Khoa nghi Thanh Vi tấu cáo Chân Nguyên Diệu Hóa Thiên Đế, Tử Thần Đại Hoa Thiên Đế, Thái Sơ Thiên Quân và tổ sư phái Thanh Vi. Tiết thứ: nhập đàn, niệm chú, phạn phù triệu tướng, nhiên đăng, giáng thần, tạ ân, phát nguyện—cầu bảo mệnh duyên niên, tiêu tai độ ách.
Ứng dụng: Tấu cáo Thanh Vi; hành trì đạo pháp phái Thanh Vi; nghiên cứu khoa nghi nguyên–minh.
元明清微派科儀，一卷，入《正統道藏》洞真部威儀類；譜系多止於葉雲萊，或題葉雲萊相關傳承。用於啟奏清微真元妙化天帝、清微紫宸大華天帝等清微列祖，並告斗（玄樞即北斗九宸），祈福消災延壽。儀節含入壇、淨壇、啟請、召將、禮師、衛靈、發爐、燃燈、請降九皇、通章、焚符、默朝、謝恩、復爐等，與《道法會元》〈紫極玄樞奏告儀〉高度相近；學界指出其為清微告斗醫療法術框架，兼占燈、水盆報應等，並融入正一上章環節以適武當等受籙道士。
⚡ Ứng dụng: 告斗解厄、北斗注命；BaZi本命星斗、疾厄宮、流年災限可參玄樞奏告；修真默朝與心章上達之實修科儀。
🔗 Liên quan: 清微齋法；清微丹訣；道法會元（紫極玄樞奏告儀）
Qingwei practice treats the cosmos as a pivot (玄樞) of offices that can be memorialized (奏告) with precise ritual protocol to move thunder, rain, and human cases. The text proves that later Daoist efficacy is operator skill in filing correct reports into the living bureaucracy, not archaic scriptural recitation alone.
1) Structure BaZi remedies like case files: facts, jurisdiction, requested action, timing, closing. 2) Train clarity of intention as 奏告 quality control—muddled desire produces muddled response. 3) Align personal cultivation (calm, pure, authorized) before high 奏告; impure operator corrupts the pivot. 4) Use for complex multi-factor charts needing sequenced interventions, not single charms. 5) Log outcomes as ‘case status’ to refine future filings.
More operational and lineage-systematic than classical 三洞表文. Less narrative-sūtra than 靈寶 confessions. Compared with 清微丹訣, this is the outer memorial protocol while the 丹訣 is inner elixir method—same school, different interface (office vs body).