道(dao)醫運用(yong)內煉元(yuan)氣之(zhi)神奇功(gong)能與人治(zhi)(zhi)病(bing)，謂之(zhi)“布氣〃，即今(jin)人常(chang)謂"外氣治(zhi)(zhi)病(bing)〃，"發(fa)功(gong)治(zhi)(zhi)病(bing)"。"布氣"在早期(qi)道(dao)教中即已出現。葛洪《抱樸子.雜(za)癥》記三國時道(dao)士行氣治(zhi)(zhi)病(bing)：

“吳(wu)有道(dao)(dao)(dao)(dao)士石春(chun)(chun)，每行氣(qi)(qi)(qi)為(wei)(wei)人(ren)(ren)(ren)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)，輒不(bu)食(shi)，以(yi)須病(bing)(bing)(bing)者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)愈，或百日，或一(yi)(yi)(yi)月，乃(nai)食(shi)。吳(wu)景帝聞之(zhi)(zhi)(zhi)(zhi)(zhi)曰：’此(ci)但(dan)不(bu)久，必當饑死也。’乃(nai)召取鎳閉，令人(ren)(ren)(ren)備守之(zhi)(zhi)(zhi)(zhi)(zhi)。春(chun)(chun)但(dan)求三二升水，如(ru)此(ci)一(yi)(yi)(yi)年(nian)余(yu)，春(chun)(chun)顏色更鮮悅，氣(qi)(qi)(qi)力如(ru)故……今(jin)時(shi)亦有得春(chun)(chun)之(zhi)(zhi)(zhi)(zhi)(zhi)法者(zhe)。"吳(wu)景帝孫(sun)休在位259-264年(nian)，可(ke)(ke)知(zhi)在三世紀道(dao)(dao)(dao)(dao)家煉(lian)氣(qi)(qi)(qi)達(da)到(dao)(dao)辟谷不(bu)食(shi)，亦可(ke)(ke)布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)。“布(bu)(bu)氣(qi)(qi)(qi)〃一(yi)(yi)(yi)詞(ci)出(chu)現于(yu)晉(jin)(jin)代，《晉(jin)(jin)書·方技傳(chuan)(chuan)》云："學道(dao)(dao)(dao)(dao)養氣(qi)(qi)(qi)者(zhe)，至(zhi)足之(zhi)(zhi)(zhi)(zhi)(zhi)余(yu)，能(neng)以(yi)氣(qi)(qi)(qi)與(yu)人(ren)(ren)(ren)，謂之(zhi)(zhi)(zhi)(zhi)(zhi)’布(bu)(bu)氣(qi)(qi)(qi)’。晉(jin)(jin)韋虛能(neng)以(yi)此(ci)法療人(ren)(ren)(ren)疾。”"布(bu)(bu)〃為(wei)(wei)“布(bu)(bu)施〃，fo家用語，給(gei)予(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)意，魏晉(jin)(jin)時(shi)道(dao)(dao)(dao)(dao)家布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)已較多，“布(bu)(bu)氣(qi)(qi)(qi)〃一(yi)(yi)(yi)詞(ci)有了明(ming)確(que)的(de)含義(yi)。至(zhi)唐宋(song)時(shi)期(qi)，道(dao)(dao)(dao)(dao)家布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)亦見(jian)于(yu)道(dao)(dao)(dao)(dao)教著(zhu)述之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)。唐代《幻真(zhen)先生(sheng)內服元氣(qi)(qi)(qi)訣(jue)(jue)》講(jiang)服氣(qi)(qi)(qi)煉(lian)氣(qi)(qi)(qi)諸(zhu)法，其中(zhong)(zhong)亦論及"布(bu)(bu)氣(qi)(qi)(qi)與(yu)人(ren)(ren)(ren)療病(bing)(bing)(bing)〃。同一(yi)(yi)(yi)時(shi)期(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)（胎息秘要(yao)歌訣(jue)(jue)）一(yi)(yi)(yi)書中(zhong)(zhong)有布(bu)(bu)氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)歌訣(jue)(jue)。