《女青鬼律》

This scripture records the rules and systems of the spirit world from the early Daoist classic Nüqing Guilü (Precepts of the Green Maiden for Ghosts). The text begins by describing how in the primordial separation of Heaven and Earth, when the primal Qi circulated harmoniously, each deity performed its proper function. In that era, there were no evil or unorthodox spirits, human society practiced filial piety, fraternal duty, loyalty and trustworthiness, and the world was at peace. However, after the first year of the Heavenly Sovereign's reign, various deceitful people who lacked faith in the Great Dao appeared in the world, leading to the gradual emergence of malignant energies from the Five Directions and the spread of plagues, while fierce beasts and venomous creatures grew increasingly rampant.

In the heavens, sixty solar deities take turns on duty, while each day thousands of ghosts roam the human world causing disturbances. Due to this lack of governance, great chaos spread across the land, with countless common people suffering injury and death. Seeing this situation, the Supreme Great Dao (the highest divinity in Daoism) could not bear it, and thus at noon on the seventh day of the seventh month of a certain year, bestowed upon Celestial Master Zhang Daoling the eight-scroll Guilü, which records the true names of all spirits and ghosts along with methods to control them, thereby restraining the spirits from acting recklessly.

The scripture details the origins and responsibilities of various categories of spirits: for instance, the "Huang Emperor of All Ghosts" residing in the waters at the southeastern corner of Mount Tai serves as leader of the six directional ghost hosts; at the northwestern corner dwells the five-path ghost named "Chariot Concealment" who records the good and evil deeds of the deceased; and there are ghost kings corresponding to the directional stars, such as "Companion Player" of the Three Platforms of the Northern Dipper and "Dark Warmth Lord" of the Three Platforms of the Southern Dipper. These spirits must ascend to the celestial court monthly to submit reports and receive evaluations or punishments.

The text emphasizes that practitioners who know the true names of these spirits can gain their protection, making them invulnerable to all ghostly disturbances. However, it warns that these secret methods must not be recklessly transmitted to the unworthy, as doing so would bring calamities lasting seven generations. Finally, it records the ancient cosmological view that over the span of 36,000 years, the numbers of spirits and ghosts have remained precisely equal.

This passage records the names and duties of various malevolent spirits and demons responsible for human calamities as documented in the Daoist scripture Nüqing Gui Lü (The Female Blue Demon Statutes). They are primarily categorized into several types:

First are the Five Directional Fierce Ghosts, originating from east, south, west, north, and center. The eastern ghost is named Jian Jiaozi, the southern one Jing Yu (also called Hou Zhu), the western Tian Xie Guzi, the northern Wang Jing, and the central Dai Yingzi. These fierce deities specialize in matters of slaughter and warfare.

Next are the Five Directional "Rebellious Sha Zhu Ghosts" and "Direct Talisman Zhu Ghosts," responsible for recording human transgressions. Among them is a ghost called "Yang" (also named "Yue"), along with evil spirits dispatched by the Tianyi deity such as Gao Gaozi and Tan Qizi, as well as flying ghosts like Liang Fu (also called Ru Fu Tian Xinyi) and Tai Ziyuan. These spirits constantly patrol the human realm to observe people's faults, though mortals cannot see them.

In the heavens exist three colossal underworld demons: the 36,000-zhang tall Nameless Wandering Ghost, the roaming ghost named Raozi (also called Xi), and the 28 Lunar Mansions' execution ghost Yuzi. They exclusively govern matters of life, death, and slaughter.

The Five Directional Heavenly Emperors each dispatch Direct Talisman Ghosts: the eastern Bo Shenzi (Guozi), western Bo Hezi, southern Tai Bozi, northern Tian Yizi, and central Bo Xi (Yuan). These ghosts not only kill humans but also slaughter livestock and create strange phenomena, actually being driven by ancestral spirits.

Finally mentioned are the Four Directional Sha Ghosts: eastern Yuan Guxuan (active during wu hour on Jia-Yi days), southern Bian Ru, western Chi Yan, and northern Xia Ming. They specialize in punishing the unfilial and rebellious across the land. There's also Wu Huan Linzi, a 7,000-zhang tall black-clothed ghost dispatched by the Big Dipper Lord to kill one person; and a nine-zhang tall red-turbaned ghost sent by the Dipper Guideline Lord, responsible for executing seven wicked individuals.

The Nüqing Gui Lü (Female Blue Demon Statutes) records the physical characteristics and behavioral patterns of various spirits and ghosts. Among them are described several major malevolent entities:

There exists a demon called "Ni Gui Taiyi" (Rebellious Ghost Supreme One) that specializes in killing formless, nameless ghosts. It stands sixteen feet tall, wearing red headscarves and red garments. Another demon named "Tian Sanwu" (Heavenly Three-Five) measures seventeen feet in height, dressed in white robes with red head coverings, wielding a long halberd to attack humans.

The Celestial Emperor dispatches ghost officials specifically tasked with recording human transgressions. One such official, surnamed Xia and named Banzi, frequently descends to the mortal realm between dusk and the hour of Ren Ding (9-11 PM). These entities eavesdrop on human conversations, possess the ability to discern people's hidden thoughts, and report back to their superiors to facilitate punishment of wrongdoers.

Among the Five Sacred Mountains (Wuyue) resides a malevolent spirit called "Jinqiang" (Advancing Force). Under the jurisdiction of the Big Dipper Star Lords (Beidou Xingjun) are ghost officials dedicated to punishing deceit and wickedness—these beings monitor human speech and actions.

