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身心平和-狀態天年:道家養生觀初探

曾夢(meng) 2023-08-22 17:45:56

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道家養生文化是中國古代養生文化的主流和主體,不僅功法眾多,而且理論全面系統。同時道家養生術門類眾多,內容豐富齊全,無所不包。“養生”一詞最早見于《莊子》內篇中,養即保養、調養、補養之意,生是生命、生存、生長之意。養生就是保養生命,使生命健康長壽的意思。道家養生是基于這樣的理念通過守一、服食、內丹、起(qi)居等(deng)種種具體手段,使人的身(shen)心達(da)到一種內外協(xie)調的狀態,從而延長人的壽命,使人在下盡享(xiang)身(shen)心平和的狀態天年。

一、 道家養生之“道”

道家(jia)養生(sheng)之(zhi)“道”是道家(jia)養生(sheng)理論之(zhi)源,內在的哲學依據。從宇宙觀(天人(ren)合一、道生(sheng)萬物)、生(sheng)命觀(重人(ren)貴生(sheng)、性命雙(shuang)修)、認識(shi)論(陰陽協(xie)調(diao)、返本歸根(gen))三方面來說明。

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道(dao)(dao)家養(yang)生(sheng)的(de)(de)(de)(de)(de)(de)“宇宙觀”包括(kuo)“天(tian)(tian)(tian)人(ren)(ren)合(he)(he)一(yi)(yi)”,天(tian)(tian)(tian)人(ren)(ren)關系是(shi)中國(guo)哲學經常探討(tao)的(de)(de)(de)(de)(de)(de)問(wen)題,“天(tian)(tian)(tian)人(ren)(ren)合(he)(he)一(yi)(yi)”即人(ren)(ren)和自(zi)然高度和諧統一(yi)(yi),《易傳》稱(cheng)“天(tian)(tian)(tian)地(di)(di)感而(er)萬物(wu)化(hua)生(sheng)”,古人(ren)(ren)認為,人(ren)(ren)生(sheng)活(huo)在天(tian)(tian)(tian)地(di)(di)之間,屬于天(tian)(tian)(tian)地(di)(di)的(de)(de)(de)(de)(de)(de)一(yi)(yi)部分。“立天(tian)(tian)(tian)之道(dao)(dao)曰陰與(yu)(yu)陽,立地(di)(di)之道(dao)(dao)曰柔與(yu)(yu)剛,立人(ren)(ren)之道(dao)(dao)曰仁與(yu)(yu)義”(《說卦》),人(ren)(ren)的(de)(de)(de)(de)(de)(de)活(huo)動規(gui)(gui)律應該和天(tian)(tian)(tian)地(di)(di)相(xiang)(xiang)參,并總結出(chu)陰陽柔剛法則來解釋天(tian)(tian)(tian)地(di)(di)的(de)(de)(de)(de)(de)(de)規(gui)(gui)律,人(ren)(ren)的(de)(de)(de)(de)(de)(de)活(huo)動應與(yu)(yu)天(tian)(tian)(tian)地(di)(di)變化(hua)規(gui)(gui)則相(xiang)(xiang)一(yi)(yi)致。《易傳》說“夫(fu)大人(ren)(ren)者與(yu)(yu)天(tian)(tian)(tian)地(di)(di)合(he)(he)其德,與(yu)(yu)日月合(he)(he)其明,與(yu)(yu)四時合(he)(he)其序,與(yu)(yu)鬼(gui)神合(he)(he)其吉兇,先天(tian)(tian)(tian)而(er)天(tian)(tian)(tian)弗違,后天(tian)(tian)(tian)而(er)奉(feng)天(tian)(tian)(tian)時。”即要(yao)求人(ren)(ren)遵循自(zi)然的(de)(de)(de)(de)(de)(de)客觀變化(hua)規(gui)(gui)律,順著自(zi)然的(de)(de)(de)(de)(de)(de)變化(hua)而(er)改變,從(cong)而(er)與(yu)(yu)自(zi)然互相(xiang)(xiang)適應協調。《太平經》稱(cheng)“人(ren)(ren)生(sheng)皆含(han)懷天(tian)(tian)(tian)氣具乃出(chu),頭圓(yuan),天(tian)(tian)(tian)也(ye);足方(fang),地(di)(di)也(ye);四支,四時也(ye);五(wu)臟,五(wu)行也(ye);耳目口鼻,七政(zheng)三光(guang)也(ye)。”人(ren)(ren)的(de)(de)(de)(de)(de)(de)身體構造是(shi)參照宇宙萬物(wu)模擬來的(de)(de)(de)(de)(de)(de),《三天(tian)(tian)(tian)內(nei)解經》也(ye)稱(cheng)“夫(fu)人(ren)(ren)生(sheng)體,上稟乎(hu)天(tian)(tian)(tian),下象(xiang)乎(hu)地(di)(di)”人(ren)(ren)的(de)(de)(de)(de)(de)(de)運行規(gui)(gui)律都要(yao)與(yu)(yu)天(tian)(tian)(tian)地(di)(di)相(xiang)(xiang)符,“天(tian)(tian)(tian)不可不養(yang)生(sheng),地(di)(di)不可不長物(wu),人(ren)(ren)不可不攝氣而(er)養(yang)生(sheng)也(ye)”(同上)。

