气功探邃
Qìgōng Tàn Suì
Exploring the Profundities of Qigong,
a book by Pang Ming (庞明).
English translation follows Chinese text.
第四章 涵养道德——气功
Chapter 4 Cultivating Morality——Qigong
要旨（二）
Summary (2)
运用意识讲的是通社内省寻求、运用真意、增强神对于气、形的控制能力、达到养生健身的目的。
Using consciousness is about seeking introspection, applying true meaning, and enhancing the mind’s control over qi and form to achieve the purpose of health and fitness.
然而、人不是孤立的、人是自然的产物、因而人的生命活动和宇宙间万物的运劝是密切相关的、必须遵守一系列共同的基本规律。
However, human beings are not isolated, they are products of nature, and therefore human life activities are closely related to the operation of all things in the universe and must abide by a series of common basic laws.
同时、人又是社会的人、人的生命活动又必定受社会、受人与人之间的关系的约束。
At the same time, human beings are social beings, and their life activities are bound to be constrained by society and the relationships between people.
而就人的精神活动来说、无论是自然的还是社会的约束、从练功的角度来看、都属于涵养道德的范畴：如果说正确地运用意识是练气功的第一要旨、那么、涵养道德就是人作为天地万物之一、作为社会的一个成员、能够正确地运用意识的条件。
As far as human spiritual activities are concerned, whether they are natural or social constraints, from the perspective of practicing qigong, they all fall into the category of cultivating morality: If the correct use of consciousness is the first principle of practicing qigong, then cultivating morality is the condition for people, as one of the myriad things in the world and as a member of society, to be able to use consciousness correctly.
简言之、对练气功来说、扬养遭德是正确地运用意识的一个方面。
In short, for qigong practitioners, cultivating virtue is one aspect of correctly using consciousness.
这一点在《灵枢・本神篇》中说的很明白： “故智者之养生也、必顺四时而适寒署、和喜怒而安居处、节阴阳而调刚柔”。
This is clearly stated in the “Lingshu Benshen Pian”: “Therefore, the wise man’s health preservation must follow the four seasons and adapt to cold and heat, harmonize joy and anger and live in a peaceful place, regulate yin and yang and balance hardness and softness.”
这里“顺四时而适寒署”、讲的是遵循自然规律，“和喜怒而安居处、讲的是遵从社会的约束；“节阴阳而调刚柔”、则既概括了涵养道德的内容、也包含了运用意识的原则。
Here, “following the four seasons and adapting to the cold and heat” is about following the laws of nature, and “harmony between joy and anger and living in peace” is about obeying social constraints; “regulating yin and yang and adjusting hardness and softness” summarizes the content of moral cultivation and includes the principles of using consciousness.
为了进一步阐明涵养道德与练气功的关系，让我们先从道德的含义说起。
In order to further clarify the relationship between cultivating morality and practicing qigong, let us first start with the meaning of morality.
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第一节 道德的含夕
Section 1 The Implications of Morality
道德有广义与狭义之分。
Morality can be divided into broad and narrow meanings.
广义的道德适用于宇宙间的一切事物。
Morality in a broad sense applies to everything in the universe.
《道德经刀说： ‘道生之，德畜之——万物莫不尊道而贵德沙。
“Dao De Ching” says: “Dao gives birth to it, De nurtures it — all things respect Dao and value De.”
讲的就是这个意思。
That’s what I mean.
然而，道和德从原来的意义上说，是不同的两个概念。
However, Dao and De, in their original sense, are two different concepts.
老子说： “有物混成，先天地生，寂兮寥兮，独立而不改，周行而不殆，可以为夭下母，吾不知其名，字之日道。”
Lao Tzu said:
“There is a thing that is mixed and formed before the heaven and the earth. It is silent and lonely, independent and unchanging, and it goes around without end. It can be the mother of the universe. I don’t know its name, but I call it Dao.”
“道之为物，唯恍唯惚，惚兮恍兮，其中有象；恍兮惚兮，其中有物多窈兮冥兮，其中有精，其精甚真，其中有信；自古及今，其名不去，以阅众甫。”
“The Tao is a thing, it is only trance, it is trance, there are images in it; it is trance, there are many things in it, it is dark, there is essence in it, its essence is true, there is faith in it; from ancient times to the present , His name will not be removed for reading.”
可见，道是一种客观存在的物质，其存在，在时间＿匕无始无终，在空间上，无涯无际，遍布整个宇宙，夭地间万事万物都是由此演化而产生的。｝
It can be seen that Tao is an objectively existing substance. Its existence has no beginning and no end in time, and is boundless in space, covering the entire universe. All things in the world are evolved from it.
司时，道既是维系宇宙万物平衡的要素，又是引起万物运动变化的根本原因，正如《易系辞》说： “一阴一阳之谓道”。
In time, Tao is not only the element that maintains the balance of all things in the universe, but also the fundamental cause of the movement and change of all things, just as the “Book of Changes” says: “One yin and one yang is called Tao.”
《素问，阴阳应象大论》说．“阴阳者，天地之道也，万物之纲纪，变化之父母，生杀之本始，神明之府也。”
“Suwen, The Great Treatise on the Correspondence of Yin and Yang” says: “Yin and Yang are the way of heaven and earth, the rules and regulations of all things, the parents of change, the origin of life and death, and the residence of gods and spirits.”
把道的意义作了全面概括。德是道的本性的体现。
The meaning of Tao is comprehensively summarized. Virtue is the embodiment of the nature of Tao.
《道德经分把道的“生而不有，育而不恃，长而不宰”的性能，称为“玄德”。
The Tao Te Ching calls the properties of Tao, which are “to give birth without possessing, to nurture without relying, and to grow without dominating”, “Xuan De”.
由此观之，道德二字是宇宙间最墓本物质及其性能的概括。
From this perspective, the word “morality” is a summary of the most basic substance and its properties in the universe.
