《金鎖流珠引》Vol. 9

This scripture documents the important Daoist ritual practice of "Yu Steps" (Yubu, a ceremonial gait) and the transmission of methods for summoning deities. According to records of Chinese immortals, this practice was originally transmitted by Lord Lao (Taishang Laojun) to the Great Yu (Da Yu), then passed down through generations of perfected beings (including Celestial Master Zhang Daoling, Zhao Sheng, Wang Chang, and others), with annotations later added by Li Chunfeng.

Regarding the transmission of Yu Steps, it is specifically mentioned: The original gait taught by Lord Lao to Yu was divided into three grades. This method was later lost in the mortal world until the Sovereign of Later Sainthood (Housheng Jun) re-transmitted it to figures such as the Child Lord of Fangzhu, the Perfected Yin Xi, and Celestial Master Zhang (Tianshi). The specific gait requires stepping with the right foot, turning left in a full circle while reciting corresponding incantations.

The seven methods for longevity and deity summoning transmitted by Lord Lao to the Yellow Emperor include:

1. A method for praying for longevity and prosperity, involving the "Commander of Fate Hand Seal" (Siming Jue, a specific mudra) and reciting Five Phases (Wuxing) incantations.

2. A method for summoning celestial fox spirits, requiring the "Beast's Eye Seal" (Shoumu Jue) and observance of specific dates.

3. Dragon-summoning techniques.

4. Invoking the celestial deities of fate (Siming).

5. The "Heavenly Ghost Blade Seal" (Tian Gui Dao Zhi Jue) for slaying demonic entities in the heavens.

6. The "Sun, Moon, and Stars Seal" (Riyue Xingsu Jue), located beneath the fingernails of the left hand, for summoning celestial bodies.

7. The ascension method, used to pursue and capture heavenly demons, malevolent spirits, and other harmful entities, requiring the "Supervisor Seal" (Dujian Jue).

The scripture concludes with a special note: After completing the Yu Steps, one must form the "Upper Prime Upper General Seal" (Shangyuan Shangbu Jiangjun Jue), located beneath the first fingernail and middle joint of the left hand. This practice not only aids cultivators in ascending to the immortal registers but also dispels calamities and illnesses. Whether praying for personal blessings or assisting others in warding off misfortune, sincere articulation of one's wishes will ensure divine protection.

Laozi (revered in Daoism as the Supreme Venerable Sovereign) teaches: When seeking longevity during the Upper Prime Destiny Day, cultivation must begin with the Upper Generals, followed by the Middle Generals, and finally the Lower Generals. The method for the Upper Prime's upper section mirrors that of the Upper Prime (note: this applies equally to the middle and lower sections). On the Upper Prime Destiny Day, first perform the Upper General's Pacing the Void (Bugang) steps three times. After completing the mudras, visualize General Tang of the Upper Prime's upper section (note: General Tang of the Kan Middle Prime's upper section follows the same principle) and guide him into the Niwan Palace at the crown of your head. After a brief pause, direct him into the left kidney (note: this visualization method, as illustrated in the "Diagram of Containing Shadows," constitutes the orthodox practice for stabilizing the hun and po souls). Persist in this practice for two years to manifest the efficacy of longevity and immortality, thereby completing the upper section cultivation.

Regarding the Pacing Diagram for the Middle General of Upper Prime: The ancient sage Yu the Great inherited this method of Pacing the Void from previous saints, primarily applying it to the middle section (note: the upper section corresponds to the celestial realm, the middle to the human world, and the lower to the earthly domain. Among the three sections, the middle and lower involve more worldly affairs concerning human matters and earth deities). This method is profoundly subtle—it can establish meritorious deeds, attract virtuous individuals, command spirits, control water currents, part mountain ranges, subdue demons, aid common people, and even harness dragons and tigers. Through nine variations of steps, it evolves into countless magical techniques. Those who accumulate virtue and practice benevolence may ultimately ascend to the Taiji paradise, yet may choose to remain in the middle section to instruct destined disciples (note: the Upper General's steps have been transmitted through generations as "Yu the Great's Steps"—fifteen paces with intricate turns, slightly more challenging than the upper section but similar to the lower section. Once the principles are understood, mastery becomes attainable). Dedicated cultivators may employ this method to summon flood dragons, tigers, and leopards for worldly salvation, ultimately attaining the Dao to ride dragons and command tigers.

