《女青鬼律》

Nüqing Guilu, Volume One

The statutes say: When Heaven and Earth had just been generated, primordial Qi (vital energy) circulated freely, and the myriad spirits each disseminated their breath. There were no ferocious, wicked, or improperly acting ghosts. At that time men were filial, women were chaste, rulers observed ritual propriety, and ministers were loyal. Heaven, Earth, and the four directions were in harmonious unity as one, and originally there were no calamities.

Since the first year of the Heavenly Emperor, all manner of cunning and deceitful affairs gradually arose in the world, and people no longer believed in the Great Dao (the Way). In the five directions (east, south, west, north, and center) rebellion, slaughter, and warfare appeared, and pestilential Qi gradually arose. Beasts such as tigers and wolves grew by receiving Qi, and the hundred insects and snake spirits also increased day by day. Heaven has sixty days, each with one spirit on duty; on the day a spirit is on duty a thousand ghosts fly about, which is difficult to prohibit. If the Great Dao does not impose restrictions, and if the Celestial Master (Tianshi) does not issue commands, the ghosts will run rampant throughout the world, the ferocious and wicked chasing one another and arbitrarily killing the common people, with the dead numbering in the thousands of millions.

The Most High Great Dao could not bear to see this, and at noon on the seventh day of the seventh month in the second year it sent down these eight volumes of the Ghost Statutes, recording the names of the ghosts and spirits of the world as well as the arts of the auspicious and inauspicious. It ordered the Celestial Master Zhang Daoling (the Celestial Master revered in Daoism) to transmit commands to the ghosts and spirits, forbidding them from arbitrarily coming and going east, west, south, and north. If men and women of later generations who cultivate the Dao read this secret Jing (scripture/classic) and know the names of the ghosts together with the auspicious and inauspicious, they will be able to keep the myriad ghosts from invading or disturbing them and cause the thousand spirits to submit as guests. One should follow the statutes and put them into practice, and not casually transmit them to unsuitable people; if they are transmitted to those who should not receive them, disaster will extend to seven generations, so do not blame the Great Dao. The register in which the master records names says:

The High Heaven Ten-Thousand-Zhang Ghost commands a hundred ghosts. Surnamed Zhonghuang, he is the leader of the ghost hosts of the six directions of the heavenly realm. He dwells in the Dao Waters at the southeast corner of Mount Tai, which is the place to which the numerous dead return. Ghosts also ascend to heaven to receive interrogation and punishment, once each month. Since high antiquity more than thirty-six thousand years have elapsed; the number of gods and the number of ghosts each likewise amount to thirty-six thousand.

The Three Elders Ghost of the Southern Township, known among the common people also as the Five Paths Ghost, is surnamed Che and named Ni. He has charge of the registers of all the dead, and he examines and calculates the sins of the living. People all make report to him. This ghost dwells at the northwest corner of Mount Tai and likewise possesses his own official subordinates. Mount Tai also has a ghost who is able to summon a person and then cause that person to return. This ghost belongs to the Heavenly Sha and obeys only written decrees; he is subject neither upward to the heavenly realm nor downward to the earth prison.

The Great Reverse-Evil Ghost of Dead Generals of Ruined Armies, Primordial Head in the Clouds, is surnamed Li and named Sanke. The Great Ghost of Zhaoyao of the Three Terraces of the Northern Dipper is surnamed Ban and named Wan. The Three Terraces Ghost of the Western Dipper is surnamed Che and named Qiu. The Three Terraces Ghost of the Southern Dipper is surnamed Ming and named Wenfu. The Three Terraces Ghost of the Central Dipper is surnamed Wang and named Xian. The Three Terraces Ghost of the Eastern Dipper is surnamed Jiao and named Che. The above are the names of the Sha ghosts of the Five Dippers; they preside over the calamitous sha that slay people.

The Baleful Spirit Ghost of the East is surnamed Jian and named Jiaozi. The Baleful Spirit Ghost of the South is surnamed Jing and named Yu, also called Houzhu. The Baleful Spirit Ghost of the West is surnamed Tianxie and named Guzi. “Yijiu qie” is a phonetic notation or a collation-reading mark. The Baleful Spirit Ghost of the North is surnamed Wang and named Jing. The Baleful Spirit Ghost of the Center is surnamed Dai and named Yingzi. The above are the names of the Baleful Spirit Ghosts of the Five Directions; they preside over the calamitous sha that slay people.

The reverse-sha Zhu ghosts of the Five Directions are named Xu. The Zhifu (Direct Talisman) Zhu ghosts of the Five Directions are named Jie. The Zhifu ghost responsible for heavenly investigation and the execution of reverse sha is surnamed Dai and named Yingzi.

The above are the names of the Baleful Spirit Ghosts of the Five Directions; they preside over the calamitous sha that slay people.

The reverse-sha Zhu ghosts of the Five Directions are named Xu. The Zhifu Zhu ghosts of the Five Directions are named Jie. The Zhifu ghost who conducts heavenly investigation and executes reverse sha is surnamed Dai and named Yingzi.

Tianyang, also known as Yue. The malevolent ghosts commanded by the Tianyi Shen (the deity of the heavenly realm) specialize in harming descendants and are named Gao Yizi. The ghosts commanded by the Tianyi Shen that harm the human body are named Tan Qizi. The Changhuanzi ghosts commanded by Tian Feixing are named Liang Fu, also known as Ru Fu. The ghost children commanded by Tian Xinyi are named Tai Ziyuan. The above five kinds of ghosts are often dispatched by the Three Officials Emperor (the deities in charge of the three realms of heaven, earth, and water) to inspect people's sins. These ghosts frequently operate in the human world but cannot be seen.

The wandering ghosts commanded by Tian Yunzhongyuan are 36,000 zhang in height. The wandering ghosts commanded by Tian Yunzhong are named Aizi, also known as Xi, pronounced the same as “Xi.” The Twenty-Eight Lunar Mansions duty sha ghosts commanded by Tian Yunzhong (ghosts that take turns according to the Twenty-Eight Lunar Mansions and are in charge of killing and attacking) are named Yuzi. The above three kinds of ghosts belong to the Yin-Yang ghosts of the heavenly realm and are in charge of killing living people.

The duty talisman ghosts of the Eastern Azure Emperor (the Heavenly Emperor of the East) are named Bo Shenzi, with another pronunciation said to be “Xi.” The Twenty-Eight Lunar Mansions duty sha ghosts commanded by Tian Yunzhong are named Yuzi. The above three kinds of ghosts belong to the Yin-Yang ghosts of the heavenly realm and are in charge of killing living people.

The duty talisman ghosts of the Eastern Azure Emperor are named Bo Shenzi, also known as Guozi. The duty talisman ghosts of the Western White Emperor are named Bo Hezi. The duty talisman ghosts of the Southern Vermilion Emperor are named Tai Bozi. The duty talisman ghosts of the Northern Black Emperor are named Tian Yizi. The duty talisman ghosts of the Central Yellow Emperor are named Bo Xi, also known as Yuan. The above five directional duty talisman ghosts frequently harm people and livestock, and are in charge of creating strange luminous phenomena as well as causing people to die; they are ghosts employed by ancestors.

The sha ghosts under the Eastern Azure Emperor, with the surname Yuan and the given name Guxuan, follow the dispatch of the Eastern Jia-Yi Lord (the deity in charge of Jia and Yi days as well as the eastern direction) and will kill people at the noon hour on Jia days, Yi days, and Chen days. The sha ghosts under the Southern Vermilion Emperor have the surname Bian and the given name Ru. The sha ghosts under the Western White Emperor have the surname Dou and the given name Yan. The pronunciation of “Dou” is annotated using the fanqie of “chi.” The sha ghosts under the Northern Black Emperor have the surname Xia and the given name Ming. The above four directional sha ghosts are in charge of killing rebellious, vicious, and unfilial people throughout the world.

The Northern Dipper (the deity of the Big Dipper) is in charge of killing one person, wearing black clothes that are black from top to bottom, 7,000 zhang in height, with the surname Hao and the given name Huanlinzi. When the Dou Gang (the pivot of the Big Dipper’s handle) carries out the executions, there will be seven persons, 9 zhang in height, wearing red headscarves, who specialize in executing treacherous, evil, and rebellious ghosts throughout the world. Taiyi (the heavenly deity who governs all things) is in charge of executing formless and nameless ghosts, 1,000 zhang in height, with the surname Hao and the given name Huanlinzi.

Dou Gang (the deity who maintains the order of the Northern Dipper constellation) Jia Sha commands seven ghosts and spirits. He stands nine zhang tall, wears a red headscarf, and specializes in executing the treacherous, wicked, and rebellious ghosts of the world. Taiyi (a Daoist deity) is responsible for executing formless and nameless ghosts; he stands one zhang six chi tall and wears a red headscarf together with red clothing. The Heavenly Three-Five Kao Sha Ghost is named Hui; he stands one zhang seven chi tall, wears white clothing and a red headscarf, and holds a long halberd pointed toward people.

The Chang Si Guo Ghost of the Heavenly Emperor, charged with monitoring people’s faults, has the surname Xiafan and the given name Banzi. In the stillness of every night he descends to listen to people’s speech, discerns their thoughts in advance, and then returns to report so that evil ghosts may be examined and executed.

