一、道家(jia)養(yang)生方法之(zhi)來源

道家養生源遠流長，早在黃帝時期即已形成(cheng)獨特(te)的(de)體(ti)系和(he)方法(fa)。

1、《黃帝(di)內經(jing)》書(shu)中(zhong)的有關養生(sheng)內容的論述

黃帝乃問(wen)于天(tian)師曰(yue)：余聞上古之人(ren)(ren)，春秋(qiu)皆度百(bai)歲，而(er)(er)動(dong)作不(bu)衰(shuai)；今時之人(ren)(ren)，年半百(bai)而(er)(er)動(dong)作皆衰(shuai)者(zhe)，時世異耶(ye)？人(ren)(ren)將(jiang)失之耶(ye)？

岐(qi)伯(bo)對曰(yue)：上古之(zhi)人，其(qi)(qi)知道者，法(fa)于陰陽，和于術數，食(shi)飲有(you)節，起居有(you)常，不妄作勞，故能形(xing)與神俱(ju)，而盡終其(qi)(qi)天年，度百(bai)歲乃去。

今時之人不(bu)然也(ye)，以(yi)酒為漿，以(yi)妄為常，醉(zui)以(yi)入房，以(yi)欲竭其精，以(yi)耗(hao)散(san)其真，不(bu)知持滿，不(bu)時御神，務快其心，逆于生樂(le)，起居(ju)無節，故半百而衰也(ye)。

夫(fu)上古圣人之教下也，皆謂之虛邪賊風，避(bi)之有時，恬澹(dan)虛無，真氣從之，精神內守，病安從來。是(shi)以(yi)志閑而少欲，心安而不(bu)懼，形勞(lao)而不(bu)倦，氣從以(yi)順，各從其欲，皆得(de)所愿(yuan)。

故美其(qi)(qi)食(shi)，任其(qi)(qi)服，樂其(qi)(qi)俗，高下不(bu)相慕，其(qi)(qi)民故曰樸。是以嗜欲不(bu)能勞其(qi)(qi)目，淫邪不(bu)能惑其(qi)(qi)心，愚智賢不(bu)肖，不(bu)懼于(yu)物，故合于(yu)道。所以能年皆度百歲而動作(zuo)不(bu)衰者，以其(qi)(qi)德全不(bu)危(wei)也。

2、《黃帝外經》書(shu)中有關(guan)養生方法的論述

廣成子曰(yue)：至道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)(jing)(jing)(jing)(jing)(jing)，窈窈冥冥，至道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)極，昏(hun)昏(hun)默默。無(wu)(wu)(wu)(wu)(wu)視無(wu)(wu)(wu)(wu)(wu)聽，抱神(shen)(shen)以(yi)靜(jing)(jing)，形(xing)(xing)(xing)(xing)(xing)將自正，必靜(jing)(jing)必清，無(wu)(wu)(wu)(wu)(wu)勞汝(ru)(ru)(ru)形(xing)(xing)(xing)(xing)(xing)，無(wu)(wu)(wu)(wu)(wu)搖汝(ru)(ru)(ru)精(jing)(jing)(jing)(jing)(jing)(jing)，無(wu)(wu)(wu)(wu)(wu)思(si)慮營營，乃可以(yi)長(chang)生(sheng)(sheng)。目無(wu)(wu)(wu)(wu)(wu)所(suo)(suo)見(jian)，耳無(wu)(wu)(wu)(wu)(wu)所(suo)(suo)聞(wen)，心(xin)(xin)(xin)無(wu)(wu)(wu)(wu)(wu)所(suo)(suo)知(zhi)(zhi)，汝(ru)(ru)(ru)神(shen)(shen)將守汝(ru)(ru)(ru)形(xing)(xing)(xing)(xing)(xing)，形(xing)(xing)(xing)(xing)(xing)乃長(chang)生(sheng)(sheng)。慎(shen)(shen)汝(ru)(ru)(ru)內(nei)，閉汝(ru)(ru)(ru)外(wai)，多知(zhi)(zhi)為(wei)敗。我為(wei)汝(ru)(ru)(ru)遂于大明之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上矣，至彼至陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)原(yuan)(yuan)也(ye)(ye)(ye)；為(wei)汝(ru)(ru)(ru)入于窈冥之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)門(men)矣，至彼至陰(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)原(yuan)(yuan)也(ye)(ye)(ye)。天地有(you)(you)(you)官(guan)，陰(yin)陽(yang)有(you)(you)(you)藏，慎(shen)(shen)守汝(ru)(ru)(ru)身，物(wu)將自壯，我守其(qi)(qi)一，以(yi)處其(qi)(qi)和，故(gu)身可以(yi)不(bu)(bu)(bu)老也(ye)(ye)(ye)。至道(dao)(dao)無(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing)(xing)而(er)(er)有(you)(you)(you)形(xing)(xing)(xing)(xing)(xing)，有(you)(you)(you)形(xing)(xing)(xing)(xing)(xing)而(er)(er)實無(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing)(xing)，無(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing)(xing)藏于有(you)(you)(you)形(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)，有(you)(you)(you)形(xing)(xing)(xing)(xing)(xing)化于無(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內(nei)，始(shi)能形(xing)(xing)(xing)(xing)(xing)與(yu)神(shen)(shen)全(quan)(quan)，精(jing)(jing)(jing)(jing)(jing)(jing)與(yu)神(shen)(shen)合乎(hu)。岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：乾坤之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，不(bu)(bu)(bu)外(wai)男女，男女之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，不(bu)(bu)(bu)外(wai)陰(yin)陽(yang)，陰(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，不(bu)(bu)(bu)外(wai)順(shun)(shun)(shun)逆(ni)(ni)(ni)，順(shun)(shun)(shun)則生(sheng)(sheng)，逆(ni)(ni)(ni)則死(si)(si)(si)也(ye)(ye)(ye)。陰(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)原(yuan)(yuan)，即(ji)(ji)顛倒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)也(ye)(ye)(ye)。岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：顛倒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，即(ji)(ji)探(tan)陰(yin)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)原(yuan)(yuan)乎(hu)。窈冥之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)有(you)(you)(you)神(shen)(shen)也(ye)(ye)(ye)，昏(hun)默之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)有(you)(you)(you)神(shen)(shen)也(ye)(ye)(ye)，視聽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)有(you)(you)(you)神(shen)(shen)也(ye)(ye)(ye)。探(tan)其(qi)(qi)原(yuan)(yuan)而(er)(er)守神(shen)(shen)，精(jing)(jing)(jing)(jing)(jing)(jing)不(bu)(bu)(bu)搖矣。探(tan)其(qi)(qi)原(yuan)(yuan)而(er)(er)保精(jing)(jing)(jing)(jing)(jing)(jing)，神(shen)(shen)不(bu)(bu)(bu)馳矣。精(jing)(jing)(jing)(jing)(jing)(jing)固神(shen)(shen)全(quan)(quan)，形(xing)(xing)(xing)(xing)(xing)安(an)(an)能敝乎(hu)。世人皆(jie)知(zhi)(zhi)順(shun)(shun)(shun)生(sheng)(sheng)，不(bu)(bu)(bu)知(zhi)(zhi)順(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)死(si)(si)(si)；皆(jie)知(zhi)(zhi)逆(ni)(ni)(ni)死(si)(si)(si)，不(bu)(bu)(bu)知(zhi)(zhi)逆(ni)(ni)(ni)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)生(sheng)(sheng)，故(gu)未老先衰矣，廣成子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)教(jiao)，示帝(di)行巔倒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)也(ye)(ye)(ye)。岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：“逆(ni)(ni)(ni)而(er)(er)順(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，必先順(shun)(shun)(shun)而(er)(er)逆(ni)(ni)(ni)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。絕欲而(er)(er)不(bu)(bu)(bu)為(wei)邪所(suo)(suo)侵也(ye)(ye)(ye)，守神(shen)(shen)而(er)(er)不(bu)(bu)(bu)為(wei)境所(suo)(suo)移也(ye)(ye)(ye)，煉(lian)氣(qi)而(er)(er)勿為(wei)物(wu)所(suo)(suo)誘也(ye)(ye)(ye)，保精(jing)(jing)(jing)(jing)(jing)(jing)而(er)(er)勿為(wei)妖所(suo)(suo)耗也(ye)(ye)(ye)。服藥餌以(yi)生(sheng)(sheng)其(qi)(qi)津，慎(shen)(shen)吐納以(yi)添其(qi)(qi)液，慎(shen)(shen)勞逸以(yi)安(an)(an)其(qi)(qi)髓，節飲食(shi)以(yi)益(yi)其(qi)(qi)氣(qi)，其(qi)(qi)庶幾乎(hu)！”岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：“未也(ye)(ye)(ye)，心(xin)(xin)(xin)死(si)(si)(si)則身生(sheng)(sheng)。死(si)(si)(si)心(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，即(ji)(ji)逆(ni)(ni)(ni)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)也(ye)(ye)(ye)，心(xin)(xin)(xin)過(guo)死(si)(si)(si)則身亦不(bu)(bu)(bu)生(sheng)(sheng)；生(sheng)(sheng)心(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，又順(shun)(shun)(shun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)也(ye)(ye)(ye)。順(shun)(shun)(shun)而(er)(er)不(bu)(bu)(bu)順(shun)(shun)(shun)，始(shi)成逆(ni)(ni)(ni)而(er)(er)不(bu)(bu)(bu)逆(ni)(ni)(ni)乎(hu)！”岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：“腎水(shui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)，有(you)(you)(you)真火存焉，水(shui)欲下而(er)(er)火欲升，此精(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以(yi)不(bu)(bu)(bu)靜(jing)(jing)也(ye)(ye)(ye)；精(jing)(jing)(jing)(jing)(jing)(jing)一動(dong)而(er)(er)心(xin)(xin)(xin)搖矣。然而(er)(er)，制精(jing)(jing)(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)動(dong)，仍在(zai)心(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)寂也(ye)(ye)(ye)。”伯(bo)(bo)(bo)(bo)高(gao)曰(yue)：“吾心(xin)(xin)(xin)寂矣，腎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)(jing)(jing)(jing)(jing)(jing)欲動(dong)奈何？”岐(qi)伯(bo)(bo)(bo)(bo)曰(yue)：“水(shui)火原(yuan)(yuan)相須也(ye)(ye)(ye)，無(wu)(wu)(wu)(wu)(wu)火則水(shui)不(bu)(bu)(bu)安(an)(an)。”

