道(dao)家(jia)養生(sheng)功是(shi)從收心求靜入手(shou),以(yi)達到滋養精(jing)(jing)氣(qi)、固(gu)本強身、祛除疾病(bing)、延年益壽的(de)養生(sheng)良法。道(dao)家(jia)認為,維(wei)護人(ren)(ren)(ren)的(de)生(sheng)命的(de)基本元(yuan)素(su)是(shi)精(jing)(jing)氣(qi),精(jing)(jing)氣(qi)充(chong)足則(ze)(ze)身體(ti)強壯,精(jing)(jing)氣(qi)不足則(ze)(ze)身體(ti)衰弱,精(jing)(jing)氣(qi)枯竭則(ze)(ze)人(ren)(ren)(ren)歸死(si)亡。一般說來,人(ren)(ren)(ren)在青年時(shi)期(qi)精(jing)(jing)氣(qi)旺盛,收支平衡,故無疲困之憂;而人(ren)(ren)(ren)到中年則(ze)(ze)精(jing)(jing)氣(qi)漸虧(kui)(kui),入不敷出。越往后“赤(chi)字”則(ze)(ze)越大,身體(ti)則(ze)(ze)日(ri)衰,如(ru)果不懂節制(zhi)情欲,精(jing)(jing)虧(kui)(kui)體(ti)衰則(ze)(ze)更迅(xun)速。道(dao)家(jia)養生(sheng)功就(jiu)是(shi)教導人(ren)(ren)(ren)們如(ru)何(he)通過自我(wo)修煉,養精(jing)(jing)蓄銳(rui),把虧(kui)(kui)損(sun)了的(de)精(jing)(jing)氣(qi)補回來。
道家養(yang)生功以收心求(qiu)靜為基礎(chu),這叫(jiao)(jiao)做(zuo)修性;以養(yang)精固本(ben)為歸宿,這叫(jiao)(jiao)做(zuo)養(yang)命(ming)。修性必須落實到養(yang)命(ming)之上,故(gu)此稱(cheng)為性命(ming)雙修。道家養(yang)生功既能使(shi)人轉弱為強,驅除(chu)疾病,恢復健康,而且能補腦(nao)養(yang)神,增長智慧。
道家養生功的創始人是老子,傳承至今己有二千多年的歷史。養生之道歷史悠久,據文字記載可以追溯到遠古的龍馬負圖、伏羲觀象畫卦(gua)(gua)時代。據傳,伏羲氏仰觀天(tian)文,俯察地理(li)(li),近(jin)(jin)取諸身(shen),遠(yuan)取諸物而成先天(tian)八(ba)卦(gua)(gua),后來經周(zhou)文王(wang)將先天(tian)八(ba)卦(gua)(gua)演變為后天(tian)八(ba)卦(gua)(gua)。八(ba)八(ba)六十四(si)(si)卦(gua)(gua)三百(bai)八(ba)十四(si)(si)爻,可以說是盡性(xing)命之(zhi)理(li)(li),寓(yu)養(yang)生(sheng)之(zhi)道,遠(yuan)在六合之(zhi)外,近(jin)(jin)于(yu)一身(shen)之(zhi)中(zhong)。我們的祖先運用這些(xie)理(li)(li)論,經過不斷地實踐和(he)總結,逐漸(jian)形成了一套祛(qu)病強身(shen)、行之(zhi)有效(xiao)的養(yang)生(sheng)功法。
老子提倡“虛(xu)無(wu)(wu)”或“無(wu)(wu)為(wei)(wei)(wei)”,虛(xu)中(zhong)(zhong)(zhong)有(you)(you)實(shi),無(wu)(wu)中(zhong)(zhong)(zhong)生有(you)(you),認為(wei)(wei)(wei)萬(wan)物從(cong)虛(xu)無(wu)(wu)中(zhong)(zhong)(zhong)來,在養生上則(ze)是虛(xu)其心而實(shi)其腹,從(cong)而強其身(shen)而壯其骨(gu)。“無(wu)(wu)為(wei)(wei)(wei)”實(shi)是無(wu)(wu)不為(wei)(wei)(wei),指存無(wu)(wu)為(wei)(wei)(wei)之心,而行(xing)有(you)(you)為(wei)(wei)(wei)之法,即存無(wu)(wu)守有(you)(you);”恍(huang)恍(huang)惚惚其中(zhong)(zhong)(zhong)有(you)(you)物,杳杳冥冥其中(zhong)(zhong)(zhong)有(you)(you)精(jing)”。
道家尊老子為始祖。道家養生功的理論基礎可歸結為一個“道”字。道是什么呢?老子《道德經》云(yun):“吾(wu)不(bu)知其(qi)名(ming)(ming)(ming),強(qiang)名(ming)(ming)(ming)之(zhi)日‘道’。”又云(yun):“無名(ming)(ming)(ming)天地之(zhi)始:有名(ming)(ming)(ming)萬物之(zhi)母。“其(qi)大無所(suo)不(bu)包,其(qi)細無所(suo)不(bu)入(ru),生天育地,至高至大。道生一,即無極:一生二,即太極。太極生兩(liang)儀,兩(liang)儀分(fen)四(si)象(xiang),四(si)象(xiang)分(fen)八(ba)卦(gua),八(ba)八(ba)六十四(si)卦(gua),三百八(ba)十四(si)爻,盡性命(ming)之(zhi)理,寓(yu)養生之(zhi)道。
具(ju)體(ti)到(dao)人(ren)身而(er)言,未(wei)有(you)此身,先(xian)有(you)此炁(qi)云,此炁(qi)即(ji)無極,又謂先(xian)天(tian)(tian)(tian)真(zhen)一(yi)之(zhi)(zhi)(zhi)炁(qi)。俗說先(xian)天(tian)(tian)(tian)不(bu)足(zu),是(shi)指秉受父(fu)母之(zhi)(zhi)(zhi)先(xian)天(tian)(tian)(tian)真(zhen)一(yi)之(zhi)(zhi)(zhi)炁(qi)不(bu)足(zu)。故道家不(bu)但把此說成(cheng)是(shi)先(xian)天(tian)(tian)(tian)地之(zhi)(zhi)(zhi)始(shi)萬物之(zhi)(zhi)(zhi)母,而(er)且把人(ren)也看(kan)成(cheng)是(shi)個(ge)小天(tian)(tian)(tian)地,看(kan)成(cheng)是(shi)由(you)無到(dao)有(you),由(you)生(sheng)到(dao)死的過程。并且通過運用(yong)功(gong)法(fa)延長(chang)壽命,推遲(chi)衰老(lao)的過程,甚(shen)至做到(dao)返(fan)老(lao)還童(tong)。那么道家的功(gong)法(fa)是(shi)怎樣使人(ren)返(fan)老(lao)還童(tong)呢?它是(shi)以八(ba)八(ba)六(liu)(liu)(liu)(liu)十(shi)(shi)(shi)四(si)(si)卦(gua)、三百八(ba)十(shi)(shi)(shi)四(si)(si)爻陰(yin)(yin)陽(yang)(yang)(yang)消長(chang)的道理(li)來進行論證的。當人(ren)在(zai)母腹中+月胎圓、瓜(gua)熟蒂(di)落,降生(sheng)后(hou)體(ti)軟如(ru)綿,其象屬坤。臍帶一(yi)剪,先(xian)天(tian)(tian)(tian)炁(qi)斷,后(hou)天(tian)(tian)(tian)氣(qi)(qi)由(you)口鼻(bi)而(er)入(ru):兩眼分開,舌亦(yi)不(bu)接任督;性(xing)帶氣(qi)(qi)上移于心,命帶氣(qi)(qi)下入(ru)于腎(shen),性(xing)命相(xiang)距八(ba)寸(cun)四(si)(si)分(傳統說法(fa));元(yuan)(yuan)神失位,識神掌(zhang)權;自(zi)少而(er)壯(zhuang),壯(zhuang)而(er)老(lao),老(lao)而(er)病,病而(er)死,性(xing)命始(shi)終不(bu)能(neng)如(ru)一(yi)。人(ren)自(zi)出(chu)生(sheng)起,每歷三十(shi)(shi)(shi)二(er)個(ge)月,便生(sheng)元(yuan)(yuan)炁(qi)六(liu)(liu)(liu)(liu)十(shi)(shi)(shi)四(si)(si)銖(zhu)生(sheng)一(yi)陽(yang)(yang)(yang)。至十(shi)(shi)(shi)六(liu)(liu)(liu)(liu)歲生(sheng)六(liu)(liu)(liu)(liu)陽(yang)(yang)(yang),體(ti)變(bian)純陽(yang)(yang)(yang),共長(chang)元(yuan)(yuan)炁(qi)三百八(ba)十(shi)(shi)(shi)四(si)(si)銖(zhu)合(he)一(yi)斤(jin)之(zhi)(zhi)(zhi)數(其中包(bao)括天(tian)(tian)(tian)地正氣(qi)(qi)三百六(liu)(liu)(liu)(liu)十(shi)(shi)(shi)銖(zhu),加(jia)上父(fu)母祖炁(qi)二(er)十(shi)(shi)(shi)四(si)(si)銖(zhu))。月圓必缺,物極必反:否極泰來,陽(yang)(yang)(yang)極陰(yin)(yin)生(sheng),這(zhe)是(shi)大自(zi)然的規律。人(ren)到(dao)十(shi)(shi)(shi)六(liu)(liu)(liu)(liu)歲(這(zhe)里是(shi)指男子;女子為(wei)(wei)十(shi)(shi)(shi)四(si)(si)歲)身俱六(liu)(liu)(liu)(liu)陽(yang)(yang)(yang),在(zai)卦(gua)為(wei)(wei)乾為(wei)(wei)天(tian)(tian)(tian)娠,六(liu)(liu)(liu)(liu)交皆陽(yang)(yang)(yang)。陽(yang)(yang)(yang)極陰(yin)(yin)生(sheng),月圓必缺,盈滿則溢,即(ji)是(shi)破身的年齡。當元(yuan)(yuan)身已破,元(yuan)(yuan)炁(qi)下泄,從(cong)十(shi)(shi)(shi)六(liu)(liu)(liu)(liu)歲起,每歷九十(shi)(shi)(shi)六(liu)(liu)(liu)(liu)個(ge)月,耗元(yuan)(yuan)炁(qi)六(liu)(liu)(liu)(liu)十(shi)(shi)(shi)四(si)(si)銖(zhu)生(sheng)一(yi)陰(yin)(yin)。如(ru)此類推,至六(liu)(liu)(liu)(liu)十(shi)(shi)(shi)四(si)(si)歲六(liu)(liu)(liu)(liu)爻皆陰(yin)(yin),至此三百八(ba)十(shi)(shi)(shi)四(si)(si)銖(zhu)元(yuan)(yuan)炁(qi)耗盡(jin)。
按以上(shang)原(yuan)理(li),人至(zhi)六十四歲,元(yuan)炁耗盡,應該是炁盡人死,為什么人有七(qi)十未(wei)衰(shuai),又有未(wei)老先亡(wang)的(de)(de)呢?根據八卦(gua)陰陽(yang)的(de)(de)道理(li)回(hui)答(da):即卦(gua)盡炁未(wei)盡,或炁盡卦(gua)未(wei)盡。壽天不(bu)同的(de)(de)因素(su)(su)很(hen)多,其主要因素(su)(su),一方面是受之父(fu)母的(de)(de)先天遺傳,另一方面在于個人的(de)(de)修(xiu)持。明白此理(li),就(jiu)可(ke)設法補救(jiu),身破炁補,精虧(kui)精補,就(jiu)是用哪(na)里丟了(le)哪(na)里補的(de)(de)辦法來補救(jiu)。三百八十四銖元(yuan)炁,是一點(dian)一點(dian)丟失的(de)(de),再用養生功法一點(dian)一點(dian)補回(hui)來。
天有(you)(you)三寶(bao)(bao):日(ri)、月、星;地(di)有(you)(you)三寶(bao)(bao):水(shui)、火、風;人有(you)(you)三寶(bao)(bao):精(jing)、炁(qi)、神(shen)。當然在科學發達(da)(da)的今天,這種說(shuo)法未免不(bu)夠全面。不(bu)過精(jing)、炁(qi)、神(shen)作(zuo)為(wei)人身(shen)之三寶(bao)(bao)還(huan)是(shi)不(bu)容(rong)否認的。何(he)謂精(jing)、炁(qi)、神(shen)?精(jing)、炁(qi)、神(shen)為(wei)什么稱人身(shen)之三寶(bao)(bao)?善養(yang)生者應怎(zen)樣利用和鍛煉三寶(bao)(bao)以達(da)(da)到推遲衰(shuai)老(lao)壽命的目的?