换言之，道德是大自然最精细的原始物质及其固有的能力与规律，这一道德存在于宇宙万物中，也存在于人的身体中，它与白然界中的道相通，决定肴人体的生长衰亡。
In other words, morality is the most refined original substance of nature and its inherent abilities and laws. This morality exists in all things in the universe and also in the human body. It is connected with the Tao in the natural world and determines the growth and decline of the human body.
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人的生命运动的整个过程，都是在无所不在的“道”的背景上，在“德”的影响下进行的。
The entire process of human life movement takes place against the background of the omnipresent “Tao” and under the influence of “De”.
因此，人的生命与广义道德，息息相关。
Therefore, human life is closely related to broad morality.
故《素问・生气通天论》说。
Therefore, “Suwen: Qigong Tongtian Lun” says.
“阴阳四时者，万物之终始，死生之本也。
“Yin and Yang and the four seasons are the beginning and end of all things, and the basis of life and death.
逆之则灾害生，从之则苛疾不起，是谓得道。”
If you go against it, disasters will occur; if you follow it, severe diseases will not arise. This is called obtaining the Tao.”
练气功就是通过运用意识、涵养道德建立、强化人的神与无所不在的道的直接的、自觉的联系，使人的生命运动，高度适应大自然的微妙变化，形成一个“天人统一”的整体。
Practicing Qigong is to establish and strengthen the direct and conscious connection between the human spirit and the omnipresent Tao through the use of consciousness and the cultivation of morality, so that the human life movement can be highly adapted to the subtle changes in nature and form a whole of “unity of heaven and man”.
这样，不仅能健身养生，而且还能充分地开发人的智慧，强化种种潜在的功能。
In this way, we can not only keep fit and maintain health, but also fully develop human wisdom and strengthen various potential functions.
狭义的道德是指人生活于社会中，处理人与人之间的关系的行为准则。
Morality in a narrow sense refers to the code of conduct for people living in society and dealing with interpersonal relationships.
它不同于法律，但受法律与人们的习食势力的影响，道德规范对人的行为是一种约束…虽然不如法律约束力强，道更偏重子人们生活中精神的方面，因此更深入于人的内，乙世界。
It is different from the law, but influenced by the law and people’s habits, moral norms are a constraint on people’s behavior… Although not as binding as the law, morality focuses more on the spiritual aspects of people’s lives and therefore goes deeper into people’s inner world.
狭义的道德因社会、阶级、民族、历史条件等等而异．但有一点是共同的，道德的作用在于维系人类社会的稳定，以利子人类作为一个物种的生存。
Morality in a narrow sense varies according to society, class, nation, historical conditions, etc. But one thing is common: the role of morality is to maintain the stability of human society and to benefit the survival of mankind as a species.
原始人既无爪牙之利，又乏筋骨之强，他们之所以能够生存，除了智慧与双手之外，就是靠着集体力量——群居生活。
Primitive people had neither sharp claws nor strong muscles and bones. The reason they were able to survive, apart from their wisdom and hands, was because of their collective strength – living in groups.
而要过群居生活，就必须约束每个成员的行为和私欲，这是法律和道德的雏型。
In order to live in a group, it is necessary to restrain the behavior and selfish desires of each member. This is the prototype of law and morality.
所以，狭义的道德，其具体内容尽管千差万别，但其本质都是为了维系社会（或集团）的稳定，以利于人类找个物种的生存。
Therefore, although the specific content of morality in a narrow sense varies greatly, its essence is to maintain the stability of society (or group) to facilitate the survival of the human species.
在这个意义仁，狭义道德与广义道德是统一的。
In this sense, benevolence, narrow morality and broad morality are unified.
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热气功中的涵养道德，两者都包括：首先是在日常件种行为中培养自己的共产主义道德，“克除人我”（主观主义）,“克除私欲”（利己主义），使自己成为“高尚的人、纯林的人、脱离低级趣味的人”；其次是顺应自然之性，承受自然界中道之“生化”，以保证自身生命的正常进行。
The cultivation of morality in hot qigong includes both: first, to cultivate one’s own communist morality in daily behavior, “overcome egoism” and “overcome selfish desires” to make oneself a “noble person, a pure person, and a person who is free from vulgar interests”; second, to conform to the nature of nature and bear the “biochemistry” of the Tao in nature to ensure the normal progress of one’s own life.
应该指出，练气功的涵养道德，重视养育自身中与自然界相联系的根本“道德”，这一道德与人的真意－一更确切些说，与元神相联系，以诚实、质朴、直率、均等为表现。
It should be pointed out that the cultivation of morality in practicing Qigong focuses on nurturing the fundamental “morality” in oneself that is connected with the natural world. This morality is connected with the true meaning of man – or more precisely, with the primordial spirit, and is manifested in honesty, simplicity, straightforwardness and equality.
人在孩童时期比较接近这种状态，私欲少，“天赋”的道德还没被掩遮，与大自然的道德畅通着，这是孩童所以生机勃勃的一个重要因素。
People are closer to this state when they are children. They have fewer selfish desires, their “innate” morality has not been obscured, and they are in harmony with the morality of nature. This is an important factor that makes children so full of vitality.
气功理论中的返先天，要求先要返回婴儿时期的某些特点：不仅指神意气所达到的境界，同时也包括道德上的修养。
The return to the innate state in Qigong theory requires one to first return to certain characteristics of infancy: it not only refers to the state reached by spirit, intention and Qi, but also includes moral cultivation.
这就是古人所说的要常怀“赤子之心”。
This is what the ancients meant by always maintaining a “childlike heart”.
当然这和儿童时期的天真无邪相比，也有一个从自在到自为的螺旋上升。
Of course, compared with the innocence of childhood, there is also a spiral from freedom to independence.