廣成子(zi)答黃帝問(wen)這段話，濃縮(suo)了(le)(le)古代養生(sheng)理論的(de)(de)精華，堪(kan)稱(cheng)中華古老養生(sheng)文化的(de)(de)“活化石(shi)”，它將養生(sheng)的(de)(de)返還顛倒之(zhi)術、精神內(nei)守(shou)之(zhi)法(fa)、性命雙修之(zhi)理合盤托出！后來(lai)道家(jia)的(de)(de)修煉(lian)方法(fa)都是在此基(ji)礎之(zhi)上發展起來(lai)的(de)(de)，經過(guo)代代相傳，經過(guo)千(qian)百(bai)年的(de)(de)實踐(jian)形(xing)成了(le)(le)更加完善(shan)的(de)(de)煉(lian)養體系。

二、養(yang)生功的(de)理論基(ji)礎

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：“吾不知其名(ming)(ming)，強名(ming)(ming)之(zhi)曰‘道’。”又(you)云：“無名(ming)(ming)天(tian)地(di)之(zhi)始(shi)；有名(ming)(ming)萬物之(zhi)母。”其大(da)無所不包，其細無所不入(ru)，生天(tian)育地(di)，至高至大(da)。道生一(yi)，即無極；一(yi)生二，即太極。太極生兩儀，兩儀分(fen)四象，四象分(fen)八(ba)卦，八(ba)八(ba)六(liu)十四卦，三百八(ba)十四爻，盡性命之(zhi)理(li)，寓養生之(zhi)道。

具體到(dao)人身(shen)而言，未(wei)有(you)(you)此身(shen)，先(xian)有(you)(you)此炁(qi)，此炁(qi)即無(wu)極，又(you)謂先(xian)天真(zhen)一之炁(qi)。俗(su)說先(xian)天不(bu)足(zu)，是指秉受父母之先(xian)天真(zhen)一之炁(qi)不(bu)足(zu)。故道家不(bu)但把(ba)此說成是先(xian)天地之始萬物之母，而且把(ba)人也看成是個小天地，看成是由無(wu)到(dao)有(you)(you)，由生(sheng)到(dao)死的過(guo)程。并且通過(guo)運用功法(fa)延(yan)長壽命，推遲衰老的過(guo)程，甚至(zhi)做到(dao)返老還童。