道家養生的“宇宙觀”包括“道生萬物”,道是宇宙的本體,萬物莫不由道化生。《道德經》指出(chu)(chu)“道(dao)生(sheng)(sheng)(sheng)(sheng)(sheng)一(yi),一(yi)生(sheng)(sheng)(sheng)(sheng)(sheng)二,二生(sheng)(sheng)(sheng)(sheng)(sheng)三(san),三(san)生(sheng)(sheng)(sheng)(sheng)(sheng)萬(wan)物(wu)(wu)(wu)(wu)。”道(dao)首(shou)先生(sheng)(sheng)(sheng)(sheng)(sheng)出(chu)(chu)元氣,元氣一(yi)分為陰(yin)陽(yang)二氣,陰(yin)陽(yang)二氣交(jiao)感沖(chong)和而生(sheng)(sheng)(sheng)(sheng)(sheng)出(chu)(chu)世(shi)間萬(wan)物(wu)(wu)(wu)(wu),道(dao)是萬(wan)物(wu)(wu)(wu)(wu)存在的(de)根本原(yuan)因和根據。《道(dao)德經(jing)》還指出(chu)(chu)“道(dao)生(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi),德蓄之(zhi),物(wu)(wu)(wu)(wu)形(xing)之(zhi),勢成(cheng)之(zhi)。”萬(wan)物(wu)(wu)(wu)(wu)所生(sheng)(sheng)(sheng)(sheng)(sheng)所成(cheng)都來(lai)自道(dao),道(dao)在外物(wu)(wu)(wu)(wu)生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)之(zhi)后(hou)又作用于萬(wan)物(wu)(wu)(wu)(wu),成(cheng)為萬(wan)物(wu)(wu)(wu)(wu)內在的(de)本性(xing)。《常清(qing)經(jing)》中(zhong)有(you)“大道(dao)無(wu)形(xing),生(sheng)(sheng)(sheng)(sheng)(sheng)育天地;大道(dao)無(wu)情,運行(xing)日月,大道(dao)無(wu)名,長養萬(wan)物(wu)(wu)(wu)(wu)。”道(dao)生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)宇(yu)宙萬(wan)物(wu)(wu)(wu)(wu),是萬(wan)事萬(wan)物(wu)(wu)(wu)(wu)運行(xing)的(de)規律。《南華真經(jing)》中(zhong)有(you)“道(dao)者(zhe),萬(wan)物(wu)(wu)(wu)(wu)之(zhi)所由也(ye),庶物(wu)(wu)(wu)(wu)失之(zhi)者(zhe)死(si),得之(zhi)者(zhe)生(sheng)(sheng)(sheng)(sheng)(sheng),為事逆之(zhi)者(zhe)敗,順之(zhi)者(zhe)成(cheng)。”道(dao)是萬(wan)物(wu)(wu)(wu)(wu)的(de)根由,萬(wan)物(wu)(wu)(wu)(wu)運行(xing)要遵循(xun)道(dao)的(de)法則(ze)才能(neng)成(cheng)功。

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道(dao)家養生(sheng)(sheng)(sheng)的(de)(de)(de)(de)“生(sheng)(sheng)(sheng)命(ming)觀”包括“重(zhong)人(ren)(ren)(ren)(ren)(ren)(ren)貴(gui)(gui)生(sheng)(sheng)(sheng)”,道(dao)家認為(wei)人(ren)(ren)(ren)(ren)(ren)(ren)“要(yao)(yao)當重(zhong)生(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)為(wei)第(di)一”,把(ba)(ba)(ba)生(sheng)(sheng)(sheng)看作是(shi)人(ren)(ren)(ren)(ren)(ren)(ren)生(sheng)(sheng)(sheng)的(de)(de)(de)(de)首(shou)要(yao)(yao)大事,想做到長生(sheng)(sheng)(sheng)不死,得(de)道(dao)成仙,首(shou)先要(yao)(yao)愛惜自己的(de)(de)(de)(de)生(sheng)(sheng)(sheng)命(ming)和注意自身的(de)(de)(de)(de)鍛煉和養護。《道(dao)德經》中(zhong)有(you)“道(dao)大,天(tian)(tian)(tian)大,地大,人(ren)(ren)(ren)(ren)(ren)(ren)亦大。域中(zhong)有(you)四大,而人(ren)(ren)(ren)(ren)(ren)(ren)居其一焉。”最早揭示人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)重(zhong)要(yao)(yao)地位,把(ba)(ba)(ba)人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)重(zhong)要(yao)(yao)性和天(tian)(tian)(tian)地道(dao)相匹配,《抱樸子(zi)》中(zhong)有(you)“天(tian)(tian)(tian)地之(zhi)(zhi)大德曰生(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)好物(wu)(wu)者也(ye)”,指(zhi)出道(dao)家看中(zhong)的(de)(de)(de)(de)是(shi)個人(ren)(ren)(ren)(ren)(ren)(ren)生(sheng)(sheng)(sheng)命(ming),所(suo)以人(ren)(ren)(ren)(ren)(ren)(ren)應當重(zhong)視軀體(ti),煉養肉(rou)身。《坐忘論》指(zhi)出“夫人(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)所(suo)貴(gui)(gui)生(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)之(zhi)(zhi)所(suo)貴(gui)(gui)者道(dao)。人(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)有(you)道(dao),若魚之(zhi)(zhi)有(you)水”,人(ren)(ren)(ren)(ren)(ren)(ren)看中(zhong)生(sheng)(sheng)(sheng)命(ming),生(sheng)(sheng)(sheng)命(ming)遵循一定的(de)(de)(de)(de)道(dao),把(ba)(ba)(ba)握(wo)了(le)道(dao)就能更好掌握(wo)生(sheng)(sheng)(sheng)。《無上秘要(yao)(yao)》指(zhi)出“一切萬物(wu)(wu),人(ren)(ren)(ren)(ren)(ren)(ren)最為(wei)貴(gui)(gui)。人(ren)(ren)(ren)(ren)(ren)(ren)能使形無事,神(shen)無體(ti),以清凈致無為(wei)之(zhi)(zhi)意,即與道(dao)合(he)。”高揚了(le)人(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)重(zhong)要(yao)(yao)性,把(ba)(ba)(ba)人(ren)(ren)(ren)(ren)(ren)(ren)與道(dao)同等對(dui)待。《養性延命(ming)錄》也(ye)說,“稟氣含,唯人(ren)(ren)(ren)(ren)(ren)(ren)為(wei)貴(gui)(gui)”、“人(ren)(ren)(ren)(ren)(ren)(ren)所(suo)貴(gui)(gui)者,蓋貴(gui)(gui)于生(sheng)(sheng)(sheng)”,都(dou)是(shi)對(dui)人(ren)(ren)(ren)(ren)(ren)(ren)本身的(de)(de)(de)(de)重(zhong)視,對(dui)生(sheng)(sheng)(sheng)命(ming)的(de)(de)(de)(de)高揚。

