《清微元降大法》Vol. 9

These are the names of various sacred scriptures and their corresponding mystical incantations (secret mantras in parentheses) as recorded in the Qingwei Yuanjiang Dafa (清微元降大法) of Daoism. Most of these texts relate to the primordial origins of the cosmos, the movements of heaven and earth, and natural phenomena, embodying the Daoist profound understanding of cosmic principles.

For instance, the Shenxiao Miaochong Ziran Jing (神霄妙冲自然经) corresponds to the mantra "炳煇炎煜" (Binghui Yanyu), suggesting imagery of radiant brilliance; while the Taiyi Hunying Jing's (太一混英经) "融煇淵冲" (Ronghui Yuanchong) expresses the profound state of Yin-Yang fusion. Scriptures bearing "Yuanshi" (元始, Primordial Beginning) in their titles—such as the Yuanshi Hunchu Jing (元始混初经) and Yuanshi Jiantian Jing (元始检天经)—all pertain to the primal state of the universe. Mantras like "元梵始劫" (Yuanfan Shijie) and "初玄炁宜" (Chuxuan Qi Yi) describe the undifferentiated primordial Qi (炁) before the separation of heaven and earth.

Particularly noteworthy in the latter section is the Yuanjiang Zhuhao (元降诸号) series, which directly corresponds to natural phenomena: "wind-clouds," "thunder-lightning," "snow-hail," etc. This reflects the Daoist belief that specific scriptures and mantras can summon natural forces. The final text, Zichen Wushang Hunyi Xuanjing (紫宸无上混一玄经), with its mantras like "清洪開運" (Qinghong Kaiyun), represents the supreme realm of Daoist practice, containing the profound principle of governing all creation.

These scripture names and mantras hold special significance in Daoist rituals. Practitioners believe that reciting them can facilitate communication between heaven and earth and harmonize Yin-Yang. The parenthetical mantras, mostly four-character "jade formulas" (玉诀), are considered to possess unique spiritual power in Daoist cultivation and must be used in conjunction with specific meditation techniques.

This scripture primarily describes the various sacred texts (Dongzhang, "cavern chapters") of the Qingwei lineage (an important Daoist school) and their efficacies, revealing the Daoist cosmological view of how heaven, earth, and all things are generated and operate.

The opening section lists a series of cavern chapters such as the "Mysterious Scripture of the Cavern Chapter of Primordial Heaven's Numinous Power," each corresponding to different natural domains—heaven, thunder, celestial constellations (Yuan), earth, and abysses (water). Every cavern chapter possesses unique spiritual potency. For instance, the "Cavern Chapter of Qingwei's Purple Light That Opens Heaven" penetrates the heavenly Dao, the "Cavern Chapter of Thunder" commands lightning, while the "Cavern Chapter of Abysses" resonates with the virtue (De) of water. These scriptures all radiate a divine purple light, symbolizing the supreme power of Daoist practice.

The middle section emphasizes cavern chapters related to the majestic decrees of wind and thunder, such as the "Cavern Chapter of Qingwei's Majestic Wind and Thunder Decrees" and the "Cavern Chapter of Swift Wind and Thunder Decrees from Supreme Purity." These texts can summon the thunder deities (Daoist divinities governing lightning) and mobilize the forces of wind, rain, and thunder. The mention that the "Eight Pivots and Ten Thousand Spirits" must obey natural laws illustrates the Daoist belief that divine operations must align with the principles of the Dao (the Way).

The concluding passages cite several key classics, including the "Heavenly Scripture of the Mysterious Scenery of Wondrous Dao" and the "Mysterious Scripture of Primordial Commencement's Operations," expounding core Daoist cosmology: in the stage of "Grand Beginning" (Taichu), primordial Qi (vital energy) was vast and boundless; in "Grand Commencement" (Taishi), spiritual nature first manifested; and in "Supreme Ultimate" (Taiji), the myriad things evolved. Phrases like "round and square merging as one" and "ascending and descending to generate transformation" depict the creative process of Yin-Yang energies intertwining, reflecting Daoist understanding of cosmic origins.

The parenthetical annotations mostly explain the scriptures' functions or describe their divine efficacy—for example, "harmonizing thunder, wind, and rain" indicates the ability to regulate weather, while "lightning Qi uniting with purity" refers to the thunder's embodiment of pure Yang energy. Beyond clarifying the texts' purposes, these concise notes preserve the distinctive linguistic rhythm of ancient Daoist literature.

This passage comes from the ninth volume of the Daoist scripture Qingwei Yuanjiang Dafa, beginning with the chapter title "Qingwei Yunlei Shangjing" (The Supreme Scripture of Qingwei Thunder Operation). The terms "Zihong Yuanyi" and "Tongling Hanzhang" likely refer to either two exalted Zhenren (a Daoist honorific for realized immortals) mentioned in the chapter or certain profound mystical states. The standalone character "Dao" indicates this content is intimately connected to the primordial source of the Great Way.

The Qingwei lineage is an important Daoist school renowned for its Thunder Methods (Leifa), a cultivation practice combining internal refinement with external summoning to command wind and rain. "Yunlei" means operating thunder techniques, while "shangjing" denotes supreme scriptures. Though concise, this passage encapsulates the essence of Qingwei Thunder Method cultivation, emphasizing how internal practice resonates with celestial thunder, ultimately leading to union with the Dao.