Specific pacing method: After turning with the left foot leading, one may freely express spiritual aspirations. This constitutes the essential formula for General Li of the middle section to perform restraining arts, invoking the powers of stellar deities including the Five Phases (Wuxing), Six Jia, Seven Stars, Nine Essences, and Five Dippers. When this Yu-style pacing becomes second nature, one may wield it as effortlessly as donning clothes or commanding servants. When later saints transmitted the oral formula, the commencement of pacing required recitation: "The Great Unity (Taiyi) is my body, I am the celestial progenitor. My head is the Taiyi mansion, my feet the celestial pillars. My five viscera transform into Six Jia guardians, securing the celestial passes. I command the Northern Dipper lords—at my single utterance, ten thousand spirits follow. Swiftly, swiftly, in accordance with the statutes and ordinances!"

This scripture records the cultivation methods transmitted by Lord Lao (the supreme deity of Daoism) to the Yellow Emperor and the Immortal Child of Fangzhu. At its core lies the practice of utilizing the "Central Division General," an inner deity within the human body, through sixteen essential techniques.

The text first explains that although the Central Division General belongs to the Upper Prime (the upper Dantian or energy center), it exists within every person. Composed of three generals (representing the upper, middle, and lower primes), it assists practitioners in achieving immortality through sixteen methods, particularly during one's Middle Prime Destiny Day (a Daoist holy day corresponding to one's birth). The most crucial technique among these is "stepping the celestial grid" (a star-stepping meditation practice).

For actual cultivation, practitioners should begin from the Five Bitter Regions (referring to the five viscera) within their bodies on their Middle Prime Destiny Day. They must perform General Li's star-stepping pattern three times while reciting the incantation: "I summon General Li to enter my right kidney, with General Ge as deputy, that I may attain longevity without fear of death." After chanting, they should click their teeth twelve times and form the "Central Division Mudra" with the middle segment of the left hand's first finger. Consistent practice for one year yields noticeable effects.

The second section details disaster-dispelling methods. Again performed on one's Destiny Day, practitioners step the celestial grid once from the Five Bitter Regions while chanting: "Release me from death into eternal life, that through continuous rebirth I may witness great peace." Those of different Five Phases (Wood, Fire, Earth, Metal, Water) constitutions must use corresponding "knife-branch" mudras: Fire-constitution practitioners use the water knife-branch, Earth-constitution practitioners use wood knife-branch, etc. This combination of star-stepping and mudras can eliminate the Five Bitternesses, Eight Calamities, and Nine Misfortunes within a year, shielding practitioners from disasters and granting longevity. Specific mudra postures should reference accompanying palm diagrams.

Note: "Stepping the celestial grid" refers to the Daoist Yu Steps, mimicking the Big Dipper's pattern; "knife-branch" denotes specific hand gestures; "Five Bitternesses and Eight Calamities" symbolize life's various sufferings. These practices require proper guidance from a qualified master.

When your home or courtyard feels unsettled, you may perform the Yu Steps (a special Daoist walking meditation) around the perimeter during the Zhongyuan Jiazi Day (an important Daoist solar term). The method is as follows: Walk the Yu Steps in three different directions (representing the Three Markets) or along the length of the dwelling—there's no need to count the exact number of steps, just complete three full circuits. Afterward, recite the invocation: "The Qian (Heaven) shines with majestic spirit, the Kun (Earth) flourishes with inner harmony" (the full text is recorded in the first volume of Jinsuo Liuzhu). Upon completing the prayer, the dwelling will naturally become peaceful.

