道(dao)(dao)家(jia)的(de)(de)氣(qi)功(gong)(gong)養生術(shu)是通(tong)過對人體精、氣(qi)、神(shen),心身、心性的(de)(de)整體鍛煉,使之與(yu)自然更為合諧統一,而達(da)延長壽命,甚至長生的(de)(de)一種境界(jie)。其說:“若能游心虛靜,息(xi)慮無(wu)為,服元氣(qi)于子時(shi),時(shi)導引于閑室,攝養無(wu)虧,兼餌良藥,則百年(nian)耆壽,是常分也。”為此,氣(qi)功(gong)(gong)養生術(shu)在被(bei)道(dao)(dao)家(jia)實(shi)踐、運用、總結、發展的(de)(de)過程中,開創了道(dao)(dao)家(jia)也是氣(qi)功(gong)(gong)史上別具特色和(he)風格的(de)(de)一整套系統的(de)(de)練養功(gong)(gong)法。我們(men)擇其主(zhu)要的(de)(de)內容與(yu)特點,大致分為道(dao)(dao)家(jia)氣(qi)功(gong)(gong)養生六法。
一、修心養性法
修心養性是道家養生的基本功夫,性包括了性情、理性、心神,性力生命之體,心為知覺靈明之樞,兩者互為存在,性為心之體,心為性之用。因人的心神性情最易外馳追逐,被外物所累,以至氣血虧損,生命短促夭折。元李鵬飛<(三元延壽參贊書》卷2認為,人之喜樂無極則傷魄,忿怒則氣逆傷肝,悲哀則傷'魂狂妄,思慮過度則傷神傷心、憂愁、驚恐、憎愛、視聽、疑惑、說笑凡此種種,如過度過甚者皆于性命有傷,故當節制諸情,修心養性,鍛煉其純真之心,不被雜念所淆亂。并引黃帝之說曰:外不勞形于事,內無思想之患,以恬愉為務,以自得為功,形體不敝,精神不散,可尉百數也。”宋曾植《道樞》卷2((坐忘篇上》說>“心者一身之主,神之帥也》靜而生慧也,動而生昏矣。學道之初在于收心離境,入于慮無,則合于道焉。”所謂“收心離境”即指收斂性情,脫離外界的各種干擾,進入一個靜定的精神狀態,達到自我覺悟。在這種純靜的氣功態中不僅使人的身心得以健康發展,并可以煥發人本身具備的先天智慧。此外修心養性的另一重要方法還在于涵養道德。道家認為人的是非好惡都是由欲望而起,但人不可能無欲無念,關鍵的是不為物欲所役使。彭祖曰,“凡人不可無思,當漸漸除之,人身虛無,但有游氣,氣息得理,百病不生。”又曰:“道不在煩,但能不思衣,不思食,不思聲色,不思勝負,不思失得,不思榮辱,心不勞,神不極,但爾,可得千歲。”《太上老君說常清靜經》亦說:“夫人神好清,而心擾之。人心好靜,而欲牽之。常能遣其欲而心自靜,澄其心而神自清。”可見修心養性在道家氣功養生中是極為重要的了。另外記載道教修心養性的靜功資料也是相當豐富的,靜功也稱性功,《莊子》中(zhong)(zhong)即載錄了許多靜(jing)功功法(fa)(fa)(fa),如“守(shou)一(yi)”,“存神”,以(yi)及(ji)后(hou)來的(de)“止(zhi)念(nian)”,“收心(xin)”,“存思(si)”,“定觀(guan)”,“內視(shi)”,“守(shou)中(zhong)(zhong)”,“睡法(fa)(fa)(fa)”等(deng)(deng)(deng)等(deng)(deng)(deng)都(dou)屬道(dao)教的(de)靜(jing)功。今人肖天(tian)石(shi)先(xian)生(sheng)在(zai)其著作《道(dao)海(hai)玄微》中(zhong)(zhong)收有經他整(zheng)理的(de)“道(dao)家靜(jing)坐(zuo)十二心(xin)法(fa)(fa)(fa)”計有一(yi)靈獨覺法(fa)(fa)(fa),泯外守(shou)中(zhong)(zhong)法(fa)(fa)(fa),冥心(xin)守(shou)一(yi)法(fa)(fa)(fa)等(deng)(deng)(deng)。我們認為道(dao)家倡導的(de)修心(xin)養(yang)性法(fa)(fa)(fa)不僅能夠治病祛疾(ji),強身健體,啟發智慧,涵(han)養(yang)道(dao)德,并在(zai)順其自然的(de)情(qing)況下(xia),使(shi)己欲與(yu)社會發展相統一(yi),把道(dao)置于生(sheng)活中(zhong)(zhong)的(de)一(yi)切(qie)事情(qing)中(zhong)(zhong)去,使(shi)那(nei)些看來不可調和的(de)生(sheng)活矛盾形成一(yi)種新的(de)綜(zong)合(he),從而最大(da)限度地發揮(hui)你的(de)潛(qian)力。
二、形體鍛煉法
