气功探邃
Qìgōng Tàn Suì
Exploring the Profundities of Qigong,
a book by Pang Ming (庞明).
English translation follows Chinese text.
第二章 源流小考
Chapter 2 A Short Examination of Origins
前一章我们就气功一词的内涵、气功功法类型和气功的欢用等方面作了简要的论述。
In the previous chapter, we briefly discussed the connotation of the word Qigong, the types of Qigong exercises, and the applications of Qigong.
但欲窥全貌，必须把气功放在我国古典文化的整个背景上加以考察。
But to get a full picture, we must examine Qigong in the context of the entire Chinese classical culture.
因为，气功是中华民族文化的重要组成部分，脱离中国古代文化发展的厉史，孤立地来看气功，必然失之于狭隘。
Because Qigong is an important part of Chinese culture. If we look at Qigong in isolation from the history of the development of ancient Chinese culture, it will inevitably be too narrow.
本章将简要地阐述一下气功形成、发展的历史，以及它和我国古典文化的关系。
This chapter will briefly explain the history of the formation and development of Qigong, as well as its relationship with Chinese classical culture.
气功始于何时，无从稽考，但据现存资料分析，似平在远古时，已经有了气功的萌芽。
It is impossible to verify when Qigong began, but according to analysis of existing data, it seems that the rudiments of Qigong already existed in ancient times.
为了研究的方使，把气功的厉史划分为三个时期，六个阶段。
For the purpose of research, the history of Qigong can be divided into three periods and six stages.
一、 “朴寨气功”时期（远古―案）
1. “Puzhai Qigong” period (ancient times – case)
这一时期气功从形成到隆盛，从单纯的气功疗法发展到保证身心健康、橄发人体潜在机能的手段，乃至成为治学、修身的重要内容。
During this period, Qigong evolved from its formation to its prosperity, from a simple Qigong therapy to a means of ensuring physical and mental health and unleashing the potential functions of the human body, and even became an important part of academic research and self-cultivation.
在这一时期内，把练功皇现的宁静状态以及由此引起的人体变化，称之为“道”、“精”、“德”、“中”、“一”、“虚无”一。
During this period, the peaceful state achieved through practicing qigong and the changes in the human body caused by it are called “Tao”, “essence”, “virtue”, “center”, “one” and “nothingness”.
把练功后获得了异子常人的功能的人，称之为叔真人”、“至人”…。
Those who have acquired extraordinary abilities after practicing qigong are called “Uncle Zhenren” or “Supreme Man”…
把练气功所以能产生特异功能认为是“纯气之守也”。
It is believed that the special abilities produced by practicing qigong are due to the “preservation of pure qi.”
总之，这时期的气功没有（或很少）宗教神学的色彩，保持着气功的本来面自，故称之为“朴素气功”时期。
In short, the Qigong of this period had no (or very little) religious theological color and maintained the original nature of Qigong, so it is called the “simple Qigong” period.
page 20 ↑
这一时期又分为气功形成阶段（史前时期）与气功隆盛阶段（春秋战国）。
This period can be divided into the stage of qigong formation (prehistoric period) and the stage of qigong prosperity (Spring and Autumn Period and Warring States Period).
（二）“宗救气功”时期（汉―清）
(2) “Zongjiu Qigong” period (Han-Qing Dynasty)
双朝时，道教开始形成，佛教也从印度传入，即使是孺家，由于孔子的被神化及其独尊地位，也被宗教化了。
During the Shuang Dynasty, Taoism began to take shape and Buddhism was introduced from India. Even the Ru family was religiousized due to the deification of Confucius and his unique status.
于是气功与宗教逐步地结合了。
Thus Qigong and religion were gradually combined.
虽然气功于医界、武术界内仍在延续，但在整个气功领域退居次要地位。
Although Qigong is still practiced in the medical and martial arts circles, it has taken a back seat in the entire Qigong field.
在这个时期中，深研气功者，多以成仙成佛为目的。
During this period, those who delved deeply into qigong mostly aimed to become immortals or Buddhas.
于是气功的朴素肌体被披上了宗教的外衣，染七了神秘色彩。
Thus, the simple form of Qigong was clothed in a religious cloak and tinged with mystery.
