Simacheng Zhen’s Taoist Philosophy
Biography and Writings of Sima Chengzhen
Sima Chengzhen (646-735), styled Zǐwēi and religiously known as Daoyin, hailed from Wen County, Henan Province (present-day Wen County in Henan). He was posthumously recognized as the twelfth generation master of the Maoshan Sect. According to Tang people’s Cui Shang’s “Ode to the Newly Built Tongbai Observatory on Mount Tiantai and its Introduction,” he was a descendant of Taichang Kui, brother of Emperor Xuan of Jin. His ancestor Sheng served as the Grand Marshal to the Sui Dynasty; his father, Renzui, was a scattered grandee and a long-time governor of Xianghua and Erzhou, a family known for generations for their nobility and moral integrity. Sima Chengzhen, a scion of a government official’s family, showed a penchant for learning from an early age. Disinclined towards bureaucratic life, he became a Taoist priest at the age of twenty-one, mentored by Pan Shizheng. He lived on Mount Song and learned talismans and the techniques of fasting and dietary guidance from his teacher, who recognized his exceptional talent, remarking, “Since Tao Yinju passed down the correct method, it has reached you in the fourth generation.” Thereafter, Chengzhen wandered famous mountains and finally settled in Tiantai, where he constructed a layered pavilion atop an altar, calling it the “Pavilion of Wonders,” and named himself “Master of White Clouds.” When Empress Wu Zetian heard of him, she summoned him to the capital and praised him with an edict. Upon his departure, Emperor Ruizong had Li Jiao host a farewell for him east of the Luo Bridge. He became friends with notable literati such as Chen Ziang, Lu Cangyong, Song Zhiwen, Wang Shi, Bi Gou, Li Bai, Meng Haoran, Wang Wei, and He Zhizhang, who were collectively known as the “Ten Friends of the Immortal Clan.” “Emperor Ruizong, who had a refined appreciation for Taoism, honored him specially during his summoning. Emperor Ruizong once asked about the arts of Yin and Yang, to which Chengzhen replied, ‘The scriptures say: reduce it and again reduce it, until you reach inaction. Furthermore, at a single glance, the mind and eyes perceive that each reduction has not yet ceased—how could one possibly engage in heterodox practices to augment wisdom and worry?’ Ruizong responded, ‘If managing the body involves inaction, it elevates purity; how then should one manage the state?’ Chengzhen answered, ‘The state is like the body. As Laozi says: Roam the heart in tranquility, unite the qi in desolation, follow things naturally without selfishness, and thus the world is governed. The Book of Changes states: The sage, in opening up the land, joins its virtues. Thus, Heaven, without speaking, achieves trust, and without acting, brings things to completion. The principle of inaction is essential for governing the state.’ Deeply impressed, Ruizong soon allowed him to return, bestowing upon him a precious zither and a flowered cape as parting gifts. Li Shizhi, the Minister of Works, composed a poem to present to him. At that time, the literati unanimously followed suit. The Cavalier-in-Attendance Xu Yanbo compiled thirty-one of these commendatory poems, titled ‘Record of White Clouds,’ which was passed down through the generations.” Lu Cangyong, who had earlier retreated to Zhongnan Mountain and later returned to court holding an important position, saw Chengzhen about to return to Tiantai and said to him pointing at Zhongnan Mountain, “There are many wonderful places here, why must you go back to Tiantai?” Chengzhen replied, “From what I see, this is merely a shortcut for officials!” Lu showed a shameful expression. “In the ninth year of Kaiyuan (721), Emperor Xuanzong again sent an envoy to bring him to the capital, where he personally received the talismanic teachings, and Chengzhen was generously rewarded. In the tenth year (722), he returned to the western capital, and Chengzhen again asked to return to Mount Tiantai. Emperor Xuanzong composed a poem to send him off. In the fifteenth year (727), he was again summoned to the capital. Emperor Xuanzong commanded Chengzhen to choose a scenic spot on Mount Wangwu for his residence and set up an altar room there. Chengzhen then said, ‘The temples of the Five Sacred Mountains are all spirits of the mountains and forests, not the true gods. Each of the Five Peaks has its cavernous palace, each with a Supreme Clarity celestial being assigned to its role, governing the mountains and rivers, the winds and rains, and the sequence of yin and yang. Crowned and robed, assisted by immortals, all have their names and numbers. Please establish separate temples for fasting.’ Emperor Xuanzong agreed, and thus decreed that each of the Five Sacred Mountains set up a temple for the True Lord, whose forms and systems were all designed by Chengzhen based on the Taoist scriptures and his own ideas. Chengzhen was quite adept at seal and clerical script. Emperor Xuanzong commanded him to write the ‘Laozi Scriptures’ in these three styles, and after revising the text and finalizing it, the true version was set at 5,380 words and presented to the emperor. The place where Chengzhen resided at Wangwu was named Yangtai Observatory, and the emperor personally inscribed the plaque and sent an envoy to deliver it. He was granted 300 bolts of silk to provide for his medicinal needs. Soon after, he commanded Princess Yuzhen and the Minister of the Imperial Household, Wei Tao, to visit his residence to repair the golden talismanic fasting hall, and added further gifts.” “In the twenty-third year (735), he passed away at the age of eighty-nine. He was posthumously appointed Silver Blue Guanglu Grandee, and his posthumous title was ‘Master Zhenyi.’ The emperor also personally wrote an epitaph for him.” 7
Sima Chengzhen’s main works include the one-volume ‘On Sitting and Forgetting,’ eight essays titled ‘Tianyinzi,’ twelve essays on ‘Secrets of Cultivating Truth,’ one volume on ‘Secrets of Cultivating the Body and Nurturing Qi,’ one volume on ‘Essential Discussions on Nurturing Qi,’ one volume on ‘Miscellaneous Discussions on Cultivating Truth,’ one volume on ‘Chronological Catalog of the Secrets of Cultivating Truth,’ two volumes on ‘Supreme Clarity Diagrams of the Heavenly and Earthly Palaces,’ one volume on ‘Supreme Clarity Incarnation Sword Mirror Diagrams,’ one volume on ‘Spiritual Treasure Rituals of the Famous Mountains of the Five Peaks,’ the ‘Climbing to Truth Series,’ one volume on ‘Methods of Gathering and Wearing Pine Leaves,’ the ‘Inscriptions of the Maoshan Master Zhenbai,’ one volume on ‘The Transmission of the Plain Zither,’ one volume on ‘Praise of the True Images of the Attendant Deities of the Morning Cypress and Pine on Supreme Clarity,’ annotations on ‘Great Rising to Mystery Scripture,’ and one volume on ‘Great Rising to Mystery Scripture for Disaster Relief and Life Protection.’ 8 His representative works reflecting his Taoist philosophy include ‘On Sitting and Forgetting,’ ‘Tianyinzi,’ and ‘Essential Discussions on Nurturing Qi,’ among others.
2. Life Philosophy of ‘On Sitting and Forgetting’
‘On Sitting and Forgetting’ discusses Taoist cultivation methods but touches on many theoretical topics, reflecting the theoretical level of Taoism at the time. ‘On Sitting and Forgetting’ focuses on Taoist issues related to life cultivation such as meditative forgetfulness, mastering tranquility, and relinquishing desires. Its content largely involves theoretical topics in life philosophy, showcasing the strong empirical and operable nature of Taoist life philosophy. The entire book is divided into parts such as “Reverence and Belief,” “Breaking Connections,” “Gathering the Mind,” “Simplifying Affairs,” “True Observation,” “Great Stability,” and “Attaining the Tao.” These represent the seven levels or steps of life cultivation, focusing on issues of meditative forgetfulness and mastering tranquility.
