《地衹上將溫太保傳》

Vernacular Interpretation of The Biography of Marshal Wen, Earthly Guardian:

Marshal Wen, originally named Wen Qiong (courtesy name Ziyu, childhood name Zhuolang), was born in Pingyang County, Wenzhou. His mother, Lady Zhang, dreamed of a sun as large as a carriage wheel appearing in the southern sky accompanied by thunderous roars. Upon awakening, she found herself pregnant and later gave birth to him. Wen Qiong grew to an extraordinary height of nine chi and two cun (approx. 2.9 meters), displaying remarkable courage and strategic acumen from childhood.

During the chaotic late Tang Dynasty when banditry prevailed, he joined General Guo Ziyi's campaigns as a vanguard officer. Remarkably, blades and arrows never wounded him. Once, Guo Ziyi dreamed of dark mist enveloping the military camp and later discovered it was Wen Qiong emitting black vapor after drinking. In subsequent battles, enemy troops fled in terror upon seeing these dark energies transform into dragon-serpent shapes above the Tang formation. Leading a thousand infantrymen, Wen Qiong pursued and slaughtered thousands of enemies without suffering a single casualty among his own troops, earning promotion to the high-ranking military position of Dujian.

When Guo Ziyi observed Wen Qiong transforming into a single-horned black serpent during sleep, realizing his supernatural nature yet fearing future calamity, he plotted to eliminate him. Detecting this intent, Wen Qiong fled to Mount Tai's foothills, becoming a butcher and wine merchant. There, he encountered the deity Bingling Gong (subordinate of the Great Deity of Mount Tai) disguised as a Daoist priest, who admonished him: "Your bone structure reveals extraordinary destiny—you're meant to receive eternal worship. How can you violate celestial laws by slaughtering creatures?" This counsel prompted Wen Qiong to become a temple guardian at the Eastern Peak Temple, where he devoted himself to three years of spiritual practice.

Later, a yellow-robed Daoist revealed: "The Great Deity of the Eastern Peak has recorded your name—after death, you shall become Grand Guardian (Taibao) of the Sacred Mountain's administration." Following instructions, Wen erected his own statue in the temple. Other guardians frequently visited this effigy, among whom Guardian Guanqiu Xiu prophesied: "When your statue undergoes transformation, that shall mark your ascension to divine office."

Plain English Interpretation:

One day, Wen Qiong (a Daoist guardian deity) came to inspect a sacred statue when a young man named Meng Yun mocked him: "You come to look at this statue every day—are you afraid someone will steal it?" Wen Qiong replied: "General Guan (a Daoist martial deity) told me this statue manifests divine power when transformed. If I attain divinity, you'll become my attendant."

Later, Meng Yun and Wei Yan painted the statue blue and fitted it with boar tusks. When Wen Qiong came to offer incense, he found the statue had transformed into a blue-faced deity with fangs. Suddenly, he found himself wearing blue robes, a blue headscarf, and hemp sandals, carrying only his usual ox-slaughtering iron rod as he approached the temple hall—where he instantly manifested as a deity. When Meng Yun and Wei Yan came to pay respects, they too underwent divine transformation.

On the ninth day of the fifth lunar month, the imperial court decreed Wen Qiong the title "Great General of Manifest Virtue (Xiande Dajiangjun)," his physical body remaining incorruptible. When local villagers and village chief Yao Zizheng sought to build him a temple, Wen Qiong appeared in Yao's dream: "By decree of the Great Emperor of the Eastern Peak (Dongyue Dadi, the supreme deity of Mount Tai), I must first accomplish meritorious deeds—eliminating worldly calamities and upholding the true Dao. How dare I rush to enjoy blood sacrifices while forgetting Heaven's virtue of nurturing life? Imperial titles and temple offerings would become burdens. Build a temple, and I'll burn it down." Only then did Yao desist. The following year, Yao passed away and joined the Eastern Peak's divine bureaucracy as Grand Protector (Taibao).

