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闡釋“動處煉性,靜處煉命”

生活(huo)百事通 2023-09-20 12:42:36

清末內丹學家黃元吉,有(you)一段關于“動處(chu)(chu)煉性(xing),靜處(chu)(chu)煉命”的談(tan)話,對身心修煉很有(you)啟發(fa)和幫助。他說:“昔人云:‘動處(chu)(chu)煉性(xing),靜處(chu)(chu)煉命。二語已包括性(xing)命雙(shuang)修之(zhi)要,獨惜(xi)人不知耳。’”接下來他便對此作了具體說明(ming)。(引文均(jun)見《樂育堂語錄》)本文擬對他的說明(ming),再作一些闡釋(shi)。

一、關于修性和修命

什(shen)么叫(jiao)性(xing)(xing)(xing)?什(shen)么叫(jiao)命(ming)(ming)(ming)(ming)(ming)?性(xing)(xing)(xing)是(shi)(shi)(shi)(shi)指人的(de)靈(ling)(ling)明慧覺,命(ming)(ming)(ming)(ming)(ming)是(shi)(shi)(shi)(shi)指人的(de)氣血身(shen)軀(qu)(qu)。性(xing)(xing)(xing)即(ji)是(shi)(shi)(shi)(shi)心(xin)性(xing)(xing)(xing)、精(jing)神;命(ming)(ming)(ming)(ming)(ming)即(ji)是(shi)(shi)(shi)(shi)生命(ming)(ming)(ming)(ming)(ming)、軀(qu)(qu)體(ti)(ti)。《性(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)圭旨》說:“何(he)謂之(zhi)(zhi)性(xing)(xing)(xing)?元始真如(ru),一靈(ling)(ling)炯炯是(shi)(shi)(shi)(shi)也。何(he)謂之(zhi)(zhi)命(ming)(ming)(ming)(ming)(ming)?先天至精(jing),一氣氤氳是(shi)(shi)(shi)(shi)也。”又(you)說:“性(xing)(xing)(xing)之(zhi)(zhi)造(zao)化(hua)系(xi)于心(xin),命(ming)(ming)(ming)(ming)(ming)之(zhi)(zhi)造(zao)化(hua)系(xi)于身(shen)。”人的(de)性(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)實(shi)際(ji)上就(jiu)是(shi)(shi)(shi)(shi)精(jing)神與軀(qu)(qu)體(ti)(ti)的(de)結(jie)合(he)體(ti)(ti)。性(xing)(xing)(xing)是(shi)(shi)(shi)(shi)命(ming)(ming)(ming)(ming)(ming)的(de)主宰,命(ming)(ming)(ming)(ming)(ming)是(shi)(shi)(shi)(shi)性(xing)(xing)(xing)的(de)基礎(chu)。為此,我們既要(yao)重視精(jing)神、心(xin)理(li)方面的(de)煉(lian)養,也要(yao)重視生理(li)肌體(ti)(ti)的(de)煉(lian)養。性(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)雙修正是(shi)(shi)(shi)(shi)內(nei)丹(dan)功(gong)的(de)基本煉(lian)養原則。北宋著名道士張伯(bo)端說:“道家以命(ming)(ming)(ming)(ming)(ming)宗立教,故詳(xiang)言命(ming)(ming)(ming)(ming)(ming)而略言性(xing)(xing)(xing);釋氏以性(xing)(xing)(xing)宗立教,故詳(xiang)言性(xing)(xing)(xing)而略言命(ming)(ming)(ming)(ming)(ming)。”張氏認為兩者(zhe)(zhe)均有失偏(pian)頗(po),故唯有性(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)雙修最(zui)為上乘。這是(shi)(shi)(shi)(shi)內(nei)丹(dan)家的(de)共識。內(nei)丹(dan)修煉(lian)不(bu)但要(yao)求六門緊(jin)閉,六根清(qing)凈(jing),徹底(di)與外(wai)部(bu)世界(jie)隔(ge)絕,而且有固定的(de)時空模式(shi)和規范化(hua)的(de)心(xin)理(li)運演手段,但黃元吉說的(de)“動處煉(lian)性(xing)(xing)(xing),靜處煉(lian)命(ming)(ming)(ming)(ming)(ming)”,卻提出了一個與前者(zhe)(zhe)全(quan)然不(bu)同的(de)修煉(lian)方式(shi)。這種方式(shi)的(de)最(zui)大特點(dian),就(jiu)是(shi)(shi)(shi)(shi)要(yao)在(zai)日(ri)常生活(huo)當中,隨(sui)時隨(sui)處進行性(xing)(xing)(xing)命(ming)(ming)(ming)(ming)(ming)的(de)修煉(lian)。這是(shi)(shi)(shi)(shi)將氣功(gong)與日(ri)常生活(huo)密(mi)切結(jie)合(he)起(qi)來之(zhi)(zhi)良(liang)法。所(suo)謂“行住坐(zuo)臥,不(bu)離這個”。如(ru)同《入藥(yao)鏡》所(suo)說:“一日(ri)內(nei),十(shi)二時,意所(suo)到,皆(jie)可為。”