The ghost of the Five Sacred Mountains (Wuyue) is named Jinqiang.

The above ghosts and spirits of the Northern Dipper and the others are responsible for executing treacherous and wicked ghosts and for monitoring both people’s speech and their silence.

The ghost of the Jiazi day is named Yuanguang. The ghost of the Yichou day is named Bingzhang (Bing is read as “Bing”). The ghost of the Bingyin day is named Zhaochang (Zhao is read as “Zhao”). The ghost of the Dingmao day is named Zifang. The ghost of the Wuchen day is named Shengjin. The ghost of the Jisi day is named Chuanbian. The ghost of the Gengwu day is named Chaifang. The ghost of the Xinwei day is named Yinfu (Yin is read with the fanqie “wugu qie”). The ghost of the Renshen day is named Shisong. The ghost of the Guiyou day is named Yiqi (the phonetic notation at the end is incomplete). The ghost of the Jiaxu day is named Jiaguang. The ghost of the Yihai day is named CongM (the phonetic notation is “bian wuguan qie,” and the character of the name is damaged). The ghost of the Bingzi day is named Liuxia. The ghost of the Dingchou day is named Wangmou. The ghost of the Wuyin day is named Quexin. The ghost of the Jimao day is named Yaozi. The ghost of the Gengchen day is named Erzi. The ghost of the Xinsi day is named Yuansheng.

The later text again lists the ghost names from the Bingzi day through the Xinsi day and then continues the record: the ghost of the Renwu day is named Xian; the ghost of the Guiwei day is named Lichu; the ghost of the Jiashen day is named Yaguang (Ya is read with the fanqie “yizhe qie”); the ghost of the Yiyou day is named Niexia; the ghost of the Bingxu day is named Zalang (the phonetic notation is “yeqian qie”); the ghost of the Dinghai day is named Shisou (the phonetic notation is “she qie”).

On Wuzi days the ghost is named Zheng Fang. On Jichou days the ghost is named Zhi Du. On Gengyin days the ghost is named Ling, with the pronunciation marked as Qin. On Xinmao days the ghost is named Die followed by corrupted characters, with one pronunciation given as Bu. On Renchen days the ghost is named Qi. On Guisi days the ghost is named Bei Fang. On Jiawu days the ghost is named Ma Zi Jiao. On Yiwei days the ghost is named Bu Fu Xiang. On Bingshen days the ghost is named You Gong. On Dingyou days the ghost is named Jin Qing Yi Ji. On Wuxu days the ghost is named Zhao Qiu Gao. On Jihai days the ghost is named Zhu Fu Zi.

On Gengzi days the ghost is named Ji Fang. On Xinchou days the ghost is named Guo with an accompanying note Yun Qiao. On Renyin days the ghost is named Luo Jie. On Guimao days the ghost is named Jian Mu. On Jiachen days the ghost is named Suo Liang. On Yisi days the ghost is named Lei Yuan. On Bingwu days the ghost is named Ting Nong, with a side annotation giving the fanqie pronunciation nu dao qie. On Dingwei days the ghost is named Yi Wu. On Wushen days the ghost is named Que Guai. On Jiyou days the ghost is named Dai Jie. On Gengxu days the ghost is named Zong Fu. On Xinhai days the ghost is named An Xuan.

On Renzi days the ghost is named Dao Zi. On Guichou days the ghost is named Chang Shi. On Jiayin days the ghost is named Bie Zhuang. On Yimao days the ghost is named Tian An. On Bingchen days the ghost is named Tian Fan, with a side-note pronunciation K ji qie. On Dingsi days the ghost is named Tian Heng. On Wuwu days the ghost is named Er Guai, annotated R zhong ji. On Jiwei days the ghost is named E E. On Gengshen days the ghost is named Yi Li. On Xinyou days the ghost is named Yi Hu. On Renxu days the ghost is named Dao Fu, with a side note Tan Fang. On Guihai days the ghost is named Da Gao Di.

From Jiazi to Guihai, these sixty days each have a fierce ghost on duty, totaling sixty. Their appearances are bizarre, and they are named “Yili.” Among them, the ghost of the Xinyou day is named “Yihu,” the ghost of the Renxu day is named “Daofu,” and the ghost of the Guihai day is named “Dagaodi.”

These duty fierce ghosts have extraordinary forms: they grow red hair, wear black clothes, have ears but no eyes, can fly a thousand li, and their bodies are divided into three sections. They are fierce, rebellious, and unfilial, specializing in killing the common people. If people can remember the name of the ghost on duty that day, the ghost will not dare to approach.

Every ten-day period beginning with Jia (a xun being ten days) has a fierce spirit on duty: the Jiazi xun’s fierce spirit has the surname Xuan and the given name Yuheng; the Jiaxu xun, surname Heng and given name Peng; the Jiashen xun, surname Ji and given name “Ying”; the Jiawu xun, surname Ben and given name Man; the Jiachen xun, surname Heng and given name Jianzi; the Jiayin xun, surname Su and given name Zao.

The above six are the spirit lords among the Six Jia who preside over fierceness, rebellion, and slaughter.

Human life in this world is originally difficult to last long; often one is still living in the morning but may die by evening, with death more common than survival. The reverse-sha ghosts (ghosts that bring calamity) spread throughout the human world, assuming various names and causing people to contract a hundred illnesses. The five reverse disease Qi (vital energy), five kinds of rebellious pathogenic Qi, cause chills and fever, headaches, sometimes hard lumps forming in the abdomen, vomiting and shortness of breath, fullness and distension of the five viscera, inverted vision, clenched mouth and cramped, curled hands and feet; the person also loses normal judgment, with life hanging in the balance and fierce ghosts waiting nearby.

Men and women of the world, you can follow the books and diagrams I have transmitted to identify the names of the ghosts and monsters, then apply the Taixuan Fulu (talismans and registers) of the Taixuan method that I have transmitted. Relying on the life-giving Qi of the upper three heavens (the generative Qi from the celestial realm) and the power of the generating numbers three, five, seven, and nine, this is conferred upon the Tianmin (people protected by the Heavenly Dao), so that even if they die they can be revived and recover their consciousness.

I have seen that men and women of the world since the Great Beginning have often not believed in my true method because of the cunning of ghosts and monsters, so I have hidden this Jing (scripture); thus the number of the dead is incalculable. Thinking of this is saddening. Now I again issue this ordinance, explaining the names, clothing, colors, and bodily lengths of the ghosts and spirits of the world. Those who understand this law can obtain the Zhengyi (Orthodox Unity) Qi, the pure Qi emphasized in Zhengyi Daoist methods; you can act according to the days and hours, and the myriad ghosts will not dare to invade. If you yourself do not understand yet blame my Yuanshen (original Shen (spirit)), resenting the Great Dao (the Way) above and blaming others below, you will instead harm yourself. Be cautious regarding the years of three and five (years or times related to three and five); you will naturally see those who do not believe in the true Qi as well as those who ridicule the orthodox method and instead privately consort with ghosts. You should distinguish right from wrong: how can one preserve life today? Think it over again and again yourselves, do not violate, and be sure to be cautious.

The ordinance says: The Heavenly Dao relies on ghosts and spirits to exercise divine power and disseminate the Qi mechanism. Those who believe in the true Qi should not ridicule the orthodox method and instead privately consort with ghosts. You should distinguish for yourselves how one can survive today; think it over repeatedly, do not violate, and be sure to be cautious.

The Nüqing Guilu (Statutes of Nüqing on Ghosts) states: The Heavenly Dao (the Way) employs ghosts to assist the Shen (spirits) in distributing primordial Qi (vital energy), the fundamental energy by which all things are generated and operate. People fear ghosts but do not fear spirits, so ghosts assume the names of spirits and claim to occupy divine offices. People hear that ghosts can dwell within the primordial Shen, and then all manner of explanations are used to confuse the human heart. Therefore the scriptures teach people to harmonize Yin-Yang and to purify body and mind; so long as the orthodox Dao originally abides in the heart, one can subdue ghosts and demons. In commanding the more than thirty-six thousand spirits of the world, one must make them all obey and act; if one’s own conduct is improper, one will instead invite calamity. One should constantly reflect on whether one can flourish and prosper.

The Star Lord of the Northern Dipper governs sha-qi (killing energy), while the Star Lord of the Southern Dipper governs lifespan. Sha-qi is like the Heavenly Net; the vital force of life is like the Three Terraces stars. The human body corresponds with Heaven and Earth and models itself on the movements of the sun and moon. The Dao is not distant; by following the numbers of Three and Five in their cyclic operation, one can rise above ordinary people and reveal its preciousness.

Among the scattered common people of the world, if there are those who are filial, loyal, and trustworthy, they may write down the ghost names of the sixty days and place them in a black bag. Each year at noon on the first day of the first lunar month, they should go in person to their master’s house to receive them and tie them to the left or right arm; then when traveling, ghosts will not dare to molest them. After the world is at peace, these ghost names should be returned to their original administrative seats. If one fears encountering wicked ghosts when traveling at night, one may wear these ghost names upon the person, and the ghosts will not dare to approach. If a person does not know that ghosts and spirits have their methods of governance, and goes out bare-bodied and empty-handed, they may suffer disaster; if they do not understand the principle involved, they will perish of themselves upon reaching the age of thirty-six.

