Bugang

Bugang
Chinese name
Chinese	BướcCương
Literal meaning	step/pace Big Dipper
Transcriptions Standard Mandarin Hanyu Pinyin bùgāng Wade–Giles pu-kang Yue: Cantonese Yale Romanization jyu5bou6
Korean name
Hangul	보강
Transcriptions Revised Romanization bogang McCune–Reischauer pogang
Japanese name
Kanji	Bước cương
Hiragana	ほこう
Transcriptions Revised Hepburn hokō

Bugangis aDaoistritual danceor walk, based upon theYubu"Steps of Yu" tradition, in which aTaoist priestpaces through a supernatural pattern, such as stars in theBig Dipperor numbers in theLoshu magic square.Texts from the (4th century)Shangqing Schoolrevelations contain the earliest descriptions ofbugang,frequently with the practitioner pacing among constellations, especially the Big Dipper's stars. When religious Daoism began during theSix Dynastiesperiod (220–589 CE), the expressionbugang tadouBước cương đạp đấu "pacing the guideline and treading on (the stars of) the Dipper" became popular.

Terminology

Bugang"pacing the stars of the Big Dipper" combines two Chinese words,buBước"step; tread; pace (off)" andgangCương"Big Dipper; (esp.) stars in the handle of the Big Dipper", and was first recorded in the (c. 3rd century)Records of the Three Kingdoms.

The variantbugangBước cương "pacing the guideline", which uses a differentgangwordCương"headrope of a fishing net; key link; guiding principle; guideline", was first recorded in the (c. 1029)Yunji Qiqiananthology of theDaoist Canon.

Several later Daoist scriptures onbugangwrite it bố mới vừa withvariant Chinese characters,writingbuBước "walk" asBố"distribute; spread; declare", andgangCương "Dipper" organgCương "guideline" asgangMới vừa"strength; firmness". Andersen says that frequently the notions of "walking the guideline, spreading out the guideline, and distributing strength are subtly blended."

The phrasebugang tadouBước cương đạp đấu "pacing the guideline and treading on (the stars of) the Dipper" adds the wordstaĐạp"step on; tread; trample" anddouĐấu"dipper; Big Dipper".

BeidouBắc Đẩu (lit. "Northern Dipper) is the common Chinese name for theBig Dipper.TiangangThiên Cương andTiangang xingThiên Cương tinh (withtianThiên"sky; h/Heaven" andXingTinh"star; heavenly body" ) both mean "Big Dipper; (esp.) handle of the Big Dipper" – and are the second of the108 Stars of Destinyin theWater Margin.

The Tang dynasty poetLu Guimeng(d. 881) coined the expressionbugangtanBước cương đàn "pacing the guideline (around the) altar".

Practices

Bugangis practiced in two basic forms: the Shangqing School walk along the seven stars of theBig Dipperand the Zhengyi School walk through theeight trigramsarranged in theLuoshuLạc Thư magic square.In both variants of the practice, each step is accompanied by three actions coordinated with the movements of the feet: the inwardly pronounced line of incantation when the priest reaches the star or trigram in question, the visualization of a journey through heaven, andshoujueThủ quyết "hand practices" in which the thumb of the left hand represents movement in parallel to the body of the priest.

Indeed, the basic patterns followed in the practice ofbugangare associated with the concept of the movement through heaven of the high god Taiyi, the Great One, or the Supreme Unity, and the accompanying incantations often make it clear that as the priest performs the walk, he impersonates Taiyi. A powerful theme underlying the practice is that of world-creation and the establishment of order, frequently associated with the construction of the sacred area in the initial part of a ritual. Within the liturgy, however, the characteristic specific functions ofbugangare, first, to serve as elements of the purification of the ritual area, and second, to structure the movement of the high priest (gaogongCao công ), as he approaches the point of the transmission of a document to heaven, and the point of his ascent in order to deliver the document to the Most High.

The DaoistLingbao Schoolalso performed theYuburitual.

Shangqing

Ursa Minorconstellation map

Shangqing"Supreme/Highest Clarity" School texts, supposedly revealed toYang Xifrom 364 to 370 CE, contain the earliest extant references tobugangalong the stars of the Dipper.Early Shangqing texts emphasize that the purpose ofbugangis to achieve individual immortality through the ascent to heaven.