二、關于“動處煉性”

黃元(yuan)吉說,“動(dong)處煉(lian)(lian)性”的(de)這個“動(dong)”,“乃有(you)事(shi)應(ying)酬(chou)之(zhi)謂(wei)”。“要(yao)(yao)知(zhi)此有(you)事(shi)之(zhi)時(shi),即是用功(gong)(gong)修(xiu)煉(lian)(lian)之(zhi)時(shi)”。接著他(ta)便進行具(ju)體的(de)解說:“我于此時(shi),視聽(ting)言動(dong),必(bi)求中(zhong)禮(li);喜怒哀樂,必(bi)求中(zhong)節;子臣弟友(you),必(bi)求盡道;衣服飲食,必(bi)求適宜。如此隨來隨應(ying),隨應(ying)隨忘,已前不(bu)思,過后不(bu)憶(yi)。當(dang)前稱物平施,毫無(wu)顧慮計(ji)較(jiao)。”此外,還要(yao)(yao)“對境(jing)而有(you)返勘之(zhi)念”,“稍有(you)念動(dong)欲(yu)起,人不(bu)指(zhi)責于己,即己亦(yi)有(you)不(bu)自(zi)安之(zhi)處”。黃元(yuan)吉認為“我無(wu)欲(yu)而心自(zi)定,心定而性自(zi)定,煉(lian)(lian)性之(zhi)功(gong)(gong)莫此為最。”黃元(yuan)吉這段(duan)文字既(ji)提出(chu)了“動(dong)處煉(lian)(lian)性”的(de)原則(ze)要(yao)(yao)求,又談到(dao)具(ju)體的(de)心理操作。下文稍作闡釋。

