《金鎖流珠引》Vol. 8

This scripture documents the mythology and cultivation essentials concerning the "Upper General of the Upper Primordial Division" within the Taoist Three Primordial Generals system. Transmitted through generations of perfected immortals including the Great Immortal Celestial Master Zhang Daoling, Zhao Sheng, and Wang Chang, it was later annotated by Tang dynasty master Li Chunfeng.

The Supreme Lao Jun (one of Taoism's highest deities) revealed: The Upper General of the Upper Primordial Division serves as a crucial celestial commander governing the Great Canopy Heaven (Daluo Tian) that oversees the Three Pure Realms (Sanqing) - Upper Clarity (Shangqing), Supreme Clarity (Taiqing), and Central Clarity (Zhongqing). The Great Canopy Heaven presides over the complete system of thirty-six heavenly realms - with eight celestial layers in each cardinal direction (totaling thirty-two), plus the central Three Pure Realms and the supreme Great Canopy Heaven itself. This cosmological structure corresponds with the thirty-two Heavenly Emperors described in the Scripture of Salvation (Duren Jing).

Commanding billions of celestial troops, this general patrols the realms of humans, deities, dragons, and ghosts. Originally named Pantai during high antiquity, he was elevated to Great Perfected Being status by Supreme Lao Jun (then called Lord of the Great Dao, sovereign of all paths) during the Heavenly Sovereign era of the Three Sovereigns period. The Tang dynasty's General Duan later succeeded him as Upper Primordial Division commander, establishing a new lineage.

The text emphasizes crucial cultivation principles: Only after receiving orthodox transmission may practitioners visualize (cunxiang) this general's form during meditation. Unauthorized visualization without proper lineage risks severe consequences. The scripture cites Emperor Dihuang's cautionary tale - when attempting visualization without transmission, the general manifested a ninety-million-zhang divine form, thundering demands for his spiritual credentials. Only by claiming transmission from the Five Numinous Lords did Dihuang resolve the crisis. This underscores the absolute necessity of orthodox transmission in spiritual practice.

(Note: "Cunxiang" refers to the Taoist meditative practice of visualizing deity forms or internal Qi circulation patterns)

This passage recounts the story of Emperor Dihuang (a legendary ancient ruler in Daoist tradition) seeking the Dao from Lord Wuling (one of the manifestations of Lord Lao, the Supreme Venerable Sovereign). Originally studying under another master, Dihuang was punished by celestial deities for impure cultivation methods and reckless transmission of Daoist teachings. Tormented by fear of divine retribution, he journeyed across mountains and rivers to seek Lord Wuling's guidance.

Upon meeting the venerable lord, Dihuang sincerely confessed his errors, admitting his improper cultivation practices that had offended the Heavenly Dao. Prostrating himself, he begged for instruction to avert the celestial officials' punishment scheduled in three years—even offering to abdicate his throne. Recognizing his genuine repentance, Lord Wuling manifested divine powers, holding his breath (biqi) and forming sacred hand seals (jieyin). Instantly, three divine generals—Tang, Li, and Xu—descended to vouch for Dihuang, transmitting over eighty tiers of scriptures including the Great Dao Golden Register and Jade Register (Dadao Jinlu Yulu), along with forty-nine volumes like the Inner Texts and Registers of the Three Sovereigns (Sanhuang Neiwen Neilu).

After fourteen years of devoted cultivation, Dihuang attained the Great Dao (Dadao), ultimately ascending to the Mysterious Mound Immortal Terrace eighty-nine thousand years later. The scripture concludes with instructions for practice: practitioners must employ specific hand gestures (nianjue) while visualizing (cunxiang) General Tang of the Upper Primordial Heaven—a colossal deity ninety million zhang tall who serves under the Supreme Unity (Taiyi) divinity and should never be summoned lightly. Also mentioned is a celestial registrar named Jiang who commands multitudes of crimson-armored divine troops.