那(nei)么道家的(de)(de)(de)功法是(shi)(shi)怎樣使人(ren)(ren)返老(lao)還(huan)童呢？它(ta)是(shi)(shi)以八(ba)八(ba)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)卦、三(san)百(bai)八(ba)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)爻陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)(yang)消長(chang)的(de)(de)(de)道理來進(jin)行(xing)論證的(de)(de)(de)。當(dang)人(ren)(ren)在(zai)母腹(fu)中十(shi)(shi)(shi)(shi)(shi)(shi)(shi)月(yue)(yue)胎圓、瓜熟(shu)蒂落，降生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)后(hou)(hou)體(ti)軟如(ru)綿，其象屬坤。臍帶(dai)一剪，先天(tian)炁(qi)(qi)(qi)(qi)斷(duan)，后(hou)(hou)天(tian)氣(qi)(qi)由口鼻而(er)入；兩眼分開(kai)，舌(she)亦不(bu)(bu)接任督；性帶(dai)氣(qi)(qi)上(shang)移于心(xin)，命帶(dai)氣(qi)(qi)下入于腎，性命相距八(ba)寸四(si)(si)(si)(si)(si)(si)(si)分（傳統說法）；元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)神(shen)失位，識(shi)神(shen)掌權；自少而(er)壯，壯而(er)老(lao)，老(lao)而(er)病，病而(er)死，性命始終不(bu)(bu)能如(ru)一。人(ren)(ren)自出(chu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)起(qi)，每歷三(san)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)二(er)(er)個(ge)(ge)月(yue)(yue)，便生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)。從(cong)出(chu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)起(qi)至(zhi)兩歲(sui)(sui)零八(ba)個(ge)(ge)月(yue)(yue)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陽(yang)(yang)(yang)，長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)；至(zhi)五歲(sui)(sui)零四(si)(si)(si)(si)(si)(si)(si)個(ge)(ge)月(yue)(yue)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)二(er)(er)陽(yang)(yang)(yang)，又(you)(you)(you)(you)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)；至(zhi)八(ba)歲(sui)(sui)又(you)(you)(you)(you)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)，生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)三(san)陽(yang)(yang)(yang)；至(zhi)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)歲(sui)(sui)零八(ba)個(ge)(ge)月(yue)(yue)，又(you)(you)(you)(you)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)，生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)四(si)(si)(si)(si)(si)(si)(si)陽(yang)(yang)(yang)，至(zhi)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)三(san)歲(sui)(sui)零四(si)(si)(si)(si)(si)(si)(si)個(ge)(ge)月(yue)(yue)，又(you)(you)(you)(you)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)，生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)五陽(yang)(yang)(yang)；至(zhi)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)又(you)(you)(you)(you)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)，生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)六(liu)陽(yang)(yang)(yang)，體(ti)變純陽(yang)(yang)(yang)，共(gong)長(chang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)三(san)百(bai)八(ba)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)合一斤之(zhi)數（其中包括天(tian)地正氣(qi)(qi)三(san)百(bai)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)銖(zhu)，加(jia)上(shang)父母祖炁(qi)(qi)(qi)(qi)二(er)(er)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)）。月(yue)(yue)圓必缺，物極(ji)必反；否(fou)極(ji)泰來，陽(yang)(yang)(yang)極(ji)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，這是(shi)(shi)大自然的(de)(de)(de)規律。人(ren)(ren)到十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)（這里是(shi)(shi)指男子；女子為十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)歲(sui)(sui)）身俱六(liu)陽(yang)(yang)(yang)，在(zai)卦為乾，六(liu)爻皆(jie)陽(yang)(yang)(yang)。陽(yang)(yang)(yang)極(ji)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，月(yue)(yue)圓必缺，盈滿則溢，即是(shi)(shi)破身的(de)(de)(de)年齡。當(dang)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)身已破，元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)下泄，從(cong)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)起(qi)，每歷九十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)個(ge)(ge)月(yue)(yue)，耗(hao)(hao)(hao)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。從(cong)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)至(zhi)二(er)(er)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)歲(sui)(sui)，耗(hao)(hao)(hao)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)；如(ru)此類推，從(cong)二(er)(er)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)歲(sui)(sui)至(zhi)三(san)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)二(er)(er)歲(sui)(sui)又(you)(you)(you)(you)耗(hao)(hao)(hao)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)，又(you)(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，二(er)(er)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)出(chu)現；至(zhi)四(si)(si)(si)(si)(si)(si)(si)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)歲(sui)(sui)又(you)(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，三(san)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)出(chu)現；至(zhi)四(si)(si)(si)(si)(si)(si)(si)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)八(ba)歲(sui)(sui)又(you)(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，四(si)(si)(si)(si)(si)(si)(si)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)出(chu)現；至(zhi)五十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)又(you)(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，五陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)出(chu)現；至(zhi)六(liu)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)歲(sui)(sui)又(you)(you)(you)(you)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)一陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，六(liu)爻皆(jie)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)，至(zhi)此三(san)百(bai)八(ba)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)(si)(si)(si)(si)銖(zhu)元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)耗(hao)(hao)(hao)盡。當(dang)然這是(shi)(shi)理論的(de)(de)(de)數值(zhi)，如(ru)果個(ge)(ge)人(ren)(ren)保養(yang)得法，元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)消耗(hao)(hao)(hao)就慢，否(fou)則就快，壽命長(chang)短(duan)當(dang)然就不(bu)(bu)同。總(zong)之(zhi)，在(zai)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)之(zhi)前，元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)的(de)(de)(de)增長(chang)量大于消耗(hao)(hao)(hao)量；在(zai)十(shi)(shi)(shi)(shi)(shi)(shi)(shi)六(liu)歲(sui)(sui)之(zhi)后(hou)(hou)，元(yuan)(yuan)(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)(qi)(qi)的(de)(de)(de)消耗(hao)(hao)(hao)大于增長(chang)量。