The text then systematically lists sixty specific ghost names corresponding to the sexagenary cycle days:

On Jiazi days appears the ghost Yuan Guang; on Yichou days, Bing Zhang (pronounced like "Bing"); on Bingyin days, Zhao Chang (Zhao pronounced as "Zhao"); on Dingmao days, Zi Fang... continuing through the entire cycle until Guihai days. Each calendrical day has its designated ghostly presence—for instance, the ghost of Jiawu days is called Ma Zijiao, Yimao days' specter is Bu Fuxiang, while Bingshen days manifest the entity You Gong.

These records reflect Daoism's systematic understanding of the spirit world, positing that specific times are governed by particular ghosts and deities who either monitor human morality or bring calamities. Practitioners must know these spirit names to perform appropriate exorcism rituals (rangjie) during corresponding periods.

The Nüqing Guilü (Demon Statutes of the Green Maiden) records the names of demons corresponding to each day of the sexagenary cycle (60-day Jiazi system), along with their characteristics and malevolent effects. Each specific day is associated with a demon’s name—for instance, the demon of the Gengzi day is called Ji Fang, the Xinchou day’s demon is named ▲ (pronounced "yishi qie"), and the Renyin day’s demon is Luo Jie, and so on. These demons have grotesque appearances: their bodies are covered in red fur yet they wear no clothing; they possess ears but lack eyes, and they can travel a thousand li in a single day.

These demons are exceptionally vicious, specializing in acts that defy the natural order of heaven, slaughtering virtuous commoners. However, if people memorize the demon’s name corresponding to that day, these creatures dare not approach or harm them.

The scripture also documents the baleful deities of the six Jiaxun cycles (ten-day periods). Each ten-day period has its own presiding deity of calamity. For example, the baleful deity of the Jiazi period is named Xuan Yuheng, while the Jiaxu period’s deity is named Heng Peng, and so forth. These deities oversee matters of slaughter and destruction.

A human lifespan barely spans a century, with each day uncertain. These malignant ghosts and demons roam the mortal world, spreading diseases: sudden chills and fevers, headaches, abdominal distension and pain, vomiting and shortness of breath, blurred vision, convulsions in the limbs, and more. They constantly threaten human life.

The scripture concludes with a warning: all people, men and women alike, should consult its records to identify the names of the corresponding demons and baleful deities, using this knowledge to guard against their harm.

This passage comes from the Nüqing Guilü (Statutes of the Female Blue [Demon]), which outlines the rules governing the spirit world and principles for human-spirit interactions.

Demonic entities claim to operate under the "Talisman Beneath the Great Mystery" (a high-level Daoist fu talisman), borrowing the primordial qi from the "Upper Three Heavens" (the highest Sanqing realms) to deceive mortals. They exploit the cyclical numerology of celestial numbers like three, five, seven, and nine, pretending to resurrect the dead. Yet since antiquity, these cunning spirits have rejected the true Dao, causing countless deaths among those ignorant of reality—a truly grievous matter.

Now these statutes are reissued: One must thoroughly know every spirit's name, robe color, and physical characteristics. By mastering these patterns and harmonizing with the "Zhengyi qi" (the pure yang energy cultivated in Daoist practice), all demons will dare not approach. Those who disbelieve these principles will invite calamity instead. When the numerology of three and five manifests, retribution will naturally befall those who reject the true Dao while secretly colluding with spirits.

The statutes clarify: The celestial order requires spirits to assist deities in distributing primordial qi. Yet mortals often fear ghosts but not gods, even falsely claiming divine titles in deities' names. People readily believe rumors of demons but doubt authentic divine messages. Therefore, one must regulate yin-yang, purify body-mind, and eradicate wicked thoughts to subdue demons. Though the thirty-six thousand deities of heaven may serve you, personal unrighteousness will instead summon disaster.

The Northern Dipper (Ursa Major) governs death; the Southern Dipper (Sagittarius) governs life. Death spreads like heaven's net; life shines like the Three Platforms stars (referring to the Three Celestial Ministers). The human body inherently mirrors heaven-earth, emulating the sun-moon cycles. The true Dao is never remote—by following the three-five cycles (yin-yang and Five Phases patterns), one transcends mundanity.

For filial, loyal, and trustworthy laypeople: Write sixty demon names on black cloth bags. At noon on New Year's Day, personally visit your master's home to receive them, wearing the bags on both arms. When traveling, no demon will dare harass you. During peaceful times, return them to their original monastic custodians. If fearing evil spirits when walking at night, recite these names to keep demons at bay. Those ignorant of spirit statutes will suffer despite their physical form. When the three-six numerology manifests (referring to kalpic cycles), the morally ignorant shall perish.

This is the content of the second volume of the Nüqing Gui Lü (Code of the Demoness Qing), which primarily records the true names and characteristics of various ghosts and demons. According to Daoist belief, knowing the true names of these entities enables one to subdue them.

The text begins by explaining that in the primordial beginnings of heaven and earth, the divine spirits were most revered. However, in the present age, the world is in chaos, and corrupt Qi (vital energy) runs rampant. People no longer perceive the true deities—only ghosts and demons disrupt the human realm. Therefore, it is necessary to document the names of these malevolent beings and appoint the Three and Five Sovereign Spirits to govern them. If one masters these demonic names and overcomes them, within three years, no ghost will dare to cause trouble, and one may traverse the world unharmed by evil influences.