The first part, “Reverence and Belief.” He believes, “Belief is the root of the Tao, and reverence is the stalk of virtue. Deep roots allow the Tao to grow long, and a solid stalk allows virtue to flourish.” 9 Cultivators must first sincerely believe, without doubting the matters they cultivate. If “the heart’s belief in the Tao is insufficient, then the calamity of disbelief will ensue, how can one hope for the Tao?” 10 Only with firm belief without doubt can one attain the Tao, “As when someone hears the words of sitting and forgetting, believes it is essential for cultivating the Tao, respects and venerates it, and is decisively undoubting, adding diligent practice, attaining the Tao is certainly within reach!” 11 This means that sincerity leads to belief, belief brings about efficacy, thus the primary effort in cultivating the Tao is “reverence and belief.” 12 The heart’s belief in the Tao is the “root” of life’s Tao, which must be sincerely believed without any doubt for the cultivation of life to be effective.
The second part, “Breaking Connections.” The so-called breaking connections means cutting off worldly connections and not being burdened by the mundane, entering the realm described by Laozi as: “Seal its openings, close its doors, and all your life you will not toil.” He says, “To break connections is to sever the ties to active worldly affairs. Abandoning affairs, the body is not taxed; without actions, the mind is naturally at peace. Day by day, simplicity is achieved, worldly burdens are reduced, traces increasingly distant from the mundane, the mind increasingly close to the Tao, reaching the divine and the sacred, who does not come from this?” 13 This means cutting off the “self” and its worldly thoughts. People pursue the self, focusing on their own being, thus generating greed, fear, and distress. People seek happiness but end up with pain or even the destruction of life—what to do? Only by forgetting the self and giving up worldly desires, “abandoning affairs without actions,” can one cease to suffer from the desires of the “self,” thus extinguishing these desires, allowing the body and mind to be “unburdened” and “at peace,” promoting healthy development, and gradually approaching the “Tao.” Thus, the purpose of sitting and forgetting is initially achieved.
The third part, “Gathering the Mind.” He believes the mind is “the master of the body, the leader of all spirits. When still, it generates wisdom; when active, it causes confusion.” Therefore, “at the beginning of learning the Tao, one must sit quietly, gather the mind away from circumstances, dwell in nothingness. Because of dwelling in nothingness, not attaching to anything, one enters into nothingness, and the mind thus merges with the Tao.” 14 The so-called “sitting quietly” is somewhat similar to the Buddhist practice of meditation, where the main purpose of sitting quietly is to “gather the mind away from circumstances, dwell in nothingness.” In Sima Chengzhen’s view, circumstances arise from the mind and are created by the mind. Only by gathering the mind, making the mind untainted by anything and nothingness, can one transcend the mundane and enter an illusory realm of nothingness. Thus, the mind and the Tao can merge into one. The cultivation of the Tao of life involves continuously purifying the mind, which has been tainted by the mundane, returning to the inherently “still” and “nothingness” state of the mind, thus achieving liberation from life and death and attaining the hope of becoming an immortal. “In the midst of the Tao, there is silence without anything, the spiritual functions without direction, and the mental body is the same. Tracing back to its mental body, taking the Tao as the foundation, but because the mental spirit is tainted, the obscuration gradually deepens, wandering for a long time, thus becoming separated from the Tao. If one cleanses the mental impurities and opens up the original spirit, it is called cultivating the Tao; no longer wandering, merging with the Tao, residing in the Tao, it is called returning to the root; maintaining the root without leaving, it is called being quietly stable. Quiet stability over time, illness dissipates, life is restored; restored and continued, one naturally knows constancy. Knowing enables understanding of everything, constancy prevents any change or extinction, escaping from life and death truly comes from this. Therefore, the Taoist method values a peaceful mind, important in not attaching to anything.” 15 Liberation from life and death and attaining the longevity of an immortal come from the “Taoist method of a peaceful mind.” The specific practice of a peaceful mind is to keep the mind “unmoving” and “unattached to things.” He first cites the Dao De Jing, “All things flourish, each returning to its root. Returning to the root is called quietness, and quietness is called restoring life. Restoring life is called constancy, knowing constancy is called enlightenment” as his theoretical basis, then states, “If one holds the mind in emptiness, it still has something, not meaning nothingness. If one dwells in something, it causes the mind to toil, not only illogical but also turns into illness. But if the mind does not attach to things, yet achieves immobility, this is the true basis of stability. Using this as stability, the mind and qi harmonize, over time becoming lighter and more refreshed; using this as a test, then righteousness and evil can be known.” 16 If the “mind” falls on what Buddhism calls “emptiness,” then it still has attachments, still subject to mental toil and illness, and cannot achieve the purpose of gathering the mind and forgetting. Only by achieving an unmoving mind, the mind not attaching to anything, “dwelling in nothingness,” can one connect with the great Tao.
During the process of sitting and forgetting to cultivate the mind, one should avoid four deviations: one is “the mind arises and perishes, not simplifying right and wrong, then permanently severing consciousness, entering blind stability.” The second is “letting the mind arise without any control, then there is no difference from the ordinary person.” The third is “only severing good and evil, the mind has no direction, indulging in random wandering, waiting for self-stabilization, merely misleading oneself.” The fourth is “engaging in all matters, claiming the mind is untainted, good in speech but extremely wrong in action” 17. The “blind stability” of the mind arising and perishing and the “ordinary person’s” mind of letting it arise without control are both extremes, unable to achieve stability of the mind. Letting the mind “self-stabilize” will only “mislead oneself”; claiming the mind is untainted yet engaging in all activities is merely nice sounding but fundamentally unworkable. How to overcome these deviations? He believes, “Now, cease the chaos but do not extinguish the enlightenment, maintain the quiet but do not adhere to emptiness, practice consistently, and naturally attain true insight. If there is an occasional matter or doubt about the method, let it be thought over, ensuring the matter is resolved and the doubt is enlightened, this also is the true root of wisdom. Once enlightened, then stop, certainly do not think, thinking uses intelligence to harm tranquility, harming the root as a son, although excelling momentarily, ultimately undermines the work of generations. If troubled by chaotic thoughts, eliminate them as soon as they are perceived, if hearing names of slander or praise, good or evil, immediately dispel them, do not let the mind accept them. If accepted, then the mind is full, if the mind is full, then the Tao has no place to reside. All that is heard and seen as if not heard or seen, then right and wrong, good and evil do not enter the mind. The mind not receiving external names is called an empty mind, the mind not chasing external names is called a peaceful mind. The mind peaceful and empty, the Tao naturally resides there.” 18 The mind, not tainted by external things and not chasing external things, is as still as water, naturally filled with the “Tao.”