明(ming)白此理(li)，就可設法補(bu)(bu)救，身破炁(qi)(qi)(qi)(qi)(qi)補(bu)(bu)，精(jing)(jing)虧精(jing)(jing)補(bu)(bu)，就是(shi)(shi)(shi)用(yong)哪里丟(diu)了(le)哪里補(bu)(bu)的辦法來(lai)(lai)補(bu)(bu)救。三百八十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)，是(shi)(shi)(shi)一(yi)(yi)點一(yi)(yi)點丟(diu)失的，再(zai)(zai)(zai)用(yong)養生功(gong)(gong)法一(yi)(yi)點一(yi)(yi)點補(bu)(bu)回來(lai)(lai)。雖(sui)然(ran)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)歲(sui)(sui)年(nian)逾花甲，若(ruo)能(neng)立志按著(zhu)養生功(gong)(gong)法修持(chi)(chi)，從靜養功(gong)(gong)修性入手，待靜極(ji)而(er)(er)動(dong)，一(yi)(yi)陽(yang)(yang)(yang)來(lai)(lai)復(fu)，炁(qi)(qi)(qi)(qi)(qi)發則收炁(qi)(qi)(qi)(qi)(qi)，精(jing)(jing)動(dong)則煉精(jing)(jing)，炁(qi)(qi)(qi)(qi)(qi)虧則炁(qi)(qi)(qi)(qi)(qi)補(bu)(bu)，精(jing)(jing)虧則精(jing)(jing)補(bu)(bu)，似胎(tai)兒剛落生一(yi)(yi)樣(yang)，以有為法消陰(yin)長(chang)(chang)(chang)陽(yang)(yang)(yang)。用(yong)功(gong)(gong)百日長(chang)(chang)(chang)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)生一(yi)(yi)陽(yang)(yang)(yang)，此時身體(ti)的健(jian)康狀(zhuang)況(kuang)好像(xiang)(xiang)由原來(lai)(lai)的六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)歲(sui)(sui)回到(dao)五十(shi)(shi)(shi)(shi)(shi)六(liu)(liu)(liu)歲(sui)(sui)。再(zai)(zai)(zai)堅(jian)持(chi)(chi)用(yong)功(gong)(gong)百日，又(you)長(chang)(chang)(chang)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)，又(you)生一(yi)(yi)陽(yang)(yang)(yang)，而(er)(er)身體(ti)健(jian)康狀(zhuang)況(kuang)又(you)好像(xiang)(xiang)回到(dao)四(si)(si)(si)十(shi)(shi)(shi)(shi)(shi)八歲(sui)(sui)。又(you)用(yong)功(gong)(gong)百日，又(you)長(chang)(chang)(chang)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)又(you)生一(yi)(yi)陽(yang)(yang)(yang)，而(er)(er)身體(ti)狀(zhuang)況(kuang)好像(xiang)(xiang)又(you)回到(dao)四(si)(si)(si)十(shi)(shi)(shi)(shi)(shi)歲(sui)(sui)那樣(yang)。再(zai)(zai)(zai)繼(ji)續(xu)用(yong)功(gong)(gong)百日，又(you)長(chang)(chang)(chang)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)又(you)生一(yi)(yi)陽(yang)(yang)(yang)，而(er)(er)身體(ti)狀(zhuang)況(kuang)好像(xiang)(xiang)回到(dao)三十(shi)(shi)(shi)(shi)(shi)二歲(sui)(sui)那樣(yang)。再(zai)(zai)(zai)繼(ji)續(xu)堅(jian)持(chi)(chi)用(yong)功(gong)(gong)百日，又(you)長(chang)(chang)(chang)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)又(you)生一(yi)(yi)陽(yang)(yang)(yang)，身體(ti)狀(zhuang)況(kuang)像(xiang)(xiang)是(shi)(shi)(shi)回到(dao)二十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)歲(sui)(sui)左右。再(zai)(zai)(zai)繼(ji)續(xu)用(yong)功(gong)(gong)百日（所謂(wei)百日指的是(shi)(shi)(shi)個約數，是(shi)(shi)(shi)因有“百日筑(zhu)基”這個名詞而(er)(er)來(lai)(lai)，不是(shi)(shi)(shi)確(que)指一(yi)(yi)百天）又(you)長(chang)(chang)(chang)元(yuan)(yuan)炁(qi)(qi)(qi)(qi)(qi)六(liu)(liu)(liu)十(shi)(shi)(shi)(shi)(shi)四(si)(si)(si)銖(zhu)(zhu)(zhu)又(you)生一(yi)(yi)陽(yang)(yang)(yang)，此時又(you)變成六(liu)(liu)(liu)爻皆陽(yang)(yang)(yang)，從身體(ti)狀(zhuang)況(kuang)來(lai)(lai)說，已經(jing)成為十(shi)(shi)(shi)(shi)(shi)六(liu)(liu)(liu)歲(sui)(sui)童(tong)真之(zhi)體(ti)。這就是(shi)(shi)(shi)道家(jia)的所謂(wei)返老還童(tong)，當然(ran)這不是(shi)(shi)(shi)三年(nian)五載輕(qing)而(er)(er)易舉之(zhi)事。

古人將八(ba)八(ba)六十(shi)(shi)四(si)(si)卦、三百(bai)(bai)八(ba)十(shi)(shi)四(si)(si)爻，陰陽(yang)消長(chang)的變化與人從無到(dao)(dao)有，直到(dao)(dao)六十(shi)(shi)四(si)(si)歲生長(chang)過程緊密的聯系在一起。八(ba)八(ba)六十(shi)(shi)四(si)(si)卦，在人是由出生至六十(shi)(shi)四(si)(si)歲。三百(bai)(bai)八(ba)十(shi)(shi)四(si)(si)爻的陰陽(yang)變化，則是人身(shen)三百(bai)(bai)八(ba)十(shi)(shi)四(si)(si)銖元炁的消長(chang)過程。所以說(shuo)，無極(ji)生太(tai)極(ji)，太(tai)極(ji)分兩儀，兩儀分四(si)(si)象(xiang)(xiang)，四(si)(si)象(xiang)(xiang)生八(ba)卦，八(ba)八(ba)六十(shi)(shi)四(si)(si)卦、三百(bai)(bai)八(ba)十(shi)(shi)四(si)(si)爻，其間(jian)盡性命之理(li)，寓(yu)養(yang)生之道，這(zhe)就(jiu)是養(yang)生功的理(li)論基(ji)礎。

三、內丹養生的方法

道(dao)家養(yang)生的(de)方法(fa)可以用(yong)四個字概括：“性命雙(shuang)修”。道(dao)教養(yang)生的(de)性命雙(shuang)修全(quan)部(bu)功法(fa)，都離不開精、炁、神(shen)的(de)鍛煉(lian)。其全(quan)部(bu)功法(fa)，不外(wai)乎四手(shou)，即下手(shou)煉(lian)精化炁，轉(zhuan)手(shou)煉(lian)炁化神(shen)，了手(shou)煉(lian)神(shen)還虛(xu)，撒手(shou)煉(lian)虛(xu)化無（合道(dao)）。