This scripture describes a sacred being holding golden talismans (fulu) and wearing the Dragon Abyss sword, commanding millions of celestial soldiers and generals from his abode in the Great Clarity (Taiqing) celestial realm—one of Daoism's highest heavens, located beyond the thirty-second layer of heaven. He oversees the deities of the heavenly constellations and the Nine Stars of the Northern Dipper (a key astral deity system in Daoism), holding a status akin to that of a prime minister or emperor in the human world. His duties include patrolling the Three Pure Realms (the supreme celestial realms of Jade Clarity [Yuqing], Upper Clarity [Shangqing], and Great Clarity [Taiqing]) and governing the life-and-death destinies of all beings.

The text recounts how Pangu Wang (the Daoist creator deity) attained the secrets of immortality through cultivation: he practiced for fourteen years at Mount Mei (symbolizing the head in Daoist physiology), refining his spirit (shen) until it could freely enter and exit his left kidney (considered the reservoir of primordial qi in Daoism). This practice ultimately allowed him to rule his kingdom for 89,000 years before ascending to the Supreme Ultimate (Taiji) celestial realm with his people.

The scripture also reveals crucial cultivation methods: divine spirits descend from the clouds to reside in the practitioner's Muddy Pellet Palace (niwan gong, the upper dantian located in the brain's core). Male practitioners must focus on visualizing a connection between the niwan gong and the left kidney, while female practitioners visualize the right kidney. If this proves difficult, practitioners may refer to the Shadow-Containing Diagram (a Daoist meditation chart) to facilitate the visualization, enabling communion between the myriad celestial spirits and one's own body. When combined with the Life-Commanding Hand Seal (a mudra technique), this method yields genuine and irreversible longevity.

Finally, the text clarifies that these esoteric methods were transmitted by the Later Sage Sovereign (a high-ranking Daoist deity) to twenty-eight immortals—including Ge Yue and Peng Shou—who practiced in the sacred mountains of the Five Peaks. Originally, these teachings were not meant for ordinary people. In daily practice, men should visualize divine spirits guarding their left kidney at night, while women focus on the right kidney. During daytime activities, the spirits manifest above the left eyebrow, filling the sky to protect the practitioner.

This scripture primarily discusses the ritual methods through which cultivators can summon divine protection. It explains that during cultivation practices, the space between the eyebrows is regarded as the Celestial Gate (Tianmen) - the passage connecting the human body with the heavenly realms. The Supreme General of the Upper Prime (Shangyuan Jiangjun), an important guardian deity in Daoism, manifests through this Celestial Gate. The divine spirit residing in the left kidney communicates with celestial deities, traveling through the Celestial Gate during cultivation.

The text elaborates specific operational methods: when facing emergencies, one should face the direction of the Big Dipper while invoking the deities, accompanied by ritual gestures (using the right thumb to press below the nail of the left index finger) and performing Yu Steps (either 12 major Yu Steps or 9 minor Yu Steps). These combined ritual actions can swiftly resolve disasters and difficulties. However, it strongly warns against casually summoning divine beings, as such misuse may bring misfortune.

Particular emphasis is placed on these teachings being secret methods transmitted by the Later Sage Lord (Housheng Jun), a high-ranking Daoist immortal, to Fuqiu Gong (the famous transcendent). These instructions are said to be more detailed than those recorded in the original Golden Lock Flowing Pearl scripture. The text explains that after attaining the Dao, practitioners can not only protect their own households but also assist others in the world. Through these cultivation methods that establish correspondence between heaven and humanity, one achieves communion between humans and deities, thereby obtaining the power to dispel calamities and resolve misfortunes.

This passage recounts the essential cultivation methods transmitted by Lord Lao (the supreme deity of Daoism) to the Yellow Emperor and An Hezi (younger brother of Shennong). The core teaching states that for the body, household, or state to remain peaceful, one must never casually summon the Northern Dipper Star Lords or the Supreme General of the Upper Primordial (high-ranking Daoist deities), except in dire emergencies.

Lord Lao particularly emphasizes that the Supreme General of the Upper Primordial holds a status as exalted as an earthly emperor. Summoning is permitted only on three specific occasions: one’s birth year and day, the first day of the sexagenary cycle (Jiazi), and the Shangyuan Festival (15th day of the first lunar month). Arbitrary invocation at other times leads to physical and spiritual destruction. However, during life-threatening crises, severe illness, or imminent harm, sincere invocation can instantly dispel calamity with extraordinary efficacy.

