《北斗治法武威经》

In the final years of the Daye era of the Sui dynasty, rival heroes rose in arms one after another. Figures from every quarter emerged, and the situation throughout the realm grew turbulent. At that time there was a man who had not yet entered official service, named Yuan Qing. A commoner in plain cloth, he had traveled and studied in the region of the Yi and Luo rivers, living in seclusion to cultivate his De (Virtue/Power) and keeping his talents deeply hidden. He stood singularly apart, like a pine rising straight in a mountain ravine or a cypress towering into the clouds.

At the outset, Yuan Qing set his ambition on setting the disordered age to rights and assisting a sovereign. Late one night in the Eastern Capital, Luoyang, he suddenly heard someone knocking at the door and lit a lamp to look. The visitor wore a five-colored lotus crown and a robe of the cloud-radiance of the nine Qi (vital energy), and held a scroll of numinous writing. She declared herself the Mysterious Woman of the Nine Heavens (Jiutian Xuannü, a goddess of Daoist legend) and said: “I know that you delight in the arts of the Dao (the Way), and that your aspiration and spirit are both out of the ordinary. I have therefore come to transmit the teaching and ordain you, bestowing upon you the Numinous Writ of Martial Might (Wǔwēi Lingwen). This is the divine method of the Celestial Gang (Tiangang, a Daoist method associated with the Celestial Gang of the Northern Dipper). If you practice this method, assist an enlightened sovereign, and establish merit through the ten and more years of contention among the heroes, you will be able to pacify the realm, make your name known across the four seas, attain the state of emerging in Shen (spirit) and entering sagehood, and cause your fame to be handed down for ten thousand ages.”

When she had finished speaking, the Mysterious Woman of the Nine Heavens rose bodily into the clouds, and the sounds of bells, drums, and pipes rang out together. Yuan Qing bowed with reverence and, gazing into the clouds, took leave of her. In an instant the numinous wind dispersed, and the clouds and rain subsided.

Yuan Qing carefully studied the Mysterious Woman’s secret writ, poring over it day and night. After a year he suddenly comprehended the profound arts within it. He stood beneath only one person, and in talent he rose above the myriad. After the Tang was founded and demonic disorders had been quelled, the realm was clear and orderly and the rivers ran in peace. Yuan Qing rose to Left Vice Director of the Branch Department of State Affairs (Xingtai Zuo Puye, a senior post in a regional military and administrative organ) and was enfeoffed as a Senior Duke (Shanggong, a high rank of nobility). The scripture (Jing) states that all these achievements were bound up with the Daoist arts he had mastered.

The formula of the method says: The Northern Dipper has twelve stars in all, yet ordinarily only nine of them can be seen. They correspond to the days and hours and to the twenty-four solar terms, travel leftward in company with the Celestial Gang, and commonly rest in the position of Chou (the Chou quarter among the twelve earthly branches). Among the seven stars are two that now hide and now appear, called the Assistant Star and the Supporting Star (Fu and Bi). When the seven stars of the Northern Dipper shine brightly, the realm is at peace; if one star grows dim, calamities may arise in the corresponding field-allocation (fenye, the ancient scheme matching regions of the sky to territories on earth), and one should observe with care so as to perceive the changes.

This art must not be transmitted to an unsuitable person. In receiving the method one should be reverent, and its subtlety lies in the oral formula. The specific bearings of the Dipper Gang are given in what follows.

First, Tianshu (a star name of the Northern Dipper), personal name □, courtesy name Tanlang (Greedy Wolf), presides over the Celestial Origin (Tianyuan) and over the body and life-destiny of human beings, and governs the four lunar mansions Shi (室), Bi (壁), Kui (奎), and Lou (娄). It corresponds to the field allocation (fenye)—the ancient matching of lunar mansions with regions on earth—of the Qin region and Xuzhou, and in the celestial court it serves as Taiwei (Grand Commandant). Those born in a zi year fall under its charge.

