《天隐子》

In his preface, Sima Chengzhen says that the Dao (the Way) of becoming an immortal takes longevity as its foundation, and that the key to longevity lies in regulating and nourishing primordial Qi (vital energy). A person’s primordial Qi comes from Heaven and Earth and is harmonized by Yin-Yang. The luminous intelligence brought forth by the transformations of Yin and Yang is the person’s mind and Shen (spirit); the spiritual activity of waking by day and sleeping by night is bound up with the hun and po souls. Seen in this light, the human body and spirit are inherently endowed with the basis for cultivating immortality.

Sima Chengzhen does not know who wrote the Tianyinzi, or where its author came from. He holds that the book comprises eight chapters and sets forth profound and subtle principles, some of which ordinary people can probably not master with ease. It speaks of cultivating the body and primordial Qi and of nurturing the inner mind and spirit. In thought it accords with the Laozi—also called the Daodejing, the Jing (scripture/classic) of the Dao and of De (Virtue/Power), traditionally attributed to Laozi, whose courtesy name was Boyang—and it likewise resonates with the spirit of transcendence described by Zhuangzi (courtesy name Zixiu, later honored as Elder Zhuang). Sima Chengzhen believes that, for the pursuit of the Dao of longevity and lasting vision, nothing is more complete than this book. Himself following the Daoist manner of self-cultivation, and regretting that people of the world have failed to preserve the lifespan granted by Heaven, he hopes to transmit the work to those of like mind, so that they may practice it with ease and come to trust and accept it. In his view, since Laozi, the only work of this kind has been the Tianyinzi.

Chapter on Immortals

At birth a person receives the numinous Qi of Heaven and Earth. If one’s natural endowment is clear and keen, penetrating and intelligent, and learning meets with no obstruction, one is called Shen. If one can settle the mind and spirit within and not let the light of the spirit rush outward and scatter, one naturally differs from ordinary people of the world; this is what is called a divine immortal. Thus an immortal is also a human being. The crucial point is to cultivate one’s own numinous Qi, remain unstained by the mundane world, accord with what is natural, and not be confused or hindered by deviant views. In this way one can achieve realization.

Joy, anger, sorrow, delight, love, aversion, and desire—these seven emotions—are called deviations of the emotional dispositions. Wind, cold, summer heat, and dampness, together with hunger, satiety, toil, and ease—these eight factors—are called deviations in the movement of Qi. Remove these deviations, and one draws near to the Dao of the immortals.

The Yi says that “the principle of Heaven and Earth is simple and plain.” Why is this so? Tianyinzi says: Heaven and Earth lie right above our heads and beneath our feet; open your eyes and you can see them. There is no need to rely on elaborate and ingenious explanations, and so this is called “easy and simple” (yijian). What is meant by “easy and simple” is precisely the character of the way of the immortals. The Jing (scripture/classic) says: “The highest principle is not complicated; one who reaches the highest realm follows what is natural and forces nothing.”

By what method, then, should one seek the Dao (the Way)? The answer is: if one does not seek, one cannot come to know it; without a path of cultivation, one cannot achieve anything. All who study the way of the immortals must first understand “easy and simple.” If speech becomes entangled with the strange and uncanny, it only causes people to cling and grow confused, unable to find the root; this is not what I have learned. In the world, some who study immortality are instead bewildered by the way of the immortals, and some who cultivate Qi (vital energy) are instead injured by that Qi.

The chapter “Jianmen” opens by referring to the Jian hexagram of the Yijing (Classic of Changes). According to the original text as given, the latter part of this chapter repeats the wording at the end of the previous chapter, and no specific discussion of the Jian hexagram has yet been seen.

In the Book of Changes there is the Gradual hexagram, and the Dao of Laozi likewise establishes a Gradual Gate (jianmen). To cultivate the true and realize one’s nature, a person cannot attain sudden enlightenment all at once, but must advance step by step and practice with steadiness; for this reason a gradual method was set forth. By seeing where cultivation begins, one comes to understand the path of cultivating the Dao.

The Gradual Gate has five stages: the first is purification and abstinence (zhaijie), the second is quiet abiding (anchu), the third is concentrated visualization (cunxiang), the fourth is sitting in forgetfulness (zuowang), and the fifth is spiritual comprehension (shenjie). What is purification and abstinence? It is cleansing the body and making the mind empty and still. What is quiet abiding? It is dwelling in a secluded, tranquil room. What is concentrated visualization? It is gathering in one’s thoughts so that original nature returns. What is sitting in forgetfulness? It is forgetting the physical form and also forgetting the self. What is spiritual comprehension? It is penetrating the myriad affairs and methods and attaining a marvelous understanding.