He specifically discusses gathering the mind from the categories of “activity” and “stillness,” ultimately focusing on “stillness.” He says, “The method of the mind is like the eye, a tiny hair enters the eye, and the eye is not at peace. A small matter concerns the mind, and the mind must be disturbed. Once there is the illness of disturbance, it is difficult to enter the gate of stability. Therefore, the essence of cultivating the Tao urgently involves removing illness; if the illness is not removed, it is ultimately difficult to achieve stability.” 19 The essence of cultivating the Tao is to overcome the “illness of disturbance,” otherwise it is difficult to achieve stability. The human mind always “relies on circumstances, not accustomed to independence. Suddenly without support, it is difficult to be at peace. Even if temporarily at peace, it still disperses and becomes chaotic.” To this, one must “control as it arises, strive to make it immobile,” thus “over time, it becomes accustomed and naturally peaceful. Regardless of day or night, whether walking, standing, sitting, lying, or dealing with matters, always intend to calm it. If the mind is stable, then it must be nurtured; do not be disturbed, having a little stability, then it can be self-enjoyed. Gradually becoming accustomed, only increasing purity and distance.” 20 From an active mind to a tranquil mind is a gradual process, not accomplished in one day, needing constant attention to calm it, over time naturally turning activity into stillness. Some say, “Those who work on the great Tao exist in things but the mind is not tainted, reside in activity but the spirit is not chaotic, have nothing yet do nothing, have no time yet are tranquil. Now, only avoiding matters to seek peace, restraining activity to seek stability, laboring to control, having the dual minds of activity and tranquility stuck in residence, thus creating the two illnesses of choice and rejection, all not realizing their external attachments, and calling it the essential step of the Tao, how absurd is this?” Sima Chengzhen replies, “To summarize all things and call it great, to pass through all things is called the Tao, existing in things but not tainted, handling matters but not chaotic, truly great, truly wonderful. …The spirit concentrates on the ultimate sage, accumulated through practice” 21. Further clarifying the process of achieving the Tao from activity to stillness requires long-term accumulation, in other words, it must be achieved through arduous cultivation, “practice accumulated over time,” not achieved overnight. Here, he vaguely perceives that things transform from quantitative change to qualitative change. In the relationship between activity, stillness, and gathering the mind, his conclusion is, “Stillness generates wisdom, activity causes confusion” 22; “The mind is the vessel of the Tao, with extreme emptiness and tranquility, then the Tao resides and wisdom is born.” 23
Starting from the “mind” to discuss cultivating the Tao and becoming an immortal has been relatively popular in the Taoist community since the end of the Northern and Southern Dynasties. As the “Supreme Secret Essentials” Volume 42 cites the “Hidden Book of the Supreme Tao,” it says, “The immortal is a student of the heart, the heart sincere then becomes immortal” 24. “The Great Tao Discourse · Chapter on Mind and Action” discusses, “Cultivating the Tao is cultivating the mind,” “Cultivating the mind is cultivating the Tao. The mind cannot rest, use the Tao to rest it; the mind cannot be seen, use the Tao to illuminate it. The dual paths of good and evil, all worldly laws, arise from the mind and are extinguished by the mind. Those who practice the Tao, extinguishing the mind then connects with the Tao.” 25 “The Three Discourses on the Original Intent · Chapter on Illusion” says, “The method of illusion, sit peacefully, completely dispel external scenes, internally observe the mind, clarify those scattered flowers, return to tranquility. If the mind imagines being harsh and floating, unable to hold it, then let the mind reach the extreme boundaries of observation. …If during observation, a thought of movement arises in the mind, then immediately extinguish it, as it moves extinguish it, until there is no movement or extinction. These ideas are precisely the sources of Sima Chengzhen’s theories, and his discussions on sitting and forgetting the mind provide a more systematic theoretical summary.
His “Gathering the Mind” theory also draws from Buddhist theoretical achievements. As the “Karmic Retribution Causes and Conditions Sutra” Volume 4 “Fasting Chapter” divides the extreme path into two gates of “forgetting the mind” and “extinguishing the mind,” the so-called forgetting and extinguishing the mind is to achieve the goal of “enlightenment” through the tranquility of the mind, and combines with Buddhist meditation and observation methods, becoming one of the theoretical materials Sima Chengzhen references. His concepts of “stability” and “wisdom” also come from Buddhism.
Overall, the key to his “Gathering the Mind” lies in “mastering tranquility,” making the mind “unmoving,” “unattached to things,” and “tranquilly stable,” which he tirelessly clarifies, and is also his theoretical summary of the ideas of both Buddhism and Taoism. His discussion on “mastering tranquility” had a significant influence on Song dynasty neo-Confucian scholars, such as Zhou Dunyi’s “Taijitu Shuo” (Diagram of the Supreme Ultimate) discussion on “tranquility due to lack of desires,” Zhu Xi’s “Chastising Rage and Stopping Desires” discussion on “residing in reverence,” and Cheng Hao’s teachings on “stabilizing nature,” all influenced to varying degrees by his ideas.
The fourth part, “Simplifying Affairs.” It requires cultivators to handle matters leisurely, responding to things without being burdened by them. People must “taste things,” but “things are numerous, not solely entrusted to one person,” a person “externally seeks various things, internally understands themselves. Knowing what is part of life, not busy with what is not part of it, recognizing what is appropriate in matters, not allowing inappropriate matters. Allowing inappropriate matters harms intelligence, being overly busy harms the body and spirit. The body itself is not at peace, how can it reach the Tao? Therefore, for those cultivating the Tao, it is best to break away and simplify matters, understand their leisurely importance, weigh their lightness and heaviness, recognize their taking and leaving. If not important or heavy, all should be rejected” 26. Therefore, the best way to cultivate the Tao of life is “to break away and simplify matters, understand their leisurely importance, weigh their lightness and heaviness, recognize their taking and leaving.” He exemplifies by saying, “Alcohol, meat, silk fabrics, titles, and properties are just excess desires of sentiment, not beneficial medicine for life,” and people cling to them, “leading themselves to destruction,” isn’t this losing the direction of life? He cites “Zhuangzi,” “Those who understand the emotions of life, do not busy themselves with what life does not have to do,” further explaining, “What life does not have to do with are external things. Simple food and worn clothing are enough to sustain life, why wait for alcohol, meat, and silk fabrics to be completely alive? Therefore, what life does not need should all be discarded, what life needs in moderation should also be discarded, wealth harms the qi, accumulation harms people, even a little is burdensome, let alone a lot. …If comparing titles to morality, then titles are false and cheap, morality is true and valuable. Knowing what is valuable and cheap, one must take and discard accordingly, not harming the body with titles, not changing intentions with positions.” It is evident that “simplifying affairs” is a further guarantee for “gathering the mind.”
The fifth part, “True Observation.” The so-called “true observation” is “the foresight of the wise, the good scrutiny of the capable, thoroughly foreseeing the misfortunes and fortunes that come, detailed in the auspiciousness and danger of activity and stillness. To see opportunities before they arise, to create suitable conditions; to deeply pray for stability, to secretly strive for the preservation of life. From the beginning to the end, to act without leaving burdens” 28 How to achieve “true observation”? He believes, a meal or sleep can be a source of gain or loss, a word or action can become the root of fortune or misfortune, instead of cleverly holding its end, better to clumsily guard its beginning. “Observing the beginning to know the end, yet not in a rushed manner, therefore gathering the mind and simplifying affairs, day by day reducing activity, the body calm and the mind leisurely, then it is possible to observe the wonders.” 29 This means that the two levels of gathering the mind and simplifying affairs are the prerequisites for true observation, only through the efforts of gathering the mind and simplifying affairs can one further perform “true observation.” He says, the body of cultivation must rely on clothing and food, human affairs of clothing and food are like the “ships” of cultivating emptiness, wanting to cross the sea must rely on ships, after crossing it is natural not to keep, why abandon the ship before crossing? Clothing and food are illusory, truly not sufficient for sustenance, to leave the illusory, thus seeking clothing and food. Therefore, although there are pursuits, do not generate a heart of gain or loss, whether there are matters or not, the heart is always peaceful, seeking the same with things but not coveting, obtaining the same with things but not accumulating. Not coveting thus no worries, not accumulating thus no losses, traces always with people, the heart always different from the mundane. 30 True observation is a further elaboration on simplifying affairs, because “although previously simplified” but diseases difficult to remove, thus should “observe according to the method.” He also discusses the relationship between “form” and “thought,” namely the object and the subject, believing, “Form all comes from thought, if thought does not arise, there are no forms at all. Should know that beyond form and thought is emptiness, within form and thought is delusion, delusional thoughts are empty, who is the master of form? The scripture says: ‘Form is thought, thought is entirely empty, what is form then?'” 31 This means the subject determines the object, circumstances arise from the mind, the mind is empty thus naturally circumstances are empty. He also discusses “karma” and “fate,” believing, “Karma is created by me, fate is bestowed by heaven. Karma and fate, like shadow and sound following form, since they cannot be escaped, nor can they be blamed, only the wise can understand and accept it, content with fate, thus no worries.” 32 “Karma” is a Buddhist concept, “fate” is a Confucian assertion, he combines the two, proposing a new saying, recognizing heavenly fate but not rejecting human effort. From this, it can also be seen that his thoughts contain elements of the three teachings of Taoism, Confucianism, and Buddhism.