第二节 洒养道德与运用意识
Section 2 Cultivating Morality and Applying Consciousness
就厂义道德而言，涵养道德本身就是运用意识，是运用惫识的扩展。
As far as socialist morality is concerned, cultivating morality itself is the application of consciousness and the extension of the application of knowledge.
《第三章》中讲的是运用自身的真意（或神）来统帅意、气的运动，从而强化白身的生命力。
The third chapter talks about using one’s true intention (or spirit) to direct the movement of mind and qi, thereby strengthening the vitality of the body.
而涵养广义道德就是要把自我的真意，和支配着大自然生生化化的道德自觉地，直接地联系起来，从而为人的生命恬动创造更好的条件。
To cultivate broad morality is to consciously and directly connect the true meaning of oneself with the morality that governs the reproduction and evolution of nature, thereby creating better conditions for the peaceful life of human beings.
就狭义的社会道德而言，汤养道德既是正确、有效地运用意识的必要条件，也是排除杂念、寻求真意 保证更好地入静的过程。
In terms of social morality in a narrow sense, cultivating morality is not only a necessary condition for the correct and effective use of consciousness, but also a process of eliminating distracting thoughts, seeking the true meaning and ensuring better tranquility.
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如果说《运川意识》讲的趟怠识活动在不受外界条件直接刺激门寸的自控能力的锻炼、那么涵养道德就是在恶劣的环境里、意识活动受到外界严重干扰时、锻炼意识的自控能力。
If “Yunchuan Consciousness” talks about the training of self-control ability of consciousness when conscious activities are not directly stimulated by external conditions, then cultivating morality is to train the self-control ability of consciousness in a harsh environment when conscious activities are seriously disturbed by the outside world.
大家知道、从生理上来说、只有当一系列重要的生理参数稳定在某一变化不大的范围内时、生命运动才能保持正常〔睡康）、医学上称此为稳态。
As we all know, from a physiological point of view, only when a series of important physiological parameters are stable within a certain range with little change can life movement remain normal (sleep and health), which is called homeostasis in medicine.
从神、气、形三位一体的人类生命整体观来看，生理上的稳态是对“形”的内部过程的要求，仅仅是人的生命系统稳态的一部分。
From the holistic view of human life as the trinity of spirit, qi and form, physiological homeostasis is a requirement for the internal process of “form” and is only a part of the homeostasis of the human life system.
气的运行和神（包括元神和识神）的活动也有一个维持人（“心”―身统一的人）的健康生命所必须的稳态。
The circulation of Qi and the activities of spirit (including the primordial spirit and the conscious spirit) also have a steady state necessary to maintain the healthy life of a person (a person with a unified “mind” and body).
就气而言、维持稳态就是要保持中和之气、对神来说、稳态就意味着意静神宁。
As far as Qi is concerned, maintaining homeostasis means keeping Qi in a neutral state; as for Spirit, homeostasis means being calm in mind and at peace in spirit.
如果说、使形体内部生命过程偏离稳态（病、伤、死）的外部因素、是种种有形的于扰（如感染、外伤等等）、那么、使人的神、意、气偏离其稳态的扰动因素是无形的、古人把它们归纳为七情一一喜、怒、忧、思、悲、恐、惊。
If the external factors that cause the internal life process of the body to deviate from the steady state (disease, injury, death) are various tangible disturbances (such as infection, trauma, etc.), then the disturbing factors that cause people’s spirit, intention, and qi to deviate from their steady state are intangible. The ancients summarized them into seven emotions: joy, anger, worry, thought, sadness, fear, and surprise.
而且、从人的生命整体观来看、“形”的（即生理的）稳态是受神、气的稳态制约的。
Moreover, from the perspective of human life as a whole, the homeostasis of “form” (i.e. physiological) is restricted by the homeostasis of spirit and qi.
《内经・素问》中说：
In the Neijing Suwen, it is said:
“活澹虚无、真气从之；精神内守，病安从来”。
“Be lively, calm and empty, and your true energy will follow. Keep your spirit within, and you will never get sick.”
把维持神（意）、气的稳态看作保健、养生的先决条件。
Maintaining the homeostasis of spirit (intention) and Qi is considered a prerequisite for health care and health preservation.
欲维持神（意）、气的稳态、一是排除、减轻七情的干扰；三是增强意识的自找调节能力。
To maintain the steady state of spirit (will) and Qi, one must first eliminate and reduce the interference of the seven emotions; third, one must enhance the self-regulating ability of consciousness.
后者是运用意识的内容、前者则要求涵养道德。
The latter is the content of applying consciousness, while the former requires the cultivation of morality.
因此、汤养道德是运用意识的又一内容。
Therefore, cultivating morality is another aspect of applying consciousness. G)
Therefore, the morality of soup cultivation is another element of the use of consciousness. (D)
Therefore, cultivating morality through soup is another aspect of utilizing consciousness. (B)
My Note: Soup (汤) ???
涵 [see previous sentence] . . . 涌
因此、涵养道德是运用意识的又一内容。
Therefore, cultivating morality is another aspect of applying consciousness.
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第三节 如何涵养道德
Section 3 How to Cultivate Morality
人生活于社会中，总要工作、学习，处理各式各样的公私李务，闪此练功的时问，毕竟是较短的。
People living in society always have to work, study, and deal with various public and private affairs. After all, the time for practicing qigong is relatively short.
怎样在人的生命大部时间里，时时、事事、处处保持练功状态，使精神宁静（不浮躁），意气中和、心神愉快呢？
How can one maintain the state of practicing qigong at all times, in all things, and in all places throughout most of one’s life, so as to achieve a tranquil mind (not impetuous), a neutral mood, and a happy spirit?
根本办法就是日常生活中事事、时时、处处自觉地注意汤养自身的道德，在抽养道德中调摄自己意识的控制能力。
The fundamental solution is to consciously pay attention to cultivating one’s own morality in everything, at all times and in all places in daily life, and to regulate the ability to control one’s consciousness in the process of cultivating morality.