If family members fall ill or the household is disturbed, choose one of the following days: Zhongyuan Jiawu, Jiashen, Gengshen, or Renyin. Stand in the center of the courtyard and perform the Yu Steps across three levels—upper, middle, and lower. Walk one circuit at each level while forming the Mingtang Hand Seal (pinching the second segment of the left hand's second finger) and spraying water toward the four directions. Visualize the Three Generals of the upper, middle, and lower realms each leading thirty million celestial troops to encircle the dwelling three times, dispatching divine forces like fire lions and water snakes to expel ghostly influences and purify the environment. Finally, post household-protection talismans (specific designs are recorded in the Three Caverns Miscellaneous Talismans) on doors and gates while reciting: "By talismanic power, all ghosts are subdued; malevolent spirits vanish. The Dark Warrior (Xuanwu) pacifies thieves, the White Tiger..." (remaining text omitted).

When personally surrounded by enemy forces or engaged in military operations, silently recite the Middle Yu Steps fifteen times, then perform the Lower Yu Steps fifteen times while turning the Heavenly Pass (a specific directional alignment) toward the enemy. Visualize the Nine Generals of the Upper, Middle, and Lower Primordial realms joining forces to attack. For immediate breakthrough, form the Daozhi Hand Seal (forcefully pinching the right side of the fifth finger's second segment—effective only when nearly drawing blood) while aligning the five directions of the Five Dippers Robe (a protective ritual garment). Wherever you point, enemy lines will break. Leading troops in this manner causes immediate enemy collapse. Release the Daozhi Seal immediately after breakthrough—delaying will kill enemies, while timely release spares them. Chant during breakthrough: "From death emerges life, swiftly ascending to the celestial court. The Azure Dragon shields my exit, the White Tiger guards my path. As heaven's envoy, I shatter the Heavenly Pass and crush you foes. By the urgent decree!" (Simultaneously wave banners, shout, and beat drums to ensure immediate escape).

When traveling through mountainous forests or dense vegetation where venomous creatures, wild beasts, or bandits may lurk ("violence" denoting human threats, "venom" referring to creatures), you may....

This passage describes two Daoist ritual operations for warding off evil and averting harm, both centered on invoking divine power to address different crises.

The first method deals with encounters with wild beasts or bandits: The practitioner must perform "Yu Steps" (a special Daoist footwork) on a grassless open ground, repeating the steps three times each while facing the three divine generals of Heaven, Earth, and Humanity. Simultaneously, they form hand seals pointing to their throat, eyes, and other body parts while visualizing the intimidating gaze of snakes and tigers. After the ritual, one ascends to the void realm beyond the Nine Heavens (in Daoism representing a pure realm transcending the mundane world). This enables subduing physical threats with emptiness (like a woman repelling nine strong men). The accompanying incantation goes: "Luminous Bai Jian [divine name], you perish while I survive. By the laws of Heaven-Earth-Humanity's three primordial forces, I seal mountains and rivers—bandits and beasts flee afar! Disobey, and the Earth's Axis shall bind you!" The text emphasizes performing this ritual at home beforehand with proper star-stepping techniques, ensuring protection during travels—otherwise, aggressors will meet self-destruction.

The second ritual heals illnesses of distant relatives: Beginning at the Middle Dantian's corresponding direction, the practitioner performs Yu Steps three times each toward the Upper Primordial (Heaven) and Lower Primordial (Earth) regions. The Sacred Lord (high Daoist deity) once instructed the Celestial Master (Zhang Daoling) that this requires complementary "Heavenly Gate and Earthly Grid" steps. During practice, visualize General Tang of the Middle Primordial's upper region—this 81-zhang-tall deity wears a crimson heaven-piercing crown, bears sword and halberd, leading countless celestial troops to burn demonic influences from the patient's dwelling. Simultaneously envision blade-wielding generals storming in with lion-dragon-serpent hybrids purging every corner, annihilating malignant entities until they crumble like tiles or scatter like fleeing deer. Conclude by reporting: "Such-and-such pestilence is vanquished," then seal the ritual with an Upper Primordial hand gesture.