End of Volume One of the Nüqing Guilu.

Dongshen (Cavern of Spirit) Division, Precepts Category

Nüqing Guilu, Volume Two

The presiding deity of the Three Officials of Heaven, Earth, and Water, under the Supreme Statutes of the Highest Three Heavens of Taiqing (Supreme Clarity) and Mysterious Primordiality, says: When Heaven first came into being, only the spirits were most honored. Now the world is benighted and chaotic, heterodox teachings arise in profusion; people cannot see the true spirits and are only deluded by ghosts and demons. Now one should record and distinguish the names of ghosts, and establish the spirits of Three and Five to govern the ghosts and demons. A second volume is further issued, listing the names of the ghosts and monsters among the mountains and seas; if one wears these names for three years, the myriad ghosts will not dare to infringe. When traveling to and fro, one can also subdue evil demons.

The Dao says: Trees a thousand years old can transform into human form; stones a hundred years old can become boys and girls; all manner of wild beasts likewise have ghostly forms. If you know their names, the ghosts and monsters will reveal their original bodies; do not transmit these names abroad.

The ghost of the mountain Jing (essence) has a body one chi in length and is named Zhuorou. The ghost of the wood Jing is named Qunyao; the character yao is read as “wulao qie” and is also called Shi. The ghost of the stone Jing is named Miyuyin. The ghost of the tiger Jing is named Jianzhuangzi. The ghost of the snake Jing is named Zhuangui. The ghost of the hunting Jing is named Dajiaozi. These several items appear repeatedly in the original text.

The ghost of the monkey Jing is named Malizi. The ghost of the fox Jing is named Daiwu. The Langxuan ghost is named Lianbuzhi. The Wukua ghost is named Jiexiaozhi. The ghost of the great mountain is named Gongqiang, while the ghost of the small mountain is named Hebing. The ghost of the great tree is named Fangyu, while the ghost of the small wood is named Zhuanqi. The ghost of the mountain chamber is named Qixue. The ghost of the stone ladle is named Shuilian. The ghost of the earth will is named Keyu. The ghost of the broad stone is named Yuesu. The ghost of the rong wood is named Ruyuan, while the ghost of the wood pomegranate is named Wu□. The ghost of the hundred insects is named Xiaosong, while the ghost of the empty flow is named Huofu. The Jiangyin ghost is named Nilinzi, while the Momming ghost is named Xian□. The Changli ghost is named Kanfen, while the Shandu ghost is named Tianwang. The Gaishan ghost is named Zhujiaji, while the five-color ghost is named Houxiang. The Taixuan ghost is named Juji.

Here, corresponding to things such as mountains and rivers, plants and trees, stones and earth, as well as insects and beasts, it enumerates the associated Jing-guai ghosts and their names. The fanqie, phonetic annotation characters, and some damaged glyphs in the original text constitute phonetic notations, so that the pronunciation or character form of certain individual names cannot be determined.

The ghost of male lust is called Dai Wen, and the ghost of female lust is called Jie Jiao. The azure plague ghost is called Gao Yuan, the white plague ghost Bo Sang, the red plague ghost Shi Xuan, the yellow plague ghost Jun Tai, and the black plague ghost Wen Xia.

The ghost in charge of houses and rooms is called Yao Zi, the one overseeing eating and drinking utensils is Hou Fu, the toilet ghost is Xiang Tian, the well ghost is Qiong, the stove ghost is Gan Yuan, and the bed ghost is He Zi Yifu.

The ghost administering umbrellas and canopies is Yan, the one in charge of ceremonial flags and banners is Tuo, the ghost of drum sounds is Luan, and the ghost of wind instruments such as the sheng and huang is Gai. The ghost of the crucible pit is called Fu Zhi, also known as Luo Yuan. The ghost of wuju (the character 圩 pronounced nearly as “qu”) is called He Zi, also known as Ru Zheng.

The ghost in charge of ji-hu is Er Qin. The knife ghost is Jian Zi Fu, and the armor ghost is Zi Xian. The Yuanzi Che ghost is called Ru Xian Zi, who also oversees ghosts of horse-drawn carriages, ox carts, and the like.

The ghost transformed from a thousand-year-old white bone is called Yuan Shi, and the one from a hundred-year-old white bone is Yin Shi. The fifty-year ghost is named Xun Ya, though the following text is difficult to decipher.

The Tian Yue ghost is Jin Shengzi, and the Tian Bian ghost is Ke Fu Yuan. Tugong ghosts that govern the soils of the earth include Yuan for azure soil, Chi He Yuan for red soil, Ke Yuan for yellow soil, Shu Ben for white soil, and Shi Min for black soil.

The Hebo ghost is called Da, the Jiujiang ghost Huo, and the Sanhe ghost Jian.

The ghosts of the Three Rivers are called Jian, those of the Four Waterways are called Hou, the ghosts of dogs and horses are called Ci, and the ghosts of carriages are called Tong. Ghosts of unworked timber are called Tianci, also known as Bingche; ghosts of iron Jing (essence) are called Yiyuan; ghosts of gold Jing are called Yichong; and ghosts of bronze vessels are called Yangsha.

The ghosts of the Five Sacred Peaks are called Erju, also known as Shanfu; other such ghosts are called Qu, also known as Tanfa; and ghosts of wooden pillars are called Wenluo, also known as Yuanluo. Ghosts of the five axes are called Wusheng; ghosts of the eldest son are called Chen, also known as Zishi; clothing ghosts are called Shizhuan; ghosts of the five colors are called Tijing; and ghosts of the five flavors are called Yuanqian.

The statutes state that in the course of a lifetime a person will encounter countless ghosts. These ghosts stand far from the divine Shen (spirits) yet remain close to their own kind. The world is filled with unforeseeable perils and chaos; those who perish amid disaster and misfortune are beyond number, and the afflictions caused by ghosts never cease. For this reason the true names of the ghosts are recorded here so that people may know them. Once the names are known, no evil influence dares to draw near. Calling a ghost’s name three times in succession severs its Qi (vital energy); heavenly ghosts then submit and earthly ghosts are likewise brought under control. All ghosts possess names. One who knows the names of the Three Terraces ghosts can command the myriad ghosts.

The scripture states that when a person’s body falls ill or meets with sudden hardship, the ritual master may perform the Fulu (talismans and registers) method, calling the names of the corresponding ghost-sha and employing techniques to subdue ghosts and demons. If an entire household suffers unending disasters and illnesses, one may stand facing north in the center of the courtyard and place the talisman at the position corresponding to the day and hour. With the left hand forming the Heavenly Pass and the right hand forming the Fire Phase, recite the incantation three times: “Tianyi, Nüqing, slay the ghosts! The myriad Taiyi, with the Nine Qi (vital energy) subdue the evil spirits and ghosts. The death god reaches the Dao, seeking the Infinite. Chi! Chi!” Then turn right to face the Heavenly Gate (the direction indicated in the ritual), hold the breath and silently count to twenty-four. After restoring the breath, turn toward the Earthly Door (the direction opposite the Heavenly Gate) and recite three times: “Taiyi sends me to slay and extinguish the myriad ghosts; ghosts depart and spirits arrive.” Recite rapidly in this manner three times, whereupon various demons and sprites will appear before and behind. The assembled spirits will escort the Heavenly Net (the divine power for capturing and governing ghosts and demons), compelling the ghosts and demons to submit to inspection and punishment so that none escape. This method may be used to treat illness, yet it should not be casually revealed to ordinary people.

The Taihe ghost (a type of ghost-demon mentioned in the scripture) has no body, only a head. The head measures three chi in length, with eyes three cun across, ears seven cun wide, eyebrows five cun wide, mouth three cun across, nose two cun large, beard three chi long, and hair one zhang in length. It breathes the Heavenly Qi (vital energy of heaven and earth) and exhales it as clouds. If you encounter it while traveling, its name is “Zibei”; calling the name three times will cause its form to appear, and the ghosts that follow it will all submit of themselves.

When going out, do not carry money on the person, for money emits a luminous qi that causes ghosts to avoid one upon seeing it; yet if money is carried, the ghosts will also know that one is adept at concealing valuables. If encountered upon the water, call out “Hefen.” It may also transform into a water ghost, altering its shape into that of a crow, bright and as large as a crow. One may subdue it, but must not speak of it to others. Thereafter, for three years of travel, whether entering or leaving mountain forests or coastal shores, there will be no need ever to fear, and this is a matter of great good fortune.