这是气功锻炼日常化、生活化的基木方法。
This is the basic method to make Qigong exercises a part of daily life.
至于如何涵养道德，历史上儒、释、道三家都有自己的准则。
As for how to cultivate morality, Confucianism, Buddhism and Taoism have their own standards throughout history.
更重要的是，不同的时代有不同的要求。
More importantly, different times have different requirements.
练气功之涵养道德主要是为了引导功夫上进。
The purpose of cultivating morality while practicing Qigong is mainly to guide the improvement of Kung Fu.
练气功是臻于大乘（高深境界），还是留于小乘（一般境界），关键在于道德之修养程度。
Whether practicing Qigong can achieve Mahayana (a high level) or remain in Hinayana (an ordinary level) depends on the degree of moral cultivation.
大乘把气功视为“道”，小乘则视为“术”。
Mahayana regards Qigong as “Tao”, while Hinayana regards it as “technique”.
历代气功大师对捅养道德都有精辟论述。
Qigong masters of all generations have made insightful remarks on cultivating morality.
归纳起来主要是：
To sum up, the main points are:
1. “上练七星太子以养灵气”。
. “Practice the Seven Star Prince to nourish spiritual energy.”
耳、跟、口、鼻称为七星太子、耳闻逆语而不怒，则邪火不生，心火得宁，眼见美色（包括人与物）而心不动，则真精得固，口不轻开而城默不言，则神气不散。
The ears, heels, mouth and nose are called the Seven Star Princes. If one hears unpleasant words without getting angry, evil fire will not be generated and the fire in the heart will be calmed. If one sees beautiful women (including people and things) without being moved, the true essence will be solidified. If one does not open his mouth easily and remains silent, the spirit will not dissipate.
耳、眼、口能够“封闭”，则灵气得养，出入于鼻则绵绵不断矣。
If the ears, eyes and mouth can be “closed”, the spiritual energy can be nourished and flow in and out of the nose continuously.
2。 “中练灵山以养心性”。
2. “Practice at Lingshan Mountain to cultivate your mind and character.”
灵山指为人处事的精神状态，3c求顺应自然，心口相应，表里如一，抚危解厄，除暴安民，济民利物，闲邪存诚，无私无我，一心奉公…..如是心牲则渐趋清明。
Lingshan refers to the mental state of dealing with people and things, 3c seeks to conform to nature, to be consistent in heart and mouth, to be consistent inside and out, to relieve danger and disaster, to eliminate violence and bring peace to the people, to help the people and benefit all things, to stay away from evil and be sincere, to be selfless and selfless, and to serve the public wholeheartedly… If the mind is like this, it will gradually become clear.
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古人谈涵养道德虽斗免带神秘色彩，但仍有很多可借鉴之处口卜面从气功角度谈谈在社会主义社会涵养道德的若干纂本要求和方法：
Although the ancients’ discussion on cultivating morality is somewhat mysterious, there is still much to learn from it. Here, from the perspective of Qigong, we will discuss some basic requirements and methods for cultivating morality in socialist society:
一、认真陶冶性情，砚砺表志是保持意静神宁，气机和畅（心平气和）的关键。
1. Earnestly cultivating one’s temperament and honing one’s ambition are the keys to keeping one’s mind calm and spirit peaceful, and one’s qi flowing smoothly (calm and peaceful).
人生活在社会中，会遇到各种矛盾，这些矛盾往往会招致七情的变化，骚扰精神，使之不得安宁，激惹气血，使之不得平衡。
People living in society will encounter various contradictions, which often lead to changes in the seven emotions, disturb the spirit, making it restless, and irritate the qi and blood, making it unbalanced.
《素问・举病论》说：
The Suwen-Jubinglun says:
“怒则气上，喜则气缓，悲则气消，思则气结，恐则气怯，惊则气乱……”一七情之中，尤以忿怒忧思为甚。
“Anger causes the qi to rise; joy causes the qi to slow down; sadness causes the qi to disappear; thinking causes the qi to stagnate; fear causes the qi to become timid; shock causes the qi to become chaotic…” Among the seven emotions, anger and worry are the most serious.
七情之生，不是由于‘，个性”太强，就是私欲未遂，从而失却本身自然中和之性。
The seven emotions arise either because one’s “personality” is too strong or because one’s selfish desires are unfulfilled, thus losing one’s natural neutral nature.
囿于七情之中，身休定然被害。
If you are trapped in the seven emotions, your body will certainly be harmed.
例如愤怒，《素问》说： “怒则气逆，甚则呕血飨泪，故气上矣。”
For example, regarding anger, Su Wen says: “Anger causes the qi to rise, and in severe cases, it causes vomiting of blood and tears, so the qi rises.”
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My Note:
Suwen is the earliest existing theoretical work on Chinese medicine , which was written around the Warring States Period. Explanation of the name: ” Su means origin; Wen means the question asked by Huangdi to Qibo .”
The Suwen records the dialogue between Huangdi and Qibo, in the form of Huangdi asking questions and Qibo answering them. Chu Zheng said in Chu’s Legacy: “Suwen is a book of questions and answers between Huangdi and the six ministers Qibo, Guiyuqu, Bogao, Shaoshi and Leigong. It is what the Benji says about consulting Qibo and writing the Neijing. This book is mostly from Qibo, and the Benji does not cover the ministers.” It mainly expounds on anatomy, physiology and treatment methods. The Suwen originally had nine volumes and eighty-one chapters. Together with the eighty-one chapters of Lingshu , it is called Huangdi Neijing , a total of eighteen volumes. Among them, the 72nd chapter on acupuncture and the 73rd chapter on the original disease were lost before Wang Bing in the new revision, and were supplemented by later generations.
from Wiki
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更重要的是郁怒时，肝火上升，可使精神昏乱，失去理智，这对练功有严重的影响，所以古人说：
More importantly, when one is angry, the liver fire rises, which can cause confusion and loss of rationality, which has a serious impact on the practice of qigong. Therefore, the ancients said:
“瞧是欲中火，能烧功德林，欲修无上道（练气功），忍辱护镇心”。
“Look, it’s the fire of desire that can burn the forest of merit. If you want to cultivate the supreme way (practice qigong), you must endure humiliation and protect your heart.”