Note: "Relatives" include parents, uncles, cousins, and fellow Daoist disciples, but the text stresses never healing those lacking Virtue (De).

This passage describes the ritual methods for exorcising illnesses and quelling slander as recorded in the Daoist scripture Jinsuo Liuzhu Yin (Golden Lock and Flowing Pearls Guide). When someone falls ill or suffers from malicious gossip, a Daoist priest performs the following procedures:

For healing rituals, the scripture depicts General Zhou of the Lower Division of the Middle Primordial, wearing a tall crown and armed with a sword and ritual baton (standard Daoist ritual implements). This towering general, standing ninety-six zhang tall (approximately 300 meters), descends with thirty million celestial troops to the patient's residence. The priest must swiftly form the hand seal (a special gesture using the first segment of the left index finger) to summon three generals who arrange their battle formations across the sky, darkening sun and moon as they arrive to slay the disease-spreading ghosts. This magic must be performed according to the Three Generals Method diagram recorded in Jinsuo Liuzhu.

For cases of slander and false accusations, the priest first walks the Celestial Net and Earthly Matrix (a type of Daoist ritual pacing), leaving fifteen specific footprints on the ground. Again invoking General Zhou of the Middle Primordial, the priest combines this with the Yu Steps (the distinctive Daoist ritual pacing attributed to Great Yu) performed three times. While forming hand seals against the perpetrator, the scripture specifically warns: brief seal formations won't harm others, but maintaining them for ten to fifteen days may bring misfortune or even death to the target—emphasizing the need for cautious application.

During the actual performance, the priest must declare: "Because of such-and-such matter, so-and-so has spread malicious rumors against me. I now summon the Middle Division General to lead the Upper and Lower Division Generals, each commanding thirty million celestial troops, to dissolve the harm caused by this villain's tongue. May these malicious intentions cease immediately, may the sower of rumors reap what they have sown, and may they be forever separated from my presence." Finally, the priest recites eighteen times the special incantation from Jinsuo Liuzhu, which begins: "I receive the Heavenly Qi (primordial energy), serving as heaven and earth's envoy."

Note: The "hand seals" mentioned refer to Daoist mudras, while "Yu Steps" are the mystical pacing techniques traditionally attributed to Yu the Great's flood control efforts. The "Celestial Net and Earthly Matrix" denotes special pacing patterns aligned with stellar configurations. These techniques form essential components of Daoist zhaijiao (purification rituals) and keyi (liturgical ceremonies).

This scripture records a complete Daoist cultivation method primarily focused on expelling the Three Corpses (three types of parasitic worms believed in Daoism to cause illness) and performing rituals to stabilize the hun (ethereal soul) and po (corporeal soul).

The practice involves performing Yu Steps (a special Daoist walking pattern) three times on specific dates (the Zhongyuan Gengshen Day or Jiazi Day) while reciting incantations. It mentions using eighteen specific spells and talismans (fulu) such as the Restraining Hun-Po Talisman and the Hun-Po Stabilizing Talisman. These talismans must be written with cinnabar, including three yuan (primordial) talismans corresponding to different parts of the human body.

The text particularly emphasizes placing seven mirrors (each measuring 1.8 chi wide) during the Zhongyuan Festival to observe the condition of the seven po. If any deficiency is reflected in the shen (spirit) appearing in the mirrors, one must immediately ingest the Hun-Po Stabilizing Talisman. It also mentions wearing three talismans inscribed on one's birthdate, said to provide protection through various calamities.

The concluding section contains incantations for talisman use, stating that wearing these talismans brings nourishment from heaven and earth, protection from immortal jade maidens, and blessings from the twenty-eight lunar mansions, with the power to dispel misfortune and prolong life. Participants are required to maintain a vegetarian diet on the ritual day.

