Nghi thức truyền kinh của phái Thần Tiêu: liệt kê kinh lục bí tàng phủ Thần Tiêu, pháp thức thụ kinh, gắn với bối cảnh Tống Huy Tông và Lâm Linh Tố. Là tư liệu then chốt về truyền thừa và danh mục kinh Thần Tiêu.
Ứng dụng: Thụ kinh, lập đàn Thần Tiêu, nghiên cứu truyền thừa đạo pháp Bắc Tống.
北宋末神霄派傳經儀，一卷，正一部。確立神霄三師：玉清虛皇元始天尊為祖師、上清玉宸元皇道君為宗師、高上神霄玉清真王長生大君為真師。敘赤明劫元始演說《靈寶度人》神霄眾經六十卷（應六甲），藏神霄東極華堂瓊室；炎宋「真王當降世間以為人主」（隱指徽宗為神霄玉清真王降世），政和後出經籙於人間。著錄《高上神霄玉清祕籙》三卷、度人經六十卷品目，及法師階位（王天洞景法師、洞化法師、元化法師、太平輔化弟子）與法服規格。為神霄派受經、籙職與徽宗神道政治的關鍵文獻。
⚡ Ứng dụng: 神霄派傳度受經、授籙設科時依式：先禮三師，再按階受度人經與玉清祕籙，佩法服行拜表朝真。
🔗 Liên quan: 高上神霄玉清真王紫書大法；靈寶無量度人上品妙經；雷霆玉樞宥罪法懺
This text proves that Shenxiao scriptural power is illegitimate without formal transmission ritual: the 受經式 is the legal induction that binds disciple, master, and thunder-department authority. Without the rite, possession of the text is theft of celestial office, so talismans will not marshal thunder generals.
1) Before practicing any Shenxiao-derived 雷法 or related BaZi ‘killing qi’ subjugation rites, verify transmission status—if absent, restrict to devotional reading. 2) Treat 受經 day as a personal ‘officer appointment’ date; record it like a luck-pillar start. 3) Align reception timing with strong Day Master or supportive Resource months so the ‘badge’ seats in robust qi. 4) After reception, keep precepts listed in the式 as operational constraints on spell use. 5) In teaching, refuse to transmit technique without the式—preserve causal link of authority.
Unlike public 心經 or 懺 texts meant for open recitation, this is a meta-ritual about who may wield scripture. It differs from general 傳度 or ordination manuals by specifying Shenxiao thunder lineage logic—authority is martial-bureaucratic. The why: thunder magic without badge is treated as impersonating an officer of the Divine Empyrean.