七情发作时，旋即心情烦恼，一经克服，顿时心境清凉。
When the seven emotions arise, one immediately feels troubled; once they are overcome, one’s mood immediately becomes cool.
若能于七情欲作将作时，将之化解，于是七情也就陶冶成为道德了。
If we can resolve the seven emotions when they are about to arise, then the seven emotions will be cultivated into morality.
为此，在日常生活中，待人处事，就不能以个人意愿为出发点，而“以百姓之心为心，善者，吾善之，不善者，吾亦善之，德普矣；信者，吾信之，不信者，吾亦信之，德信矣”（《道德经》），就是说，与同志交往时，不管别人如何，自己总以心平气和对待之．如是卿七情不起，道德日隆了。
Therefore, in daily life, when dealing with people and things, we should not take personal will as the starting point, but “take the heart of the people as our own, treat the good ones well, treat the bad ones well, and then virtue will be universal; trust the trustworthy ones, trust the untrustworthy ones, and then virtue will be trustworthy” (Tao Te Ching). That is to say, when dealing with comrades, no matter how others are, we should always treat them calmly. If you do this, your seven emotions will not arise, and your morality will grow day by day.
一然而，人各有脾气，性格悬殊，要做到这一点并不容易，因此必须自觉地在日常生活中袱砺白己，根据自己性情上的缺欠，有的放矢，认真陶冶之。
However, everyone has different temperaments and personalities, so it is not easy to achieve this. Therefore, we must consciously improve ourselves in daily life, and cultivate ourselves seriously according to the deficiencies in our own temperament.
对此《荀子》做了较全面论述:
Xunzi made a comprehensive discussion on this:
page 61↑
Note especially the following page . . .
面论述：
(G) Surface discussion:
(D) face-to-face discussion
(B) Face to face discussion:
对此《荀子》做了较全面论述:“治气养心之术，血气刚强，则柔之以调和；知虑渐深，则一之以易良；勇胭猛决，则辅之以道顺，齐给便利，则节之以动止；狭隘偏小，则廓之以广大，卑湿重滞贪利，则杭之以高志；庸众鸳散，则劫之以师友；怠慢僳弃，则绍之以祸灾多愚款端慰，则合之以礼乐，通之以思索。
Xunzi made a comprehensive discussion on this: “The art of regulating qi and nourishing the heart, if the blood and qi are strong, soften them with harmony; if the knowledge and thoughts are gradually deepening, unify them with change; if they are brave and resolute, assist them with the way of harmony; if they are all convenient, regulate them with movement and stillness; if they are narrow and petty, expand them with breadth; if they are humble, heavy, stagnant and greedy, spur them with high aspirations; if they are mediocre and scattered, rob them with teachers and friends; if they are lazy and abandoned, inherit them with disasters; if they are foolish and ignorant, unite them with rituals and music, and make them understand with thinking.
凡治气养心之术，奠径由礼，莫要得师，莫神一好，夫是之谓治气养心之术也”（《荀子・修身》）。
“All techniques for regulating qi and nourishing the mind follow the path of propriety. There is no need to find a teacher, and there is no need to be obsessed with one thing. This is what is called the technique for regulating qi and nourishing the mind” (Xunzi, Self-cultivation).
由此可见，砥砺意志，陶冶性情，是练气功的重要内容。
From this we can see that tempering one’s will and cultivating one’s temperament are important aspects of practicing qigong.
二、开阔心胸，培养革命乐观主义精神。不论在什么倩况下，始终保持内心的愉快。
2. Open your mind and cultivate a spirit of revolutionary optimism. No matter what the circumstances, always maintain a happy heart.
古人说： “君子坦荡荡，小人常戚戚”。
The ancients said: “A gentleman is open and honest, while a villain is always worried.”
涵养道德就应处处、时时培养，保持坦荡之情，去掉戚戚之心。
Moral cultivation should be done everywhere and at all times, keeping an open mind and getting rid of resentment.
在逆境中尤其要如此。
This is especially true in times of adversity.
这一点上历代伟人和无数革命先烈都是我们的榜样。
In this regard, great men of all ages and countless revolutionary martyrs are our role models.
怎样才能达到上述要求呢？
A simple way is to keep smiling on your face often.
因为喜可以使人的气血和杨。
Because joy can make people’s Qi and blood harmonious.
《素问・举痛论》中说： “喜则气和志达，荣卫通利。”
In Suwen: Jutonglun, it is said: “When you are happy, your Qi is harmonious and your mind is clear, and your blood circulation and defense are smooth.”
日常生活中即使忱心忡仲，若能面生笑容，则心地顿觉开朗，忧愁即刻“烟消云散”。
Even if you are full of worries in your daily life, if you can put a smile on your face, your heart will feel cheerful and all the worries will disappear immediately.