The sixth part, “Great Stability.” The inherent meaning of great stability is: “no heart in stability, yet nowhere not stable.” “Stability” in the ladder of life cultivation is at the “extreme place of leaving the mundane, the initial base of reaching the Tao, the success of practicing stillness, the complete matter of maintaining peace” 33 (On Sitting and Forgetting · Great Stability), about to enter the realm of “attaining the Tao.” He explains what Zhuangzi calls “great stability arises from heavenly light” saying, “Space is the mind, heavenly light is the arising of wisdom.” Wisdom comes from human nature, thus called heavenly light, but because of “greedy love clouding and confusion ensuing,” if one can return to purity and achieve great stability, then “the original true consciousness gradually becomes clear,” and then wisdom is born. Wisdom once born, more “cherish and hold it, not using extensive knowledge to harm stability.” In Sima Chengzhen’s view, generating wisdom is not difficult, the challenge is “wisdom without use” namely “forgetting fame.” From ancient times, many have forgotten form, few have forgotten fame, wisdom without use is to “forget fame,” rare in the world, thus said to be difficult. If one can achieve “stability without movement, wisdom without use,” then one can “deeply verify the true constancy” of the Tao. The so-called “wisdom without use” is also what Laozi calls “great wisdom appears foolish”; it requires people to take an “inaction” attitude towards wisdom, only then can “nothing not be done.” He further points out: Illustrating wisdom to clarify ultimate principles, using debate to resonate with the emotions of things, arousing the heart to handle matters, touching the category and growing, self-proclaiming to be tranquil in activity and so on, all are not great stability. Zhuangzi says, the ancient cultivators of the Tao, used tranquility to nurture wisdom, wisdom is born and not used for anything, calling it using wisdom to nurture tranquility, wisdom and tranquility mutually nurture and harmony arises from their nature. Tranquil wisdom is stability and wisdom, harmony is morality, having wisdom not used and securing its tranquility, accumulating over time, naturally forming morality. 34 This means tranquility and wisdom are a mutually nurturing dialectical relationship, tranquility nurtures wisdom, wisdom in turn nurtures tranquility, over time producing “harmony.” What Zhuangzi calls “tranquil wisdom,” he explains as “stability and wisdom,” what is called “harmony” he explains as “morality,” having the practice of stability and wisdom, over time naturally attaining the Tao.
Sima Chengzhen’s theory of stability and wisdom was significantly influenced by the Buddhist Tiantai sect’s Master Zhiyi’s “stopping and observing” teachings. Zhiyi said, “The method of Nirvana, entering through many paths, discussing its urgency, does not go beyond stopping and observing two methods. The reason for this is, stopping is the initial gate of suppressing knots, observing is the essential requirement for severing delusions, stopping then is the excellent cause of Zen stability, observing is the means of wisdom. If one accomplishes the two methods of stability and wisdom, then it is self-benefiting and benefiting others, lawfully complete.” 35 “Three stops and three observations, in one thought of the mind.” 36 “If practitioners practice stopping and observing like this, they can understand all things, all arising from the mind.” 37 These ideas likely inspired Sima Chengzhen.
The seventh part, “Attaining the Tao.” What is the Tao? “The Tao is a thing of divine wonder, spiritual and with nature, empty and without form, responding unsearchably, influences unattainable. Not knowing why yet it is so, permeating life without shortage, called the Tao.” 38 (On Sitting and Forgetting · Attaining the Tao) Those who attain the Tao unify form and spirit, cultivating the “true body” of eternal youth. The so-called: “The Tao has profound power, gradually transforming form and spirit. Form follows the Tao in communication, unifying with the spirit, called a divine person. The spirit is ethereally blended, the body does not change or extinguish, form and the Tao are the same, thus there is no life or death. Hidden then the form is the same as the spirit, revealed then the spirit is the same as the qi, thus stepping in water and fire without harm, facing the sun and moon without shadow, life and death in oneself, entering and exiting without gap” 39. He cites the “Life Spirit Sutra” to support his statement: “When the body and spirit are united, it is the true body,” and also cites the “Western Ascension Sutra” saying: “Form and spirit are the same, thus able to last long.” It is evident that he pursues the eternal unity of form and spirit, this is the purpose of sitting and forgetting. To achieve the eternal unity of form and spirit, one should avoid exhausting the mind. He says, “The way of emptiness, the power has depth and shallowness. Deep then covers the form, shallow then only reaches the heart. Covered form is a divine person, reaching the heart but only obtaining wisdom and awakening, the body not spared from thanks. Why? Wisdom is the use of the mind, using much then the mind is exhausted. Initially obtaining a little wisdom, pleased and extensively debating, the spirit and qi leak, no spiritual nourishment for the body, thus leading to early demise, the Tao therefore difficult to prepare. The scripture mentions corpse resolution, this is what it refers to. Therefore, the great person contains light and hides brilliance, to expect complete preparation, condensing the spirit to preserve qi, learning the Tao without heart, the spirit and the Tao unite, called attaining the Tao.” 40 The sign of attaining the Tao is the unity of form, spirit, and Tao, “People embrace the Tao, the body thus eternally solid”; it is “refining the form into subtlety, merging with the Tao in obscurity, dispersing one’s body into myriad laws, mixing myriad laws into one body. Wisdom knows no bounds, the form transcends all limits”; it is what the “Western Ascension Sutra” says “unite the heart with heaven without knowledge, unite the body with the Tao without form,” “the spirit does not exit the body, lasting with the Tao,” called a “divine person.” Divine people “the body does not change or extinguish, form and the Tao are the same, thus no life or death, hidden then the form is the same as the spirit, revealed then the spirit is the same as the qi, thus stepping in water and fire without harm, facing the sun and moon without shadow, life and death in oneself.” 41 Those who attain the Tao achieve the eternal unity of form and spirit, liberating from life and death, grasping the initiative of life. This is the ultimate goal of life cultivation.
After these seven ladders of life cultivation, he also attaches the “main points,” summarizing the main purpose of his discussion on sitting and forgetting. He points out: If the heart returns to the Tao, one must generate faith and admiration, must first receive three precepts, practice according to the precepts, from beginning to end, can attain the true Tao. These three precepts are: simplifying connections, desirelessness, and calming the mind. Following this practice, one can attain the true Tao. Those who diligently practice these three precepts without slack, then without intentionally seeking the Tao, the Tao comes naturally. He also advises people on the specific methods of cultivating the Tao: “If one desires to cultivate the Tao and become true, first remove perverse behaviors, completely sever external affairs, not involving the mind, then sit upright, internally observe true awareness. As soon as a thought arises, it must be eliminated, control as it arises, strive to be peaceful. Next, although not specifically having greed or attachment, random wandering thoughts, also completely eliminate. Diligently practice day and night, not replacing for a moment. Only extinguish the moving mind, not the illuminating mind; but obscure the empty mind, not the possessing mind; not relying on anything, yet the mind always resides” 42. “Having matters or not, always as if without mind; residing in tranquility or noise, the intention only one. If rushing the mind too urgently, urgency then becomes illness, qi erupts into madness and folly, this is its sign. If the mind does not move, also need to let go, moderate urgency to find balance, always self-adjusting, control without attachment, release without excess, residing in noise without movement, thus approaching noise. To have no matters as true stability, to have matters as responding to traces, if like a water mirror serving as a mirror, then encountering objects and seeing forms.” 43 How to specifically handle stability and wisdom? He teaches people to say, “Skillfully convenient, only able to enter stability and generate wisdom, the speed and delay not controlled by people, do not rush in stability. Wisdom without use, truly wise as if foolish, further supporting stability and wisdom, dual beauty without limits. If in stability thoughts arise, then there are many sensations, myriad evils and hundreds of ghosts, following the mind and appearing, true people and the Lord Lao, divine and strange auspices, this is its auspice. Only above the stable mind, suddenly without more, below the stable mind, vastly without basis, old karma eternally dissipates, new karma not created, unentangled, escaping the dust net, walking and long practicing, naturally attaining the Tao.” 44 He believes that people who attain the Tao have “five times,” the body has “seven signs.” The so-called five times refer to: (1) more activity less stillness; (2) activity and stillness half each; (3) more stillness less activity; (4) no matters then still, matters touch then move; (5) heart and Tao unite, touch but do not move. The heart reaching this realm, “begins to obtain peace and joy, sins and impurities completely extinguished, no more troubles.” The so-called seven signs refer to: (1) actions conform to the times, facial expressions and pleasure; (2) chronic illnesses all dissipate, body and mind light and refreshed; (3) filling and repairing heavenly injuries, returning the origin and restoring life; (4) extending life for thousands of years, called an immortal; (5) refining form into qi, called a true person; (6) refining qi into spirit, called a divine person; (7) refining spirit into the Tao, called a supreme person. 45 All without these five times and seven signs are not considered to have attained the Tao. In modern terms, this means regulating one’s psychological activities, controlling emotional fluctuations, not being disturbed by the external environment, calming the mind and extinguishing thoughts, starting from psychological health to achieve physiological health. This situation is like a psychologist admonishing their patient to be without things, without self, not perceiving one’s body, not knowing the universe, merging with the Tao, all worries forgotten, thus able to be healthy and long-lived. This psychological therapy and spiritual cultivation are the themes of the “On Sitting and Forgetting” life philosophy.