The text then lists the true names and traits of twenty-four types of ghosts and demons:

• The mountain spirit ghost, standing one chi tall, is named Zhuorou.
• The ghost formed from trees is called Quntian (also known as Shi).
• The ghost formed from stones is called Qirouzhi.
• The ghost formed from tigers is called Jianzhuangzi.
• The ghost formed from snakes is called Shishigui.
• The ghost formed from hunting beasts is called Daxiaozhi.
• The ghost formed from monkeys is called Ma▲zi.
• The ghost formed from foxes is called ▲wu.
• The ghost formed from the ▲ tree is called Lianbuzhi.
• The ghost dwelling in filthy places is called Jiexiaozhi.
• The ghost of the great mountains is called Gongqiang.
• The ghost of the small hills is called Hebing.
• The ghost formed from large trees is called Fangyu.
• The ghost formed from small trees is called Zhuanqi.
• The ghost dwelling in mountain caves is called Qixiao.
• The ghost formed from stone mortars is called Shuilian.
• The ghost formed from clods of earth is called Keyun.
• The ghost formed from bricks and stones is called Yuesu.
• The ghost formed from the tuan wood is called Ruyuan.
• The ghost formed from the wood-pear tree is called Mingyin.
• The ghost formed from a hundred insects is called Xiazun.
• The wandering ghost of lost souls is called Huozhi.
• The ghost of rivers is called Nilinzhi.
• The ghost of the Han River region is called Xian▲.
• The ghost of the Changli region is called Kanfen.
• The ghost of Shandu is called Tianwang.

The scripture concludes by emphasizing that ancient trees of a thousand years can take human form, century-old boulders can transform into children, and beasts may manifest as ghosts. Merely knowing their true names forces these spirits to reveal their original forms. However, these names must not be carelessly disclosed.

This scripture records the various names of ghosts and spirits from the Daoist text Nüqing Guilü (The Female Blue Demon Statutes). Categorized by type, these supernatural beings each have specific designations:

Mountain ghosts are called "Zhujiaji," multicolored ghosts "Houxiang," and ghosts of the Mysterious Void (Tai Xuan, referring to profound metaphysical realms) "Juji." The male lustful ghost is named "Daiwen," while the female seductress ghost is called "Jiejiao."

Different colored "Wen ghosts" (mild spirits) have distinct names: the blue-green one "Gaoyuan," the white "Bosang," the red "Shixuan," the yellow "Juntai," and the black "Wenxia."

Common household ghosts include: "Yaozi" in dwellings, "Houfu" in utensils, "Xiangtian" in latrines, "Lao" in wells, "Ganyuan" on stoves, and "Hezi" in beds.

Artifact-related spirits comprise: "Yan" on golden canopies (luxurious chariot covers), "Tuo" on banners, "Luan" in drumbeats, unnamed ghosts in reed-pipe instruments, "Jianzifu" on swords, and "Zixian" on armor.

Nature spirits include: "Da" (River Earl) in waterways, "Huo" of the Nine Rivers, "Jian" of the Three Rivers, and "Hou" of the Four Great Rivers (ancient China's major waterways). The Five Sacred Mountains' ghosts are called "Erman" or "Shanfu."

Special categories feature: millennium-old skeletons transformed into "Yuanshi," century-old bones becoming "Yinshi," and fifty-year ghosts with separate names. Ghosts in the Celestial Prison are "Jinshengzi," while those punished by heavenly flogging are "Kefuyuan."

The Five Phases correspond to earth deities (Tugong): the blue-green one "Yuan," the red "Chiheyuan," the yellow "Keyuan," the white "Shuben," and the black "Shimin."

Metal object spirits include: iron essence "Yiyuan," gold essence "Yichong," and "Yangsha" in bronze vessels. Tree ghosts appear as "Wenluo" or "Yuanluo," while axe spirits are called "Wusheng."

This systematic catalog of spirit names reflects Daoism's meticulous classification of the supernatural world. Many names carry symbolic meanings—"Tanfa" implies disturbance, while "Yiyuan" subtly suggests healing properties.

The ghost hidden in clothing is called Lian (pronounced ku-jia/qie), which likes to attach itself to garments. The multicolored ghost is called Tijing, often mingling among brightly colored objects. The ghost of five flavors is called Yuan▲ (pronounced ce-zhong/qie), which lurks in food to cause mischief.

This ghostly statute states: The human world is filled with countless ghosts and spirits everywhere. Though distant from the divine, they constantly wander among mortals. The ceaseless disasters in the world and the inexplicable deaths of many people are all caused by these ghosts causing chaos. Now their true names are recorded for people to know—for simply knowing a ghost's true name prevents evil from approaching; calling its name three times disperses the ghostly Qi. Celestial ghosts will descend to assist, and earthly ghosts will help slay malign spirits. All ghosts have names—knowing the true names of the Santai ghosts allows one to command ten thousand spirits.

When encountering illness or calamity, one may have a presiding Daoist priest draw talismans (Fulu), recite incantations, and call upon ghost names to subdue evil spirits. If a household suffers continuous misfortunes, stand facing north in the center of the courtyard and place the talisman in the direction corresponding to the current hour: with the left hand forming the Tianguan mudra and the right hand forming the Huoxing mudra, recite three times: "The Celestial Unity and Nüqing slay countless evil ghosts; the Great Unity's nine Qi (energies) capture wicked deities. When ghosts perish, spirits arrive—the Dao is boundless, Chì!" Then turn right toward the Celestial Gate, hold the breath twenty-four times, and face the Earthly Door while chanting: "The Great Unity commands me to exterminate ten thousand ghosts—when ghosts depart, spirits arrive, swiftly as the statutes decree!" Repeat this three times, and all demons will manifest, with deities fore and aft coming to assist. The celestial net tightens, forcing evil ghosts to expose each other—none can escape. This method can be used for self-protection but should not be casually taught to ordinary people.

The Taihe ghost has no body, only a head three chi long, with eyes three cun wide, ears seven cun broad, eyebrows five cun across, a mouth three cun wide, a nose two cun large, a beard three chi long, and a ▲ measuring one zhang. Breathing the primordial Qi of heaven and earth, it can exhale clouds and mist. When practitioners see it, remember its name is Zibei—call it three times, and it will manifest, with all accompanying ghosts submitting in allegiance. During cultivation, do not carry money or valuables, as their glow makes ghosts avoid you from afar. If you carry wealth, ghosts cannot detect you. When encountering water ghosts, shout "Hefen"—these ghosts take avian forms resembling crows but larger, and must be slain immediately without telling others. Practicing thus for three years ensures safe passage through mountains and seas, free from fear.