因此， “喜笑”（乐）又是一种功法，儒、释、道各家对此均很推崇。
Therefore, “joy and laughter” (happiness) is also a kind of practice, which is highly praised by Confucianism, Buddhism and Taoism. (G)
Therefore, “joy and laughter” (music) is another kind of gongfu, which is highly esteemed by all schools of Confucianism, Buddhism and Taoism. (D)
Therefore, “Xi Xiao” (music) is another form of martial arts, which is highly praised by various schools of Confucianism, Buddhism, and Taoism. (B)
谚日：“一濡一道一释流，三子各话万千秋，到底说了什么话，一字真言‘笑’不休。”
The proverb says: “One is the same, one is the same, three people have different words, what did they say, one word is the truth, one word is the same . . . (G)
Proverbial day: “A moistening a stream of a release, three sons each talking about thousands of things, in the end said what words, a word of truth ‘laugh’ not stop.” (D)
As the saying goes, “After being immersed in one path and releasing one flow, each of the three sons speaks for thousands of years. What exactly did they say? A word of truth ‘laughs’ endlessly.” (B)
需注意的是，练气功最重内藏，因北这个笑不是哈哈大笑，而是“腮旁常带三分笑”，意识是要“使志若伏若匿，若有私意，若已有得”，亦即喜蕴于中，笑“藏”于面，这是指喜乐于气功初级阶段而言。若在练功时有舒适、轻安之感，义可以导致气功向高级阶段发展。
It should be noted that the most important thing in practicing Qigong is to hide one’s inner self, because this smile is not a loud laugh, but “a smile on the cheeks”, which means “to make one’s mind hidden, as if there is a private intention, as if there is something”, that is, the joy is contained in the heart, and the smile is “hidden” on the face, which refers to the joy in the initial stage of Qigong. If you feel comfortable and relaxed when practicing, it can lead to the development of Qigong to an advanced stage. (G)
It should be noted that the practice of qigong is the most important internal hidden, because the North of this smile is not a laugh, but “gills often with three laughs”, the consciousness is to “make the Zhi if the ambush if hidden, if there is a private intention, if there has been gained”, that is, the joy is contained in the smile, the smile “hidden” in the face. This refers to joy in the primary stage of qigong. If there is a sense of comfort and lightness when practicing qigong, it can lead to the development of qigong to the advanced stage. (D)
It should be noted that the most important aspect of practicing Qigong is to conceal it internally. This is because the northern smile is not a loud laugh, but rather a “three part smile” often worn around the cheeks. The consciousness is to “make one’s mind as if it were hidden, if there is personal intention, if it has already been obtained”, that is, to accumulate joy in the middle, and to “hide” laughter in the face. This refers to the primary stage of enjoying Qigong. If there is a sense of comfort and tranquility during practice, it can lead to the development of qigong towards an advanced stage. (B)
《太平经》中说：“故乐者天地之咨，气精为之以致神明，故静以生光明，光明所以候神也，故能通明，……几得长生久视”。
The Taiping Jing said: “So music is the advice of heaven and earth, and the essence of qi is used to bring about the spirit. Therefore, tranquility gives rise to light, and light is used to wait for the spirit. Therefore, it can be clear and bright, … and almost achieve longevity and long sight.”
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另外，当练功达到一定程度后，休内充满了中和之气就会“喜从心生”，即使处艰难困苦的环境，也不能夺其喜乐，《论语》中说的“一笨食，一翻饮，居陋巷，人不堪其忧，回也不改其乐。”
In addition, when one has reached a certain level of practice, one’s body will be filled with neutral energy and one will be “happy from the heart”. Even in difficult circumstances, one cannot be deprived of one’s joy. As Confucius said, “If one eats a simple meal and drinks a little, and lives in a humble alley, people may not be able to bear the worry, but he will not change his joy when he returns home.
就是指的这一途界。
It refers to this realm.
对此，佛家称为“涅架喜”。
Buddhists call this “Nirvana”.
这种喜和乐，不假人为，更不是作做，而是自然产生的。
This kind of joy and happiness is not artificial, nor is it contrived, but comes naturally.
这一境界并非高不可攀，我们只要能把从事的一切革命工作都看成是陶冶、锻炼自己身心的过程, 自然就能感到“与天奋斗，其乐无穷，与地奋斗，其乐无穷”了。
This state is not out of reach. As long as we can regard all the revolutionary work we are engaged in as a process of cultivating and tempering our body and mind, we will naturally feel that “struggling with the sky is endless joy, struggling with the earth is endless joy.”
“与天奋斗，其乐无穷，
“Struggling with the sky, the joy is endless,
与地奋斗，其乐无穷”了。
struggling with the earth, the joy is endless.”
似乎可以说，在气功的角度上，培养革命乐观主义，把利于革命事业与利于自身修养融合在一起了。
It seems that we can say that, from the perspective of qigong, cultivating revolutionary optimism integrates the benefits of the revolutionary cause with the benefits of one’s own cultivation.
诚然，改变性情上的偏颇，殊非易事。俗话说：江山易改，享性难移，因为“习惯的势力是最顽固的势力”。
Indeed, it is not easy to change one’s biased character. As the saying goes: It is easy to change the landscape, but difficult to change one’s character, because “the power of habit is the most stubborn force.”
但若认识到它有损于道德的涵养与事业的建树，从而时刻留心、认真对洽，也是不难办到的。
However, if we realize that it is detrimental to moral cultivation and career achievements, and thus always pay attention to it and deal with it seriously, it is not difficult to do so.
‘韦弦之教，的典故，说的是西门豹性情太急，就经常佩带一条皮韦，用以警惕自己―要变得缓和些；奄安于性情太缓，就经常带一把弓弦，用来锡励自己―要变得急促些。
The story of the teaching of the bowstring is that Ximen Bao was too impatient, so he often wore a bowstring to remind himself to be more moderate; Yan An was too slow in temper, so he often carried a bowstring to encourage himself to be more hasty.
由于他们针对着自己的不足进行丫认真的对治，最后掀成了性格完备的人，都做出了惊人的事业。过去的人能做到的我们也一定能做到。
Because they dealt with their shortcomings seriously, they eventually became people with complete personalities and accomplished amazing things. What the people of the past were able to do, we can certainly do too.
运用学习、批评与自我批评这个武器不断地改造自己，以适合革命的需要与自身练功场养道德的需要。
Use the weapons of study, criticism and self-criticism to constantly transform yourself to suit the needs of the revolution and the needs of cultivating your own morality.