In summary, the author wants those who cultivate the Tao to be without things, without self, without a single thought, internally not perceiving their own body, externally not knowing the universe, merging with the Tao, all worries forgotten, obtaining the Tao of long life and eternal vision. The concept of “sitting and forgetting” first appeared in “Zhuangzi · Great Master.” This is a type of spiritual cultivation, aiming to transcend the self, making both self and things forgotten, entering a realm of merging with the Tao. During the Wei and Jin dynasties, metaphysical scholars further developed this concept. As Guo Xiang said, “Those who sit and forget, what do they not forget! Having forgotten their tracks, they also forget their trackers, internally not perceiving their own body, externally not recognizing heaven and earth, then emptily merging with transformation and pervading everything” 46. Later, it was also developed by Taoism. From the Northern and Southern Dynasties to the Sui and Tang dynasties, Taoism generally focused on this issue. As the “Taoist Doctrine Pivot” Volume 2 cites the “Cave Spirit Sutra” explaining the “ultimate Tao” saying, “Heart fasting and sitting forgetting, reach the ultimate Tao”: also cites the “Original Boundary Sutra” saying, “Heart fasting and sitting forgetting, wandering emptily and stepping lightly.” 47 During the Southern Song dynasty, Wu Zeng’s “Neng Gai Zhai Man Lu” Volume 5 “Extinguishing the Moving Mind, Not Extinguishing the Illuminating Mind” article cites the “Dongxuan Lingbao Meditation Observation Sutra” saying, “The Heavenly Venerable tells the Left Mystery True Person: ‘Only extinguish the moving mind, not the illuminating mind, do not solidify the mind. Not rely on one method, yet the mind always resides.’ Also says: ‘If able to enter stability, wisdom arises slowly or quickly, then not controlled by people. Do not rush for wisdom in stability. Rushing harms nature, nature harmed then no wisdom. If stability does not seek wisdom, and wisdom naturally arises, this is called true wisdom. Wisdom without use, truly wise as if foolish, further supporting stability and wisdom, dual beauty without limits.’ Also says: ‘Only make the stable mind above, suddenly without more; stable mind below, vastly without basis. Old karma daily dissipates, new karma not created. Unentangled, escaping the dust cage. Walking and long practicing, naturally attaining the Tao.'” Wu Zeng also said: Sima Chengzhen’s “On Sitting and Forgetting” takes this. 48 From this, it can be seen that Sima Chengzhen’s “On Sitting and Forgetting” adopts the sayings of the “Dongxuan Lingbao Meditation Observation Sutra,” also showing the influence of the Lingbao sect on the Supreme Clarity sect. Also, the “Three Discussions on Original Intent” talks about “sitting forgetting and being able to illuminate nature,” “deeply contemplating sitting forgetting.” Wang Xuanlan’s “Xuanzhu Lu” believes, “Sitting forgetting nourishes abandoning form and entering truth.” Additionally, the “Three Caves Pearl Bag” Volume 5 has the “Sitting Forgetting Deep Contemplation Chapter,” “Yunjizhuiqian” Volume 35 contains “Transforming Body Sitting Forgetting Method” and so on. Indeed, these all became the theoretical sources for Sima Chengzhen’s “On Sitting and Forgetting.” Sima Chengzhen’s “On Sitting and Forgetting” can be said to be the representative work of Taoist discussions on “sitting forgetting” at the time, the most complete and systematic, where he undoubtedly absorbed the achievements of previous Taoists. In the atmosphere of Taoist external alchemy cultivation at the time, Sima used Laozi and Zhuangzi’s ideas as the basis, drawing from Buddhist stopping and observing meditation methods, advocating “sitting forgetting,” greatly influencing later generations of Taoism. Especially in the process of Taoism transitioning from external to internal alchemy, from external to internal seeking the path to becoming immortal, it played an important theoretical role, becoming the theoretical precursor of Song and Yuan dynasty internal alchemy, and also influencing Song and Ming dynasty neo-Confucianism to a certain extent. Even for modern people, the “On Sitting and Forgetting” life philosophy’s emphasis on practical methods of psychological health still has significant reference value.
The Essence of Nurturing Qi in “On Nurturing Qi Essence Discussions”
“On Nurturing Qi Essence Discussions” records the “True Five Teeth Method,” “Supreme Clarity Qi Walking Talisman,” “Nurturing the Six Earth Qi Method,” “Nurturing the Three, Five, Seven, Nine Qi Method,” “Nurturing the Five Organs Five Elements Qi Method,” “Nurturing Qi for Healing,” and other techniques, discussing nurturing qi for health and healing related to human life itself, further demonstrating the operability of his life philosophy.
He believes, “Qi is the subtle basis of the Tao. If moved slightly, used subtly, then it generates one, thus the primordial unity is complete in the Supreme Ease.” 49 This discusses the function of qi from the perspective of cosmic genesis. From the perspective of qi’s effect on people, “Qi is the origin of the embryo, the foundation of the form. Once the embryo is verified, and the original essence has dispersed, the form has moved, and the original quality gradually deteriorates, therefore, it is necessary to inhale qi to condense the essence, preserve qi to refine the form. The essence is full and the spirit is complete, the form rests and the life extends, the original root is solid, it can be preserved. Observing all things, there are none with qi but without form, none with form but without qi, the children of nurturing life, can they not focus on qi to achieve softness?” 50 Qi can make human life solid, this is the fundamental reason for nurturing qi. He emphasizes, “The heart entering emptiness and nothingness, the most wonderful method of ascending to immortality, the learned paths are numerous, the utmost of the utmost, its convergence in one measure. Either consuming flying cinnabar medicinal effects ascending, or fasting and cultivating to achieve feathered transformation. However, the medicines of metals and stones require costs and are difficult to obtain, the efforts of learning extend over years and are easy to distance. If for quick effectiveness, specializing in achieving completion, merging with the nothingness in its Tao, merging with the spiritual virtues, then is it only qi! The Yellow Emperor said: Those who eat grains know heaven, those who eat qi are divine and long-lived, those who do not eat do not die. The True Person said: Those who can long follow its Tao, nurture life; those who can always and long wander, inhale qi. Qi is complete then life is preserved, only then can one nurture intentions, nurture intentions then unite with the truth, only then can one long ascend to the realm of living qi, how can one not be diligent in this!” 51 Among the many paths to seeking immortality, he believes refining external alchemy is expensive and time-consuming, while nurturing qi is simple and convenient, able to achieve “quick effects” and ascend to the realm of immortals, therefore one should diligently refine qi. Stepping back, nurturing qi can also dispel diseases and extend life: “Inhaling the morning glow, dining and rinsing with wind and dew, nurturing the essence originates in the five organs, guiding the glory and defense through a hundred gates, both dispelling diseases to secure the form, and extending harmony to enjoy longevity. Closing sight and hearing to nurture the breath, reversing decay to youthful appearance.” 52 Since nurturing qi has such great functions in cultivating immortals, he advises people to focus on qi to achieve softness, and lists the following nurturing qi techniques.
True Five Teeth Method.