Later, the Duke of Brilliant Numen (Bingling Gong, assistant to the Eastern Peak Emperor) reported: "Since becoming Grand Protector on last year's third-month fifteenth, Wen Qiong merits praise for three deeds: refusing folk temple sacrifices, disdaining imperial honors, and maintaining flawless service." The Eastern Peak Emperor then appointed him to oversee urgent underworld interrogations of souls, granting authority over human life and death.

In the second year of the Song dynasty, Wenzhou suffered severe drought. When Hao Sijing prayed for rain at the Eastern Peak Temple, banners inscribed "Wen Qiong" appeared amid storm clouds, bringing torrential rains. As Hao planned to build a shrine, commoner Wang Jiu'er became possessed by Wen Qiong, who declared: "I vowed to aid humanity with unwavering integrity until my master inducted me as a divine official. Temple offerings mean little—repay kindness not by seeking imperial titles. If you must, simply report my merits to the Heavenly Emperor of the Mysterious Ultimate (Xuantian Shangdi, a supreme Daoist deity) that heaven and earth may know."

This scripture recounts the story of how the Daoist deity Wen Qiong (also known as Grand Protector Wen) was enfeoffed as an Earthly Deity (local earth god):

The people followed the advice to set up a Zhaijiao altar (Daoist ritual platform) to confess their sins to Heaven and submit a memorial to the Mysterious Heavenly Sovereign Emperor. This occurred during the period when Baomingzi Yu had completed his spiritual practice, while Celestial Master (Tianshi) Xujing (Zhang Jixian) was in office. There was a man named Wen Qiong whom even the deities of all nations feared. As he promoted the teachings of the Three Altars (Heaven, Earth, and Water Officials), though not yet widespread, it had already provoked Wen Qiong's strong dissatisfaction—yet without heavenly decree, he dared not launch an attack.

During Emperor Huizong's Xuanhe era of the Song Dynasty, Celestial Master Xujing traveled to Mount Tai, where the Mountain God Bingling Gong personally welcomed him beyond the suburbs. Upon arriving at the Eastern Peak's divine palace, Xujing asked the Great Emperor of the Eastern Peak: "Among the deities of your mountain administration, who is capable of leading the host of spirits?" The Emperor replied: "Recently, the folk deity Baoming Wen Qiong would be suitable." Xujing said: "During previous examinations of immortal officials, a certain Wen Qiong passed through my observation. He didn't seek blood sacrifices, brought rain to relieve disasters in Wenzhou, took no pride in imperial honors, and solely wished to protect the Daoist teachings. My coming here concerns precisely this matter—could it be this person?" The Eastern Peak Emperor confirmed it was indeed he.

Thereupon the Eastern Peak Emperor summoned Wen Qiong for an audience. Wen Qiong knelt respectfully and said: "Your servant has held office for years without the fortune of beholding the heavenly countenance—today I'm graced with this summons." Xujing verified this was the same Wen Qiong whom the people of Wenzhou had petitioned Heaven about, praising his refusal of temple offerings while maintaining devotion to orthodox Daoism and protection of the ancestral masters. Xujing personally requested the Eastern Peak Emperor to create proper Fulu (talismans and registers) for Wen Qiong's Earthly Deity administration, telling him: "You shall manifest your transformed body at the yin hour (3-5 am) on the fifteenth day of the third month—this coincides with the seasonal node when Wood ages and Fire begins (in the Five Phases cycle), with Fire flourishing in the bing-ding heavenly stems. As ghosts represent the numinous aspect of all things, this talisman shall be your true form."

Xujing crafted the talisman with the four characters "bing-ding sheng gui" (Fire stems generate ghosts), corresponding to the hour to complete the true seal script, then inscribed it in cloud script (a special Daoist calligraphy). Thus were the regulations of the Earthly Deity administration established. Xujing explained: "Earthly Deities receive mandates from the Jade Pure heaven (highest Daoist celestial realm), serving as protective officials of the Numinous Treasure." He told his disciples: "Among all deities of the ritual law department, none proves more efficacious than Wen Qiong." Later when Xujing entered Shu territory and reached Mount Qingcheng, he discovered a great stream cavern behind the mountain, sensing it must contain an immortal realm and wishing to explore it.