共2

道家養生法，是以身、心、意為主，以精、炁、神為用，攝三歸一而道成。故妙經開始第一句：“上藥三品，神與炁精。”只此一句就道破了丹道之秘，也(ye)直截了(le)當地(di)指出精、炁、神三(san)寶是上乘(cheng)藥品的基本元(yuan)素(su)。其中內(nei)丹命功的修煉有(you)(you)三(san)密：“爐(lu)鼎、藥物與火候”，在不同(tong)的修煉階段(duan)三(san)者有(you)(you)不同(tong)的含(han)義(yi)，只有(you)(you)得(de)到真傳方能(neng)確切(qie)的了(le)解其中的含(han)義(yi)，才能(neng)在實踐中正確的運用。

性命(ming)雙修的原(yuan)理及方法隱含在四(si)幅(fu)圖(tu)中，即《內(nei)經圖(tu)》、《修真圖(tu)》、《心法圖(tu)》、《火候圖(tu)》，其(qi)中《火候圖(tu)》首次(ci)公開(kai)。

四(si)、養生的奧秘包含在四(si)幅圖中

1、《內經圖》概述

《內(nei)(nei)經圖》畫面(mian)中(zhong)(zhong)有山川(chuan)、河流、樹(shu)木、大(da)地、關隘、人(ren)(ren)物(wu)、器械(xie)以及詩(shi)文。采用這種(zhong)圖文并(bing)茂的(de)(de)方(fang)法(fa)(fa)來(lai)描述道家內(nei)(nei)煉(lian)(lian)的(de)(de)理論及方(fang)法(fa)(fa)具有形(xing)象、直觀的(de)(de)優(you)點，使人(ren)(ren)更易(yi)了悟(wu)圖中(zhong)(zhong)的(de)(de)含(han)義。其中(zhong)(zhong)，用“人(ren)(ren)物(wu)、圖形(xing)、文字”來(lai)講述修(xiu)煉(lian)(lian)的(de)(de)道理，以“流水”代表(biao)人(ren)(ren)身“精(jing)炁”之運化，以“城門(men)、橋(qiao)梁(liang)、重(zhong)樓”代表(biao)內(nei)(nei)煉(lian)(lian)之關竅，以精(jing)妙(miao)詩(shi)句，指出修(xiu)真(zhen)的(de)(de)要點。總而言之，圖中(zhong)(zhong)的(de)(de)每(mei)一處在內(nei)(nei)煉(lian)(lian)中(zhong)(zhong)都有其特定的(de)(de)含(han)義。

《內(nei)經圖(tu)(tu)》整體的(de)布局仿佛人(ren)(ren)體解剖圖(tu)(tu)的(de)側(ce)視圖(tu)(tu)，用大自(zi)(zi)(zi)然中的(de)物體來構(gou)建人(ren)(ren)體結構(gou)是典型的(de)道(dao)(dao)家天(tian)(tian)人(ren)(ren)合一思(si)想的(de)體現，即老(lao)子《道(dao)(dao)德(de)經》的(de)“人(ren)(ren)法(fa)地(di)，地(di)法(fa)天(tian)(tian)，天(tian)(tian)法(fa)道(dao)(dao)，道(dao)(dao)法(fa)自(zi)(zi)(zi)然”的(de)思(si)想。修煉者可以(yi)按圖(tu)(tu)中的(de)提示，不僅能知(zhi)道(dao)(dao)自(zi)(zi)(zi)己(ji)周身的(de)關(guan)竅，同時能參(can)悟出(chu)“宇(yu)宙即是吾身，吾身即是宇(yu)宙”，自(zi)(zi)(zi)然界是個大天(tian)(tian)地(di)，人(ren)(ren)體是個小(xiao)天(tian)(tian)地(di)的(de)道(dao)(dao)理。自(zi)(zi)(zi)然界一年四季更迭、寒(han)來暑往的(de)變(bian)化過程(cheng)與人(ren)(ren)自(zi)(zi)(zi)身的(de)精氣的(de)消長規律是相同的(de)。圖(tu)(tu)中指出(chu)“知(zhi)乎此，道(dao)(dao)功過半矣！”