The Nüqing Ghost Statutes, Volume Three: Daoist Precepts and Taboos

The Celestial Master (Tianshi) said: Observing the men and women of the world, their daily conduct lacks faithfulness. They perform good deeds yet receive no reward, and disasters arise more and more each day. The investigations of the heavenly gods, the harassment of ghosts and demons, and the spread of the Five Poisons (a general term for all kinds of toxins and calamities) all stem from a failure to believe and to recite. Even those who practice guarding the One (Shouyi, the Daoist cultivation of concentrating exclusively on the primordial spirit or the thought of the Dao) and do good may still invite disaster. I fear that you cannot remain long in the human world, nor attain longevity. Having received the stern teachings of the Most High, I am commanded to convey these matters to the people of the world so that all may know the taboos and not violate the spiritual writings of the ghosts and gods, the Nüqing Xuandu Ghost Statutes. Let everyone hear and understand clearly: those who go against must return to compliance, those who do evil must turn to doing good. To correct the past and cultivate the future, all must act in accordance with the Ghost Statutes.

One must not, when leaving home, arbitrarily set out toward the east, west, south, or north, coming and going without reporting to the relevant authorities, departing without registering and returning without reporting, acting solely according to one’s own inclinations. Those who violate this fail the statutes and have thirty-two deducted from their allotted lifespan.

One must not declare that heaven has no gods, must not falsely invoke the intent of Daoist masters in order to undermine the penal code and disrupt government, nor claim to be a person of the Dao. Once such words are spoken they constitute violations of the Ghost Statutes, and the heavenly gods deduct thirteen from the allotted lifespan.

One must not take what is genuine and mix it into the false, thereby confusing the sagely Dao (the Way). One must not drink wine and eat meat, shout and sigh, without observing the Dao. Violators have one thousand three hundred deducted from their allotted lifespan.

One must not spread malicious words or discuss others, must not fabricate techniques out of thin air, nor disbelieve the heavenly Dao while passing off empty talk as truth. Violators have one thousand two hundred deducted from their allotted lifespan.

One must not disseminate untrue statements, stir up right and wrong or tell lies, must not be unpredictable in joy and anger while exclusively committing rebellious and violent acts, nor fail to treat the way of Yin-Yang with caution. Violators have one hundred thirty-two deducted from their allotted lifespan.

One must not despise the elderly, insult relatives, or allow spouses to curse one another, kill one another, harbor malice, and commit wicked deeds; nor may one be unfilial toward parents or commit the five great crimes of rebellion. Heaven deducts one hundred eighty years from the lifespan of those who violate this.

After receiving the Dao (the Way), one must understand its relative weight and not treat the methods of the Dao with negligence. The methods of the Dao must not be transmitted to unsuitable persons. One must not covet wealth, accept personal benefits, or seize others’ property as one’s own, nor borrow items without returning them and treat the borrowed goods as private possessions. Heaven deducts one thousand eight hundred years from the lifespan of those who violate this.

One must not quarrel and wrangle, become intoxicated and indulge in lust, or falsely invoke the name of the Great Dao to speak recklessly of ghosts and spirits in order to bring men and women together. One must not drink alcohol or eat food on Yin days. Heaven deducts three hundred years from the lifespan of those who violate this.

One must not wander about matching men and women. If one claims to dispel disasters for others yet fails to eliminate the calamities and instead incites evil disorder, or if one falsely claims to convey messages from ghosts and spirits in order to matchmake, or if one drinks alcohol or eats food on Yin days, Heaven deducts thirteen thousand years from the lifespan and the misfortune extends to seven generations of descendants.

The methods of the Dao must not be transmitted to a virgin girl so as to cause her to enter the “gate of life” (the portal or condition related to reproduction), thereby damaging her Shen (spirit) and offending the mechanism of Qi (vital energy). Such an act is rebellious, wicked, and contrary to the righteousness of the Dao, and may result in one’s own death and the lack of heirs. One must also not transform a male into a female, thereby reversing and confusing Yin-Yang. Heaven deducts three hundred years from the lifespan of those who violate this.

One must not unite Yin and Yang in an uncovered place, lest one offend the Three Luminaries of sun, moon, and stars. One must not, while intoxicated, come and go, receive another’s influence, and engage in relations. Heaven deducts three hundred years from the lifespan of those who violate this.

One must not cause one person’s Qi to live while causing another’s Qi to die, nor coerce or offend a Zhenren (perfected person who has attained the Dao). Heaven deducts thirty-three years from the lifespan of those who violate this.

One must not cause father and son to live apart or a family to be scattered. Heaven deducts twenty-two years from the lifespan of those who violate this.

One must not drown in desire and act without restraint, nor gather men and women to spread absurd and deviant teachings. Heaven deducts one hundred twenty years from the lifespan of those who violate this.

Among those who cultivate the methods of the Dao together, one must not deceive or criticize one another. One must not fail to believe in the “Three-Five” (Sanwu, a technical term in the scripture), nor arbitrarily comment on the length or shortness of heavenly timing. Heaven deducts eight hundred twenty-three years from the lifespan of those who violate this.

One must not flee from one’s parents, wander about, or arbitrarily occupy official positions\ldots

The precept that reappears at the end as the fifteenth article remains the same prohibition: fellow practitioners of the methods of the Dao must not deceive or discuss one another, must not disbelieve the “Three-Five,” and must not arbitrarily evaluate the length of heavenly weather; Heaven deducts eight hundred twenty-three years from the lifespan of those who violate this.

One must not abandon one's parents and wander in the four directions. Practitioners should rectify themselves, settle the true Qi (vital energy), and allow it to gather and coalesce. Those who violate this precept will have Heaven reduce their allotted lifespan by three hundred and twenty years.

One must not harm the myriad things born of Heaven, arbitrarily killing walking beasts or shooting flying birds; nor invert the directions, act willfully and recklessly, or fail to observe the laws of ghosts. Violators will have three thousand years deducted from their lifespan by Heaven.

One must not interfere in and leak others' affairs or spread the hidden matters of other households; one must not conceal good deeds while publicizing evil ones, nor commit adultery with others' wives and daughters or scheme against others' sons-in-law. One must not go against the Three Luminaries of sun, moon, and stars, secretly harm people, curse or invoke maledictions, nor be unfilial or commit the five rebellious acts (serious crimes against ethics). Violators will have one thousand two hundred and twenty years deducted from their lifespan by Heaven.

On days of practicing the Dao one must not lust after beauty or harbor lustful desires. Those who have made progress in circulating Qi (using the breath for cultivation) should promptly restrain themselves and not indulge without cease; one must not privately form covenants and oaths that give rise to unfilial conduct. One who harbors treacherous and evil thoughts within is a person without the Dao. Violators will have thirty thousand years deducted from their lifespan by Heaven.

One must not think solely of the spirits yet fail to perform the rites of reverence and requital; nor use the circulating of Qi and the generating of Qi (the Qi operated and cultivated in practice) to absorb and attract the primordial Qi (Yuanqi, the original source energy) while at the same time lusting after desire, indulging in beauty, and remaining entangled day and night. Those who thus violate the Dao will have three hundred and forty-two years deducted from their lifespan by Heaven.

One must not casually transmit the red Qi (Chiqi, the red-colored Qi referring to a specialized method of Qi cultivation in Daoism) to ordinary people. Nor may one engage in mutual contact with others through the mouth, hands, chest, or heart, indulging in lust and remaining entangled day and night. Those who thus violate the Dao will have three hundred and forty-two years deducted from their lifespan by Heaven.

One must not casually transmit the red Qi to ordinary people, nor engage in mutual intercourse with others by means of the mouth, hands, chest, or heart; one must not abandon the Great Dao or betray the teacher's lineage, causing the laws of the master to be lost. Violators will have three hundred years deducted from their lifespan by Heaven.

One must not casually transmit the Jing (scriptures) to ordinary people, nor leak the taboo names of Daoist elders and superiors, as well as the truly important oral formulas and essential secrets, to ordinary people. Violators will have three hundred years deducted from their lifespan by Heaven.

The Celestial Master (Tianshi) said: “I have received the mandate of the Most High to instruct and transform you, and the prohibitions and precepts therein are extremely severe. You men and women have come into this world in a muddled state, and even now you still do not understand the precepts; instead you invent your own practices and thereby violate the Heavenly Dao (the Way). The deities charged with examining offenses have already determined that Heaven will reduce your allotted lifespan. Contemplating the consequences is heart-rending, and I fear you will not live to see the age of Great Peace.

Those who are still living, as well as the libationer-priests who preside over Zhaijiao (purification rituals) and transmit the methods of the Dao, if they can proclaim the teachings and accumulate merit, may offset their faults with their accomplishments. If the common people are unwilling to follow yet still harbor a heart that accepts instruction, they too may correct the past and cultivate the future, concentrating on nurturing their nature, and thereby escape the three calamities and nine hardships sent down by Heaven. If you only commit acts of rebellion and fail to practice loyalty and filial piety, I fear you will not even be able to preserve your own lifespan. Thinking of this makes me deeply sad, and so I earnestly exhort you once more.

The Celestial Master said: Men and women throughout the world see writings that exhort goodness and warn against evil, yet they refuse to act accordingly. They wish only to follow their own desires, and they even instruct others to do improper things, spreading gossip everywhere and specializing in the transmission of heterodox teachings of ghosts and spirits. Young and old alike thereby become fierce and violent. Such practices bring momentary gratification but will invite calamities lasting a thousand years; they are like an axe that fells one’s own body, a weapon that cuts short one’s life.