(Note: "▲" indicates missing characters in the original text; "mudra" refers to Daoist hand seals; "incantation" is synonymous with "spell"; "Qi" is equivalent to "vital energy.")

The "Nüqing Gui Lü" (Statutes of the Female Blue Demons) section presents ten prohibitory precepts transmitted by the Celestial Master (Tianshi) Zhang Daoling, warning adherents about behaviors that invite calamities. These rules weren't arbitrarily established, but formulated in response to the moral decay of society where ethical breaches led to recurring disasters.

The Celestial Master declares: Nowadays, men and women lack fundamental integrity in daily conduct. Good deeds go unrewarded while misfortunes multiply. These calamities arise precisely from broken trust and half-hearted devotion to virtue—self-inflicted consequences of moral negligence. By the stern decree of the Most High Lord Lao (the supreme Daoist deity), I disclose these taboos so all may understand what offends the spirit world. This "Statutes of the Female Blue Demons" shall make clear that transgressors must repent and reform, aligning their behavior with these spectral laws.

The ten prohibitions are specified as follows:

First: One must not wander recklessly without notifying others when leaving or returning. Such willful behavior incurs a thirty-two-year reduction in lifespan.

Second: Never exclaim "Heaven has no eyes!" nor distort the teachings of Daoist masters to disrupt religious discipline. Those who claim Daoist affiliation while spouting nonsense forfeit thirteen years of life.

Third: Pretending spiritual cultivation while indulging in debauchery—drinking alcohol, eating meat, and babbling incoherently—brings a 1,300-year lifespan deduction.

Fourth: Spreading rumors, fabricating slander, inventing false rituals, or denying celestial principles results in a 1,200-year lifespan reduction.

Fifth: Sowing discord, displaying capricious moods, persistently violating natural law (Tianli), and disregarding Yin-Yang harmony cuts one's life by 132 years.

Sixth: Disrespecting elders, abusing relatives, couples cursing each other, malicious conduct, and parental disobedience incur an 180-year lifespan penalty.

Seventh: Improperly transmitting Daoist methods for profit, coveting wealth, or appropriating borrowed goods deducts 1,800 years from one's lifespan.

Eighth: Drunken brawling, using spiritual practice as pretext for licentiousness, or feigning divine possession to seduce others shortens life by 300 years.

Ninth: Wandering aimlessly under pretext of dispelling calamities, then engaging in illicit relations not only reduces lifespan by 13,000 years but extends misfortunes across seven generations.

Tenth: Approaching young girls under the guise of teaching the Dao harms one's original spirit (Yuanshen) and violates natural order.

These precepts employ "lifespan deduction" as penal metric—greater numbers indicating graver offenses. Key Daoist concepts appear throughout: "Yin-Yang" signifies cosmic principles, while "original spirit" denotes fundamental human vitality. The text emphasizes authentic cultivation, condemning those who exploit religious pretenses for misconduct.

The Nüqing Gui Lü (Female Blue Demon Statutes) scripture enumerates twenty-two categories of evil deeds that incur celestial punishment, specifying the exact number of years each offense deducts from one's lifespan ("depletion of allotted years"). Here's a modern interpretation of the major prohibitions:

The first statute concerns violations of natural law—such as committing atrocities that lead to the extinction of one's lineage, or forcibly altering gender and disrupting Yin-Yang harmony—which incur a 300-year lifespan reduction.

Article 11 prohibits sexual activities under open skies (thus offending the Three Luminaries of sun, moon, and stars) and drunken debauchery, penalized by 300 years. Article 12 addresses harming others through dark arts or coercing practitioners to break precepts (33-year reduction). Article 13 condemns separating fathers and sons, fracturing families (22-year penalty).

Article 14 forbids obsessive lust, orgiastic gatherings, and spreading heretical teachings (120 years). Article 15 criticizes practitioners slandering each other or presumptuously discussing the Dao (823 years). Article 16 denounces abandoning parents to wander under false pretenses of cultivation (320 years).

Article 17 strictly prohibits wanton killing, distorting truth, and disregarding precepts (3,000 years). Article 18 lists gravest offenses: meddling in others' affairs, disclosing secrets, adultery, murder, curses, and filial impiety (1,220 years).

Article 19 highlights sexual indulgence during spiritual practice begetting unfilial offspring (30,000-year penalty). Article 20 condemns cultivating with wicked intent—using Qi (vital energy) harvesting as pretext for licentiousness (342 years).

Article 21 bars transmitting esoteric methods to the uninitiated or betraying one's master (300 years). Article 22 emphasizes never revealing secret Daoist scriptures or parents' given names (300 years).

The Celestial Master (Zhang Daoling) concludes with this warning: These prohibitions were personally transmitted by Lord Lao (Laozi). Ignorant people, lacking self-restraint, invent heretical methods contrary to the Dao—inviting severe retribution. The text's references to "three-five" signify the Three Dantian (energy centers) and Five Organs, while "primordial Qi" denotes innate life force—core Daoist concepts tied to cultivation taboos.

This scripture primarily conveys the Celestial Master's (Tianshi, referring to Daoism's founder Zhang Daoling) admonitions and guidance for humanity. The Celestial Master warns that the officials who examine merits and faults will shorten the lifespans of evildoers, condemning them to suffering and preventing them from witnessing the coming age of Great Peace.

