Book of Heavenly Seclusion Master

天隱子 T'ien-yin-tzu Book of

Heavenly Seclusion Master Translated by Livia Kohn

Contents Bibliographic Information Author's Introduction Translation Chinese Text Bilingual Text Bibliography

2 2 3 8 11 20

Bibliographic Information Tianyinzi 天隱子: [Book of] Master Heavenly Seclusion: DZ 1026. Attributed to Sima Chengzhen 司馬承禎 (647-735), the twelfth Shangqing 上清 (Highest Clarity) patriarch, this is a practical manual on observation (guan 觀) and attaining the Dao (dedao 得道). It outlines this path in terms of "five progressive gateways." (Komjathy, 2004) Author's Introduction Tianyinzi 天隱子 (DZ 1026), edited by Sima Chengzhen. This work outlines five general stages to the Tao, beginning with preparatory measures such as fasting and abstention as well as the establishment of the meditation chamber. The Tianyinzi is the only text of the group that has been published also in non-Taoist collections. Especially the Congshu jicheng 叢書集成 edition supplies valuable variants and editions. (Kohn, 1987: 78) Authorship of the Tianyinzi was not always clear, although the standard interpretation follows the claim made in chapter one above that Sima Chengzhen received the teaching from a master of that name and edited the text. This understanding was contested in 1162, when a certain Hu Lian 胡璉 added a postface to the text in which he stated that it was written by Sima Chengzhen himself and only ascribed to Tianyinzi. The first paragraph of the preface appears to have been added later: the text is referred to as beginning with the second paragraph in bibliographic materials of the Song dynasty. Another postface was included later. It appears first in late Ming editions of the text and describes the practical procedures of Taoist meditation including various methods of gymnastics and physical exercises. Since the date of this postface remains unclear and it cannot be linked historically or in contents with Sima Chengzhen and his was of Taoist meditation, I have not included it in this volume. (Kohn, 1987: 145)

Book of

Heavenly Seclusion Master Preface Whereas the path of spirit immortality has long life as its basis, the starting point for long life is the nourishment of breath. This breath is first received from heaven and earth, then it is harmonized through yin and yang. When yin and yang are spiritual and empty we speak of the mind. The agents governing the mind during night and day, waking and sleeping are the hun 魂, and the po 魄 souls. It is because of them that the human body is never far removed from the path of immortality. I do not know where Tianyinzi came from. He wrote this booklet in altogether eight sections. It encompasses the secret and the marvellous and deals with things hardly attainable by people through study alone. Looking now at the various techniques of cultivating and refining body and breath, of nourishing and harmonizing mind and emptiness,1 we find that the "return to the root" goes back to Boyang 伯陽,2 whereas the "emittance of radiance" is found with Zhuang Sou 莊叟.3 Long life and eternal vision4 can verily be found in this book. I have practised the techniques of the Tao myself. Now I feel compassion for the people of the world who often die an untimely death rather than fulfilling their natural life-spans. Therefore, I thought of transmitting this teaching to fellow adepts of long life. I have simplified it so that it can be practised and referred to easily. Ever since the time of Laozi, there has only been this teaching of Tianyinzi. 1. Spirit immortality When man is born, he is endowed with the breath of emptiness,5 his essence and intelligence are of penetrating awareness. When thus learning finds no obstructions, we speak of "spirit." Make the spirit settle within and emit its radiance without! This way you will naturally be different from normal people. You will be called a spirit immortal. Yet, a spirit immortal is still a man. The accomplishment of spirit immortality lies in cultivating one's breath of emptiness and never letting it be defiled by the common world.6 It is found in following one's own nature and never letting oneself be obstructed by false views. Joy and anger, sadness and happiness, love, hate, and desires are the seven perversions of the emotions. Wind and damp, cold and heat, hunger and satiation, labor and idleness are the eight perversions of breath. Ridding oneself of these is to establish immortality.7 2. Simplicity 8 The Yijing says: "The way of heaven and earth is simple."9 What does this mean? Tianyinzi says: Heaven and earth are above my head and beneath my feet. When I open my eyes I can see them clearly and I can speak of them without relying on any complex devices. Thus I say that consummate simplicity is the virtue of immortality.10 (Note: The Scripture says: "The perfect Tao is not complex, the perfect man does not act."11) What path should be used to seek this? He says: Without seeking you cannot know; without a path you cannot attain the goal. All students of spirit immortality must first of all realize simplicity. If the teachings are marvellous, artful, and attractive, they will only lead people astray. They will not lead them back to the root of things.12 Such could never be my teaching. (Note: There are people in the world who study immortality but – to the contrary – are only deluded by it. There are also people who study breathing but – to the contrary – are only made sick by it.13) 3. Gradual Progress Toward the Gate of the Tao In the Yijing, there is the hexagram "Progressive Advance."14 Laozi speaks of the "Marvellous Gate."15 When human beings cultivate inner perfection and realize their natures they cannot expect any sudden enlightenment. Rather, they must progress gradually and practise the techniques in peace. Thus the following five progressive gates to the Tao have been established:16 The first is fasting and abstention 齋戒. The second is seclusion 安處. The third is visualization and imagination 存想. The fourth is sitting in oblivion 坐忘. The fifth is spirit liberation 神解. What does fasting and abstention mean? It means cleansing the body and emptying the mind.17 What does seclusion mean? It means withdrawing deep into the meditation chamber.18 What does visualization and imagination mean? It means taming the mind and recovering inner nature.19 What does sitting in oblivion mean? It means letting go of the personal body and completely forgetting oneself.20 What does spirit liberation mean? It means spirit pervasion of all existence.21