據《云笈七簽·諸(zhu)家氣(qi)(qi)(qi)法（卷(juan)六十(shi)二）》所記(ji)，唐代不(bu)少道(dao)(dao)(dao)(dao)士、道(dao)(dao)(dao)(dao)姑于(yu)民間(jian)(jian)傳(chuan)(chuan)煉(lian)氣(qi)(qi)(qi)胎息之(zhi)(zhi)(zhi)(zhi)(zhi)法，如(ru)曾住楊府之(zhi)(zhi)(zhi)(zhi)(zhi)"脫(tuo)空王(wang)老〃，“時(shi)人(ren)(ren)(ren)莫知(zhi)年(nian)歲(sui)，但(dan)見(jian)隱(yin)見(jian)自若，或示死于(yu)此(ci)，即生(sheng)于(yu)彼，屢于(yu)人(ren)(ren)(ren)間(jian)(jian)蟬(chan)蛻轉脫(tuo)，故時(shi)人(ren)(ren)(ren)謂之(zhi)(zhi)(zhi)(zhi)(zhi)脫(tuo)空王(wang)老也。”此(ci)王(wang)老道(dao)(dao)(dao)(dao)即講(jiang)到(dao)(dao)煉(lian)氣(qi)(qi)(qi)與(yu)人(ren)(ren)(ren)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)。又唐開元年(nian)間(jian)(jian)李(li)液之(zhi)(zhi)(zhi)(zhi)(zhi)姑婆(po)傳(chuan)(chuan)習胎息辟谷之(zhi)(zhi)(zhi)(zhi)(zhi)術，亦談到(dao)(dao)煉(lian)氣(qi)(qi)(qi)到(dao)(dao)一(yi)(yi)(yi)定功(gong)夫可(ke)(ke)治(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)病(bing)(bing)(bing)。宋(song)代蘇軾《東坡志林(lin)》記(ji)道(dao)(dao)(dao)(dao)士李(li)若之(zhi)(zhi)(zhi)(zhi)(zhi)與(yu)蘇氏中(zhong)(zhong)子布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)。明(ming)清以(yi)來，道(dao)(dao)(dao)(dao)家為(wei)(wei)人(ren)(ren)(ren)布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)例亦數見(jian)。至(zhi)近現代，布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)已為(wei)(wei)醫家常見(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)法。自漢末(mo)至(zhi)今(jin)，道(dao)(dao)(dao)(dao)家布(bu)(bu)氣(qi)(qi)(qi)治(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)已有近二千(qian)年(nian)歷史，可(ke)(ke)謂源遠流長矣。

道醫布氣(qi)(qi)治病能有神(shen)奇療效(xiao)，全賴體(ti)內元氣(qi)(qi)之(zhi)作(zuo)用，故(gu)布氣(qi)(qi)療疾之(zhi)先決條(tiao)件為(wei)施氣(qi)(qi)者必須達到內氣(qi)(qi)修(xiu)煉之(zhi)較高程度。《云笈(ji)七簽·諸家氣(qi)(qi)法(fa)》記王老(lao)有《說隔結》一文曰(yue)：

“凡(fan)人(ren)(ren)腹中(zhong)三處有隔。一，心(xin)(xin)有隔。初學服氣(qi)者皆覺(jue)心(xin)(xin)下胃(wei)中(zhong)滿，但少食久(jiu)作之(zhi)，自覺(jue)通(tong)下。二，生日藏(zang)(zang)（臟(zang)）下有隔，即(ji)覺(jue)腸(chang)中(zhong)滿，久(jiu)而覺(jue)到臍。三，下丹田中(zhong)有隔，能(neng)(neng)固(gu)志(zhi)通(tong)之(zhi)，然后(hou)(hou)始覺(jue)氣(qi)周行(xing)(xing)(xing)身中(zhong)矣。游(you)行(xing)(xing)(xing)身中(zhong)，漸入于鳩(jiu)(jiu)后(hou)(hou)，覺(jue)鳩(jiu)(jiu)中(zhong)氣(qi)出(chu)(chu)，即(ji)能(neng)(neng)與(yu)人(ren)(ren)治(zhi)(zhi)(zhi)病(bing)也。〃此以(yi)"氣(qi)通(tong)隔結〃來說(shuo)明體(ti)內(nei)(nei)元氣(qi)修(xiu)煉運(yun)行(xing)(xing)(xing)之(zhi)表象及達到之(zhi)程(cheng)度，要求做到內(nei)(nei)氣(qi)能(neng)(neng)周身流轉，鳩(jiu)(jiu)中(zhong)氣(qi)出(chu)(chu)。