《道要靈衹神鬼品經》

Scripture of the Essential Dao: Divine Spirits and Ghosts, Volume 4

General Preface on Divine Spirits

The Lingbao Wuliang Duren Jing (Scripture of Limitless Salvation) records that the Great Dipper Star Lord (a central celestial deity in Daoism) oversees and commands numerous divine spirits, directing the earth deities (Tudi Shen) to escort and protect humans, aiding them in escaping the suffering of hell. The Dongzhen Shangqing Yinshu Longwen Jing (Dragon Script Scripture of the Upper Clarity Hidden Texts) describes how the Supreme Dao Lord (Taishang Daojun) and the Primordial Heavenly King (Yuanshi Tianwang), two supreme deities, returned together to the celestial palace, feasting and touring its magnificent halls. Enveloped in purple clouds, they recited scriptures of the Seven Treasures, while crimson mists spread and the Mysterious Terrace (Xuántái, abode of immortals) radiated dazzling light, illuminating the entire heavenly realm. Fragrance permeated the ten directions, and this sacred assembly summoned all divine beings from the boundless realms—even the smallest creatures could sense this divine joy.

Section on the Nature of Divine Spirits

The Dongshen Sanhuang Jing (Three Sovereigns Scripture) states: "Those who can foresee the future are called 'spirits' (Shen), and those with keen hearing and sight are also called 'spirits.'" The Taiping Jing (Scripture of Great Peace) explains that divine spirits operate in accordance with the Dao (the Way) and do not alter their actions based on human virtue (De). Those who align with the Dao can communicate directly with the gods, while those who rely solely on virtue can only consult them. The text gives an example: ancient sages, through pure cultivation, could summon spirits for dialogue, much like modern people host guests. The spirits of heaven and earth, the seasons, and the Five Phases (Wood, Fire, Earth, Metal, Water) take turns recording human deeds—good and evil. If people disrespect the spirits and fail to act virtuously, the celestial gods disrupt wind, rain, and seasonal cycles, leading to unnatural heat and cold.

The scripture compares great spirits to loyal ministers of the state—if they act selfishly, the Heavenly Sovereign (Tianjun, the highest god) will dismiss them. Lesser spirits, however, cannot act as they please. The seasonal deities are likened to wind and water, changing in response to human virtue—when people’s hearts are upright, the spirits are upright; when hearts are corrupt, the spirits turn malevolent. Just as water takes the shape of its container and wind shifts with human behavior, these are warnings from the celestial spirits manifested through natural phenomena.

The Laozi Guanshen Taiqing Zhongjing (Laozi’s Scripture on Observing the Body in the Great Clarity) adds that the Eight Trigrams (Bagua) deities descend and attach themselves to practitioners (referring to those who cultivate through Bagua meditation to commune with celestial spirits).

Interpretation of the Daoyao Lingqi Shengui Pin Jing (Scripture on the Essential Numinous Spirits and Ghostly Beings)

On the Eight Directional Deities:

The Supreme Unity (Taiyi Shen), the highest deity in Daoism, regularly dispatches eight emissaries to report on human fortunes and misfortunes during the eight major solar terms (e.g., the Beginning of Spring, Spring Equinox, etc.). The eight directional deities are as follows:

• The deity of the Qian (Heaven) direction is named Zhongni, also known as Fuxi.
• The deity of the Kan (Water) direction is named Daxiangzi.
• The deity of the Gen (Mountain) direction is named Feixianwang.
• The deity of the Zhen (Thunder) direction is named Xiao Zengzi.
• The deity of the Xun (Wind) direction is named Dayouhou.
• The deity of the Li (Fire) direction is named Wenchang.
• The deity of the Kun (Earth) direction is named Yangzhuoyaowang, also known as Nüwa.
• The deity of the Dui (Lake) direction is named Yishiren.

Silently reciting the names of these deities during the eight solar terms will bring blessings.

On Malevolent Spirits:

The Taishang Nüqing Guilü (Supreme Female Azure Ghost Statutes) records the Six Jia Malevolent Spirits (rotating every ten days):

• The malevolent spirit of the Jiazi cycle is named Xuan Yu Chong.
• The malevolent spirit of the Jiaxu cycle is named Heng Peng.
• The malevolent spirit of the Jiashen cycle is named Ji Gui.
• The malevolent spirit of the Jiawu cycle is named Ben Man.
• The malevolent spirit of the Jiachen cycle is named Heng Jianzi.
• The malevolent spirit of the Jiayin cycle is named Su Luo (pronounced "luo").