气功这门科学与广大人民严重地脱节了。
The science of Qigong is seriously out of touch with the general public.
故把这一时期的气功，称之为“宗教气功”时期。
Therefore, the Qigong of this period is called the “religious Qigong” period.
包括气功与宗教结合阶段（汉一一唐）和气功的宗教化阶段（宋―清）。
It includes the stage of the combination of Qigong and religion (Han-Tang Dynasties) and the stage of the religiousization of Qigong (Song-Qing Dynasties).
三、 现代气功时期
3. Modern Qigong Period
本世纪初，气功冲开了宗教牢笼，首先被广泛地应用于疾疗。
At the beginning of this century, Qigong broke free from the religious shackles and was first widely used in disease treatment.
近年来，随着科学的发展，气功逐渐步入了科学的领域，气功正以科学的面目展现在人们面前。
In recent years, with the development of science, Qigong has gradually entered the field of science and is now being presented to people in a scientific manner.
这一时期包括医疗气功阶段（木世纪初―本世纪70年代）与科学气功阶段（本世纪70年代以后）。
This period includes the medical Qigong stage (early 20th century – 1970s of this century) and the scientific Qigong stage (after 1970s of this century).
第一节 史前溯源
Section 1 Prehistoric Origins
翻开中华民族的文明史，白有文字记载以米，就有关于人的生命运动规律的论述，就可以找到气功的踪迹。
Looking through the history of Chinese civilization, you can find traces of Qigong as long as there are written records about the laws of human life movement.
例如我国最古老的哲学巨著《易经》，据孔子说是伏羲氏“仰观天文，俯察地理、中通人事”所作。
For example, the oldest philosophical masterpiece in my country, The Book of Changes, was written, according to Confucius, by Fuxi who “observed the astronomy from above, observed the geography from below, and understood human affairs in the middle.”
page 21↑
它从哲学的高度；两明了宇宙间万物生生化化的普遍规律，不仪奠定了中医学和气功的理论基础，而且其中许多论述至今仍是气功的纲领。
From a philosophical perspective, it explains the universal laws of the growth and development of all things in the universe, and not only laid the theoretical foundation for traditional Chinese medicine and Qigong, but many of its discussions are still the guidelines of Qigong today.
如《易经》中阴阳往复的理论，直接指导着气功的实践。
For example, the theory of the alternation of yin and yang in the Book of Changes directly guides the practice of qigong.
“退戴于密分、“良其背”……都是练气功的一定功法，这些功法对入静都是行之有效的。
“Retreat from the secret place” and “strengthen the back” … are all certain exercises in practicing Qigong, and these exercises are effective in helping people enter a state of tranquility.
汉朝魏伯阳著的气功大作《参同契》就是在《易经》的纂础上，参以练功实践而成。
The Qigong masterpiece “Shen Tongqi” written by Wei Boyang in the Han Dynasty was based on the compilation of the “Book of Changes” and the practice of Qigong.
又如《书经》，它是东周以前历史文献之大全，其中也有“人心唯危，道心唯微、“允执厥中”的记载。
Another example is the Book of Documents, which is a collection of historical documents before the Eastern Zhou Dynasty. It also contains records such as “The human heart is dangerous, the heart of Tao is subtle” and “Hold the middle”.
这不仅指明了“人心”、“道心”的区别，而且指出了“执中”的练功方法。
This not only points out the difference between “human heart” and “Tao heart”, but also points out the practice method of “holding the middle”.
即使在古代民歌里，也有气功的描述。
Even in ancient folk songs, there are descriptions of qigong.
如“次人君子，其仪一兮，其仪一兮，其心结兮叹《诗经・曹风・鸽鸡》），讲的是气功有素者的精神境界与外在表现。
For example, “The second gentleman, his manners are the same, his manners are the same, his heart is full of sorrow and sighs” (The Book of Songs, Cao Feng, Pigeon and Chicken) talks about the spiritual realm and external performance of those who are proficient in qigong.
可见，在史前时代，气功已相当盛行。
It can be seen that Qigong was already quite popular in prehistoric times.
