《清微元降大法》Vol. 3

This scripture elucidates several supreme primordial manifestations of the Dao (the Way) and their cosmogonic functions in Daoist cosmology.

First described is the "Great Dao of Supreme Ultimate (Taiji) Spontaneity" - the primordial origin of the cosmos (ancestor of Taiji), emerging from the differentiation of pre-celestial Qi (vital energy as the source of Dao). It divides chaos, nurtures all existence (Qi permeating totality), forming celestial vaults above (establishing the firmament), operating celestial realms between (designated as the Three Centers moving all heavens), manifesting sun, moon and stars (void-clear celestial patterns), while stabilizing abyssal earth veins below (anchoring profound depths). Through thunderous movements of wind (dynamic thunder-winds), it governs earth's revolutions (determining Kun's growth), nourishes all lifeforms (cultivating myriad beings), and commands divine beings (deities receiving edicts). This Great Dao opens and closes with perfect order (silent opening-closing decisions), spontaneously complete (luminous resolutions self-contained).

Next is the "Great Dao of Primordial Clarity" representing the pre-celestial Qi operations (Primordial Qi movements) of the Celestial Worthy of Primordial Beginning (Yuanshi Tianzun). Through Yin-Yang ascension-descension (Yin-Yang rising-falling), it generates all existence across cosmic kalpas (creation-transformation through ages), establishing canonical principles (preserving systems and scriptures).

The "Great Dao of Blended Spontaneity" describes Dao's essential quiescent formlessness (Dao's serene purity), initially differentiating material reality (first dividing substance-regions), illuminating the Three Realms of heaven-earth-humanity (radiantly brightening Three Poles), containing images of undivided chaos (abyss-dark holding diagrams). It initiates the Three Lights of sun-moon-stars (designated Three Openings illuminating Three Luminaries), where Qi merges with mystery (energy uniting wondrous void), transforming into proper constellations (transforming orderly stars), arranging cosmic warp-weft (longitude-latitude expansion-contraction). Its radiant illumination (bright luminous shining) forms sacred talismanic patterns (patterns becoming great fu-sigils), driving life-death cycles (generation-submersion rising-falling), demarcating Yin-Yang domains (Yin-Yang dividing territories). The Five Phases (Water-Wood-Fire-Earth-Metal) mutually revolve (cycling water-wood, fire-flames earth-pressing, metal-whirling interdependent), maintaining divine order (upholding celestial discipline), preserving the cosmos through endless kalpas (myriad ages continuously sustained).

Further mentioned are: "Mysterious Dao of Supreme Ultimate" as fundamental Qi conduit (Dao penetrating energy); "Supreme Dao of Primordial Vast Illumination" with penetrating radiance (brightly merging vastness), rotating heaven-earth (Qi revolving complete creation), governing constellations (organizing star-lodgings), commanding myriad spirits (driving ten thousand deities); "Great Dao of Limitless Spontaneity" as undifferentiated chaos-state (Dao's vast primordiality); while the "Supreme Dao of Clarity" represents ultimate mystical existence (transcendent lofty mystery), creatively nurturing in upper realms (wondrous rotation above). Together these Great Daos constitute the ultimate truth-system in Daoist cosmic understanding.

This scripture outlines the grand cosmological framework of Daoist thought, presenting three distinct levels of Daoist practice and realization:

The highest realm is termed the "Yu Yu Superior Dao." Here, "the Mysterious Truth proclaims the Mandate" (Xuanzhen xuanming) refers to the profound Dao manifesting celestial decree, while "Yu Yu's majestic display" (Yu yu huang zhang) signifies the solemn manifestation of the Great Dao. "Complete penetration through internal harmony" (Dongche neihe) describes the practitioner's attainment of perfect unity between inner and outer realms, and "universal flourishing of spiritual radiance" (Lingguang xianlong) indicates the illumination of divine light pervading all creation.

The intermediate level is the "Great Crimson Radiance Dao" (Tai chi jingdao), depicting the primordial state of heaven and earth's formation. "The imperial yang's Dao radiance" (Huang yang dao jing) represents the luminous path of the solar principle, with "boundless penetration of wondrous vastness" (Dongguang miaohong) describing infinite, transparent brilliance. "Vast penetration of resplendent glory" (Guangche weihuan) portrays magnificent, all-pervading light, while "perfect fusion of ten thousand qi" (Wanqi huntong) signifies the complete integration of all vital energies.