首先談一談。“精(jing)(jing)(jing)(jing)(jing)”。精(jing)(jing)(jing)(jing)(jing)在(zai)人(ren)(ren)(ren)體(ti)內(nei)是維(wei)護人(ren)(ren)(ren)的生(sheng)命(ming)的高級物質,即精(jing)(jing)(jing)(jing)(jing)液。精(jing)(jing)(jing)(jing)(jing)有(you)(you)(you)陰精(jing)(jing)(jing)(jing)(jing)、陽精(jing)(jing)(jing)(jing)(jing)、元精(jing)(jing)(jing)(jing)(jing)之分,人(ren)(ren)(ren)吃食物,入(ru)胃(wei)后,經消化(hua)(hua)、吸收營養(yang),先化(hua)(hua)成胃(wei)津。胃(wei)津送入(ru)心的左下耳(er)房(fang)(心分四(si)房(fang):左上(shang)、下耳(er)房(fang)和右(you)上(shang)、下耳(er)房(fang))化(hua)(hua)成紅血,紅血入(ru)任(ren)脈化(hua)(hua)成陰精(jing)(jing)(jing)(jing)(jing),陰精(jing)(jing)(jing)(jing)(jing)入(ru)睪丸宮化(hua)(hua)成陽精(jing)(jing)(jing)(jing)(jing),陽精(jing)(jing)(jing)(jing)(jing)內(nei)有(you)(you)(you)精(jing)(jing)(jing)(jing)(jing)蟲。當(dang)精(jing)(jing)(jing)(jing)(jing)撞(zhuang)陽關奔放欲出之際,順出陽關是生(sheng)人(ren)(ren)(ren)之道;逆回是煉(lian)精(jing)(jing)(jing)(jing)(jing)化(hua)(hua)炁(qi)之時,但必經師(shi)傳。人(ren)(ren)(ren)之五臟都各有(you)(you)(you)其精(jing)(jing)(jing)(jing)(jing),故有(you)(you)(you)五臟之精(jing)(jing)(jing)(jing)(jing)華(hua)皆聚于(yu)二(er)目之說(shuo)。
所謂(wei)炁(qi)(qi)(qi),有后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)氣(qi)(米谷之(zhi)(zhi)氣(qi))和先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)即元(yuan)炁(qi)(qi)(qi)(無火之(zhi)(zhi)炁(qi)(qi)(qi))之(zhi)(zhi)分(fen)。先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)受之(zhi)(zhi)父母(mu),后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)氣(qi)是口鼻(bi)呼吸之(zhi)(zhi)氣(qi)。故中(zhong)醫把人(ren)(ren)的(de)(de)(de)(de)體質虛弱說成(cheng)是先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)不足:把不知調(diao)養(yang)(yang)身(shen)體,說成(cheng)是后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)失調(diao)。先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)藏于(yu)(yu)大(da)腦中(zhong)心(xin),道(dao)(dao)家稱(cheng)腦炁(qi)(qi)(qi)胞。解剖(pou)學命(ming)名(ming)前水(shui)(shui)房(fang)、后(hou)水(shui)(shui)房(fang)。由(you)于(yu)(yu)人(ren)(ren)的(de)(de)(de)(de)一身(shen)無不聽從(cong)大(da)腦指(zhi)揮(hui),此炁(qi)(qi)(qi)又受之(zhi)(zhi)父母(mu),故名(ming)先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)。此炁(qi)(qi)(qi)雖然看不見,但能摸得著,這即是寸、關、尺(chi)三步脈搏(bo)跳動之(zhi)(zhi)炁(qi)(qi)(qi)。中(zhong)醫以(yi)(yi)三指(zhi)診切(qie)寸、關、尺(chi)三步脈的(de)(de)(de)(de)浮、沉、遲,并判斷內(nei)里的(de)(de)(de)(de)病(bing)變(bian)。如(ru)果(guo)內(nei)部腎水(shui)(shui)上升,心(xin)火下降,陰陽(yang)和合,人(ren)(ren)就(jiu)健康無病(bing)。倘若陽(yang)盛(sheng)陰衰或(huo)陰盛(sheng)陽(yang)衰,偏(pian)陰偏(pian)陽(yang)都為(wei)之(zhi)(zhi)病(bing)。人(ren)(ren)的(de)(de)(de)(de)生(sheng)命(ming)是靠先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)而(er)(er)(er)(er)定興衰的(de)(de)(de)(de)。先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)充沛(pei),人(ren)(ren)身(shen)體就(jiu)強(qiang)壯,先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)微,人(ren)(ren)就(jiu)多病(bing),先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)枯,人(ren)(ren)就(jiu)死亡。俗話說,三寸炁(qi)(qi)(qi)在干般用(yong),一旦(dan)無常萬事休。先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)從(cong)何(he)而(er)(er)(er)(er)來(lai)呢?以(yi)(yi)先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)論(lun),其(qi)根源來(lai)自(zi)父母(mu);以(yi)(yi)后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)論(lun),其(qi)根源來(lai)自(zi)飲(yin)食。簡(jian)而(er)(er)(er)(er)言之(zhi)(zhi),人(ren)(ren)吃了食物,吸收(shou)營養(yang)(yang),化(hua)而(er)(er)(er)(er)成(cheng)津(jin)(jin),津(jin)(jin)化(hua)而(er)(er)(er)(er)為(wei)精,精化(hua)而(er)(er)(er)(er)為(wei)炁(qi)(qi)(qi),這是由(you)后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)生(sheng)理(li)功能自(zi)然而(er)(er)(er)(er)來(lai)的(de)(de)(de)(de)先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)祖(zu)(zu)(zu)炁(qi)(qi)(qi)。道(dao)(dao)家深(shen)知此炁(qi)(qi)(qi)乃養(yang)(yang)生(sheng)之(zhi)(zhi)寶,以(yi)(yi)有為(wei)之(zhi)(zhi)法通過(guo)用(yong)功,靜中(zhong)求動,逢動即收(shou),積(ji)炁(qi)(qi)(qi)養(yang)(yang)身(shen),日積(ji)月累,達(da)到先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)足而(er)(er)(er)(er)致益(yi)壽延(yan)年。所以(yi)(yi),先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)還必須(xu)憑后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)氣(qi)培(pei)養(yang)(yang),先(xian)(xian)(xian)(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)炁(qi)(qi)(qi)和后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)氣(qi)相互依存,不能偏(pian)廢(fei)。
神,有元(yuan)(yuan)神、識(shi)神之(zhi)(zhi)分(fen)。元(yuan)(yuan)神無(wu)(wu)知無(wu)(wu)識(shi),渾渾噩噩,又謂之(zhi)(zhi)性神。當嬰兒落地時(shi)仍是(shi)元(yuan)(yuan)神執(zhi)事(shi)(shi)。隨(sui)著(zhu)時(shi)間的(de)(de)推(tui)移,歲月的(de)(de)增(zeng)長,識(shi)神逐漸成長,元(yuan)(yuan)神逐漸退位。待(dai)知識(shi)日開,識(shi)神掌(zhang)權之(zhi)(zhi)日,即是(shi)元(yuan)(yuan)神完(wan)全(quan)退位之(zhi)(zhi)時(shi)。所(suo)(suo)(suo)謂識(shi)神,即思維(wei)之(zhi)(zhi)神,它決定著(zhu)人(ren)的(de)(de)一生的(de)(de)思想活動(dong)。根(gen)據道家養生功的(de)(de)說法,靜則(ze)(ze)為(wei)元(yuan)(yuan)神,動(dong)則(ze)(ze)為(wei)識(shi)神。心(xin)定念止是(shi)元(yuan)(yuan)神,心(xin)動(dong)念馳為(wei)識(shi)神。元(yuan)(yuan)神、識(shi)神只有心(xin)念動(dong)止之(zhi)(zhi)分(fen)。精(jing)、毳、神雖然名分(fen)為(wei)三,實則(ze)(ze)一體(ti),三者相輔相成,相互為(wei)用。精(jing)為(wei)生炁(qi)(qi)(qi)之(zhi)(zhi)源,炁(qi)(qi)(qi)為(wei)養神之(zhi)(zhi)所(suo)(suo)(suo)。精(jing)炁(qi)(qi)(qi)似(si)淵水(shui),神似(si)水(shui)中魚。精(jing)旺炁(qi)(qi)(qi)足,神魚活躍,可以(yi)(yi)應萬(wan)事(shi)(shi)。精(jing)竭(jie)炁(qi)(qi)(qi)枯,神魚無(wu)(wu)所(suo)(suo)(suo)依存而死亡,則(ze)(ze)萬(wan)事(shi)(shi)歸空。所(suo)(suo)(suo)以(yi)(yi)說,精(jing)、炁(qi)(qi)(qi)、神三者是(shi)不可分(fen)割的(de)(de)統(tong)一整體(ti)。