In the Shangqing texts, where this practice has not yet reached the great complexity that it would acquire later, the adept draws the stars of Ursa Major on a silk ribbon, and, after constructing asacred enclosureby commanding the planets to take their places around him, he "clothes himself" in the stars of the Dipper and then rises into the constellation. First, he walks around the outer circle of "dark stars", invoking the goddesses who live in them. Only then can he proceed to the male gods of the Dipper, making the resident god appear as he steps on each star in turn, following a strict order.

For instance, theBu tiangang jingBước thiên cương kinh "Scripture on Walking the Celestial Mainstay" (DZ 1316), which explains itself as the full revelation mentioned in an earlier "excerpted and abbreviated" text, describes the origins and practice ofbugang.It states than in 24 BCE, Wang Feng vương phượng, uncle ofWang Mangwho overthrew the Han and founded the briefXin dynasty,obtained a summary ofbugangmethods from "practitioner of the Dao" Liu Jing Lưu kinh, who in turn had studied them with "teacher in transcendence" Lord Zhang ofHandanHàm Đan trương quân.Although thisBu tiangang jingtime scheme may prove to correspond to the actual history ofbugang,Andersen says this story "also gives ample cause for suspicion.".The emphasis on the usurpant emperor Wang Mang may well be a reflection of theHanshu(99) story – which does not refer to any walking – that Wang Mang used the Dipper as a cosmic weapon to protect himself against his enemies. "We find ample information in Han dynasty texts on the use of the Dipper as an exorcistic weapon, but I have found no trace ofbugangin any of these accounts. "

TheBu tiangang jingdescribesbugangas an ecstatic flight through the stars.

[T]he adept is required first to pace back and forth through the stars three times and then to perform a final walk from the first to the ninth star, in all cases skipping the third star,Zhenren,the Perfected, which is to be avoided, and which is instead saluted by the adept, when he is standing in the ninth star. Generally, each step is accompanied by an incantation which is pronounced by the adept standing in the star and which evokes the image of the deity of the star in question.

The deity Taiyi thái nhất, translated as the Great One, Great Oneness, Great Monad, and Great Unity, has been viewed as the supreme god of heaven since the lateWarring States period.According toChinese mythologyand astronomical tradition, Taiyi, the Emperor of Heaven, resides in the brightest star in the bowl of the "Little Dipper", the large, reddish Kochab orBeta Ursae Minoris(β UMi) near the northernPole star.

Traditional Chinese astronomy calls β UMi thebeijierBắc cực nhị "North Pole second [star]", and locatesUrsa Minorwithin theZiweiyuanTử Vi ViênPurple Forbidden enclosure.Beta Ursae Minoris is described variously as the ladle by which Taiyi pours out the primordial breath and as the chariot in which he moves through the heavens. "The underlying cosmographic concept is that of the Dipper as a pointer — and a conductor — stretching out from the pole of heaven to the belt of the celestial equator and, by its annual movement, like the outer leg of a compass, describing a circle which is the circumference of heaven".In Chinese terms,gangCương "guiding rope of a net" is the Dipper andjiKỷ "leading thread" is the circle, and their original meanings were semantically extended ingangjiKỷ cương "social order and law", the norms of conduct directed by the emperor.GangandJiconnect in the constellationJiaoGiác "Horn",which is one of the 28xiuTúc "lunar mansions"at which the Dipper points during the year. TheHanshucalendrical treatise calls the Dippertian zhi gangThiên chi cương "Heaven'sgang",and associatesjiKỷ (orjiNhớ "record) with the 12-year cycle of Jupiter around the sun, which is related to various calendrical sequences and cycles of time.

Daoist technical vocabulary forbugangcontrastsTiangangThiên cương "Guideline of Heaven" withDijiMà kỷ "Sequence of Earth", referring to the seasonal changes on Earth, activated by the movements in heaven, and conceived as a spatial flow on the circumference of the Earth. "Thus it represents the terrestrial pattern to which the powers emanating from the pole of heaven are transferred by the Dipper performing its annual revolution in the sky".

TheFei xing jiuchen yujingChín thần ngọc kinh "Nine Monarchs' Jade Scripture on Flying" and other Shangqing revealed texts describebugangas either walking across the stars of the Dipper as it appears in the sky or walking around the five planets. It is categorized under the termfeibu zhi daoPhi bước chi đạo "the way of the flying walk". TheBu tiangang jingdescribes the long-term results of these practices.