Second, Tianren, personal name □, courtesy name Jumen (Giant Gate), presides over the Terrestrial Origin (Diyuan) and yin punishments, and governs the four lunar mansions Wei (胃), Xu (勖), Bi (毕), and Zi (觜). It corresponds to the field allocation of the Chu region and Yizhou, and in the celestial court it takes charge of affairs. Those born in chou and hai years fall under its charge.

Third, Tianzhu, personal name □, courtesy name Lucun (Preserved Emolument), presides over the Solar Origin (Riyuan) and allotted fortune, and governs the four lunar mansions Shen (参), Gui (鬼), Jing (井), and Liu (柳). It corresponds to the field allocation of the Liang region and Jizhou, and in the celestial court it holds the office of Kongsi. Those born in yin and xu years fall under its charge.

Fourth, Tianxin, personal name □, courtesy name Wenqu (Civil Melody), presides over the Lunar Origin (Yueyuan) and official salary, and governs the four lunar mansions Zhang (张), Xing (星), Yi (翼), and Zhen (轸). It corresponds to the field allocation of the Wu region and Jingzhou, and in the celestial court it serves as Youji (Mobile Commander). Those born in mao and you years fall under its charge.

Fifth, Tianqin, personal name □, courtesy name Lianzhen (Pure and Upright), presides over the Jiang Origin (Jiangyuan) and official posts, and governs the four lunar mansions Jiao (角), Kang (亢), Shi (氏), and Fang (房). It corresponds to the field allocation of the Zhao region and Yanzhou, and in the celestial court it serves as Doujun (Lord of the Dipper). Those born in chen and shen years fall under its charge. At this point the original text lists Tianqin a second time; in the earlier listing it is instead called Youji and is recorded as governing those born in mao and you years.

Sixth, Tianfu, personal name □, courtesy name Wuqu (Martial Melody), presides over the He Origin (Heyuan) and lifespan, and governs the four lunar mansions Xin (心), Wei (尾), Dou (斗), and Ji (箕). It corresponds to the field allocation of the Yan region and Yangzhou, and in the celestial court it serves as Taichang (Chamberlain for Ceremonials). Those born in si and wei years fall under its charge.

Seventh, Tianchong, personal name □, courtesy name Pojun (Army Destroyer), presides over the Sea Origin (Haiyuan) and wives and concubines, and governs the four lunar mansions Niu (牛), Nü (女), Xu (虚), and Wei (危). It corresponds to the field allocation of the Qi region and Yuzhou, and in the celestial court it is Shangdi (the Supreme Thearch). Those born in a wu year fall under its charge.

Eighth, the Assistant Star (Fuxing) bears the surname Jingchang, the tabooed personal name Shangkai, and the courtesy name Zhengyan. It is charged with inspecting the ministers who govern the myriad states of the world and the Nine Provinces, examining their offenses, allotted fortunes, and merits. It corresponds to the field allocation of the Yan region and Bingzhou.

The ninth Bi star (Bixing) is surnamed Youkong, named Mingyang, and styled Youliao. It inspects the transgressions, blessed rewards, and achievements of the ministers who govern the states of the world and the Nine Provinces (Jiuzhou), and its allotted stellar field (xingye) is that of the Yan region and Bingzhou.

The ninth Bi star is surnamed Youkong, named Mingyang, and styled Youliao. It inspects the transgressions, blessed rewards, and achievements of the ministers who govern the states of the world and the Nine Provinces, and its allotted stellar field is that of the Zhou region and Yongzhou.

If a person of the twelfth destiny meets with sudden crisis, that person need only recite the names of the Seven Stars of the Northern Dipper (Beidou), and calamity will turn to blessing. In the heavens the seven stars resemble an emperor’s carriage: four are called the Xuanji, and three are called the Yuheng. When the Son of Heaven governs in accordance with the Dao (the Way), the stars shine bright; when the ruler fails in government, their light grows dim. When malign Qi (vital energy) clashes with the stars and baleful stars appear, one should mark the positions they occupy and observe the changes that follow from them.

