《清微元降大法》Vol. 13

This scripture documents the Thunder Method (a rain-summoning ritual technique) system of the Qingwei school (an important Daoist sect during the Song-Yuan period), containing numerous divine general titles and talismanic incantations. The text is primarily divided into three sections.

The first section enumerates the ranks of divine generals, detailing the visual characteristics of multiple Thunder Department deities. The leader, "Grand Unity's Upright Numinous Cave-Illuminating Flaming Light Thunderbolt Wind-and-Thunder Marshal Xu Yanchang," wears a celestial crown, golden armor with crimson robes, holds a ceremonial tally, and dons red boots. Following him are seven envoys who pursue natural forces, including Wind-Chasing Envoy Yu Shen and Cloud-Chasing Envoy Guo Fuchen—all wearing crossed-feet headscarves (a type of turban) with blue faces, red hair, golden armor, crimson robes, and black boots. Other special envoys like Grand Unity's Moon-Comet Light-Flushing Primordial Talisman Envoy Zhu Xing and Grand Unity's Five Thunder Command-Relaying Talisman Envoy Qiu Liang each possess distinct attire and ritual implements.

The second section lists various talismanic incantations with their functions. For instance, the "Purple Sovereign Flaming Light Spirit-Soaring Grand Unity Five Thunder Summoning Talisman" is used to invoke thunder deities, while the "Grand Unity Thunderclap Jade Talisman" serves for emergency rain prayers. The "Primordial Flaming Light Kalpa-Preserving Cave Scripture" possesses the power to safeguard cosmic cycles. The parenthetical text following each talisman likely contains secret phrases or the "talisman core" (the essential component of the incantation).

The concluding section supplements several high-ranking thunder deities, such as "Huayang's Heaven-Compliant Lord, Supreme Emperor of High Origin, Marshal Wu Qiaodongmu of Yantai," who wears a sky-measuring crown, golden armor with azure robes, wields a sword with red boots, and rides a golden dragon. Together, these divine generals constitute the sacred forces within the Qingwei school's Thunder Method system. Through drawing corresponding talismans and reciting incantations, Daoist priests could summon their presence to perform rituals for rain invocation, exorcism, and other ceremonial purposes.

This passage describes the physical characteristics and duties of the numerous divine generals within the Daoist Thunder Department (the celestial hierarchy governing thunder and lightning). Most Thunder Department deities wear golden armor, vermilion official robes, or green garments, with black boots, wielding various ritual implements to enforce the decrees of thunder.

Deng Bowen (Great Deity of Swift Fire in Thunderous Edicts) wears an imperial crown with a face red as jujubes, high-arching eyebrows, triangular eyes, and a blue beard. Clad in golden armor and red boots, he holds a ceremonial tally. Cai Yuan (Vanguard General of Mist Capital Commands) wields a sword with a slightly bluish complexion.

Several high-ranking celestial lords (Tianjun) are listed, such as Jinming Tianjun Xin Zhi and Jingliang Tianjun Zhang Wang, all wearing heavenly crowns with golden armor and boots. Zhu Xing (Chongxuan Feizhen Huayin Tianjun) dons an ancient war helmet with a faintly green face, three eyes, holding a fire pearl in his left hand and a halberd in his right.

The Six Ding Generals (Dingmao, Dingchou, etc.) serve as messengers of thunderous commands. They wear towering headscarves (futou) with yellow forehead bands, golden armor over red robes, boots, and goose-feather sabers. Yang Lei Zhishi Wu E Axin and Yin Lei Zhishi Chang Quan Ageng wield swords and axes respectively, overseeing yang and yin thunder affairs.

Lastly, Xin Hanchen (Jade Mansion True Lord) wears an ox-ear headscarf with a blue face and golden armor. His golden hair emits lightning from piercing eyes, silver teeth contrasting with green robes. Holding a ledger in his left hand and a fire brush in his right, he records thunder affairs. Jiang Hechong serves as the Great Deity of Thunderous Strikes, executing lightning punishments.

The parenthetical terms like "Primordial Supreme Mysterious Jade Talisman" (Yuanshi Taixuan Yufu) and "Primordial Trust Scripture" (Yuanshi Xinjing) represent Daoist incantation names for summoning Thunder Department deities. These awe-inspiring divine figures, each with specialized roles, collectively form Daoism's vast pantheon of thunder deities responsible for executing cosmic laws—from controlling clouds and rain to punishing evil and rewarding virtue.