2、《修真圖》概述

《修真(zhen)圖(tu)》比(bi)《內(nei)經圖(tu)》更詳盡的揭示了(le)內(nei)煉的關(guan)竅、藥物以及火候的秘密。

指明(ming)了內煉(lian)的關竅三關為尾閭，夾脊，玉枕(zhen)；三田是祖竅、絳宮、炁穴。

月(yue)相(xiang)即月(yue)亮的(de)陰(yin)晴圓(yuan)(yuan)缺喻示了藥物是(shi)(shi)如(ru)何(he)生(sheng)(sheng)的(de)道理。丹(dan)經云：“月(yue)之(zhi)(zhi)(zhi)(zhi)(zhi)圓(yuan)(yuan)，存乎口訣。時(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)，妙在(zai)心傳。”此(ci)(ci)“月(yue)之(zhi)(zhi)(zhi)(zhi)(zhi)圓(yuan)(yuan)”是(shi)(shi)指陽(yang)(yang)(yang)(yang)炁(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)充，陽(yang)(yang)(yang)(yang)炁(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)足(zu)之(zhi)(zhi)(zhi)(zhi)(zhi)象。蓋天上(shang)(shang)之(zhi)(zhi)(zhi)(zhi)(zhi)月(yue)，自初三(san)而(er)微(wei)，陽(yang)(yang)(yang)(yang)出于庚(geng)方，乃一陽(yang)(yang)(yang)(yang)生(sheng)(sheng)也；至(zhi)初八東半(ban)(ban)邊(bian)陽(yang)(yang)(yang)(yang)滿，魂中魄(po)半(ban)(ban)而(er)二(er)陽(yang)(yang)(yang)(yang)生(sheng)(sheng)，謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)弦(xian)；至(zhi)十(shi)五日，則(ze)(ze)(ze)三(san)陽(yang)(yang)(yang)(yang)生(sheng)(sheng)，陽(yang)(yang)(yang)(yang)光足(zu)而(er)月(yue)圓(yuan)(yuan)矣(yi)！十(shi)六日，則(ze)(ze)(ze)一陰(yin)生(sheng)(sheng)而(er)漸缺；至(zhi)二(er)十(shi)三(san)日，剩西(xi)半(ban)(ban)邊(bian)之(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)(yang)(yang)光，魄(po)中而(er)魂半(ban)(ban)，二(er)陰(yin)生(sheng)(sheng)也，謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia)弦(xian)；至(zhi)三(san)十(shi)日，三(san)陰(yin)生(sheng)(sheng)而(er)魂全藏，而(er)月(yue)全晦(hui)矣(yi)！月(yue)本體陰(yin)而(er)無光，乃借日魂以(yi)(yi)生(sheng)(sheng)明。日，陽(yang)(yang)(yang)(yang)神(shen)(shen)(shen)也。月(yue)，陰(yin)精(jing)(jing)也。陽(yang)(yang)(yang)(yang)則(ze)(ze)(ze)生(sheng)(sheng)明，而(er)陰(yin)卻無光。是(shi)(shi)以(yi)(yi)月(yue)必(bi)假日照之(zhi)(zhi)(zhi)(zhi)(zhi)而(er)后有(you)光，謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)弦(xian)金半(ban)(ban)斤，下(xia)(xia)弦(xian)水八兩(liang)(liang)，此(ci)(ci)上(shang)(shang)下(xia)(xia)兩(liang)(liang)弦(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)金水，藥物在(zai)是(shi)(shi)，而(er)火候亦在(zai)是(shi)(shi)。人身中之(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)精(jing)(jing)屬(shu)陰(yin)，喻之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)月(yue)：真(zhen)神(shen)(shen)(shen)屬(shu)陽(yang)(yang)(yang)(yang)，喻之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)日。精(jing)(jing)神(shen)(shen)(shen)兩(liang)(liang)字，炁(qi)以(yi)(yi)貫之(zhi)(zhi)(zhi)(zhi)(zhi)。所以(yi)(yi)煉精(jing)(jing)化(hua)炁(qi)者(zhe)，乃煉去陰(yin)精(jing)(jing)而(er)成(cheng)純陽(yang)(yang)(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)元；煉炁(qi)化(hua)神(shen)(shen)(shen)者(zhe)使炁(qi)全化(hua)為(wei)神(shen)(shen)(shen)；煉神(shen)(shen)(shen)還虛(xu)者(zhe)，并斯(si)神(shen)(shen)(shen)而(er)化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)(ze)(ze)與太虛(xu)之(zhi)(zhi)(zhi)(zhi)(zhi)虛(xu)無合(he)一矣(yi)！故真(zhen)陽(yang)(yang)(yang)(yang)初生(sheng)(sheng)，喻之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)月(yue)出庚(geng)方；炁(qi)透至(zhi)夾脊，喻之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)上(shang)(shang)弦(xian)；炁(qi)透之(zhi)(zhi)(zhi)(zhi)(zhi)巔頂，喻之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)月(yue)圓(yuan)(yuan)；其(qi)炁(qi)到(dao)泥丸(wan)則(ze)(ze)(ze)必(bi)下(xia)(xia)降，比之(zhi)(zhi)(zhi)(zhi)(zhi)十(shi)六之(zhi)(zhi)(zhi)(zhi)(zhi)一陰(yin)生(sheng)(sheng)；炁(qi)降之(zhi)(zhi)(zhi)(zhi)(zhi)絳宮，比之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)下(xia)(xia)弦(xian)；降而(er)入于炁(qi)穴，比之(zhi)(zhi)(zhi)(zhi)(zhi)三(san)十(shi)日之(zhi)(zhi)(zhi)(zhi)(zhi)晦(hui)月(yue)；而(er)至(zhi)于晦(hui)，則(ze)(ze)(ze)日月(yue)合(he)壁，魂魄(po)交并矣(yi)！是(shi)(shi)以(yi)(yi)月(yue)圓(yuan)(yuan)者(zhe)，取其(qi)陽(yang)(yang)(yang)(yang)光之(zhi)(zhi)(zhi)(zhi)(zhi)足(zu)也，月(yue)必(bi)十(shi)五日而(er)后圓(yuan)(yuan)。所謂(wei)時(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)者(zhe)，乃身中活子(zi)(zi)時(shi)(shi)(shi)(shi)也。夜(ye)半(ban)(ban)之(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)為(wei)正(zheng)子(zi)(zi)時(shi)(shi)(shi)(shi)，不(bu)(bu)拘時(shi)(shi)(shi)(shi)候之(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)活子(zi)(zi)時(shi)(shi)(shi)(shi)。此(ci)(ci)活子(zi)(zi)時(shi)(shi)(shi)(shi)他人不(bu)(bu)知(zhi)而(er)己獨知(zhi)者(zhe)，故曰：“妙在(zai)心傳”，乃天心得曉而(er)以(yi)(yi)心傳之(zhi)(zhi)(zhi)(zhi)(zhi)也。

3、《玄(xuan)機心法圖》概(gai)述

玄機心(xin)法圖分(fen)四部(bu)分(fen)，上、下面為(wei)文字(zi)，兩側是人形盈聯，中部(bu)是壽字(zi)圖。

文字(zi)的含義簡而言之(zhi)就是(shi)(shi)“治(zhi)國(guo)如治(zhi)身(shen)，治(zhi)身(shen)先(xian)煉心”。修(xiu)行人先(xian)須煉心，七情(qing)不(bu)動，五(wu)(wu)(wu)賊(zei)不(bu)亂，六根大(da)定，精(jing)難動搖，方(fang)可從(cong)事。五(wu)(wu)(wu)賊(zei)者，即耳，眼(yan)，舌，身(shen)，鼻，為(wei)天之(zhi)五(wu)(wu)(wu)賊(zei)，天之(zhi)五(wu)(wu)(wu)賊(zei)不(bu)謹于(yu)(yu)內(nei)(nei)，則內(nei)(nei)之(zhi)五(wu)(wu)(wu)賊(zei)蜂起(qi)(qi)(qi)，世(shi)(shi)之(zhi)五(wu)(wu)(wu)賊(zei)不(bu)除于(yu)(yu)外(wai)，則天之(zhi)五(wu)(wu)(wu)賊(zei)豺生(sheng)，是(shi)(shi)以(yi)眼(yan)見色則愛(ai)起(qi)(qi)(qi)而賊(zei)精(jing)，耳聽聲則欲(yu)起(qi)(qi)(qi)而搖精(jing)，鼻聞(wen)香則貪起(qi)(qi)(qi)而耗精(jing)，口嘗(chang)味則嗜起(qi)(qi)(qi)而走精(jing)，身(shen)意遇觸發則癡起(qi)(qi)(qi)而損精(jing)，五(wu)(wu)(wu)者日夜戕賊(zei)于(yu)(yu)身(shen)，其精(jing)能有幾何?精(jing)去而神已隨之(zhi)，身(shen)于(yu)(yu)是(shi)(shi)喪矣。道者以(yi)身(shen)為(wei)國(guo)，以(yi)精(jing)為(wei)民，精(jing)不(bu)動搖謂之(zhi)民安，神氣充足謂之(zhi)國(guo)富。此是(shi)(shi)治(zhi)世(shi)(shi)之(zhi)功，亦是(shi)(shi)養生(sheng)之(zhi)道。

