《清微元降大法》Vol. 2

This scripture documents the lineage transmission and core texts of the Qingwei School, an important Daoist tradition. It recounts how the Primordial Celestial Sovereign (Yuanshi Shangdi), the supreme deity in Daoism, transmitted the Mysterious Marvel Scripture (Miaoxuan Jing) to the Jade Dawn Dao Lord (Yuchen Daojun), a high-ranking celestial being. The scripture contains twenty-character mantras such as "the mystery within mystery reveals the subtle Dao," preserved in the Celestial Jade Purity Repository of the heavenly realms.

The Jade Dawn Dao Lord later received the Jade Dawn Register (Yuchen Ce), which records how the Nine Heavens' Marvelous Dao Perfected Lord Yang (Jiutian Miaodao Zhenyun Yang Yuanjun) transmitted the Great Dao's Marvelous Movement Scripture (Dadao Yunxuan Miaojing) to the Nine Heavens' Illuminating Perfected Lord Xu (Jiutian Dongming Xu Yuanjun). This scripture elucidates the profound principles of the Dao's cosmic operations, including key concepts such as "the wondrous Qi congeals and blends" (the fusion of subtle vital energies) and "all things share a single origin" (the interconnectedness of existence).

Perfected Lord Xu later transmitted the Jade Brahma Chapters of the Celestial Metropolis (Yuandu Yufan Zhi Zhang) to Perfected Zhu. This scripture possesses the power to command myriad spirits, with phrases like "sacred Qi coalesces into form" describing the condensation of divine energy, and "directing the ten thousand spirits" indicating the ability to summon celestial beings. Finally, the Celestial Mountain Perfected (Tianshan Zhenren) transmitted the Thunder Radiance Vibration of the Origin Chapters (Leiguang Zhenyuan Zhi Zhang) to Perfected Bu of Fusang. This text concerns the cosmic laws of energy circulation, such as "Qi flows of its own accord" (the natural movement of vital energy) and "gathering and restraining the Great Brahma" (the containment of sacred power).

These scriptures are regarded as secret and restricted transmissions from the Primordial Celestial King (Yuanshi Tianwang), passed down through master-disciple succession in the celestial realms. Each text contains unique cultivation methods and cosmic truths, serving as essential foundations for the Qingwei School's practice.

This passage describes the transmission lineage and important talismanic practices of the Qingwei school (a major Daoist tradition). It begins by recounting the transmission of Daoist methods between several perfected beings: Perfected Lord Bu passed down the "Jade Talisman of Primordial Radiance" containing the supreme Dao to the Celestial Lord Zhaoning Shenyao Baotian Daohua Guangyuan. Later, Daohua Yuanjun in turn transmitted the "Precious Jade Blossom Chapter" to Mingqing Daohua Qiu Yuanjun, who ultimately passed it to Perfected Lord Taiqing Qinghui.

The mentioned "Secret Instructions of Qingwei" is an esoteric cultivation method describing the appearance of the Celestial Lord Taiyi Shenjing Yuanjun: wearing a crescent-shaped jeweled crown, with phoenix eyes and straight eyebrows, flowing hair while holding a sword, clad in vermilion shoes, and residing in the Purple Radiance Palace of Mystic Metropolis (a Daoist celestial realm). The subsequent sections record several important talismans:

Primordial Commencement Court Mandate Incense Talisman: Bestowed by the Celestial Worthy of Primordial Commencement (the highest Daoist deity) to the Green Emperor, burning this during urgent petitions allows direct communication with the celestial court.

Primordial Commencement Assembly of Ten Thousand Spirits Incense Talisman: Originally granted by the Celestial Worthy of Primordial Commencement to high-ranking Daoist lords for summoning myriad spirits, now also usable by ritual masters.

Primordial Commencement Thunder Summons Incense Talisman: Used to invoke thunderous powers, containing methods to control various natural phenomena including clear skies/rain, thunder/lightning, snow/hail, and dew/rain.

The text further documents practical rituals for locust plague control, flood pacification, disease healing, as well as advanced methods like earthquake stabilization and yin-yang harmonization. These talismans require specific writing materials (such as bamboo slips or plant-ash ink) and accompanying rituals involving burial or burning ceremonies.

This passage describes the ritual scene of summoning thunder deities from the Qingwei lineage (an important talismanic Daoist school during the Song-Yuan period). It consists of three main sections:

First, it introduces the chief deity Peng Han, titled "Golden Radiance Primordial Lord of Flourishing Dawn Who Protects Fortune in Qingwei." Her iconography shows her wearing double-ringed headdress with a moon-like luminous face, phoenix eyes smiling, dressed in plain white upper garments and deep crimson long skirt, treading on vermilion shoes while holding a sword and riding a fire dragon. Her divine residence is located between the Well and Ghost constellations, named "Vermilion Radiance Mansion," commanding thirty thousand wind-fire thunder troops. This goddess uniquely received the Jade Emperor's imperial decree as supreme commander.