The specific practice involves burning incense beneath the Northern Dipper while seated in meditation. First, visualize one’s master, then envision the Supreme General of the Upper Primordial entering the Niwan Palace (upper Dantian) at the crown of the head, the Middle Primordial General entering the right kidney, and the Lower Primordial General entering the heart. This process incorporates Yu Steps (a Daoist ritual gait) and hand mudras, simultaneously visualizing the Three Primordials and Five Phases, the Thunder God’s Bagua, and the sacred energies of the sun, moon, and stars encircling the body. The practice concludes with reciting specific Five Phases incantations. Sustained practice for one year grants attainment of the Dao of longevity.

An Hezi’s story further illustrates: While cultivating the Dao at Mount Heng, Shennong’s younger brother encountered Lord Lao, who transmitted to him the miraculous method of "Shangqing Three-Five Heavenly Steps and Earthly Patterns." Through prolonged meditation on the "Three-Five Essential Formula," he moved the Three Primordial Deities to descend and guide him, ultimately achieving ascension to the Southern Paradise in broad daylight.

This scripture reveals the esoteric practice of the "Three Primes Inner Method" in Daoist cultivation, comprising three essential components:

The first section elucidates the meaning behind "attaining immortality within two years through the path of death." Practitioners can obtain divine verification within a single year by performing specific techniques—including ritual movements like holding the Grand Diagram, forming hand seals, breath retention, and the Twelve Yu Steps. The "Three Primes" refer to the upper, middle, and lower stages of cultivation, each with designated Destiny Days (the Upper Prime observes one cycle every sixty days, the Middle Prime two cycles, and the Lower Prime three cycles). Completing ten Destiny Days of practice within two years grants the Dao of deathlessness.

Next, it records the Three General Talismans transmitted by the Later Sage Lord (a high-ranking Daoist deity) to Zhang Daoling. The Upper Prime's Upper General Talisman, Middle General Talisman, and Lower General Talisman correspond to different cultivation stages. After ingesting these Fulu (talismans and registers), practitioners must combine them with specific visualization techniques (contemplating divine beings) and pass them down through generations to "those with aspiration" (dedicated cultivators). These talismans enable practitioners to "achieve all as desired," ultimately realizing the Dao of Supreme Truth.

Finally, the text explains that the three talismans must be ingested sequentially to summon the Three Prime Generals' assistance in cultivation. Those practicing the Supreme Mystery Three-Five Orthodox Method (an advanced cultivation technique) can obtain immediate response through visualization and invocation, achieving the "mind-mouth correspondence" effect. The scripture particularly emphasizes writing these talismans with cinnabar and admonishes practitioners to "cultivate virtuous conduct" (observing precepts). The concluding phrase "urgently urgent as the law commands" is a standard Daoist incantation formula indicating immediate efficacy.

This scripture recounts the story of Li Shaojun's grandson attaining the Dao and ascending as an immortal through ancestral virtue, while revealing essential cultivation methods.

Li Shaojun's grandson, benefiting from the accumulated merit of his ancestors, attained the Dao through cultivation and ascended to the sacred grotto-heaven of Western Peak (Mount Hua). Calling himself "Master of Good Deeds," he diligently studied the Dao but initially failed to grasp its essence. Later, he realized that cultivation must begin with the "Three Primes" (the Three Officials of Heaven, Earth, and Water) and follow the patterns of the "Five Phases" (Metal, Wood, Water, Fire, Earth). He then became a disciple of Zhang Daoling (Celestial Master), traveling to Shu to study the higher Three Caverns teachings. After fourteen years of dedicated practice focusing on the essential formulas of the Five Phases, he achieved perfection and ascended to the Xiling Immortal Palm Grotto-Heaven. Hundreds later inherited this "Three-Five" method (Three Officials and Five Phases), all attaining the rank of Perfected Being.

The Supreme Lord Lao (Taishang Laojun) once instructed the Human Sovereign (ancient emperor): "To pursue the Great Dao, one must discover true nature, which resides within the 'Three-Five.'" The power of the "Three-Five" forms the foundation of Daoist practice, just as a spring has its source, or as one must find the right entrance when leaving a cave (an analogy referencing ancient cave dwellings). After receiving this teaching, the Human Sovereign obtained lifespan equal to Heaven and Earth (reigning for 89,000 years before ascending with his entire palace).