These spirits govern calamities and violent acts.

Precepts for Cultivation:

The Taishang Basu Zhenjing (Supreme Eightfold Pure Scripture) states that the foremost precept is to revere Heaven and Earth—one must never claim that "there are no deities in Heaven or ghosts below Earth."

On Demonic Trials:

The Taishang Taixiao Langshu Jing (Supreme Scripture of the Grand Firmament’s Jade Writings) records the words of the Eastern Florescence Youth (Donghua Qingtong), an immortal, who said that demons (mo) come in many forms: celestial demons (tianmo), earthly demons (dimo), and ghostly demons (guimo). Among them, the "Six Heavens’ Great Demon Kings" (Liu Tian Da Mowang) attained their status as cosmic demon kings due to merits in past lives, their rank comparable to that of Indra (a Buddhist guardian deity). They are subordinate to the Supreme Jade Capital (Taishang Yujing, the highest celestial realm) and are tasked with testing cultivators. During practice, one first faces minor demonic trials, and upon nearing attainment of the Dao (dedao), the Great Demon Kings personally appear to test the practitioner. Those who pass may ascend to the Jade Capital’s immortal platforms.

The Shengxuan Jing (Scripture of Ascending to the Mysterious) recounts that the Supreme Dao Ancestor (Taishang Dao Zu) once said: "Eight men and eleven women, upon hearing the Daoist scriptures, grew doubtful and departed—this was due to the bewitchment of celestial demons."

On Guardian Warriors:

The Dongyuan Jing (Scripture of the Cavernous Abyss) states that the Hall-Guarding Warriors (Shoutang Lishi) record human actions and submit them to celestial examiners, who may shorten one’s lifespan by diminishing their vital spirit (shen) and Qi. In the mortal world, there are 490,000 warriors named "Wu Xuan" who patrol all regions. If a Daoist priest recites scriptures, three to five warriors will arrive to protect them and prevent misfortune.

(Note: The term "Three Caverns Master" (Sandong Fashi) refers to a high-ranking Daoist adept well-versed in the Three Caverns scriptures—Dongzhen (Cavern of Perfection), Dongxuan (Cavern of Mystery), and Dongshen (Cavern of Spirits). "Scripture recitation" (zhuanjing) refers to chanting Daoist scriptures.)

Interpretation of the Daoyao Lingqi Shengui Pin Jing (Scripture on the Essential Numinous Spirits and Divine-Demonic Categories)

Section on the Spirit of Emptiness (Kongshen Pin):

The Shengxuan Jing (Scripture of Ascending to the Mysterious) records a divine incantation by the Supreme Lord Lao (Taishang Laojun):

"From the celestial deities (Tianshen) of the farthest void in the East to the terrestrial spirits (Dishen) and dragon spirits (Longshen) of the deepest void below—all must heed my command. This practitioner, Zhang Daoling (the founder of Daoism), now vows to become a Great Master (Dafashi) in the future, protecting and delivering sentient beings. From this day forth, you spirits must lead your retinues and devote yourselves to safeguarding humanity."

Section on the Deities of the Soil (Sheshen Pin):

The Laozi Tiandi Guishen Mulu (Laozi's Register of Heaven-Earth Spirits and Ghosts) states:

The Capital's Deity of the Soil (Jingsheng Sheshen) is an orthodox minister of the Celestial Emperor (Tiandi), assisted by two attendant spirits of Yin and Yang. His surname is Huang, given name Chong, originally from Liyang in Jiujiang, Yangzhou. His rank is equivalent to a high official of ten thousand bushels (Wanshi), overseeing the sacred soil shrines of all renowned mountains and great rivers.

The Deity of the Soil in Henan represents the Three Luminaries (Sanguang—sun, moon, and stars). His surname is Dai, given name Gao, originally from Bohai in Jizhou, also holding the rank of ten thousand bushels. He governs the cycles of Yin-Yang and the transitions of life and death.

All Deities of the Soil are appointed by the Celestial Emperor, each administering the sacrificial affairs of their respective domains. Whether great or minor, all ghosts and spirits must submit to their authority.