雖然人們都知道精、炁、神是須臾不可離的東西,也知道有之則生,無之則死,但真正知道珍惜者仍是少數。知珍惜而又知如何鍛煉者,則更少。《黃帝內經(jing)·上古(gu)(gu)天真論》中有這(zhe)樣一段(duan)(duan)話:“上古(gu)(gu)之人(ren),其知道者(zhe),法于(yu)陰陽,和于(yu)術數,食飲有節,起居有常,不(bu)(bu)妄作勞。故能(neng)形與神(shen)俱,以(yi)(yi)終其天年,度百歲乃去(qu)。今(jin)時(shi)之人(ren)不(bu)(bu)然也,以(yi)(yi)酒為漿,以(yi)(yi)妄為常,醉(zui)以(yi)(yi)入房;以(yi)(yi)欲竭(jie)其精,以(yi)(yi)耗散其真,不(bu)(bu)知持滿,不(bu)(bu)時(shi)御神(shen),務快(kuai)其心;逆于(yu)生樂,起居無常,故半百而衰也。”以(yi)(yi)上這(zhe)段(duan)(duan)話,時(shi)至(zhi)今(jin)日依然是我們養(yang)生的座右銘。從古(gu)(gu)至(zhi)今(jin),凡是善養(yang)生者(zhe),無不(bu)(bu)以(yi)(yi)留(liu)陽鎖命、固精養(yang)炁為基礎。
如果說養(yang)生功百病皆(jie)治,那是過分(fen)夸(kua)大其作用。但練好(hao)養(yang)生功,只有百益而無一害。
簡單易學的5種道家養生術
中(zhong)國的(de)(de)(de)古(gu)典哲學包(bao)括儒、釋、道(dao)(dao)三(san)大體(ti)系,其中(zhong)唯有道(dao)(dao)家重(zhong)視人的(de)(de)(de)今(jin)生(sheng),認(ren)為人生(sheng)在世是(shi)件快樂的(de)(de)(de)事(shi)。因此,推崇道(dao)(dao)家的(de)(de)(de)人都會努力尋求(qiu)延年益壽的(de)(de)(de)方法(fa),即養(yang)生(sheng)之(zhi)術。道(dao)(dao)家總(zong)結的(de)(de)(de)養(yang)生(sheng)之(zhi)術恰好滿足了現代(dai)人關(guan)注身體(ti)健(jian)康、希望(wang)祛病延壽的(de)(de)(de)要(yao)求(qiu),與現代(dai)文化是(shi)最(zui)為符合的(de)(de)(de)。下面筆(bi)者(zhe)就介紹幾種簡(jian)單易學的(de)(de)(de)道(dao)(dao)家養(yang)生(sheng)術。
1.拍(pai)(pai)(pai)打(da)頭頸(jing)(jing)(jing)法。操作者可(ke)(ke)取坐位或站立位,雙眼平(ping)視前(qian)方(fang),全身放松。將雙臂舉(ju)起,用雙掌同時拍(pai)(pai)(pai)打(da)頸(jing)(jing)(jing)部(bu)(bu)(bu)(用左手拍(pai)(pai)(pai)打(da)頸(jing)(jing)(jing)部(bu)(bu)(bu)的(de)(de)左側,用右手拍(pai)(pai)(pai)打(da)頸(jing)(jing)(jing)部(bu)(bu)(bu)的(de)(de)右側),可(ke)(ke)從后頸(jing)(jing)(jing)部(bu)(bu)(bu)開始,逐(zhu)漸(jian)向(xiang)頭部(bu)(bu)(bu)上方(fang)拍(pai)(pai)(pai)打(da),一直拍(pai)(pai)(pai)打(da)到前(qian)額部(bu)(bu)(bu),然(ran)后再(zai)從前(qian)額部(bu)(bu)(bu)向(xiang)后拍(pai)(pai)(pai)打(da)至后頸(jing)(jing)(jing)部(bu)(bu)(bu),每次(ci)應(ying)反復拍(pai)(pai)(pai)打(da)5~8 遍,可(ke)(ke)在每天(tian)早晨起床后和臨睡(shui)前(qian)各拍(pai)(pai)(pai)打(da)1次(ci)。此法具有延(yan)緩(huan)腦力(li)衰退、增(zeng)強記憶(yi)力(li)、防(fang)治頭暈、頭痛等(deng)頭部(bu)(bu)(bu)疾病的(de)(de)作用。
2.抬(tai)腳(jiao)(jiao)踏(ta)(ta)地(di)(di)法(fa)。操(cao)作者可取(qu)站立位,將雙腳(jiao)(jiao)抬(tai)起(qi),然后(hou)用(yong)力踏(ta)(ta)地(di)(di),每秒踏(ta)(ta)地(di)(di)1下(xia)(xia)(xia),每踏(ta)(ta)地(di)(di)30 下(xia)(xia)(xia)可休息5~10秒鐘,每次(ci)應鍛煉1~2 分鐘,每天應練習3~5 次(ci)。此法(fa)具有促進下(xia)(xia)(xia)肢(zhi)血液循環、預防(fang)下(xia)(xia)(xia)肢(zhi)靜脈曲張、緩解久坐或(huo)久站后(hou)下(xia)(xia)(xia)肢(zhi)酸脹、乏力等作用(yong)。需(xu)要注意的是(shi),在抬(tai)腳(jiao)(jiao)時,操(cao)作者的腳(jiao)(jiao)后(hou)跟和地(di)(di)面之(zhi)間(jian)的距離不能超過1厘米,否則不僅難以取(qu)得養生的效(xiao)果,反而還會引起(qi)腳(jiao)(jiao)掌(zhang)的疲勞。
3.大(da)呼(hu)大(da)吸法(fa)。操作者可取(qu)坐位(wei)或站(zhan)立位(wei),先(xian)用(yong)(yong)鼻(bi)子盡力吸氣,再用(yong)(yong)口盡力呼(hu)氣,在(zai)呼(hu)吸時(shi)應盡量(liang)延長時(shi)間,并(bing)發出較大(da)的(de)(de)聲音(yin),每次可練習3~5分鐘。大(da)呼(hu)大(da)吸法(fa)是一種古(gu)代道家(jia)的(de)(de)吐納導引法(fa),具(ju)有擴大(da)肺活量(liang)、促進體內(nei)的(de)(de)氣血(xue)流通、增(zeng)強免疫力,防治各種慢性疾病的(de)(de)作用(yong)(yong)。
4.太(tai)乙站樁功。操作者可取坐位或(huo)站立位,收(shou)腹提肛,將雙手抱圓放(fang)在(zai)胸(xiong)前,將雙腿(tui)彎屈(qu),腳趾(zhi)摳地,收(shou)縮腿(tui)部肌(ji)肉。同時(shi)(shi),用舌頭抵住上顎,將呼(hu)吸調勻(yun),在(zai)吸氣時(shi)(shi)默念(nian)“靜(jing)”字,在(zai)呼(hu)氣時(shi)(shi)默念(nian)“松”字,每(mei)次應堅持練習半個小(xiao)時(shi)(shi)。此法具有減肥、強身、防治便秘和(he)痔瘡的作用。
5.梳(shu)(shu)(shu)(shu)頂(ding)活(huo)血法。操(cao)作者可取坐位(wei),將雙手(shou)的(de)(de)(de)(de)手(shou)指微(wei)(wei)微(wei)(wei)張開,從頭(tou)部(bu)(bu)的(de)(de)(de)(de)前(qian)發(fa)際(ji)開始梳(shu)(shu)(shu)(shu)理(li)(li)頭(tou)發(fa),一直梳(shu)(shu)(shu)(shu)理(li)(li)至后發(fa)際(ji)。梳(shu)(shu)(shu)(shu)理(li)(li)的(de)(de)(de)(de)具體步(bu)驟為:從前(qian)額(e)的(de)(de)(de)(de)上星(xing)穴(xue)(xue)(xue)梳(shu)(shu)(shu)(shu)理(li)(li)到頭(tou)頂(ding)的(de)(de)(de)(de)百(bai)會(hui)穴(xue)(xue)(xue),再梳(shu)(shu)(shu)(shu)理(li)(li)到后腦(nao)的(de)(de)(de)(de)風府穴(xue)(xue)(xue),最后梳(shu)(shu)(shu)(shu)理(li)(li)到頸部(bu)(bu)的(de)(de)(de)(de)大椎(zhui)(zhui)穴(xue)(xue)(xue)。然后,可用(yong)雙手(shou)分別(bie)梳(shu)(shu)(shu)(shu)理(li)(li)頭(tou)部(bu)(bu)的(de)(de)(de)(de)左右(you)(you)兩側,應(ying)前(qian)后左右(you)(you)各梳(shu)(shu)(shu)(shu)理(li)(li)9 次。上星(xing)穴(xue)(xue)(xue)位(wei)于(yu)(yu)人的(de)(de)(de)(de)頭(tou)部(bu)(bu),在前(qian)發(fa)際(ji)正中(zhong)(zhong)直上1寸處(chu)。百(bai)會(hui)穴(xue)(xue)(xue)位(wei)于(yu)(yu)頭(tou)頂(ding)正中(zhong)(zhong)線(xian)與兩耳尖聯線(xian)的(de)(de)(de)(de)交點處(chu)。風府穴(xue)(xue)(xue)位(wei)于(yu)(yu)后發(fa)際(ji)正中(zhong)(zhong)直上1寸,枕外隆凸(tu)直下(xia)的(de)(de)(de)(de)凹陷中(zhong)(zhong)。大椎(zhui)(zhui)穴(xue)(xue)(xue)位(wei)于(yu)(yu)第七頸椎(zhui)(zhui)的(de)(de)(de)(de)棘突下(xia),兩肩峰連線(xian)的(de)(de)(de)(de)中(zhong)(zhong)點。此法具有調和(he)百(bai)脈、改善頭(tou)部(bu)(bu)末梢血液循環和(he)大腦(nao)供血、活(huo)躍大腦(nao)的(de)(de)(de)(de)生理(li)(li)功能、消(xiao)除疲勞、提高大腦(nao)的(de)(de)(de)(de)工作效率、增強記憶力、烏發(fa)、防治脫發(fa)的(de)(de)(de)(de)作用(yong)。
道家的五水(shui)養生法養出健康體(ti)魄
1、早晨喝一杯溫開水。