形體鍛煉是由古代相傳的導引術發展而來,它將行氣、漱咽、按摩、肢體運動相結合,形成了以動物象形動功和導引體操兩大類為主體的健身術。屬氣功中的動功。道教養生家認為導引可以療病健身。葛洪說,“一則以調營衛,二則以消谷水,三則排卻風邪,四則以長進血氣。故老君曰:‘天地間,其猶棄龠乎!虛而不屈,動而愈出。’言人導引搖動,而人之精神亦盛也。導引于外,而病愈于內,亦如針艾攻其榮俞之源,而眾患自除于流末也。〃并依據天地運行不息的理論,言:“停水則穢臭,委木則蟲生,馬不行則腳直,車不駕而自朽,所以人體必須如流水戶樞,經常運動。《四氣攝生圖》指出導引的要點在于宣通四肢血脈,而不可追求形勢,“即不必鸞飛鳳舉,猴擲虎蹲,但展四肢,動搖九竅,令其血脈流轉,上下宣導”。在道教典籍中列導引法千有余條,且各個功派還自有秘法,總之法、式很多。陶弘景整理漢晉以來諸法,著有《導引養生圖》,《導引桉摩篇》。《真詰·協昌期》收有魏晉道教上清派導引法數十種。唐司馬承禎把靜坐,握固,思神,叩齒,引氣,導引等多種道術編排成一套完整的坐式導引動功,相當豐富,還有立法、臥法。說:“其諸導引,亦不可總為諸法,恐煩勞,任逐便為之,然終須從首至足,令相承取通也”。另《養生方》與《養生導引法)>兩部著作,其中收載了幾百種治病功法,且根據不同的疾病分門列類,十分可貴。后世流行的張三豐武當拳(quan),內(nei)家拳(quan),龍虎(hu)功(gong)(gong),太極拳(quan),八(ba)卦(gua)掌,行意(yi)拳(quan)等等,都(dou)是屬于道教導引動功(gong)(gong)之類(lei)的煉(lian)養功(gong)(gong)夫。在此我們提(ti)出,在運(yun)用形(xing)體鍛煉(lian)法進行鍛煉(lian)時,應分別身體情(qing)況,辨證運(yun)功(gong)(gong)。
三、呼吸鍛煉法
道(dao)家(jia)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)功(gong)養生(sheng)術的(de)(de)基本科學根據是我國古(gu)代的(de)(de)元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)論(lun)。《上(shang)清洞真品>)說(shuo),“人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)所生(sheng)也(ye)(ye),稟天地(di)之(zhi)(zhi)(zhi)(zhi)元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)神(shen)為(wei)形,受(shou)元(yuan)(yuan)(yuan)一之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)液(ye)為(wei)精。天氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)減(jian)耗(hao),神(shen)將散(san)也(ye)(ye);地(di)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)減(jian)耗(hao),形將病也(ye)(ye);元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)減(jian)耗(hao),命(ming)(ming)(ming)將竭也(ye)(ye)。”把人(ren)(ren)(ren)的(de)(de)生(sheng)命(ming)(ming)(ming)運(yun)動歸結于元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)變化,并運(yun)用(yong)醫家(jia)命(ming)(ming)(ming)門(men)之(zhi)(zhi)(zhi)(zhi)說(shuo),認為(wei)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)即(ji)為(wei)腎(shen)間動氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),此(ci)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)出自命(ming)(ming)(ming)門(men),“命(ming)(ming)(ming)門(men)之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)動出其間,間由(you)中(zhong)也(ye)(ye),動由(you)生(sheng)也(ye)(ye),乃元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)系(xi)也(ye)(ye),精神(shen)之(zhi)(zhi)(zhi)(zhi)舍也(ye)(ye)。”