Thus, when someone practises according to these five steps, he will perfect step one, then only gradually proceed to cultivate step two. When he has perfected step two, then only will he go on to step three. After perfecting step three, he will gradually move on to step four. When he has perfected step four, he will finally pass on to step five. Thereby spirit immortality will be attained. 4. Fasting and Abstention Fasting and abstention do not merely mean that one lives on vegetables and mushrooms. Cleansing the body is not just bathing to remove the dirt. Rather, the method implies a regulation of one's food intake so that it is perfectly balanced and a practice of massage which will make the body radiate with a glow. Man is endowed with the breath of the five phases.22 He lives on things equally consisting of the five phases. From the time when he takes shape in the womb man breathes in and out and circulates blood and essence. How could it be possible for him to stop eating and attain long life? People of the world don't usually realize that abstention from food and living on breath are only temporary measures of the Taoists. It does not mean that we completely abstain from all cereals. When we speak of fasting and abstention from food we refer to the purification of nourishment and to moderation of intake.23 If one is hungry one eats – but never to satiation.24 This is what we mean by establishing a balanced diet. Don't eat anything not well cooked! Don't eat strongly flavored dishes! Don't eat anything rotten or conserved!25 These are our basic abstentions. Massage your skin with your hands so that it becomes moist and hot. This will drive out all cold breath. The body will radiate with a glow! Refrain from long sitting, long standing, long exhaustive labor! All these are basic abstentions.26 They serve to balance and regulate the body. If the body is strong, the breath is whole. Thus fasting and abstention constitute the first of the gates to the Tao. 5. Seclusion What is meant by seclusion?27 It has nothing to do with living in ornate halls, in cavernous buildings, on double matting and thick carpeting. It means sitting with one's face to the south, sleeping with one's head to the east, complying in everything with the harmonious rhythm of yin and yang.28 Light and darkness should be in balance. The room should not be too high. If it is too high, yang is predominant and there will be too much light. The room should not be too low. If it is too low, yin is predominant and there will be too much darkness. The reason for this precaution is that when there is too much light, the po soul will be harmed. When there is too much darkness, the hun soul will suffer. In human beings the hun soul is yang and the po soul is yin. Any harm done to them due to light or darkness will cause sickness and disease. When things are arranged in the proper balanced way we may speak of a chamber of seclusion. Also, one should not forget that among the breaths of heaven and earth there may be violent yang29 that attacks the flesh or lascivious yin that overpowers the body. How can one not be wary to guard against these? During the progressive advance of cultivation and nourishment there is no proper seclusion unless these instructions are carried out. Thus Tianyinzi says: The room I live in has windows on all four sides. When wind arises I close them; as soon as the wind has died down I open them.30 In front of my meditation seat a curtain is suspended, behind it a screen has been placed. When it is too light, I draw the curtain to adjust the brightness inside. When it gets too dark, I roll the curtain up again to let light in from outside. On the inside I calm my mind, on the outside I calm my eyes. Mind and eyes must be both completely at peace. If either light or darkness prevails there will be too many thoughts and too many desires. How then could I ever calm myself inside and out? Thus in studying the Tao, seclusion marks the second step. 6. Visualization and Imagination Visualization is producing a vision of one's spirit(s). Imagination means creating an image of one's body.31 How is this accomplished?32 By closing one's eyes one can see one's own eyes. By gathering in one's mind one can realize one's own mind. Mind and eyes should never be separate from one's body and should never harm one's spirit(s): this is done by visualization and imagination. Normal people direct their eyes only toward other men to the end of their days. Therefore their minds tend to keep wandering outside. When the mind is concerned with outer affairs all the time it in turn causes the eyes to continue looking to things outside.33 Brightly sparkling their light floats around and never reflects back on themselves. How can people not become sick from this and end up dying prematurely? Therefore "return to the root means tranquillity, and tranquillity means to recover life."34 To recover life and perfect one's inner nature is called "the gate of all subtleties."35 Thus, with the step of visualization and imagination the task of learning the Tao is half completed.

7. Sitting in Oblivion Sitting in oblivion is the perfection of visualization and imagination, the utter oblivion of visualization and imagination. To put the Tao to action but not oneself act: isn't that the meaning of sitting? To see something and not act in relation to it: isn't that the meaning of oblivion? Why do we speak of not acting? Because the mind remains free from agitation. Why do we speak of not seeing?36 Because the body is obliterated completely. Someone asks: "If the mind is unmoving, does it have the Tao then?" Tianyinzi remains silent and does not answer. Another asks: "If the body is obliterated, does it have the Tao then?" Tianyinzi closes his eyes and does not look. Then someone awakens to the Tao and, in withdrawing, says: "The Tao is really in me. What person is this 'me'? What person actually is this Tianyinzi?"37 Thus, self and other are both forgotten. Nothing is left to radiate. 8. Spirit Liberation Step one, fasting and abstention, is called liberation through faith.38 (Without faith, the mind cannot be liberated.) Step two, seclusion, is called liberation through tranquillity. (Without tranquillity, the mind cannot be liberated.) Step three, visualization and imagination, is called liberation through insight. (Without insight, the mind cannot be liberated.) Step four, sitting in oblivion, is called liberation through absorption. (Without absorption, the mind cannot be liberated.39) When the four gates of faith, tranquillity, insight, and absorption have been pervaded by the spirit, then we speak of spirit liberation. By "spirit" we mean that which arrives without moving, is swift without hurrying.40 It pervades the rhythm of yin and yang. It is as old as heaven and earth.41 When the three agents, heaven, earth, and man, are combined there are changes.42 (Note: The Xici [II.2] says: "When the changes come to an end, there is transformation. Where there is transformation, there is pervasion. Where there is pervasion, there is continuity.") When the myriad beings are equalized, then we speak of the Tao and the virtue.43 (Note: This refers to Laozi's Daojing and Dejing.) When the one original nature of all is realized, then we speak of suchness.44 (Note: The Lotus Sūtra, the Lankāvatāra Sūtra, and the Nirvāna Sūtra of Shakyamuni all deal with the "one original nature.") By entering into suchness one returns to non-action.45 (Note: The Yuanjue jing says: "Whether there is the threefold embodiment of the Buddha in action or in non-action or the metamorphosis body of the Buddha which cannot fall back into mundane destiny, all is the one original nature."46) Tianyinzi says:47 "I am born with the changes; I will die with the changes. In accordance with the myriad beings I move; going along with the myriad beings I rest.48 Perversion comes from the original nature; perfection comes from the one original nature.49 Through spirit I am liberated from all: life and death, movement and rest, perversion and perfection." Among human beings the liberated ones are called spirit immortals. Those in heaven are called heavenly immortals; those on earth are called earthly immortals; those in water are called water immortals.50 Those who pervade all are called spirit immortals. Thus the path to spirit immortality consists of the five progressive gates of study. They all lead only to the one goal.51 Notes 1. This section of the introduction is quoted also in the Baizhuan shuzi 百傳書子. 2. Boyang is one of the names of Laozi. The quotation is taken from Daodejing 16. 3. Zhuang Sou is the respectful name used for Zhuangzi by Tang and Song poets. 4. Daode jing 59. 5. The Daoshu (2,4a) and the Congshu jicheng have 靈 for 虚 "breath of numinosity." 6. The Daoshu (2.4a) here reads: "… never attaining it by worldly discussions and analyses." Like the DZ edition it gives 論折 for 論汚 which is found in the Congshu jicheng. 7. This paragraph occurs as a note in the DZ edition, but has been integrated into the text frequently. The seven emotions are already found in the "Liyun" chapter of the Liji. Here we have 懼 "fear," instead of 樂 "happiness." 8. Yijian 易簡 is written as Jianyi 簡易 in the Daoshu.