早晨起來(lai)先喝一杯溫(wen)開水,水會迅速進入血(xue)液(ye)(ye),使黏稠的血(xue)液(ye)(ye)得以稀釋,促(cu)進血(xue)液(ye)(ye)正常循(xun)(xun)環(huan),這樣能(neng)有效預防(fang)心腦(nao)血(xue)管疾病的發生,有利于(yu)改(gai)善血(xue)液(ye)(ye)循(xun)(xun)環(huan)和供血(xue),還(huan)有利于(yu)腎代(dai)謝(xie),可消毒和清洗腸胃,不得腸胃病,軟化大便,不得便秘癥,促(cu)進新陳代(dai)謝(xie)有序進行(xing)。
2、熱水洗臉泡腳。
將毛巾浸泡在(zai)(zai)熱水(shui)(shui)中(zhong)(zhong),撈(lao)出(chu)擰干迅速捂在(zai)(zai)臉(lian)上,用(yong)鼻(bi)子吸(xi)熱氣(qi),涼了再放入(ru)熱水(shui)(shui)中(zhong)(zhong)燙洗(xi),這(zhe)樣反(fan)復燙洗(xi)幾次,能(neng)起到熨(yun)眼(yan)(yan)、熨(yun)臉(lian)、熨(yun)鼻(bi)的作用(yong)。鼻(bi)孔(kong)吸(xi)熱氣(qi)可防感冒,治鼻(bi)炎、鼻(bi)出(chu)血,熨(yun)眼(yan)(yan)可治眼(yan)(yan)疾,熨(yun)臉(lian)可治老年黑斑,使皮膚(fu)更富有彈性。每(mei)天晚上倒一(yi)盆熱水(shui)(shui),水(shui)(shui)溫(wen)一(yi)般在(zai)(zai)50℃左右(you),有時在(zai)(zai)熱水(shui)(shui)里放點食(shi)醋或食(shi)鹽,消毒殺(sha)菌。
3、溫水漱口刷牙。
牙齒是保(bao)障營養供給的重要器官(guan),用(yong)溫水刷牙,就是使牙齒不受過(guo)冷過(guo)熱的'刺(ci)激而(er)受損害(hai)。
4、冷水洗頭洗臉。
用冷(leng)(leng)水洗頭洗臉(lian)(lian)并邊洗邊搓,用手捧起冷(leng)(leng)水用鼻孔吸幾次,可防感冒,用冷(leng)(leng)水洗好(hao)后,用毛巾搓頭擦臉(lian)(lian),以皮膚有(you)微熱感為(wei)止(zhi)。中醫學(xue)稱頭上(shang)有(you)百(bai)會、風池等14個(ge)穴位,洗頭、搓臉(lian)(lian)起按(an)摩作用,增強身體的(de)抗寒能力(li),減(jian)少感冒等疾病,真(zhen)正做(zuo)到(dao)養顏美容,頭腦(nao)清醒(xing),眼(yan)睛明亮(liang)。
5、每天喝幾杯水。
為了(le)保(bao)持體內有(you)足夠水(shui)(shui)分,每天至少要(yao)喝(he)(he)6-8杯水(shui)(shui),不能怕(pa)夜尿多(duo)(duo)而(er)不敢喝(he)(he)。喝(he)(he)水(shui)(shui)要(yao)定時定量(liang)地喝(he)(he),如早晨起床空(kong)腹喝(he)(he)1杯,兩餐之間喝(he)(he),晚(wan)上睡覺前喝(he)(he),夜間1-2點鐘喝(he)(he),每杯水(shui)(shui)大約200克,冬天則可(ke)(ke)多(duo)(duo)喝(he)(he)稀粥(zhou)。多(duo)(duo)喝(he)(he)水(shui)(shui)還可(ke)(ke)補(bu)充人體丟失的體液,以免口腔(qiang)干(gan)燥造成(cheng)細菌大量(liang)繁衍,從(cong)而(er)形成(cheng)口臭。水(shui)(shui)能使口腔(qiang)處于細菌密度最低環境(jing)。
可此可見(jian),水對(dui)人(ren)體是多么重要。不喜(xi)歡喝(he)水的人(ren)群,請從現在(zai)開始,養成天(tian)天(tian)喝(he)水的好習慣,以利(li)于(yu)身體健康。
道(dao)(dao)家(jia)(jia)養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong),是老子創始(shi)的(de)(de),傳(chuan)承至今己有(you)二(er)千(qian)多年(nian)的(de)(de)歷(li)史(shi)。至元(yuan)代丘處機祖師(shi)創立道(dao)(dao)教龍門(men)派,經十(shi)二(er)代傳(chuan)到牛金(jin)寶。道(dao)(dao)家(jia)(jia)養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong)以(yi)收心求靜(jing)為(wei)(wei)基礎,這叫做(zuo)(zuo)修(xiu)性;以(yi)養(yang)(yang)精(jing)固本(ben)為(wei)(wei)歸宿,這叫做(zuo)(zuo)養(yang)(yang)命。修(xiu)性必須落實到養(yang)(yang)命之(zhi)上,故(gu)此功(gong)(gong)(gong)(gong)(gong)稱為(wei)(wei)性命雙修(xiu)養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong)。這是本(ben)功(gong)(gong)(gong)(gong)(gong)區別(bie)于其(qi)他氣功(gong)(gong)(gong)(gong)(gong)的(de)(de)根本(ben)之(zhi)點(dian),也(ye)是它有(you)特殊養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong)效的(de)(de)原因所在。所以(yi)道(dao)(dao)家(jia)(jia)養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong)既能使人轉(zhuan)弱為(wei)(wei)強(qiang),且能返(fan)老為(wei)(wei)少;不但可(ke)驅除疾病,恢復健(jian)康,而(er)且能補腦養(yang)(yang)神,增長智慧。下(xia)面是我(wo)為(wei)(wei)專門(men)您整(zheng)理好的(de)(de):道(dao)(dao)家(jia)(jia)養(yang)(yang)生功(gong)(gong)(gong)(gong)(gong)的(de)(de)簡介(jie)。
道家養生功
道家養生功的基本信息
道(dao)家(jia)養(yang)生功[1]既(ji)能使(shi)人(ren)轉弱為(wei)強,且能返老為(wei)少;不但可(ke)(ke)(ke)驅除疾(ji)(ji)(ji)病,恢復健(jian)康,而且能補腦養(yang)神,增長智慧。例如,?收心求靜?一法(fa),可(ke)(ke)(ke)使(shi)大腦中樞神經(jing)得(de)到充分的(de)休息,身體機能得(de)到全(quan)面的(de)調整,對(dui)治療神經(jing)衰弱、失(shi)眠等(deng)疾(ji)(ji)(ji)病有獨到的(de)功效(xiao),久練可(ke)(ke)(ke)使(shi)人(ren)神清目明,智力(li)得(de)到恢復和開(kai)發;?開(kai)通(tong)奇經(jing)八脈(mo)(mo)?一法(fa),可(ke)(ke)(ke)舒經(jing)活(huo)絡,使(shi)百脈(mo)(mo)暢通(tong),保持(chi)皮膚(fu)潤(run)滑(hua)光澤(ze),對(dui)關節(jie)炎、脈(mo)(mo)管炎宰多種(zhong)疾(ji)(ji)(ji)病有較好(hao)的(de)防治作(zuo)用;?田精(jing)(jing)關門?一法(fa),可(ke)(ke)(ke)使(shi)人(ren)精(jing)(jing)足(zu)腎(shen)(shen)健(jian),精(jing)(jing)力(li)旺盛(sheng),對(dui)夢遺滑(hua)精(jing)(jing)、陽痿腎(shen)(shen)虛等(deng)病有獨到的(de)療效(xiao)。
道家養生功的主要功能
如果說養生功百病(bing)皆治,那是過分夸大其(qi)作用。但經(jing)證(zheng)明(ming),練好養生功只(zhi)有百益而無一害(hai)。其(qi)具體功能(neng)有以(yi)下(xia)個方面(mian):
1.補(bu)腦養(yang)神(shen)。靜養(yang)功的(de)(de)入靜,首(shou)先受(shou)益的(de)(de)是大腦中樞(shu)神(shen)經(jing)。當心(xin)定念止入靜后,大腦中樞(shu)神(shen)經(jing)系統(tong)得到充分的(de)(de)抑制(zhi)和休(xiu)息,這樣既(ji)能(neng)消除(chu)疲勞又(you)能(neng)得到補(bu)養(yang),從而加強和大了中樞(shu)機構的(de)(de)指揮(hui)功能(neng),起到補(bu)腦養(yang)神(shen)的(de)(de)作(zuo)用。
2.固(gu)精(jing)(jing)養(yang)(yang)炁(qi)(qi)(qi)。養(yang)(yang)生(sheng)(sheng)(sheng)不固(gu)精(jing)(jing),結果一(yi)場(chang)空(kong)。只知守(shou)死精(jing)(jing),不會精(jing)(jing)化(hua)炁(qi)(qi)(qi),止水(shui)易生(sheng)(sheng)(sheng)腐,此為(wei)養(yang)(yang)生(sheng)(sheng)(sheng)忌。養(yang)(yang)生(sheng)(sheng)(sheng)功法(fa)中(zhong)的(de)固(gu)精(jing)(jing),是為(wei)了精(jing)(jing)足而下手煉(lian)精(jing)(jing)化(hua)炁(qi)(qi)(qi),炁(qi)(qi)(qi)足而煉(lian)炁(qi)(qi)(qi)化(hua)神(shen),神(shen)足煉(lian)神(shen)還虛。即(ji)使達不到(dao)高(gao)深程度,也能自(zi)然地收到(dao)精(jing)(jing)化(hua)炁(qi)(qi)(qi)、炁(qi)(qi)(qi)養(yang)(yang)神(shen)的(de)效果。精(jing)(jing)旺炁(qi)(qi)(qi)足則神(shen)靈。只有(you)具(ju)備充沛的(de)精(jing)(jing)力,能產(chan)生(sheng)(sheng)(sheng)超(chao)人(ren)的(de)聰(cong)明才(cai)智;也只有(you)具(ju)備吃大(da)苦耐大(da)勞(lao)的(de)健(jian)壯(zhuang)身軀,才(cai)是摧不倒、拖不垮的(de)鐵漢。固(gu)精(jing)(jing)養(yang)(yang)炁(qi)(qi)(qi)正(zheng)是為(wei)筑基煉(lian)己奠定基礎。