1.“動處煉性”的原(yuan)則要(yao)求

(1)從(cong)(cong)主體(ti)(ti)的(de)(de)(de)主觀角度(du)看,“動(dong)處(chu)煉(lian)性(xing)”要(yao)求(qiu)(qiu)(qiu)做到(dao)“視(shi)聽言動(dong),必(bi)求(qiu)(qiu)(qiu)中(zhong)(zhong)(zhong)禮(li)。喜(xi)怒(nu)(nu)哀樂(le)(le),必(bi)求(qiu)(qiu)(qiu)中(zhong)(zhong)(zhong)節(jie)(jie)”。所謂(wei)“視(shi)聽言動(dong),必(bi)求(qiu)(qiu)(qiu)中(zhong)(zhong)(zhong)禮(li)”是(shi)指“有事(shi)應酬”時(shi)的(de)(de)(de)一(yi)言一(yi)行,都要(yao)符合(he)社(she)會(hui)(hui)的(de)(de)(de)規(gui)范,要(yao)遵(zun)守(shou)社(she)會(hui)(hui)的(de)(de)(de)基本(ben)規(gui)則。一(yi)個人在日常(chang)(chang)處(chu)理(li)(li)各種(zhong)事(shi)務的(de)(de)(de)活動(dong)中(zhong)(zhong)(zhong),如(ru)能(neng)隨時(shi)注意(yi)“中(zhong)(zhong)(zhong)禮(li)”,這既(ji)能(neng)提升自(zi)(zi)(zi)己(ji)的(de)(de)(de)精神(shen)境界,且易于(yu)與別人和諧相處(chu),并(bing)受(shou)到(dao)別人的(de)(de)(de)尊重(zhong)和歡迎。這樣(yang),便(bian)會(hui)(hui)自(zi)(zi)(zi)然(ran)而然(ran)地產生(sheng)(sheng)一(yi)種(zhong)祥和、安(an)泰(tai)、愉(yu)悅(yue)之(zhi)情(qing)(qing)。這樣(yang)的(de)(de)(de)內心(xin)(xin)體(ti)(ti)驗(yan),正(zheng)是(shi)對(dui)“性(xing)”的(de)(de)(de)很好(hao)修煉(lian)。這是(shi)從(cong)(cong)思想道德修養方面(mian)提出的(de)(de)(de)要(yao)求(qiu)(qiu)(qiu)。“喜(xi)怒(nu)(nu)哀樂(le)(le),必(bi)求(qiu)(qiu)(qiu)中(zhong)(zhong)(zhong)節(jie)(jie)”,則是(shi)從(cong)(cong)感情(qing)(qing)活動(dong)方面(mian)提出的(de)(de)(de)要(yao)求(qiu)(qiu)(qiu)。這句(ju)話源自(zi)(zi)(zi)《禮(li)記·中(zhong)(zhong)(zhong)庸(yong)》:“喜(xi)怒(nu)(nu)哀樂(le)(le)之(zhi)未發,謂(wei)之(zhi)中(zhong)(zhong)(zhong),發而皆(jie)中(zhong)(zhong)(zhong)節(jie)(jie),謂(wei)之(zhi)和。”意(yi)謂(wei)喜(xi)怒(nu)(nu)哀樂(le)(le)的(de)(de)(de)情(qing)(qing)感還沒有發生(sheng)(sheng)的(de)(de)(de)時(shi)候(hou),內心(xin)(xin)是(shi)一(yi)種(zhong)非常(chang)(chang)寧靜(jing)的(de)(de)(de)本(ben)源狀態,這就叫“中(zhong)(zhong)(zhong)”。人們(men)在處(chu)理(li)(li)各種(zhong)事(shi)務時(shi),不可避(bi)免(mian)地會(hui)(hui)產生(sheng)(sheng)各種(zhong)情(qing)(qing)緒(xu)(xu)變(bian)化,并(bing)在表情(qing)(qing)、言語、行動(dong)諸方面(mian)表現出來(lai)。如(ru)果表現出來(lai)的(de)(de)(de)情(qing)(qing)緒(xu)(xu),能(neng)符合(he)法度(du)常(chang)(chang)理(li)(li),并(bing)且合(he)乎節(jie)(jie)度(du),這就叫“和”。因為人們(men)在“有事(shi)應酬”時(shi),難免(mian)會(hui)(hui)產生(sheng)(sheng)各種(zhong)情(qing)(qing)緒(xu)(xu),這時(shi)最重(zhong)要(yao)的(de)(de)(de)是(shi)要(yao)控(kong)(kong)制好(hao)自(zi)(zi)(zi)己(ji)的(de)(de)(de)情(qing)(qing)緒(xu)(xu),既(ji)要(yao)讓情(qing)(qing)緒(xu)(xu)的(de)(de)(de)內涵不違背法度(du)常(chang)(chang)規(gui),又要(yao)讓情(qing)(qing)緒(xu)(xu)的(de)(de)(de)表現有所節(jie)(jie)制,適(shi)時(shi)適(shi)度(du)。情(qing)(qing)緒(xu)(xu)的(de)(de)(de)失控(kong)(kong),不但會(hui)(hui)嚴重(zhong)破壞自(zi)(zi)(zi)身的(de)(de)(de)免(mian)疫力,而且還會(hui)(hui)造成(cheng)人際問(wen)的(de)(de)(de)不和,從(cong)(cong)而加劇自(zi)(zi)(zi)身的(de)(de)(de)情(qing)(qing)緒(xu)(xu)失控(kong)(kong)。喜(xi)怒(nu)(nu)哀樂(le)(le)如(ru)能(neng)“中(zhong)(zhong)(zhong)節(jie)(jie)”,便(bian)會(hui)(hui)始終保(bao)持一(yi)種(zhong)和諧、安(an)泰(tai)、淡定的(de)(de)(de)心(xin)(xin)態。保(bao)持這樣(yang)的(de)(de)(de)心(xin)(xin)態,便(bian)是(shi)對(dui)“性(xing)”的(de)(de)(de)很好(hao)修煉(lian)。