Those who cultivate these five gradual methods first master the first stage, then proceed in order to the second; having mastered the second, they proceed in order to the third; cultivating thus step by step until the fifth, they can attain the accomplishment of the immortals.

Zhaijie (purification and abstinence) is not merely a matter of eating vegetarian food and bathing. Its essential point lies in moderating diet, harmonizing the interior of the body, and, through massage, allowing Qi (vital energy) and blood to circulate freely on the exterior. Human beings are endowed with the Qi of the Five Phases (Wood, Fire, Earth, Metal, Water), and they are also nourished by the foods produced by the Five Phases. From the time the fetus takes form, one already needs to breathe and to take in Jing (essence) and blood; therefore one cannot seek longevity by eating nothing at all.

People often misunderstand “xiuliang fuqi” (temporarily reducing food intake while regulating the breath and nurturing Qi) as a Daoist demand that one forever renounce grain and all food. In fact this is only an expedient method of cultivation, not lifelong abstention from food. What is called zhai emphasizes cleanliness; what is called jie emphasizes restraint. When hungry, one eats, but one should not eat to fullness—this is harmonizing the interior of the body. Food that is not yet fully cooked, whose flavors are overly elaborate, or that has already spoiled and tends to block the breath, should not be eaten.

Regularly rubbing the skin with the hands until the body grows warm can disperse cold Qi; this is making the exterior of the body unobstructed. Prolonged sitting, prolonged standing, excessive fatigue, and long engagement in heavy tasks should also be avoided. All of these are methods of nurturing the body; only when the body is robust can Qi be abundant. Therefore, zhaijie is the introductory method of cultivation pursued step by step.

Chapter on Anchu (Dwelling at Ease)

What is meant by “anchu”? At this point the original text contains only the words “yue ye,” and the wording appears to be defective, so the complete meaning cannot be determined from it.

What is anchu (peaceful dwelling)? It does not mean living in splendid halls and secluded chambers, spread with layers of thick bedding and sleeping on a broad couch. The essential point is that one’s residence accords with Yin-Yang: when seated, face south; when sleeping, lay the head toward the east, so that light and darkness are moderate and balanced with one another.

A house should not be too high, for if it is too high Yang Qi (vital energy) predominates and the light is too strong; nor should it be too low, for if it is too low Yin Qi predominates and the light is too dim. Light that is too strong harms the Po (corporeal soul); light that is too dim harms the Hun (ethereal soul). Daoism holds that the Hun belongs to Yang and the Po to Yin; when Hun and Po are affected by an imbalance of brightness and darkness, illness may result. If even the dwelling environment can affect a person in this way, how much more the climate of heaven and earth: excessive Yang Qi scorches the skin, and excessive Yin Qi invades the body—how can one not take careful precautions? Cultivating body and mind must proceed gradually; if even one’s place of residence does not follow this principle, one fails to accord with the way of anchu.

The Tianyinzi further says that the room in which one lives should have windows on all four sides: close them when the wind rises, and open them again once the wind has ceased; hang a curtain before the seat and set a screen behind it. If the light is too bright, lower the curtain to harmonize the light within the room; if the light is too dim, roll up the curtain so that light from outside may enter. In this way, the interior helps to settle the mind, and light from outside does not strain the eyes. When mind and eyes are both at ease, the body is at ease as well.

An imbalance of light and dark can already affect body and mind; how much more so if the heart is laden with too many affairs and anxieties, or with too much passion and desire—how then can one bring the inner and the outer to rest? Therefore, in studying the Dao and cultivating oneself, one ought to begin by settling one’s dwelling.

The Chapter on Cunxiang (Visualization)

“Cun” means holding one’s own spirit (Shen) steadily in mind; “xiang” means visualizing one’s own body. Close the eyes, and it is as if one sees one’s own eyes; gather in the thoughts of the mind, and it is as if one sees one’s own heart. When neither the mind nor the eyes depart from the self, and the spirit is not harmed, this is the preliminary method of cunxiang.