3.調息(xi)理炁,擴大肺活(huo)量。中醫學有?肺為百脈之總(zong),位居(ju)諸(zhu)臟(zang)之上(shang)?之說。肺的一(yi)呼一(yi)吸(xi),是機(ji)體(ti)自然的吐故納新(xin)。呼出(chu)二(er)氧(yang)化(hua)碳,吸(xi)進新(xin)鮮氧(yang)氣(qi),促使血液循環和新(xin)陳謝(xie),是機(ji)體(ti)本身內部的自然規律。養生功的調理呼吸(xi)(息(xi)),要求深、細(xi)、長、勻。這樣自然會加強和壯大機(ji)體(ti)內部運動的力量。
4.調節(jie)五(wu)臟(zang)(zang)。養生(sheng)功(gong)的(de)修煉(lian)是要使人的(de)機(ji)體五(wu)行相生(sheng),陰陽(yang)調和,心火下降,腎(shen)(shen)(shen)水(shui)上升,口內生(sheng)津(jin)。津(jin)液(ye)多則(ze)食欲(yu)強(qiang),食欲(yu)強(qiang)則(ze)腎(shen)(shen)(shen)水(shui)足,腎(shen)(shen)(shen)水(shui)足則(ze)七寶(即涕、唾、津(jin)、精、氣、血(xue)、液(ye))全,七寶全則(ze)五(wu)臟(zang)(zang)和,五(wu)臟(zang)(zang)和則(ze)內病(bing)除。故(gu)養生(sheng)功(gong)對醫治心臟(zang)(zang)病(bing)、脾胃病(bing)、肺(fei)病(bing)、肝(gan)炎、腎(shen)(shen)(shen)虧腎(shen)(shen)(shen)寒,以及(ji)各種(zhong)慢性病(bing)有獨到之處。
5.清(qing)神明日(ri)。五臟之(zhi)(zhi)精(jing)華聚(ju)于二目(mu)(mu)(mu)(白眼珠(zhu)(zhu)屬(shu)(shu)肺,黑(hei)眼珠(zhu)(zhu)屬(shu)(shu)肝,瞳仁屬(shu)(shu)腎,大(da)(da)眼角(jiao)屬(shu)(shu)心,小眼角(jiao)屬(shu)(shu)脾)。二目(mu)(mu)(mu)是心靈(ling)的(de)窗(chuang)戶(hu)。古稱二目(mu)(mu)(mu)為(wei)日(ri)月,又(you)為(wei)金(jin)公木母、金(jin)烏(wu)玉兔(tu)。又(you)稱人之(zhi)(zhi)靈(ling)在腦,其(qi)機在目(mu)(mu)(mu)。二目(mu)(mu)(mu)的(de)名目(mu)(mu)(mu)繁多,不可枚舉。在修(xiu)煉道家(jia)性命雙修(xiu)功(gong)的(de)整個(ge)過程(cheng)中(zhong),人的(de)二目(mu)(mu)(mu)肩(jian)負著(zhu)最(zui)艱巨最(zui)復雜而又(you)最(zui)重要的(de)任務。如含眼光、返觀內照、回光返照、久視、運(yun)行日(ri)月、大(da)(da)小周天、運(yun)河車、轉**以神馭氣(qi)等(deng),都必(bi)須(xu)借它(ta)的(de)神威來(lai)達到(dao)預(yu)想的(de)效果。功(gong)純者不僅耳(er)不聾、眼不花,而且一直到(dao)老日(ri)光炯(jiong)炯(jiong),神清(qing)目(mu)(mu)(mu)明。
6.舒(shu)盤活血,通盤活絡。養生功(gong)中的開(kai)通奇經(jing)八(ba)脈、干沐(mu)浴等功(gong),不但(dan)能使百脈流通,筋舒(shu)絡活,而(er)且能保(bao)持皮膚(fu)潤(run)澤有光,防治脈管炎等病(bing)。
7.久煉養生功(gong),對于神經衰弱、長夜失眠(mian)、夢遺滑精、陽瘺腎(shen)虛、身體虛弱等癥有獨特的療效。
8.久煉(lian)養生功不但能改變身體素(su)質,也能改變人(ren)(ren)的精神素(su)質,還能開闊人(ren)(ren)的視野、人(ren)(ren)的思想(xiang)境界,培養人(ren)(ren)的道德情操(cao),增長人(ren)(ren)的智(zhi)慧才能,化愚為賢。
9.修煉養生功而持之以恒,就能運用四步下手煉精化炁,收到推遲衰老、延長壽命的效果。再進一步深造,倘真的達到十三步,就會出現奇跡:白發變黑、齒落重生、藏相、返老還童,并能出現特異現象。
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道家養生功的主要類別
這(zhe)里所說的(de)養生(sheng)功(gong)法的(de)類(lei)別,是專指千(qian)峰派繼(ji)承道教龍門(men)派所傳的(de)性命雙修養生(sheng)功(gong)修煉方法的(de)種(zhong)類(lei),即有頓法、漸法、男(nan)擒(qin)白虎、女斬(zhan)赤龍之分(fen),不涉(she)及(ji)其(qi)他門(men)派的(de)氣功(gong)。因(yin)為人(ren)有男(nan)、女、老、幼之分(fen),有生(sheng)理與身體強弱之不同,在使用功(gong)法上(shang)當(dang)然也(ye)必須有所區別。
童(tong)真之體,完整無缺,就沒必要再(zai)補。因(yin)此,對(dui)于童(tong)子功僅有(you)其名而已(yi)。
成(cheng)年人(十六歲以上),盡管身體強(qiang)弱(ruo)差(cha)距很大,但采(cai)取(qu)的(de)功法只有一個,即?漸法?,又稱(cheng)補法:虧(kui)損(sun)(sun)多(duo)者多(duo)補,虧(kui)損(sun)(sun)少者少補,以破而(er)補圇、缺(que)而(er)補圓為目的(de)。當筑(zhu)基煉己(ji)完成(cheng)后,漸法的(de)任務也告完成(cheng)。接(jie)著由?漸法?轉(zhuan)入?頓法?。
什么(me)叫漸(jian)(jian)(jian)法(fa)(fa),什么(me)是(shi)(shi)(shi)(shi)頓(dun)法(fa)(fa)呢(ni)?所(suo)謂(wei)漸(jian)(jian)(jian)是(shi)(shi)(shi)(shi)指漸(jian)(jian)(jian)漸(jian)(jian)(jian)的(de)(de)(de)、一點(dian)一點(dian)的(de)(de)(de)、逐漸(jian)(jian)(jian)的(de)(de)(de)填(tian)補(bu),故(gu)謂(wei)漸(jian)(jian)(jian)法(fa)(fa)。所(suo)謂(wei)頓(dun)法(fa)(fa),從頓(dun)字的(de)(de)(de)意義來說,有頓(dun)然,忽然之意,如禪宗的(de)(de)(de)頓(dun)悟、頓(dun)覺,是(shi)(shi)(shi)(shi)忽然明白(bai)的(de)(de)(de)意思。道(dao)家的(de)(de)(de)所(suo)謂(wei)頓(dun)法(fa)(fa),是(shi)(shi)(shi)(shi)捷(jie)徑,比漸(jian)(jian)(jian)法(fa)(fa)進(jin)度(du)要快。但(dan)倘煉己(ji)不純,筑基(ji)不牢(lao),很容易(yi)得而復失(shi),事物發(fa)展的(de)(de)(de)規律(lv)往往是(shi)(shi)(shi)(shi)其(qi)(qi)進(jin)急者(zhe)其(qi)(qi)退速,練(lian)功亦(yi)然。當然事物的(de)(de)(de)成敗有其(qi)(qi)各種原因,也不是(shi)(shi)(shi)(shi)絕對(dui)的(de)(de)(de)。道(dao)家正一派(pai)(pai)(pai)的(de)(de)(de)創始人(ren)張(zhang)伯(bo)端主張(zhang)頓(dun)法(fa)(fa),稱(cheng)南派(pai)(pai)(pai)。道(dao)家全真派(pai)(pai)(pai)創始人(ren)工重陽主張(zhang)漸(jian)(jian)(jian)法(fa)(fa),稱(cheng)北派(pai)(pai)(pai)。故(gu)有北漸(jian)(jian)(jian)、南頓(dun)之稱(cheng)。
老年人(六十歲以上),身體內外的機件磨損殆盡,新陳代謝的功能失靈,生機斷,精已竭,炁將枯,西歸有日。但只要一息尚存,就有一線希望。此時修持要用武當張三豐祖師所說的(de)?敲竹斗龜(gui)(gui)?的(de)法(fa)(fa)子,將睡龜(gui)(gui)喚醒(xing),使其煥發青春,恢復生(sheng)機,可再用(yong)漸(jian)法(fa)(fa)補而救(jiu)之。
以上(shang)我介紹的養生功法(fa)的類別,只(zhi)有頓法(fa)、漸法(fa)、男擒白虎、女斬赤龍四種。
道家養生功的理論基礎
養生(sheng)(sheng)功的(de)理(li)論基礎(chu)可歸(gui)結為(wei)(wei)(wei)(wei)(wei)(wei)一個?道(dao)?字。道(dao)是(shi)(shi)(shi)什么呢?老(lao)(lao)子《道(dao)德經》云(yun):?吾不(bu)知(zhi)其名(ming),強名(ming)之(zhi)曰?道(dao)?。?又(you)云(yun):?無(wu)(wu)名(ming)天(tian)(tian)(tian)(tian)地之(zhi)始;有名(ming)萬物(wu)之(zhi)母。?其大無(wu)(wu)所(suo)(suo)不(bu)包(bao),其細無(wu)(wu)所(suo)(suo)不(bu)入,生(sheng)(sheng)天(tian)(tian)(tian)(tian)育地,至(zhi)高至(zhi)大。道(dao)生(sheng)(sheng)一,即無(wu)(wu)極(ji);一生(sheng)(sheng)二(er),即太(tai)極(ji)。太(tai)極(ji)生(sheng)(sheng)兩儀(yi),兩儀(yi)分四象,四象分八卦(gua)(gua)(gua),八八六(liu)十(shi)四卦(gua)(gua)(gua),三(san)百(bai)八十(shi)四爻,盡性(xing)命之(zhi)理(li),寓養生(sheng)(sheng)之(zhi)道(dao)。八卦(gua)(gua)(gua)又(you)有先天(tian)(tian)(tian)(tian)后天(tian)(tian)(tian)(tian)之(zhi)分。先天(tian)(tian)(tian)(tian)八卦(gua)(gua)(gua)是(shi)(shi)(shi)伏(fu)羲(xi)所(suo)(suo)畫,即乾(qian)(qian)(qian)一、兌二(er)、離(li)三(san)、震四、巽(xun)五、坎(kan)六(liu)、艮七、坤(kun)(kun)八;其方(fang)位(wei)則是(shi)(shi)(shi)乾(qian)(qian)(qian)南、坤(kun)(kun)北(bei)(bei)(bei)(bei)、離(li)東、坎(kan)西(xi)(xi)(xi)、巽(xun)西(xi)(xi)(xi)南、震東北(bei)(bei)(bei)(bei)、兌東南、艮西(xi)(xi)(xi)北(bei)(bei)(bei)(bei)。