人(ren)(ren)體(ti)任脈有鳩(jiu)(jiu)尾穴，位前胸劍突之(zhi)下，此"鳩(jiu)(jiu)中(zhong)氣(qi)出(chu)(chu)"指氣(qi)機充盈，可于胸前放出(chu)(chu)，道家認為(wei)(wei)修(xiu)煉至(zhi)此方(fang)可言與(yu)人(ren)(ren)布(bu)氣(qi)治(zhi)(zhi)(zhi)病(bing)。《諸家氣(qi)法》所記姑(gu)婆以(yi)問答方(fang)式解說(shuo)服氣(qi)功法，談到內(nei)(nei)氣(qi)在體(ti)內(nei)(nei)循環(huan)時說(shuo)道："凡(fan)服氣(qi)欲(yu)得循環(huan)，身中(zhong)百物不食，腸(chang)中(zhong)滓穢既(ji)盡，氣(qi)即(ji)易行(xing)(xing)(xing)，但能(neng)(neng)忍(ren)心(xin)(xin)久(jiu)作，自覺(jue)神(shen)情(qing)有異……即(ji)閉目內(nei)(nei)視(shi)，五(wu)藏(zang)(zang)歷(li)歷(li)分明。知其(qi)處所訖，即(ji)可安存此五(wu)藏(zang)(zang)神(shen)，常自衛護。久(jiu)行(xing)(xing)(xing)氣(qi)人(ren)(ren)，眼中(zhong)別人(ren)(ren)善惡，視(shi)人(ren)(ren)表，知人(ren)(ren)里(li)。但日久(jiu)行(xing)(xing)(xing)之(zhi)，亦能(neng)(neng)軀此五(wu)藏(zang)(zang)神(shen)以(yi)治(zhi)(zhi)(zhi)人(ren)(ren)病(bing)。”布(bu)氣(qi)治(zhi)(zhi)(zhi)病(bing)中(zhong)有以(yi)五(wu)臟(zang)元氣(qi)針對患者五(wu)臟(zang)所病(bing)加(jia)以(yi)治(zhi)(zhi)(zhi)療之(zhi)法，姑(gu)婆所言即(ji)指此，不過加(jia)上了神(shen)話。但其(qi)所言能(neng)(neng)內(nei)(nei)觀返視(shi)及對患者"視(shi)人(ren)(ren)表、知人(ren)(ren)里(li)〃的透視(shi)功能(neng)(neng)，則為(wei)(wei)修(xiu)煉達到較(jiao)高程(cheng)度引(yin)發特異功能(neng)(neng)，并視(shi)此為(wei)(wei)能(neng)(neng)布(bu)氣(qi)治(zhi)(zhi)(zhi)病(bing)之(zhi)表現。

在古代道教汗牛充棟的典籍中，有關內煉、服氣、養氣及運氣自療之文獻著述極其豐富，然而有關“布氣〃以治人病之文字記載卻很少。與近現代"氣功熱〃中道醫及許多氣功師發功治病成為一種較普遍的現象更不能比。這固然與現代社會信息傳播迅速、交通便利等因素有關，然而筆者認為最根本的原因則在于古代與現代人們價值觀有著根本差異。古代道人學道修煉，其終極目標是長生不死，成真為仙，其主要價值取向為自身之完善，故其修煉主要是為自己。而現代醫家、氣功家早擺脫了宗教神學中不死成仙的虛妄成分，其煉功目的之一就在于濟世救人，或曰適應商品社會之需求。而且在古代道教修煉理論中，視人體元氣為內丹之(zhi)寶，極其(qi)(qi)珍惜，如施人(ren)(ren)治病(bing)(bing)(bing)消耗，則(ze)對修真(zhen)成仙(xian)極為(wei)不(bu)(bu)利，故學道(dao)(dao)者(zhe)一(yi)般不(bu)(bu)愿與人(ren)(ren)布氣(qi)治病(bing)(bing)(bing)。宋(song)(song).洪邁《夷(yi)堅志》記有(you)一(yi)則(ze)道(dao)(dao)人(ren)(ren)治病(bing)(bing)(bing)故事(shi)，可(ke)為(wei)生(sheng)動例證。宋(song)(song)宣(xuan)和年間鄧州有(you)一(yi)道(dao)(dao)士因嗜(shi)酒(jiu)與酒(jiu)監趙(zhao)某為(wei)友，趙(zhao)某患羸疾，累日不(bu)(bu)能食(shi)，生(sheng)命(ming)頗危(wei)。道(dao)(dao)人(ren)(ren)欲(yu)救，囑備(bei)豐盛酒(jiu)宴。道(dao)(dao)人(ren)(ren)邀另一(yi)美(mei)髯(ran)(ran)道(dao)(dao)者(zhe)來，其(qi)(qi)貌豐偉。共(gong)勸美(mei)髯(ran)(ran)道(dao)(dao)者(zhe)醉。"道(dao)(dao)人(ren)(ren)密引(yin)趙(zhao)臥于旁，令聳背緊(jin)相挨，且熟睡。少(shao)頃，來坐其(qi)(qi)前(qian)，俯身就髯(ran)(ran)項(xiang)，吸其(qi)(qi)氣(qi)滿口，即噓著趙(zhao)頂上，又(you)吸胸(xiong)腹及(ji)臂股，亦如之(zhi)，仆仆十余。