《道教靈驗記》Vol. 10

Li Changxia's Miraculous Experience with the Scripture of Ascending Mystery for Protecting Life:

Li Changxia, a descendant of the Eastern Han Dynasty's Governor of Yanzhou, had been a devoted Daoist since childhood and frequently recited the Supreme Numinous Treasure Scripture of Ascending Mystery for Dispelling Calamities and Protecting Life. Gentle by nature, he often suffered bullying. One afternoon, while napping, he dreamed of standing in a mist-shrouded realm surrounded by ferocious beasts. Just as panic set in, a Daoist priest appeared in the sky, introducing himself as the "Perfected Savior from Suffering," and declared: "By the decree of Lord Lao (the deified Laozi), I lead a host of deities to protect you. The scripture you recite states that sincere recitation summons celestial guardians—Flying Heavenly Divine Kings, Diamond Guardians Who Crush Evil, and countless other protector deities." Upon awakening, Li suddenly understood—those who had bullied him had since met with retribution, a clear manifestation of the scripture's spiritual efficacy.

Cui Zhou's Inspiring Encounter with the Scripture on Salvation:

Cui Zhou, a descendant of the Han Dynasty's Marquis of Ruyang Cui Zhongmou, once sought guidance from Master Bai Ling on Daoist cultivation. When asked why a privileged youth desired the Dao, Cui replied: "Material charity eventually exhausts itself, and official rewards often breed arrogance. The Dao offers universal salvation." Master Bai Ling then transmitted to him the Scripture on Salvation. Later, a mysterious messenger delivered a letter—written by Cui's deceased father—revealing that due to Cui's meritorious scripture recitation, generations of ancestors had ascended to the celestial realms. From then on, the Cui family maintained this sacred practice across generations.

Sun Yuanhui's Proof of the Tianpeng Mantra's Power:

Sun Yuanhui, son of Sun Hao (last emperor of Wu during the Three Kingdoms period), received the Tianpeng Mantra (incantation of Marshal Tianpeng, a major Daoist guardian deity) from a Daoist priest in his youth. Amid wartime chaos, the mantra shielded him unscathed through battles. At critical moments, golden-armored deities would manifest upon recitation, ensuring his survival—demonstrating the mantra's formidable protective power.

Here are several accounts of Daoist devotees who attained spiritual efficacy through their practice:

The first story tells of a man named Yuan Hui, who regularly recited the Celestial Marshal's Incantation (a protective mantra dedicated to Marshal Tianpeng, a Daoist guardian deity). When war ravaged the nation and his entire clan perished, Yuan Hui miraculously found himself transported to a mountain peak during the crisis. Gazing into a mountain spring, he saw reflected the image of Grand Marshal Tianpeng leading celestial troops to shield him. This profound experience deepened his devotion, and he eventually attained immortality through mountain cultivation.

The second account concerns Yuan Hui's nephew, Sun Xun. After their homeland fell and relatives scattered, Sun Xun sought out his uncle upon hearing of his spiritual attainment. Recognizing his nephew's sincerity, Yuan Hui transmitted to him the Scripture of Life Preservation (a Daoist text on nurturing vitality). Through devoted recitation, Sun Xun gained extraordinary physical lightness, traversing perilous mountain paths as if flying, ultimately achieving his own spiritual realization.

The third narrative involves the daughter of Tang Dynasty chancellor Yao Yuanchong, named Changshou. From age seven, this girl maintained vegetarianism and abstained from wine, regularly making incense offerings before the Sacred Image of Mysterious Origin (the deified Laozi). One night she dreamed of an immortal youth beside Lord Lao teaching her the Nine Heavens Spirit Incantation, awakening with perfect recall of the sacred text. Later, another dream revealed the youth prophesying her father's rise to chancellorship, followed by summons from the Supreme Lord Lao to serve as celestial official. Yao Yuanchong received this news with mixed joy and apprehension—delighted by the auspicious omen yet troubled by its implication of his impending earthly demise.

These accounts collectively demonstrate how sincere Daoist practice and scripture recitation can invite divine protection and even foreknowledge. The mentioned Tianpeng incantation, Life Preservation Scripture, and Nine Heavens Spirit Incantation are all pivotal Daoist texts—through devout engagement with these sacred words, practitioners may attain extraordinary spiritual resonance.

This account recounts a political episode from the Tang Dynasty. During military exercises at Jishan, the emperor followed protocol by summoning all regional governors within a three-hundred-li radius to court. Fengyi Prefect Yao Yuanchong (later the renowned chancellor Yao Chong), anticipating political suppression by powerful ministers, received counsel from his military advisor Li Jingchu: the wife of the Court Entertainment Bureau director might risk her life to recommend Yuanchong.