Ordinary people spend the whole day looking at others with their eyes, and the mind races outward along with them; the mind is in contact with external things all day, and the eyes peer outward along with it. The spirit drifts without settling and has never turned back to regard the self—how could one avoid falling ill and having one’s lifespan cut short?

Thus, to return to the root is called “stillness,” and to become still is called “returning to life” (fu ming—restoring life to its original condition). To bring one’s innate nature to maturity and to maintain this state continuously is the gateway to every subtle mystery. Cunxiang is the first step of practice; in the work of learning the Dao (the Way), half is already accomplished.

The Chapter on Zuowang (Sitting in Forgetfulness)

Zuowang is attained through cunxiang, and it is also the reaching of forgetfulness on the foundation of cunxiang. To practice the Way and yet not feel that one is practicing—is this not what “sitting” means? To see, and yet not act according to what is seen—is this not what “forgetting” means?

How can one refrain from acting according to what is seen? Because the mind does not move. How can one cease to see the bodily form? Because the form has completely dissolved.

Someone asked, “How can the mind be made unmoving?” Tianyinzi remained silent and did not answer. The person asked again, “How can the bodily form be made to dissolve completely?” Tianyinzi closed his eyes and looked at him no longer. The man grasped the principle, withdrew, and said, “The Dao, it turns out, has been in me all along! Who, after all, am I? And who, after all, is Tianyinzi?” Thereupon the distinction between him and Tianyinzi disappeared, and in the mind there was no longer any object of contemplation.

The Chapter on Shenjie (Spiritual Comprehension)

Fasting and abstinence are called “comprehension through faith”: without a heart of devout faith, one cannot comprehend. Dwelling quietly in repose is called “comprehension through leisure”: without a heart of ease and stillness, one cannot comprehend. Cunxiang is called “comprehension through wisdom”: without a heart of wisdom, one cannot forget external things and reach the state in which the mind is entirely without any object of contemplation.

What is called “fasting and abstinence” is termed “understanding through faith” (xinjie), for without a heart of sincerity and trust one cannot comprehend it. What is called “dwelling at ease” is termed “understanding through leisure” (xianjie), for if the mind cannot rest at ease, one cannot comprehend it. What is called “visualization” (cunxiang) is termed “understanding through wisdom” (huijie), for without a mind of wisdom one cannot comprehend it. What is called “sitting in forgetfulness” (zuowang) is termed “understanding through stability” (dingjie), for if the mind cannot be calm and settled, one cannot comprehend it. Faith, leisure, stability, and wisdom—these four approaches can all penetrate to the numinous, and are called “understanding through Shen (spirit)” (shenjie).

The meaning of Shen is this: one need not walk in order to arrive, and need not hasten in order to be swift. It can penetrate by following the transformations of Yin-Yang, and it can endure as long as Heaven and Earth. Spoken of from the perspective of the Three Powers—Heaven, Earth, and humanity—it is called Yi (“Change”). The Xici says: “Reach the end, and change occurs; after change, one penetrates through; after penetrating through, one can endure.” Spoken of from the perspective of the equality of all things, it is called Dao (the Way) and De (Virtue/Power), that is, the Dao and De taught in Laozi’s Daodejing (Classic of Dao and De). Spoken of from the perspective of inherent nature being originally so, it is called “suchness” (zhenru), the common nature spoken of in the Buddhist Lotus Sutra, the Śūraṅgama Sutra, and the Nirvana Sutra. To enter suchness is to return to Wuwei (non-action). The text further cites the Sutra of Perfect Enlightenment, holding that although the Buddha’s body involves activity, once the realm of Wuwei is reached, the Buddha’s transformation body is not limited by various distinctions or by number, because the nature of all things is the same.

Therefore Tianyinzi is born within Yi and also dies within Yi. In action he accords with the myriad things, and in stillness he likewise accords with the myriad things. Deviation and uprightness both arise from one and the same nature. Thus, faced with life and death, movement and stillness, and deviation and uprightness, I comprehend them all through shenjie. A cultivator is called a human immortal in the human world, a celestial immortal in the heavenly realm, an earthly immortal on the earth, and a water immortal in the water; one who can penetrate and connect the transformations is called a divine immortal.

The way of the divine immortal has five forms, yet the path of gradual study and practice comes in the end to only one. That is to say, the five progressive modes of cultivation all lead ultimately to becoming an immortal. (Another edition reads: “Therefore the way of the divine immortal returns together to a single gate.”)