故命(ming)(ming)(ming)門(men)為(wei)五臟六腑之(zhi)(zhi)(zhi)(zhi)本,十二經(jing)脈之(zhi)(zhi)(zhi)(zhi)根,呼(hu)吸(xi)之(zhi)(zhi)(zhi)(zhi)門(men),之(zhi)(zhi)(zhi)(zhi)焦之(zhi)(zhi)(zhi)(zhi)源.其氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)稂本。道(dao)教養生(sheng)家(jia)進行呼(hu)吸(xi)鍛(duan)煉的(de)(de)主要(yao)目(mu)的(de)(de)即(ji)在(zai)于培固元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),強身于內。在(zai)歷代道(dao)家(jia)有(you)關元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)與養身,元(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)與生(sheng)命(ming)(ming)(ming)之(zhi)(zhi)(zhi)(zhi)關系(xi)的(de)(de)大(da)量(liang)論(lun)述中(zhong),就其特點而言,呼(hu)吸(xi)鍛(duan)煉的(de)(de)方法(fa)(fa)主要(yao)有(you)吐納法(fa)(fa)、行氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、海氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、咽氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、調(diao)節法(fa)(fa)、節氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa).煉氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、閉(bi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、委氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、布氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、六氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa),散(san)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)法(fa)(fa)、胎息(xi)法(fa)(fa)等(deng)等(deng)。在(zai)《胎息(xi)秘(mi)要(yao)歌訣(jue)》中(zhong)述閉(bi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)訣(jue)即(ji)臥(wo)床閉(bi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)洽病法(fa)(fa),布氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)訣(jue)即(ji)發放外氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)為(wei)人(ren)(ren)(ren)療疾,六氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)訣(jue)即(ji)六字訣(jue)法(fa)(fa)。此(ci)外還有(you)存守(shou)五臟神(shen)法(fa)(fa),存守(shou)眼神(shen)法(fa)(fa)以,念五玉法(fa)(fa),念六龍法(fa)(fa)等(deng),總之(zhi)(zhi)(zhi)(zhi),呼(hu)吸(xi)鍛(duan)煉可謂內煉的(de)(de)長(chang)生(sheng)要(yao)道(dao)。