Indeed, the official's wife Jiao entered the palace and told the emperor: "Your Majesty has long sought the right candidate for Hedong Military Commissioner—this humble woman knows a suitable man." When the emperor asked who it was, promising ten thousand gold pieces for a worthy recommendation, Jiao proposed Yao Yuanchong as a man of both civil and military talents. The emperor immediately recognized this as Chancellor Zhang Yue's scheme and angrily accused Jiao of deceiving the throne, a capital offense. Jiao hastily begged for mercy.

At the time, the emperor was hunting by the Wei River and summoned Yao Yuanchong. Testing him, the emperor asked if he was skilled in hunting. Yuanchong replied: "In my youth at Guangcheng Marsh, until forty I studied no books but only hunted. Later, the diviner Zhang Jingzang told me I should enter government through scholarship, so I devoted myself to study. Though now an official, my riding and archery remain." He then demonstrated his hunting skills, greatly pleasing the emperor.

The emperor declared: "I need your assistance—you may walk among the chancellor's retinue." But Yuanchong stepped back: "My rank is too low to accompany chancellors." The emperor immediately appointed him Minister of War and Tongpingzhangshi (equivalent to chancellor). Rather than thanking him, Yuanchong proposed ten governance principles, refusing the post unless the emperor agreed.

His first principle advocated replacing Empress Wu Zetian's harsh legalist policies since the Chuigong era with benevolent rule—a suggestion the emperor endorsed. The second addressed Tang's defeat in Qinghai, advising decades without pursuing border conquests, which the emperor also accepted. This episode reveals Yao Yuanchong's unyielding integrity and exceptional political wisdom.

This passage records a famous dialogue between Tang Dynasty's exemplary chancellor Yao Chong (originally named Yuan Chong) and Emperor Xuanzong. At the time, Yao Chong proposed ten reform measures addressing accumulated court malpractices, each time prefacing with "May this be permitted?"—demonstrating masterful remonstration skills.

The first point concerned eunuch interference in governance: "Currently, important state decrees often originate from palace eunuchs. I request prohibiting eunuchs from participating in government affairs." Emperor Xuanzong immediately responded: "I've long contemplated this matter—it aligns perfectly with my intentions."

Next came the issue of imperial relatives monopolizing power: "Since the Wu clan (Empress Wu Zetian's relatives) controlled key positions, Empress Wei, Princess Anle, and Princess Taiping successively abused power, creating chaos in official systems. I request banning imperial relatives from holding key positions in central institutions, and all irregularly appointed 'oblique-seal officials' should be dismissed." The emperor exclaimed emotionally: "This has always been what I wished to implement!"

The third point addressed judicial injustice: "Recently, some favored sycophants violated laws yet consistently avoided punishment—I request strict legal penalties." The emperor struck the table: "I've long detested these people to the marrow!"

Fourth concerned regional flattery: "Currently, imperial relatives and local officials compete in presenting tribute to curry favor. I request prohibiting all extra tributes beyond normal taxation." The emperor agreed to enforce this.

Fifth targeted wasteful religious projects: "Empress Dowager Wu built Fuxian Temple, Emperor Zhongzong constructed Shengshan Temple, and the Retired Emperor (Ruizong) erected Golden Immortal Abbey and Jade Perfection Abbey (two Daoist temples), exhausting resources and burdening the people. I request halting construction of temples and palaces." Moved, the emperor said: "Each sight of these buildings disturbs my conscience—how dare I build more?"

Sixth involved ruler-subject propriety: "The late emperor sometimes interacted too casually with ministers, compromising proper etiquette. I request Your Majesty treat officials with due decorum." The emperor deemed this reasonable. Seventh encouraged remonstrance: "Since Yan Qinrong and Wei Yuejiang were punished for frank criticism, censors dare not speak freely. I request permitting officials to voice opinions openly." The emperor promised not only tolerance but adoption of advice.

The final three points proved particularly profound: Yao Chong cited historical warnings from Han Dynasty's Empress Lü and Empress Dowager Deng's political interference, suggesting recording these in annals as eternal caution. At the emotional climax, tears streamed down the emperor's face: "These are truly searing lessons!" Yao Chong solemnly knelt: "This marks the beginning of Your Majesty's benevolent governance, and my once-in-a-millennium opportunity." All present officials wept with emotion.

This dialogue exemplifies the model of enlightened ruler and virtuous minister: Yao Chong's deferential approach met the emperor's consistent "This aligns with my will," ultimately realizing the political blueprint for the "Kaiyuan Golden Age." Notably, the mentioned Golden Immortal and Jade Perfection Abbeys were renowned imperial Daoist temples of the Tang era, reflecting the period's flourishing coexistence of Buddhist and Daoist traditions.

During his tenure as Chief Minister of the Purple Tenuity (a central government position) and Overseer of the Imperial Ancestral Temple, Zhang Yue (Tang dynasty chancellor) witnessed a dispute among ministers over seating arrangements at court. The emperor ultimately decreed that the Chief Minister concurrently serving as Overseer of the Taiqing Temple (a Daoist administrative role) should take precedence. While drafting his memorial, Zhang recalled how his daughter's recovery from illness had been miraculously aided by reciting the "Nine Heavens Spirit Birth Chapter" scripture. In gratitude to the Supreme Lord Lao (the deified Laozi, honored as Mysterious Origin Emperor in Daoism), he donated a month's ministerial salary to sponsor a Daoist ritual at the Taiqing Temple.