Chengzhen (Sima Chengzhen) recited the Tianyinzi for three years and suddenly came to an insight. He then cultivated step by step according to the five gateways described in the book. After another three years, he felt body and mind clear, tranquil, and at ease, and his interest in fame and profit had faded. After three more years, the Tianyinzi appeared and transmitted oral formulas to him. The essentials of these formulas are found in what the “Chapter on Contemplative Visualization” calls “returning to the root and restoring life, and completing nature amid the myriad wonders.”

The root of a human being issues from the Dantian (energy center), the site indicated in abdominal Neidan (internal alchemy) cultivation. If one can return to the root, life can endure, and this is therefore called “returning to the root and restoring life.” A person’s spiritual awareness is rooted in rational nature; when innate nature is fully realized, one can discern the wonders of the myriad things without end, and this is therefore called “completing nature amid the myriad wonders.”

Breathing is sustained by Qi (vital energy), and so there are oral formulas for exhalation and inhalation. Salivary fluid is produced by transformation from the water and liquids within the body, and so there are oral formulas for rinsing the mouth and swallowing the fluid. Thought is stirred by the mind-consciousness, and so there are oral formulas for cunxiang (stilling the mind and visualizing).

The nutritive and defensive Qi of the human body, together with the blood vessels, circulates at the surface of the body when one is awake and circulates within the body when one is asleep. Waking and sleeping, the interior and the exterior, nourish one another, so that the body remains balanced and at peace.

Each day, from the zi hour at midnight to the wu hour at noon, one may first lie flat and stretch the four limbs, then rise and practice daoyin (bodily movement coordinated with the breath), so that the breathing becomes steady. Next, lightly tap the upper and lower incisors, making a relatively soft sound; then tap the molars, making a relatively loud sound. Rub the face and eyes with both hands until the body feels warm and comfortable. Then sit upright with the legs crossed, stir the inside of the mouth with the tongue, and, when salivary fluid arises, hold and rinse it while counting silently; upon reaching three hundred, swallow it. When swallowing the fluid, wait until the exhalation has steadied and then swallow; after swallowing, inhale. In this way the inhaled Qi and the fluid are carried downward into the Dantian. After the zi hour and before the wu hour—especially when food has been digested and the mind and Shen (spirit) are settled—one may rinse the mouth and swallow the fluid many times. The number need not be fixed; stop when the mind is satisfied.

Every five days make one hou. In each hou, one should burn incense in a quiet room and visualize one’s own body: from the head to the feet, then from the feet to the Dantian, upward along the spine, and into the Niwan (a Daoist term for the cultivation site within the head). Visualize yellow Qi surging in profusion and passing like clouds straight into the Niwan. When the visualization ends, rinse the mouth and swallow the fluid again.

Then cover both ears with the hands, press the palms against the back of the head, and strike twenty-one times as if beating a drum. Next sit upright with both legs extended, lower the head, and straighten the neck as fully as possible; clench both hands, cross them, and place them beneath the two sides of the ribcage, close to the bones of the waist and flanks. Then raise the shoulder blades to left and right and hold the breath for a short while, stopping when the Qi is full and the face has reddened. Do this seven times, so that the Qi ascends along the spine to the Niwan. This is the general outline of cultivating the Dao (the Way).

Cultivation, however, has a still deeper essential: one must move in union with the true Qi of Heaven and Earth, and be able to recognize when that Qi arrives and where it then travels. If this is achieved, one may endure as long as Heaven and Earth and is called a divine immortal. The method begins at the zi hour on the night of the winter solstice, when Yang Qi, the Yang of Yin-Yang, begins to arise. The practitioner must first recognize the signs of the Qi’s arrival; the moment its arrival is perceived, one sets one’s own Qi in motion so that it circulates together with the Qi of Heaven and Earth. On the following day one must continue to observe this Qi and accord with its transformations. This is an extremely subtle art within immortal cultivation, and very few are able to grasp it.

Within the three hundred and sixty days of a year, if one’s own circulation of Qi happens even two or three times to accord exactly with the true Qi of Heaven and Earth, one will feel the body clear, fresh, and peaceful, different from its ordinary state. How much more so if one cultivates over a long period and continually accumulates experiences of accord with Heaven and Earth: attaining the Dao of the divine immortals will then not be difficult.