The Sanhuang Jing (Scripture of the Three Sovereigns) records the names of the Nine Provinces' Deities of the Soil:

• Yuzhou: Fan Li
• Yongzhou: Xiu Li
• Liangzhou: Huang Zong
• Jingzhou: Zhang Yu
• Yangzhou: Zou Hun
• Xuzhou: Han Ji
• Qingzhou: Yin Yu
• Yanzhou: Fei Ming
• Jizhou: Feng Qian

These deities correspond to the Nine Stars of heaven and govern the affairs of the Nine Provinces. Ordinary people who memorize their names and inquire about fortune or misfortune may receive divine revelations. They have the power to reward virtue, punish evil, and aid the people.

Section on Mountain Deities (Shanshen Pin):

The Xiangong Qingwen Jing (Scripture of the Immortal Lord's Inquiries) states:

"Those who wish to retreat into deep mountains for cultivation must first study the scriptures, serve their masters with reverence, and accumulate virtuous merit (De) to subdue the mountain deities. Every mountain, whether great or small, has its spirit—larger mountains house mightier spirits, smaller ones lesser spirits. If these spirits act malevolently, humans will find it difficult to endure in the mountains. How can those ignorant of cultivation methods and lacking accumulated virtue hope to dwell long in such places?"

The Laozi Tiandi Guishen Mulu records:

• The divine official of Mount Tai (Taishan) has the surname Jun, given name Hou.
• The divine official of Yangshan has the surname Zhu, given name Zhao.
• Yushan ("Rain Mountain") is the celestial well of heaven, governed by a spirit with the surname Xia (given name lost in the text).

(Note: Some original text is fragmentary. Proper nouns are preserved with necessary clarifications. The Deities of the Soil (Sheshen) in Daoist belief are higher-ranking spirits overseeing local land, akin to superior versions of the Tudigong [Earth God].)

This scripture records numerous mountain deities and water deities in Daoist belief, detailing their origins, positions, and jurisdictions. The main contents are as follows:

Mountain Deities:

• Xie Gong (also known as Zezhi) has served at Kuaiji's Southern Mountain for 500 years.
• Yuan Shanjun (Yuan Zhang) holds the celestial position of Duli (Chief Clerk) in the heavenly court, governing Yangxian Southern Mountain in Wu Commandery. His official rank equals that of a governor (with a stipend of 3,000 dan) and has held office for 720 years.
• Yue Shanjun (Xu Zhen) serves as Tiancong (Celestial Attendant). Lü Cheng (former governor of Shu Commandery) was posthumously enshrined as the mountain deity of Yin County's Eastern Mountain after death, receiving local sacrifices for 510 years.
• The Zhang'an Mountain Deity Xu Sui was originally a commoner (baiyi) who became a mountain deity after passing away at age 70, holding office for 772 years.
• Other mountain deities include: Huangshan Deity Wu Nüdong, Shushan Deity Qian Jiju, Jiutongshan Deity Ji Qiyang, etc.
• Notably, Kunlun Mountain is described as the "Mother of Heaven and Earth," with a mountain deity surnamed Tang.
• The text also records several "Gong"-titled mountain deities (e.g., Wan Gongshan Deity, Qian Gongshan Deity) and "Lao"-titled goddesses (Xisai Shanlao, Fan Shanlao).

Water Deities:

• All water bodies have presiding spirits, with the Four Seas governed by divine kings.
• Rivers, lakes, and seas each have water deities, while dragon clans administer the clear abyss.
• River Earls (He Bo) and other water officials maintain underwater palaces and mansions adorned with exquisite craftsmanship (carved with seven treasures), which also serve as dwellings for immortals.

(Note: The term "zhi" refers to official rank, "xueshi" means receiving sacrificial offerings, and "baiyi" denotes commoners.)

This scripture primarily documents the Daoist cosmological system of water deities and the afterlife destinations of spirits:

Regarding the water deities system:

In the Scripture of Observing the Supreme Clarity Heaven, Laozi records that the River Earl (Huanghe water deity) is named Fengyi, titled "Messenger Without Bridges." Other major water deities include:

• The River Governance Lord (deity managing rivers), styled Qingzeng
• The Riverside Lord, styled Dingming
• The River's Sunny Bank Lord, styled Dingling
• The River's Shady Bank Lord, styled Dingsheng
• The River's Law Enforcement Lord, styled Shaoheng
• The Four Sea Deities: The South Sea deity's surname is Gou, given name Da, rides a water carp; the West Sea deity's surname is Feng, given name Xiu, rides small fish; the North Sea deity's surname is He, given name Bo, rides flood dragons; the East Sea deity's surname is Ru, given name Mu, rides flying dragons
• Other water deities like the River Immortal Lord, Great River Envoy Lord, and Hook River Lord each have distinct titles and responsibilities