(2)從人(ren)際關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)方(fang)(fang)面(mian)來看,“動(dong)處(chu)煉性(xing)”要(yao)求做(zuo)到“子臣弟友,必求盡(jin)道(dao)”。所(suo)謂人(ren)際關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)包(bao)括(kuo)親情關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)、朋友關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)和(he)一(yi)般社會(hui)關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)(包(bao)括(kuo)同事關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)和(he)臨時(shi)的(de)工作、事務關(guan)(guan)(guan)系(xi)(xi)(xi)(xi))。在(zai)處(chu)理這(zhe)些關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)時(shi),如能(neng)遵守社會(hui)基本的(de)道(dao)德規范和(he)各種(zhong)規則,這(zhe)便(bian)是(shi)“盡(jin)道(dao)”的(de)表現。比如說,在(zai)親情方(fang)(fang)面(mian),要(yao)做(zuo)到孝敬長輩(bei),愛護(hu)同輩(bei),關(guan)(guan)(guan)懷下輩(bei);在(zai)朋友關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)方(fang)(fang)面(mian),要(yao)做(zuo)到親切的(de)關(guan)(guan)(guan)心(xin),熱情的(de)幫助;在(zai)一(yi)般社會(hui)關(guan)(guan)(guan)系(xi)(xi)(xi)(xi)方(fang)(fang)面(mian),要(yao)做(zuo)到誠(cheng)信(xin)、謙遜、寬(kuan)容。如能(neng)做(zuo)到這(zhe)一(yi)些,不(bu)但提升(sheng)了自(zi)己的(de)人(ren)品,而且還會(hui)得到別人(ren)的(de)友善回(hui)饋(kui)。這(zhe)樣(yang),內心(xin)便(bian)會(hui)產生一(yi)種(zhong)溫暖感、滿足感和(he)恬適感。這(zhe)樣(yang)的(de)內心(xin)體驗,便(bian)是(shi)對“性(xing)”的(de)很好修煉。

(3)從個(ge)人(ren)的(de)(de)生活(huo)角度看(kan),“動(dong)處煉性”要求做(zuo)到“衣服飲食,必(bi)求適(shi)宜”。這是強(qiang)調一(yi)個(ge)人(ren)對日常物(wu)(wu)(wu)質(zhi)(zhi)生活(huo)的(de)(de)要求,應該適(shi)度,不要奢求,不要攀比,不要追(zhui)求時尚。這樣(yang),就能(neng)始終(zhong)保持一(yi)種(zhong)淡泊、恬(tian)靜的(de)(de)心態。反之,如果(guo)不加控制,一(yi)味追(zhui)求物(wu)(wu)(wu)質(zhi)(zhi)享受(shou),將(jiang)會(hui)使自(zi)己的(de)(de)精(jing)神世界(jie)庸俗化,甚至(zhi)墮落。一(yi)個(ge)貪圖物(wu)(wu)(wu)質(zhi)(zhi)享受(shou)的(de)(de)人(ren),其內(nei)心世界(jie)是永遠(yuan)不可(ke)能(neng)安(an)靜的(de)(de)。這實際(ji)上是對精(jing)神的(de)(de)殘害。所(suo)以說,控制物(wu)(wu)(wu)欲也是對“性”的(de)(de)很好(hao)修煉。