This method, every clear dawn secretly chants the day: (the scripture does not say, the face should face each direction, sit evenly grasping firmly, close eyes then tap teeth three times and pray towards the center facing four directions.)
East blue tooth, eat blue tooth, drink with morning glow. After praying, the tongue touches the upper teeth, licks the lips, rinses the mouth, fills and swallows three times.
South red cinnabar, eat red cinnabar, drink with cinnabar pool. After praying, the tongue touches the lower teeth, licks the lips, rinses the mouth, fills and swallows three times.
Central wu si, towering Mount Tai, eat essence qi, drink with sweet spring. After praying, the tongue touches the upper mystery, should take jade water, lick the lips, spur the mouth, fills and swallows three times.
West bright stone, eat bright stone, drink with spiritual fluid. After praying, the tongue touches the inner upper teeth, licks the lips, rinses the mouth, fills and swallows three times.
North mysterious nourishment, eat mysterious nourishment, drink with jade syrup. After praying, the tongue touches the inner lower teeth, licks the lips, rinses the mouth, fills and swallows three times.
All rinsing completed, with the nose’s breath extreme and slowly releasing it, making it pass five times above, the true Tao completed. (Intending all directions, also should inhale qi, each according to its number, then east nine,
south three, central twelve, west seven, north five.)
Sima Chengzhen points out: This is the method in the “Spiritual Treasure Five Talismans Scripture,” the “Supreme Clarity Scriptures” have another four extreme cloud teeth method, a secret not to be spoken lightly. He explains, “All nurturing qi first perform the five teeth, to communicate the five organs, then following the regular method is good,” “All who nurture the five teeth qi, should all think entering their organs, making their fluids circulate smoothly, each according to its master, can thus circulate throughout the body, also can attack and heal diseases.” Why? Because “what completes the form, originates in the lung organs, where the spirit finds peace, resides in the essence qi. Although receiving form from the five spirits, already having its image, but the body declines and the qi exhausts, reaching disorder, thus need to inhale cloud teeth and irrigate fluids, inhale the dawn scenery to nurture the spirit, the glory and defense preserve its purity and harmony, the appearance maintains its decay and thanks.” 53
Supreme Clarity Qi Walking Talisman.
This method’s main content includes: All who wish to nurture qi should first treat bodily diseases, making the organs communicate smoothly, limbs and body harmonious, even without old diseases, also need to take medicine to dispel diseases. Then fast for a hundred days, maintain cleanliness and intentions, during which the food eaten, gradually remove sour and alkaline, reduce strong flavors, taking medicines like poria, sunned, sesame, etc. Pre-breaking grains is good. At the beginning of nurturing qi, also cannot suddenly cease these medicine and food, should daily reduce medicine, gradually increase qi, qi and fluids flow smoothly, body organs secure and stable, only then can all medicines and foods be ceased, still needing to combine with moistening medicines to assist. Do not eat obstructing, cold, slippery things, long feeling the intestines and stomach empty and complete, no more thirst.
It is suitable in the spring and autumn, after the third day and before the eighth day of the month, first nurture the Supreme Clarity qi walking talisman. In a quiet room facing east, having the early morning scenery is good. Open a window on the eastern wall, letting the sunlight directly face the lying face. After midnight, first untie the hair and comb the head several hundred times, then let the hair scatter behind, facing east sitting upright, clear the heart and set thoughts, tap teeth to guide. Sit quietly and breathe steadily, then lie with the head to the west, the bed must be thick and warm, the temperature slightly warm is good, waist and legs below should be warm on both sides. The pillow should be low, level with the back, making the head and neck align with the body. Loosen the clothes and belt in the middle to make them loose, both hands three inches away from the body, both feet five or six inches apart. Slowly exhale the breath to regulate, then store the thought of the eastern initial glow’s qi mixing with the sunlight into the flowing glow, draw this scene to the face, inhale through the nose and swallow it, swallow three times then enter the lungs, slightly open the lips, slowly exhale. The inhalation of qi has slow and urgent, should naturally regulate the breath, do not suddenly inhale. Also swallow three times, if the breath is long add up to five or six swallows, seven is especially good, feeling the lungs greatly filled as the measure. Then hold the breath, store the qi in the lungs, follow both shoulders into the arms to the hands grasping, down into the bones to both kidneys, follow the thighs to both feet centers, feeling as if insects moving between the skin and flesh as the measure. Done, let light panting rest for a while, wait for the panting to regulate, according to the method guide and send it, feeling hands and feet moist warm and smoothly adjusted as the measure. After this, directly guide the qi into the large and small intestines, rumbling flowing below the navel as the measure, with the intestines full then stop. Hold the breath and puff the abdomen nine times, puffing still store the qi, scatter into the body, hold to the extreme, slowly exhale, carefully not long. After completion, use the hands to rub the face, then rub down the chest and heart several tens of times, and also rub the abdomen around the navel several tens of times, stretch the toes upwards, flip over several times, release the hands and stretch the body, forget the heart and form. After a long time, wait for the breath and joints to regulate then rise.
Why does this qi nurturing method emphasize the qi stopping above the lungs, entering the stomach to the kidneys? He explains: The lungs store qi, all qi belongs to the lungs, communicate with the lungs, the lungs are the leader of all organs, the source of respiration, the organ of transmission, thus commanding the qi to stop in the lungs then flow. The stomach is the sea of the five organs and six bowels, all water and grains enter the stomach, all five organs and six bowels receive from the stomach, all five flavors enter the stomach each going to its home, nourishing the five qis, therefore the qi of the five organs and six bowels all come from the stomach. The kidneys are the source of life qi, the root of the five organs and six bowels, the foundation of the twelve meridians, the left is the proper kidney, the right is the life gate, thus commanding the qi to the kidneys to benefit their essence fluids. 54 This explains the position and function of the lungs, stomach, and kidneys in nurturing qi.
Nurturing the Six Earth Qi Method.
Qi morning first from the Jiazi cycle towards Chen ground, the tongue touches the upper and lower teeth, taking saliva circulating three times then one swallow stops. Next towards Yin, next towards Zi, next towards Xu, next towards Shen, next towards Wu. Also: The method starts from Jiazi day, circling one cycle, always towards Wu Chen swallowing qi, Jiaxu then towards Wu Yin, the remaining cycles follow this. The Six Wu Method is a family meaning, with Wu qi entering the spleen as the basis of the granary. 55
Nurturing the Three, Five, Seven, Nine Qi Method.
Slowly with the nose gently inhale qi, take it three times, with the mouth exhale dead qi, long then take three qis. Next after take five qis, with the mouth exhale one dead qi, long then take five qis. Next take seven qis, with the mouth exhale one dead qi, long then take seven qis. Next take nine qis, with the mouth exhale one dead qi, long then take nine qis. Because of three, five, seven, nine and together inhale it through the nose, twenty-four qis take it, with the mouth exhale one dead qi, long then take twenty-four qis. Swallowing reverse reporting method, because from nine count down to three, then in order take it swallowing, can nine nine eighty-one swallow qi and one exhale it, as a measure. This method taking more qi and exhaling less qi is wonderful. 56
Nurturing the Five Organs Five Elements Qi Method.
Spring with six Bing days add already eaten qi one hundred twenty, to the heart, making the heart overcome the lungs, not letting the lungs harm the liver, this nurtures liver qi. Summer six Wu days add not yet eaten qi one hundred twenty, to assist the spleen, making the spleen overcome the kidneys, then the kidneys do not harm the heart. Late summer with six Geng days add Shen eaten qi one hundred twenty, to assist the lungs, making the lungs overcome the liver, then the liver does not harm the spleen. Autumn with six Ren days add Hai eaten qi one hundred twenty, to assist the kidneys, making the kidneys overcome the heart, then the heart does not harm the lungs. Winter with six Jia days add Yin eaten qi one hundred twenty, to assist the liver, making the liver overcome the spleen, then the spleen does not harm the kidneys. This method is the essentials of the Five Elements eating qi. 57
The above are static exercises, maintaining body posture immobile while controlling breathing, exhaling the old and inhaling the new, controlling the circulation of qi within the body with intention. Additionally, Sima Chengzhen also advocates dynamic exercises, he points out in “Guide and Lead Discussions Volume Three”: “Human limbs and joints, originally rely on movement, meridians and defenses, truly managed by communication.