9. A similar quotation is found in Yijing, Xici I.1. Here yi is correlated with heaven 乾, while jian corresponds to earth 坤. 10. The Congshu jicheng has 易簡易簡 instead of 易易簡簡. It also reads 謂 for 徳: "Thus I speak of simplicity. Simplicity is an expression for spirit immortality." 11. The latter part of this quotation is found in Zhuangzi 58/22/18. 12. Daode jing 16. 13. The Daoshu (2,4b) includes this note in the text and reverses the order of the two statements. In the Congshu jicheng edition, 炁 is written 氣. For a distinction between the two variants see Zhu, 1982. 14. Wilhelm, 1979: 196 (no. 56). 15. Daode jing 1. 16. The Daoshu (2,4b) summarizes this paragraph in one sentence. The subsequent explanations it includes in the later sections. The Congshu jicheng version adds: "As I enter them through insight, the Tao becomes visible." 17. Daodejing 3. In the Zhuangzi "emptying the mind" corresponds to the "fasting of the mind" (9/4/28). 18. The meditation chamber 靜室 was already instituted by the Celestial Masters in the second century (Stein, 1963: 38). 19. This refers back to the third section of the Zuowanglun. 20. Zhuangzi 19/6/92; Zuowanglun 1b. 21. In the Zhuangzi (29/12/14), one finds the notion that "knowledge is pervaded by the spirit." In addition, the Zhuangzi (19/6/92) describes mystical union in terms of "making oneself identical with the Great Thoroughfare." In Buddhism we find the expression "spirit pervasion" in descriptions of the deep and transcendent samādhi of the Buddha. He then emits a bright light and has possession of supernatural powers (Yuanjue jing T. 17, 913a; Vimalakīrti Nirdesa T. 14, 539a). 22. Zuowanglun 11ab; YJQQ 14,13b cites the Huangdi neijing suwen 黄帝内經素問 to the same extent. 23. The Daoshu (2,4b) shortens this and defines fasting as "purification" and abstention as "regulation." For a study of Taoist dietetic abstentions see Lévi, 1983. 24. Cf. Sun Simiao, Cunshen lianqi ming 1b. 25. Maspero, 1971: 368. 26. This follows the Daoshu (2,5a). The DZ edition leaves out 勿 before every item. The same abstentions are described in Sima Chengzhen's Fuqi jingyi lun, section 6 (YJQQ 57,19b) with reference to the Huangdi neijing suwen (23,10b). Already the Zhuangzi contains warnings against exertion of the body (Robinet, 1983: 79). 27. This expression for "seclusion" goes back as far as the Shijing. It also occurs in the "Xinshu" 心術 chapter of the Guanzi 管子 and in Buddhist literature. The Yuanjue jing mentions it in the context of a progressive system as the step to be taken after "meticulous observation of the precepts" (T. 17, 914b). 28. The Daoshu (2,5a) has: "The place where one lives must completely accord with the harmonious rhythm of yin and yang." 29. The Congshu jicheng here has 元 for 亢. The expression "violent yang" 亢陽 is reminiscent of 亢龍, "violent dragon," found in Xici I.8. 30. Opening and closing the doors in order to keep up accordance with yin and yang, qian and kun, is already mentioned in Xici I.11.