2.“動(dong)處煉性”的具(ju)體心理(li)操作(zuo)

上述“動處煉性”的幾個(ge)原則,是日常事務(wu)應酬時(shi)總的指導思(si)想(xiang)和行(xing)為準則。在這個(ge)前提下,就具體場合而言,在心理操作(zuo)方面還應做到以下幾點。

(1)“隨(sui)來隨(sui)應,隨(sui)應隨(sui)忘(wang)(wang)”。它強調辦理(li)任何(he)事(shi)情(qing)都(dou)要從(cong)容、淡(dan)定(ding),事(shi)情(qing)過(guo)后即(ji)(ji)要馬上把它忘(wang)(wang)掉。要忘(wang)(wang)的(de)(de)(de)徹底,過(guo)后再也不要回(hui)憶當(dang)下發生的(de)(de)(de)事(shi)情(qing)。這(zhe)(zhe)是(shi)(shi)因為,在處理(li)事(shi)情(qing)時需要反(fan)復動腦筋,這(zhe)(zhe)樣大腦便(bian)會持續處于興奮狀態,如果事(shi)情(qing)過(guo)后迅(xun)速予以(yi)淡(dan)忘(wang)(wang),即(ji)(ji)可讓交(jiao)感神經的(de)(de)(de)張力(li)降低,副(fu)交(jiao)感神經的(de)(de)(de)張力(li)提高,中樞神經的(de)(de)(de)抑制過(guo)程會隨(sui)之增強,于是(shi)(shi)便(bian)能較(jiao)快地恢(hui)復平靜的(de)(de)(de)心(xin)態。所謂“心(xin)定(ding)性(xing)自定(ding)”,這(zhe)(zhe)對(dui)“性(xing)”的(de)(de)(de)修(xiu)煉是(shi)(shi)十分重要的(de)(de)(de)。

(2)待人(ren)(ren)(ren)接物(wu),公(gong)(gong)平(ping)(ping)大(da)度(du)。黃元吉說(shuo),處(chu)理日常(chang)事務要“稱物(wu)平(ping)(ping)施,毫(hao)無顧(gu)慮計較”。“稱物(wu)平(ping)(ping)施”出(chu)自《周易》,原意(yi)為根據物(wu)品的(de)(de)多(duo)少,公(gong)(gong)平(ping)(ping)合理分(fen)給他人(ren)(ren)(ren)。這(zhe)里(li)強(qiang)調辦理任何事情(qing)都要做到(dao)公(gong)(gong)平(ping)(ping)、公(gong)(gong)正(zheng)。“毫(hao)無顧(gu)慮計較”即是寬容(rong)大(da)度(du)的(de)(de)意(yi)思。一個人(ren)(ren)(ren)如能公(gong)(gong)平(ping)(ping)、公(gong)(gong)正(zheng)地待人(ren)(ren)(ren),毫(hao)不計較個人(ren)(ren)(ren)得(de)(de)失,便會得(de)(de)到(dao)別人(ren)(ren)(ren)的(de)(de)尊重和(he)歡(huan)(huan)迎,人(ren)(ren)(ren)際關系融洽。這(zhe)樣,內心便會充滿祥(xiang)和(he)、歡(huan)(huan)快(kuai)之感。有益于“性”的(de)(de)修煉。

(3)及(ji)時(shi)(shi)進行自(zi)我(wo)反省(sheng)。黃(huang)元吉說(shuo),在日常處理(li)事務(wu)時(shi)(shi),要(yao)“對境而有返勘之(zhi)念(nian)”,“稍有念(nian)動欲起,人不指責于己(ji)(ji),即己(ji)(ji)亦有不安之(zhi)處”。這是(shi)強調做任何(he)事情,都要(yao)及(ji)時(shi)(shi)進行自(zi)我(wo)反省(sheng),及(ji)時(shi)(shi)清除私心欲念(nian)。這是(shi)高度自(zi)律的(de)表現(xian)。這樣便(bian)能不斷凈化自(zi)己(ji)(ji)的(de)心靈,不斷提高自(zi)己(ji)(ji)的(de)品(pin)行和德性。