气功是在什么时代，怎样形成和发展起米的？
In what era and how did Qigong originate and develop?
只能根据文献作一些推测。
We can only make some speculations based on the literature.
《吕氏春秋古乐篇》说：“昔陶唐之世，”民气郁阔而滞着，筋骨瑟缩不达，故作舞以宣导之。”
The “Ancient Music Chapter” of Lüshi Chunqiu says: “In the old days of Tao and Tang, people were depressed and stagnant, their muscles and bones were shrunken and unable to move, so they created dances to express themselves.”
看来，古人在与大自然斗争的长期实践中，逐渐体会到：定的动作、呼吸和发音的声调，可以调节人体的某些机能，例如伸张肢体可以散热，蜷缩肢体可御寒；“哈”声能散热，“嘿”声能降力发力，“噓”音可以止痛…怎样才能使动作更为有效？
It seems that in the long-term practice of fighting against nature, the ancients gradually realized that certain movements, breathing and pronunciation tone can regulate certain functions of the human body. For example, stretching the limbs can dissipate heat, and curling up the limbs can keep out the cold; “Ha” Sound can dissipate heat, the “hey” sound can reduce force and increase strength, and the “shh” sound can relieve pain… How can we make the movements more effective?
大自然是人类第一个也是最好的老师，古老的“熊经、鸟伸”，就是从此脱胎而形成的。
Nature is mankind’s first and best teacher. The ancient “Bear Stretching and Bird Stretching” were derived from nature.
另一方面，现代人体特异功能实验证明，人类确有超感觉的潜在功能，这种功能在少数人身上可以显现，而朴一般人也可通过气功锻炼而激发、强化。
On the other hand, modern experiments on human special abilities have proved that humans do have the potential for extrasensory perception, which can be manifested in a few people, and can also be stimulated and strengthened by ordinary people through qigong exercises.
page 22↑
超感觉功能既然是人所固介的〔详见第十章），那么古人一定也会有这种功能。而且，由于古代人生活思想简朴，七情干扰比今日少，故这种功能应比现代更为普r,c。
Since extrasensory perception is inherent in humans (see Chapter 10 for details), ancient people must have had this ability. Moreover, since ancient people lived a simple life and had fewer emotional disturbances than today, this ability should have been more common than it is today.
具有招感觉能力的人，在自身的键身L气功的k衫、活动中，休寨到“神”、“气”的存在，体察到经络、脏肪的存主，体来到人和自然的关系，从而逐渐形成’4’对自身.介运为的正确认识，进而又推动了气功的发展，使之逐渐由初级进入高级。
People with the ability to sense can feel the existence of “spirit” and “qi” in their own body movements and qigong activities, perceive the existence of meridians and internal organs, and understand the relationship between man and nature, thus gradually forming a correct understanding of their own behavior, which in turn promotes the development of qigong, allowing it to gradually move from elementary to advanced levels.
我们认ki.rti.戈ftJ气功实践对于古典文化的形成和发展具有重大意义。
We believe that Qigong practice has great significance for the formation and development of classical culture.
与l讨，人们正是借助于自己的感官，尤其是俗劝于气功实线而强化了的超感觉能力，通过长期的实践，而认识f！身、认识自然的。谓于不信．试观一例。
It is through the use of one’s own senses, especially the supersensory ability strengthened by the practice of qigong, that people can understand the body and nature through long-term practice.
《气化论》、《经络论》是中医理论的基石，数千年实践证明，经络和气是存在的。
“Theory of Qi Transformation” and “Theory of Meridians” are the cornerstones of Chinese medicine theory. Thousands of years of practice have proved that meridians and Qi exist.
尽管现代科学技术能够辨认细微的水合离于，却伐不到经络的踪迹，更不知气为何物。
Although modern science and technology can identify tiny water separations, they cannot find any trace of meridians, let alone what Qi is.
那么，在生产力低下灼古代，人怎么能得到有关气和经络的正确认识呢？
So, how could people get a correct understanding of Qi and meridians in ancient times when productivity was low?
其途径JJPr:特异功能或气功的内视，这是少数人固有的超感觉功能或气功锻炼所撇发的人体潜在功能。
Its path JJPr: special abilities or inner vision of Qigong, which are the extrasensory abilities inherent in a few people or the potential functions of the human body brought out by Qigong exercises.