后天(tian)(tian)(tian)(tian)八卦(gua)(gua)(gua)是(shi)(shi)(shi)周文王所(suo)(suo)畫,即是(shi)(shi)(shi)乾(qian)(qian)(qian)、坎(kan)、艮、震、巽(xun)、離(li)、坤(kun)(kun)、兌;其方(fang)位(wei)是(shi)(shi)(shi)離(li)南、坎(kan)北(bei)(bei)(bei)(bei)、震東、兌西(xi)(xi)(xi)、巽(xun)東南、艮東北(bei)(bei)(bei)(bei)、坤(kun)(kun)西(xi)(xi)(xi)南、乾(qian)(qian)(qian)西(xi)(xi)(xi)北(bei)(bei)(bei)(bei)。乾(qian)(qian)(qian)父為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)(tian)為(wei)(wei)(wei)(wei)(wei)(wei)老(lao)(lao)陽(yang),坤(kun)(kun)母為(wei)(wei)(wei)(wei)(wei)(wei)地為(wei)(wei)(wei)(wei)(wei)(wei)老(lao)(lao)陰(yin),震屬木為(wei)(wei)(wei)(wei)(wei)(wei)雷又(you)為(wei)(wei)(wei)(wei)(wei)(wei)長(chang)男(nan),巽(xun)為(wei)(wei)(wei)(wei)(wei)(wei)風為(wei)(wei)(wei)(wei)(wei)(wei)長(chang)女(nv),坎(kan)為(wei)(wei)(wei)(wei)(wei)(wei)水為(wei)(wei)(wei)(wei)(wei)(wei)中男(nan),離(li)為(wei)(wei)(wei)(wei)(wei)(wei)火為(wei)(wei)(wei)(wei)(wei)(wei)中女(nv),艮為(wei)(wei)(wei)(wei)(wei)(wei)山為(wei)(wei)(wei)(wei)(wei)(wei)少男(nan),兌為(wei)(wei)(wei)(wei)(wei)(wei)澤為(wei)(wei)(wei)(wei)(wei)(wei)少女(nv)。道(dao)家所(suo)(suo)謂(wei)的(de)抽坎(kan)填離(li),使后天(tian)(tian)(tian)(tian)返(fan)先天(tian)(tian)(tian)(tian),就(jiu)是(shi)(shi)(shi)抽出坎(kan)中的(de)一陽(yang),填到離(li)中一陰(yin)里去。原來后天(tian)(tian)(tian)(tian)的(de)離(li)南坎(kan)北(bei)(bei)(bei)(bei),就(jiu)變成先天(tian)(tian)(tian)(tian)八卦(gua)(gua)(gua)的(de)乾(qian)(qian)(qian)南坤(kun)(kun)北(bei)(bei)(bei)(bei)。這就(jiu)是(shi)(shi)(shi)道(dao)家的(de)所(suo)(suo)謂(wei)抽坎(kan)填離(li),又(you)謂(wei)坎(kan)離(li)交垢,使后天(tian)(tian)(tian)(tian)返(fan)還先天(tian)(tian)(tian)(tian)。
具體(ti)到(dao)人(ren)身而言(yan),未有此(ci)(ci)身,先(xian)(xian)有此(ci)(ci)炁(qi)(qi)(qi),此(ci)(ci)炁(qi)(qi)(qi)即(ji)無極(ji)(ji),又(you)(you)(you)謂先(xian)(xian)天(tian)(tian)(tian)真(zhen)一(yi)(yi)(yi)(yi)之(zhi)(zhi)炁(qi)(qi)(qi)。俗說先(xian)(xian)天(tian)(tian)(tian)不足,是(shi)(shi)(shi)(shi)(shi)指秉受父母之(zhi)(zhi)先(xian)(xian)天(tian)(tian)(tian)真(zhen)一(yi)(yi)(yi)(yi)之(zhi)(zhi)炁(qi)(qi)(qi)不足。故道家不但把(ba)此(ci)(ci)說成是(shi)(shi)(shi)(shi)(shi)先(xian)(xian)天(tian)(tian)(tian)地之(zhi)(zhi)始(shi)萬物(wu)之(zhi)(zhi)母,而且把(ba)人(ren)也(ye)看(kan)(kan)成是(shi)(shi)(shi)(shi)(shi)個(ge)(ge)(ge)小(xiao)天(tian)(tian)(tian)地,看(kan)(kan)成是(shi)(shi)(shi)(shi)(shi)由無到(dao)有,由生(sheng)(sheng)(sheng)(sheng)到(dao)死的(de)(de)(de)過(guo)程(cheng)。并(bing)且通過(guo)運用(yong)功(gong)法延長(chang)(chang)(chang)壽命,推遲衰老(lao)(lao)(lao)的(de)(de)(de)過(guo)程(cheng),甚至(zhi)(zhi)(zhi)做到(dao)返(fan)老(lao)(lao)(lao)還童(tong)(tong)。那么(me)道家的(de)(de)(de)功(gong)法是(shi)(shi)(shi)(shi)(shi)怎樣(yang)使人(ren)返(fan)老(lao)(lao)(lao)還童(tong)(tong)呢?它是(shi)(shi)(shi)(shi)(shi)以八(ba)(ba)八(ba)(ba)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)卦(gua)、三(san)百(bai)(bai)(bai)八(ba)(ba)十(shi)(shi)四(si)爻陰(yin)(yin)(yin)(yin)陽(yang)消長(chang)(chang)(chang)的(de)(de)(de)道理來進行論證的(de)(de)(de)。當(dang)人(ren)在母腹中十(shi)(shi)月(yue)(yue)(yue)胎圓、瓜(gua)熟蒂落,降生(sheng)(sheng)(sheng)(sheng)后體(ti)軟如(ru)綿,其象(xiang)屬(shu)坤。臍帶(dai)一(yi)(yi)(yi)(yi)剪,先(xian)(xian)天(tian)(tian)(tian)炁(qi)(qi)(qi)斷,后天(tian)(tian)(tian)氣由口鼻而入;兩眼(yan)分開,舌亦(yi)不接任督;性帶(dai)氣上移于(yu)心,命帶(dai)氣下人(ren)于(yu)腎,性命相距八(ba)(ba)寸(cun)四(si)分(傳統說法);元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)神(shen)失位,識神(shen)掌權;自少(shao)而壯,壯而老(lao)(lao)(lao),老(lao)(lao)(lao)而病,病而死,性命始(shi)終(zhong)不能如(ru)一(yi)(yi)(yi)(yi)。人(ren)自出(chu)生(sheng)(sheng)(sheng)(sheng)起,每歷三(san)十(shi)(shi)二(er)個(ge)(ge)(ge)月(yue)(yue)(yue),便生(sheng)(sheng)(sheng)(sheng)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu)。從一(yi)(yi)(yi)(yi)歲(sui)(sui)至(zhi)(zhi)(zhi)兩歲(sui)(sui)零(ling)八(ba)(ba)個(ge)(ge)(ge)月(yue)(yue)(yue)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陽(yang),長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu);至(zhi)(zhi)(zhi)五(wu)歲(sui)(sui)零(ling)四(si)個(ge)(ge)(ge)月(yue)(yue)(yue)生(sheng)(sheng)(sheng)(sheng)二(er)陽(yang),又(you)(you)(you)長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu);至(zhi)(zhi)(zhi)八(ba)(ba)歲(sui)(sui)又(you)(you)(you)長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu),生(sheng)(sheng)(sheng)(sheng)三(san)陽(yang);至(zhi)(zhi)(zhi)十(shi)(shi)歲(sui)(sui)零(ling)八(ba)(ba)個(ge)(ge)(ge)月(yue)(yue)(yue),又(you)(you)(you)長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu),生(sheng)(sheng)(sheng)(sheng)四(si)陽(yang),至(zhi)(zhi)(zhi)十(shi)(shi)三(san)歲(sui)(sui)零(ling)四(si)個(ge)(ge)(ge)月(yue)(yue)(yue),又(you)(you)(you)長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu),生(sheng)(sheng)(sheng)(sheng)五(wu)陽(yang);至(zhi)(zhi)(zhi)十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)歲(sui)(sui)又(you)(you)(you)長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu),生(sheng)(sheng)(sheng)(sheng)六(liu)(liu)(liu)(liu)(liu)(liu)陽(yang),體(ti)變純(chun)陽(yang),共長(chang)(chang)(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)三(san)百(bai)(bai)(bai)八(ba)(ba)十(shi)(shi)四(si)銖(zhu)(zhu)合一(yi)(yi)(yi)(yi)斤之(zhi)(zhi)數(其中包括天(tian)(tian)(tian)地正(zheng)氣三(san)百(bai)(bai)(bai)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)銖(zhu)(zhu),加上父母祖(zu)炁(qi)(qi)(qi)二(er)十(shi)(shi)四(si)缽(bo))。