31. I use the term "imagination" to refer to the deliberate creation of images on the basis of actual experience. As such it stands in opposition to "fantasy" which refers to images largely devoid of relation to reality. A similar usage of these terms is found in the psychology of C.G. Jung. 32. This sentence is added by the Daoshu (2,5b). 33. In Taoist theory, the mind is closely related to the eyes. See especially Wu Yun's Xinmu lun 心目論 (DZ 1038). 34. Daodejing 16. 35. Daodejing 1. 36. Cf. Zuowanglun 4b. The Chan history Chuandeng lu has a similar statement: "Not seeing and hearing is to see and to hear truly." 37. The first three sentences of this paragraph are added by the Daoshu (2,6a). A different version is given in the Congshu jicheng: "Someone asks: 'How do you attain the unmoving state of the mind?' TianYinzi remains silent and does not answer. Another asks: 'How do you attain the obliteration of the body?' Tianyinzi closes his eyes and does not look." This section is a rare instance where one ran glimpse the concrete setting in which the methods were taught. The scene is reminiscent of Chan Buddhism. 38. The expression 信解 translates the Sanskrit adhimukti (Robinet, 1983: 94). 39. The order of the various kinds of liberation is different in the Daoshu edition: Step one, faith; step two, absorption; step three, tranqullity; step four, insight. 40. Zhuangzi 26/11/17. 41. Daode jing 7. 42. For the three agents 三才 see Yijing, Shuogua 2. 43. The idea of "equalization of all beings" is taken from the Zhuangzi (ch. 2). 44. This translates bhūtatathatā, the eternal, unchanging power behind all phenomena. 45. Non-action is an early translation for nirvāna. 46. These two sections are added in the Congshu jicheng edition. The quotation resembles the Yuanjue jing (T. 17, 921b). 47. This follows the Daoshu (2,6b). In the DZ edition, the 曰 is omitted. 48. Zhuangzi 34/13/14 and 40/15/10. 49. The Tao as the original one nature of the cosmos which underlies all being is an important concept in Tang Taoist philosophy. The expression then used was 道性, a direct replica of the Buddhist 佛性. For details of this concept see Kamata, 1966. 50. This third category is added in the Congshu jicheng edition. Heaven, earth, and water are the three major departments of the universe according to the world view of the Celestial Masters (Ōfuchi, 1985). 51. Following the Congshu jicheng version.

天隱子 T'ien-yin-tzu 序 神仙之道以長生爲本長生之要以養氣爲根夫氣受之於天地和之於陰陽陰陽神靈謂之心主晝夜寤寐謂之魂魄是 故人之身大率不遠乎神仙之道矣天隱子吾不知其何許人著書八篇包括秘妙殆非人間所能力學者也觀乎修煉形 氣養和心靈歸根契於伯陽遺照齊於莊叟長生久視無出是書承禎服習道風惜乎世人夭促眞壽思欲傳之同志使簡 易而行信哉自伯陽以來惟天隱子而已矣唐司馬承禎謹序 神仙章 人生時禀得靈氣精明通悟學無滯塞謂之神宅神於内遺照於外自然異於俗人則謂之神仙故神仙亦人也在於脩我 靈氣勿爲世俗所淪汚遂我自然勿爲邪見所凝滯則成功矣喜怒哀樂愛惡欲七者情之邪也風寒暑濕飢飽勞佚八者 氣之邪也去此則仙道近矣 易簡章 易曰｢天地之道易簡｣者何也天隱子曰天地在我首之上足之下開目盡見無假繁巧而言故曰易簡易簡者神仙之謂 也經曰至道不繁至人無爲然則以何道求之曰無求不能知無道不能成凡學神仙先知易簡苟言涉奇詭適足使人執 迷無所歸本此非吾學也世人學仙反爲仙所迷者有矣學氣反爲氣所病者有矣 漸門章 易有漸卦道有漸門人之修眞達性不能頓悟必須漸而進之安而行之故設漸門觀我所入則道可見矣漸有五門一曰 齋戒二曰安處三曰存想四曰坐忘五曰神解何謂齋戒曰澡身虚心何謂安處曰深居靜室何謂存想曰收心復性何謂 坐忘曰遺形忘我何謂神解曰萬法通神是故習此五漸之門者了一則漸次至二了二則漸次至三了三則漸次至四了 四則漸次至五神仙成矣 齋戒章 齋戒者非蔬茹飲食而已澡身者非湯浴去垢而已蓋其法在乎節食調中摩擦暢外者也夫人禀五行之氣而食五行之 物實自胞胎有形已呼吸精血豈可去食而求長生但世人不知休糧服氣是道家之權宜非永絶食粒之謂也故食之有 齋戒者齋乃潔淨之務戒乃節約之稱有飢即食食勿令飽此所謂調中也百味未成熟勿食五味太多勿食腐敗閉氣之 物勿食此皆宜戒也手常摩擦皮膚温熱熨去冷氣此所謂暢外也久坐久立久勞久役皆宜戒也此是調理形骸之法形 堅則氣全是以齋戒爲漸門之首矣 安處章 何謂安處曰非華堂邃宇重裀廣榻之謂也在乎南向而坐東首而寝陰陽適中明暗相半屋無高高則陽盛而明多室無 卑卑則陰盛而暗多故明多則傷魄暗多則傷魂人之魂陽而魄陰苟傷明暗則疾病生焉此所謂居處之室尚使之然況 天地之氣有亢陽之攻肌淫陰之侵體豈可不防慎哉修養之漸倘不法此非安處之道術曰吾所居室四邊皆窗戸遇風 即闔風息即闓吾所居座前簾後屏太明即不簾以和其内暗太暗則捲簾以通其外耀内以安心外以安目心目皆安則 身安矣明暗尚然況太多事慮太多情欲豈能安其内外哉故學道以安處爲次 存想章 存謂存我之神想謂想我之身閉目即見自己之目收心即見自己之心心與目皆不離我身不傷我神則存想之漸也凡 人目終日視他人故心亦逐外走終日接他事故目亦逐外瞻營營浮光未嘗復照奈何不病且夭耶是以歸根曰靜靜曰 復命成性存存衆妙之門此存想之漸學道之功半矣 坐忘章 坐忘者因存想而得因存想而忘也行道而不見其行非坐之義乎有見而不行其見非忘之義乎何謂不行曰心不動故 何謂不見曰形都泯故惑問曰何由得心不動天隱子默而不答又問何由得形都泯天隱子暝而不視或者悟道而退曰 道果在我矣我果何人哉天隱子果何人哉於是彼我兩忘了無所照 神解章 齋戒謂之信解言無信心則不能解安處謂之閑解言無閑心則不能解存想謂之慧解言無慧心則不能解坐忘謂之定 解言無定心則不能解信定閑慧四門通神謂之神解故神之爲義不行而至不疾而速陰陽變通天地長久兼三才而言 謂之易繋辭云易窮則變變則通通則久齊萬物而言謂之道徳老子道徳經是也本一性而言謂之眞如釋氏法華楞伽 涅槃皆一性入於眞如歸於無爲圓覺經云佛身有爲至於無爲佛化身不墮諸數皆一性故天隱子生乎易中死乎易中