If you constantly tread on emptiness (i.e., the stars), then after one year you will avoid blame, after two years you will avoid weapons, after three years you will avoid death, and after four years you will become a terrestrial immortal. None of the myriad harmful and evil influences will dare act upon you. From then on your blessings will be countless. You cause the gods to arrive, you command the spiritual forces. You ride a chariot yoked with flying dragons. The heaven of the Supreme Pole (TaijiThái Cực ) presents you with the fungus of immortality. The Jade Emperor (YudiNgọc Đế ) gives you immortal lads [to escort you]. If you practice it for two times seven years, you will become a Perfected of the heaven of Superior Purity (DZ 1316).

ThisShangqingform ofbugangwas almost exclusively used for purposes of individual salvation, rather than used within the framework of a larger ritual context, as seen in the Zhengyi tradition.

Zhengyi

TheZhengyi Dao"Way of Orthodox Unity" began during theTang dynastyas a transformation of the earlierTianshi Dao"Way of the Celestial Masters", and became prominent during theSong dynastyunderEmperor Huizongand the30th Celestial MasterZhang Jixian trương kế trước (1092–1126). The Zhengyi tradition changed the Shangqing practice ofbugangfrom an individual walk through the stars into a liturgical walk through thejiugongCửu cung "Nine Palaces" with the 8 trigrams arranged around theLuoshu.Zhengyi forms ofbugangwere incorporated into the general liturgy for purposes of exorcism and purification, an essential part of thezhu jinfaChư cấm pháp "many methods of restriction", particularly during the initial and final parts of ceremonies.

TheShangqing huangshu guodu yiThượng thanh hoàng thư quá độ nghi "Liturgy of Passage of the Yellow Writ of Highest Clarity" (DZ 1294) is the earliest preservedZhengyitext to recordbugang-type dancing following the magic-square pattern. Mark Csikszentmihalyi says, "This text may date from the second to fifth centuries CE, and reflects the integration of ritualized visualization, invocation, and sexual techniques."According to Andersen "It presents a wedding ritual, or perhaps one should rather say a rite of sexual union. In any case, sexual union takes place as a part of the ritual, which also includes certain dances performed by the couple."This text uses the wordnieNiếp "walk on tiptoe; walk quietly; tread" inniejiNiếp kỷ "treading the sequence" ornieshiNiếp khi "treading the [pattern of] time" – instead ofbugang,which later became the standard term – describing a ritual dance in which the couple each puts one foot in opposingearthly branchesand joins their other two feet in the center, then shifting to the next earthly branch, and so on until they have gone through the whole circle.

Niejirefers specifically to the practice, performed repeatedly during the ritual and in turns by both participants, of "toeing" with one foot the body of the other while lying side by side. The movement starts from the heart and describes a circle in eleven steps, the man moving his left foot clockwise to an end point on the right side of the woman and the woman moving her right foot counter-clockwise to an end point on the left side of the man. In both cases it is clear from the accompanying incantation that the notion of the movement of the four seasons is involved. The practice, which is described also as a form of massage, clearly intends to establish an inner circulation in accordance with the patterns of the universe.

This text gives a series of sexually implicit incantations forneidan"inner circulations" uniting the couple'syinandyang,in order to reach theShengmenSinh môn "Gate of Life".The man says, "I wish to mount the Guideline of Heaven and enter the Sequence of Earth. The four seasons and the five elements are each of themselves apposite." The woman says, "I wish to lie on earth and receive heaven, unitingyinandyang.The four seasons and the five elements are each of themselves apposite. "They both say," The five breaths — both the dark and the yellow — adhere of their own [to my body]. They return to my five organs, which glow with light. "

The basis of ritual dances in theHuangshuis referred to asTaiyi bu jiugongQuá một bước cửu cung, "The walk of Taiyi through the Nine Palaces" (8 trigrams plus center in theLuoshumagic square), which represents Taiyi travelling though the Nine Heavens. The couple creates a ritual area bybu"distributing" the Nine Palaces, by joining fingers or toes so as to give a total number corresponding to each position, and calling out the name and number of the palace in question. The trigrams and gates of the Nine Palaces are further associated with the "nine" stars of the Big Dipper, which has seven visible stars. The number of nine is reached by the addition of two "assistant" stars:Fu xingPhụ tinh (Alcor,80 Ursae Majoris) andBi xingBật tinh, an invisible star near the handle of the Dipper. These nine stars have a special Daoist nomenclature of: Tianpeng thiên bồng, Tiannei thiên nội, Tianchong thiên hướng, Tianfu thiên phụ, Tianqin thiên cầm, Tianxin thiên tâm, Tianzhu trụ trời, Tianren thiên nhậm, and Tianying thiên anh.