及(ji)趨而(er)出。髯(ran)(ran)忽寤，見人(ren)(ren)在(zai)側，若有(you)所(suo)失。大怒(nu)，躍起呼叫(jiao)曰：’畜(chu)生(sheng)無(wu)狀，敢誤(wu)我(wo)’。持(chi)杖將(jiang)擊道(dao)(dao)人(ren)(ren)。道(dao)(dao)人(ren)(ren)迎笑曰：'何用(yong)如是(shi)(shi)，只費爾(er)一(yi)年功(gong)夫，而(er)救得(de)一(yi)個(ge)性命(ming)，乃是(shi)(shi)好事(shi)’……趙(zhao)即時(shi)氣(qi)宇油油然(ran)，明(ming)(ming)日即嗜(shi)食(shi)。甫十旬，膚舉充盈，肌理如玉，略無(wu)病(bing)(bing)(bing)態。"(洪邁《夷(yi)堅志》補卷(juan)12)這位道(dao)(dao)士能吸別人(ren)(ren)氣(qi)以布于病(bing)(bing)(bing)者(zhe)，可(ke)見他是(shi)(shi)能布氣(qi)療(liao)病(bing)(bing)(bing)的，但(dan)他不(bu)(bu)用(yong)自身元氣(qi)，而(er)將(jiang)髯(ran)(ran)者(zhe)灌醉以竊取其(qi)(qi)氣(qi)，并云"費爾(er)一(yi)年功(gong)夫"。無(wu)怪(guai)髯(ran)(ran)者(zhe)醒后大怒(nu)。而(er)趙(zhao)某竟痊愈而(er)強健，判若兩人(ren)(ren)。這則(ze)故事(shi)生(sheng)動說明(ming)(ming)了古代道(dao)(dao)家較少(shao)布氣(qi)治病(bing)(bing)(bing)之(zhi)個(ge)中秘(mi)密。

在所(suo)(suo)(suo)見(jian)古(gu)(gu)(gu)文獻記(ji)載中(zhong)，道(dao)(dao)(dao)(dao)醫布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)，多(duo)(duo)采用(yong)(yong)與(yu)(yu)患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)對(dui)(dui)坐(zuo)以(yi)(yi)(yi)施(shi)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)療(liao)(liao)(liao)。蘇軾《東(dong)坡志林·書李(li)若(ruo)(ruo)(ruo)之(zhi)(zhi)(zhi)(zhi)(zhi)事》所(suo)(suo)(suo)引(yin)《晉(jin)書》幸(xing)靈布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)(fa)(fa)為(wei)(wei)(wei)"去母數步坐(zuo)，瞑目(mu)寂然〃。即閉(bi)目(mu)發(fa)(fa)功(gong)(gong)(gong)(gong)施(shi)氣(qi)(qi)(qi)(qi)(qi)。"學(xue)道(dao)(dao)(dao)(dao)養(yang)氣(qi)(qi)(qi)(qi)(qi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)，至足之(zhi)(zhi)(zhi)(zhi)(zhi)余(yu)，能(neng)(neng)以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)與(yu)(yu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)，都(dou)(dou)下道(dao)(dao)(dao)(dao)士(shi)李(li)若(ruo)(ruo)(ruo)之(zhi)(zhi)(zhi)(zhi)(zhi)能(neng)(neng)之(zhi)(zhi)(zhi)(zhi)(zhi)，謂之(zhi)(zhi)(zhi)(zhi)(zhi)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)。吾中(zhong)子(zi)迨(dai)少(shao)羸多(duo)(duo)疾(ji)(ji)，若(ruo)(ruo)(ruo)之(zhi)(zhi)(zhi)(zhi)(zhi)相對(dui)(dui)坐(zuo)為(wei)(wei)(wei)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)。迨(dai)聞腹中(zhong)如初日所(suo)(suo)(suo)照，溫(wen)溫(wen)也。蓋若(ruo)(ruo)(ruo)之(zhi)(zhi)(zhi)(zhi)(zhi)曾遇得(de)道(dao)(dao)(dao)(dao)異人(ren)(ren)(ren)(ren)(ren)(ren)(ren)于華(hua)岳下云。”