動因萬物靜因萬物邪由一性眞由一性是以生死動靜邪眞皆以神而解之在人謂之人仙在天曰天仙在地曰地仙在 水曰水仙能通變之曰神仙故神仙之道有五其漸學之門則一焉謂五漸終同歸於仙矣 Punctuated Text 序 神仙之道、以長生爲本。長生之要、以養氣爲根。夫氣受之於天地、和之於陰陽、陰陽神靈、謂之心主。晝 夜寤寐、謂之魂魄。是故人之身、大率不遠乎神仙之道矣。天隱子、吾不知其何許人、著書八篇、包括秘妙、 殆非人間所能力學者也。觀乎修煉形氣、養和心靈、歸根契於伯陽、遺照齊於莊叟、長生久視、無出是書。 承禎服習道風、惜乎世人、夭促眞壽、思欲傳之同志、使簡易而行信哉。自伯陽以來、惟天隱子而已矣。唐 司馬承禎謹序。 神仙章 人生時、禀得靈氣、精明通悟、學無滯塞、謂之神宅。神於内、遺照於外、自然異於俗人、則謂之神仙。故 神仙亦人也。在於脩我靈氣、勿爲世俗所淪汚。遂我自然、勿爲邪見所凝滯、則成功矣。喜、怒、哀、樂、 愛、惡、欲七者、情之邪也。風、寒、暑、濕、飢、飽、勞、佚八者、氣之邪也。去此則仙道近矣。 易簡章 易曰：｢天地之道、易簡｣者、何也？天隱子曰：天地在我首之上、足之下、開目盡見、無假繁巧而言、故曰 易簡。易簡者、神仙之謂也（經曰：至道不繁、至人無爲）。然則以何道求之？曰：無求不能知、無道不能 成。凡學神仙、先知易簡。苟言涉奇詭、適足使人執迷、無所歸本、此非吾學也（世人學仙、反爲仙所迷者、 有矣！學氣、反爲氣所病者、有矣！）。 漸門章 易有漸卦、道有漸門、人之修眞達性、不能頓悟、必須漸而進之、安而行之、故設漸門。觀我所入、則道可 見矣。漸有五門。一曰齋戒、二曰安處、三曰存想、四曰坐忘、五曰神解。何謂齋戒？曰：澡身虚心。何謂 安處？曰：深居靜室。何謂存想？曰：收心復性。何謂坐忘？曰：遺形忘我。何謂神解？曰：萬法通神。是 故習此五漸之門者、了一、則漸次至二；了二、則漸次至三；了三、則漸次至四；了四、則漸次至五、神仙 成矣。 齋戒章 齋戒者、非蔬茹飲食而已。澡身者、非湯浴去垢而已。蓋其法在乎節食、調中、摩擦、暢外者也。夫人禀五 行之氣、而食五行之物、實自胞胎有形已。呼吸精血、豈可去食而求長生！但世人不知休糧服氣、是道家之 權、宜非永絶食粒之謂也。故食之有齋戒者、齋乃潔淨之務、戒乃節約之稱。有飢即食、食勿令飽、此所謂 調中也。百味未成熟勿食、五味太多勿食、腐敗閉氣；之物勿食、此皆宜戒也。手常摩擦皮膚温熱、熨去冷 氣、此所謂暢外也。久坐、久立、久勞、久役、皆宜戒也。此是調理形骸之法。形堅則氣全、是以齋戒爲漸 門之首矣。 安處章 何謂安處？曰：非華堂邃宇、重裀廣榻之謂也。在乎南向而坐、東首而寝、陰陽適中、明暗相半。屋無高、 高則陽盛而明多。室無卑、卑則陰盛而暗多。故明多則傷魄、暗多則傷魂。人之魂陽、而魄陰、苟傷明暗則 疾病生焉。此所謂居處之室、尚使之然、況天地之氣有亢陽之攻肌、淫陰之侵體、豈可不防慎哉？修養之漸 倘不法此、非安處之道。術曰吾所居室、四邊皆窗戸、遇風即闔、風息即闓。吾所居座、前簾後屏、太明即 不簾、以和其内暗、太暗則捲簾、以通其外耀。内以安心、外以安目。心目皆安、則身安矣。明暗尚然、況 太多事慮、太多情欲、豈能安其内外哉。故學道以安處爲次。 存想章 存謂存我之神、想謂想我之身、閉目即見自己之目、收心即見自己之心、心與目皆不離我身、不傷我神、則 存想之漸也。凡人目終日視他人、故心亦逐外走。終日接他事、故目亦逐外瞻。營營浮光未嘗復照、奈何不 病且夭耶。是以歸根曰靜、靜曰復命、成性。存存衆妙之門。此存想之漸、學道之功半矣。

坐忘章 坐忘者、因存想而得、因存想而忘也。行道而不見其行、非坐之義乎！有見而不行其見、非忘之義乎！何謂 不行？曰心不動故。何謂不見？曰形都泯故。惑問曰：何由得心不動？天隱子默而不答。又問何由得形都 泯？天隱子暝而不視。或者悟道而退曰：道果在我矣！我果何人哉！天隱子果何人哉！於是彼我兩忘、了無 所照。 神解章 齋戒謂之信解、言無信心則不能解、安處謂之閑解。言無閑心則不能解、存想謂之慧解。言無慧心則不能解、 坐忘謂之定解。言無定心則不能解。信、定、閑、慧四門通神。謂之神解。故神之爲義、不行而至、不疾而 速。陰陽變通、天地長久、兼三才而言、謂之易。繋辭云：易窮則變、變則通、通則久。齊萬物而言、謂之 道徳。老子道徳經是也本一性而言、謂之眞如。釋氏法華楞伽涅槃皆一性。入於眞如、歸於無爲。圓覺經 云：佛身有爲至於無爲、佛化身不墮諸數皆一性。故天隱子生乎易中、死乎易中。動因萬物、靜因萬物。邪 由一性、眞由一性。是以生死動靜邪眞、皆以神而解之。在人謂之人仙、在天曰天仙、在地曰地仙、在水曰 水仙、能通變之曰神仙、故神仙之道有五。其漸學之門則一焉。謂五漸終同歸於仙矣！