(Note: Technical Daoist terms like "Zhaijiao," "Master Xujing," "Bingling Gong of the Eastern Peak," "Fulu," and "cloud script" are preserved with contextual explanations)

This passage recounts a Daoist tale about a Celestial Master (Tianshi) subduing demons:

In Sichuan, there was a mountain cave that had been the site where the founding Celestial Master Zhang Daoling eradicated demons during the Han dynasty. Later, remnants of the defeated demonic forces regrouped there, establishing a temple called "Xianji Shrine." These demons frequently emerged to spread plagues and conjure violent storms, extorting villagers into offering blood sacrifices. Locals worshiped them as the "Merciful Benefactor Emperor," maintaining flourishing incense offerings.

The Xu-Jing Celestial Master (a renowned Song dynasty Daoist) initially didn't realize this was a demonic stronghold. However, the demons foresaw his arrival and mobilized their forces to attack him, seeking vengeance for Zhang Daoling's ancient purge. When Xu-Jing entered the mountains with thirty disciples, a sudden demonic wind arose, darkening heaven and earth. At this critical moment, a divine general with blue complexion and black armor appeared—riding a black steed and wielding an iron hammer (later revealed as Wen Qiong). Clearing the path instantly, the tempest ceased and clouds dispersed. Xu-Jing discovered the Xianji Shrine reduced to ashes, with all cave demons annihilated.

When the demons later resurged, the blue-faced general dismounted and bowed, introducing himself as Wen Qiong. He reported having captured the self-proclaimed "Merciful Benefactor Emperor." Xu-Jing decreed these demons—who dared attack Daoist lineage holders—deserved execution according to Fengdu's (the Daoist underworld) penal code. Wen Qiong beheaded them on a mountain near Qinghua Temple, their blood staining the rocks crimson—a mark still visible today.

Ultimately, Xu-Jing petitioned the celestial court to confer upon Wen Qiong the title "Great Guardian and Martial Envoy Who Assists the Dharma and Supports the Numinous," commanding three thousand armored cavalry of Fengdu. Wen Qiong revealed his mortal life as a fierce warrior who became an underworld general after death, capable of foretelling disasters (his appearance accompanied by chaotic crows signaled impending calamity). While ordinary spirits welcomed and escorted him, only those with superior Daoist attainment could command him.

(Note: The text mentions "knocking teeth"—a Daoist exorcism technique involving tooth-clicking—"five weapons" referring to swords and blades, and "Fengdu's penal code" denoting the underworld's justice system.)

This scripture recounts the stories of two Daoist figures:

The first part describes General Wen Qiong (also known as Grand Protector Wen) subduing the generals Xue and Xu:

During the battle at West City of Mount Dai, Wen Qiong single-handedly charged into the enemy camp. Facing a barrage of arrows, he transformed into a thousand-zhang-long black serpent, binding Generals Xue and Xu with his tail. Surrounded by flames with no escape, Xue and Xu's troops knelt and begged for mercy. The black serpent revealed he was sent by the Great Emperor of the Eastern Peak to govern them, and though he could have devoured these rebels, he spared them due to the Patriarch's compassion. Ultimately, Generals Xue and Xu pledged allegiance.

The second part tells the story of Wang Zongjing's attainment of the Dao:

During Emperor Zhenzong's reign in the Song Dynasty, Daoist priest Wang Zongjing encountered Celestial Master Zhang Xujing (a prominent Daoist figure) at Tianbao Cave on Mount Qingcheng. After expressing his desire to seek a master and learn the methods, Zhang Xujing transmitted to him the secret arts of "Earthly Deity Grand Protector Wen." Wang Zongjing devoted himself to cultivation, making offerings to the Dark Emperor of Heaven (Xuantian Shangdi), while helping people across the regions of Hengmen and Luoshui. Simply by reciting the "Great Yin Transformation Incantation" (Taiyin Huasheng Zhou) and using the "Bingding Ghost-Summoning Talisman" (Bingding Shengui Fu) stamped with the Seal of the Exorcism Bureau (Quxie Yuan), he could manifest spiritual power to heal illnesses. Later, General Wen Qiong appeared in a vision, informing him that due to his accumulated merit, the Dark Emperor of Heaven had enrolled him in the immortal registry and appointed him to oversee civil affairs in Shaanxi region.