Living devotees, libationers (a Daoist clerical rank), and Daoist priests can offset their transgressions by propagating teachings and accumulating virtuous deeds. If common people disregard these teachings, they must sincerely repent and devote themselves to spiritual cultivation to survive the three calamities and nine tribulations sent by heaven. Those who persist in wickedness, rebellion, disloyalty, and unfilial conduct risk losing their lives—a truly grievous outcome. The Celestial Master repeatedly emphasizes these truths with profound compassion.

He further observes that men and women throughout the world, though exposed to virtuous precepts, refuse to follow them, indulging instead in selfish desires. They teach others wickedness, spread gossip, and propagate heresies, corrupting both young and old into cruelty. Such momentary pleasures bring millennia of disaster, acting like axes that fell one's own being or weapons that destroy life. Whether comprehending these principles or not, all who encounter the old and new statutes of the Ghost Code must obey them, exercising particular caution during the critical days marked by the numbers three, five, seven, and nine.

Those who practice according to the diagrams and methods transmitted by the Celestial Master, while avoiding contact with the Three Harmful Qi (three malevolent energies), may transcend worldly existence and become immortals. Ordinary people remain ignorant of their parents' true names (symbolizing fundamental truths), thus staying bound to mundanity. Some priests, though familiar with the Yellow Register's covenant spells (Huangshu qiling), fail to understand the Twenty-Four Divine Persons (the body's internal deities), rendering them false practitioners.

The Celestial Master stresses that heaven's cyclical operation approaches its conclusion, governed by the patterns of Three and Five (representing yin-yang and the Five Phases). Those who dismiss the Dao's efficacy without understanding it, or deny qi's (vital energy) manifestation while ignorant of its principles, are profoundly mistaken. Seeing once surpasses hearing a hundred times—why not transform your mindset and embrace the Celestial Master's methods for cultivating life-giving qi? This path leads to becoming a Perfected Being (zhenren), ascending to heaven during the era of Great Peace. Even those who cannot ascend will become terrestrial immortals (dixian) after death, witnessing the age of peace.

With sorrow, the Celestial Master laments how some remain perpetually deluded—rejecting truth, abandoning loyalty and filial piety, and acting contrary to the Dao, thereby forfeiting any glimpse of Great Peace. "Seeing these people destroy themselves," he sighs, "what more can I do?"

His final admonition: Since men and women now know the numbers three, five, seven, and nine (representing essential cultivation secrets), those who disregard these methods for immortality while indulging in wickedness and debauchery will likely perish before true evildoers. May they diligently practice instead.

The Celestial Master concludes: Restrain desires, uphold Daoist methods steadfastly. Let your eyes observe without distraction, your mouth speak without excess, your mind remain unmoved by chaos, and your steps walk without straying. Draw near to good and shun evil—thus achieving natural harmony of body and mind. Those who embody these principles require no repeated instruction. May all reflect deeply on these truths.

This passage from the third scroll of the Nuqing Gui Lü (Demon Statutes of the Green Maiden) emphasizes accumulating virtue through good deeds and upholding precepts. It warns that defying heaven's law invites catastrophe, urging repentance and alignment with the Dao to attain longevity.

This passage records the esoteric methods for exorcising and subduing demons from the Daoist scripture Nüqing Guilü (Female Blue Demon Statutes). The Celestial Master (Tianshi, referring to Zhang Daoling) reverently inherited the ancient kings' Dao and established statutes to control demonic forces, employing the Orthodox Unity Covenant Power Qi (Zhengyi Mengwei zhi Qi, a high-level energy in Daoist cultivation) and the Nüqing Guilü to command all malevolent spirits in the world. Simply by knowing these demons' true names, one could make them retreat automatically.

The scripture enumerates several categories of common demons and their subjugation methods:

The first category includes four demon generals controlling wind and rain: the Upper Path General named Hou Fu, the Lower Path General named Yi Che, the Heavenly Rebel Demon Wen Yanxuan, and the Earthly Rebel Demon Jing Zi. During violent storms, merely calling their names prevents evil qi from approaching.

The second category comprises ancient malignant spirits: Jin Zhong and Shi Ni Gui (also called Zhuan Er). These are either ancient tomb ghosts or demons transformed by heretical practitioners. Knowing their names renders them motionless.

The third category features two common household sha-demons: the Celestial Proper Demon Die Wo and the Earthly Proper Demon Xin Mu. These often hide in roof beams harming people and livestock, but can be controlled when named. Interestingly, such demons actually protect virtuous households by warding off external misfortunes.

The fourth category involves two types of demons summoned by construction taboos. Improper pillar orientation or offending celestial bodies during building may invoke spirit disturbances, which can be resolved by knowing the demons' names.

The fifth category contains two types of demons formed from animated household coins. These shape-shift into human forms to disturb families but depart when their names are called.

The sixth category includes three corner-dwelling demons causing marital discord. They report household misdeeds to the Zhifu Shen (the deity recording human virtue and vice), shortening people's lifespans. Beyond knowing their names, one must inscribe talismans with peachwood daggers and cinnabar on doors and windows for suppression.

These exorcism methods all emphasize the principle of "controlling demons through naming," believing true names hold special power over spirits. The text concludes with specific household protection talisman techniques, such as using foot-long peachwood daggers with cinnabar inscriptions.

This scripture records several exorcistic talismans (fulu) and their corresponding ghostly entities. The Azure Dragon, White Tiger, Vermilion Bird, and Black Tortoise govern the four cardinal directions, while the central Yellow Qilin (a mythical beast) oversees the expulsion of malicious spirits. These talismans can subdue various types of ghosts.

The text describes specific ghostly manifestations: the Door Guardians (Menbo Hucheng), who serve as protective deities of households by day but transform into harmful spirits at night. By knowing their names, one may chant each name three times toward the left and right doorways during the quiet midnight hours while clapping hands and turning one's head in repetition—this ritual prevents their malevolent acts.