This passage details practical methods and talismanic incantations (fulu) in Daoism for personal protection and household safeguarding. It first explains that the phrase "in accordance with the law" (rulu ling) commonly concludes talismanic inscriptions, with men wearing them on the left side and women on the right.

Regarding protection methods: Practitioners should regularly engage in focused meditation (cunxiang) envisioning three guardian generals (Daoist protective deities) patrolling both their surroundings and physical bodies. The specific practice involves first visualizing these generals inspecting one's home and physical form, then imagining them entering the heart and kidney regions. When assisting others, one visualizes the generals traveling to specific locations to expel malevolent forces and protect loved ones.

For mountain travel or water crossings, precautions include: Three or two days prior to departure, perform the "Yu Steps" (Yubu, a special Daoist ritual walking pattern) three times while reciting incantations for safety. The chant essentially states: "Disciple [name] intends to enter [mountain] or cross [river/sea], fearing encounters with flood dragons, tigers, wolves, or bandits. Humbly request protection for safe passage, and assistance repelling dangers if encountered." Different hand seals (shoujue, symbolic finger gestures) are used for different situations: the "Mountain King Ghost Blade" seal for entering mountains, "Tiger-Wolf Eyes" seal for encountering wild beasts, "Sea Deity Eyes" seal for water crossings, and "Mass Blade" seal during military conflicts.

Several talismanic formulas are recorded: For river crossings, recite "River Earl leads the way ahead, while flood dragons and evils self-destruct"; mountain-entry incantations include "Heng Mountain's shadow side, Tai Mountain's sunny side - spirits hide and vipers coil, tigers and wolves flee at my sight," noting that invoking Laozi's (Li Er) name can intimidate fierce beasts and venomous snakes.

Finally, health-preserving cultivation methods: On the first day of each lunar new year, perform the "Stepping the Guideline" (bugang, a Yubu variation) ritual, progressing from the Middle Primordial General to the Upper and Lower Primordial Generals. Upon completion, form hand seals like the "Chief Supervisor Seal" and "All Ghosts Eyes Seal," while reciting eighteen chapters of the "Earthly Principles" (Diji) and twelve chapters of the "Celestial Guideline Invocations" (Tiangang zhu). Notably, the "Great Chief Supervisor Seal" resembles a fist formed at the left hand's transverse crease.

These practices reflect Daoism's emphasis on practical ritual techniques—including talismans, hand seals, and visualization—for protection, exorcism, and safety maintenance, showcasing the tradition's focus on pragmatic magical methods.

This scripture discusses an esoteric Daoist practice called "Golden Lock Flowing Pearl," which primarily consists of two mystical methods: protective talismans and the art of walking on water.

First, the protective talisman. The text describes a special hand seal (a specific finger posture used in Daoist cultivation), where rapid twisting beneath the left thumb's fingernail is said to produce myriad transformative effects. The specific method involves ingesting a talisman on the first day of the lunar new year. This talisman, transmitted by Lord Laozi (one of Daoism's highest deities), is believed to ward off evil and avert harm. The incantation roughly commands malevolent forces to depart immediately, warning that violators will face divine retribution. Each person who ingests one talisman is said to be protected from illness and misfortune for an entire year.

Next is the water-crossing technique. On specific "Six Wu Days" (days in the sexagenary cycle marked by the earthly branch Wu, such as Wuzi, Wuyin, etc.), one must gather earth to form clay cakes. The specifications are precise: each cake should measure three inches and two fen in length, three fen in thickness, and must be dried in the shade for several days. To use them, one must combine them with a specific footwork pattern ("stepping the celestial net," which involves walking according to astral positions) and incantations (the eighteen verses of the "Earthly Discipline Invocation"). By fastening the clay cakes to the soles of the feet, one can walk on water as if on solid ground and even evade disasters. The scripture emphasizes that applying cinnabar to the cakes can subdue water deities and river spirits. Though highly effective, this method must be kept strictly secret.