月(yue)(yue)(yue)圓必缺,物(wu)極(ji)(ji)必反;否極(ji)(ji)泰來,陽(yang)極(ji)(ji)陰(yin)(yin)(yin)(yin)生(sheng)(sheng)(sheng)(sheng),這(zhe)是(shi)(shi)(shi)(shi)(shi)大(da)自然的(de)(de)(de)規律。人(ren)到(dao)十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)歲(sui)(sui)(這(zhe)里(li)是(shi)(shi)(shi)(shi)(shi)指男子(zi);女子(zi)為十(shi)(shi)四(si)歲(sui)(sui))身俱六(liu)(liu)(liu)(liu)(liu)(liu)陽(yang),在卦(gua)為乾(qian)為天(tian)(tian)(tian)姤,六(liu)(liu)(liu)(liu)(liu)(liu)交皆陽(yang)。陽(yang)極(ji)(ji)陰(yin)(yin)(yin)(yin)生(sheng)(sheng)(sheng)(sheng),月(yue)(yue)(yue)圓必缺,盈(ying)滿則(ze)溢,即(ji)是(shi)(shi)(shi)(shi)(shi)破身的(de)(de)(de)年(nian)齡。當(dang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)身已破,元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)下泄(xie),從十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)歲(sui)(sui)起,每歷九十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)個(ge)(ge)(ge)月(yue)(yue)(yue),耗元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin)。從十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)歲(sui)(sui)至(zhi)(zhi)(zhi)二(er)十(shi)(shi)四(si)歲(sui)(sui),耗元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin);如(ru)此(ci)(ci)類(lei)推,從二(er)十(shi)(shi)四(si)歲(sui)(sui)至(zhi)(zhi)(zhi)三(san)十(shi)(shi)二(er)歲(sui)(sui)又(you)(you)(you)耗元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)銖(zhu)(zhu),又(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin),二(er)陰(yin)(yin)(yin)(yin)出(chu)現(xian);至(zhi)(zhi)(zhi)四(si)十(shi)(shi)歲(sui)(sui)又(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin),三(san)陰(yin)(yin)(yin)(yin)出(chu)現(xian);至(zhi)(zhi)(zhi)四(si)十(shi)(shi)八(ba)(ba)歲(sui)(sui)又(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin),四(si)陰(yin)(yin)(yin)(yin)出(chu)現(xian);至(zhi)(zhi)(zhi)五(wu)十(shi)(shi)六(liu)(liu)(liu)(liu)(liu)(liu)歲(sui)(sui)又(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin),五(wu)陰(yin)(yin)(yin)(yin)出(chu)現(xian);至(zhi)(zhi)(zhi)六(liu)(liu)(liu)(liu)(liu)(liu)十(shi)(shi)四(si)歲(sui)(sui)又(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)一(yi)(yi)(yi)(yi)陰(yin)(yin)(yin)(yin),六(liu)(liu)(liu)(liu)(liu)(liu)爻皆陰(yin)(yin)(yin)(yin),至(zhi)(zhi)(zhi)此(ci)(ci)三(san)百(bai)(bai)(bai)八(ba)(ba)十(shi)(shi)四(si)銖(zhu)(zhu)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)耗盡(jin)。
古人將八八六十(shi)四(si)(si)卦(gua)、三百八十(shi)四(si)(si)爻,陰陽消長的變化與人從無到(dao)有,直到(dao)六十(shi)四(si)(si)歲(sui)緊密的聯(lian)系在(zai)一起。八八六十(shi)四(si)(si)卦(gua),在(zai)人是(shi)由(you)一歲(sui)至六十(shi)四(si)(si)歲(sui)。三百八十(shi)四(si)(si)爻的陰陽變化,則(ze)成為人身(shen)上三百八十(shi)四(si)(si)銖元炁的消長過程。所以(yi)說,無極(ji)(ji)生太(tai)極(ji)(ji),太(tai)極(ji)(ji)分兩儀(yi),兩儀(yi)分四(si)(si)象(xiang),四(si)(si)象(xiang)生八卦(gua),八八六十(shi)四(si)(si)卦(gua)、三百八十(shi)四(si)(si)爻,其間(jian)盡性命之理(li),寓養(yang)生之道。這就是(shi)養(yang)生功(gong)的理(li)論(lun)基礎。
老子
道家尊(zun)老(lao)子(zi)(zi)為始祖。老(lao)子(zi)(zi),姓(xing)李(li),名耳,字伯陽,又名老(lao)聃(dan),楚國苦縣人,是春秋時(shi)代大思想家,道家創始人,著(zhu)有《道德經》一(yi)書。《道德經》成為道家著(zhu)書立說(shuo)的理(li)論(lun)根據。相傳(chuan)(chuan)老(lao)子(zi)(zi)傳(chuan)(chuan)道于金(jin)(jin)母,金(jin)(jin)母傳(chuan)(chuan)于白云,白云傳(chuan)(chuan)于王(wang)(wang)玄甫(fu)。另一(yi)說(shuo):老(lao)子(zi)(zi)傳(chuan)(chuan)于王(wang)(wang)玄甫(fu)。
王玄甫
又名王少陽(另一說是李凝陽,即李鐵拐),東華帝君,后稱北五祖之第一祖。漢代人。生有奇表,幼慕真風。白云上真見而愛之曰:天上謫仙人也,乃引之入山,授之全套道家秘而不傳的功法。遂隱于昆崳山煙霞洞,修養性命。后傳其道于正陽帝君鐘離權。
鐘離權
,復姓鐘離名權,字云房,又名漢鐘離,咸陽人。全真道尊為正陽帝君,是北五祖之一。后將全套道家養生功法秘訣傳于遼進士劉操即劉海蟾、唐進士呂喦即呂洞賓。
劉海蟾
又名(ming)劉(liu)(liu)操,字昭遠,北京宛平(ping)縣人(ren),為遼進士。后事燕(yan)主劉(liu)(liu)守光為丞相。遇(yu)正陽帝君度化,遂棄官而去,隱于(yu)華山、終(zhong)南山。后將養生功法(fa)傳于(yu)張伯(bo)端(duan)。
張伯端
,字平(ping)叔,號紫陽真人,浙江天臺人。自幼聰慧(hui),少(shao)中進士。精(jing)通(tong)(tong)三教(jiao)經(jing)典,及醫卜、戰(zhan)陣、天文、地理無(wu)所不通(tong)(tong)。師事劉海(hai)蟾,并得劉海(hai)蟾傳(chuan)(chuan)(chuan)授周天火候、大丹(dan)(dan)秘訣(jue)養生功(gong)法。為正一派創(chuang)始人,南五祖的(de)初(chu)祖,著有《悟真篇》流(liu)傳(chuan)(chuan)(chuan)于世。后將(jiang)金丹(dan)(dan)秘訣(jue)傳(chuan)(chuan)(chuan)于石泰。
石泰
,字得之,號杏林,江蘇常(chang)州(zhou)人(ren)。精于醫(yi)理,常(chang)以醫(yi)藥救人(ren),不受其謝,惟(wei)愿植一杏樹,久遂(sui)成(cheng)林,故人(ren)稱(cheng)石(shi)杏林。后得張伯端授金(jin)丹秘訣,成(cheng)為(wei)南五祖(zu)第二代。著有《還元(yuan)篇》流傳(chuan)于世。下(xia)傳(chuan)薛道光。
薛道光
,字太源(yuan),又(you)名式,四川閬中人(ren)。初為(wei)僧,法(fa)號(hao)紫賢,又(you)號(hao)毗陵禪(chan)師(shi),后轉為(wei)道士(shi)。喜金(jin)丹導養。宋徽宗崇(chong)寧五年得(de)石杏(xing)林傳(chuan)授金(jin)丹秘(mi)訣,成為(wei)南五祖第三代。著有《還丹復命篇(pian)》、《丹髓歌》流傳(chuan)于世。下傳(chuan)陳楠。
陳楠
,字南木,號(hao)(hao)翠(cui)虛,惠(hui)州博羅縣人。以(yi)盤(pan)櫳(long)箍桶為業。后得(de)薛(xue)道光傳授(shou)金(jin)丹秘訣。常捻土療(liao)病,故人送(song)外號(hao)(hao)陳(chen)泥丸(wan)。后歸(gui)隱羅浮山(shan),為南五祖第四代,著有《翠(cui)虛篇》流(liu)傳于世。下傳白玉蟾。
白玉蟾
,南(nan)(nan)宋道(dao)(dao)(dao)士(shi),又(you)名葛(ge)長(chang)庚,字如晦(hui),又(you)字白叟,號海瓊子,海南(nan)(nan)島瓊山人。12歲(sui)舉童子科,諳(an)九經,能(neng)詩賦(fu),更長(chang)于書畫。因(yin)任俠殺人,亡命于武夷,改(gai)裝道(dao)(dao)(dao)士(shi),浪游華南(nan)(nan)各地。著有《海瓊問道(dao)(dao)(dao)集(ji)》、《海瓊白真人語錄》、《海瓊玉蟾先(xian)生文集(ji)》,為南(nan)(nan)五祖第五代。以(yi)上是道(dao)(dao)(dao)家正一派(pai),又(you)稱(cheng)紫陽派(pai)之南(nan)(nan)五祖。
呂喦