三，讲究文明，克服不良习气。
3, be civilized and overcome bad habits.
人初生时，只有顺应白然之功能，而无分辨是非之标准，因此谈小到砂性善”或者“往恶”，只是在后夭生活过程中，逐步沽染了名种刁气，这就是古人说的“性相近、相远”。
When people are born, they only have the function of adapting to nature, but have no standard to distinguish right from wrong. Therefore, we can talk about “good nature” or “evil nature” from a young age. It is only in the process of later life that they are gradually infected with various bad habits. This is what the ancients called “natures are similar or different.”
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习气中有好一仔坏，好的习气利人利己，符合自然生生之性，故称之美德，于练功有促进作用，坏习气损沐．利己或损人不利己，违拗自然生生之性，与练气功大相径庭。
There are good and bad habits. Good habits benefit others and oneself, conform to the nature of nature, so they are called virtues, and have a promoting effect on qigong practice. Bad habits are harmful, benefit oneself or harm others without benefiting oneself, violate the nature of nature, and are very different from qigong practice.
如傲气，自满，任性，瞬恨．嫉妒，自卑，口舌（自由主义）,猜忌，诡诈，虚伪，两面三刀，阴恶，损人利己等等都是坏习气。
Such bad habits include arrogance, complacency, self-willedness, instant hatred, jealousy, inferiority, gossip (liberalism), suspicion, deceit, hypocrisy, double-dealing, evil, and harming others for personal gain.
这些坏习气对于练功的危害很大。
These bad habits are very harmful to the practice of qigong.
其一，练功效果如何，关键在于能杏入静。
Firstly, the key to the effectiveness of practicing qigong lies in being able to enter a state of tranquility.
而不良习气会在大脑里形成一个顽固的兴奋灶，掩蔽真意，使之不易入静。
Bad habits will form a stubborn focus of excitement in the brain, obscuring the true meaning and making it difficult to calm down.
其二，文明的环境使人心情舒畅，有益于练功多反之，不文明的环境则有害于练功。
Secondly, a civilized environment makes people feel comfortable and is beneficial to practicing qigong. On the contrary, an uncivilized environment is harmful to practicing qigong.
每一个人既是他自己，又是构成社会环境的一个要素。因而，一个人的不良习气不仅污染“环境，，有害于人，而且，被污染的环麦必定反过来作用子自身，激惹七情，破坏自身神、意、气的稳态，损害自已的心身健康。
Each person is both himself and an element of the social environment. Therefore, a person’s bad habits not only pollute the “environment” and harm people, but also the polluted environment will inevitably act on the child in turn, irritating the seven emotions, destroying the homeostasis of one’s own spirit, intention, and qi, and damaging one’s own mental and physical health.
其三，练气功不仅要自己运用意识，还需良师益友经常切磋琢磨。
Thirdly, practicing Qigong requires not only the use of one’s own consciousness, but also frequent exchanges with good teachers and helpful friends.
若坏习气不除，则遇良师也会失之交臂。
If bad habits are not eliminated, you will miss the opportunity to meet a good teacher.
结果只能是远君子而亲小人，离道日远，危害自己。
The result can only be that you stay away from gentlemen and get close to villains, which will lead you further away from the right path and harm yourself.
因此，要练好气功，必盆“如恶恶臭”地克服不良习气， “己所不欲，勿施于人”。
Yīncǐ, yào liàn hǎo qìgōng, bì pén “rú è èchòu” de kèfú bùliáng xíqì, “jǐ suǒ bù yù, wù shī yú rén”.
Therefore, to practice Qigong well, one must overcome bad habits as if they were nothing but a stench, and “do not do to others what you do not want others to do to you.”
尤其要在“慎独”上下功夫，自觉地改造自己。
In particular, we should work hard on “being cautious when alone” and consciously transform ourselves.
所以，现今提倡的“五讲四美”,是练气功的不可缺少的内容・每个练劝者必须于此意致力焉叮。
Therefore, the “Five Stress and Four Beauties” advocated today are the indispensable contents of Qigong practice. Every practitioner must be committed to this.
四、克除私欲，一心奉公，培养共产主义道抽，在人生观上下功失，这是涵养道舫的根本。
4. Overcoming selfish desires, devoting wholeheartedly to public service, cultivating communist virtues, and working hard on one’s outlook on life are the foundations of cultivating one’s Tao.
如前所述，对于每一个人来说，克己奉公，以利于人类作为一个整体的生存．就是道德的体现。
As mentioned above, for every individual, self-denial and dedication to the public good for the survival of mankind as a whole is the embodiment of morality.
因此，人若能象共
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产主义道德所要求的那样，事事、处处以公义胜私欲，那么他所作所为必定合乎道德的规范，因而也合乎自然的规律。
As communist morality requires, if one puts justice above selfishness in everything and everywhere, then his actions will certainly conform to moral norms and therefore to the laws of nature.
这样就能使气机上升，使真意.与一般意识合为一体而显示出来，练功就能事半而功倍。
This will allow the Qi to rise, and the true intention to be integrated with general consciousness and displayed, so that the practice can be done with half the effort and twice the result.
这一点《管子・心术分讲的很清楚：“去欲粼宣，宣则静矣，挣则独立炙，独则明，明则神矣，神者至贵也。故馆不避除，则贵人不舍焉。故日不洁则神不处”。
This point is explained very clearly in “Guan Zi: Mind and Art of Thought”: “If you get rid of desires, you will be free and calm. If you struggle, you will be independent and sharp. If you are independent, you will be clear. If you are clear, you will be divine. Divine is the most precious. Therefore, if you don’t avoid and get rid of them in your house, noble people will not leave you. Therefore, if the day is not clean, the divine will not stay.”