This scripture describes the physical appearances and functional divisions of the Thunder Department deities in the Qingwei lineage's Thunder Rites (Leifa). These majestic divine beings each oversee specific responsibilities, collectively governing the natural forces of thunder, wind, and rain between heaven and earth.

The text first introduces several deities presiding over natural phenomena: The Lightning Goddess Yaoguang Yuanjun appears with phoenix headdress, jade-countenance framed by dark hair, clad in red robes with golden sash, wielding a sword amidst encircling flames. The Wind Lord Feiyang Zhenjun wears a towering crown with white complexion and handsome beard, dressed in blue garments with red shoes while holding a windmill. The Rain Master Purun Zhenjun similarly dons a towering crown, featuring ruddy face with large eyes, green robes with red footwear, and carries a waterwheel.

Next are the Five Directional Thunder Kings governing thunder's power across the cardinal directions: Ma Yuxiu (East), Guo Yuanhuang (South), Tian Yuanzong (West), Deng Gongchen (North), and Fang Zhonggao (Center). Also mentioned is the swift messenger Zhang Yuanbo who delivers divine edicts.

The scripture then details the command structure of the "Mountain-Subduing Five Thunders": Marshal-in-Chief Liu Yanchang, mounted on a giant dragon, commands five directional generals. Zhu Longyan (East) destroys mountain forests, Kang Chun (South) extinguishes fires, Shi Liang (West) shatters boulders, Li Dayuan (North) reverses ocean currents, while Xiang Fang (Center) governs the yellow Qi (vital energy). These generals all wear green robes with golden armor, celestial crowns, and wield great sabers.

Notable commanders include Tiger-Capturing General Qiu Yuan and Thunder Talisman Emissary Ruan Heqing - the latter particularly distinguished by his crossed-kerchief headdress, golden armor over purple robes with red face and long boots, clutching a treasured sword.

The text concludes by recording several crucial Thunder Rite talismans (Fulu) such as the Shangqing Shouling Yuangang Jade Talisman and Qingwei Tianbao Thunder Evolution Scripture, along with the supreme commander Tianbao Qingyuan Thunder Lord Xu Xu who reigns with imperial majesty, governing all while holding his sword.

This scripture primarily documents the thunder pantheon (the celestial hierarchy governing thunder) and the standardized usage of talismanic incantations within the Qingwei lineage (an important Fulu [talismanic register] school during the Song-Yuan period) and the Lingbao tradition (renowned for its ritual liturgies and incantations).

The text first describes the five Thunder Marshals of the "Celestial Treasure" system: Zhou Xuan (wielding a great axe), Yang Xi, Tu Zhong, Su Jifang, and Xu Jie. All wear Tongtian crowns (the tall headdresses of Daoist deities), golden armor with emerald robes, and boots. Next are the Five Directions' Solar Heaven Great Deities: Yan Chang, Wang Fu, Gao Qing, Yin Liang, and Kong Xiang—all blue-faced divine generals holding giant axes. Also mentioned is the messenger Chen Taiqing, with a green face, golden armor, and halberd.

The Qingwei lineage employs three sets of Fulu (talismans and registers): the Jade Talisman (Yu Fu, represented by Yu Jie), the Hua Ling Jade Chapter (symbolized by ▲), and the Yunying Supreme Scripture (for hastening flight and speed). The proper sequence for their use is emphasized: first employ the "flight" character talisman; if ineffective, proceed with the "speed" character talisman; only if still unsuccessful should the complete ritual be performed. The full ritual sequence is: first the Jade Talisman, then the Hua Ling Jade Chapter, followed by the Yunying Supreme Scripture, petitions to the four directions, and finally the trust-seal talisman.

The second section records the thunder deities of the "Lingbao of Yu's Abundance" system: commander Lu Yingzhong (blue-faced with crimson hair, holding a jade talisman), deputy commander Wang Shi (red-faced with sword), along with seven thunder kings and generals including Xu Yan and Zheng Mao—all blue-faced with golden armor, black robes, and axes. The messenger Yang You carries a blade and wears boots.

The Lingbao tradition's three Fulu sets are: the Roaring Thunder Jade Talisman (Lie Jie for swift activation), the Golden Origin Jade Chapter (the "hero" character talisman), and the Mingying Elixir Scripture. These talismans are primarily used to summon thunder generals and execute thunder rites (Daoist rainmaking and storm-calling rituals). The text concludes by emphasizing that these represent the standard protocols for thunder ritual procedures.