TheShangqing huangshu guodu yipattern of "walking" on the body is paralleled by theZhengyiliturgy of present-day south Taiwan, wherein the priest performsbugangsimultaneously as a walk with his feet on the ground and a walk with his thumb on his left hand. For example, the Zeng family's secret manual says, "With the foot one treads the Dipper, while in the hand one points to the fingers. There must be absolutely no disorderly movement. When the foot reaches the Gate of Heaven, the hand reaches the Gate of Heaven. When the foot reaches the Door of Earth, the hand reaches the Door of Earth. The secret instructions of Taoism embrace heaven and earth".

The Song dynasty Zhengyi master Lu Shizhong lộ khi trung, who founded theYutang dafaNgọc Đường đại pháp tradition in the 1120s, explained the efficacy ofbugang:

Between heaven and earth man is the most numinous of all things. Therefore, whenever he points in his hand or walks with his feet, he is united with Perfection (zhenThật ). The method ofbugangarises from this. To performbugangis to fly along the essences of heaven, to tread the numinae of earth, and to set the perfection of man in motion. Through it the Three Powers (SancaiTam tài, i.e., the three cosmic planes) unite their virtues, the nine breaths are aligned, and demons and spirits spin. (Wushang xuanyuan santian yutang dafa,DZ 220).

Daoists have conceived Taiyi's movements as occurring either along the stars of the Dipper or through the palaces of the eight trigrams, in both cases leading eventually to a return to the point of departure. One solution to the problem of how Taiyi returns through the Dipper involves theSantaiTam đài "Three Terraces", three pairs of stars inUrsa Majorbelow the Dipper, fromIota Ursae Majoristo61 Ursae Majoris.TheSantaiare described as "the staircase of heaven" and "the road along which Taiyi descends and ascends". In many variants ofbugang,"the priest begins by walking along the stars of the Dipper — starting out from the star closest to the pole — and ends by returning to the Gate of Heaven along the Three Terraces".

The two major forms ofbugangare modelled on the two patterns of Taiyi moving through the stars or the trigrams, expressed by the priest's incantations that he is impersonating Taiyi.Bugangis categorized into two ritual functions, either serving purposes of exorcism (focusing on Taiyi's outward movement and distribution of strength) or purposes of ascent (focusing on his return to the center).BugangBố mới vừa "distribution of strength" occurs in theChunqiu yundou shuXuân thu vận đấu xu describing theSanhuangTam Hoàng "Three Sovereigns", "They contained all vastness and walked in the centre; they opened upyinandyangand distributed strength ".

TheJiuling gangChín linh cương "Guideline of the Nine Spirits"bugangpractice has been one of the most widespread in Daoist texts since the Song dynasty, and is still practiced byZhengyipriests under the nameTianhuang douThiên hoàng đấu, "Dipper of the Celestial Sovereign [i.e., Taiyi]". TheJiuling gangis based on the Daoistcelestial stem-based "magic invisibility" system ofQimen Dunjia"Irregular Gate, Hidden Stem", which the (4th century)Baopuzi"Into Mountains: Over Streams"chapter first mentioned in context withYubu.TheDunjiaĐộn giáp "Hidden Stem" calculates the position within the space-time structure of theliudingSáu đinh ( "sixding")" spirits that define the place of theQimenKỳ môn "Irregular Gate", going through which one may obtain invisibility and thus protection from all dangers. Irregular Gate divination is associated with Eight Gates, namely the Gate of Rest, of Life, of Injury, of Closing, of Brilliance, of Death, of Fright, and Gate of Opening. The incantation begins:

The essential wonder of the Dipper, the twelve chronograms (chenThần ). I mount the numinous light, and the majestic martial forces are deployed. The breaths appear like floating clouds. Their seven movements correspond to heaven above. I know that the transformations have auspicious and inauspicious times. I enter the constellation of the Dipper and cross the Threshold of Heaven (TianguanThiên quan, i.e., the seventh star of the Dipper). I obey the law of the six combinations and abide byjiaandyi[ Giáp Ất ] (DZ 220).

This is followed by the walk through the stars, accompanied by sentences enumerating of the names of the stars, with the walk starting inTianyingand ending through an exit inTianpeng.The incantation concludes:

The way of the Dipper is accomplished, the hard and soft (i.e.,yangandyin) reach their full capacity. The ten thousand evil influences are exterminated, the hundred devils destroyed. Happiness and blessing are increased and passed on to following generations. I enter the region of obscurity and live forever. (DZ 566).