Wang Daoke, a resident of Nanba in Shuangliu County near Chengdu, made his living through divination and talisman-selling during Emperor Xizong's flight to Sichuan. His daily practice included chanting the "Heavenly Commander Spell" (a Daoist exorcism incantation). After earning money selling talismans at Shuangliu market, he would invariably return home drunk. Outside the city gates stood a flourishing White Horse General Temple where strange lights and whistling sounds frequently manifested, making locals so awestruck they dared not look directly at the shrine. Yet whenever the intoxicated Wang loudly chanted his spells there, the temple would grow eerily quiet, astonishing all witnesses.

One predawn when accompanying garlic merchants to market, Wang collapsed suddenly at the temple gate. In his stupor, he saw green-eyed foxes dragging him before the shrine's steps while a voice thundered from above: "You disturb my household with your drunken incantations!" Silently reciting the Heavenly Commander Spell, Wang soon revived—the guardian spirits had apparently withdrawn due to the garlic stench. Only after the merchants departed could his focused chanting repel the fox spirits.

After cleansing himself at home, Wang returned to confront the shrine: "As a disciple of Lord Lao, I know not only exorcism spells but also the Dao De Jing's teaching that 'spirits attain potency through unity with the Dao.' A true deity should promote virtue, not fear sacred words. You must be a fox impersonating the White Horse God!" These accounts collectively demonstrate the efficacy of Daoist scriptures and incantations in dispelling malign influences.

Near the shrine, evil spirits often caused disturbances. Today I resolved to stay and rid the people of this scourge. With sincere devotion, I recited divine incantations deep into the night. The temple hall was utterly silent, with no light visible even behind the curtains—only the sound of something fluttering and moaning. At dawn, I called the nearby villagers to investigate, and they found two old wild foxes and five young ones, all dead on the ground with their heads battered and bleeding. From then on, no more hauntings occurred, and even the sacrificial rituals ceased. The shrine gradually fell into ruin.

Know this: those who recite these incantations must never consume foul substances like garlic. Marshal Tianpeng (a guardian deity of Daoism, commander under the Great Emperor of the North Star) is a supreme divinity of the Northern Dipper, capable of subduing all ghosts and spirits—how much more so mere foxes and minor demons?

As for the miraculous efficacy of Wang Qingyuan’s incantations:

Wang Qingyuan and his family had lived for generations at the foot of Mount Beimang. During the Xiantong era of the Tang Dynasty, a plague broke out. Though a layman, he often practiced Qigong (vital energy cultivation), prepared medicines, and recited divine incantations, claiming to be a distant descendant of the Immortal of Goushan. At the time, the emperor had fled to Shu to escape the chaos, and war raged for years. The plague spread across multiple prefectures, with famine and disease running rampant.

Wang Qingyuan carried scriptures of divine incantations and Fulu (Daoist talismans and registers) with him, treating the sick and dispensing medicine without charge, asking only for a little lamp oil to honor the scriptures. Villagers flocked to him day and night, crowding his doorstep.

He had a cousin, a monk named Fachao, who also practiced esoteric incantations from the Great Wheel Monastery. Seeing Qingyuan’s flourishing medical practice, Fachao came one night under the pretense of lodging, secretly splashing dog’s blood in the hall where Qingyuan cultivated the Dao. By the second watch, the clatter of weapons and armor suddenly echoed in the air, and Fachao screamed from his bed as if being dragged, begging for mercy. When Qingyuan lit a lamp to look, he saw Fachao repeatedly smashing his head against the ground, his face covered in blood until dawn. Moments later, his legs stiffened, and he was dragged as if by an unseen force, sprinting wildly into the Goushui River, where his corpse floated to the surface.

The entire town witnessed this in shock—proof that divine incantations and true scriptures are indeed guarded by celestial generals. How could a jealous, petty monk defile them with filth? As the saying goes: those who plot evil in secret will surely be punished by the gods. This was the result of Wang Qingyuan’s accumulated hidden virtue—his cultivation of true Qi (vital energy) and recitation of sacred incantations.

This practitioner devoted his life to accumulating virtue (De) through good deeds and helping others, living to the remarkable age of 107. On the night of his passing, the entire region was filled with an extraordinary fragrance as celestial music descended from the heavens—clear signs of his accomplished cultivation and imminent ascension to immortality. As recorded in the tenth volume of Accounts of Daoist Miracles (Daojiao Lingyan Ji), this story perfectly illustrates how one may ultimately attain the Daoist path to immortality through benevolent actions, benefiting humanity while cultivating virtue.