This scripture describes the divine pantheon and related rituals within Daoist Thunder Magic (a practice for summoning thunder deities' power). It consists of two main sections:

The first section enumerates the Thunder Department deities in the "Great Crimson Divine Treasure" system. These include: Commander Jiang Jing (Pure Cinnabar Mist Thunderclap Heavenly Lord Marshal), Deputy Commander Lu Jun (Protector of Magnificent Thunder Edict Heavenly Lord), both dressed in imperial attire, wielding battle-axes and halberds respectively. Next are the Five Directional Thunder Kings (East, South, West, North, Center), all clad in golden armor and carrying giant axes. The scripture also mentions the talisman messenger Diao Chang, who carries a sword and wears boots. Several important talismans (fulu, vehicles of Daoist power) are listed, such as the "Great Crimson Divine Treasure King of Universal Response Talisman."

The second section introduces the Thunder Department deities of the "Western Ultimate True Brahma" system. The commander is the Great Sage Jinzha (identified with the Buddhist Śākyamuni), wearing a heaven-piercing crown with a compassionate expression, seated on a blue lotus while riding a nine-headed lion and holding a jade ruyi scepter. The deputy commander is Moni Luo Fatong (the Buddhist Nāgārjuna Bodhisattva), with a red face, three eyes, and a fierce appearance, mounted on a fire dragon while holding a ritual seal in one hand and a blade in the other. Another deputy is the Harmony of Heaven Unity Heavenly Lord, with disheveled hair and bare feet, standing on a turtle-snake while wielding a treasured sword.

The scripture concludes with brief instructions for summoning thunder deities: simply set up an incense altar, draw the prescribed talismans according to this method, and present them to the thunder deities patrolling that day—this practice is called "charging the talisman."

(Note: The "talismans" mentioned are special ritual documents used in Daoist magic, believed to possess the power to summon deities; "Thunder Magic" is a major Daoist ritual system for exorcism, healing, rain prayers, and drought relief through invoking thunder deities.)

This passage describes a group of guardian deities venerated by the Qingwei lineage (an important Daoist school), each depicted with distinctive attire, mounts, and ritual implements:

The first is the Great Marshal of Yang Brilliance and Crimson Heaven, the Celestial Lord of Blazing Light and Radiant Harmony (supreme deity of the Fire Department). He wears a heaven-piercing crown, crimson gauze robes with jade belts and pendants, red shoes, and emanates red light from his neck. Mounted on a fire dragon, he holds the Celestial Scripture (Daoist classic).

Next is the Great Marshal of Yin Radiance and White Heaven, the Celestial Lord of Pure Splendor and Lunar Essence (supreme deity of the Water Department). Adorned with a jade hibiscus crown, gold-trimmed white ritual robes, and red-green shoes, his handsome face emits white light. Riding a jade phoenix, he carries a sun-moon fan.

Several paired marshal combinations follow:

• The Rectifying Marshal of Discipline, the Celestial Lord of Brahma's Compassionate Statutes (blue headscarf and robes) and his Deputy Marshal, the Celestial Lord of Fragrant Benevolence (loose-haired in white), ride a blue lion and white deer respectively, wielding an Eight Trigrams thunder disk and celestial registers.
• The Marshal of Regulation, the Celestial Lord of Azure Compassion, and his Deputy Marshal, the Celestial Lord of Verdant Response (in emerald and blue-gold robes), ride a white dragon holding a jade axe and a white qilin with a whisk.

Four key auxiliary marshals are detailed:

1. Supreme General of Soaring Primordial Light, Quan Tianyuan: Wearing a sable-feather crown and scarlet robes, mounted on a white deer carrying immortal registers (records of practitioners' names).

2. Supreme General of Inherited Primordial Truth, Huang Gui: Purple robes with gold belt, riding a white horse holding a ritual scepter.

3. Supreme General of Penetrating Primordial Yang, Ouyang Ye: Golden armor and red robes atop fire wheels, bearing bow, arrows, and halberd.

4. Supreme General of Vast Primordial Numen, Wang Hao: Red-gold dragon robes riding a water chariot (Daoist implement), holding a commander's staff.

Two specialized functionaries conclude the pantheon:

• The Sky-Soaring Messenger of Universal Movement, Wei Xuanlang: Yellow robes with golden armor on a black horse, wielding a battle-axe for delivering commands.
• The Hidden Traces Divine Marquis, Hailuo: Specialist in thunder rituals, evidently the guardian deity responsible for thunderous retribution.

These deity images incorporate Song dynasty official attire elements (like square-heart curved collars and golden fish pouches). Each marshal's implements (jade axes, whisks) and mounts (fire wheels, water chariots) symbolize their specific functions, collectively forming a complete militarized hierarchy within Daoist guardian systems.