總之,在(zai)日(ri)常的(de)事務應酬中,如(ru)能(neng)做(zuo)(zuo)到(dao)“隨來隨應,隨應隨忘”;如(ru)能(neng)做(zuo)(zuo)到(dao)待(dai)人接物公(gong)平大度;如(ru)能(neng)做(zuo)(zuo)到(dao)及時進行(xing)自(zi)我(wo)反省,那便是很好的(de)“動處煉(lian)性”。

三、關于“靜處煉命”

黃元吉說,“靜(jing)處煉(lian)命”這(zhe)個(ge)(ge)(ge)“靜(jing)”,“亦非(fei)不(bu)(bu)(bu)動(dong)之(zhi)謂,乃(nai)無事而(er)(er)未(wei)應(ying)酬之(zhi)謂也”。也就是說,這(zhe)個(ge)(ge)(ge)“靜(jing)”并不(bu)(bu)(bu)是指人(ren)一(yi)(yi)動(dong)不(bu)(bu)(bu)動(dong)地(di)坐(zuo)在那里,而(er)(er)是指日常生(sheng)活(huo)中(zhong)沒有應(ying)酬時(shi)的狀態(tai)。比如(ru)說一(yi)(yi)個(ge)(ge)(ge)人(ren)在看書,看電(dian)視,或和家人(ren)、朋友一(yi)(yi)起聊天,一(yi)(yi)同散(san)步(bu)。此(ci)時(shi)心態(tai)輕松(song)、悠閑。這(zhe)個(ge)(ge)(ge)時(shi)候可(ke)以不(bu)(bu)(bu)經意(yi)(yi)地(di)、自然地(di)進行命功修(xiu)煉(lian)。黃元吉說:“我能于無事之(zhi)際,無論行住坐(zuo)臥,總將一(yi)(yi)個(ge)(ge)(ge)神光(guang)下照于丹田(tian)之(zhi)處,務使神抱住氣,意(yi)(yi)系(xi)住息,神氣戀戀兩不(bu)(bu)(bu)相(xiang)離(li)。如(ru)此(ci)聚(ju)而(er)(er)不(bu)(bu)(bu)散(san),融(rong)匯一(yi)(yi)團,悠揚(yang)活(huo)潑(po)往來(lai)于丹田(tian)之(zhi)中(zhong)。如(ru)此(ci)日積(ji)月累(lei),自然真氣沖沖包圍一(yi)(yi)身內外,而(er)(er)河車之(zhi)路通(tong)矣!”這(zhe)段文字明(ming)確指出(chu)了“靜(jing)處煉(lian)命”的幾個(ge)(ge)(ge)修(xiu)煉(lian)要點(dian)。

1.神(shen)光(guang)(guang)下照(zhao)丹(dan)(dan)(dan)田(tian)。這是指意(yi)(yi)念(nian)默運(yun)內(nei)視(shi)線觀照(zhao)丹(dan)(dan)(dan)田(tian)(腹(fu)臍部位),讓意(yi)(yi)念(nian)、內(nei)視(shi)線和丹(dan)(dan)(dan)田(tian)建立起條(tiao)件反射(she)關系。丹(dan)(dan)(dan)田(tian)為真氣萌(meng)發、集聚之(zhi)(zhi)所,《難經》稱(cheng)之(zhi)(zhi)為“生氣之(zhi)(zhi)源”、“呼吸之(zhi)(zhi)門”、“十(shi)二經之(zhi)(zhi)根(gen)”。意(yi)(yi)念(nian)結合內(nei)視(shi)下照(zhao)丹(dan)(dan)(dan)田(tian),會不斷激惹丹(dan)(dan)(dan)田(tian)的(de)(de)氣機,激發生命體(ti)的(de)(de)原動力(li)。這是傳統(tong)內(nei)丹(dan)(dan)(dan)功xiuchi最重(zhong)要(yao)也最基(ji)本(ben)的(de)(de)方法。但內(nei)丹(dan)(dan)(dan)xiuchi有(you)嚴格的(de)(de)時(shi)(shi)空(kong)限定,有(you)規范化的(de)(de)心理操作要(yao)求,而“靜處煉命”則沒有(you)這些要(yao)求。它(ta)強調(diao)隨(sui)意(yi)(yi)、自(zi)然,每(mei)天無(wu)事時(shi)(shi),只(zhi)要(yao)有(you)意(yi)(yi)無(wu)意(yi)(yi)地讓神(shen)光(guang)(guang)沿著任脈經線下照(zhao)丹(dan)(dan)(dan)田(tian)即可(ke)。它(ta)可(ke)以斷斷續(xu)續(xu)地做(zuo),它(ta)可(ke)以邊看電視(shi)邊做(zuo),也可(ke)以邊聊邊做(zuo)。重(zhong)在(zai)堅持與積累。