(Note: "Dark Emperor" refers to Xuantian Shangdi, a major Daoist deity; "Exorcism Bureau" is a Daoist institution dealing with malevolent forces; "Great Yin Transformation Incantation" and "Bingding Ghost-Summoning Talisman" are Daoist ritual incantations and talismans.)

This scripture recounts the story of Daoist perfected master Wu Daoxian subduing demons in Fujian:

The Incense Official (a Daoist guardian deity) Qiong Zhun received an imperial decree from the Mysterious Emperor (Zhenwu the Perfected Warrior) to return to the sacred mountain. The Thirtieth Celestial Master (Tianshi) Zhang Jixian, known as "Xu Jing," recognized Qiong Zhun's merits in spreading the Dao and deemed him worthy of the rank of perfected master. The Celestial Master warned that Qiong Zhun's statue should not remain in the mortal realm, lest future generations establish temples to worship it and thereby diminish his spiritual achievements. Following these instructions, Zong Jing (disciple of Zhang Qiong) entrusted the ritual seal to both the statue of the Mysterious Emperor and Wu Daoxian.

Zong Jing also transmitted to Wu Daoxian the 197 secret talismanic rituals (Fulu) from Dragon-Tiger Mountain, making him the sole orthodox lineage holder. Zong Jing then dispatched Wu Daoxian to Fujian, where heterodox cults flourished. There, a golden silkworm spirit called King Jialuo received widespread local worship. Villagers raised these venomous insects to capture souls and enslave people, frequently harming traveling merchants. When the demonic spirits heard of the Celestial Master's envoy approaching, they conspired to kill him.

Arriving in Quanzhou, Wu Daoxian used talismanic water to heal people, though local Buddhist-influenced heterodox groups held strong influence. For nine years he cultivated with a bronze mirror, reciting the Fire Element incantation and the divine chant of Marshal Tianpeng, ultimately refining a numinous treasure mirror—through which Perfected Lord Qiong Zhun could manifest. Three years later, the mirror gained greater spiritual power, emitting white light autonomously. One day Qiong Zhun emerged from the mirror, instructing Wu Daoxian to go to Monk Mountain in Min County and subdue the Temple of King Jialou entrenched in Golden Light Cave.

Wu Daoxian arrived at this thriving temple complex, witnessing its grand scale: the main deity King Jialou had a fearsome countenance, with a queen and three hundred princes in the rear palace. Side halls housed twelve chancellors, fifty-seven marshals, along with the Five Fierce Deities (Wuchang Shen), plague gods, and numerous other malignant spirits. Daily, over ten thousand devotees came chanting the Diamond Sutra in worship.

This scripture recounts the story of Marshal Wen (Wen Qiong, a Daoist guardian deity) subduing demons:

While performing rituals in a temple, Daoist priest Gu Daoxian suddenly felt his heart tremble with fear and dared not continue. Ascending to the Arhat Pavilion on the left mountain, he found the surroundings eerily silent. After facing east to perform the ritual teeth-tapping (a Daoist ceremonial gesture) and secretly petitioning the Great Emperor of the Eastern Peak, he took out his cultivated treasure mirror. Suddenly, Wen Qiong emerged from the mirror wielding a massive ritual hammer, arriving amid thunder, lightning, wind, and rain—instantly darkening the surrounding mountains. Following a thunderclap, the temple caught fire and the mountains burned. When the skies soon cleared, only ashes remained of the demon Galuo King, with a single pillar inscribed with Wen Qiong's divine mandate to eradicate evil.

