) walking method and the "Summoning and Interrogation Ritual" (Kaozhao fa). The practitioner visualizes transforming into the "Father of Dao" (a deity representing yang energy), wearing a lotus crown and purple robes, standing nine zhang tall (about 27 meters), surrounded by divine guardians.

The method involves holding a ritual implement in the left hand while walking twelve steps with held breath—these steps correspond to the twelve earthly branches and twelve months. Tradition attributes this practice to the Great Yu, who received it from Laozi (Taishang Laojun). During the practice, one visualizes the four directional animals—Azure Dragon (Qinglong), White Tiger (Baihu), Black Tortoise (Xuanwu), and Vermilion Bird (Zhuque)—guarding the left and right, with five-colored auspicious clouds swirling around. Additionally, cinnabar is applied to specific acupoints (such as the "Ghost Eye" and "Spirit Eye"), the hands form mudras (ritual hand seals) in front of the heart, the teeth are clicked thirty-six times, and the eyes are opened while reciting incantations.

This ritual is called the "Summoning and Interrogation Method," and the practitioner assumes the title of "Summoning and Interrogation Master" (Kaozhao fashi). The scripture mentions that Laozi, during the eras of Yao and Shun, manifested as "Wuyouzi," then later in the Western Regions for 250 years took the forms of "Bright King" (Mingwang) and "Limitless Master" (Wuji zi), ultimately becoming a Summoning and Interrogation Master known as "Guanyin" (here referring to a Daoist Guanyin, distinct from the Buddhist figure), specializing in healing human ailments.

During practice, one also visualizes 3.6 million divine soldiers in attendance, capable of summoning wind and rain. The incantation roughly translates as:

"By the witness of heaven and earth’s divine spirits, I, the Summoning and Interrogation Master, expel evil, avert harm, and dissolve calamities. Not only can I subdue tigers and wolves, I command the power of the Five Phases. Divine dragons dare not act recklessly; demons dare not stir trouble. Point at a mountain—it crumbles; point at water—it dries; point at stone—it moves; point at the sun—it shines. Every movement I make is followed by 3.6 million divine soldiers. Wherever I point, wind, fire, thunder, and lightning are summoned instantly."

This method originates from the Golden Lock and Flowing Pearl Scripture (Jinsuo Liuzhu Jing) and represents an advanced form of Daoist ritual practice, requiring precise coordination of footsteps, hand seals, visualization, and incantations.

This scripture discusses the transmission protocols for a Daoist practice called "Yu Steps" (Yubu) - a specific walking method combined with hand mudras (ritual gestures). The Supreme Lord Laozi (Taishang Laojun) first transmitted this set of twelve-step walking methods to the Yellow Emperor (Huangdi), with Guangchengzi acting as intermediary. Later, during the reigns of Yao and Shun, it was passed down to Yu the Great, thus establishing an unbroken lineage.

Laozi declared that all who seek to cultivate the Dao of longevity must master these walking methods and hand mudras. These techniques serve not only to heal others, but also to subdue ghosts and spirits, control fierce creatures like dragons, tigers and leopards, and provide protection during epidemics or warfare - safeguarding both individuals and entire communities. However, these methods are profoundly subtle and cannot be casually acquired.

The transmission follows strict protocols: First, an enlightened master (Mingshi, a genuine Daoist teacher) must transmit the scriptures and talismans (Fulu). Only after two or three years of observation may the concrete walking methods and hand mudras be taught. Transmission must occur orally, strictly following liturgical procedures (Keyi), with no excessive information given at once. On the day of transmission, several preparatory matters must be addressed, with each oral formula transmitted separately according to ancient traditions.

The scripture emphasizes that both master and disciple must uphold their responsibilities - the master guarding the secrets carefully while the disciple maintains sincere devotion - for both to achieve immortality together. Genuine seekers must approach with reverence, making repeated earnest requests rather than demanding instruction casually. Contemporary masters who compromise standards to please students by revealing methods indiscriminately violate proper practice. Ancient immortals required disciples to practice with transmitted scriptures and talismans for over three thousand days before teaching essential secrets.

For contemporary seekers facing mortal danger who demonstrate sincere devotion, masters may petition higher authorities and test their determination through several trials. Only those who show unwavering commitment to longevity cultivation and helping others - while maintaining secrecy - may receive oral transmission. The methods aren't recorded in writing because seekers often forget them; if written down but not diligently practiced, underworld officials will report this to heaven. Should celestial authorities discover such negligence, neither the transmitting master nor receiving disciple could attain immortality.