Two other types of ghosts haunt the trees and bamboo groves of residential courtyards, attracting gatherings of crows and egrets. Simply invoking their names for seven to nine consecutive nights causes these spirits to dissipate spontaneously. For those who prefer not to destroy ghosts, secretly chanting their names can compel submission.

The Purple-Liver Turners and two similar ghosts are malignant spirits responsible for madness and fatal illnesses, appearing in red robes with black hats to harvest human souls. Knowledge of their names brings recovery to the sick and wards off their attacks.

The Mulberry-Bloom Carriers—two blood-specters formed from menstrual essence—crave yin-blood. When women silently recite these names during menstruation, the three-foot-tall green-clad spirits dare not harm them.

The Taboo-Speaking Respect ghosts plague childbirth. Invoking their names during delivery prevents mischief from these three-inch-tall, black-robed imps.

Lastly, the Essence-Exhausters sabotage crops and silkworms. At dawn on the Beginning of Spring (Lichun), face the Celestial Gate while reciting incantations to pray for heaven's blessing—abundant cocoons and full granaries—while commanding deities to eradicate all pestilent spirits.

This passage explains the Daoist method for exorcising the "Dawn and Dusk Sweeping Ghost" (a malevolent spirit specializing in causing financial loss). First, one must know this ghost's true name: "Shi Weizi."

The practice involves facing the Heavenly Gate direction at dawn each day, calling the ghost's name three times consecutively while reciting the incantation: "Shi Weizi, oh Shi Weizi, the Great Unity Divine Lord (Taiji Shenjun, one of Daoism's supreme deities) has dispatched you to serve me. All disobedient spirits must depart immediately!"

The scripture emphasizes that Daoism requires all people to receive authentic transmission of its methods and memorize essential mantras. Through concentrated visualization of divine beings (cunxiang shenming), one repels evil influences. The fourth volume of the "Nu Qing Gui Lü" (Code of Female Bluegreen Ghosts) records these supreme Daoist methods for redeeming humanity—these precepts must never be violated.

The Celestial Master (Tianshi, Daoism's highest authority) decrees that all evil spirits must obey, with every ghost subject to his command. Through flying talismans (feifu) that connect with the primordial Qi of heaven and earth, the Celestial Master reveals the essential technique for subduing internal spirits.

Next, one recites names of Daoist deities including "Yuanbing Shi Taiwang Zhu" and "Primordial Unity's Nine-Three Qi Elder" (Yuan Yi Jiu San Qi Zhangren, deity governing primordial energy), along with "Nine Qi Parents" (Jiu Qi Fumu, the source energy that generates all things). The incantation continues: "By the Great Unity Divine Lord's command, I summon you—appear now!" After recitation, bow three times while uttering twenty-four exorcism shouts.

The passage concludes by explaining that ritual water (fashui) consecrated through Celestial Master decrees becomes empowered—no major evil spirit dares harm those protected by it. This teaching originates from the fourth volume of the "Code of Female Bluegreen Ghosts."

This scripture depicts a chaotic and turbulent apocalyptic scenario while outlining the principles practitioners should follow.

The world is in turmoil like shifting clouds, with rulers and subjects losing proper order, and spouses plotting against each other. The planets Mars (Yinghuo) and Venus (Taibai) take human form to spread rumors. Children run about recklessly while wicked falsehoods intertwine, choking people's throats until they cannot swallow. When people meet on the road, their conversations revolve only around death, foretelling a great calamity within a year. Such cosmic tribulations are predetermined in the movement of heaven and earth.

As Daoist practitioners, we must diligently cultivate the path of "guarding the One" (shouyi - focusing on preserving the primordial true Qi of unity) and pursue longevity and spiritual vision. We must not follow selfish desires but discipline our heart-mind. Those who indulge in depravity and recklessly discuss the Dao without restraint will be judged by the Three Officials (heavenly, earthly and aquatic deities), who select the "seed people" (zhongmin - those with cultivation potential) by choosing those whose Qi resonates with the Dao. Since ancient times, few have truly attained the Dao.

To transcend the great limitations of life, one must diligently cultivate body and mind while transforming one's nature. The oral instructions transmitted by perfected beings (zhenren) state: Hold fast to your Daoist credentials (daoquan) to be among the first to witness the coming era of Great Peace. The secret methods transmitted by the Five Directional Emperors reveal that the numbers three, five, seven and nine symbolize the nobility of Daoist Qi, originating from the Heaven of Clarity and Subtlety (Qingwei Tian) and Mount Kunlun. Practitioners must comprehend the Dao of the Three Heavens (Qingwei, Yuqing, and Dachi) to allow Daoist Qi to enter their bodies and escape the snares of life and death. Worship Laozi (Taishang Laojun) to stabilize your spirit, cultivating until attaining immortality. Never abandon the path midway—constantly contemplate your natal star (yuanchen) and master the Qi transformations of the seven and nine numerical cycles.

The ignorant masses remain unaware of impending disaster. Malignant ghosts run rampant while Venus appears abnormally bright. On roads, one sees sallow-faced elders supporting each other, starving until they can only kowtow repeatedly. Grain and precious metals become exorbitantly expensive as war and calamity peak in the Gengzi year (a cyclical year in the Chinese calendar). Northern barbarians (hu - ancient term for nomadic peoples) develop neck tumors while social morals collapse and plagues spread. Countless foreign demons with inverted hair thirst for human blood now invade the Central Plains. The chaos of soldiers and horses defies description—once caught in it, there's no way forward or back.

When sun and moon lose their radiance, the five grains fail to grow, and evil ghosts rampage unchecked—these are the signs of the Gengzi year. Survivors scatter like swarming bees, chasing each other in small groups. Without timely cultivation of the Dao, few will escape this tribulation.