四、服食丹藥法
服(fu)食(shi)(shi)包栝兩大類,一(yi)(yi)(yi)是指(zhi)(zhi)(zhi)草木藥(yao)石,一(yi)(yi)(yi)是指(zhi)(zhi)(zhi)營養物品(pin)。道(dao)教養生家(jia)指(zhi)(zhi)(zhi)出,四(si)時(shi)(shi)服(fu)食(shi)(shi),各有宜忌,體魄盛衰(shuai),滋補(bu)以(yi)(yi)常。多(duo)與煉功相(xiang)配合(he),吐納(na)導引,各視所(suo)(suo)宜,調(diao)伏(fu)中節,佐以(yi)(yi)藥(yao)石,講求(qiu)三分用(yong)藥(yao),七分內養,調(diao)整全身(shen)的(de)(de)(de)(de)(de)(de)氣脈循(xun)環,鍛煉五臟六(liu)(liu)腑,筋骨皮肉(rou)的(de)(de)(de)(de)(de)(de)功能,抵(di)抗(kang)外(wai)(wai)(wai)來邪氣的(de)(de)(de)(de)(de)(de)侵襲,補(bu)充(chong)人(ren)(ren)體內部的(de)(de)(de)(de)(de)(de)元氣,達到祛(qu)病延年的(de)(de)(de)(de)(de)(de)目的(de)(de)(de)(de)(de)(de)。在(zai)歷代的(de)(de)(de)(de)(de)(de)服(fu)食(shi)(shi)書中,以(yi)(yi)我(wo)(wo)們(men)今天的(de)(de)(de)(de)(de)(de)科學觀點去看(kan),確是價值極(ji)高的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)套完整的(de)(de)(de)(de)(de)(de)藥(yao)補(bu)疔法(fa)和飲食(shi)(shi)營養學。但是在(zai)服(fu)食(shi)(shi)基礎上發(fa)展形成(cheng)的(de)(de)(de)(de)(de)(de)外(wai)(wai)(wai)丹(dan)(dan)(dan),用(yong)于長(chang)(chang)生不(bu)老(lao)這個(ge)目的(de)(de)(de)(de)(de)(de)卻走向了(le)反面。所(suo)(suo)謂“外(wai)(wai)(wai)丹(dan)(dan)(dan)”,即是用(yong)鉛汞及其(qi)(qi)它藥(yao)物配制(zhi)后,放在(zai)特制(zhi)的(de)(de)(de)(de)(de)(de)鼎爐中燒(shao)煉而(er)成(cheng)的(de)(de)(de)(de)(de)(de)化合(he)物。初步煉成(cheng)的(de)(de)(de)(de)(de)(de)叫“丹(dan)(dan)(dan)頭”,只能作為(wei)點化之用(yong),不(bu)能服(fu)食(shi)(shi)。再進一(yi)(yi)(yi)步,便煉成(cheng)了(le)服(fu)食(shi)(shi)的(de)(de)(de)(de)(de)(de)丹(dan)(dan)(dan)藥(yao),即所(suo)(suo)謂的(de)(de)(de)(de)(de)(de)“金(jin)丹(dan)(dan)(dan)〃。此(ci)術(shu)初創于兩漢,魏晉南北朝是其(qi)(qi)發(fa)展時(shi)(shi)期,葛洪說:“長(chang)(chang)生之道(dao),不(bu)在(zai)祭祀(si)鬼神(shen)(shen)也,不(bu)在(zai)道(dao)引與屈(qu)伸也,升(sheng)仙之要(yao),在(zai)神(shen)(shen)丹(dan)(dan)(dan)也。”唐朝時(shi)(shi)乃臻極(ji)盛,外(wai)(wai)(wai)丹(dan)(dan)(dan)術(shu)一(yi)(yi)(yi)度成(cheng)為(wei)道(dao)教的(de)(de)(de)(de)(de)(de)重要(yao)修煉方術(shu)。據(ju)外(wai)(wai)(wai)丹(dan)(dan)(dan)著作的(de)(de)(de)(de)(de)(de)記載(zai),燒(shao)煉的(de)(de)(de)(de)(de)(de)原料(liao)僅礦石藥(yao)即達六(liu)(liu)、七十種(zhong)。