When the Metal Star (Venus) lingers in a place, gold, silver, copper, iron, and tin rise in price; when the Wood Star (Jupiter) lingers, the five grains and every kind of crop yield abundantly; when the Water Star (Mercury) lingers, the price of salt rises and the rivers overflow; when the Fire Star (Mars) lingers, walled cities suffer fire; when the Earth Star (Saturn) lingers, the territory splits apart and ministers meet with disaster. When a comet or a bo star (an anomalous celestial phenomenon, as the ancients called it) lingers, warfare will arise in the world; if it appears, it further portends that the ruler above is weak and the ministers below are strong. When a bo star lingers, the ruler’s government declines and the loyal and worthy depart.

When five-colored clouds linger over a state, great disaster and the calamity of war will befall the world. When azure clouds linger, that state receives blessing; when red clouds linger, its cities and towns suffer fire; when yellow clouds linger, that state is at war; when white clouds linger, bloodshed spreads across the land; when black clouds linger, great floods cover the world. When five-colored Qi lingers, great disaster will befall the world. When azure clouds linger, military affairs will arise in the Central Plains; when red Qi lingers, warfare arises; when white Qi lingers, the common people suffer famine; when black Qi lingers, people devour one another; when yellow Qi lingers, the state will lose its territory.

The Twenty-Eight Lodges (Ershiba xiu, the twenty-eight stellar mansions in the division of the heavens) each have their own charges, and all are connected with the Xuanji (the stellar region of the Northern Dipper). Wind and rain, thunder and lightning, hail, and the transformations of all things in the human world accord with the records of celestial prognostication in the Wuwei Zhanke. Those who understand these principles ought to examine them.

The Horn lodge (Jiao xiu, the first of the seven lodges of the East) presides over rainfall in the human world and also governs matters of new arising close at hand in the lower realm.

The Kang lunar mansion (the Neck) presides over the great winds of the human world, and also has charge of the office in the lower realm that adds to the allotted span of life and attends to affairs of every kind.

The Di lunar mansion (the Root) presides over the fierce winds of the human world, and also has charge of the office of grasses and trees in the lower realm.

The Fang lunar mansion (the Room) presides over startling gales and sudden rains, and also has charge of the office of hauling and bearing loads in the lower realm.

The Xin lunar mansion (the Heart) presides over the rains of the human world, and also has charge of the office of labor and corvée in the lower realm.

The Wei lunar mansion (the Tail) presides over auspicious clouds and auspicious Qi (vital energy).

The Ji lunar mansion (the Winnowing Basket) presides over slanting winds and fine rain, and also has charge of the office of the dou and hu measures and of weighing in the lower realm.

The Dou lunar mansion (the Dipper) and the Niu lunar mansion (the Ox) preside over cloud Qi; the Dipper has charge of the office of rearing livestock in the lower realm, and the Ox has charge of the office of bearing loads and hauling in the lower realm.

The Heart lunar mansion presides over the rains of the human world, and also has charge of the office of labor and corvée in the lower realm.

The Tail lunar mansion presides over auspicious clouds and auspicious Qi.

The Winnowing Basket lunar mansion presides over slanting winds and fine rain, and also has charge of the office of the dou and hu measures and of weighing in the lower realm.

The Dipper lunar mansion presides over cloud Qi, and also has charge of the office of rearing livestock in the lower realm.

The Nü lunar mansion (the Girl) presides over Yin-Yang, and also has charge of the office of marriage matches in the lower realm.

The Xu lunar mansion (Emptiness) presides over the great winds of the human world, and also has charge of the office, in the lower realm, of the Five Voids and Six Consumptions (referring to such baleful signs as the loss and dissipation of wealth and property).

The Wei lunar mansion (the Rooftop) presides over whirlwinds and flying stones, and also has charge of the office of misfortune, calamity, and peril in the lower realm.