This scripture elucidates methods for transcending worldly calamities through Daoist cultivation. The core teachings can be understood as follows:

When the great cosmic tribulation arrives, leaving less than one in a hundred survivors, only those devoted to the Dao (the fundamental truth of Daoism) will become "seed people" (the chosen survivors). The movements of sun, moon and stars resemble shooting meteors, containing the patterns of Dao-Qi (primordial energy) represented by the numbers three, five, seven and nine. Across the Nine Provinces, people should unite like fathers and sons or brothers in shared virtue, collectively following the Great Dao.

Practitioners must master the "Yellow and Red Essentials" (methods of Yin-Yang union) and maintain the "Three-in-One" state (harmonized essence, Qi and spirit). The White Star from the Big Dipper manifests in human form to wander the earth—the wise discern its mysteries. The Five Phases (Wood, Fire, Earth, Metal, Water) generate and restrain each other, forming the world's foundation, while "Primordial Qi" (cosmic source energy) resides in classics like the Daode Jing.

Every organ, bone and joint in the human body hosts divine spirits. To achieve immortal ascension, one must apply the cultivation principles symbolized by the numbers three, five, seven and nine, ensuring smooth Qi circulation within. When all people turn their hearts to "Great Unity" (the supreme deity), complete purification of body and mind can be achieved in three days, attaining resonance between heaven and humanity.

True longevity originates from inner cultivation, particularly attunement to the cosmic rhythms represented by these sacred numbers. Only by purifying one's primordial Qi can one break free from the net of life and death, awaken all inner deities, and ultimately ascend in broad daylight. The scripture concludes that a sage measuring sixteen feet tall appears only once every thousand years, when the spiritual energies of the Five Sacred Mountains and Four Great Rivers converge across the Nine Provinces to perfect this cultivation state.

This passage comes from the Nüqing Guilü (Precepts of the Female Blue [Demon Statute]), a significant Daoist scripture. It primarily recounts the precepts issued by the celestial goddess Nüqing (the Daoist deity who governs the laws concerning spirits) and the behavioral standards practitioners should uphold.

The opening describes a chaotic world overrun by malevolent spirits, with bleached bones scattered everywhere—a scene so dire that even the immortal youths and jade maidens (attendants to the deities in Daoism) could do nothing to remedy it. By the year of Gengzi (a time Daoism regards as calamitous), disaster would strike, sparing almost no one. Only those sincerely devoted to the Dao (the Way) and steadfast in virtuous conduct could survive the tribulation. Practitioners should focus their hearts on Taiyi (one of the highest Daoist deities), recite scriptures day and night, and maintain purity in body and mind.

The scripture emphasizes the necessity of adhering to the precepts decreed by Nüqing, as they form the foundation of longevity and cultivation. The Celestial Master (Tianshi, referring to Zhang Daoling) declared that these laws must be passed down through generations, and practitioners must embody benevolence, righteousness, loyalty, and unwavering faith in the Dao, making cultivation the core purpose of their lives. Notably, it mentions Wang Chang and Zhao Sheng (two of Zhang Daoling’s renowned disciples), who attained immortality through their sincere devotion to the Dao.

The latter section details numerous prohibitions and precepts: one must not offend male or female deities, must not recklessly invoke the spirits of heaven and earth, must abstain from licentiousness and impropriety, must not harbor divided loyalties, must not falsely transmit heretical methods, must not expose oneself under the three lights (sun, moon, and stars), must not violate the movements of the Five Agents and Seven Regulators (referring to the celestial patterns of the cosmos), must not associate with demons, must not disturb the divine, and must not let worldly concerns override the true Dao. Even in times of crisis, one must not casually call upon spirits for aid.

These precepts reflect Daoism’s approach to disciplining practitioners through strict behavioral codes, aiming to achieve purity of body and mind and ultimately unite with the Dao in perfect harmony.

This scripture contains the Celestial Master (Tianshi, Daoism's honorific title for Zhang Daoling)'s stern critique of societal chaos and his directives for reform. He observes that recent years of yin-yang imbalance and frequent floods and droughts stem fundamentally from humanity's moral degeneration. People should emulate the patterns of heaven and earth to attain the Dao and achieve immortality, yet in this Dharma-Ending Age, they scramble for fame and profit, violate cosmic laws, and disrespect teachers—leading to societal collapse.

With profound grief, the text describes loyal ministers withdrawing, laws failing, bandits running rampant, and common people displaced—nearly half perishing from hunger and cold. The Celestial Master stresses this chaotic state cannot persist: calamities must be eradicated while preserving "seed people" (virtuous cultivators). He orders all officials and libationers (Daoist ritual officers) to immediately audit populations, select the worthy, and urge repentance. Regardless of status, evildoers will face severe punishment.

The Celestial Master announces the dispatch of Five Directional Ghost Lords (Liu Yuanda of the Eastern Azure Qi, Zhang Yuanbo of the Southern Crimson Qi, etc.), each commanding ten thousand spirits to patrol the land: when executing the wicked, they must not harm the innocent. If deities mistakenly detain good people, presiding gods must intervene; if malevolent ghosts refuse to depart, they shall be rigorously subdued. Specific mentions include the Eastern Ghost Lord governing windborne illnesses and the Southern Ghost Lord overseeing heat toxins.

Finally, a prophecy: implementing these clear moral "Daoist precepts" (Daoke) to restore people to their homelands will bring peace, with disasters naturally ceasing. The text twice exclaims "Is this not joyous?" (qi bu kuai hu), emphasizing the desirability of this golden age.