主要(yao)有丹(dan)(dan)(dan)砂、雄(xiong)黃(huang)(huang)(huang)、雌黃(huang)(huang)(huang)、石榴黃(huang)(huang)(huang)、曾清、礬石、磁(ci)石、戎(rong)鹽,合(he)稱八石。又以(yi)(yi)鉛汞為(wei)基本材料(liao)。隨(sui)著外(wai)(wai)(wai)丹(dan)(dan)(dan)術(shu)的(de)(de)(de)(de)(de)(de)發(fa)展,服(fu)食(shi)(shi)丹(dan)(dan)(dan)藥(yao)者(zhe)日多(duo)。由于不(bu)了(le)解金(jin)屬(shu)礦物的(de)(de)(de)(de)(de)(de)性質(zhi)與人(ren)(ren)體的(de)(de)(de)(de)(de)(de)性質(zhi)是有本質(zhi)上的(de)(de)(de)(de)(de)(de)區別(bie),何況如象水(shui)銀、砒(pi)霜(shuang)這類物質(zhi)所(suo)(suo)含成(cheng)份,對人(ren)(ren)是有劇毒的(de)(de)(de)(de)(de)(de),誤食(shi)(shi)往往中毒死亡。五代時(shi)(shi),梁太(tai)祖服(fu)道(dao)人(ren)(ren)龐九(jiu)經(jing)所(suo)(suo)進金(jin)丹(dan)(dan)(dan),“眉(mei)發(fa)立(li)墮,頭背生痛。”南唐烈祖服(fu)金(jin)石藥(yao),患疽致死。蓋當時(shi)(shi)燒(shao)煉外(wai)(wai)(wai)丹(dan)(dan)(dan),全國已成(cheng)風氣,其(qi)(qi)結果是大失敗(bai)。至此(ci)服(fu)食(shi)(shi)者(zhe)包括煉丹(dan)(dan)(dan)士才逐漸(jian)產生了(le)懷疑(yi),外(wai)(wai)(wai)丹(dan)(dan)(dan)術(shu)開始衰(shuai)落。我(wo)(wo)們(men)說外(wai)(wai)(wai)丹(dan)(dan)(dan)術(shu)雖(sui)然是在(zai)制(zhi)造黃(huang)(huang)(huang)金(jin)和長(chang)(chang)生丹(dan)(dan)(dan)藥(yao)上完全失敗(bai)了(le),但在(zai)長(chang)(chang)期的(de)(de)(de)(de)(de)(de)燒(shao)煉實(shi)踐中,卻為(wei)我(wo)(wo)國藥(yao)物學和古代化學作出了(le)積(ji)極(ji)的(de)(de)(de)(de)(de)(de)貢獻。
五、內丹修煉法
外丹(dan)術的(de)(de)(de)(de)(de)沒落,促進了內(nei)丹(dan)術的(de)(de)(de)(de)(de)發展。“內(nei)丹(dan)”簡單說(shuo)來,就是(shi)人(ren)(ren)(ren)身體(ti)之(zhi)(zhi)(zhi)內(nei)精、氣(qi)(qi)(qi)、神(shen)(shen)三(san)(san)(san)者的(de)(de)(de)(de)(de)一(yi)(yi)(yi)種結合(he)物。內(nei)丹(dan)家(jia)將(jiang)人(ren)(ren)(ren)體(ti)的(de)(de)(de)(de)(de)某些部位(wei)(wei)比(bi)作爐(lu)鼎,以(yi)精、氣(qi)(qi)(qi)、神(shen)(shen)力內(nei)煉(lian)三(san)(san)(san)寶。所(suo)謂的(de)(de)(de)(de)(de)“精、氣(qi)(qi)(qi)、神(shen)(shen)”,乃指(zhi)人(ren)(ren)(ren)體(ti)先天稟賦的(de)(de)(de)(de)(de)元精、元氣(qi)(qi)(qi)和元神(shen)(shen)。其(qi)(qi)中(zhong)(zhong)(zhong)精是(shi)基礎,氣(qi)(qi)(qi)是(shi)動力,神(shen)(shen)是(shi)主宰。以(yi)神(shen)(shen)(意念)為(wei)火候,以(yi)精氣(qi)(qi)(qi)為(wei)藥物,以(yi)神(shen)(shen)馭氣(qi)(qi)(qi),以(yi)神(shen)(shen)煉(lian)精,使精氣(qi)(qi)(qi)神(shen)(shen)聚(ju)凝不散,而結成內(nei)丹(dan)。故此(ci)道教養生(sheng)家(jia)將(jiang)此(ci)法(fa)視為(wei)煉(lian)養功夫的(de)(de)(de)(de)(de)核心。