道家養生的(de)(de)“生命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)觀”包括“性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)雙(shuang)修(xiu)(xiu)(xiu)”,“性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)”是(shi)精神意識的(de)(de)修(xiu)(xiu)(xiu)煉(lian),“命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)功(gong)”是(shi)形(xing)體(ti)的(de)(de)修(xiu)(xiu)(xiu)煉(lian),即重視精神與形(xing)體(ti)的(de)(de)共同養護。“性(xing)(xing)(xing)(xing)(xing)(xing)(xing)無(wu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)不(bu)(bu)立(li)(li),命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)無(wu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)(bu)靈,性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)互(hu)根。”要求將有(you)形(xing)的(de)(de)形(xing)體(ti)和(he)(he)無(wu)形(xing)的(de)(de)精神共同修(xiu)(xiu)(xiu)養,使(shi)人的(de)(de)生理(li)和(he)(he)心理(li)都(dou)能健康發(fa)展(zhan)。《中(zhong)和(he)(he)集(ji)》中(zhong)有(you)“性(xing)(xing)(xing)(xing)(xing)(xing)(xing)無(wu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)不(bu)(bu)立(li)(li),命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)無(wu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)(bu)存(cun)。其名雖二,其理(li)一(yi)(yi)也。”人的(de)(de)存(cun)在既離不(bu)(bu)開性(xing)(xing)(xing)(xing)(xing)(xing)(xing)也離不(bu)(bu)開命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),性(xing)(xing)(xing)(xing)(xing)(xing)(xing)與命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)是(shi)統(tong)一(yi)(yi)的(de)(de)。《性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)圭(gui)旨(zhi)》中(zhong)有(you)“神氣雖有(you)二用,性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)則當雙(shuang)修(xiu)(xiu)(xiu)哉”,修(xiu)(xiu)(xiu)煉(lian)者應當修(xiu)(xiu)(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)與修(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)并重。《養性(xing)(xing)(xing)(xing)(xing)(xing)(xing)延命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)錄》中(zhong)有(you)“只修(xiu)(xiu)(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing),不(bu)(bu)修(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),此是(shi)修(xiu)(xiu)(xiu)行第一(yi)(yi)病”,只修(xiu)(xiu)(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)則命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)不(bu)(bu)能保(bao),只修(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)則性(xing)(xing)(xing)(xing)(xing)(xing)(xing)無(wu)以存(cun),都(dou)不(bu)(bu)能達到(dao)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)長存(cun),健康長壽的(de)(de)目的(de)(de)。

道(dao)家養生(sheng)(sheng)的(de)(de)“認識論(lun)”包(bao)括“陰(yin)陽(yang)(yang)協調(diao)”,《道(dao)德經》稱“道(dao)生(sheng)(sheng)一(yi),一(yi)生(sheng)(sheng)二(er),二(er)生(sheng)(sheng)三,三生(sheng)(sheng)萬物,萬物負(fu)陰(yin)而抱陽(yang)(yang),沖氣(qi)以為和(he)”,世上的(de)(de)事物都(dou)包(bao)含陰(yin)陽(yang)(yang),陰(yin)陽(yang)(yang)之間相互(hu)斗(dou)爭和(he)相互(hu)轉化,同時又(you)推動了事物的(de)(de)發(fa)展(zhan)變(bian)化。《素問》稱“陰(yin)平陽(yang)(yang)秘,精(jing)神乃治。陰(yin)陽(yang)(yang)離決(jue),精(jing)氣(qi)乃絕。”養生(sheng)(sheng)的(de)(de)境界就是使(shi)機體的(de)(de)陰(yin)陽(yang)(yang)變(bian)化同步(bu)于自然界的(de)(de)陰(yin)陽(yang)(yang)變(bian)化,“真人(ren)者,提(ti)掣天(tian)地(di),把握陰(yin)陽(yang)(yang),呼吸精(jing)氣(qi),獨立守神,肌肉若一(yi),故(gu)壽敝天(tian)地(di),無有終時。”只有保(bao)持(chi)陰(yin)陽(yang)(yang)發(fa)展(zhan)變(bian)化的(de)(de)有序性(xing)和(he)統一(yi)性(xing),才能保(bao)持(chi)機體的(de)(de)健(jian)康無恙。

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道家養生的“認識論”包括“返本歸根”,努力使事物保持或復歸到原先柔弱的混沌不分的“道”的狀態,不發展為剛強,則就無所謂滅亡。《老子》稱“夫物(wu)蕓(yun)蕓(yun),各復歸(gui)根(gen)”,萬物(wu)紛紛蕓(yun)蕓(yun),各自返回到它的本根(gen),回歸(gui)到一切存在的根(gen)據。“知其雄,守其雌,為天下溪。為天下溪,常德(de)不離,復歸(gui)于嬰兒(er)。”通(tong)過修煉回復通(tong)往生命原始(shi)信息(xi)的路上,延緩人體生命進程的發展,就可以推遲(chi)衰(shuai)老和(he)死亡到來的日期。

二、 道家養生之“理”