对此，古籍如《黄庭内景径》记载甚多，当今的气功家里可以内视者，亦不乏其人。
There are many records about this in ancient books such as Huangting Neijingjing, and there are also many qigong practitioners today who can see inside.
至干史前时期气功所达到的木平《素问一上古天真论》里有狄样，一段话：“上占之人，其知道者，法于阴阳，和于术数．食饮有节，起居方常，不妄作劳，故能形与神俱，而尽终其天年，度百岁乃去”。
In Mu Ping’s “Su Wen – Treatise on the Original Nature of Ancient People” which records the attainment of qigong in prehistoric times, there is a passage: “Those who can divine, those who know the truth, follow the laws of yin and yang and are in harmony with the art of numbers. They eat and drink in moderation, live in a regular routine, and do not overwork. Therefore, their body and spirit can be in harmony, and they can live out their natural lifespan, and die at the age of one hundred.”
又说：‘才夫上古圣人之教下也，谓之虚成hI，避之有时・一精神内守，病安从来。
He also said: “The teachings of the ancient sages to the talented are called ’empty success’. There is a time to avoid it. If you keep your spirit within, you will never get sick.
是以志闲而少欲，心安而不惧，形劳而不倦，气从以顺一故介于遗。
Therefore, the mind is at ease and desires are few, the heart is at peace and not afraid, the body is tired but not exhausted, the qi is flowing and smooth, and thus there is no loss.
所以述乍份I. 百岁而动作不衰者，以其德全不危也。
Therefore, I say that one who is a hundred years old and still active has no stagnation, because his virtue is complete and not in danger.
Note: many of the characters on this page (page 23) are light and indistinct.
page 23↑
这就是说，当人休内环境和宇食外环境相协调时，人就能尽其天年，这正是气功最根本的道理。
This means that when the internal environment of human rest and the external environment of space and food are in harmony, people can live out their natural life. This is the most fundamental principle of Qigong.
看来“上古之人”已通过直觉体察到这一点，由此可知，当时的气功巳达到一定水平无疑。
It seems that the “ancient people” had already realized this through intuition, which shows that qigong had undoubtedly reached a certain level at that time.
第二节 气功理论体系的形成
Section 2 The Formation of the Qigong Theoretical System
春秋战国时期
Spring and Autumn Period and Warring States Period
春秋战国，是贵国文化史上的黄金时代。
The Spring and Autumn Period and the Warring States Period was the golden age in your country’s cultural history.
诸子蜂起，百家争鸣。
Many schools of thought emerged and contended with each other.
人们总结了前人的经验和成果，把人对自然、社会以及人自身生命的认识，推进到理论的新高度，气功也在这个背景上系统化，形成了独立的理论体系。
People summed up the experiences and achievements of their predecessors and pushed the understanding of nature, society and human life to a new theoretical height. Qigong was also systematized on this background to form an independent theoretical system.
人身三宝―精气神的概念正式提出来了。
The concept of the three treasures of human body — essence, energy and spirit — was formally proposed.
例如《骨子》说：“心之在体，君之位也”,“精者，气之精也”,“气者，体之充也”。
For example, “Gu Zi” says: “The heart is the ruler of the body”, “Essence is the essence of Qi”, and “Qi is the filling of the body.”
明确指出：气乙全子中，形全子外”一人能正静，皮肤宽裕，耳目聪明，筋韧骨强。”
It clearly states: Qi Yi Quan Zi Zhong, Xing Quan Zi Wu Wei “A person can be upright and calm, with a spacious skin, sharp ears and eyes, and strong tendons and bones.”
“心静气理，道乃可止。”
“When the mind is calm and the qi is in order, the Tao can be achieved.”
这正是气功养生的根本所在。
This is the essence of Qigong health preservation.
《孟子》则提出“存其心，养其性”，并精辟地阐述了意与气之间的关系，说：“夫志，气之帅也，气，体之充也。”
Mencius proposed “preserving one’s heart and nurturing one’s nature”, and brilliantly expounded the relationship between intention and qi, saying: “The intention is the leader of qi, and qi is the filling of the body.”