天隱子 Book of

Heavenly Seclusion Master 唐司馬承禎謹序 Preface 神仙之道 以長生爲本 長生之要 以養氣爲根 Whereas the path of spirit immortality has long life as its basis, the starting point for long life is the nourishment of breath. 夫氣受之於天地 和之於陰陽 This breath is first received from heaven and earth, then it is harmonized through yin and yang. 陰陽神靈 謂之心主 When yin and yang are spiritual and empty we speak of the mind. 晝夜寤寐 謂之魂魄 The agents governing the mind during night and day, waking and sleeping are the hun 魂, and the po 魄 souls. 是故人之身 大率不遠乎神仙之道矣 It is because of them that the human body is never far removed from the path of immortality. 天隱子 吾不知其何許人 I do not know where Tianyinzi came from. 著書八篇 He wrote this booklet in altogether eight sections. 包括秘妙 殆非人間所能力學者也 It encompasses the secret and the marvellous and deals with things hardly attainable by people through study alone. 觀乎修煉形氣 養和心靈 歸根契於伯陽 遺照齊於莊叟 Looking now at the various techniques of cultivating and refining body and breath, of nourishing and harmonizing mind and emptiness,1 we find that the "return to the root" goes back to Boyang 伯陽,2 whereas the "emittance of radiance" is found with Zhuang Sou 莊叟.3 長生久視 無出是書 Long life and eternal vision4 can verily be found in this book. 承禎服習道風 I have practised the techniques of the Tao myself. 惜乎世人 夭促眞壽 Now I feel compassion for the people of the world who often die an untimely death rather than fulfilling their natural life-spans. 思欲傳之同志 Therefore, I thought of transmitting this teaching to fellow adepts of long life. 使簡易而行信哉 I have simplified it so that it can be practised and referred to easily. 自伯陽以來 惟天隱子而已矣 Ever since the time of Laozi, there has only been this teaching of Tianyinzi.

神仙章 1. Spirit immortality 人生時 禀得靈氣 精明通悟 When man is born, he is endowed with the breath of emptiness,5 his essence and intelligence are of penetrating awareness. 學無滯塞 謂之神宅 When thus learning finds no obstructions, we speak of "spirit." 神於内 遺照於外 Make the spirit settle within and emit its radiance without! 自然異於俗人 This way you will naturally be different from normal people. 則謂之神仙 You will be called a spirit immortal. 故神仙亦人也 Yet, a spirit immortal is still a man. 在於脩我靈氣 勿爲世俗所淪汚 The accomplishment of spirit immortality lies in cultivating one's breath of emptiness and never letting it be defiled by the common world.6 遂我自然 勿爲邪見所凝滯 則成功矣 It is found in following one's own nature and never letting oneself be obstructed by false views. 喜怒哀樂愛惡欲七者 情之邪也 Joy and anger, sadness and happiness, love, hate, and desires are the seven perversions of the emotions. 風寒暑濕飢飽勞佚八者 氣之邪也 Wind and damp, cold and heat, hunger and satiation, labor and idleness are the eight perversions of breath. 去此則仙道近矣 Ridding oneself of these is to establish immortality.7 易簡章 2. Simplicity 8 易曰｢天地之道 易簡｣者 The Yijing says: "The way of heaven and earth is simple."9 何也 What does this mean? 天隱子曰天地在我首之上 足之下 Tianyinzi says: Heaven and earth are above my head and beneath my feet. 開目盡見 無假繁巧而言 When I open my eyes I can see them clearly and I can speak of them without relying on any complex devices. 故曰易簡 易簡者 神仙之謂也 Thus I say that consummate simplicity is the virtue of immortality.10 經曰至道不繁 至人無爲 (Note: The Scripture says: "The perfect Tao is not complex, the perfect man does not act."11)

然則以何道求之 What path should be used to seek this? 曰無求不能知 無道不能成 He says: Without seeking you cannot know; without a path you cannot attain the goal. 凡學神仙 先知易簡 All students of spirit immortality must first of all realize simplicity. 苟言涉奇詭 適足使人執迷 If the teachings are marvellous, artful, and attractive, they will only lead people astray. 無所歸本 They will not lead them back to the root of things.12 此非吾學也 Such could never be my teaching. 世人學仙 反爲仙所迷者 有矣 (Note: There are people in the world who study immortality but – to the contrary – are only deluded by it. 學氣 反爲氣所病者 有矣 There are also people who study breathing but – to the contrary – are only made sick by it.13) 漸門章 3. Gradual Progress Toward the Gate of the Tao 易有漸卦 In the Yijing, there is the hexagram "Progressive Advance."14 道有漸門 Laozi speaks of the "Marvellous Gate."15 人之修眞達性 不能頓悟 When human beings cultivate inner perfection and realize their natures they cannot expect any sudden enlightenment. 必須漸而進之 安而行之 Rather, they must progress gradually and practise the techniques in peace. 故設漸門 觀我所入 則道可見矣 漸有五門 Thus the following five progressive gates to the Tao have been established:16 一曰齋戒 The first is fasting and abstention. 二曰安處 The second is seclusion. 三曰存想 The third is visualization and imagination. 四曰坐忘 The fourth is sitting in oblivion. 五曰神解 The fifth is spirit liberation. 何謂齋戒 What does fasting and abstention mean?