上聯：半(ban)簾月(yue)影(ying)三杯酒，其意為(wei)(wei)“心(xin)”，如《西游(you)記》之“斜月(yue)三星(xing)洞”，世人(ren)欲求(qiu)長壽(shou)，先從“心(xin)”上起手(shou)，強(qiang)調(diao)修“心(xin)”的重要性，佛(fo)云：“佛(fo)在靈(ling)(ling)山(shan)(shan)莫遠求(qiu)，靈(ling)(ling)山(shan)(shan)即在汝心(xin)頭(tou)，人(ren)人(ren)有座靈(ling)(ling)山(shan)(shan)塔，好在靈(ling)(ling)山(shan)(shan)塔下修”。《壇經》“應(ying)無所(suo)住而(er)生其心(xin)”。可(ke)見成(cheng)佛(fo)，證圣，為(wei)(wei)仙都以修心(xin)為(wei)(wei)要。

下(xia)聯：滿院(yuan)花香(xiang)一(yi)局棋(qi)，告訴我們如何煉“心”之法(fa)。古云“魚躍鷂飛，無處不是(shi)化境(jing);水流花放，隨(sui)時都見天機。”花之所以香(xiang)，是(shi)花經過寒冬的(de)葉落花消，從純陰(yin)(yin)(yin)的(de)嚴冬中積蓄陽(yang)(yang)氣。一(yi)陽(yang)(yang)生(sheng)，二陽(yang)(yang)長(chang)，三陽(yang)(yang)開(kai)泰(tai)，春暖花開(kai)，然(ran)花開(kai)非是(shi)有心，實是(shi)順其(qi)自然(ran)，毫無一(yi)絲希冀之心。花開(kai)就有花落，盛極(ji)必衰，陰(yin)(yin)(yin)陽(yang)(yang)迭運(yun)，循環反(fan)復。又如下(xia)棋(qi)，由(you)陰(yin)(yin)(yin)陽(yang)(yang)對峙，到陰(yin)(yin)(yin)陽(yang)(yang)混(hun)迭，隨(sui)其(qi)陰(yin)(yin)(yin)陽(yang)(yang)消長(chang)的(de)過程決出勝負。萬(wan)物形態(tai)各異(yi)，而(er)其(qi)理(li)則一(yi)也(ye)。即(ji)一(yi)陰(yin)(yin)(yin)一(yi)陽(yang)(yang)為之道，道即(ji)太極(ji)，太極(ji)者，中也(ye)，通過太極(ji)之理(li)寓修身煉心之道。這個(ge)說法(fa)符合三教(jiao)之理(li)。儒云：“人(ren)心惟危，道心惟微，惟精(jing)惟一(yi)，允執厥(jue)中”，老子曰(yue)“多言數窮，不如守中”，而(er)欲求(qiu)長(chang)壽豈能外是(shi)乎(hu)？

下跋(ba)之(zhi)文是(shi)由千峰二代妙春子所加，指明煉性復(fu)命(ming)須“知白守黑，抱中守一”。

4、《修真內外火候(hou)圖》概述

圖內有河圖、洛書、十(shi)(shi)二(er)消息卦、二(er)十(shi)(shi)四(si)(si)(si)節氣、四(si)(si)(si)方(fang)二(er)十(shi)(shi)八宿、六(liu)(liu)十(shi)(shi)花甲、月(yue)象圖、八卦、六(liu)(liu)十(shi)(shi)四(si)(si)(si)卦、明堂等。練內藥要(yao)(yao)用(yong)內火(huo)，而煉外(wai)藥要(yao)(yao)用(yong)外(wai)火(huo)，內外(wai)合一(yi)，才(cai)能成功。邱祖云“用(yong)火(huo)玄微兮，如無似有”，說(shuo)明用(yong)火(huo)很(hen)微妙，不易掌握。

“明(ming)堂”指玄(xuan)關(guan)一竅，內丹修煉需從此(ci)(ci)(ci)登(deng)堂入室。丹經云：“此(ci)(ci)(ci)竅非凡竅，乾坤共合成，名為神炁(qi)穴，內含(han)坎離精”。紫陽真人云：“知乎此(ci)(ci)(ci)，則(ze)爐鼎此(ci)(ci)(ci)中立，藥物此(ci)(ci)(ci)中采，火(huo)候此(ci)(ci)(ci)中行，及至脫(tuo)胎(tai)、神化無(wu)不在此(ci)(ci)(ci)”。

內丹修煉分為(wei)(wei)(wei)(wei)筑(zhu)基(ji)(ji)、煉精化(hua)炁(qi)、煉炁(qi)化(hua)神(shen)、煉神(shen)還(huan)虛(xu)、煉虛(xu)合道(dao)。此圖重點描述在(zai)筑(zhu)基(ji)(ji)、煉精化(hua)炁(qi)的階段鼎(ding)爐、藥(yao)物(wu)、火(huo)(huo)候(hou)的妙(miao)用。在(zai)筑(zhu)基(ji)(ji)間斷的火(huo)(huo)候(hou)，用坎離(li)二卦(gua)，坎離(li)會(hui)合，凝(ning)神(shen)入于(yu)炁(qi)穴(xue)。虛(xu)極靜(jing)篤藥(yao)物(wu)自(zi)生(sheng)，藥(yao)生(sheng)需采，進陽(yang)(yang)火(huo)(huo)自(zi)子至午(wu)，左旋而(er)上(shang)，為(wei)(wei)(wei)(wei)陽(yang)(yang)長之(zhi)卦(gua)，代表進陽(yang)(yang)火(huo)(huo)之(zhi)意；自(zi)午(wu)而(er)子，右旋向下，為(wei)(wei)(wei)(wei)陰(yin)(yin)降之(zhi)卦(gua)，代表退(tui)陰(yin)(yin)符(fu)之(zhi)意。十二消(xiao)息卦(gua)象征(zheng)陰(yin)(yin)陽(yang)(yang)的消(xiao)長變(bian)化(hua)，皆因坎離(li)的妙(miao)用，藥(yao)生(sheng)于(yu)坎，取之(zhi)在(zai)離(li)，坎離(li)即戊己(ji)中(zhong)土(tu)，為(wei)(wei)(wei)(wei)生(sheng)之(zhi)源，故位于(yu)中(zhong)宮(gong)。一陽(yang)(yang)初生(sheng)為(wei)(wei)(wei)(wei)復卦(gua)，宜微調之(zhi)，二陽(yang)(yang)漸長為(wei)(wei)(wei)(wei)臨；三陽(yang)(yang)生(sheng)對應泰(tai)卦(gua)，至六陽(yang)(yang)足至此進火(huo)(huo)宜停(ting)，當行退(tui)符(fu)之(zhi)功。俟氣機自(zi)降，一陽(yang)(yang)退(tui)為(wei)(wei)(wei)(wei)天風姤，二陽(yang)(yang)退(tui)為(wei)(wei)(wei)(wei)天山遁，三退(tui)為(wei)(wei)(wei)(wei)天地否，復歸無(wu)極坤，此為(wei)(wei)(wei)(wei)六侯，火(huo)(huo)功已畢，神(shen)氣歸根。