You who already know the principles, as well as those who do not yet know them, upon reading my Gui Lü (the statutes concerning prohibitions regarding ghosts and spirits) and the old and new Keyi texts (the precepts and ritual regulations of Daoism), should all abide by them. On the days of three, five, seven, and nine you must act with caution and preserve your vital Qi (vital energy). If you follow my diagrams and layouts (the schematic arrangements used in Daoist rituals) and do not violate the Three Qi (here referring to the three kinds of Qi spoken of in Daoism), you may become immortals and also be able to instruct the common people.

If you do not know the true names of your father and mother, you are merely ordinary people. Even if a Daoist priest knows the Yellow Book and the Tallies and Commands (the talismanic writings and ordinances of Daoism), if he does not understand the twenty-four spirit-persons (the deities in Daoist belief), he remains a false Daoist. When the operation of the Dao reaches the end of its numerical cycle, Heaven itself possesses the numbers of three and five. If you yourselves do not understand these things, how can you say that the Great Dao has no divine marvels? If you do not comprehend the Dao, how can you say that Qi is not manifest?

Hearing a hundred times is not as good as seeing once with one’s own eyes. Why do you not change your minds and enter the Way of vital Qi of which I speak, becoming True Persons? When the age of Great Peace arrives, you may then ascend in flight to Heaven. Even if you cannot ascend, you may still enjoy long life without premature death, becoming earthly immortals and witnessing the age of Great Peace with your own eyes. Day after day you remain anxious, indignant, and troubled; you neither believe in the Dao nor remain loyal, but only do things that violate the correct Way, and in the end you will never see Great Peace. I grieve for your decline and decay, yet what can I do about it?”

The Celestial Master (Tianshi) said: If the men and women of the world can cultivate themselves until body and mind become light and they rise beyond the ordinary human condition, then when their allotted span of life comes to an end they will not die as ordinary people do, but will become earthly immortals—those who have achieved cultivation and dwell among humankind—and will be able to behold an age of Great Peace. Some people, however, are constantly filled with resentment and vexation; they do not believe in the Dao (the Way), do not keep faith, and do only what violates the true Dao, and so they cannot see the Great Peace. When I think of you falling into such decline, my heart is truly filled with sorrow.

The Celestial Master said: The men and women of the world already know the great Dao of longevity summarized as “three, five, seven, nine,” yet they do not cultivate according to my methods, and instead commit evil and indulge in licentiousness; I fear they will die even sooner than the wicked. I admonish you once more, hoping that you will reflect carefully and cultivate with diligence.

The Celestial Master said: Restrain your speech and conduct, follow the methods of the Dao, and carefully observe the Keyi (liturgy) and the precepts. Do not let the eyes look about at random, do not let the mouth speak carelessly, do not let the mind wander in idle thoughts, and do not let the feet roam at will. Draw near to the good and keep far from the wicked, so that body and mind accord with what is natural. Therefore I need not instruct you over and over; I hope you will think this through once more.

End of Juan 3 of The Demon Statutes of Nüqing.

The Demon Statutes of Nüqing, Juan 4

The Celestial Master bowed in ritual salute and said: I have carefully received the Dao methods of the former kings, by which to restrain the people and issue commands to ghosts and spirits. Now I shall rely upon the qi of the Awesome Covenant of Orthodox Unity (Zhengyi)—the spiritual power used in Zhengyi methods to expel evil and command ghosts—together with The Demon Statutes of Nüqing, to put to service the evil sprites, demons, and ghosts of the world, to assist the methods of the Dao and spread the teaching, and to compel the ghosts to reveal their true names. The presiding deities ought to administer the statutes with severity and correctness, so that the qi of the Dao spreads throughout the world and all that is evil and rebellious submits. If you know the names of the ghosts, the ghosts will flee of their own accord and dare not harm anyone. You must always remember these things and not violate them.

The General of the Upper Dao is named Hou Fu. The General of the Lower Dao is named Yi Che. The rebellious ghost of Heaven is named Wen Yanxuan; the rebellious ghost of Earth is named Jingzi. These four ghosts preside over wind and rain and often take advantage of storms to work evil. If while traveling you encounter a great wind and rain, call out the names of these four ghosts, and the evil qi will not dare to harm you.

The ancient baleful ghost is named Jin Zhongshi; the rebellious ghost is named Nong’er Zhuanziluanqie. These two ghosts are the spirits of the ancient dead, coming from desolate and ruined graves; they may also be transformations of sorcerers or of Daoist priests who do not keep to the true Dao. They harm people in various ways. As long as you know their names, the ghosts will submit and dare not cause trouble.

The “Heavenly Zheng Ghost” Diewo (Diewo is the ghost’s name, with pronunciation annotated separately) and the “Earthly Zheng Ghost” Qinmu (“Qin” pronounced qín).

These two kinds of ghosts are death-sha ghosts that guard inside the dwelling. They commonly reside on the beam of a household’s main hall and harm people at night. Daoist priests who do not follow the orthodox path will be disturbed by them. Ghosts can harm people in all manner of ways. If one knows their names, they will hide themselves and dare not cause hauntings.

The “Heavenly Zheng Ghost” Diewo and the “Earthly Zheng Ghost” Qinmu.

These two kinds of ghosts are death-sha ghosts that guard inside the dwelling. They commonly reside on the beam of a household’s main hall and harm chickens, dogs, and other livestock at night. If one knows their names, they will hide themselves and dare not stir. If the household is one that has accumulated blessings and virtue, these ghosts will not dare harm people but will instead protect those inside the house, so that external calamities and hauntings cannot enter the dwelling.

“Shenjiu Nianhou Mugao.”

These two kinds of ghosts, if when a family builds a house they have not placed the beams and pillars or treated the timber in accordance with the proper regulations, will appear at dawn, borrowing the numinous qi of the stars and moon to cause hauntings and subject people to invasion by evil sha. If one knows their names, they will not harm people.

“Ling Jinghua Shi Buzuo.”

These two kinds of ghosts are spirits transformed from copper vessels, gold coins, and similar objects within the dwelling; they often cause hauntings inside the house. Sometimes they assume human form, rendering the household unrestful. Calling their names will cause them to depart.

“Yiba Gen Shegu Yinjiu.”

These three kinds of ghosts hide in the corners of the four walls of a family’s house, causing husband and wife to fall into discord and violating the way of Yin-Yang union. They report to the Direct Messenger (Zhifu, the divine official responsible for transmitting memorials), who then memorializes upward, causing the person to be struck from the Register of the Living (shengji). If one knows their names, the ghosts dare not cause hauntings. One must also command them to remain in the corners of the four walls of the house, and use a peach-wood spike one chi two cun in length, write talismanic script upon it with cinnabar, hang it upon the door, and carry out the method of commanding ghosts as follows:

This talisman is governed by the Azure Dragon of the east, the White Tiger of the west, the Vermilion Bird of the south, the Black Warrior of the north, and the Yellow Qilin of the center, who jointly guard it in order to expel ghostly bandits. Swiftly, swiftly, in accordance with the statutes and ordinances!

The above Fulu (talismans and registers) is used to subdue a hundred ghosts.

“Tianzai Miexiang” (“Mie” is annotated with the fanqie pronunciation e-zhu two-cut).

The two ghosts Menbo and Hucheng pretend during the day to be deities that guard the household and bring good fortune, but at night they turn into ghosts. If you know their names, after people have gone to sleep, call out their names on both sides of the door, clap your hands three times, and turn back to look two or three times; these two ghosts will then stop and dare not cause harm.

The two ghosts Fujinmu and Kaijiacu often attach to trees or bamboo groves in the courtyard, especially where black doves stay, or where egrets and groups of crows roost; the places these birds attach to may all have evil spirits. If you know the ghosts' names, call them three times each night, and the ghosts will know that people have detected them. After seven or nine days the ghosts will perish by themselves. If you do not kill the ghosts, merely blowing Qi (vital energy) toward them secretly can also make them hide and no longer harm people.

Zigan Fangzhuan. Gan is pronounced "xiju qie"; zhuan is pronounced "zhiluan qie".

"Taixun": "tai" is pronounced "da", "xun" is pronounced "shen".

Chenfa is a ghost in the world that can cause people to have epileptic fits and harm them. It wears red clothes and a black hat, and specializes in collecting people's hun and po souls. If you know its name, call it when someone is sick, and the illness will be cured; the ghost will not dare to invade.

Sanghua Zai Piqi Tufu are two ghosts, belonging to the spirits born from women's menstrual blood. They often greedily desire the Qi of men and women's Yin-Yang union and the smell of blood. When a woman has her monthly period, at dusk call out their names and hold them in your mind, and the ghosts will not dare to harm people. The ghosts are three chi long and wear green clothes all over their bodies.

Yuji Jingzao, pronounced "weibi qie". These are two female ghosts that specifically cause trouble at the time of a woman's childbirth. When the woman is giving birth, call out their names, and the ghosts will not harm her. The ghosts are three cun three fen tall and wear black clothes all over.