当然私欲不是一下就能完全清除的，而要经过长期反复的清除。
Of course, selfish desires cannot be completely eliminated in one go, but require long-term and repeated elimination.
这个历程虽然艰辛，但又非经过它不可。
Although this process is difficult, it is a necessary one.
否则是不可能达到登峰造极之地步的。
Otherwise it is impossible to reach the pinnacle.
《老子》说；
Laozi said;
“为学日益，为道日损，损之又损，以至于无为。无为而无不为矣。”
“To learn is to increase day by day, to practice the Dao is to decrease day by day, to decrease and decrease again, until one reaches inaction. Inaction is the key to everything.”
这里的损，就是要损去私欲与杂念。
The loss here refers to the loss of selfish desires and distracting thoughts.
这说明对于练功来说，只有不断地扫除私欲，净化自己的灵魂，功夫才能迅速进展，臻于化境。
This shows that in the practice of kung fu, only by constantly eliminating selfish desires and purifying one’s soul can one make rapid progress in kung fu and reach perfection.
因此，闲邪存诚，克己奉公，全心全意地为人民服务－・・…这些身外的事情，实际＿L是练功本身的需要。
Therefore, to stay away from evil and maintain sincerity, to be selfless and dedicated to serving the public, and to serve the people wholeheartedly – these external things are actually the needs of practicing qigong itself.
这就是《抱朴子》所说的“亥德者，得之乎内，守之乎外”的意思。
This is what is meant by “Baopuzi” when it says “The virtue of Hai is obtained from within and kept without.”
若能做到这一步，则意中虽无规矩，一肩一行，无不合乎道德；心中虽无做好事的念头，而所作无非善事。
If you can achieve this step, even if you have no rules in your mind, everything you do will be in accordance with morality; even if you have no intention of doing good deeds in your heart, everything you do will be good deeds.
不守规矩，但又不越规矩，这就是《道德经》中所说的“上:德不德是为有德”的意思。
Not following the rules, but not breaking them, this is what is meant by “The highest virtue is to have virtue” in the Tao Te Ching.
只有这样，人才能完成从必然王国到自由王国的飞跃，才能真正进入真、善、美的境界。
Only in this way can people make the leap from the kingdom of necessity to the kingdom of freedom and truly enter the realm of truth, goodness and beauty.
My Note: 真、善、美 . . truth, goodness, and beauty.
而这正是练气功所迫求的目标。
And this is exactly the goal of practicing Qigong.
应该懂得，练气功的改造人生观是自觉的，是自己锻炼自己，而不用别人督促检查。
It should be understood that practicing qigong to transform one’s outlook on life is a conscious process, and one can train oneself without the need for supervision or inspection by others.
因为，初练气功者，为了尽快取得练功效果，必须油养自己的道德，改造自己成了练功的需要。
Because, in order to achieve the results of Qigong as quickly as possible, beginners of Qigong must cultivate their own morality and transform themselves as a necessity of practicing.
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练功到一定程度后，意识统帅气的机能得到加强，此时若不注意涌养臼己的道德与感情的调摄，在待人接物中萌动了不正之心、乖良之情，则正气更容易失去中和之性，使身体产生较不练功的人明显的多的不适感觉，甚至患病。
After practicing qigong to a certain degree, the function of the consciousness to command qi is strengthened. At this time, if one does not pay attention to nurturing one’s own morality and regulating one’s emotions, and develops improper thoughts and perverse feelings in dealing with others, the positive qi will more easily lose its neutral nature, causing the body to feel more obviously uncomfortable than those who do not practice qigong, or even become ill.
这种现象似乎是对不严格涵养道德的惩罚。
This phenomenon seems to be a punishment for not strictly cultivating morals.
这就是“志一而动气”的道理。
This is the principle of “focusing on one’s goal and causing one’s emotions to move”.’
最后，需要指出的是，克己奉公，无私无我….这些涵养道德的内容，在私有的社会、国土里是准以做到的，恐怕这就是古谓之“修道者如牛毛，得道者如麟角”的原因吧主虽然古气功家旱就有“大道之行也，夭下为公”的热望，但在“人不为己，天诛地灭”的私有社会里，几千年来从未有过“天下为公，，的实例，当然也就谈不．卜什么‘大道之行” 了。
Finally, it should be pointed out that self-denial, dedication to the public interest, selflessness… these moral cultivation contents can be achieved in a private society and country. I am afraid this is the reason why it was said in ancient times that “those who practice Taoism are as numerous as the hairs on an ox, but those who attain Taoism are as rare as unicorn horns”. Although ancient qigong masters had the aspiration that “the way of the great Dao is to make the world a place for all”, in a private society where “if a man does not work for himself, he will be punished by heaven and earth”, there has never been an example of “the world being a place for all” for thousands of years, and of course there is no such thing as ‘the way of the great Dao’.
今天，社会主义公有制使人民大众的工作、生活得到了保障，社会主义精神文明―“五讲四美”的群众运动深入开展，必将促使高尚的道德情操“降临”人间。
Today, the socialist public ownership has ensured the work and life of the masses of the people. The in-depth development of the mass movement of socialist spiritual civilization – “Five Speaks and Four Beauties” will surely cause noble moral sentiments to “come” to the world.
随着“天下为公”的时代的到来，气功大道之昌行子天下必将伴之而来－一现在空前盛举的气功群众活动与科研活动即其端倪―所以，我们有理由说，广泛地开展气功锻炼，对于培养德、智、体、美全面发展的新人，促进人类向更．高级的文明阶段飞跃，有着深远的意义。
With the advent of the era of “the world for all”, the prosperity of Qigong will surely come with it – the unprecedented mass Qigong activities and scientific research activities are the beginning of this – so we have reason to say that the extensive development of Qigong exercises has far-reaching significance for cultivating new people with all-round development of morality, intelligence, physique and beauty, and promoting the leap of mankind to a higher stage of civilization.
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