曰澡身虚心 It means cleansing the body and emptying the mind.17 何謂安處 What does seclusion mean? 曰深居靜室 It means withdrawing deep into the meditation chamber.18 何謂存想 What does visualization and imagination mean? 曰收心復性 It means taming the mind and recovering inner nature.19 何謂坐忘 What does sitting in oblivion mean? 曰遺形忘我 It means letting go of the personal body and completely forgetting oneself.20 何謂神解 What does spirit liberation mean? 曰萬法通神 It means spirit pervasion of all existence.21 是故習此五漸之門者 了一 則漸次至二 Thus, when someone practises according to these five steps, he will perfect step one, then only gradually proceed to cultivate step two. 了二 則漸次至三 When he has perfected step two, then only will he go on to step three. 了三 則漸次至四 After perfecting step three, he will gradually move on to step four. 了四 則漸次至五 When he has perfected step four, he will finally pass on to step five. 神仙成矣 Thereby spirit immortality will be attained. 齋戒章 4. Fasting and Abstention 齋戒者 非蔬茹飲食而已 Fasting and abstention do not merely mean that one lives on vegetables and mushrooms. 澡身者 非湯浴去垢而已 Cleansing the body is not just bathing to remove the dirt. 蓋其法在乎節食 調中 摩擦 暢外者也 Rather, the method implies a regulation of one's food intake so that it is perfectly balanced and a practice of massage which will make the body radiate with a glow. 夫人禀五行之氣 Man is endowed with the breath of the five phases.22

而食五行之物 He lives on things equally consisting of the five phases. 實自胞胎有形已 呼吸精血 From the time when he takes shape in the womb man breathes in and out and circulates blood and essence. 豈可去食而求長生 How could it be possible for him to stop eating and attain long life? 但世人不知休糧服氣 是道家之權 People of the world don't usually realize that abstention from food and living on breath are only temporary measures of the Taoists. 宜非永絶食粒之謂也 It does not mean that we completely abstain from all cereals. 故食之有齋戒者 齋乃潔淨之務 戒乃節約之稱 When we speak of fasting and abstention from food we refer to the purification of nourishment and to moderation of intake.23 有飢即食 食勿令飽 If one is hungry one eats – but never to satiation.24 此所謂調中也 This is what we mean by establishing a balanced diet. 百味未成熟勿食 Don't eat anything not well cooked! 五味太多勿食 Don't eat strongly flavored dishes! 腐敗閉氣 之物勿食 Don't eat anything rotten or conserved!25 此皆宜戒也 These are our basic abstentions. 手常摩擦皮膚温熱 Massage your skin with your hands so that it becomes moist and hot. 熨去冷氣 This will drive out all cold breath. 此所謂暢外也 The body will radiate with a glow! 久坐 久立 久勞 久役 Refrain from long sitting, long standing, long exhaustive labor! 皆宜戒也 All these are basic abstentions.26 此是調理形骸之法 They serve to balance and regulate the body. 形堅則氣全 If the body is strong, the breath is whole.

是以齋戒爲漸門之首矣 Thus fasting and abstention constitute the first of the gates to the Tao. 安處章 5. Seclusion 何謂安處 What is meant by seclusion?27 曰非華堂邃宇 重裀廣榻之謂也 It has nothing to do with living in ornate halls, in cavernous buildings, on double matting and thick carpeting. 在乎南向而坐 東首而寝 陰陽適中 It means sitting with one's face to the south, sleeping with one's head to the east, complying in everything with the harmonious rhythm of yin and yang.28 明暗相半 Light and darkness should be in balance. 屋無高 The room should not be too high. 高則陽盛而明多 If it is too high, yang is predominant and there will be too much light. 室無卑 The room should not be too low. 卑則陰盛而暗多 If it is too low, yin is predominant and there will be too much darkness. 故明多則傷魄 The reason for this precaution is that when there is too much light, the po soul will be harmed. 暗多則傷魂 When there is too much darkness, the hun soul will suffer. 人之魂陽 而魄陰 In human beings the hun soul is yang and the po soul is yin. 苟傷明暗則疾病生焉 Any harm done to them due to light or darkness will cause sickness and disease. 此所謂居處之室 When things are arranged in the proper balanced way we may speak of a chamber of seclusion. 尚使之然 況天地之氣有亢陽之攻肌 淫陰之侵體 Also, one should not forget that among the breaths of heaven and earth there may be violent yang29 that attacks the flesh or lascivious yin that overpowers the body. 豈可不防慎哉 How can one not be wary to guard against these? 修養之漸倘不法此 非安處之道 During the progressive advance of cultivation and nourishment there is no proper seclusion unless these instructions are carried out. 術曰吾所居室 四邊皆窗戸 Thus Tianyinzi says: The room I live in has windows on all four sides.

遇風即闔 風息即闓 When wind arises I close them; as soon as the wind has died down I open them.30 吾所居座 前簾後屏 In front of my meditation seat a curtain is suspended, behind it a screen has been placed. 太明即不簾 以和其内暗 When it is too light, I draw the curtain to adjust the brightness inside. 太暗則捲簾 以通其外耀 When it gets too dark, I roll the curtain up again to let light in from outside. 内以安心 外以安目 On the inside I calm my mind, on the outside I calm my eyes. 心目皆安 Mind and eyes must be both completely at peace. 則身安矣 明暗尚然 況太多事慮 太多情欲 If either light or darkness prevails there will be too many thoughts and too many desires. 豈能安其内外哉 How then could I ever calm myself inside and out? 故學道以安處爲次 Thus in studying the Tao, seclusion marks the second step. 存想章 6. Visualization and Imagination 存謂存我之神 Visualization is producing a vision of one's spirit(s). 想謂想我之身 Imagination means creating an image of one's body.31 閉目即見自己之目 How is this accomplished?32 By closing one's eyes one can see one's own eyes. 收心即見自己之心 By gathering in one's mind one can realize one's own mind. 心與目皆不離我身 不傷我神 則存想之漸也 Mind and eyes should never be separate from one's body and should never harm one's spirit(s): this is done by visualization and imagination. 凡人目終日視他人 Normal people direct their eyes only toward other men to the end of their days. 故心亦逐外走 Therefore their minds tend to keep wandering outside. 終日接他事 故目亦逐外瞻 When the mind is concerned with outer affairs all the time it in turn causes the eyes to continue looking to things outside.33 營營浮光未嘗復照 Brightly sparkling their light floats around and never reflects back on themselves.