Concerning spirit destinations:

The Supreme Most Perfect Scripture of Precepts states that after seven cycles of reincarnation, spirits face different outcomes based on their deeds:

• Virtuous spirits ascend to the "Register of Ghost Immortals" (the roster recording spirit-immortals)
• Wicked spirits endure tortures like mountain of blades, forest of swords, and boiling cauldrons until their bones completely dissolve, then are cast into the Frozen Abyss Hell (the extreme cold underworld), denied liberation for countless kalpas

Other significant details:

• The Most High Lord Lao (Taishang Laojun), in his compassion, uses Iron Encircling Mountains to shield humans from malevolent spirits
• The Daode Jing teaches that when the Dao governs the world, spirits and ghosts cannot work evil
• The Dongyuan Scripture records that since the era of Fuxi, the souls of defeated soldiers transform into vengeful ghosts

(Note: The term "rank of ten thousand bushels" refers to a deity's status equivalent to officials receiving that salary grade; "Eastern King Father" denotes the Eastern King Lord, an important Daoist immortal)

This scripture describes various malevolent spirits and ghosts that bring calamities to the human world. They can be categorized into several types:

The first type consists of ghosts formed from those who died violent deaths on battlefields: some are dismembered (missing hands, feet, or heads), numbering in the tens of thousands. They haunt mountains, forests, and watersides, possessing figures like Li Ziao in the clouds. Riding the wind, they abduct people and livestock, creating eerie phenomena while sustaining themselves by consuming the vital essence (Jing) and blood of living beings.

The second type comprises terrifying giant ghosts: such as the "Dulu Na Ghost," standing thirty feet tall with fierce eyebrows and glaring eyes, wielding an iron rod to strike the wicked; or the "Great Azure Fate Ghost," also thirty feet tall, which kills with a red staff but spares virtuous followers of the Dao.

The third type includes plague-bringing ghost hordes: like the "Heavenly Pool Ghost" leading thirty thousand followers to target the righteous; in the Renwu year, over thirty thousand "Big-Headed Red Ghosts" descend mountains to slaughter people; and "Jiang Zidu," commanding more than twenty million wild ghosts of the forests, often disguising himself as an old man to harm villagers and livestock.

The fourth type involves disease-spreading minor ghosts: such as the small ghost wearing a red turban that steals livestock; the "Nine Prosperity Thunder Ghost" leading eighty thousand minor ghosts to spread thirty-six kinds of illnesses with red rods; the "Many Rivers Ghost" with three tails, causing chills and fevers; and the "Big-Eyed Ghost," no larger than a fingernail, swarming into homes to harm people.

Special mention is made of the female ghost "Luo Weng Weng Fei" in the mountains, as well as thirty-six types of "Grass Ghosts" hidden in wild vegetables—they cling to roots, stems, and leaves, poisoning victims whose joints turn yellow within ten days. This toxin is called "Sheng Ru," with millions of similar entities.

These accounts reflect ancient beliefs attributing natural disasters, plagues, and accidental deaths to ghostly mischief, embodying early Daoist ideas of "inherited retribution" (Chengfu), where evil deeds invite karmic consequences. The scripture enumerates these details to set the stage for later exorcism rituals—understanding the origins of these spirits is essential for applying the right countermeasures.

This scripture describes various demons and malevolent spirits that plague the human world, and how Daoist practitioners can avoid their harm through cultivation and devotion to the Dao.

Along mountain forests and waterways lurk two hundred thousand female ghosts who lie in wait to harm people. Among them is one named Shi Jiang—an exceptionally hideous ghost standing ten feet tall, with a black face, vertical eyes, a reddish-yellow body, and a foul stench. Those who encounter her must flee immediately.

The scripture emphasizes that Daoists entering mountains for cultivation must fulfill three requirements: First, they must reverently receive their master's teachings and refrain from slandering others. Second, they must sincerely support all fellow Daoists without jealousy. Third, they must avoid excessive interaction with worldly people. Failure in any of these will not only invite heavenly punishment but also attract demonic disturbances, making it difficult to attain immortality.

The text then enumerates more terrifying spirits: eighty thousand demons called Wutulunna, standing seventy feet tall, who move in hordes; enormous crimson birds as large as cart wheels that swoop down to devour humans; eighty-nine thousand red-faced "Mingzhen" ghosts, each commanding thirty-nine thousand minor spirits who strike evildoers with red clubs; and thirty thousand white-haired "Qianlun" demons, thirty feet tall with black faces and white heads, who spread thirty-nine thousand types of diseases.