道(dao)家(jia)養生(sheng)(sheng)之“理(li)(li)”是道(dao)家(jia)養生(sheng)(sheng)術的(de)(de)理(li)(li)論依托(tuo)和(he)哲學基(ji)礎。其中“理(li)(li)”包(bao)括“道(dao)法自(zi)(zi)(zi)然(ran)”和(he)“命(ming)在自(zi)(zi)(zi)我”,“道(dao)法自(zi)(zi)(zi)然(ran)”是養生(sheng)(sheng)思(si)想的(de)(de)出發(fa)點(dian),通過調節(jie)人(ren)與自(zi)(zi)(zi)然(ran)的(de)(de)和(he)諧關系,把(ba)養生(sheng)(sheng)實踐活動(dong)放到整(zheng)個自(zi)(zi)(zi)然(ran)界中去考(kao)慮(lv)和(he)認(ren)識,遵循自(zi)(zi)(zi)然(ran)的(de)(de)法則和(he)規律。達到“以自(zi)(zi)(zi)然(ran)之道(dao),養自(zi)(zi)(zi)然(ran)之身”的(de)(de)功效。“命(ming)在自(zi)(zi)(zi)我”是養生(sheng)(sheng)思(si)想的(de)(de)主動(dong)精(jing)神,認(ren)為人(ren)的(de)(de)壽命(ming)長短(duan)是可(ke)以自(zi)(zi)(zi)我決(jue)定的(de)(de),道(dao)家(jia)修煉者用積極的(de)(de)態度去應對有限的(de)(de)生(sheng)(sheng)命(ming),在人(ren)們可(ke)控的(de)(de)范(fan)圍(wei)內延年益壽。

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《道(dao)(dao)(dao)(dao)德(de)(de)經》稱“人法地(di)(di),地(di)(di)法天,天法道(dao)(dao)(dao)(dao),道(dao)(dao)(dao)(dao)法自(zi)(zi)(zi)然(ran)(ran)(ran)。”道(dao)(dao)(dao)(dao)以自(zi)(zi)(zi)然(ran)(ran)(ran)為(wei)(wei)歸,道(dao)(dao)(dao)(dao)的(de)(de)本(ben)性就是(shi)自(zi)(zi)(zi)然(ran)(ran)(ran)。《素(su)問》稱“春(chun)夏(xia)養(yang)(yang)陽(yang),秋冬養(yang)(yang)陰”,強調要(yao)順(shun)應(ying)自(zi)(zi)(zi)然(ran)(ran)(ran)界的(de)(de)陰陽(yang)變(bian)化(hua),順(shun)應(ying)四(si)季的(de)(de)寒暑變(bian)化(hua)。要(yao)遵循“春(chun)生(sheng)(sheng)、夏(xia)長(chang)、秋收、冬藏”的(de)(de)規(gui)律(lv)(lv)(lv)(lv),順(shun)四(si)時規(gui)律(lv)(lv)(lv)(lv)則(ze)諸病不起,逆四(si)時規(gui)律(lv)(lv)(lv)(lv)則(ze)百(bai)病叢(cong)生(sheng)(sheng)。《太(tai)平經》中有(you)(you)“天地(di)(di)之(zhi)性,萬(wan)物(wu)各自(zi)(zi)(zi)有(you)(you)宜,當任(ren)其(qi)所長(chang)”,按(an)照自(zi)(zi)(zi)然(ran)(ran)(ran)之(zhi)物(wu)本(ben)身的(de)(de)規(gui)律(lv)(lv)(lv)(lv)去修(xiu)行,避(bi)免人為(wei)(wei)的(de)(de)妄(wang)作。《道(dao)(dao)(dao)(dao)德(de)(de)經》中有(you)(you)“以輔萬(wan)物(wu)之(zhi)自(zi)(zi)(zi)然(ran)(ran)(ran),而不敢為(wei)(wei)”,即要(yao)求(qiu)養(yang)(yang)生(sheng)(sheng)要(yao)任(ren)其(qi)自(zi)(zi)(zi)然(ran)(ran)(ran),柔弱不爭,不強求(qiu)。《陰符經》有(you)(you)“宇(yu)宙(zhou)在乎手,萬(wan)化(hua)生(sheng)(sheng)乎身”天法象我(wo),我(wo)法象天,從修(xiu)身治(zhi)國到修(xiu)煉成仙,都需要(yao)順(shun)應(ying)自(zi)(zi)(zi)然(ran)(ran)(ran),法效天地(di)(di)。養(yang)(yang)生(sheng)(sheng)術(shu)的(de)(de)理念以自(zi)(zi)(zi)然(ran)(ran)(ran)為(wei)(wei)其(qi)核心就是(shi)要(yao)“法天象地(di)(di),順(shun)乎自(zi)(zi)(zi)然(ran)(ran)(ran)”,人是(shi)自(zi)(zi)(zi)然(ran)(ran)(ran)界的(de)(de)一部分,天地(di)(di)大自(zi)(zi)(zi)然(ran)(ran)(ran),人體小天地(di)(di),人稟天地(di)(di)之(zhi)氣以生(sheng)(sheng),與(yu)自(zi)(zi)(zi)然(ran)(ran)(ran)同構,與(yu)天地(di)(di)自(zi)(zi)(zi)然(ran)(ran)(ran)同運行變(bian)化(hua),故人體的(de)(de)養(yang)(yang)護應(ying)該(gai)順(shun)乎自(zi)(zi)(zi)然(ran)(ran)(ran),使(shi)整體協調一致。