This scripture records descriptions from the Daoist Nüqing Gui Lü (Female Blue Demon Code) concerning various plague demons (malignant spirits that spread epidemics) and their leaders. Organized according to the five cardinal directions, each direction has a corresponding demon lord commanding legions of spirits to disseminate diseases:

The demon lord of the western white qi (pestilential energy) is named Zhao Gongming, leading ten thousand demons to spread illnesses of "infused qi." The northern black qi is governed by Zhong Shiji, who commands demons to bring virulent diseases like cholera and agonizing abdominal pains. The central yellow qi is ruled by Shi Wenye, whose demonic hosts induce malignant sores, abscesses, and similar afflictions.

The scripture states that those wishing to be registered as "seed people" (virtuous individuals under Daoist protection) in the Registers of Life and Death may use these records. When afflicted by illness, invoking the name of the responsible demon lord—knowing which entity is causing the disturbance—will lead to recovery. Everyone should transcribe a copy to carry and recite frequently, ensuring all encountered calamities are dispelled.

The text further enumerates specific plague demons:

• Five Directional Plague Demons: The eastern green plague demon is Jiu Yuan; the southern red plague demon, Shi Yan; the western white plague demon, Yao; the northern black plague demon, Tian Xia; and the central yellow plague demon, Tai Huangnu.
• Additionally, there are six other plague demons: Zhu Nü (the sixth), Bo Ling (the seventh), along with their grandfather Liang Zhou, grandmother Jiao Cheng, father Yan Nian, and mother Chu Zhong—eleven members of this plague demon family. These demons can fly, dispersing toxins according to lunar phases to punish the wicked.

Nine types of gu demons (spirits employing venomous sorcery) are also named: Shi Qu, Jiu, Li Jiu, Cheng Yan, Bu Shi, Wu Wu, Yuan Zhi, Yu Yi, and Shi Qian. These demons spread malicious arts, releasing poisonous vapors alongside the five plague demons like Tai Huangnu.

Finally, the scripture details plague demons active by month and day:

• Monthly Plague Demons: Each of the twelve months has its demon: Wei (1st month), Zhong (2nd), Liu (3rd), Cun (4th), Lei (5th), Xian (6th), Ban (7th), Huai (8th), Nong (9th), Bei (10th), Ying (11th), and Jian (12th).
• Daily Plague Demons: For instance, the demon of the zi day is Gen, while the chou day’s demon is Dang.

These demons emerge during their designated times to harm living beings. By precisely naming them, the scripture enables practitioners to repel epidemics and disasters through the ritual invocation of their identities.

The Nüqing Guilü scripture provides detailed records of various ghostly spirits and their characteristics. According to the twelve earthly branches (an ancient timekeeping system), specific "fever demons" (wengui) manifest on corresponding days: the Yi ghost appears on Yin days, the Yi ghost on Mao days, the E ghost on Chen days, the Ai ghost on Si days, the Wu ghost on Wu days, the Nuchang ghost on Wei days, the Wei ghost on Shen days, the Shi ghost on You days, the Zhi ghost on Xu days, and the You ghost on Hai days. These malevolent spirits cause mischief during their designated hours, bringing illness and misfortune to people.

The text further enumerates twenty-four common types of ghosts: the Wentong ghost that afflicts the sick, the Five Phases-correlated ghosts (Yindui, Yizhen, Fuli, Tuokan, and Chengchuan corresponding to Metal, Wood, Fire, Water and Earth respectively), along with the Wujing (Five Essence) ghost, wandering hunter ghosts, blood-eating ghosts, tiger-wolf ghosts, serpent-dragon ghosts, fox spirits, and giant turtle-crocodile ghosts. These entities roam between heaven and earth, creating disturbances through the destructive cycles of the Five Phases, establishing underworld bureaucracies, and leading spectral armies to harm the innocent. Those with meager virtue (De) are particularly vulnerable to their attacks.

The scripture concludes by describing special categories of spirits: ghosts of the decapitated, naturally deceased spirits, funeral carriage ghosts, disaster victims, calamity-bringing ghosts, male-female twin specters, and those who died away from home. It emphasizes that only dedicated Daoist practitioners skilled in esoteric arts can employ talismans (Fulu) and incantations to ward off these malicious entities and ensure personal safety.

[Note: This passage reflects early Daoist cosmology that attributed diseases and misfortunes to ghostly influences, requiring cultivation and ritual countermeasures. The "fever demons" (wengui) specifically cause febrile illnesses, while the "Five Essence ghosts" (wujing gui) represent disturbances of the Five Phases.]

This scripture enumerates thirty-six types of malevolent ghosts that roam the human realm causing disturbances. These demonic entities take advantage of people's periods of low fortune to wreak havoc, creating various calamities, and can even shapeshift to harm humans.

The text describes different categories of ghosts: those of celestial and terrestrial origin (such as Heavenly Malice Ghosts and Earthly Malice Ghosts), vengeful spirits with murderous traits (like Heavenly Slaughter Ghosts and Earthly Slaughter Ghosts), and various spectral and demonic beings (such as Wraith and Fox Spirit Ghosts). There are also ghosts specialized in haunting dwellings: deceitful ghosts that produce eerie sounds, demonic specters that induce terror, ancient tomb spirits, wealth-draining phantoms, and ghosts that sow discord within families.

These malevolent entities are all governed by the "Three Officials" (referring to the Daoist deities who oversee the realms of Heaven, Earth, and Water). The scripture warns practitioners that they should subdue these ghosts through accumulating virtue (De) and submitting memorials to the celestial bureaucracy. By following the regulations outlined in the Nüqing Gui Lü (The Demon Statutes of Lady Blue), these evil spirits will flee in fear. However, failure to adhere to these divine laws will result in corresponding punishments.

(Note: The Nüqing Gui Lü is an important early Daoist scripture that specifically records the names of various ghosts and methods for controlling them, reflecting ancient understandings of supernatural forces and their countermeasures.)