Lord Lao explained that while the Great Dao has countless approaches, its core principles are few. The aforementioned "Three-Five" method represents the starting point of cultivation, yet hasn't revealed the fundamental principles. This scripture later details various essential formulas, incantations, and talismanic registers (fulu), enabling direct access to the Dao's essence.

The text then describes the meditation practice focusing on General Li of the Upper Prime's central region, whose name is Li Ju (to be invoked softly). This divine general stands 70 million zhang tall and commands the Five Strengths (recorded as "Five Nets" in some grotto-heaven versions). An important note clarifies that original texts of the Golden Lock Flowing Pearl tradition all included the character "command," possibly omitted in later transcriptions. Practitioners should adhere to the correct version during cultivation.

This passage describes the "Five Mighty Merit Officials" (Wu Gang Gongcao) within the Daoist celestial pantheon—five guardian generals. It particularly highlights one official named Zhang Ji (also recorded as Li in some texts), described with the hyperbolic imagery typical of immortal records as standing seven hundred zhang tall (an ancient unit equivalent to about 2.3 meters per zhang), commanding countless celestial troops beyond calculation.

This merit official wears a crimson headscarf, wields a halberd in his right hand, and carries at his waist the "Demon-Dissolving Sword" (Xiaomo zhi jian)—a ritual blade for subduing malevolent forces. The scripture notes that Daoism recognizes three categories of generals distinguished by their swords: the Upper Generals bear the "Demon-Commanding Sword," the Middle Generals (including this official) carry the "Demon-Dissolving Sword."

These divine generals reside between Taiqing (the Great Clarity realm, one of the Three Pure Ones' domains representing the Supreme Ultimate) and Shangqing (the Supreme Clarity realm within the Great Canopy Heaven). When descending from the celestial spheres, they first enter the human body through the Mud Ball Palace (Niwan gong, the crown-point acupressure site regarded as the seat of primordial spirit), temporarily station themselves in the right kidney to perform protective duties, then emerge above the right eyebrow to reconnect with heavenly realms.

The text attributes these teachings to transmissions from multiple Daoist immortals, including the Most High Lord Lao (Taishang Laojun) and the Sovereign of Posterior Holiness (Housheng Jun), who instructed the Celestial Master (Tianshi, likely referring to Zhang Daoling). Annotations clarify that variations in these celestial hierarchies have existed since antiquity, reflecting authentic doctrinal diversity rather than later scribal errors.

This passage describes a Daoist cultivation method combining visualization (cunxiang) with ritual pacing (bugang). The practitioner first focuses their intention on the right kidney, then visualizes energy rising from the right eyebrow (called the "Celestial Gate"). During this process, one must envision their body gradually expanding to immense heights (reaching twelve million zhang), while simultaneously performing specific hand seals (shoujue) and ritual steps.

The practice involves reciting incantations that essentially: invoke ancient and contemporary perfected beings to transmit longevity methods, summon the Three Origin Generals (upper, middle, and lower divine commanders) and Six Armor Divine Troops (six celestial generals) for protection. The mantras emphasize the generative and controlling cycles of the Five Phases (Wood, Fire, Earth, Metal, Water), warning that any malevolent spirits daring to interfere will be annihilated by celestial barriers (heavenly checkpoints or divine power).

The specific ritual procedures include:

1. Performing the star-pacing (bugang) three times each in the upper, middle, and lower origin positions (following astral diagrams)

2. Repeating "she she she" three times after completing each pacing sequence

3. Shouting "chi chi chi" three times when encountering malevolent spirits

4. Pressing the "Human Blade Point" (located on the outer side of the third segment of the right little finger) when dealing with evil people

5. Applying pressure to the "Ghost Blade Point" (on the upper edge of the third segment of all five left fingers) when confronting malicious ghosts

The text particularly emphasizes that these methods must be performed strictly according to established protocols, without arbitrary modifications. Through such cultivation, practitioners are said to gain reverence from divine beings, penetrate the profound principles of heaven and earth, and ultimately achieve the state of enduring vision and longevity.