《抱樸(pu)子》稱“我(wo)(wo)(wo)(wo)(wo)命(ming)(ming)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)不(bu)(bu)在(zai)(zai)天(tian)(tian),還丹成(cheng)金(jin)億(yi)萬(wan)年(nian)”,積極(ji)通過人(ren)煉丹等努力探(tan)求(qiu)長(chang)生(sheng)(sheng)不(bu)(bu)老(lao)(lao)奧秘。《老(lao)(lao)子西(xi)升經》稱“我(wo)(wo)(wo)(wo)(wo)命(ming)(ming)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo),不(bu)(bu)屬天(tian)(tian)地。我(wo)(wo)(wo)(wo)(wo)不(bu)(bu)視(shi),不(bu)(bu)聽,不(bu)(bu)知,神不(bu)(bu)出身,與(yu)道同久(jiu)。”修(xiu)煉者在(zai)(zai)追求(qiu)長(chang)生(sheng)(sheng)的(de)路上(shang)積極(ji)同自(zi)(zi)(zi)(zi)然作斗爭,力爭自(zi)(zi)(zi)(zi)己(ji)(ji)掌握人(ren)生(sheng)(sheng)命(ming)(ming)運。《養(yang)性(xing)延命(ming)(ming)錄》稱“我(wo)(wo)(wo)(wo)(wo)命(ming)(ming)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo)不(bu)(bu)在(zai)(zai)天(tian)(tian)。但愚(yu)人(ren)不(bu)(bu)能知此道為(wei)生(sheng)(sheng)命(ming)(ming)之(zhi)要”、“夫(fu)形生(sheng)(sheng)愚(yu)智,天(tian)(tian)也(ye),強弱壽(shou)(shou)夭,人(ren)也(ye)。天(tian)(tian)道自(zi)(zi)(zi)(zi)然,人(ren)道自(zi)(zi)(zi)(zi)己(ji)(ji)”,同樣肯定自(zi)(zi)(zi)(zi)己(ji)(ji)在(zai)(zai)生(sheng)(sheng)命(ming)(ming)保(bao)養(yang)方面的(de)必要性(xing)。《云笈七(qi)簽》稱“我(wo)(wo)(wo)(wo)(wo)命(ming)(ming)在(zai)(zai)我(wo)(wo)(wo)(wo)(wo),保(bao)精受氣,壽(shou)(shou)無極(ji)也(ye)”,生(sheng)(sheng)命(ming)(ming)的(de)根(gen)本在(zai)(zai)保(bao)精受氣,可(ke)以(yi)通過自(zi)(zi)(zi)(zi)我(wo)(wo)(wo)(wo)(wo)努力達到(dao)(dao)長(chang)壽(shou)(shou)。《悟真篇(pian)》也(ye)有(you)“一粒金(jin)丹吞入口,始知我(wo)(wo)(wo)(wo)(wo)命(ming)(ming)不(bu)(bu)由天(tian)(tian)”,人(ren)的(de)性(xing)命(ming)(ming)、壽(shou)(shou)夭長(chang)短(duan)在(zai)(zai)乎(hu)自(zi)(zi)(zi)(zi)己(ji)(ji),人(ren)通過發揮自(zi)(zi)(zi)(zi)己(ji)(ji)的(de)主觀能動性(xing),探(tan)求(qiu)自(zi)(zi)(zi)(zi)然之(zhi)道,達天(tian)(tian)地萬(wan)物造(zao)化之(zhi)理(li),盜(dao)取天(tian)(tian)地之(zhi)機(ji),采取煉養(yang)元氣等各(ge)種(zhong)內修(xiu)手段(duan),不(bu)(bu)僅能防止自(zi)(zi)(zi)(zi)身機(ji)體衰老(lao)(lao),達到(dao)(dao)天(tian)(tian)年(nian),甚至還可(ke)以(yi)扭轉(zhuan)生(sheng)(sheng)命(ming)(ming)流動的(de)時間,“重鑄陰(yin)陽(yang),再(zai)造(zao)乾坤”,逆修(xiu)成(cheng)仙,達到(dao)(dao)長(chang)生(sheng)(sheng)。

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三、 道家養生之“術”

道家養生(sheng)之“術(shu)”是道家養生(sheng)的(de)(de)(de)具體(ti)操作和實(shi)施手段,通常講究內(nei)養和外修(xiu),內(nei)養就是修(xiu)心(xin)、修(xiu)德,注(zhu)重精(jing)神層次的(de)(de)(de)涵養,常見的(de)(de)(de)有(you)守一、存思(si)、內(nei)丹,外修(xiu)側重鍛煉身體(ti),強健體(ti)魄,常見的(de)(de)(de)有(you)導引、胎息、服食、外丹,同時也有(you)內(nei)外兼修(xiu),形神共養的(de)(de)(de),常見的(de)(de)(de)有(you)吐納服氣、房中、起居。