六(liu)(liu)十(shi)(shi)(shi)(shi)花甲(jia)，實為周天采(cai)煉火(huo)侯，進(jin)陽火(huo)四(si)(si)(si)乘九(jiu)為三(san)(san)十(shi)(shi)(shi)(shi)六(liu)(liu)，退陰(yin)符為四(si)(si)(si)六(liu)(liu)二(er)(er)(er)十(shi)(shi)(shi)(shi)四(si)(si)(si)，合(he)起來正(zheng)好六(liu)(liu)十(shi)(shi)(shi)(shi)。六(liu)(liu)十(shi)(shi)(shi)(shi)四(si)(si)(si)卦共(gong)(gong)三(san)(san)百(bai)八(ba)十(shi)(shi)(shi)(shi)四(si)(si)(si)，進(jin)陽火(huo)總(zong)數(shu)為三(san)(san)十(shi)(shi)(shi)(shi)六(liu)(liu)乘六(liu)(liu)共(gong)(gong)二(er)(er)(er)百(bai)一(yi)(yi)十(shi)(shi)(shi)(shi)六(liu)(liu)息。由子丑之(zhi)至巳，降陰(yin)火(huo)二(er)(er)(er)十(shi)(shi)(shi)(shi)四(si)(si)(si)乘六(liu)(liu)共(gong)(gong)一(yi)(yi)百(bai)四(si)(si)(si)十(shi)(shi)(shi)(shi)四(si)(si)(si)息，由午至亥，加卯酉沐浴數(shu)共(gong)(gong)三(san)(san)百(bai)六(liu)(liu)十(shi)(shi)(shi)(shi)周天數(shu)。二(er)(er)(er)十(shi)(shi)(shi)(shi)四(si)(si)(si)節氣：二(er)(er)(er)十(shi)(shi)(shi)(shi)四(si)(si)(si)節氣為一(yi)(yi)年(nian)之(zhi)侯。冬至一(yi)(yi)陽生，夏至一(yi)(yi)陰(yin)生，丹法攢年(nian)、攢月、合(he)日、合(he)時，含一(yi)(yi)年(nian)的(de)功(gong)夫(fu)于一(yi)(yi)時，調、采(cai)、煉、養一(yi)(yi)周功(gong)夫(fu)，合(he)一(yi)(yi)年(nian)之(zhi)三(san)(san)百(bai)六(liu)(liu)十(shi)(shi)(shi)(shi)五(wu)度四(si)(si)(si)分(fen)之(zhi)一(yi)(yi)的(de)節侯。

其實(shi)火(huo)(huo)(huo)(huo)(huo)是(shi)(shi)火(huo)(huo)(huo)(huo)(huo)，候是(shi)(shi)候，要(yao)分開論。火(huo)(huo)(huo)(huo)(huo)有三種：凡是(shi)(shi)起火(huo)(huo)(huo)(huo)(huo)、引火(huo)(huo)(huo)(huo)(huo)、火(huo)(huo)(huo)(huo)(huo)逼行火(huo)(huo)(huo)(huo)(huo)、止火(huo)(huo)(huo)(huo)(huo)，全是(shi)(shi)呼(hu)吸(xi)氣的火(huo)(huo)(huo)(huo)(huo)。凡是(shi)(shi)凝火(huo)(huo)(huo)(huo)(huo)、入火(huo)(huo)(huo)(huo)(huo)、降火(huo)(huo)(huo)(huo)(huo)、以火(huo)(huo)(huo)(huo)(huo)、移火(huo)(huo)(huo)(huo)(huo)、離火(huo)(huo)(huo)(huo)(huo)、心火(huo)(huo)(huo)(huo)(huo)，這七樣火(huo)(huo)(huo)(huo)(huo)是(shi)(shi)神(shen)火(huo)(huo)(huo)(huo)(huo)。凡是(shi)(shi)說取(qu)火(huo)(huo)(huo)(huo)(huo)、提(ti)火(huo)(huo)(huo)(huo)(huo)、坎火(huo)(huo)(huo)(huo)(huo)、坤(kun)火(huo)(huo)(huo)(huo)(huo)、水(shui)中火(huo)(huo)(huo)(huo)(huo)、爐(lu)中火(huo)(huo)(huo)(huo)(huo)、全是(shi)(shi)先(xian)天炁的火(huo)(huo)(huo)(huo)(huo)。呼(hu)吸(xi)氣的火(huo)(huo)(huo)(huo)(huo)，能化飲食谷精(jing)而助元(yuan)精(jing)，元(yuan)神(shen)能化元(yuan)精(jing)而助元(yuan)炁，先(xian)天炁之(zhi)火(huo)(huo)(huo)(huo)(huo)能化呼(hu)吸(xi)而助元(yuan)神(shen)，元(yuan)神(shen)的火(huo)(huo)(huo)(huo)(huo)能化形還虛(xu)，而助道(dao)成(cheng)。丹功(gong)始終(zhong)皆是(shi)(shi)用(yong)(yong)火(huo)(huo)(huo)(huo)(huo)，要(yao)分清功(gong)用(yong)(yong)才能正確使用(yong)(yong)。

注：道家用“ ”字（音：藥(yao)）特指先天真(zhen)一之(zhi)(zhi)水——身中之(zhi)(zhi)藥(yao)。由于電腦(nao)系統(tong)不便，文(wen)中未一一標明。

（作者系全真千峰先(xian)天派(pai)第二代掌門人、北京道教協(xie)會理(li)事）

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