The Shi lunar mansion (the Encampment) presides over gloomy, dim weather in the human world, and also has charge of the office of grains and fruit trees in the lower realm.

The Bi lunar mansion (the Wall) and the Kui lunar mansion (the Legs) preside over the wind and rain of the human world, and also have charge of the office of earthly pavilions in the lower realm.

The Lou lunar mansion (the Bond) presides over the great winds of the human world, and also has charge of the office of temples, monasteries, and palace gardens in the lower realm.

The Wei lunar mansion (the Stomach) presides over the winds of the human world, and also has charge of the office of decline and flourishing, allotted fortune, and official stipend and rank in the lower realm.

The Mao lunar mansion (the Hairy Head) presides over clear weather, and also has charge of matters of blessing and protection that descend unseen upon the lower realm.

The Bi lunar mansion (the Net) has charge of the opening of heaven and earth and of matters to be carried out, and also has charge of the office of treasures and wealth in the lower realm.

The Zi lunar mansion (the Turtle Beak) presides over the wind and rain of the human world, and also has charge of the office of strange anomalies and auspicious omens, and of the name registers of ghosts and spirits, in the lower realm.

The Shen lunar mansion (the Three Stars) presides over the wind and rain of the human world, and also has charge of the office of grievances, enmities, and disputes in the lower realm.

The Jing lunar mansion (the Well) presides over the dull yellow cast of the sky, and also has charge of the office of ponds, embanked marshes, and wells in the lower realm.

The Gui lunar mansion (the Ghost) presides over darkness in the sky, and also has charge of the office of curses and poisons in the lower realm.

The Liu lunar mansion (the Willow) presides over darkness in the sky, and also has charge of the office of weapons and warfare in the lower realm.

The Xing lunar mansion (the Star) presides over clear, bright weather, and also has charge of matters of arms and soldiery in the lower realm.

The Ghost lunar mansion presides over darkness in the sky, and also has charge of the office of curses and poisons in the lower realm.

The Willow Lodge (one of the twenty-eight lunar lodges of ancient China) governs the darkening of the sky and also has charge of warfare and armed conflict in the human world.

The Star Lodge governs clear and bright weather and also has charge of swords and bloodshed in the human world.

The Extended Net Lodge governs the disorder of the seasons and scorching heat, and also has charge of discord between fathers and sons and the loss of harmony among brothers in the human world.

The Wings Lodge governs clear skies and also has charge of birds, beasts, and other living creatures of feather and fur.

The Chariot Lodge governs fair weather and also has charge of weeping in the human world, together with parting and death.

The Mysterious Woman said: The nine stars of the Northern Dipper govern life and death, fortune and misfortune, in the human world. The handle of the Dipper is called “Kuiguang”; it is the Celestial Gang and the Army-Breaker star, and it is where the martial power of all under Heaven resides. No star-lodge, ghost, or spirit dares to offend it; on seeing it, they keep far away.

Among them is one divinity that stands uniquely forth. The mantic arts of the Five Phases, the Zhouyi, Liuren, Dunjia and the Three Wonders, the Eight Gates and the Orphan-Void, together with every kind of military method, all issue from this source, and nothing can compare with it. Immortals of successive ages have secretly transmitted these methods. Whenever this teaching is transmitted, it may be used not only to raise armies; applied to the founding of a state, it can also make the state flourish; and it can help fathers and sons, rulers and ministers, maintain harmony and order.