“守(shou)一(yi)(yi)(yi)(yi)”是指在(zai)修煉(lian)時將身(shen)心控制在(zai)安靜(jing)的(de)狀態下,并把自(zi)己的(de)意念集中于對“一(yi)(yi)(yi)(yi)”或“道(dao)”的(de)養(yang)生功法。這里的(de)“一(yi)(yi)(yi)(yi)”相當于道(dao),《道(dao)德(de)經》稱“天得(de)一(yi)(yi)(yi)(yi)以(yi)清,地(di)得(de)一(yi)(yi)(yi)(yi)以(yi)寧,神(shen)(shen)得(de)一(yi)(yi)(yi)(yi)以(yi)靈,谷得(de)一(yi)(yi)(yi)(yi)以(yi)盈,萬物(wu)得(de)一(yi)(yi)(yi)(yi)以(yi)生,侯(hou)王得(de)一(yi)(yi)(yi)(yi)以(yi)為(wei)(wei)天下正(zheng)。”用一(yi)(yi)(yi)(yi)指代道(dao),說明道(dao)是構成(cheng)一(yi)(yi)(yi)(yi)切天地(di)萬物(wu)的(de)元素。“守(shou)一(yi)(yi)(yi)(yi)”一(yi)(yi)(yi)(yi)方(fang)面是“守(shou)真(zhen)一(yi)(yi)(yi)(yi)”,指守(shou)身(shen)內的(de)氣(qi)液(ye),《道(dao)樞》有“煉(lian)氣(qi)液(ye)以(yi)生龍虎,合龍虎以(yi)成(cheng)變化,使九還七返(fan),混(hun)一(yi)(yi)(yi)(yi)歸真(zhen)”;“守(shou)一(yi)(yi)(yi)(yi)”另一(yi)(yi)(yi)(yi)方(fang)面是“守(shou)玄一(yi)(yi)(yi)(yi)”,指守(shou)出(chu)現(xian)的(de)一(yi)(yi)(yi)(yi)種幻覺,《抱樸子(zi)》有“守(shou)玄一(yi)(yi)(yi)(yi),并思其(qi)身(shen),分為(wei)(wei)三(san)人(ren),三(san)人(ren)已(yi)見,又(you)轉益之,可至數(shu)十人(ren),皆如已(yi)身(shen)”;“守(shou)一(yi)(yi)(yi)(yi)”還一(yi)(yi)(yi)(yi)方(fang)面是“守(shou)三(san)一(yi)(yi)(yi)(yi)”,指“天地(di)人(ren)”三(san)才(cai)和人(ren)身(shen)“精氣(qi)神(shen)(shen)”混(hun)三(san)為(wei)(wei)一(yi)(yi)(yi)(yi),一(yi)(yi)(yi)(yi)共(gong)守(shou)之,《太(tai)平經》有“三(san)氣(qi)共(gong)一(yi)(yi)(yi)(yi),為(wei)(wei)神(shen)(shen)根(gen)也(ye)。一(yi)(yi)(yi)(yi)為(wei)(wei)精,一(yi)(yi)(yi)(yi)為(wei)(wei)神(shen)(shen),一(yi)(yi)(yi)(yi)為(wei)(wei)氣(qi)。此(ci)三(san)者,共(gong)一(yi)(yi)(yi)(yi)位也(ye),本(ben)天地(di)人(ren)之氣(qi)”。

資料圖

“存(cun)(cun)思”是(shi)指(zhi)在高度(du)入(ru)靜(jing)的(de)(de)情況下,將(jiang)意念存(cun)(cun)放(fang)在體內(nei)或(huo)體外的(de)(de)某處,以求得長生(sheng)的(de)(de)養(yang)生(sheng)功法。存(cun)(cun)思首要是(shi)思想高度(du)入(ru)靜(jing),忘掉自身的(de)(de)存(cun)(cun)在,達(da)到坐忘的(de)(de)境界,《大宗師》有“墮肢體,黜聰(cong)明,離形去知,同于大通(tong)”,入(ru)靜(jing)后感覺(jue)不(bu)到自身和(he)世(shi)界;然后存(cun)(cun)神(shen),即將(jiang)意念長時間(jian)放(fang)在體內(nei)或(huo)體外的(de)(de)某處,《云笈七(qi)簽(qian)》有“修身濟物,要在存(cun)(cun)思”;常見的(de)(de)存(cun)(cun)思是(shi)一種內(nei)視(shi)法,即以意念內(nei)視(shi)自己的(de)(de)臟(zang)腑,《千金要方》有“常當習(xi)皇帝內(nei)視(shi)法,存(cun)(cun)想思念,令(ling)見五(wu)臟(zang)如懸磬,五(wu)色了了分明,勿輟(chuo)也。”

“導(dao)引(yin)”是(shi)指伸(shen)屈、俯仰、行(xing)(xing)臥(wo)、倚立等各(ge)種(zhong)人的(de)(de)(de)(de)肢體運動(dong)的(de)(de)(de)(de)養(yang)生(sheng)(sheng)功法,通過(guo)伸(shen)展肢體達到宣導(dao)氣(qi)血的(de)(de)(de)(de)功效。《呂氏春秋(qiu)》認為(wei)(wei)“形不動(dong)則(ze)(ze)精不流(liu),精不流(liu)則(ze)(ze)氣(qi)郁(yu)”,主(zhu)張進行(xing)(xing)呼吸(xi)導(dao)引(yin)的(de)(de)(de)(de)鍛(duan)煉(lian)。導(dao)引(yin)大致可分為(wei)(wei)兩類(lei),一類(lei)是(shi)仿(fang)生(sheng)(sheng)導(dao)引(yin),即以(yi)(yi)模(mo)仿(fang)各(ge)種(zhong)動(dong)物動(dong)作進行(xing)(xing)鍛(duan)煉(lian),以(yi)(yi)華佗(tuo)的(de)(de)(de)(de)“五(wu)禽戲”最(zui)為(wei)(wei)著名(ming),此(ci)外還(huan)有鶴翔功、大雁功等;另一類(lei)是(shi)生(sheng)(sheng)理(li)導(dao)引(yin),即根(gen)據對人體生(sheng)(sheng)理(li)結(jie)構(gou)及醫學原理(li)的(de)(de)(de)(de)認識,針對防治各(ge)種(zhong)病癥而創編的(de)(de)(de)(de)成套(tao)鍛(duan)煉(lian)動(dong)作,其中較有影響力的(de)(de)(de)(de)有八段(duan)錦(jin)、易筋(jin)經(jing),武術中的(de)(de)(de)(de)太極(ji)拳。與導(dao)引(yin)相關的(de)(de)(de)(de)“按摩”則(ze)(ze)更偏重于按捏身體有關部位。