Wen Qiong explained that he couldn't have defeated this demon alone—it was only through the priest's cultivated "Great Tianpeng Mantra" (an important Daoist incantation) that he gained the necessary power. To repay this debt, he vowed eternal protection of the Daoist teachings and widespread aid to humanity. He advised the priest not to remain there but to continue cultivation at Mount Qingcheng in Sichuan, prophesying the priest would achieve ascension (shijie, a Daoist method of transcendence) in the Bingwu year. Wen Qiong clarified why Buddhism wasn't eradicated: despite its flaws in obscuring the true Dao, the Supreme Lord Laozi preserved it for teaching kindness and compassion to the people.

Finally, Wen Qiong escorted the priest to Mount Qingcheng on black clouds, gifting him a hundred taels of silver for charitable works. In gratitude, the priest petitioned the Eastern Peak Emperor, and seven days later received a celestial decree appointing Wen Qiong as "Inspector-General of the Four Seas and Nine Provinces" to continue safeguarding the true Dao.

(The text preserves specialized Daoist terms like "Great Tianpeng Mantra" and "shijie" with brief explanations of their meanings.)

This scripture recounts the legendary story of the Daoist deity Marshal Wen (Earthly General of the Earth Altar), highlighting several key aspects:

Marshal Wen serves as a crucial divine general overseeing the underworld bureaucracy, specializing in urgent soul-summoning duties. Through cultivating the Tianpeng Incantation (an important Daoist mantra), he attained supernatural powers enabling him to traverse freely between the Three Realms of heaven, earth, and the human world—commanding reverence even from other deities.

He transmitted Daoist methods to over five hundred disciples, with varied outcomes: more than a hundred achieved cultivation success, another hundred proved inconsistent in practice, while over two hundred were executed by Marshal Wen himself for violating celestial laws. About fifty devoted practitioners were recommended by him to the Great Emperor of the Eastern Peak (the Daoist deity governing the underworld), ultimately attaining Daoist realization and assuming posts as spiritual officials in the Mystic Metropolis' Right Victory Bureau.

Later, when Marshal Wen's scriptures and those of ten other Earth Altar deities circulated among common folk, many mistakenly dismissed Earth Altar practices as inferior magic. Marshal Wen once lamented: "Though cultivators are numerous today, those with true immortal potential are few—this is indeed a degenerate age."

The text also documents a significant incident: Wen and Hao spread heterodox teachings that bolstered Buddhist influence. The Great Emperor of the Eastern Peak ordered Lord Bingling (a prominent deity in the Mount Tai pantheon) to lead divine troops against them. These two heretics employed dark arts—sometimes masquerading as the Five Manifest Numinous Officials (Wuxian Lingguan), sometimes creating disturbances at Dongting Lake—amassing tens of thousands of followers and even manipulating the Plague Department (Wensi) to wreak havoc.

(Note: The "Tianpeng Incantation" mentioned is a key Daoist mantra; "Five Manifest" refers to the Five Manifest Numinous Officials; "Plague Department" denotes the supernatural bureaucracy governing epidemics. These elements reflect the integration of Daoism with folk beliefs during the Song-Yuan period and the religious competition between Buddhism and Daoism.)

This scripture recounts the story of Daoist divine general Wen Qiong (also known as Marshal Wen) subduing demons. Here's a modern interpretation:

At that time, the Five Sacred Mountain Deities were discussing how to conquer demons in the Tianbao Grotto-Heaven. Bingling Gong (the third son of Mount Tai's deity) proposed: "For this matter, we must enlist Commander Wen Qiong of the Capital Inspection Bureau. Currently, Wen is protecting the cultivator Liu Boqi in Qingzhou. We can temporarily appoint Zhang Xun to act in his stead and summon Wen for this campaign."