When this method is performed, one first treads the Steps of Yu (the pacing used in Daoist ritual). Wherever the Celestial Gang star points, the practitioner visualizes himself becoming a white-crane immortal, and then recites the divine incantation of the Celestial Gang:

The seven true stars of the Northern Dipper are great gods of Heaven. Above, they attend audience at the Golden Portal (the dwelling of the Celestial Emperor); below, they shelter Kunlun. They regulate the guiding principles of Heaven and Earth and command the cosmos of Qian and Kun. Where the Xuanji (the handle of the Northern Dipper) points, it turns without cease through day and night. The upright Qi (vital energy) of the Primordial Sovereign comes to protect my body. It pervades the vast heavenly realm and can also, in its subtlety, enter a speck of dust. What calamity cannot be dispelled? What blessing cannot descend? I, an ordinary person, cherish the great Dao (the Way) and seek numinous efficacy, ever wishing to behold the honored divine countenance, and I earnestly beg to be granted long life. Exalted Jade Emperor, Emperor of Purple Tenuity, please protect my peace in the human world and the length of my years. Quickly, quickly, in accordance with the statutes and ordinances.

The method of Tiangang (a ritual art performed according to the movements of the Tiangang star of the Northern Dipper) states that one ordinarily begins the reckoning from the position of the monthly establishment (yuejian) and, at the double-hour of xu, observes where Tiangang settles. Wherever Tiangang arrives is where the Gang spirit resides. In all that one does, one must proceed along the direction of Tiangang and must not advance to meet it head-on; otherwise one moves against the proper course and violates a taboo, and may thereby invite disaster.

In such undertakings as opening a city and building fortifications, constructing houses, or relocating a burial, if a suitable year, month, and direction have not been chosen, disaster is met with again and again. When commanding troops in combat, if the enemy occupies an auspicious direction while one is oneself in an inauspicious direction, the outcome is likewise unfavorable. When seeking audience with the sovereign, paying respects at a government office, going to assume an official appointment, climbing mountains or crossing the sea, or lodging at a temple, shrine, or altar ground in order to avoid military calamity, one may also encounter dangers such as wind and waves, fish and dragons, the perils of war, harm from wicked people, or tigers, wolves, and savage beasts. Therefore, activities such as going out to seek wealth or traveling for pleasure must also be carried out according to the method of Tiangang.

Before the method is performed, one first reports to the Northern Dipper (Beidou, the seven stars of the Northern Dipper). After the incantation has been recited, one then recites the names of the seven stars. With a staff one next draws four vertical lines and five horizontal lines on the ground and walks according to the Yu Pace (Yubu, the manner of stepping that legend attributes to Yu the Great). Advancing in the direction of Tiangang’s movement can dispel disaster.

When entering a household afflicted by pestilence or gu poison (sorcery that harms people with toxic substances), one may practice the art of Tiangang, recite the names of the stars, and call the names of the medicine ghosts (spirits associated with medicinal poisons, as spoken of in the scripture, jing), and then make an oath, saying: “Come beneath my Kuigang constellations (stars of the Northern Dipper) and enter three chi into the earth. Thus it will be auspicious and favorable.”

Beneath a dangerous wall or a ruined wall, one should walk with the face turned upward, and this is regarded as auspicious.

The incantation of the Yu Pace says:

Four vertical lines and five horizontal lines; the Six Jia and the Six Ding (Liujia and Liuding, guardian spirit-generals spoken of in Daoism). King Yu regulates the roads; Chiyou (the god of war in ancient legend) clears away the calamity of arms. I travel throughout the world, winding forward and back, coming and going without hindrance. All tigers and wolves, thieves and bandits, and malignant beings come beneath my Kuigang and must not move recklessly. Quickly, quickly, in accordance with the statutes and ordinances (jiji ru lüling).

Whenever one is about to set out, one first puts every matter in order; as soon as the incantation is finished one begins to walk, and one must not turn back to look.

“Method of the Yu Pace” (Yubu fa), “Hand Diagram of the Yu Pace” (Yubu shouwen), and “Dipper Gang” (Dougang) are diagram titles listed in the scripture; the corresponding diagrams are not attached here.

The Beidou Zhifa Wuwei Jing (Scripture of the Martial Might of the Northern Dipper’s Methods of Treatment) ends here.

Note: The character zhi (之) is missing from the original text and has been supplied here according to the context.