“吐(tu)納服(fu)(fu)氣(qi)(qi)”是(shi)指(zhi)在呼吸(xi)調節(jie)中,吐(tu)出胸中的濁氣(qi)(qi),吸(xi)進新鮮的空氣(qi)(qi),以(yi)求(qiu)長生延年的養生功(gong)法,服(fu)(fu)氣(qi)(qi)分為(wei)服(fu)(fu)外(wai)氣(qi)(qi)和服(fu)(fu)內(nei)氣(qi)(qi)。服(fu)(fu)氣(qi)(qi)要旨在于神氣(qi)(qi)具(ju)存,《存神煉氣(qi)(qi)銘(ming)》有(you)(you)“夫(fu)身為(wei)神氣(qi)(qi)之窟穴,神氣(qi)(qi)若存,身康力健。神氣(qi)(qi)若散,身乃死焉”;服(fu)(fu)外(wai)氣(qi)(qi)就(jiu)是(shi)吸(xi)入外(wai)氣(qi)(qi),《云笈(ji)七(qi)簽》有(you)(you)“凡服(fu)(fu)氣(qi)(qi)皆取天景明澄之時為(wei)好(hao),若恒(heng)風(feng)雨晦霧(wu)之時,皆不可引吸(xi)外(wai)氣(qi)(qi)”;服(fu)(fu)內(nei)氣(qi)(qi)一(yi)般指(zhi)服(fu)(fu)內(nei)元氣(qi)(qi),《云笈(ji)七(qi)簽》有(you)(you)“服(fu)(fu)元氣(qi)(qi)于氣(qi)(qi)海。氣(qi)(qi)海者,是(shi)受氣(qi)(qi)之初,傳形之始,當臍(qi)下三寸是(shi)也。”

“胎息(xi)(xi)”是指呼吸調節達(da)到(dao)一定程度(du)時(shi),神氣(qi)(qi)相結(jie),鼻(bi)息(xi)(xi)若有似(si)(si)無(wu)(wu),呼吸似(si)(si)在臍部(bu)進行,如(ru)同胎兒在母腹中(zhong)一樣的養生功(gong)法。《抱(bao)樸(pu)子》稱“得胎息(xi)(xi)者,能(neng)不以(yi)鼻(bi)口噓吸,如(ru)在胞胎之中(zhong),則道(dao)成矣。”胎息(xi)(xi)特別強調鼻(bi)息(xi)(xi)微微,似(si)(si)有還無(wu)(wu),閉息(xi)(xi)越長(chang)越好,練功(gong)是講(jiang)究(jiu)神氣(qi)(qi)相注,如(ru)《胎息(xi)(xi)經》稱“胎從(cong)(cong)服氣(qi)(qi)中(zhong)結(jie),氣(qi)(qi)從(cong)(cong)有胎中(zhong)息(xi)(xi)。氣(qi)(qi)入身來(lai)為之生,神去離形(xing)謂之死。知神氣(qi)(qi)可以(yi)長(chang)生,固守虛(xu)無(wu)(wu),以(yi)養神氣(qi)(qi)。”

“服食(shi)(shi)”是(shi)(shi)指通(tong)過服用特定的食(shi)(shi)物(wu)或者(zhe)(zhe)藥(yao)(yao)(yao)物(wu)來求得長生(sheng)成(cheng)仙(xian)的養生(sheng)功法。服食(shi)(shi)數(shu)量繁多,大(da)略有兩(liang)類,一(yi)是(shi)(shi)草木藥(yao)(yao)(yao),以植物(wu)和菌類為主,二是(shi)(shi)金(jin)石(shi)藥(yao)(yao)(yao),以某(mou)些金(jin)屬(shu)如汞、鉛、金(jin)、銀為原料的單(dan)味或合(he)成(cheng)的藥(yao)(yao)(yao)。服食(shi)(shi)功效(xiao)(xiao)(xiao)顯(xian)著(zhu),《抱樸(pu)子》稱“若(ruo)夫仙(xian)人,以藥(yao)(yao)(yao)物(wu)養身(shen),以術數(shu)延命,使(shi)內(nei)疾不(bu)生(sheng),外患不(bu)入,雖久視不(bu)死,而舊身(shen)不(bu)改(gai),茍有其道,無(wu)以為難也(ye)。”就是(shi)(shi)藥(yao)(yao)(yao)物(wu)養身(shen)的奇效(xiao)(xiao)(xiao)。《養性(xing)延命錄(lu)》稱“食(shi)(shi)谷者(zhe)(zhe),智慧聰明。食(shi)(shi)石(shi)者(zhe)(zhe),肥澤不(bu)老。食(shi)(shi)芝者(zhe)(zhe),延年不(bu)死。食(shi)(shi)元氣者(zhe)(zhe),地不(bu)能埋(mai),天(tian)不(bu)能殺(sha)。是(shi)(shi)故食(shi)(shi)藥(yao)(yao)(yao)者(zhe)(zhe),與天(tian)相(xiang)畢,日月并列(lie)。”食(shi)(shi)用種類不(bu)一(yi)樣,效(xiao)(xiao)(xiao)果也(ye)不(bu)一(yi)樣。

“外丹”是指用(yong)爐鼎燒煉(lian)鉛、汞等礦石,煉(lian)制(zhi)不(bu)(bu)死丹藥,以求長(chang)生的(de)養生功(gong)法。修煉(lian)者(zhe)認(ren)為服(fu)食(shi)金(jin)丹可(ke)以長(chang)生不(bu)(bu)老(lao),成仙上天。《抱樸子》稱“長(chang)生之道(dao),不(bu)(bu)在祭祀(si)鬼(gui)神也(ye),不(bu)(bu)在道(dao)引(yin)與(yu)屈伸也(ye),升仙之要,在神丹也(ye)。”同時認(ren)為服(fu)食(shi)金(jin)丹可(ke)以達到同金(jin)丹一(yi)樣(yang)不(bu)(bu)老(lao)不(bu)(bu)死的(de)性質,“夫五谷猶能(neng)活人(ren),人(ren)得(de)之則(ze)生,絕之則(ze)死,又(you)況于上品(pin)之神藥,其益人(ren)豈不(bu)(bu)萬倍于五谷耶?夫金(jin)丹之為物(wu),燒之愈久,變(bian)化愈妙。黃金(jin)人(ren)火,百煉(lian)不(bu)(bu)消,埋(mai)之,畢天不(bu)(bu)朽。服(fu)此二物(wu),煉(lian)人(ren)身體,故能(neng)令人(ren)不(bu)(bu)老(lao)不(bu)(bu)死。此蓋假求于外物(wu)以自堅固”(同上)。