Xujinghua is a ghost that damages crops and silkworms, also called the silkworm girl ghost. The husband should, in the early morning of the day of Lichun, face the Heavenly Gate (the direction of the heavenly portal) and recite the incantation three times:

The Imperial Spirit of Heaven is clear, luminous, and lofty, and numerous deities inhabit Heaven. Ghosts and evils of the netherworld cannot harm you. Magu comes to my residence, causing the harvest of silkworms and mulberry to increase ten million times beyond the original yield of the fields; you will gather a thousand billion hu. Contemplate Heaven above and Earth below, and all between Heaven and Earth, returning to rest in the Dao (the Way). I command Huacheng to be my envoy: go forth to the lofty distant place where the host of deities is present; netherworldly evils cannot harm you. Magu comes to my residence, causing the harvest of silkworms and mulberry to increase ten million times beyond the original yield of the fields; you will gather a thousand billion hu. Contemplate Heaven above and Earth below, and all between Heaven and Earth, returning to rest in the Dao. I command Huacheng to be my envoy, to shout down the evils and swiftly slay and eradicate the hundred kinds of ghosts and demons that harm people.

The phrase “金进伆馘辛ψ非” is textually disordered and cannot be precisely explained.

The above refers to a ghost that appears in the morning and evening and causes people to lose wealth. After you know its name, you may each morning at dawn face the Heavenly Gate, call out three times, and then recite the spell:

“Shi Weizi, Shi Weizi, Taiyi sends you as my envoy. What evil ghost is at work? Order it to leave at once, leave at once.”

The Dao commands the men and women of the world each to receive the methods of the Dao, to keep firmly in mind the essential points of the oral formulas, and to transmit them thereby to disciples. You may visualize the deities and rely upon the orthodox Dao to drive out evils. Among the eight volumes, the fourth records the most authentic methods of the Dao, which can enable people to transcend the mundane; do not violate them, but follow them carefully. The Celestial Master (Tianshi) promulgates decrees for expelling evils, and ghosts and demons, hearing the decrees, all obey. The method of flying Fulu (talismans and registers) is also recorded in the fourth of the eight volumes; the most authentic Dao can enable people to transcend the mundane; do not violate them, but follow them carefully. The Celestial Master promulgates decrees for expelling evils, and ghosts and demons, hearing the decrees, all obey.

The Fulu fly to the heavenly horizon, commanding the primordial Qi (vital energy) and the Three Numina. This is an important method for the Celestial Master to observe the spirits and ghosts of his own person and to perform ritual arts. Distant troops! The Great King presides over the primordial, first, and nine Qi; the Elder holds the nine Qi; father, mother, and the deity Taiyi assist me in capturing and executing the evils. I order you to come out immediately. After a while, bow and shout rebukes three times, then shout rebukes twenty-four times, the voice being low and somber.

The above is the ritual method used by the Celestial Master to command and suppress the great evil ghosts in the water; the ghosts dare not harm people again.

End of Volume Four of the Nüqing Guilu.

Nüqing Guilu Volume Five

The Dao says: The world is chaotic and unsettled, always changing like floating clouds. The ruler plots against his ministers, the wife plots against her husband.

Yinghuo (the spirit of Mars) and Taibai (the spirit of Venus) can transform into human form, specifically approaching children to speak deceitful and untrue words. They roam about, stirring up entanglements of evil and falsehood, causing the child’s throat to become obstructed so that swallowing is impossible.

These calamities spread along the roads, leading people to think the child may not live beyond a year. One explanation holds that Yinghuo and Taibai take human form, lying and causing hauntings beside the child and blocking the throat. People relay these tales of disaster all along the way, fearing the child’s early death. Later some said these fears arise merely from the workings of Heaven and Earth and shifts in the fortune of the times.

Those appointed to official duties should cultivate diligently, always practicing Shouyi (guarding the One: concentrating the spirit and holding to one’s true nature) in order to seek longevity. One must not indulge freely, merely gathering the mind without keeping to the correct Dao; if one fails to cultivate according to the method of Three and Five, one falls into heterodox lust.

Although the words transmitted by the Great Dao circulate in the world, not everyone observes them. The chiefs among the Three Officials (Sanguan, the deities governing Heaven, Earth, and Water) select suitable cultivators of the Dao. Those who can unite with Dao Qi and be chosen number eighteen thousand, yet from antiquity to the present, how many have truly attained it?

Those whose remaining lifespan still has leeway should diligently cultivate themselves; by changing their thoughts and washing away old habits they can become Zhenren of the Dao. Receive the oral formulas transmitted by the master and thereby make worthy virtue manifest; first one must wear my Quanqi (the covenant talisman serving as a credential of transmission).

If one can behold the Taiping Shenxian Jun, the chiefs of the Five Emperors will transmit secret words. Three, Five, Seven, Nine constitute the honored Dao Qi; the seat of their governance lies at Qingwei Kunlun Mountain.

Now one may see the Qi of the Three Heavens (Santian, the three heavenly realms of Daoism) entering the human body, freeing one from the net and allowing worship of Laojun. Settle the mind and stabilize the intention, cultivating until immortality is achieved; the length of life has its predetermined allotment, so do not halt midway in practice.

One should follow the covenant ordinances, contemplating the Yuanchen (the natal star or spirit connected with one’s original destiny and birth year); upon reaching the cycle of Seven and Nine, one can discern the Zhenren.

The common people of the world are mostly ignorant; they dwell in a disordered age, filled with resentment and unrest, yet do not know that calamity is approaching. Cold ghosts enter the human world and accompany you; Taibai streams transversely, and the Six Vermilions appear.

The elderly support one another along the roads; when hungry they slap their cheeks and kowtow repeatedly in supplication. Grain is costly and hard to obtain; the Gengzi year will bring a great tribulation of disaster and warfare.

Reflecting that human fate is bound to this kalpa, even the Hu Yi of distant former prefectures beyond the borders will be affected. Their necks swell; they are fierce and rebellious people; they also generate wind-poisons, and they themselves receive the Mandate of Heaven.

All manner of ghosts and demons, great and small, have come here, and I still have thousands upon thousands of Hu ghosts as well. They devour people's blood and Qi (vital energy), go against the natural order, and throw people's minds into turmoil. Now that they have arrived in the human world, for what purpose have you come?

The turmoil of troops and horses cannot be put into words. When I think that one day you will encounter them, my heart is filled with worry and fear; I cannot even take a step, bending down and then barely managing to stand again. If you do not believe, just wait for the Gengzi year (one of the years in the sexagenary cycle), and then you will naturally recall the words I speak today.

The sun and moon grow dim, as if about to lose their light; the five grains cannot grow, and rebellious ghosts run rampant. In this Gengzi year, scarcely anyone will escape the disaster; if any remain, they will scatter like flying bees.

People, whether old or young, follow one another; in groups of three or five they chase each other and gather together. When I think that one day you will meet with such a disaster, you may already have died before that year arrives.

Not one in a hundred will be spared, so what can be done? Heaven and earth, sun and moon will be born anew. Only a portion of people will remain in the land of Great Peace, becoming the seed people of the heavenly realm (those selected to be preserved and able to enter the era of Great Peace), and they will see their mother in heaven.

If you do not believe in the Great Dao, and doubts still linger in your hearts, it is not because you lack kindness or filial piety, but because the Great Dao is no longer in your hearts. Once you encounter such events, how can you bear them? You may already have died before that year arrives.

Not one in a hundred will be spared, so what can be done? Heaven and earth, sun and moon will be born anew. Only a portion of people will remain in the land of Great Peace, becoming the seed people of the heavenly realm, and they will see their mother in heaven.

If you do not believe in the Great Dao, and doubts still linger in your hearts, it is not because you lack kindness or filial piety, but because the Great Dao is no longer in your hearts. Once you encounter such events, how can you explain them clearly? Why not study more the cultivation of the Dao and seek the way of the immortals?

After the era of Great Peace arrives, people will be able to pass through the kalpic disasters and become True Persons (those who attain the Dao and become immortals). The sun and moon are arrayed, moving like shooting stars; the Dao numbers such as three, five, seven, and nine interweave light and dark, distributed across the Nine Provinces, relating to one another like fathers and elder brothers.

The minds of the multitude are in accord, as if holding the same covenant; each upholds the principles of the Dao, as if cultivating according to the same scripture. The essential point of the Yellow-Red Dao (a cultivation method related to the union of Yin-Yang, nourishing life and attaining longevity) is to maintain the way of long life; in the Upper Great Purple (the Tai Zi realm in the heavenly world) numerous immortals gather.

Passing through tens of thousands of years, they still remain in harmony with the spirits. One must hide one's intelligence, pretend to be dull, and not reveal voice or expression, thereby maintaining the Three-One (the unity of the three spirits in the body or of Jing, Qi, and Shen as spoken of in Daoism), following the Dao scriptures. Even if dwelling in a thousand layers of darkness, one does not lose the Dao, and matters will eventually become clear.

The Heavenly Dao is vast and boundless, and it truly exists. The sun rises and sets, and heaven and earth operate enduringly. Taking the sun as husband and the moon as wife, the Qi of heaven and earth intermingles, and this is precisely the principle.