This passage recounts the transmission history and essential cultivation methods from the Daoist scripture Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide). Initially, because some practitioners failed to follow proper methods and thus could not attain immortality, the Supreme Venerable Lord (Taishang Laojun) instructed the Perfected One of Palm Methods, Guang Miaoyin, to compile fifteen volumes of cultivation techniques. These were transmitted to sage-kings like King Mu of Zhou. Later, Wang Fangping expanded the work into thirty volumes, imparting them to celestial immortals and practitioners dwelling in sacred grotto-heavens (dongtian) and blessed lands.

The text enumerates renowned historical figures who cultivated this path, including Celestial Master Zhang (Zhang Daoling, founder of institutional Daoism) and the three Mao brothers (Mao Ying, Mao Gu, and Mao Zhong, patriarchs of the Maoshan tradition), along with hundreds of adepts who attained Perfected (zhenren) status through these methods. This lineage of practice traces back to the primordial era of Pangu and has been transmitted continuously to the present.

A cautionary tale is preserved in the scripture: Huang Luzi Ge Yue encountered an impatient seeker on Mount Shaoshi who wished to bypass proper lineage transmission and directly learn advanced formulas. Ge Yue pointed out this violated the graded stages of cultivation—a serious transgression—and refused instruction. Later, celestial beings praised Ge Yue for strictly upholding Daoist disciplinary codes.

Finally, the Supreme Venerable Lord reveals to the Yellow Emperor (Huangdi) a crucial internal cultivation method: practitioners must employ specific pacing steps ("Twelve Traces Guiding Steps") to activate the myriad spirits (shen) within the body—referring to the subtle deity-system governing bodily functions. This harmonizes the three hun and seven po souls, aligns the five viscera and hundred meridians, and integrates the spiritual consciousness of sinews and bones. Through this ritualized movement, the microcosm of the body unites with the macrocosmic energies of Heaven-Earth's yin-yang and the celestial powers of sun, moon, and stars. This exemplifies Daoist neigong (internal skill) practice, where ceremonial actions synchronize corporeal and cosmic divine forces.

On the auspicious days of Jiazi or Liujia (specific propitious dates), if one begins cultivation and persists for one year, they will attain communion with the spirit realm and command celestial soldiers as protectors. Continuing for two years enables the expulsion of a thousand poisons and mastery over myriad divine warriors. Completing three years of practice leads to the attainment of immortal Dao. Disciples need only devote themselves wholeheartedly, maintaining constant mindfulness of their Original Destiny Master (the fundamental guiding deity of the practitioner) whether walking, standing, sitting, or reclining. This naturally opens communication with heaven and earth, ultimately achieving genuine immortality.

Special attention must be paid to cultivation through contemplative practice (cunsi) on one's Original Destiny Day (a significant date corresponding to one's birth horoscope). Following this method diligently for one year grants comprehension of divine spirits, commanding reverence even from ghosts and deities. After a year, the myriad spirits of heaven and earth will respond to one's summons, fulfilling whatever is contemplated in the heart and spoken by the mouth. Recording one's cultivation merits annually yields progressive rewards: the first year brings protection from the Five Directional Deities; the second year, with perfected methods, elevates one to the rank of Zhenren (True Person, an initial immortal grade); by the third or fourth year, gradual ascension to the Shangqing Realm (higher celestial sphere) becomes possible. One may receive service from Jade Maidens above, encounter divine instructors in the middle realm, and command myriad spirits below—all spiritual beings will follow.

The Later Sage Sovereign (a high-ranking Daoist immortal) once instructed the Upper Primordial Zhenren Li Fangqi: "To accumulate merit and undergo examination (the 'kaozhao' method refers to accumulating merit through healing), each cured patient counts as one merit—three thousand cured means three thousand merits. To commune with spirits and enter stillness requires practicing the Turning Body Method (the ritual pacing known as Bugang Tadu, anciently called 'turning the body'). Frequent practice of these steps is essential for attaining true immortality. With profound cultivation merit, even when physically constrained, sustained mental visualization yields efficacy equal to actual step practice."

The immortals of antiquity all relied on mindful contemplation in their cultivation. When magical practices are refined and sustained, single-minded concentration arises naturally. Embedding this practice deeply in the heart transforms it into effortless habit. Persisting in such cultivation not only brings personal Dao-realization but also blesses descendants, benefiting even one's six relations (parents, siblings, spouse, and other close kin).