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“內丹”是指用人體作為爐鼎,以人的精氣神作為對象,運用意念,經過一定步驟,使精氣神在體內凝聚成丹,以求長生的養生功法。內丹修煉基本程序一般分為: 筑基煉已、煉精化氣、煉氣化神、煉神還虛、煉虛合道五個階段。筑基實為修復身體,益補精氣神的方法,《龍門丹訣》有“煉精,調炁,養精,達到三全才可以進入百日關”;煉精化氣,是將自身元精化為陽氣,通過任督二脈,而采入丹田,使神氣合一;煉氣化神,是人身之氣與天地之氣進一步相合,神氣合煉而歸于純陽之神;煉神還虛,由之前的肉體修煉而轉入精神修煉,進一步溫養自己的陽神,使陽神最終出竅;煉虛合道為丹道修煉的最(zui)上一乘,即無(wu)心于虛(xu)空(kong),做到本(ben)體(ti)虛(xu)空(kong),并安本(ben)體(ti)于虛(xu)空(kong)中,得(de)先(xian)天(tian)虛(xu)無(wu)之陽神。《性(xing)命圭旨》稱“大道乃虛(xu)空(kong)之父(fu)母(mu),虛(xu)空(kong)乃天(tian)地之父(fu)母(mu),天(tian)地乃人(ren)物之父(fu)母(mu)。”所以(yi)逆(ni)修須經(jing)歷虛(xu)空(kong)才能契(qi)合大道,最(zui)后形神俱妙(miao)、陽神出(chu)竅。

“房(fang)中”是指男(nan)女性(xing)生(sheng)活(huo)的(de)(de)節(jie)制和(he)(he)諧,以(yi)還精補腦等房(fang)中方法(fa)(fa)(fa)以(yi)求長生(sheng)的(de)(de)養生(sheng)功法(fa)(fa)(fa)。認為夫(fu)妻生(sheng)活(huo)是順應天(tian)地陰(yin)陽(yang)(yang)自然之道的(de)(de)行(xing)(xing)為,《素女經》稱“天(tian)地有開闔,陰(yin)陽(yang)(yang)有施化。人法(fa)(fa)(fa)陰(yin)陽(yang)(yang),隨四時。今(jin)欲(yu)不交(jiao)接(jie),神氣(qi)不宣布。陰(yin)陽(yang)(yang)閉(bi)隔,何以(yi)自補?”如果不進行(xing)(xing)正常的(de)(de)房(fang)室(shi)生(sheng)活(huo),就會(hui)影響精神和(he)(he)肉體的(de)(de)健康(kang),《養生(sheng)延命(ming)錄》稱“凡(fan)男(nan)不可(ke)無女,女不可(ke)無男(nan)。若孤獨而(er)思交(jiao)接(jie)者,損(sun)大壽,生(sheng)百病。”同時房(fang)室(shi)生(sheng)活(huo)應該有所節(jie)制和(he)(he)遵守(shou)的(de)(de)禁忌。

“起(qi)居(ju)”是指人(ren)(ren)的(de)(de)生活(huo)方式和環境要(yao)取法自然,順乎天(tian)時地理的(de)(de)的(de)(de)養生功法。起(qi)居(ju)是對人(ren)(ren)們(men)日常生活(huo)的(de)(de)調(diao)攝涵養,講究食飲有節(jie),起(qi)居(ju)有常,《皇帝內經》稱(cheng)“上古之人(ren)(ren),其(qi)(qi)知(zhi)道者,法于陰陽(yang),和于術(shu)數,食飲有節(jie),起(qi)居(ju)有常,不妄(wang)作(zuo)勞,故(gu)能(neng)形與(yu)神俱,而(er)盡終(zhong)其(qi)(qi)天(tian)年,度百(bai)(bai)歲乃(nai)去。今時之人(ren)(ren)不然也(ye),以(yi)酒(jiu)為漿(jiang),以(yi)妄(wang)為常,醉以(yi)入房,以(yi)欲竭其(qi)(qi)精(jing),以(yi)耗散其(qi)(qi)真(zhen),不知(zhi)持滿,不時御神,務快其(qi)(qi)心,逆于生樂(le)(le),起(qi)居(ju)無節(jie),故(gu)半百(bai)(bai)而(er)衰也(ye)。”要(yao)求保(bao)持精(jing)神的(de)(de)樂(le)(le)觀,《卻病(bing)歌(ge)》稱(cheng)“人(ren)(ren)或(huo)生長氣血弱(ruo),不會快樂(le)(le)疾病(bing)作(zuo)。病(bing)一作(zuo),心要(yao)樂(le)(le)。心一樂(le)(le),病(bing)都卻。”就(jiu)是肯(ken)定積極的(de)(de)精(jing)神可(ke)以(yi)戰勝疾病(bing)。

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最后,道(dao)家(jia)重視養(yang)生(sheng)實(shi)際上(shang)是對生(sheng)命的(de)渴望(wang)和(he)對于人生(sheng)價值自我(wo)實(shi)現(xian)的(de)呼喚,是對人生(sheng)命的(de)真正關懷。道(dao)家(jia)哲學(xue)是與肉體的(de)修煉(lian)緊密相關的(de),也就是與其道(dao)術(shu)是結合的(de)。論道(dao)是為(wei)了論術(shu),明術(shu)則為(wei)更(geng)好行(xing)道(dao)、得道(dao),這樣哲學(xue)本體論與其實(shi)踐(jian)便統(tong)一起來了。

(本文由道教之音根據曾夢《道家養生觀初探》整理而成,轉載請注明來源)

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