YijingHexagram 63,JijiĐã tế "Already Fording".

The Zhengyi (1201)Daomen tongjiao jiĐạo môn thông giáo tập "Collected Works for All Daoists Penetrating the Teaching" text recordsbugangpurification of the altar at the end of the rite, following the "three steps and nine traces" from theBaopuzi.It is compared with walking theYijingHexagram 63,JijiĐã tế "Already Fording", which is composed of thetrigramsliLy (☲) Fire andkanKhảm (☵) Water. This hexagram comparison "is based on the equivalence of an isolated step with an unbroken line and two juxtaposed steps with a broken line",with a bottom-center first step and top-left ninth step.

Du Guangting's (891)Taishang huanglu zhaiyiQuá thượng hoàng lục trai nghi "Protocols for Yellow Register Rites of the Most High" (DZ 507) describes usingbugangduring presentation of the memorial in the general liturgy. This practice originated with the Song dynastyZhengyitradition of the Tianxin zhengfa thiên tâm tử hình "Orthodox Method of the Celestial Heart", founded byTan Zixiao.

The (1116)Taishang zhuguo jiumin zongzhen biyaoQuá thượng trợ quốc cứu dân tổng thật bí muốn "Secret Essentials of the Perfected Totality, of the Most High, for Assisting the Country and Saving the People" (DZ 1227), compiled by Yuan Miaozong nguyên diệu tông, has a section onbugangthat contains Tang dynasty altar purification techniques, which are still used byZhengyiDaoist priests. TheHuitan gangHồi đàn cương, "Guideline for Returning to the Altar", for example, gives a diagram with an incantation for each star.

The Gate of Heaven is opened above. The wheel of the method of flying to heaven moves with the speed of thunder and lightning and advances like wind and clouds. The yellow memorial reaches upwards and penetrates to the Court of Heaven. My body returns to the Gate of Heaven, where it merges with spontaneity and unites in Perfection with the Way. The body (of the high priest) enters the Gate of Heaven below the Golden Portal. He offers three sticks of incense and after this submits the memorial.

See also

• Yubu

Present day

In contemporary Daoism, thebugang"Pacing the Dipper" rite continues to be practiced. Poul Andersen says,

The forms ofbugangused in present-day liturgy mostly derive from the ritual compilations of the Song dynasty. They are typically performed by the high priest alone and are described in his "secret manual" (mijue[ bí quyết ]). The practice is highly valued by the present-day priesthood, and it is commonly conceived as a foundational element of Taoist ritual. A similar view is expressed in many historical texts, such as in theTaishang zhuguo jiumin zongzhen biyao([ quá thượng trợ quốc cứu dân tổng thật tất yếu ] Secret Essentials of the Totality of Perfected, of the Most High, for Assisting the Country and Saving the People...), by Yuan Miaozong, who says: "The Paces of Yu along the guideline of the Dipper, and the instructions for practices in the palm of the hand, are the great essentials of the Way, the primordial leading thread of (all other) methods.".

References

• Andersen, Poul (1989)."The Practice of Bugang".Cahiers d'Extrême-Asie.5(5): 15–53.doi:10.3406/asie.1989.942.
• Andersen, Poul (1990) "Guideline of the Eight Trigrams",The Master Said: To Study and...,East Asian Institute Occasional papers 6, University of Copenhagen, 13–30.
• Andersen, Poul (2008). "Bugang". In Fabrizio Pregadio (ed.).The Encyclopedia of Taoism.Routledge. pp. 237–240.
• Granet, Marcel (1925), "Remarques sur le Taoïsme Ancien",Asia Major2:146–151.
• Robinet, Isabelle (1997).Taoism: Growth of a Religion.Translation by Phyllis Brooks. Stanford University Press.ISBN9780804728393.
• Saso, Michael (1972),Taoism and the Rite of Cosmic Renewal,Washington State University Press.
• Schafer Edward (1977),Pacing the Void. T'ang Approaches to the Stars,University of California Press.

Footnotes

External links

• Special rituals of Daoism [Li Dou], (Ceremony, lễ đấu ) or [Bai Dou] (Worship, bái đấu ),Taiwan Music Institute
• Pacing the Big Dipper,FYSK Daoist Culture Centre Database