有(you)些道(dao)(dao)(dao)(dao)家(jia)著述指(zhi)出(chu)，對(dui)(dui)坐(zuo)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)時(shi)，還(huan)應(ying)先判(pan)斷患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)為(wei)(wei)(wei)何臟器之(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)，再布(bu)(bu)(bu)(bu)(bu)入自(zi)己有(you)關臟器元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)治(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)。唐(tang)代幻真(zhen)先生(sheng)（幻真(zhen)先生(sheng)內服(fu)元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)訣(jue)》：“凡(fan)(fan)欲布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)與(yu)(yu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)療(liao)(liao)(liao)病(bing)(bing)(bing)(bing)，先須依(yi)前(qian)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)五臟所(suo)(suo)(suo)患之(zhi)(zhi)(zhi)(zhi)(zhi)處，取方(fang)面之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)，布(bu)(bu)(bu)(bu)(bu)入前(qian)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)身(shen)中(zhong)，令(ling)(ling)病(bing)(bing)(bing)(bing)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)面其(qi)方(fang)，息心凈慮，始與(yu)(yu)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)。布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)訖(qi)，便令(ling)(ling)咽氣(qi)(qi)(qi)(qi)(qi)。鬼賊(zei)自(zi)逃，邪氣(qi)(qi)(qi)(qi)(qi)永絕。〃（《道(dao)(dao)(dao)(dao)藏》570冊(ce)）所(suo)(suo)(suo)謂〃取方(fang)面之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)〃，即取與(yu)(yu)患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)臟器相同(tong)之(zhi)(zhi)(zhi)(zhi)(zhi)五臟元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)布(bu)(bu)(bu)(bu)(bu)入。還(huan)要(yao)患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)"面其(qi)方(fang)〃，即按五臟之(zhi)(zhi)(zhi)(zhi)(zhi)五行(xing)五方(fang)坐(zuo)，如患肝(gan)病(bing)(bing)(bing)(bing)，肝(gan)屬木(mu)，為(wei)(wei)(wei)東(dong)，患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)應(ying)面朝(chao)(chao)東(dong)坐(zuo)。唐(tang)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)著《胎息秘(mi)要(yao)歌訣(jue)》中(zhong)有(you)《布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)與(yu)(yu)他人(ren)(ren)(ren)(ren)(ren)(ren)(ren)攻疾(ji)(ji)》歌訣(jue)：“修(xiu)道(dao)(dao)(dao)(dao)久(jiu)專精(jing)，身(shen)中(zhong)胎息成(cheng)。