The scripture meticulously categorizes harmful spirits—stone demons, wood demons, water demons, earth demons, insect demons, and others—totaling over a million. They attach themselves to various objects to inflict harm: causing drownings, cliff falls, accidents while tree-felling, food poisoning, disasters during construction, insect bites, and more.

Finally, it admonishes Daoists to guide common people toward devotion to the Dao, as this keeps demons at bay. Otherwise, when the "Great Exorcism Day" arrives, ghostly armies will execute those who reject the Dao. It also mentions eight thousand six-inch-tall black-eyed demons that ride birds, over thirty thousand sand demons that approach via waterways, and eight hundred thousand Daluo demons led by big-headed spirits—all capable of killing humans.

Through vivid depictions of these terrifying entities, the scripture underscores the importance of Daoist practice and devotion, warning people to shun evil influences and return to the righteous path.

This scripture depicts terrifying scenes of malevolent spirits and demons wreaking havoc in the human realm, primarily drawn from the Daoist classics Daoyao Lingqi Shengui Pinjing (Scripture on the Divine and Demonic Categories of Essential Daoist Teachings) and Taishang Nüqing Guilü (Supreme Lady Blue's Demonic Statutes).

The text describes a great demon called "Bengzhou Shifang" (Collapsing Periphery of Ten Directions), along with evil spirits named Jizi, Yanger, and Taojiang, who during every Renwu year lead 120,000 demonic troops to the Central Plains to slay wicked people. There are also 89,000 large black-faced, red-headed demons standing twenty-two feet tall, who command 490,000 demonic followers while impersonating imperial deities to terrorize common folk. Nameless wandering ghosts, mountain spirits (wangliang), and various malignant entities bring calamities—demons like Luoding, Lenan, Yang Yegong, Shimu Dazi, Yunzhong Li Ziao, and Santian Nawuzhu invade households by the thousands, specifically targeting children and the elderly.

These demons infest every village, with deceased spirits gathering in every household. They harm not only humans but also livestock and birds, creating bizarre phenomena that lead to slander, legal troubles, poor harvests, and general misfortune.

The scripture further states that since the first year of Houhuang Tian (a Daoist calendrical era), humanity's disbelief in the Great Dao (Da) and violation of celestial principles have caused rampant plagues, with tigers, wolves, venomous insects, and serpent demons growing increasingly bold. Daily, tens of thousands of demons roam unchecked—even the Great Dao and the Celestial Master (Tianshi, the honorific title of Daoism's founder Zhang Daoling) struggle to control them. These demons hunt and slaughter people, already claiming countless lives.

However, if Daoist priests or practitioners obtain this secret scripture and learn the true names of these demons, they will enjoy peace and prosperity, as no demon dare approach them. For instance, the supreme demon king is named Xitian, commander of 60,000 demons dwelling in waters southeast of Mount Tai. Another demon king, Cheshi, resides northwest of Mount Tai, keeping records of human transgressions. The text also mentions the demon kings of the Eastern Dipper, Southern Dipper, and Western Platform—Jiaoche, Yunwenfu (or Dianwenfu), and Cheqiu (pronounced "qiu") respectively.

This passage primarily warns people to revere the Great Dao (Da), lest they invite demonic chaos, while also revealing methods of exorcism through knowledge of the demon kings' true names.

This scripture primarily documents the names and characteristics of various disaster-inflicting spirits and deities in Daoist belief:

The Five Dipper Malefic Spirits:

• The Northern Dipper's Three Platforms malefic spirit is named Banwan
• The Central Dipper's Three Platforms malefic spirit is called Wangxian

These five spirits specialize in bringing calamities upon humans.

The Celestial Cloud Malefic Spirits:

• The nameless colossal spirit stands 36,000 zhang tall (approx. 120,000 feet)
• The wandering spirit is named Youxizi
• The Twenty-Eight Lunar Mansions' duty spirit is called Chengzi

These three spirits govern disasters between heaven and earth's Yin-Yang realms.

The Five Directional Thearchs' Malefic Spirits:

• The Green Thearch's (East) spirit is named Boshenzi or Gaozi
• The Red Thearch's (South) spirit is called Taiboz
• The White Thearch's (West) spirit is named Bohezi
• The Black Thearch's (North) spirit is called Taiyizi
• The Yellow Thearch's (Center) spirit is named Boxizi or Taiyuan

These five directional spirits frequently harm humans and livestock, creating supernatural phenomena.