煉(lian)丹(dan)的(de)(de)(de)(de)(de)部位(wei)(wei)有(you)上(shang)(shang)、中(zhong)(zhong)(zhong)、下三(san)(san)(san)個丹(dan)田。其(qi)(qi)位(wei)(wei)置諸說(shuo)不一(yi)(yi)(yi)。一(yi)(yi)(yi)般認為(wei),上(shang)(shang)丹(dan)田在(zai)頭頂中(zhong)(zhong)(zhong),又名(ming)泥(ni)丸宮(gong)(gong)。丹(dan)家(jia)又稱(cheng)乾宮(gong)(gong)。內(nei)煉(lian)中(zhong)(zhong)(zhong)煉(lian)精化氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)時(shi),此(ci)處(chu)為(wei)還(huan)精撲腦的(de)(de)(de)(de)(de)地點。在(zai)煉(lian)氣(qi)(qi)(qi)化神(shen)(shen)時(shi),又為(wei)陽氣(qi)(qi)(qi)上(shang)(shang)遷(qian)的(de)(de)(de)(de)(de)地點。中(zhong)(zhong)(zhong)丹(dan)田在(zai)臍(qi)之(zhi)(zhi)(zhi)上(shang)(shang),位(wei)(wei)于人(ren)(ren)(ren)體(ti)之(zhi)(zhi)(zhi)正中(zhong)(zhong)(zhong)。因其(qi)(qi)為(wei)一(yi)(yi)(yi)身天地之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)。乃藏(zang)元始(shi)祖氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)竅,所(suo)以(yi)又叫作祖氣(qi)(qi)(qi)穴。《悟(wu)真(zhen)篇》說(shuo):“要(yao)得谷神(shen)(shen)長(chang)不死(si),須憑玄(xuan)(xuan)牝立根基。”葉文叔注:“玄(xuan)(xuan)牝之(zhi)(zhi)(zhi)宮(gong)(gong),即中(zhong)(zhong)(zhong)宮(gong)(gong)也,中(zhong)(zhong)(zhong)藏(zang)真(zhen)一(yi)(yi)(yi)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi),生(sheng)金精也。”中(zhong)(zhong)(zhong)宮(gong)(gong)玄(xuan)(xuan)牝,亦(yi)中(zhong)(zhong)(zhong)丹(dan)田。下丹(dan)田又名(ming)正丹(dan)田,其(qi)(qi)位(wei)(wei)置醫經(jing)一(yi)(yi)(yi)般指(zhi)在(zai)臍(qi)下一(yi)(yi)(yi)寸(cun)三(san)(san)(san)分處(chu),丹(dan)經(jing)則(ze)指(zhi)臍(qi)內(nei)一(yi)(yi)(yi)寸(cun)三(san)(san)(san)分。在(zai)小腹外形輪廓中(zhong)(zhong)(zhong),沖(chong)脈(mo)的(de)(de)(de)(de)(de)直線與(yu)帶脈(mo)交叉地方與(yu)臍(qi)相平,形成田字,所(suo)以(yi)叫做丹(dan)田。它同人(ren)(ren)(ren)體(ti)生(sheng)命活(huo)動的(de)(de)(de)(de)(de)關系最為(wei)密切,古人(ren)(ren)(ren)稱(cheng)之(zhi)(zhi)(zhi)為(wei)“性命之(zhi)(zhi)(zhi)祖”、“生(sheng)氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)源”、“陰(yin)陽之(zhi)(zhi)(zhi)會(hui)”、“臟腑之(zhi)(zhi)(zhi)本”等。