他人(ren)(ren)(ren)(ren)(ren)(ren)(ren)凡(fan)(fan)有(you)疾(ji)(ji)，臟腑審知名。患兒向(xiang)王(wang)氣(qi)(qi)(qi)(qi)(qi)，澄(cheng)心意勿(wu)輕。傳(chuan)真(zhen)氣(qi)(qi)(qi)(qi)(qi)令(ling)(ling)咽，使納(na)數連并。作念令(ling)(ling)其(qi)損，頓能(neng)(neng)遣(qian)患情。鬼神自(zi)逃遁，病(bing)(bing)(bing)(bing)得(de)解纏(chan)縈(ying)。〃（《道(dao)(dao)(dao)(dao)藏）59冊(ce)）這(zhe)首布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)歌訣(jue)多(duo)(duo)為(wei)(wei)(wei)《遵生(sheng)八餞》、《類(lei)修(xiu)要(yao)訣(jue)》等古(gu)(gu)(gu)代養(yang)生(sheng)書所(suo)(suo)(suo)引(yin)載，其(qi)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)要(yao)領(ling)方(fang)法(fa)(fa)(fa)，與(yu)(yu)上引(yin)幻真(zhen)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)訣(jue)大體(ti)相同(tong)。“患兒向(xiang)王(wang)氣(qi)(qi)(qi)(qi)(qi)〃亦(yi)(yi)指(zhi)應(ying)面對(dui)(dui)五臟患病(bing)(bing)(bing)(bing)臟器所(suo)(suo)(suo)屬方(fang)位，與(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)，并令(ling)(ling)吞咽。在古(gu)(gu)(gu)代亦(yi)(yi)多(duo)(duo)用(yong)(yong)軀體(ti)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)療(liao)(liao)(liao)疾(ji)(ji)，如前(qian)引(yin)道(dao)(dao)(dao)(dao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)命患者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)與(yu)(yu)髯道(dao)(dao)(dao)(dao)聳背(bei)緊相挨而(er)(er)(er)(er)吸納(na)元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)。又(you)(you)(you)如《彭比部集(ji)》載："元(yuan)(yuan)(yuan)(yuan)?尹蓬頭與(yu)(yu)病(bing)(bing)(bing)(bing)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)抵足而(er)(er)(er)(er)臥，鼓氣(qi)(qi)(qi)(qi)(qi)療(liao)(liao)(liao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)疾(ji)(ji)。”尹蓬頭為(wei)(wei)(wei)元(yuan)(yuan)(yuan)(yuan)明間(jian)道(dao)(dao)(dao)(dao)士(shi)。《畿輔通志》記(ji)他精(jing)氣(qi)(qi)(qi)(qi)(qi)法(fa)(fa)(fa)內功(gong)(gong)(gong)(gong)，南京一(yi)(yi)貴人(ren)(ren)(ren)(ren)(ren)(ren)(ren)母敬事尹山人(ren)(ren)(ren)(ren)(ren)(ren)(ren)，其(qi)所(suo)(suo)(suo)愛(ai)少(shao)孫病(bing)(bing)(bing)(bing)重(zhong)，藥(yao)療(liao)(liao)(liao)無效，生(sheng)命垂(chui)危。尹曰(yue)："此非藥(yao)物(wu)所(suo)(suo)(suo)能(neng)(neng)為(wei)(wei)(wei)，我以(yi)(yi)(yi)太夫人(ren)(ren)(ren)(ren)(ren)(ren)(ren)遇我厚(hou)，不得(de)已(yi)費(fei)我十(shi)年(nian)功(gong)(gong)(gong)(gong)。