The foundational levels comprise the "Primordial Mysterious Dao" (Yuanshi xuandao) and "Primordial Wondrous Dao" (Yuanshi miaodao), which elucidate cosmic operational principles. Key concepts include "the transformation of primal substance in the Great Beginning" (Taichu yizhi), "the infinite supreme mystery" (Wuji taixuan), and the "three wondrous Daos" (San miao dao). The text details the operational patterns of celestial bodies (sun, moon), meteorological phenomena (wind, rain, thunder), and geographical features (mountains, rivers, seas), along with the structure of the "Three Realms" (desire realm, form realm, and formless realm). Particularly significant are "the ascending and descending of two qi" (Shengjiang erqi) denoting yin-yang fluctuations, "mutual generation among qi categories" (Qilei xiangcheng) illustrating energetic interdependence, and "yin-yang as the fundamental pattern" (Yinyang shigen) emphasizing these principles as the root of all existence.

The scripture concludes by promising that practitioners who comprehend these mysteries may "ascend to jade palaces" (Feisheng qiongque) and "attain celestial rank in Shangqing" (Zhi lie shangqing). The final reference to "inner arcane scriptures" (Nei'ao jing) encompasses three textual categories: the Arcane Scriptures (Aojing), Daoist Scriptures (Daojing), and Pivotal Scriptures (Shujing) that record these profound teachings.

This passage elucidates several supreme scriptures in Daoism and the fundamental Qi (vital energy) that constitutes the cosmos. It begins by enumerating the most sacred texts, including the Supreme Mysterious Scripture (Wushang Xuanjing), Supreme Celestial Scripture (Wushang Tianjing), and Supreme Dao Scripture (Wushang Daojing), which represent the highest echelon of Daoist canonical literature.

The text then delineates the hierarchical manifestations of primordial Qi: the Primal Qi (Shiqi, the initial energy), Original Qi (Yuanqi, the foundational energy), Mysterious Qi (Xuanqi, the subtle energy), and Pure Qi (Fanqi, the immaculate energy). Among these, the "Ancestral Qi" (Zuqi) is identified as the root source of all energetic manifestations.

The scripture is divided into significant sections: The "Celestial Scripture" (Tianjing) expounds the cosmic order, detailing celestial movements and the fabric of heaven and earth. The "Mysterious Scripture" (Xuanjing) describes the state of primordial purity, where all beings naturally evolve within this refined energy. The "Cavern Chapters" (Dongzhang) explain how nine fundamental energies generate and transform all existence, forming the foundation of Daoist practice and life cultivation.

Subsequent passages introduce three supreme sacred texts:

The Celestial Treasure's Operation of Numinous Cavern Chapters (Tianbao Yunling Dongzhang) depicts the movement of the pure and wondrous Dao, the circulation of celestial Yang energy, and how the Heavenly Emperor employs this scripture to command thunder and govern the Three Realms (celestial, earthly, and underworld domains) through purification rituals.

The Numinous Treasure's Operation of Numinous Cavern Chapters (Lingbao Yunling Dongzhang) describes celestial decrees issued from the Jade Luminous Palace (Yuming Gong), connecting heaven and earth, with all divine beings bound to comply. This scripture is employed in purification ceremonies (Zhaijiao) and ritual offerings.

The Divine Treasure's Operation of Numinous Cavern Chapters (Shenbao Yunling Dongzhang) elucidates the interaction of celestial and earthly energies, the guardianship of deities, and the principles of Yin-Yang ascension and descent. Used to commune with celestial spirits and govern the six directions (the four cardinal points plus zenith and nadir), it empowers practitioners to harness thunder's force during cultivation and devotional practices.

Finally, the text reveals the honorific titles of these Three Treasures scriptures: the Celestial Treasure possesses thirty-five sacred appellations, the Numinous Treasure can revive divine beings, while the Divine Treasure commands all existence. These scriptures constitute the highest authority for Daoist cultivation and ritual practice.

This records the important liturgy "Marvelous Pivot of the Numinous Axis" from the Qingwei lineage (a major Fulu/Talismanic tradition during the Song-Yuan period). The ritual has two applications: it can either be performed alongside the "Three Treasures Ceremony" (a Daoist veneration rite for the Three Treasures of Dao, Scriptures, and Masters) at the commencement of major prayer assemblies, or conducted independently.

The ceremony employs a special talisman called the "Three Treasures Communicating Luminous Numen Incense Fulu" (sacred diagrams used in Daoism to commune with deities), which serves universal purposes in both Zhaijiao/Purification Rituals and when invoking the descent of myriad deities. The talisman bears inscriptions of the Three Treasures' honorific titles: "Celestial Treasure" (referring to Yuanshi Tianzun), "Numinous Treasure" (Lingbao Tianzun), and "Divine Treasure" (Daode Tianzun) - these represent different manifestations of the Sanqing/Three Pure Ones, Daoism's supreme deities.

This passage originates from the third volume of Qingwei Yuanjiang Dafa (Great Ritual Methods of Qingwei's Primordial Descent), documenting the Qingwei school's essential Fulu application techniques. Through ceremonial practices like incense burning and talisman inscription, Daoist priests establish communion with the Sanqing deities to achieve blessings and avert calamities.