內(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)過程,一(yi)般分為筑基(ji),煉(lian)(lian)精(jing)化(hua)氣(qi),煉(lian)(lian)氣(qi)化(hua)神,煉(lian)(lian)神還虛(xu)(xu)四個步(bu)驟。筑基(ji)是(shi)基(ji)本(ben)功(gong),重在填虧補虛(xu)(xu),以達到精(jing)全(quan)(quan)、氣(qi)全(quan)(quan)、神全(quan)(quan)。煉(lian)(lian)精(jing)_化(hua)氣(qi)是(shi)在筑基(ji)基(ji)礎(chu)上進(jin)(jin)一(yi)步(bu)煉(lian)(lian)養精(jing)氣(qi)神,是(shi)從神為用,合煉(lian)(lian)精(jing)、氣(qi),使之(zhi)化(hua)為諸氣(qi)相(xiang)合的(de)“氣(qi)”進(jin)(jin)而煉(lian)(lian)氣(qi)化(hua)神,煉(lian)(lian)神還虛(xu)(xu),最后由有入無,重返先(xian)天虛(xu)(xu)空。道(dao)教中人(ren)(ren)相(xiang)信,內(nei)丹(dan)(dan)煉(lian)(lian)成后,人(ren)(ren)不僅(jin)可(ke)(ke)以長生還可(ke)(ke)以化(hua)形(xing)分身,可(ke)(ke)以成仙,具備(bei)種種超人(ren)(ren)的(de)特異功(gong)能。今天我們當(dang)在去其神秘虛(xu)(xu)幻,取其合理有義的(de)東西中,做更深入的(de)探討。
六、天人合一法
在進行上(shang)(shang)述(shu)的(de)各種修(xiu)煉方法中(zhong)(zhong)(zhong),道(dao)家養生(sheng)(sheng)術同時強(qiang)調(diao)(diao)并十分重視(shi)的(de)是人(ren)(ren)(ren)與自然界的(de)協(xie)調(diao)(diao)統(tong)一,順時頤(yi)養。《混(hun)俗頤(yi)生(sheng)(sheng)錄卷上(shang)(shang)·春(chun)時消息(xi)(xi)第三》說(shuo):“人(ren)(ren)(ren)稟陰(yin)陽(yang)五行,四(si)吋肅殺(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi),差若(ruo)毫發(fa),瘵(zhai)癘(li)則(ze)(ze)生(sheng)(sheng)。是以手足(zu)象(xiang)(xiang)天地(di)(di),血(xue)脈象(xiang)(xiang)江河,毛發(fa)象(xiang)(xiang)草木(mu),嗔怒(nu)象(xiang)(xiang)雷電(dian),兩(liang)目狀日月,嗜欲(yu)稟生(sheng)(sheng)殖。氣(qi)(qi)(qi)候小差,人(ren)(ren)(ren)多疾疫,即反其(qi)令,瘵(zhai)癘(li)則(ze)(ze)生(sheng)(sheng)。細而(er)(er)察之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),萬(wan)不(bu)(bu)失(shi)一。”彭祖(zu)認(ren)為(wei)(wei)長(chang)(chang)壽(shou)的(de)關(guan)鍵在于適(shi)度(du)莫(mo)傷(shang)。冬天要注(zhu)意保暖(nuan),夏天要時常(chang)納涼(liang),順應四(si)季節(jie)氣(qi)(qi)(qi)的(de)變化(hua),使(shi)身(shen)體舒適(shi)安(an)康。《修(xiu)真秘(mi)錄》食(shi)(shi)(shi)宜(yi)篇說(shuo):“真人(ren)(ren)(ren)曰:酸咸甘苦食(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),各歸(gui)其(qi)時,春(chun)夏秋冬頤(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),勿逆其(qi)藏(zang)。”《八(ba)素》云(yun),“春(chun)宜(yi)食(shi)(shi)(shi)辛(xin)(辛(xin)能散(san)也(ye)(ye))》夏宜(yi)食(shi)(shi)(shi)咸(咸能潤(run)也(ye)(ye)),長(chang)(chang)夏宜(yi)食(shi)(shi)(shi)酸(酸能收也(ye)(ye)),秋宜(yi)食(shi)(shi)(shi)苦(苦能堅也(ye)(ye)),冬宜(yi)食(shi)(shi)(shi)甘肥(fei)(甘能緩中(zhong)(zhong)(zhong)而(er)(er)長(chang)(chang)肌肉,肥(fei)能密理(li)(li)(li)而(er)(er)補(bu)中(zhong)(zhong)(zhong)),皆(jie)益五臟而(er)(er)散(san)邪(xie)氣(qi)(qi)(qi)矣。