This passage describes the ritual protocol of the Qingwei lineage (an important Daoist school) for summoning various divine generals, showcasing the sacred and majestic guardian deity system in Daoist ceremonies.

First, it depicts the forms of several principal guardian deities: the Blue-Golden-Faced Vajra (a type of protector deity) holds a bronze drum in his left hand and a bronze mallet in his right; the lightning-bright Sacred Consort Wei Wen (a female deity) wears a jeweled crown with pendants, dressed in red robes and shoes, holding a luminous pearl in her left hand and a sword in her right; the rainfall-controlling Sala Deity Lord Tan Juze manifests in dragon-king form, cradling a jade purification vase in his left hand and a willow branch in his right.

Next are listed the five directional guardian generals: Zhu Yu of the East, bearer of the Heaven of Benevolence; Tian Hai of the South, the Vermilion Heaven of Radiant Splendor; Hong Zhao of the West, the Stabilizing Heaven of Pure Excellence; Li Yao of the North, the True Heaven of Mysterious Depths; and Jin Sen of the Center, the Unifying Heaven of Omnipresent Command. All five generals appear in vajra manifestations, wielding precious pestles (demon-subduing ritual implements). This arrangement of directional deities reflects the Daoist cosmological concept of the "Five Directions."

Following these are four types of specialized ghost-capturing warriors: Lin Hou, the All-Penetrating Heaven Ghost-Catcher; Xu Yue, the All-Sagacious Heaven Ghost-Binder; Qian Zi, the All-Wise Heaven Ghost-Shackler; and Jiang Yan, the All-Enlightened Heaven Ghost-Tormentor—all dressed as Yellow Turban Warriors (a distinctive Daoist guardian attire), carrying staffs, ropes, shackles, and clubs respectively. These warriors form a complete system for punishing malevolent spirits, each with specialized duties.

The latter part consists of summoning incantations using special mantra syllables to invoke different ranks of divine generals: the "Commander-in-Chief Mantra" summons principal generals, the "Vice-Commander Mantra" calls deputy generals, while the "Subordinate-Commander Mantra" invokes secondary officers, along with specialized incantations for controllers, coordinators, and auxiliary generals. Concluding are unique mantras for summoning the Thunder God and Lightning Mother, wind-and-rain deities, the Five Directional Thunder Gods (Thunder Ministry deities), and the Four Directional Warriors.

These incantations frequently employ characteristic Daoist esoteric syllables like "Om" (唵), "Hum" (吽), and "Subdue" (摄), creating mystical power through specific phonetic combinations. The entire passage reveals the complete Daoist ceremonial system for constructing sacred space—from principal deities to auxiliary spirits, from the Thunder Ministry to warrior attendants—forming a clearly hierarchical network of divine protection.

This records the talismanic mandate system (Fulu documents) for summoning deities in the Qingwei lineage (an important Fulu Daoist school during the Song-Yuan period). It primarily consists of three components:

First is the hierarchical structure of the divine pantheon: The Western Pole's True Imperial Prefecture (the celestial institution governing the western heavens) is jointly administered by the Dharma Ocean's Perfect Illumination Prefecture (chief deity) and the Primordial Harmony's Transmutation Prefecture (deputy deity). This "commander-deputy commander" divine organization reflects Daoism's meticulous celestial bureaucracy.

Second are the core elements of the talismanic mandates: The Supreme Summoning Mandate (highest-level divine edict) requires seven essential components: the Supreme Divine Ruler, sacred incense (medium for divine communication), commander, deputy commander, Qi circulation (method for connecting with primordial energy), secondary illumination commander, and the Four Guardians (directional protectors). Together these form a complete deity-summoning system.

Finally comes the ritual incantation sequences: From "Ling Ling Ling Qing" to "Chi Shen Shen Shen," these nine sets of two-character mantras correspond respectively to different natural forces (fire, water, thunder, lightning, wind, rain etc.) and cultivation states (such as "Sheng Yi Ying Xuan" representing the wondrous realm of ceaseless vitality). Practitioners must coordinate them with hand seals (Mudras) and auxiliary seals, applicable for rituals ranging from rain prayers to healing and exorcism.

The concluding "Chapter of Wisdom Life" indicates these are secret texts connecting to primordial wisdom, while "Qi Resonating with Celestial Origin" emphasizes cultivation must align with cosmic fundamentals. The entire passage demonstrates Qingwei's distinctive integration of divine hierarchies, talismanic arts, and Neidan cultivation practices.