,字洞賓,號純陽子,又稱孚佑帝君,自稱回道人,籍貫京兆,一說是河中府永樂縣人。傳說唐懿宗咸通三年64歲進士及第。后游長安遇鐘離權,經過?十試?,乃授予?大道天遁劍法,龍虎金丹秘文?。百余歲而童顏,步履輕疾,頃刻數百里,世以為神仙。其理論以慈悲度世為成道路徑,改丹鉛黃白之術為內功,改劍術為斷除貪嗔癡愛欲和煩惱的智慧,對北宋的道教發展影響甚大。全真道奉為北五祖之一。通稱?呂祖?,又相傳為人仙之一。傳說其化身將大丹秘訣傳于王重陽。
王重陽
,金代道(dao)(dao)士(shi)(shi),全(quan)真(zhen)(zhen)派創立者(zhe)。原名(ming)中孚,字允卿,后(hou)應武(wu)舉(ju),改名(ming)得威,字世(shi)(shi)雄,入(ru)道(dao)(dao)后(hou)改名(ming)喆,字知明,號(hao)重(zhong)陽子(zi)。威陽人。出身(shen)豪門(men),應武(wu)舉(ju),中甲(jia)科。遇仙(xian)人呂(lv)洞賓(bin),傳(chuan)以修煉秘訣,遂通仙(xian)術(shu)。于是棄(qi)妻離子(zi),云游終南(nan)(nan)山(shan)(shan)一(yi)帶。金世(shi)(shi)宗大定(ding)元年,在(zai)南(nan)(nan)時村穴(xue)居(ju),名(ming)其(qi)(qi)穴(xue)為?活死人墓?。后(hou)往(wang)山(shan)(shan)東(dong)昆崳(yu)山(shan)(shan)(在(zai)今山(shan)(shan)東(dong)牟(mou)平(ping)東(dong)南(nan)(nan))。馬(ma)鈺(yu)、孫(sun)不二(er)夫婦筑(zhu)庵師(shi)事之,題其(qi)(qi)庵名(ming)曰(yue)?全(quan)真(zhen)(zhen)?,凡從其(qi)(qi)學者(zhe)都是全(quan)真(zhen)(zhen)道(dao)(dao)士(shi)(shi)。繼在(zai)文登、寧海(hai)、萊州諸地傳(chuan)道(dao)(dao)。主張儒、釋、道(dao)(dao)三教(jiao)(jiao)合(he)一(yi),提倡全(quan)神煉炁、出家(jia)修真(zhen)(zhen)、不煉外丹,并制定(ding)道(dao)(dao)士(shi)(shi)出家(jia)的(de)制度。著有《重(zhong)陽全(quan)真(zhen)(zhen)集》、《重(zhong)陽教(jiao)(jiao)化集》、《立教(jiao)(jiao)十五論》等(deng)書傳(chuan)于世(shi)(shi)。其(qi)(qi)弟子(zi)馬(ma)鈺(yu)即馬(ma)丹陽、譚處(chu)端、劉處(chu)玄(xuan)、丘處(chu)機、王處(chu)一(yi)、郝(hao)大通、孫(sun)不二(er)(女),后(hou)世(shi)(shi)稱為北(bei)七(qi)真(zhen)(zhen),又各立門(men)派。
馬丹陽
(1123-1183),原名仆義,字宜甫,后更名鈺,號丹陽子。山東寧海(今山東牟平)人。弱冠能詩。擅針灸療法,有馬丹陽神針八法之稱。金大定七年七月王重陽到寧海傳道,馬丹陽與妻孫不二師事之。王重陽見其夫婦求道心誠,遂將內丹秘訣傳于二(er)人(ren)(ren)。馬(ma)丹陽立(li)遇(yu)仙派(pai),孫不二(er)立(li)清(qing)凈派(pai)。馬(ma)丹陽著有《神光(guang)璨》、《洞玄金玉集(ji)》,孫不二(er)著有《不二(er)元君法語》,流傳于世(shi)。二(er)人(ren)(ren)同為(wei)北七(qi)真之一。
劉處玄
,字通妙,號長生,山東(dong)掖縣人。少為屠戶(hu),金大定(ding)九年從王重陽學道,后立隨山派。著有《仙樂集》、《至真(zhen)語錄》、《道德經注》、《陰(yin)符演》、《黃庭述》等流傳于世。
譚處端
,原名玉,號(hao)伯玉,后改法(fa)(fa)名處(chu)端,號(hao)長真子。山東寧海人(ren)。傳(chuan)說身體癱瘓(huan),針藥無效,聞重陽(yang)自終南山來(lai),扶杖往謁(ye),欲求治療之(zhi)法(fa)(fa)。重陽(yang)閉門(men)(men)不納(na),乃堅守終夕。其門(men)(men)忽(hu)然(ran)自開,重陽(yang)大悅(yue),以為(wei)是?仙(xian)緣?所契(qi),乃召之(zhi)同(tong)衾而眠。次日清晨下床,舊(jiu)疾遂愈(yu)。因乞侍(shi)左右,終身不退(tui)。重陽(yang)以仙(xian)術相授。后立(li)南無派,為(wei)北七真之(zhi)一。又傳(chuan)譚平(ping)常愛(ai)書?龜蛇(she)?二字,習而不已,妙(miao)將入神,有(you)飛騰變化(hua)之(zhi)狀,時(shi)人(ren)爭相收藏,視為(wei)珍品。著有(you)《云水集(ji)》傳(chuan)于世。
王處一
,號(hao)玉陽(yang)(yang)(yang),又(you)號(hao)華陽(yang)(yang)(yang)子,山(shan)東寧海人。師(shi)事王重陽(yang)(yang)(yang),居昆崳山(shan)煙霞洞(dong)修(xiu)煉(lian),為全(quan)真道崳山(shan)派創始人。金章宗(zong)召見,問其(qi)何以(yi)能前知(zhi)?答(da)曰:鏡明能鑒物(wu),此(ci)自(zi)己靈明之妙耳。著有(you)《云光集》、《清真集》傳(chuan)于世(shi)。為北七真之一。
郝大通
,自稱太古道人,號大通,又號廣寧子,寧海人。明周易,善卜筮。后從王重陽學道,為全真華山派創立者。世稱?廣寧真人?。為北七真之一。著有《太古集》、《太易圖》等傳于世。
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道家養生功的其他資料
修真(zhen)者,借(jie)假修真(zhen)也。借(jie)此四大(da)假合之肉身(shen)(shen),修成吾(wu)金(jin)剛不壞(huai)之真(zhen)身(shen)(shen)。古(gu)今天下,沒有(you)不死(si)的(de)肉身(shen)(shen),只有(you)永恒的(de)法(fa)身(shen)(shen)。所謂:本來(lai)真(zhen)性號(hao)金(jin)丹,四大(da)為爐(lu)煉(lian)作(zuo)團。
肉(rou)體者(zhe),四(si)大(da)(da)假合矣,雖曰父(fu)母恩賜(si),然父(fu)精母血本(ben)為凡俗(su)之(zhi)物,數(shu)十年后焉(yan)能不壞?何為四(si)大(da)(da)?地、水、風、火,是也(ye)。地構成(cheng)(cheng)骨胳肌(ji)肉(rou)和(he)臟腑(fu),水構成(cheng)(cheng)身中之(zhi)血液(ye),風構成(cheng)(cheng)呼吸(xi)系統,火則構成(cheng)(cheng)身中之(zhi)恒常(chang)體溫。
修(xiu)(xiu)真(zhen)又分現實修(xiu)(xiu)真(zhen)及(ji)小說(shuo)修(xiu)(xiu)真(zhen)。小說(shuo)修(xiu)(xiu)真(zhen)的名詞(ci)和境界不具備任何可行性,僅為小說(shuo)家言,供人(ren)娛樂。
通過燒煉金丹,服食來達到長生的外丹術已逐漸沒落。現修真界主要以金丹大道的內丹學,即丹道為主流(liu),講究修煉神氣。
老(lao)子道(dao)(dao)德經曾云道(dao)(dao)生(sheng)一(yi)、一(yi)生(sheng)二、二生(sheng)三(san)(san)、三(san)(san)生(sheng)萬物。丹(dan)道(dao)(dao)即三(san)(san)返二、二返一(yi)、一(yi)合于道(dao)(dao)。其名詞為煉(lian)氣(qi)化神(shen)、煉(lian)神(shen)還虛(后又增添煉(lian)虛合道(dao)(dao)、虛空粉碎一(yi)說)即精氣(qi)神(shen)的返還過程。又因(yin)人(ren)精氣(qi)不足(zu),又創出(chu)補足(zu)精氣(qi)的練精化氣(qi),使(shi)人(ren)從后天補虧(kui)達(da)到先天,以便開始(shi)修煉(lian)。
唐末五代以來,以內丹說理解《參同契》的流派逐步壓倒外丹派,成為仙學的主流。著名內丹學家鐘離權、呂洞賓、崔希范、陳樸、陳摶、施肩吾、劉玄英、張伯端等以內丹仙學度人,奉《周易參同契》為丹經之祖,《參同契》作為仙家修煉秘典的價值被社會所公認。當時內丹仙學已發展到爐火純青的境界,開始形成一些各具特色的門派。這些內丹門派皆遠溯黃帝、彭祖、王喬(qiao)、赤松,依托老子。
一派自稱傳自關尹子(唐代封文始真人),故稱文始派。另一派自稱傳自東華紫府少陽帝君王玄甫(漢代人),故稱少陽派。文始派以虛無為本,以養性為宗,法本《老子》、《莊子》、《文始真經》,屬最上一乘虛無大道,虛極靜篤,大徹大悟,盜天地虛無之真機,頓超直入,齊是非,同人我,進入無天無地的混沌境界,修性而兼修命。少陽派主張性命雙修煉養陰陽,以有為法而至于無為法,分煉(lian)精化氣、煉(lian)氣化神(shen)、煉(lian)神(shen)還虛(xu)諸步驟,次第分明(ming),門派繁衍甚(shen)廣。
自唐末五代以來,少陽派有鐘離權、呂洞賓、陳摶、麻衣道者、火龍真人、劉操、張伯端等大開法門,歷經宋、金、元、明、清幾個朝代,逐漸形成南宗、北宗、中派、東派、西派、青城派、伍柳派等門派。因而內丹仙學中有以文始派最高,以少陽派最大的說法。另有元、明間張三豐真人,綜合了文始派和少陽派之所長,創三豐派(又稱隱仙派),既不(bu)執(zhi)于有為(wei),又不(bu)執(zhi)于無(wu)為(wei),于陰(yin)陽(yang)栽接中創一清凈法門,兼具(ju)南(nan)宗(zong)和北宗(zong)的(de)特點。
這些眾多的(de)門派,從(cong)功法(fa)上講,略分三類,其(qi)一是陰陽雙修(xiu)的(de)栽接法(fa)門,其(qi)二是清(qing)凈(jing)孤(gu)修(xiu)的(de)靜坐法(fa)門,其(qi)三是陰陽栽接派和清(qing)凈(jing)孤(gu)修(xiu)派的(de)結合(he)體。
根據門派不(bu)同(tong),所持論調(diao)各不(bu)相(xiang)同(tong),每個人的情況又不(bu)同(tong),功法亦(yi)千變萬化。
世(shi)(shi)俗(su)修真門(men)派(pai)以(yi)東(dong)派(pai)、西派(pai)、南(nan)派(pai)、北派(pai)、中派(pai)]劃分,隱世(shi)(shi)門(men)派(pai)為(wei)古(gu)仙(xian)派(pai)。(古(gu)仙(xian)亦有分別,此處不便(bian)多(duo)述(shu))簡而言(yan)之,修真方(fang)法(fa)無人引路不可私自修習(xi),否則后患(huan)無窮,如(ru)今(jin)慕仙(xian)之士也要防止上(shang)當受騙(pian)。
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