此四(si)時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)味,隨所宜(yi)加(jia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),食(shi)(shi)(shi)皆(jie)能益臟而(er)(er)除于邪(xie),養生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao),可(ke)不(bu)(bu)移(yi)矣”。孫思(si)邈在其(qi)養生(sheng)(sheng)理(li)(li)(li)論中(zhong)(zhong)(zhong)總(zong)結(jie)了一套動靜相宜(yi),起(qi)居有方,飲(yin)食(shi)(shi)(shi)適(shi)度(du),涵養道(dao)德的(de)綜合煉養功夫(fu)。指出縱情(qing)恣欲(yu),不(bu)(bu)知節(jie)度(du),是百病(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根源。古人(ren)(ren)(ren)認(ren)為(wei)(wei)日常(chang)生(sheng)(sheng)活(huo)(huo)(huo)中(zhong)(zhong)(zhong)傷(shang)生(sheng)(sheng)的(de)因素很(hen)多,如(ru)困思(si),強(qiang)舉,悲憂,極樂(le),汲(ji)汲(ji)所欲(yu),寢息(xi)(xi)失(shi)時,房(fang)中(zhong)(zhong)(zhong)無節(jie),飲(yin)食(shi)(shi)(shi)過(guo)(guo)度(du)等等,皆(jie)足(zu)以致傷(shang)損(sun)壽(shou)。“凡此之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)類(lei),譬猶水火,用之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)過(guo)(guo)當,反為(wei)(wei)害(hai)也(ye)(ye)。不(bu)(bu)知其(qi)經(jing)脈損(sun)傷(shang),氣(qi)(qi)(qi)血(xue)不(bu)(bu)足(zu),內理(li)(li)(li)氣(qi)(qi)(qi)疏,髓腦不(bu)(bu)實(shi),體已(yi)先(xian)病(bing),故為(wei)(wei)外(wai)物所犯,因氣(qi)(qi)(qi)寒酒色以發(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。若(ruo)本(ben)充(chong)實(shi),豈有病(bing)也(ye)(ye)!”又曰“但知房(fang)中(zhong)(zhong)(zhong),閉氣(qi)(qi)(qi),節(jie)其(qi)私(si)欲(yu),適(shi)飲(yin)食(shi)(shi)(shi),則(ze)(ze)得(de)道(dao)也(ye)(ye)。”也(ye)(ye)就(jiu)(jiu)(jiu)是說(shuo)長(chang)(chang)壽(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)就(jiu)(jiu)(jiu)在人(ren)(ren)(ren)們平(ping)凡的(de)日常(chang)生(sheng)(sheng)活(huo)(huo)(huo)中(zhong)(zhong)(zhong),只要你合理(li)(li)(li)地(di)(di)安(an)排好生(sheng)(sheng)活(huo)(huo)(huo),家庭生(sheng)(sheng)活(huo)(huo)(huo)和(he)諧有節(jie),營養豐富有度(du),加(jia)強(qiang)身(shen)體鍛煉,不(bu)(bu)去追求時髦無益的(de)東西,你就(jiu)(jiu)(jiu)能夠身(shen)心(xin)健(jian)康,延年益壽(shou)。
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