奈何不病且夭耶 How can people not become sick from this and end up dying prematurely? 是以歸根曰靜 靜曰復命 Therefore "return to the root means tranquillity, and tranquillity means to recover life."34 成性 存存衆妙之門 To recover life and perfect one's inner nature is called "the gate of all subtleties."35 此存想之漸 學道之功半矣 Thus, with the step of visualization and imagination the task of learning the Tao is half completed. 坐忘章 7. Sitting in Oblivion 坐忘者 因存想而得 因存想而忘也 Sitting in oblivion is the perfection of visualization and imagination, the utter oblivion of visualization and imagination. 行道而不見其行 非坐之義乎 To put the Tao to action but not oneself act: isn't that the meaning of sitting? 有見而不行其見 非忘之義乎 To see something and not act in relation to it: isn't that the meaning of oblivion? 何謂不行 Why do we speak of not acting? 曰心不動故 Because the mind remains free from agitation. 何謂不見 Why do we speak of not seeing?36 曰形都泯故 Because the body is obliterated completely. 惑問曰何由得心不動 Someone asks: "If the mind is unmoving, does it have the Tao then?" 天隱子默而不答 Tianyinzi remains silent and does not answer. 又問何由得形都泯 Another asks: "If the body is obliterated, does it have the Tao then?" 天隱子暝而不視 Tianyinzi closes his eyes and does not look. 或者悟道而退曰道果在我矣 Then someone awakens to the Tao and, in withdrawing, says: "The Tao is really in me. 我果何人哉 What person is this 'me'? 天隱子果何人哉 What person actually is this Tianyinzi?"37 於是彼我兩忘 Thus, self and other are both forgotten.

了無所照 Nothing is left to radiate. 神解章 8. Spirit Liberation 齋戒謂之信解 Step one, fasting and abstention, is called liberation through faith.38 言無信心則不能解 (Without faith, the mind cannot be liberated.) 安處謂之閑解 Step two, seclusion, is called liberation through tranquillity. 言無閑心則不能解 (Without tranquillity, the mind cannot be liberated.) 存想謂之慧解 Step three, visualization and imagination, is called liberation through insight. 言無慧心則不能解 (Without insight, the mind cannot be liberated.) 坐忘謂之定解 Step four, sitting in oblivion, is called liberation through absorption. 言無定心則不能解 (Without absorption, the mind cannot be liberated.39) 信定閑慧四門通神 謂之神解 When the four gates of faith, tranquillity, insight, and absorption have been pervaded by the spirit, then we speak of spirit liberation. 故神之爲義 不行而至 不疾而速 By "spirit" we mean that which arrives without moving, is swift without hurrying.40 陰陽變通 It pervades the rhythm of yin and yang. 天地長久 It is as old as heaven and earth.41 兼三才而言 謂之易 When the three agents, heaven, earth, and man, are combined there are changes.42 繋辭云易窮則變 (Note: The Xici [II.2] says: "When the changes come to an end, there is transformation. 變則通 Where there is transformation, there is pervasion. 通則久 Where there is pervasion, there is continuity.") 齊萬物而言 謂之道徳 When the myriad beings are equalized, then we speak of the Tao and the virtue.43

老子道徳經是也 (Note: This refers to Laozi's Daojing and Dejing.) 本一性而言 謂之眞如 When the one original nature of all is realized, then we speak of suchness.44 釋氏法華楞伽涅槃皆一性 (Note: The Lotus Sūtra, the Lankāvatāra Sūtra, and the Nirvāna Sūtra of Shakyamuni all deal with the "one original nature.") 入於眞如 歸於無爲 By entering into suchness one returns to non-action.45 圓覺經云佛身有爲至於無爲 佛化身不墮諸數皆一性 (Note: The Yuanjue jing says: "Whether there is the threefold embodiment of the Buddha in action or in non-action or the metamorphosis body of the Buddha which cannot fall back into mundane destiny, all is the one original nature."46) 故天隱子生乎易中 死乎易中 Tianyinzi says:47 "I am born with the changes; I will die with the changes. 動因萬物 靜因萬物 In accordance with the myriad beings I move; going along with the myriad beings I rest.48 邪由一性 眞由一性 Perversion comes from the original nature; perfection comes from the one original nature.49 是以生死動靜邪眞 皆以神而解之 Through spirit I am liberated from all: life and death, movement and rest, perversion and perfection." 在人謂之人仙 Among human beings the liberated ones are called spirit immortals. 在天曰天仙 在地曰地仙 在水曰水仙 Those in heaven are called heavenly immortals; those on earth are called earthly immortals; those in water are called water immortals.50 能通變之曰神仙 Those who pervade all are called spirit immortals. 故神仙之道有五 其漸學之門則一焉 Thus the path to spirit immortality consists of the five progressive gates of study. 謂五漸終同歸於仙矣 They all lead only to the one goal.51

Bibliography Komjathy, Louis, "Daoist Texts in Translation", 2004. Kohn, Livia. Seven Steps to the Tao: Sima Chengzhen's Zuowang lun. St. Augustin: Steyler Verlag, 1987: 145-55.