The Divine Mound Great Mountain is the dwelling place of the spirits. If a person can personally witness the Primordial Transformation (the original change by which heaven and earth generate all things), they will no longer be content to dwell in their former residence. Withdraw the hands, maintain what is true, and do not easily reveal it; transcending the teachings of kings, one can then await the instruction of the Great Dao.

Within the Northern Dipper there is the Tai Bai star, vast in form, triangular, resembling a human body. It travels throughout the world, changing what is unequal; those with insight can comprehend, while the foolish will be frightened.

Whoever can set this Way right will have their name linked with "Wood-Child, Three Terraces" (Muzi Santai). The reason this teaching is able to... The character "xu" (胥) is not clearly understood in this context.

Within the Northern Dipper there is the Great White Star (Taibai). Its light is vast and takes the form of a triangle, shaped like a person. It travels throughout the world and corrects what is uneven. The discerning can grasp its meaning, while the foolish are startled and doubtful.

Whoever can set this Way right will have their name linked with "Wood-Child, Three Terraces." It is agreed that at the time of the great assembly, the world will be brought to peace. The Five Phases (Wood, Fire, Earth, Metal, Water) are laid out so that Metal and Wood generate one another.

Fire and Water are the father and mother, and Earth is the dwelling place. The Dao (the Way) manifests from primordial Qi (the original energy at the first birth of heaven and earth), as set out in the ancient scriptures. Inner and outer are joined as one, and the images of the spirit-beings and the perfected (shen and zhenren) appear. The subtle workings of Ziwei are laid out in fine detail, reaching all the way to the celestial court.

Gaze far out to the farthest reaches of the eight directions and ascend to Taiqing (the Great Purity, the realm of pure emptiness in Daoist belief). The number eight times eight arises from one. If you do not understand the mind-method within this, and merely listen to the names spoken aloud, it will be hard to comprehend. Between heaven and earth, between Yin-Yang, the human being comes first.

Within a person's five parts of the body and every joint there dwell spirits. Those who practice can attain long life and in the end ascend together as immortals. In this way great calamities can be dispelled and misfortune avoided; with a modest grasp of the numbers three and five (the numerology associated with Yin-Yang and the Five Phases), one can use them to nourish the self.

If one practices the numbers seven and nine over a long time (numerology related to cultivation), true Qi will spread and circulate. In an age of great peace, people will be able to pass beyond the world and gain long life, becoming the "seed people" (zhongmin) who receive the Dao's teachings. Men and women from all under heaven will gather like clouds and assemble within the immortal Way of Taiyi.

Within three days, the breath moves back and forth in a cycle. A single-minded intent answers to the two mouths and reaches upward to Heaven.

Your Way of long life comes from your own thoughts; three, five, seven, and nine are close and joined with one. Only by holding the Qi of the pure, upright Great Dao can one become a seed person, escape the net-like snares that bind, and have the spirits throughout the whole body complete.

In broad daylight one flies high and enters the heavens; after a thousand years, the body grows to sixteen chi in height. The Five Peaks and the Four Rivers (the four great rivers) circulate their breath back and forth, and a single-minded intent answers to the two mouths and reaches upward to Heaven.

Your Way of long life comes from your own thoughts; three, five, seven, and nine are close and joined with one. Only by holding the Qi of the pure, upright Great Dao can one become a seed person, escape the net-like snares that bind, and have the spirits throughout the whole body complete.

In broad daylight one flies high and enters the heavens; after a thousand years, the body grows to sixteen chi in height. The Five Peaks and Four Rivers extend across the Nine Provinces and, joined together, turn into the waters of the sea, and from then on the currents no longer flow.

Therefore the Nüqing Guilü (Statutes of the Demons of the Lady of Azure) was written and spread throughout the world. How joyous this is! The wise will come of their own accord to pay respects to those who truly share the Way; as for the "yuan" ones, they go of themselves to dwell on Mount Tai.

White bones cover the ground, and the shadowy demons are dark and fierce, as though lamenting without end, yet powerless to do anything. Immortal youths and jade maidens live in the company of the spirits; having seen these scenes, how should one regard them?

The true condition of the world is already cause for dread: in the year of Gengzi, the cosmic calamity will arrive. Not one in a thousand will escape. Only if those whose minds are in accord meet one another will the world be at peace.

Stay away from evil deeds and draw close to good conduct; seek neither fame, profit, nor splendor. Wear plain clothing, only to cover the body. Fix the mind singly on Taiyi (Supreme One, one of the revered deities of Daoism), recite the scriptures, do good by day, and at night carefully guard your life and nourish body and mind.

With hair unbound, walk within the Yellow Court (Huangting, an important region of the body in Daoist thought, also the inner landscape used in meditative visualization), and report upward to the Supreme One (Taishang), announcing your own name. Setting out from the Mysterious Capital (Xuandu, the dwelling place of Daoist immortals), enter the Great Clarity (Taiqing, the pure realm of the immortals in Daoist belief), and transmit the special oral formulas so that people may pass through calamity.

Consider the foolish people of the world, who do not know how to cherish life and cannot tell when they will join with malign spirits. Taiyi descends and records their names; I fear that your life in this world will not be long.

Make a vow to seek deathlessness, and follow my scriptural teachings.

The Celestial Master (Tianshi) said: The great Dao hands down precepts, transmitted through the Lady of Azure (Nüqing). When the three and the five come together, one will follow the malign spirits. Taiyi descends and records names; I fear that your life in this world will not be long.

Make a vow to seek deathlessness, and follow my scriptural teachings.

The Celestial Master said: The great Dao hands down precepts, transmitted through the Lady of Azure. Three, five, seven, and nine are the root of long life. Observe them with care and pass them down through the generations. Since you have set your hearts on turning toward the Dao, come and receive my Daoist Qi (Daoqi, in Daoist thought the original vital breath of life). You should naturally reflect on and practice benevolence and righteousness, remain loyal and keep your integrity within the heavens, the earth, and the four directions, devote yourselves to nourishing your nature, and make the Dao your home, never turning against it. The true words of the Supreme One are transmitted by Master Lao and Taiyi. Now, on the seventh day of the first month of the first year, this method is specially put into practice. Among the thousand followers, there are two, Wang Chang and Zhao Sheng, who can be taught and delivered through the Daoist Qi, so that in the end they may grasp the great Dao of long life.

Do not offend the male and female spirits.

Do not call upon Heaven or draw upon Earth.

Do not sacrifice to the Qi of former days.

Do not command ghosts or summon spirits.

Do not indulge in lust or violate and slight the precepts.

Do not say that the Qi method is unclear.

Do not harbor two minds or a crooked heart.

Do not recklessly spread the teachings of ghosts and spirits.

Do not offend the Five Spirits and Seven Governors (the spirits or order associated with the Five Phases and with celestial bodies such as the sun, moon, and five planets).

Do not communicate with ghosts.

Do not disturb the divine powers.

Do not let worldly affairs take precedence over the true Dao.

Do not come and go, in and out, without permission.

In an urgent calamity, do not cry out to ghosts or spirits for help.

End of Scroll Five of the Nüqing Guilü (Statutes of the Lady of Azure against Ghosts).

Scroll Six of the Nüqing Guilü.

The Celestial Master (Tianshi) said: In recent years Yin-Yang has fallen out of balance, floods and droughts have come out of season, and calamities and anomalies have appeared again and again. All of this results from human affairs gone awry. Living between Heaven and Earth, people should take the Earth as their model and accord with the Way of Heaven. In movement and in stillness they should keep to the proper season, be in harmony with all things without contending against them, and bring benefit to others without causing harm. Only in this way can the Dao of the immortals be accomplished.

People of the latter age have abandoned the great Dao. They think only of pressing after profit and scheming for themselves, neither following Heaven and Earth nor obeying their teachers. High and low are no longer distinguished, and superiors and inferiors are at odds. Good and evil are confused, and the worthy and capable are buried in obscurity. The state has no loyal ministers; people turn their backs on righteousness and violate benevolence. Laws and decrees cannot be carried out, and people deceive one another. As a result, bandits and thieves are everywhere, the Central Plain is overrun, and the common people are driven from their homes to suffer hunger, cold, and hardship. More than half have died, and nearly nine in ten of the survivors have been wounded. How could one not grieve!

Disorder does not last forever, and the wicked must be rooted out. The fortunes of the Dao are about to flourish, and the era of great peace is near. Now the evil must be driven out and the good kept. The male and female Libationers (jijiu, Daoist officials who oversee the affairs of the community and lead its followers), together with all the common people, must quickly investigate conditions, seek out those who are loyal, worthy, and devoted to the Dao and De, and register each by name and report them. Few people are naturally inclined to do good, so they must be diligently urged and encouraged. Those who mend their faults and turn toward goodness shall be counted as having merit.

Regardless of rank or station, judgment must rest on actual good and evil, and no one may conceal anything in private. If those put forward are a mixed lot and include the dishonest, the one who recommended them shall also be punished and will find it hard to preserve their life for long. Emperors, the heads of provinces and commanderies, and officials of every rank, if they believe my words, should recommend good people and instruct the multitude; where they cannot do this, they should still offer encouragement. Exile offenders and practice benevolent government. The Libationers are to take charge of the registers and report every matter, item by item, to the heavenly court. Those who have merit will receive conspicuous reward and in the end will take their place among the immortals.