Other Significant Malefic Spirits:

• The Northern Dipper's chief malefic spirit wears black robes, stands 7,000 zhang tall (approx. 23,000 feet), and bears the surname Wu
• The nameless spirit under Great Unity (Taiyi) deity's command stands 1.6 zhang tall (approx. 16 feet)
• The "Celestial Three-Five Examination" spirit named Hui wears red robes and hat, standing 1.7 zhang tall (approx. 17 feet)
• The spirit sent by the Celestial Emperor to monitor transgressions, named Banban, wears white robes with red hat, capable of hearing nighttime conversations and reading human thoughts.

The Sixty Jiazi Day Spirits:

Each day in the sexagenary cycle has its specific malefic spirit, such as Yuanguang for Jiazi day or Bingzhang for Yichou day. These records reflect the ancient worldview attributing disasters to spirit interference, requiring Daoist priests to identify these spirit names during ritual practices (Keyi) for exorcism purposes.

This scripture records the names of demons corresponding to each day in the sixty-day Jiazi cycle (an ancient calendrical system using heavenly stems and earthly branches). Most of these demon names are obscure and difficult to pronounce, with the text providing phonetic annotations using the traditional fanqie spelling method (e.g., "以奢切" indicates combining the initial consonant of "以" with the final vowel of "奢"). These demon names likely represent entities to be avoided or subdued in ancient Daoist exorcism rituals.

From the Renwu day to the Guihai day, the complete sixty-day cycle assigns a specific demon name to each day. For example:

• The demon of Renwu day is called "𧗪"
• The demon of Guiwei day is called "历厨" (Kitchen Calendar)
• The demon of Jiashen day is called "瑘" (pronounced using fanqie: yi + she)

...

The text concludes by stating that "the sixty Jiazi days directly confront sixty inverted demons of baleful influence," describing these entities as "headless crimson human figures." This likely relates to Daoist exorcism practices, where priests needed knowledge of each day's corresponding demon name to perform appropriate apotropaic rituals.

These contents belong to specialized knowledge within the Daoist cosmology of spirits and demons, primarily used in religious ceremonial contexts. Modern readers should understand that such records reflect ancient perceptions of supernatural forces and possess specific religious-cultural contexts.

This scripture describes various types of ghosts and malevolent spirits, their harmful effects, and methods to subdue them:

The Hairless Garment Ghost has ears but no clothing, and though eyeless can fly a thousand miles. It often collaborates with the Three Corpses (Sanshi, the three malevolent spirits residing in the human body according to Daoist belief) to cause disturbances. Knowing its true name prevents it from approaching humans.

The Great Harmony Ghost exists as just a head—three chi long with three-inch eyes, seven-inch wide ears, a three-inch mouth, two-inch nose, three-foot sideburns, and ten-foot hair. Its breath forms clouds and mist. When encountered, calling its name three times before a stone tablet forces it to manifest, scattering its ghostly entourage. Carrying money must be avoided, as it alerts the spirits.

Water Ghosts can transform into bird shapes. Invoking the name "Hefen" when sighting them provides protection. Those who successfully eliminate one gain fearless passage through mountains and seas after three years.

The Five Defilement Ghost, named Jiexiaozi, drains human vital essence (Jing).

Copper Coin Spirit Ghosts take human form to inhabit homes, causing domestic unrest. Their mischief ceases when their names are invoked.

Three Corner Dwellers—Baliang, Shegu, and Yinge—reside in house corners, reporting marital discord and Yin-Yang violations to the celestial court.

Gate Spirit Ghosts serve as protective deities (Tianzai and Minxiang) by day but transform at night. At specific hours, calling their names thrice at the door while clapping twice and touching one's ears stops their hauntings.

Tree and Bamboo Ghosts—Fujinmu and Hekaijiacu—inhabit household groves. After their names are known and called three times, they dissipate within seven to nine days.

The key to subduing spirits lies in knowing their true names and specific rituals—verbal invocations combined with prescribed actions. This text emphasizes the Daoist exorcistic principle that true knowledge of a spirit's name grants power over it, a hallmark of Daoist demonology.

The Scripture of Essential Dao and Numinous Spirits details several types of malevolent ghosts and methods to counter them:

1. Three types of frenzied ghosts dressed in red robes harm humans. Knowing their names (Chen Fa Qian, Gou, Zi Xu) enables healing and exorcism.