Next comes detailed descriptions of her deputy commanders, each with distinctive features:

• Deputy Commander Peng Han (sharing the chief deity's name) wears golden helmet, red robe with golden armor, holding a fire seal while riding a fire dragon
• Great General Liu Ming has crimson face, holding a fire bell in left hand and sword in right
• Thunder Duke Zhu Ying appears with green face and fangs, carrying axe and drill while shouldering a thunder chariot
• Lightning Mother Guang Xun is dressed as a jade maiden holding sword in blue garments
• Wind Earl Lei Guangqing has black face with golden armor, tossing wind chariots
• Rain Master Xu Lie shows green face in azure robe, casting rain chariots

The Five Directions' Heavenly Thunder Lords (East, South, West, North, Center) all wear flame crowns, carrying thunder chariots with drills and axes.

Finally, the specific talismanic application methods:

1. The "Faith Incense Talisman" contains complete deity-invoking procedures: from master invitation, formal requests, prostrations to command transmission, incense acceleration, and gratitude offerings

2. The "Qingwei Flying Operation Thunder Seal" must be stamped on yellow silk, cut square and placed on incense to summon thunder gods

3. The "General Urging Command" requires drawing talismans in empty space above incense

4. The "Qingwei Operation Mudra" refers to accompanying hand seals (finger formations used in Daoist rituals)

These contents demonstrate the complete ritual system in Daoist Thunder Methods (techniques harnessing thunder power) for summoning thunder department deities through talismans, seals and hand mudras, where each deity's attire and ritual implements correspond to distinct divine attributes.

This passage describes the divine manifestations and ritual practices of the Qingwei lineage (an important Daoist school during the Song-Yuan period), focusing on thunder magic techniques.

The text first introduces three principal deities: The first is Perfected Lord Li Qian, depicted with unbound hair, wearing purple robes over a yellow skirt, holding a thunder case (a container for thunder rituals), and riding a blue dragon. The second is Dragon-Drawing Primordial Consort Long Ji, adorned with double rings, her face slightly flushed, clad in purple garments with multicolored skirts, wielding a sword while mounted on a white dragon. The third is Perfected Lord Xiu Duan, his hair tied high in a topknot, with a pale complexion and fine eyebrows, dressed in green robes with golden armor, carrying an axe and riding a black dragon. These three deities command the Thunder Ministry's divine host, governing the power of lightning and thunder.

Next, the text details the versatile applications of the "Incense Talisman" (Xinxiang Fu): it can summon wind, clouds, thunder, and rain; regulate snowfall and hail; pacify violent storms; stabilize military forces; drive away locusts; heal illnesses; and even assist in childbirth. To use it, one must burn incense and reverently petition the deities, though urgent matters allow for swift invocation.

The "Qingwei Flying Talisman" (Qingwei Fei Fu) is another crucial ritual instrument. Before activation, the practitioner must declare their lineage, stating, "Your servant [name], having received this method from Master [name] in [year/month]," then respectfully invite the "Three Great Primordial Lords of Vast Illumination and Responsive Transformation in Qingwei" to issue their decree for immediate execution. Additionally, there is Consort Guan Jingqing, who wears a phoenix crown, purple robes with green skirts, holds a jade tablet, and resides in the celestial palace.

The specific method involves selecting an auspicious day (Jia) to begin, kneeling in prolonged silence while reciting a particular incantation seven times, and visualizing nine golden rays descending from the heavens into one’s mouth. These talismans are universally effective across the Three Realms and Ten Directions (Daoist cosmology’s representation of the entire cosmos). During use, one must meditate (Cunxiang) upon the incense while inscribing the talisman.

This scripture presents the complete liturgy of Qingwei thunder magic, meticulously documenting divine iconography and talismanic applications. It exemplifies the Daoist practice of "communicating with the divine through talismans and incantations."

This scripture documents the lineage transmission and talismanic seals of the Qingwei School (an important Daoist tradition). It begins by describing a rapid-response method called "Imperial Edicts and Commandments," which employs the "Seal of Qingwei's True Origin" (a ritual seal measuring 1.3 inches in size).

The text then recounts the transmission lineage of the Shangqing School (another major Daoist tradition): the Western Florescence Sacred Mother (a Daoist female immortal) transmitted three chapters of scripture titled "Jade Parchments of the Lofty Immortals' Supreme Illumination" to Perfected Lord Xu (the renowned Daoist adept Xu Xun), from which later emerged a four-character true formula (Zhao Ji Hui Ju).

Subsequently, it records three perfected beings of the Lingbao School (another significant Daoist tradition) and their corresponding talismans (Fulu): the Jade Purity Response Talisman of Perfected Being Xuan Yi (representing "Dao"), the Shangqing Response Talisman of Perfected Being Xuan Er (also representing "Dao"), and the Great Purity Response Talisman of Perfected Being Xuan San. These talismans correspond respectively to the Three Pure Ones (Yuqing, Shangqing, and Taiqing) realms in Daoist cosmology.

This passage primarily demonstrates the interconnections between different Daoist schools' transmission lineages, along with important talismanic seals and true formulas. These seals and formulas play crucial roles in Daoist cultivation and rituals, serving as vital mediums for communicating with deities and performing magical practices.