The deity of Western Sacred Mountain questioned: "With so many divine generals in our mountain pantheon failing to subdue them, how can Wen Qiong alone succeed?" Bingling Gong explained: "Years ago, the earthly immortal Wu Daoxian recited the Heavenly Peng Divine Incantation for years, refining Wen Qiong's powers through a precious mirror. Through cultivation, Wen has attained six supernatural abilities, oversees the Register of Life and Death, and commands sixty judges managing worldly affairs. The cultivator he protects, Liu Boqi, is currently the foremost master of Daoist methods."

Hearing this, the mountain deities were astonished and immediately issued a talismanic summons. Upon arrival, Wen Qiong suggested: "The demonic brothers Xu Wen and Hao Bian know of my reputation. If I lead troops directly, they'll surely flee. Zhang Quji excels at transformation and reconnaissance—send him with me for success." The mountain deities approved the plan.

After disciplining his troops, Wen Qiong marched westward. When his army reached a point 19,000 li from Yeni Mountain, the two demons, hearing of Wen's personal campaign, scattered in terror. Xu and Hao transformed into snakes hiding in Haodang Cave. Zhang Quji first morphed into a three-year-old playing with a glowing embroidered ball. Lured by this, the demons also transformed into children to play, whereupon Zhang seized them firmly.

As Wen's forces approached, Yeni Mountain quaked and Haodang River roared. Xu and Hao finally confessed their crimes. Wen Qiong exterminated 360,000 demonic monks and ghostly beings, returning victorious to be honored as "Supervisor of All Temples Under Heaven" with the additional title "Great Guardian Who Aids the Law, Assists the Numinous, Manifests Martial Valor."

Later, Perfected Man Du reported to Emperor Shouhuang: "All demons under heaven have been eliminated—all through Wen Qiong's merit." Learning that Wen had previously declined royal titles, the emperor praised: "Refusing imperial honors yet accepting folk offerings—truly the foremost general among the Five Sacred Mountains. His divine powers are vast, his justice impartial." Perfected Man Du then reverently submitted the memorial according to the imperial decree.

The Biography of Marshal Wen, Earthly Deity recounts the process of Wen Qiong's investiture as Marshal of Earthly Deities and his subsequent divine administration.

When Wen Qiong submitted his memorial to the Celestial Court, the Heavenly Emperor inquired whether it had been received. The response came that while the memorial had indeed arrived, the audacity of a minor earthly deity to approach the Celestial Venerable should normally warrant punishment. However, considering Wen Qiong's seven generations of family devotion to the orthodox Dao (Dao), he was granted a special pardon. Instead, he was formally appointed as "Marshal of Earthly Deities," charged with overseeing all righteous deities across the realm and administering local City Gods (Chenghuang) and temple shrines. From that moment, Marshal Wen's formidable reputation spread far and wide.

The text also records a miraculous account: Master Zhong of Guozhou, who devoutly practiced the methods of Earthly Deities, demonstrated remarkable spiritual efficacy. Official Wang Qingru once encountered the inscription "Pestilence Bureau" at an ancient temple in Chenzhou when suddenly a summons arrived in the name of Prince Kang (the Benevolent, Auspicious, Trustworthy and Heroic King). Prince Kang explained that he had been commanded by the Great City God to bring pestilence to Guozhou the previous year. However, because Master Zhong had worshipped the Mysterious Emperor (Xuan Di, a Daoist deity) since childhood—having obtained the City God's official seal and assistance from Wen Qiong (then known as Chief Inspector Wen)—though the people of Guozhou were deeply sinful, Master Zhong's teachings ultimately averted the disaster.

This scripture reveals the operational dynamics of Daoist divine bureaucracy, illustrating how devout practitioners can avert calamities through spiritual power. As Marshal of Earthly Deities, Wen Qiong oversees moral judgment and local deity administration within the Daoist pantheon, while figures like Master Zhong obtain divine protection for communities through their cultivation practice.

This passage recounts the story of plague deity Kang Ying from The Biography of Earthly General Wen Taibao:

At the time, Kang Ying was ordered to spread pestilence in Guozhou (modern Nanchong, Sichuan), causing thousands of deaths. Before being subdued by Zhong Zhenren (a Daoist adept), Kang Ying always claimed his plague-spreading was mandated by heavenly decree. After Zhong Zhenren restrained him through Fulu (talismans and registers) and ritual methods, Kang Ying dared no longer disobey.