Now being idle, thus without labor, matters need guiding and leading, to achieve harmony and smoothness. Door hinges not moving, its meaning truly thus. The blood, qi, essence, spirit of people, used to nourish life and circulate its nature and life, meridians, used to circulate blood and qi. Therefore, the glory qi, used to communicate nutrients and blood, strengthen sinews and bones, benefit joints and apertures, the defense qi, used to warm muscles, fill the skin, fatten the tissues, manage opening and closing. Also, the floating qi that follows the meridians is the defense qi, its essence qi that moves in the meridians is the glory qi, yin and yang accompany, internal and external penetrate, like a ring without end.” 58 Advocating guiding and leading to achieve smooth circulation of glory and defense qi, making qi “effectively ascend and descend” in the body. He introduces a “purposeful” guiding and leading method: All guiding and leading, should be done after Chou and before Mao, when the weather is clear and calm as the best time. First untie the hair and comb around reaching the top of the head three hundred sixty-five times, either scatter the hair behind or loosely make a bun. Burn incense, face east sitting evenly grasping firmly, close eyes think of the spirit, then tap teeth three hundred sixty times, then stretch the body and even the qi, perform in sequence. First hold the breath with both hands five fingers interlocked palms reversed, stretch the arms forward to the utmost, resist and hold for a good while, then raise the hands palms reversed upwards to the utmost, then lower the left hand, forcefully raise the right elbow, making the left elbow and arm press against the back of the neck, the left hand
down forcefully pulling it, still bending to the left, opening the right armpit striving for the ribs doing so, lower the right raise the left also like so. Then lower the hands hook the neck, raise both elbows leaning on the chest, tilt the head back, making the head and hands compete in strength doing so, then lower the hands hook the neck, sway the elbows against the body, to the left to the right. Then put the hands on both knees, lightly exhale the breath to communicate. Again from the head do it three times. 59 This method emphasizes the harmony of the five bodies, performed regularly, if one place is biased, diseases will occur in that place, should add numbers and forcefully practice it. It is evident in nurturing qi he advocates combining static and dynamic exercises, not neglecting either.
While nurturing qi, he also advocates taking medicine. Why should this be done? He believes, “The five organs communicate glory and defense qi, the six bowels rely on the flavors of water and grains. Now that qi is nurtured, then the organ qi is excessive, also since grains are ceased, then the bowel flavors are insufficient. ‘Plain Questions’ says: ‘Grains not entering for half a day then qi weakens, one day then qi diminishes.’ Therefore, need various medicines to replace grains, making qi and flavors both arrive, organs and bowels thus complete.” 60 What specific medicines should be taken? He says, “Now with the medicinal properties of herbs, flavors in organs and bowels, suitable for making calming organ pills, regulating qi ointments. Those without diseases or rashes, organs and bowels harmonious can regularly take these pills and ointments, along with poria, giant victories, and other pill-taking medicines. If organs have diseases, then increase or decrease according to suitability. Such as previously having diseases and other additional ailments should be treated separately, then not cured by these.” 61 He also provides these medicine recipes for practitioners to take.
Nurturing qi and taking medicine, not only can nourish life, but some diseases can also be eliminated by nurturing qi. He further develops the Taoist nurturing qi
healing theory based on predecessors. Tao Hongjing’s “Record of Nurturing Nature and Extending Life” “Nurturing Qi Healing Diseases Chapter” once discussed that circulating qi full and feet real can make “all evils exit themselves,” and pointed out qi work healing methods: “Often hold breath and inhale, from even to midday, then crisply sit wipe the eyes, rub the couch body, lick the lips swallow saliva, nurture qi dozens of times, then rise walk talk laugh. If occasionally feeling fatigued and uncomfortable, then guide and lead hold breath to attack the suffering. Must store it from the head face nine apertures five organs four limbs to the hair tips, all making the places feel the qi moving in the body, start at the nose mouth, reach down to the ten finger ends, then clarify and align the true spirit, no need for acupuncture medicine cauterization. All circulating qi wanting to remove all diseases, follow wherever it occurs to think of it. Head pain think of head, foot pain think of foot, harmonize qi to attack it, from time to time, then self-disappear. If not damaged, then every day midnight or before dawn frequently do it, with intention attack it, diseases in the head face hands feet, wherever there is pain then attack it, none not cured. Know that the heart commanding qi, is far superior to commanding hands, like divine assistance, the power incomparable.” 64 This is a type of inhaling qi attacking disease method, emphasizing attacking disease with intention. Also says, “Six qi are: xu, he, si, chui, hu, xi respectively. Qi each belongs to one organ, the remaining one qi belongs to the triple burner. Si belongs to the lungs, lungs govern the nose, if there is cold and heat imbalance and extreme fatigue, according to the mouth si exhale inhale, also managing skin sores and scabies, have this disease then according to the condition manage it immediately healed. He belongs to the heart, heart governs the tongue, mouth dry tongue stiff, qi not flowing and speech evil qi, he it to remove it, great heat greatly open the mouth, small heat slightly open the mouth, he if needed make intention, is suitable to manage it. Hu belongs to the spleen, spleen governs the middle palace, such as slight heat imbalance, stomach bloating full, qi stuffy not venting, use hu character qi to manage it. Chui belongs to the kidneys, kidneys govern the ears, waist and abdomen cold, yang pathways decline, use chui character qi to manage it. Xi belongs to the triple burner, triple burner not harmonious, xi to treat it. Although qi each has its treatments, but the five organs triple burner, cold heat extreme fatigue, wind evil not regulated, all belong to the heart. Heart governs he, he, all treated diseases all healed, no need for six qi.” 65 This is the Six Qi Decree healing method, among which emphasizing the “he qi” efficacy is best. Additionally, the author also discusses the issue of qi work teachers emitting external qi to treat people. He says, “All who wish to emit qi to others for healing, first must according to the person’s organ suffering place, take the qi of that direction and emit it into the person’s body, making the patient face that direction, calm the heart and contemplate, this with the qi. Emitting qi theory, then make swallow the qi, evil thieves automatically flee, evil qi eternally extinguished.” 66 This is the Emitting Qi Decree healing method, showing that at that time in Taoism there were people emitting external qi to treat others. These all indicate that the issue of qi work healing in Taoism, although not as precisely and systematically discussed as qi work nurturing life, had already attracted high attention from the Taoist cultivation community of that era, and made some beneficial attempts. These are all valuable legacies worth exploring and innovating.