2.神息(xi)相(xiang)(xiang)依(yi),往(wang)(wang)來(lai)(lai)丹(dan)田(tian)(tian)(tian)(tian)。黃元(yuan)吉說:“務使神抱住氣(qi)(qi)(qi)(qi)(qi)(qi),意系住息(xi)……悠(you)揚(yang)活潑往(wang)(wang)來(lai)(lai)于(yu)丹(dan)田(tian)(tian)(tian)(tian)之(zhi)中(zhong)。”這是(shi)(shi)指(zhi)意念和氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi)相(xiang)(xiang)依(yi)相(xiang)(xiang)戀(lian),緊緊聯結在(zai)一起,不斷來(lai)(lai)往(wang)(wang)于(yu)丹(dan)田(tian)(tian)(tian)(tian)。具體(ti)(ti)(ti)地(di)說,吸(xi)氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi)意念跟隨氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi),自然地(di)、緩(huan)緩(huan)地(di)由(you)(you)任(ren)脈(mo)(mo)經(jing)(jing)線(xian)進(jin)(jin)入(ru)丹(dan)田(tian)(tian)(tian)(tian)之(zhi)中(zhong);呼氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi)意念隨氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi),又從丹(dan)田(tian)(tian)(tian)(tian)自然地(di)、緩(huan)緩(huan)地(di)由(you)(you)任(ren)脈(mo)(mo)經(jing)(jing)線(xian)向(xiang)上(shang)(shang)端(duan)移動(dong)(dong)(dong)。這是(shi)(shi)讓(rang)意念、氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi)同任(ren)脈(mo)(mo)經(jing)(jing)線(xian)、丹(dan)田(tian)(tian)(tian)(tian)建(jian)立起條(tiao)件反(fan)射關系。實際上(shang)(shang)人們(men)吸(xi)氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi)氣(qi)(qi)(qi)(qi)(qi)(qi)體(ti)(ti)(ti)是(shi)(shi)通過氣(qi)(qi)(qi)(qi)(qi)(qi)管進(jin)(jin)入(ru)肺泡,沒有也(ye)不可能進(jin)(jin)入(ru)丹(dan)田(tian)(tian)(tian)(tian)。這是(shi)(shi)修(xiu)(xiu)煉時(shi)主(zhu)(zhu)體(ti)(ti)(ti)將(jiang)吸(xi)氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi)的(de)(de)各(ge)種(zhong)動(dong)(dong)(dong)覺(jue)(主(zhu)(zhu)要(yao)是(shi)(shi)膈肌(ji)下(xia)降和腹(fu)肌(ji)外凸(tu)時(shi)產生的(de)(de)動(dong)(dong)(dong)覺(jue)),整合成一道(dao)向(xiang)丹(dan)田(tian)(tian)(tian)(tian)移動(dong)(dong)(dong)的(de)(de)動(dong)(dong)(dong)覺(jue)移動(dong)(dong)(dong)線(xian),這樣(yang)主(zhu)(zhu)體(ti)(ti)(ti)便會產生氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi)進(jin)(jin)入(ru)丹(dan)田(tian)(tian)(tian)(tian)的(de)(de)感覺(jue)。人們(men)呼氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi),氣(qi)(qi)(qi)(qi)(qi)(qi)體(ti)(ti)(ti)也(ye)是(shi)(shi)從肺泡經(jing)(jing)氣(qi)(qi)(qi)(qi)(qi)(qi)管排出(chu)體(ti)(ti)(ti)外,這是(shi)(shi)修(xiu)(xiu)煉時(shi)主(zhu)(zhu)體(ti)(ti)(ti)將(jiang)呼氣(qi)(qi)(qi)(qi)(qi)(qi)時(shi)的(de)(de)各(ge)種(zhong)動(dong)(dong)(dong)覺(jue)(主(zhu)(zhu)要(yao)是(shi)(shi)膈肌(ji)上(shang)(shang)升和腹(fu)肌(ji)內凹產生的(de)(de)動(dong)(dong)(dong)覺(jue)),整合成一道(dao)由(you)(you)丹(dan)田(tian)(tian)(tian)(tian)向(xiang)任(ren)脈(mo)(mo)上(shang)(shang)端(duan)移動(dong)(dong)(dong)的(de)(de)動(dong)(dong)(dong)覺(jue)移動(dong)(dong)(dong)線(xian),于(yu)是(shi)(shi)主(zhu)(zhu)體(ti)(ti)(ti)便會產生氣(qi)(qi)(qi)(qi)(qi)(qi)息(xi)自丹(dan)田(tian)(tian)(tian)(tian)上(shang)(shang)移的(de)(de)感覺(jue)。神氣(qi)(qi)(qi)(qi)(qi)(qi)如此相(xiang)(xiang)依(yi)相(xiang)(xiang)戀(lian),“悠(you)揚(yang)活潑往(wang)(wang)來(lai)(lai)于(yu)丹(dan)田(tian)(tian)(tian)(tian)之(zhi)中(zhong)”,會不斷激惹任(ren)脈(mo)(mo)經(jing)(jing)線(xian)和丹(dan)田(tian)(tian)(tian)(tian)的(de)(de)氣(qi)(qi)(qi)(qi)(qi)(qi)機,從而促使真氣(qi)(qi)(qi)(qi)(qi)(qi)的(de)(de)萌發和集聚。