However, Zhong Zhenren discovered Kang Ying had actually been spreading plagues deliberately to extort sacrifices from commoners. As punishment, he confined all five thousand plague soldiers under Kang's command in Guozhou. When Kang Ying was escorted to the Celestial Mountain Judgment Platform (a Daoist underworld tribunal), he coincidentally encountered an official transferring Guozhou's military insignia (symbols of divine authority) and was released that very day—this too manifested Zhong Zhenren's hidden De (Virtue).

Someone questioned: "If Kang Ying could execute royal decrees to destroy those Buddhist San Tan (triple-platform rituals), why couldn't he kill Zhong Zhenren?" Kang Wang explained Zhong possessed three extraordinary attributes: 1) His name was registered in the Right Victory Bureau (Daoist office managing life-death records); 2) He could forge divine mirrors to commune with spirits; 3) He had Wen Duxun (an inspector deity under the Dongyue Emperor) as his attendant, making him inviolable to all earthly temples. A folk saying even circulated: "One may capture the Tathagata of the Western Heaven, but none dare oppose Dongyue's Inspector Wen."

Later, when Wu Zhenren (another cultivator) recited the Tianpeng Curse (a Daoist exorcism mantra) ten thousand times while refining mirrors, Wen Taibao (i.e., Wen Qiong) thereby perfected his merits and attained the Six Spiritual Powers (a Buddhist concept of supranormal abilities), becoming supremely formidable. Someone offered Kang Wang five hundred taels of gold as tribute, only to return home finding his family had vanished for three days.

After the Guozhou insignia transfer, Zhong Zhenren informed the underworld judge: "This plague demon poisoned this region last year. Had I not intervened, two-thirds of Guozhou's population would have perished." At the crowd's pleading, Zhong declared: "By principle he deserves severe punishment, but Kang Ying now serves as Taibao (an underworld official) in the Yue Court, and Celestial Master Xujing has enrolled him among the Ten Earthly Generals. However, his plague governance was unjust and surveillance excessive—I previously ordered Wen Qiong to apprehend him. Now complying with higher orders, I pardon him, though each plague soldier shall receive one hundred lashes before release." Subsequently, through Wang Qingru's recommendation, Zhong Zhenren received imperial honors.

This passage recounts the legendary deeds of the Daoist deity Marshal Wen (Earthly General of the Terrestrial Division). When Marshal Wen (also known as Chief Inspector Wen) declined official titles from the imperial court, the emperor specially awarded him one jin of gold and sinking incense in recognition of his merits.

The text enumerates several miraculous manifestations of Marshal Wen's divine power:

1. He eradicated the incense-based worship foundation of the Five Manifestations Deities in Chizhou (folk deities comprising five divine figures)

2. He exterminated the ghostly soldiers of the Chariot-Hanging Great King in Anqing (likely a local folk deity)

3. He executed the Minor Official of Transcendent Access (probably a malevolent spirit or demon)

4. He expelled Liu Xiaoyi from Dongting Lake (likely a harmful local specter)

5. He demolished temples in Hongshan and Hanyang

6. He burned down the shrine of the Plague Bureau's Ox Market (the Plague Bureau being the divine institution governing epidemics)

The imperial court specially authorized Marshal Wen to oversee matters of karmic retribution, and his efficacious manifestations were remarkably swift and evident. Beyond these recorded events, he performed numerous other miraculous deeds too numerous to catalog completely. The writer expresses hope that future generations will continue collecting these wondrous accounts to supplement the unrecorded manifestations.

(Note: Marshal Wen belongs to the Daoist pantheon of underworld generals in the terrestrial division, serving as a divine enforcer who punishes evil, rewards virtue, and exorcises malignant forces. This passage reflects the Daoist deities' function in folk religion as eliminators of demons and upholders of orthodox practice.)