2. Two menstrual blood-sucking ghosts (Cheng Hua Zai, Pi Qi Tu) appear as three-foot-tall figures in blue robes. Women can ensure safety during menstruation by silently reciting these names.

3. Two childbirth-obstructing ghosts (Yu Wang, Jing □), appearing as three-inch-three-fen tall figures in black, must be invoked by name during labor to ensure smooth delivery.

4. The silkworm chamber ghost (Ding Jing Hua) requires a spring ritual: at dawn on Beginning of Spring (立春), face northwest and chant: "Heavenly Emperor pure and bright..." to ensure abundant silk and harvests.

5. Two broom ghosts (□ Jin □, Bai Xiao) cause financial loss. Expel them on the first day of each month by facing northwest and chanting: "Shi Wei Zi..."

The text concludes with the Five Directional Plague Spirits:

• Eastern Blue Plague Ghost Liu Yuanda (spreads epidemics)
• Southern Red Plague Ghost Zhang Yuanbo (spreads heat toxins)
• Western White Plague Ghost Zhao Gongming (spreads miasma)
• Northern Black Plague Ghost Zhong Shiji (spreads dysentery)
• Central Yellow Plague Ghost Shi Wenye (spreads malignant sores)

Invoking these plague spirits by name according to their directions can cure diseases. The text also mentions benevolent "Shanshuang ghosts" without elaboration.

(Note: □ indicates missing characters; "/" marks original phonetic annotations; mantras retain original formatting)

The Scripture of Essential Daoist Numinous Spirits and Ghosts records detailed classifications and characteristics of various types of supernatural beings:

The Flying Immortal's Sword Scripture of the Supreme Ultimate Perfected states: Those with exceptional talent who consciously avoid pursuing wealth and status will, after death, be recorded by the Three Officials (Daoist deities of Heaven, Earth, and Water) as "benevolent and bright ghosts" (shanshuang zhi gui).

The Supreme and Most Authentic Code Scripture mentions: Daoist practitioners who violate precepts should repent promptly. Even if they cannot completely absolve their transgressions, they may still achieve a peaceful death. Some ghosts, through listening to authentic scriptures and accumulating merit, can ascend to become "ghost immortals" (a lower rank of transcendence), called "numinous beings" (lingren), eventually attaining access to the sacred realms of the Three Pure Ones (Sanqing, the highest Daoist heavens).

Regarding tormented ghosts: The Code of Luminous Truth Scripture records that those who committed numerous evil deeds during life—cursing virtuous people or blaspheming deities—will become prisoner-like tormented ghosts after death, suffering three daily tortures among the Three Officials and Five Sacred Peaks, their agony beyond description.

The Supreme and Most Authentic Code Scripture further notes: Stubborn and unrepentant practitioners will fall into the Six Heavens' Netherworld (hell) after death, their souls eternally bound without hope of liberation.

Concerning spirit-possessed ghosts: The Supreme Lady Qing's Ghost Statutes details various demonic entities:

• Mountain spirit ghosts: About one chi tall, named "Zhuorou"
• Tree spirit ghosts: Named "Qunyao" or "Shi"
• Rock spirit ghosts: Named "Xian Neizi"
• Tiger spirit ghosts: Named "Jianzi"
• Snake spirit ghosts: Named "Xishigui"
• Beast spirit ghosts: Named "Xiaozi"
• Monkey spirit ghosts: Named "Malizi"
• Fox spirit ghosts: Named "[illegible] Wu"
• Iron spirit ghosts: Named "Yi [illegible]"

The scripture also documents two special female ghosts:

1. Menstruation-related ghosts that consume yin blood. Women may chant their names during menstruation for protection.

2. Childbirth-related ghosts, about 3.3 cun tall, dressed in blue garments. Invoking their name "Yuwang Jing [illegible]" during labor ensures safety.

(Note: Some ghost names remain uncertain due to obscure or damaged characters in ancient texts.)