3.要(yao)抓(zhua)緊時機,要(yao)日積月累。黃元吉對弟子(zi)說:“如此煉(lian)命,一(yi)日十二時中又(you)有幾時不(bu)(bu)(bu)得聞(wen)?只(zhi)怕生等不(bu)(bu)(bu)自(zi)打(da)緊耳(er)。”的確,由于慣性(xing)思維和惰性(xing)心理的影(ying)響,人們在日常生活中會很不(bu)(bu)(bu)習慣這種“靜處(chu)煉(lian)命”。因此,思想上必須有修命的緊迫感。另外,“靜處(chu)煉(lian)命”要(yao)想長功(gong)夫,取得良好效應,全在“日積月累”。只(zhi)要(yao)每天抓(zhua)緊時機,或神(shen)光下照丹田,或神(shen)氣相依往來丹田,不(bu)(bu)(bu)斷激惹丹田氣機,如此日積月累,“自(zi)然真(zhen)氣沖沖包圍一(yi)身內(nei)外”,那(nei)時真(zhen)氣便會從丹田自(zi)動經尾(wei)閭沿督脈上升至顱頂,再沿任脈下降回到丹田。如此周而(er)復始,循環不(bu)(bu)(bu)己,這就叫(jiao)打(da)通河(he)車之(zhi)路,亦稱(cheng)小周天。

總之,如能在日常生活中堅(jian)持“動處(chu)(chu)煉(lian)性,靜處(chu)(chu)煉(lian)命(ming)”,那便是(shi)另一種方式(shi)的“性命(ming)雙(shuang)修”。

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