The latter section introduces a divine general named Xu Kang from the Lower Division of the Upper Origin. This deity stands fifty million zhang tall and commands the Five Firmament Divine Officers (Daoist guardian generals). Among them, a particularly notable officer named Wen Shu wears red robes and leads numerous soldiers. According to teachings passed down by the Sage Lord (a high-ranking Daoist immortal) to the Celestial Master (Zhang Daoling), the divine general system of the Upper Origin is divided into upper, middle, and lower divisions, each with its generals, officers, and corresponding numbers of soldiers. The upper division has nine officers and nine thousand soldiers, the middle division seven officers and seven thousand soldiers, and the lower division five officers and five thousand soldiers. These divine hierarchies form Daoism's vast system of protective guardians.

This scripture primarily elucidates the Daoist cultivation system concerning the "Three Primordial Great Generals" and their associated Gang walking methods (a ritual footwork practice in Daoism).

Regarding the Upper Primordial Three Generals: The true teachings transmitted by the Sage Lord of Later Heaven (a high-ranking Daoist deity) reveal that the Five Yang Merit Officers of the Upper Primordial consist of nine individuals (divided into upper, middle, and lower tiers of authenticity). These generals wear red robes and red headscarves, holding a jade Yang scepter (a ritual implement) in their right hands, with the legendary dragon-pool and Moye swords (recorded in Laozi's transmissions as demon-slaying blades) hanging at their waists. They patrol the Great Canopy Heaven (the highest celestial realm in Daoism) but also enter practitioners' bodies during meditation—visualization should focus on the celestial gate at the right eyebrow. The Sage Lord once revealed to the Celestial Master (Tianshi) the secret method for ascending bodily to heaven, explaining that this Three Primordial Generals system originated in the era of the Celestial Sovereign, when the Great Dao Lord of Former Heaven conferred upon them the rank of Upper Immortal Generals.

The Middle Primordial Three Generals were established by the Sage Lord of Later Heaven. The cultivation method for the lower-tier General Xu follows the same principles as the upper and middle tiers. The lower division primarily governs earth and water-related affairs—during practice, mere activation of intention can summon earth-water deities, dragon spirits, and other such beings.

The Gang walking essentials transmitted by the Sage Lord to Perfected Beings like the Boy Lord of Fangzhu: The Upper Primordial Three Generals employ Gang walking (a ceremonial stepping pattern) to stabilize the Three Hun (ethereal souls), while the Northern Dipper Gang walking (also called "treading the celestial outline") stabilizes the Seven Po (corporeal souls). Practitioners must first pacify the Three Hun before controlling the Seven Po—this constitutes the threshold to immortal cultivation. The disciplinary framework of Yu Steps (a special stepping method) regulates ten thousand spirits, fortifies the five viscera, and successful practice leads to Perfected Being status.

Lower Primordial Gang walking practice should be performed on one's birthdate during a Lower Primordial Jiazi year, with each session comprising three complete cycles (from the first to fifteenth step counting as one cycle). Simultaneously, practitioners should recite eighteen Earthly Outline invocations and twelve Celestial Outline invocations. Commentary notes that whether practicing celestial or earthly Gang walking, both methods serve to subdue the Seven Po.

This passage comes from the ninth volume of Jinsuo Liuzhu Yin (Guide to the Golden Lock and Flowing Pearls), discussing a specific hand mudra (ritual gesture) technique used in Daoist practice.

After completing the entire ritual sequence once, one should immediately form the "Dujian Mudra" (a particular hand seal technique), which takes only a brief moment to perform. If further individual steps are to be conducted afterward, this same mudra should be used in the same manner as before.

The "Dujian Mudra" mentioned here is a commonly used hand seal in Daoist cultivation, primarily employed in internal refinement (Neidan) or liturgical rituals (Keyi). Daoist scriptures often emphasize the precise method of forming the mudra, its timing, and continuity, as these factors directly influence the efficacy of the practice.