……令(ling)(ling)置兩(liang)榻相對(dui)(dui)，皆(jie)夜，縛少(shao)孫之(zhi)(zhi)(zhi)(zhi)(zhi)足于其(qi)足，尹鼓氣(qi)(qi)(qi)(qi)(qi)運轉(zhuan)，喉呼呼有(you)聲，氣(qi)(qi)(qi)(qi)(qi)達涌泉(quan)，貫少(shao)孫足，遍(bian)體(ti)流汗，臭穢畢泄(xie)，詰朝(chao)(chao)而(er)(er)(er)(er)蘇，遂有(you)生(sheng)色。別(bie)授刀圭藥(yao)，服(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)愈(yu)。”這(zhe)位尹道(dao)(dao)(dao)(dao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)用(yong)(yong)足布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)療(liao)(liao)(liao)重(zhong)病(bing)(bing)(bing)(bing)，自(zi)云"費(fei)十(shi)年(nian)功(gong)(gong)(gong)(gong)〃，與(yu)(yu)前(qian)引(yin)髯道(dao)(dao)(dao)(dao)費(fei)一(yi)(yi)年(nian)功(gong)(gong)(gong)(gong)，性質(zhi)相同(tong)，亦(yi)(yi)可見(jian)古(gu)(gu)(gu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)視布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)與(yu)(yu)修(xiu)仙有(you)矛盾。此尹道(dao)(dao)(dao)(dao)傳(chuan)說壽三百歲。又(you)(you)(you)《清史(shi)稿》載：清著名武俠甘鳳池精(jing)內功(gong)(gong)(gong)(gong)，善導引(yin)，亦(yi)(yi)能(neng)(neng)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)療(liao)(liao)(liao)疾(ji)(ji)。其(qi)法(fa)(fa)(fa)為(wei)(wei)(wei)以(yi)(yi)(yi)己之(zhi)(zhi)(zhi)(zhi)(zhi)背(bei)抵病(bing)(bing)(bing)(bing)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)背(bei)而(er)(er)(er)(er)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)療(liao)(liao)(liao)病(bing)(bing)(bing)(bing)。史(shi)料所(suo)(suo)(suo)見(jian)，古(gu)(gu)(gu)代布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)亦(yi)(yi)多(duo)(duo)道(dao)(dao)(dao)(dao)姑道(dao)(dao)(dao)(dao)婆。《南陽縣志》（光緒版）卷十(shi)二記(ji)有(you)宋(song)代張仙姑布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)：“張仙姑，南陽人(ren)(ren)(ren)(ren)(ren)(ren)(ren)，莫詳其(qi)所(suo)(suo)(suo)以(yi)(yi)(yi)。人(ren)(ren)(ren)(ren)(ren)(ren)(ren)有(you)疾(ji)(ji)，仙姑輒瞑目(mu)潛(qian)為(wei)(wei)(wei)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)攻之(zhi)(zhi)(zhi)(zhi)(zhi)。俄覺(jue)腹熱如火，已(yi)而(er)(er)(er)(er)鳴聲如雷，雖治(zhi)(zhi)疴者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)無不愈(yu)。宋(song)徽宗(zong)嘗召至東(dong)都(dou)(dou)，后(hou)不知所(suo)(suo)(suo)終。”道(dao)(dao)(dao)(dao)姑多(duo)(duo)能(neng)(neng)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)，表明婦女(nv)內功(gong)(gong)(gong)(gong)修(xiu)煉之(zhi)(zhi)(zhi)(zhi)(zhi)女(nv)丹功(gong)(gong)(gong)(gong)法(fa)(fa)(fa)至唐(tang)宋(song)時(shi)期已(yi)發(fa)(fa)展(zhan)成(cheng)熟。