If anyone fails to give their whole heart, shrinks from the labor and makes excuses, and refuses to register and carry out good deeds, they will be classed among the wicked and fall among those to be driven out. The Dutiful Messenger (zhifu, a divine official who delivers celestial documents on command) will record everything truthfully, without the slightest error. If the common people take pleasure in doing good, they can become good people. When the time comes, they may return to their home villages and bring peace to the state. When everyone holds good thoughts in their heart, the world will be at peace, disorder will cease, and calamity will not descend. How could this not bring joy!

Now five Lords (zhuzhe, divine officials who command the ghost troops) are being dispatched, each leading ten thousand ghost troops, to scatter across the world and execute the wicked. Those marked for execution may not feign madness as an excuse, and during the investigation no one may rashly try to rescue them. If the ghost troops mistakenly harm a good person, taking them for a wicked one, the Lord must explain the reason and give that person protection. If the ghost troops refuse to withdraw, they are to be strictly arrested and dealt with. In rewarding the good and punishing the wicked, the codes and statutes (kefa) of the Daoist teaching must be clearly observed.

The Ghost Master of the Eastern Green Qi (Qingqi), the spirit overseeing the cyan qi of the east, is surnamed Liu and named Yuanda; he commands the host of ghosts. If the ghosts indiscriminately inflict disasters and mistakenly harm good people, the overseer must correct this and bless and protect the virtuous. If the ghosts still refuse to withdraw, they are to be strictly apprehended; good actions are rewarded and evil ones punished, in clear observance of the regulations of the Daoist school.

The Ghost Master of the Eastern Green Qi, Liu Yuanda, commands ten thousand ghosts and inflicts diseases of evil winds. The Ghost Master of the Southern Red Qi, Zhang Yuanbo, commands ten thousand ghosts and inflicts diseases of heat toxins. The Ghost Master of the Western White Qi, Zhao Gongming, commands ten thousand ghosts and inflicts pouring-qi diseases (a category of illness mentioned in the scriptures). The Ghost Master of the Northern Black Qi, Zhong Shiji, commands ten thousand ghosts and inflicts diseases of malignant toxins, cholera, and twisting pains in the heart and abdomen. The Ghost Master of the Central Yellow Qi, Shi Wenye, commands ten thousand ghosts and inflicts diseases of malignant sores and paralyzed swellings.

Anyone wishing to be entered in the register of the living and become a person under the protection of the Daoist school may follow this document and invoke the corresponding Ghost Master according to the illness suffered. Knowing the names of those who oversee the ghost hosts, the disease will be cured. Each person should copy a version, bind it to the body and recite it, whereupon encountered disasters will dissipate.

The Eastern Green Warm Ghost is named Jiuyuan, the Southern Red Warm Ghost Shiyan, the Western White Warm Ghost Yao, the Northern Black Warm Ghost Tianxia, and the Central Yellow Warm Ghost Taihuangnu. The sixth Warm Ghost is named Zhunu and the seventh Boling. Their grandfather is named Liangzhou, grandmother Jiaocheng, father Yannian, and mother Chuzhong. These five-direction Warm Ghosts comprise seven brothers plus the four elders, totaling eleven. They can fly and circulate poisonous harms according to the months in order to punish the wicked.

The Gu Ghosts are named Shiqu, Jiu, Lijiu, Chengyan, Bushi, Wuwu, and Lüzhi.

The eighth gu ghost is named Yuyi and the ninth gu ghost is named Shiqian. These two kinds of gu ghosts carry out vicious deeds, using demonic arts to bewilder and throw the world into disorder, and together with Taihuangnu and others among the Five Wen Ghosts they spread poisonous Qi.

The Wen ghost of the first month is named Wei, of the second month Zhong, of the third month Liu, of the fourth month Cun, of the fifth month Lei, of the sixth month □, of the seventh month Ban, of the eighth month Huai, of the ninth month Nong, of the tenth month Bei, of the eleventh month Ying, and of the twelfth month Jian. Each of these Wen ghosts corresponds to one month and, during its allotted month, runs rampant throughout the world, harming all living beings.

The Wen ghost of the zi day is named Gen, of the chou day Dang, of the yin day Yi, of the mao day Yi, of the chen day E, of the si day Ai, of the wu day Wu, of the wei day Nuchang, of the shen day Wei, of the you day Shi, of the xu day Zhi, and of the hai day You. These twelve daily Wen ghosts each hold office on their corresponding day, arriving in the sequence of the twelve Earthly Branches and the double-hours, thereby causing the common people to fall ill. The ghosts and gu corresponding to the days and months join with Shun Liu Yuanda and other ghosts in poisoning the five directions. Those who do not observe the Daoist precepts will suffer their calamities. If one simply does good, concentrates one’s faith in the methods of the Dao, follows the teachings, and knows these ghost names, one can subdue them all together. Those that the ordinances require to be expelled should each be sent far away; those that the ordinances require to remain should have their vicious companions removed so that they restrain one another and no longer encroach upon good people.

The ghost that causes illness at Hao time is named Wentong.

The Metal Jing (essence) ghost is named Yindui, the Wood Jing ghost is named Yizhen, the Fire Jing ghost is named Fuli, the Water Jing ghost is named Tuokan, and the Earth Jing ghost is named Chengkun.

The Five Essence Ghost is named Jiao Qian, the Wandering Ga Ghost is named Huo Zhang, the Blood-Offering Ghost is named Ren Fang, the Tiger-and-Wolf Ghost is named Tuo Kan, and the Earth Essence Ghost is named Cheng Kun.

The Five Essence Ghost is named Jiao Qian, the Wandering Ga Ghost is named Huo Zhang, the Blood-Offering Ghost is named Ren Fang, the Tiger-and-Wolf Ghost is named Ke Ju, the Snake-and-Dragon Ghost is named Jiazi, the Fox Ghost is named Gou Ju, the Yuan-and-Tuo Ghost is named Diyang, the Dew-Death Ghost is named Tianyang, the Injury-Death Ghost is named Zhen Guo, the Prison-Death Ghost is named Shi Suchen, the Starvation-Death Ghost is named Fucang, the Stranger-Death Ghost is named Ni Qian, the Male Injury Ghost is named Wu Qian, the Female Injury Ghost is named Ai Chidan, the Tomb-Litigation Ghost is named Hai Zhi, the Mound Chancellor Ghost is named Dilong, the Tomb Earl Ghost is named Tuxia Hou, and the Beneath-the-Tomb Ghost is named Erqianshi.

The twenty-four kinds of ghosts and monsters named above run wild without restraint, spreading through the four quarters and filling the space between Heaven and Earth. They take it upon themselves to interfere in the affairs of the Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) and even confer official titles on one another. They array themselves like government offices, going out and coming in with attendants to lead the way, and they rely on troops, horses, and official power to act with impunity, harming the innocent in order to gratify their own desires. People of shallow blessing all suffer the disasters they bring. Those resolved to cultivate the Dao may use ritual techniques to suppress evil and avert calamity, and may cut the ghosts off by means of Fulu (talismans and registers), written memorials, and binding prohibitions, thereby preserving themselves and moving toward good fortune. “Yanrang” means using ritual methods to suppress malevolent influences and eliminate disasters; “fuzhang” refers to the Fulu (talismans and registers) and memorials employed in Daoist liturgical services.

There are also the Beheaded-Death ghosts, Former-Death ghosts, Funeral-Cart ghosts, □□ ghosts, Heavenly-Calamity ghosts, Contagion-Calamity ghosts, Male-and-Female ghosts, Lodging-Death ghosts, Traveling-Guest ghosts, Earthly-Calamity ghosts, Heavenly Inauspicious ghosts, Earthly Inauspicious ghosts, Heavenly Killer ghosts, Earthly Killer ghosts, Sun-and-Moon Mysterious Talisman ghosts, Thirty-Six Killer ghosts, One Hundred Twenty Contagion-Calamity ghosts, Thousand-Calamity Myriad-Goblin ghosts, Wangliang Essence-and-Evil ghosts, Confusing and Unfavorable ghosts, Fire-Rebellion Evil-Contagion ghosts, and Anti-Dao Ugly-Thief ghosts.

This passage lists thirty-six kinds of ghosts, demons, and evil spirits that roam the world, including those that bewilder people’s minds, those that bring disasters, those that impersonate deities, and various ghosts that haunt dwellings. The original text has one damaged character, written as “强□奸诈声之鬼”; here it can only be understood from the remaining wording as a ghost that produces treacherous sounds within the house.

These ghosts seize the chance to haunt when people are weak or when openings appear in their circumstances, thereby fostering ominous disasters and creating harm. At times they also manifest in form and change their appearance, freely bullying people. Practitioners who cultivate the Dao (the Way), upon knowing these names, should accumulate merit and practice virtue, report them to Taishang (the honorific for the supreme deity in Daoism), and subdue and dispose of them all together. At the beginning of the year one submits a memorial listing the ghost names and severs them, after which the ghosts will fear and scatter; if one does not report them, they are to be handled according to the statutes.

This concludes Volume Six of the Nüqing Guilv.