In the “On Nurturing Qi Essence Discussions,” Sima Chengzhen also proposed various “cautions” related to nurturing qi. First, he points out the need to cherish qi: “The rationale of qi, inhaling hard to solidify, exhaling easy to exhaust. Hard to solidify needs to be preserved to make complete, easy to exhaust needs to be cherished to not leak. The True Person said: Studying the Tao always like remembering morning meals, never not achieved, cherishing qi always like cherishing noodles, never not complete. Also said: If making cherishing qi, always like the urgent priority of one’s body, I rarely see emaciation. In interacting and talking, strive to be simple and restrained, movement and shouting, especially need to be slow, touching classes love cautiously, thus avoid losses.” 67 Qi is easy to exhaust and hard to solidify, understanding this should cherish qi, be cautious and not leak, then there will be no losses. Next, he believes, “Human nature, unites with heaven and earth, yin and yang mixed qi. Skin, bones, organs, bowels, respiration in and out, cold and heat changes, none not balanced by the two instruments, responding to the five elements. Thus know when heaven and earth close, yin and yang are chaotic, organs and bowels not harmonized, meridian timings then diseased. From external impacts, all diseases arise from wind; from internal causes, all diseases arise from qi. Therefore, it says: Tranquil and empty, true qi resides, spirit and intention internally guarded, where do diseases come from? Truly this statement. Therefore, need to know the nature of form and spirit and complete it, distinguish internal and external diseases and fears and be cautious about them.” 68, this says nurturing true qi, internally guarding the spirit, then can prevent diseases, because diseases caused internally “arise from qi.” Third, he points out the rationale of adjusting blood and qi according to heavenly timing: “When the sky is warm and the sun is bright, then human blood is fluid and defense qi rises, when the sky is cold and the sun is dim, then human blood congeals and defense qi sinks. Blood and qi, like warmth and hate cold, cold then mutually unable to flow, warm then happily departs. The qi of the vast sky, when clear and tranquil then intentions are governed, following it then yang qi is solid, thieves and evils cannot contain, this because of the nurturing of the times. When the moon first grows then human blood and qi first refine, defense qi first moves, when the moon is full then blood and qi are full, muscles and flesh are firm, when the moon wanes then muscles and flesh decrease, meridians are empty, defense qi leaves the form alone residing. Thus because of heavenly timing adjusting blood and qi.” 69 Finally, he emphasizes the influence of people’s emotions and diet on refining qi. He says, “Worry and contemplation then harm the heart, cold form and cold drink then harm the lungs, suffering from anger qi rising and not descending, then harm the liver, eating and fatigue then harm the spleen, long sitting in damp places and forcefully entering water then harm the kidneys. Humans have five qis, joy, anger, worry, sorrow, fear. Anger then qi rises, joy extreme qi slackens, sorrow then qi dissipates, fear then qi descends, cold then qi gathers, heat then qi leaks, worry then qi is chaotic, labor then qi exhausts, thought then qi knots. Joy and anger not regulated, cold and heat excessive, qi then not solid. The five flavors entering bitter, enter the heart spicy, enter the lungs sour, enter the liver sweet, enter the spleen alkaline, enter the kidneys yin. Life originates in the five flavors, thus if the flavor is too sour, then the liver qi uses fluids, lung qi then ceases; flavor too alkaline, then bone qi labor short, muscle qi breaks; flavor too bitter, then heart qi pants, color blackens, kidney qi not defended; flavor too sweet, then spleen qi moistens, bone qi then thickens; flavor too spicy, then sinews and veins slacken, essence and spirit then central. Thus carefully harmonize the five flavors, then bones correct sinews soft, qi and blood thus flow, principles gather densely, like this then qi bones refine carefully, Tao as the method, long heaven has command. …This discusses the five flavors of diet, and the properties of medicines also have five flavors, taking pill ointments, especially need to be cautious. Those nurturing qi should not eat spicy flavors, why? Spicy disperses qi, qi sickens, do not eat spicy.” 70 It is evident that regulating mental emotions, paying attention to diet, these are principles to be followed in nurturing qi. From Sima Chengzhen’s “On Sitting and Forgetting,” “Hidden Son,” it is also particularly emphasized the function of psychological factors in cultivation, it can be said his nurturing qi theory’s “essence” lies in the adjustment and operation of psychology, through self-intention adjustment and control, achieving the goals of dispelling diseases, extending life, and achieving immortality. This is the characteristic of his nurturing qi theory, this characteristic influenced Song and Yuan dynasty internal alchemy scholars and Song and Ming dynasty neo-Confucian scholars to varying degrees.
Notes:
“Complete Tang Texts” Volume 304, photocopied by Zhonghua Book Company (same below) Volume 4 Page 3089.
2 “Old Tang Book · Biography of Sima Chengzhen,” punctuated edition by Zhonghua Book Company (same below) Volume 16 Page 5127.
3 See “True Lineage,” “Orthodox Daoist Canon”
(Taiwan Art and Literature Printing House edition, same below) Volume 36 Page 29178; “Continued Immortal Biographies” lower volume,
“Orthodox Daoist Canon” Volume 8 Page 6152.
4 “Great Tang New Sayings” Volume 10, Zhonghua Book Company 1984 edition Page 158.
5 “Historical True Immortal Body Tao Chronicle” Volume 25,
“Orthodox Daoist Canon” Volume 8 Page 6348.
6 “Old Tang Book · Biography of Sima Chengzhen,” Volume 16 Page 5182.
7 “Complete Tang Texts” Volume 712 Li Bo “Biography of Mount Wangwu True One Master Sima,” Volume 8 Page 7318.
8 See “Complete Tang Texts” Volume 924, “Chongwen General Index” Volume 9, “Direct Study Book Record Solution” Volume 12, “Continued Immortal Biographies” lower volume, “Maoshan Records” Volume
22, “General Records · Art and Literature Brief”, “Complete Tang Poetry” Volume 875, “Orthodox Daoist Canon” Volume 8, 38 volumes, etc.
9 “Orthodox Daoist Canon,” Volume 38 Page 30474. Below references to “On Sitting and Forgetting” only note its page number in “Orthodox Daoist Canon” Volume 38.
10 Page 30475. “Liezi · Zhou Mu Wang” Huazi sickly, but seeking forgetting to relieve pain.
11 Page 30474.
12 “On Sitting and Forgetting. Faith and Reverence”
13 Page 30475.
14 Page 30475.
15 Page 30475.
16 Page 30475.
17 Pages 30475-30476.
18 Page 30476.
19 Page 30476.
20 Page 30476.
21 Page 30477.22 Page 30475.23 Page 30480.
24 “Orthodox Daoist Canon” Volume 42 Page 33569.
25 “Orthodox Daoist Canon,” Volume 38 Pages 30491, 30499. (In this section, below references only noting page numbers, all refer to “Orthodox Daoist Canon” Volume
26 Page 30477.
27 Page 30477.
28 Page 30478.
29 Page 30478.30 Page 30478.31 Page 30478.32 Page 30479.33 Page 30480.
34 Page 30480.
35 “Practice of Stopping and Observing Zen Meditation Essentials,” “Taisho Tripitaka” Volume 46, Page 462
36 “Mahayana Stopping and Observing” Volume 9 lower, “Taisho Tripitaka” Volume 46, Page 131.
37 “Practice of Stopping and Observing Zen Meditation Essentials,” “Taisho Tripitaka” Volume 46, Page 472.
38 Page 30481.
39 Page 30481.
40 Page 30481.
41 Page 30481.
42 Pages 30481-30482.
43 Page 30482.
44 Page 30482.
45 Page 30482.
46 “Zhuangzi · Great Master Commentary”.
47 “Orthodox Daoist Canon,” Volume 41 Page 33177.
48 “Neng Gai Zhai Man Lu,” Shanghai Ancient Books Publishing House 1979 edition, Page 132.
49 “Yunjizhuiqian” Volume 57, “Daoist Canon” Volume 37 Page 29723.
50 “Daoist Canon” Volume 37 Page 29725.
51 “Yunjizhuiqian” Volume 57, “Daoist Canon” Volume 37 Pages 29723-29724.
52 “Yunjizhuiqian” Volume 57, “Daoist Canon” Volume 37 Page 29724.
53 “Daoist Canon” Volume 37, Pages 2972429725.
54 “Daoist Canon” Volume 37, Pages 2972529728.
55 “Daoist Canon” Volume 37, Page 29729.
56 “Daoist Canon” Volume 37, Page 29729.
57 “Daoist Canon” Volume 37, Pages 29729-29730.
58 “Daoist Canon” Volume 37, Page 29730.
59 “Daoist Canon” Volume 37, Page 29730.
60 “Daoist Canon” Volume 37, Page 29731
61 “Daoist Canon” Volume 37, Page 29731.
62 “Daoist Canon” Volume 37, Page 29734.
63 “Daoist Canon” Volume 37, Pages 29734-29735.
64 “Yunjizhuiqian” Volume 60, “Daoist Canon” Volume 37 Pages 29768-29769.
65 “Daoist Canon” Volume 37, Page 29769.
66 “Daoist Canon” Volume 37, Page 29769.
67 “Daoist Canon” Volume 37, Page 29732.
68 “Daoist Canon” Volume 37, Page 29732.
69 “Daoist Canon” Volume 37, Page 29732.
70 “Daoist Canon” Volume 37, Pages 29732-29733.