據葛洪《抱(bao)(bao)樸(pu)子(zi)·至理》，古(gu)(gu)(gu)代道(dao)(dao)(dao)(dao)家(jia)亦(yi)(yi)能(neng)(neng)以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)功(gong)(gong)(gong)(gong)治(zhi)(zhi)金創有(you)奇效："以(yi)(yi)(yi)炁禁金瘡(chuang)，血即登(deng)止。又(you)(you)(you)能(neng)(neng)續骨(gu)連筋。”(《太平御覽》卷742引(yin)《抱(bao)(bao)樸(pu)子(zi)》作："治(zhi)(zhi)金瘡(chuang)以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)吹之(zhi)(zhi)(zhi)(zhi)(zhi)，血即斷，痛登(deng)時(shi)止。”）古(gu)(gu)(gu)代道(dao)(dao)(dao)(dao)家(jia)還(huan)能(neng)(neng)以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)使人(ren)(ren)(ren)(ren)(ren)(ren)(ren)體(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)病(bing)(bing)(bing)(bing)患轉(zhuan)移(yi)，如《南史(shi)·張融傳(chuan)》記(ji)"公(gong)孫泰患背(bei)（癰(yong)），薛伯(bo)宗(zong)為(wei)(wei)(wei)氣(qi)(qi)(qi)(qi)(qi)封之(zhi)(zhi)(zhi)(zhi)(zhi)，徙置齋前(qian)柳樹(shu)上。明旦癰(yong)消，樹(shu)邊便起一(yi)(yi)瘤，如拳(quan)大，稍稍長(chang)二十(shi)余(yu)曰(yue)，瘤大膿爛，出(chu)黃(huang)汁斗余(yu)，樹(shu)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)痿損。”把(ba)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)體(ti)所(suo)(suo)(suo)生(sheng)背(bei)癰(yong)，轉(zhuan)移(yi)到(dao)柳樹(shu)上去，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)痊愈(yu)而(er)(er)(er)(er)樹(shu)患病(bing)(bing)(bing)(bing)，這(zhe)就更(geng)為(wei)(wei)(wei)神秘(mi)了。但(dan)運用(yong)(yong)布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)術驅(qu)趕病(bing)(bing)(bing)(bing)氣(qi)(qi)(qi)(qi)(qi)、邪氣(qi)(qi)(qi)(qi)(qi)使人(ren)(ren)(ren)(ren)(ren)(ren)(ren)康復，則(ze)是符合氣(qi)(qi)(qi)(qi)(qi)功(gong)(gong)(gong)(gong)原(yuan)理的。古(gu)(gu)(gu)代道(dao)(dao)(dao)(dao)醫布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)療(liao)(liao)(liao)病(bing)(bing)(bing)(bing)，在今曰(yue)已(yi)得(de)到(dao)較好的承繼與(yu)(yu)發(fa)(fa)揚，而(er)(er)(er)(er)且把(ba)氣(qi)(qi)(qi)(qi)(qi)功(gong)(gong)(gong)(gong)治(zhi)(zhi)病(bing)(bing)(bing)(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)機制與(yu)(yu)現代高(gao)科(ke)技相結合，創造出(chu)了許多(duo)(duo)不同(tong)類(lei)型的電器治(zhi)(zhi)療(liao)(liao)(liao)儀(yi)器，并在實(shi)踐中(zhong)取得(de)一(yi)(yi)定成(cheng)果(guo)，標志著布(bu)(bu)(bu)(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)治(zhi)(zhi)病(bing)(bing)(bing)(bing)已(yi)發(fa)(fa)展(zhan)到(dao)一(yi)(yi)個新(xin)階段。

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