The Scripture of Numinous and Spectral Beings (Dao Yao Ling Zhi Shen Gui Pin Jing) primarily records the names and characteristics of various ghosts and spirits, along with methods for exorcising them. Here is a modern interpretation:

[Black-Clothed Ghosts]

These ghosts specifically harm agriculture and sericulture, targeting women who raise silkworms. At dawn on the day of Lichun (the Beginning of Spring), face the northwest and recite the following incantation three times:

"The Celestial Emperor is clear and bright, overseeing the myriad spirits above. Let no yin energy return. Bring the silkworm maidens to my home, multiplying cocoons ten millionfold, yielding billions of hu of silk from the fields. Let grain descend from heaven, and flowers of divine decree sprout from the earth. By my command, swiftly slay all minor ghosts that harm sericulture!"

[Sweeping Ghosts]

These two types of ghosts often cause mischief at dawn and dusk, bringing financial loss. Those who know their names can, at dawn on specific days each month, face northwest, call their names, and recite:

"Shi Weizi, Shi Weizi, the Great One (Taiyi) has sent you to drive away the malevolent ghosts—leave at once!"

The Supreme Lady Qing's Code of Ghosts (Taishang Nü Qing Gui Lü) records the names of various mountain and water spirits:

• Ghosts of great mountains are called Gong Qiang
• Ghosts of small hills are called He Bing
• Ghosts of mountain dwellings are called Qi Xiao
• Ghosts of mountain capitals are called Tian Wang
• Ghosts of mountain peaks are called Zhu Wang

[Water Ghosts]

• Ghost of the River Earl (He Bo) is called Da Jiu
• Ghost of the Yangtze is called Huo San
• Ghost of the Yellow River is called Jian Si
• Ghost of tributaries is called Hou

[Earth Ghosts]

Different colored lands have their own ghost kings:

• Blue/green earth: Yuan Di
• Red earth: Chi Xi
• Yellow earth: Ke Yuan
• White earth: Shu Ben
• Black earth: Fang Yao

[Hungry Ghosts]

The Supreme True Scripture of Precepts (Taishang Zhen Ke Jing) states: Those who in life greedily fought for food like insects will become hungry ghosts after death, forced to swallow burning coals. Their corpses drift aimlessly, returning home to seek sustenance.

[Plague Ghosts]

Each of the five directions has its plague ghost:

• Eastern blue-qi plague ghost: Gao Yuan
• Southern red-qi plague ghost: Shi Xuan
• Western white-qi plague ghost: Bo Sang
• Northern black-qi plague ghost: Wen Xia
• Central yellow-qi plague ghost: Jun Tai

Additionally, there are the sixth ghost Zhu Nü and the seventh ghost Ling Qi. These plague ghosts belong to a lineage of nine generations, capable of shapeshifting into human form and flying. They spread epidemics according to the lunar calendar, punishing the wicked.

This scripture documents the detailed classification of plague demons (wengui) and sorcery demons (gugui) in Daoism, along with their patterns of causing harm.

First, it lists the names of plague demons corresponding to each of the twelve months:

The first month's demon is called Wei, the second month's Xing, the third month's Liu, the fourth month's Cun, the fifth month's Qi (pronounced like "齐"), the sixth month's Yang, the seventh month's Xing, the eighth month's Huai, the ninth month's Chen, the tenth month's Bei, the eleventh month's Ying, and the twelfth month's Jian. These plague demons emerge to cause chaos during their respective months.

Next are the plague demons corresponding to the twelve earthly branches days:

The Zi day demon is Gen, Chou day's Dang, Yin day's Yi, Mao day's Yi, Chen day's E, Si day's Ai, Wu day's Wu, Wei day's Nuchang, Shen day's Mu, You day's Shi, Xu day's Zhi, and Hai day's You.

The text explains that these plague demons follow evil deities like Liu Yuanda in spreading epidemics among humans. Those who fail to observe Daoist precepts will suffer calamities. However, practitioners who maintain virtuous conduct, cultivate purity, adhere to religious discipline, and know these demons' true names can subdue them. The plague demons that should depart will leave of their own accord, while those that remain will restrain their malicious nature and cease harming virtuous people.

The scripture then enumerates nine types of sorcery demons:

The first is Shi Qu, the second Gui Gao, the third Li Gao, the fourth Cheng Yan, the fifth Bu Xiang, the sixth Wu Wu, the seventh Yuan Zhi, the eighth Yu Yi, and the ninth Shi Wu. These sorcery demons employ dark arts to delude people, collaborating with the Five Plague Demons and the Great Yellow Slave (Dahuangnu) to spread poisonous qi.

(Note: Plague demons refer to malevolent spirits that spread epidemics, while sorcery demons are specters that harm people through dark magic. Daoist tradition holds that knowing these demons' true names aids in exorcism and disaster prevention.)