Page 280 - The Encyclopedia of Taoism v1_A-L

BUXU Cl 241

a woman from Nanyang l¥i [l£ (Henan) who lived in the Song period. One day,
she spread her breath to heal a sick man, who suddenly felt a strong heat in
his thorax. Later, Song Huizong (r. IIOO-II25) summoned Zhang to the capital
(*Lishi zhenxian tidao tongjian, Houji 1$t~ , 6.IOb).
Further details on this technique, which is still used by present-day *qigong
masters, are found in the Songshan Taiwu xiansheng qijing * ill * ~:5t ~ *t ~~
(Scripture on Breath by the Elder of Great Non-Being from Mount Song):
When one wants to use one's breath to heal someone, one should always first
determine upon which of the five viscera (*wuzang) the disease depends. Then
one takes the breath from the corresponding direction, and makes it enter the
body of the patient. The patient, who faces the direction [of her natal destiny
(*benming)], is asked to quiet her mind and calm her breathing, and one starts
to spread breath. The patient also should swallow her own breath and calm her
thoughts. In this way pathogenic breath (xieqi ~~ *t) is interrupted forever. When
the correct breath (zhengqi lE *t) has been successfully spread, the pathogenic
winds cease of their own accord. (CT 824, I.8a; also found in Huanzhen xiansheng
fo nei yuanqijue il ~:5t~ m~ i*J 5t*t~, CT 828, 7a, and YJQQ 16.2oa-b; trans.
Oespeux 1988, 78-79, from the version in the *Chifeng sui)
A later description in the Taixi biyao gejue ~t1 }~,~'~~AA (Songs and Instruc-
tions on the Secret Essentials of Embryonic Breathing; CT 131, la; trans. Huang
Jane 1987--90, I: 49-50) is quoted with minor variants in the Chifeng sui (Marrow
of the Red Phoenix; trans. Oespeux 1988,89-90).
In a different context, the technique of "spreading one's breath" is also
used by Taoist masters when they trace talismanic figures (*FU) for protection
against diseases or demons (see Schipper 1993, 73).
Catherine DESPEUX

* yangsheng

Buxuci

Lyrics for Pacing the Void

The Buxu ci is a popular ten-stanza *Lingbao hymn that figures, in several
forms, in modern Taoist ritual. The hymn describes the gathering of celestial
beings on Jade Capitol Mountain (Yujing shan .:EH: ill ) to pay homage to the
Celestial Worthy (Tianzun J2. ~). As they sing, Taoist priests circle the altar
table in imitation of the processions of gods around the celestial capitol.