“志一，则动气；气一，则动志”。
“When the mind is focused, the qi moves; when the qi is focused, the mind moves.”
《荀子》中说；气心者，形之君也，而神明之主也”。
Xunzi said: “Qi and heart are the ruler of the body and the master of the spirit.”
又说，“心何以知道？日：虚一而静”。
He also said, “How does the mind know? It is because it is empty, single and still.”
井明确地称此为“养心治气之术”。
Jing explicitly calls this “the art of nourishing the heart and regulating qi.”
可见，这时气功已成为一门独立的学问。
It can be seen that Qigong has become an independent discipline at this time.
堵子百家为了说明自己的主张，形成自己的理论体系，都争相研究人的生命，并提出相应的养生主张，在气功领域里形成了百花齐放，争奇斗艳的局面。
In order to explain their own ideas and form their own theoretical systems, hundreds of schools of thought vied with each other to study human life and put forward corresponding health-preserving ideas, forming a situation of flourishing and competing with each other in the field of Qigong.
众家之说，各有千秋，时以道、儒、医二家最有特色。
The theories of various schools have their own merits, and Taoism, Confucianism and medicine are the most distinctive.
page 24↑
道家从自然科学的整体出发研究入的生命，目的是“葆性全真” 。（《庄子》）。
The Taoists study human life from the perspective of natural science as a whole, with the goal of “preserving the integrity of nature”. (Zhuangzi)
关键是：“致虚极，守静莺”，下手处是：“虚其心，实其腹”（《老子道德经》）。道家功的清静和搬运两大法门，当时均已具备。
The key is: “reach the extreme of emptiness, keep stillness”, and the starting point is: “empty the mind, fill the belly” (Laozi Daodejing). The two major methods of Taoist practice, quietness and movement, were already available at that time.
《老子道德经》说；“常无欲以观其妙，常有欲以观其徽。”第一句是清静法门的要领，第二句则是指搬运法门。
Laozi’s Tao Te Ching says; “Always be without desire in order to observe its wonder; always have desire in order to observe its essence.” The first sentence is the key to the method of purity and tranquility, and the second sentence refers to the method of movement.
庄子说：“缘督以为经，可以保身，可以全真，可以尽年”(《庄子养生主》)说的是搬运法门小周夭的功夫。
Zhuangzi said: “If you follow the Du meridian, you can protect your body, preserve your true self, and live to a ripe old age” (Zhuangzi’s Guide to Health Preservation). This is referring to the skill of the Xiao Zhou Yao in the Banshan Movement Method.
不仅如此，对入静的方注－一听息法，也做了完备的阐述：“颜回曰：敢问心斋。
Not only that, he also gave a complete explanation of the method of entering into tranquility – the method of listening to the breath: “Yan Hui said: I dare to ask about the fasting of the mind.
仲尼曰，若一志，无听之以耳，而听之以心；无听之以心，而听之以气，听止于耳，心止于符。
Confucius said, if one has one mind, do not listen with one’s ears, but listen with one’s heart; do not listen with one’s heart, but listen with one’s breath. Listening stops at the ears, and the heart stops at the symbols.
气也者虚而待物者也。唯道集虚，虚者心斋也”（《庄子・人间世》）。
Qi is the state of emptiness waiting for things. Only the Tao gathers emptiness, and emptiness is the state of mental fasting” (Zhuangzi: The World of Man).
尤其值得注意的是解放后出土的战国时代的文物《行气玉佩铭》。
Particularly noteworthy is the “Inscription on the Jade Pendant for Circulating Qi”, a cultural relic from the Warring States Period unearthed after liberation.
铭文日：“行气一一深则蓄、蓄则伸、伸则下、下则定、定则固、固则萌、萌则长、长则退、退则天。
The inscription reads: “When the Qi flows deeply, it accumulates; when it accumulates, it stretches; when it stretches, it descends; when it descends, it settles; when it settles, it becomes solid; when it becomes solid, it sprouts; when it sprouts, it grows; when it grows, it retreats; when it retreats, it becomes heaven.
天几春在＿匕地几春在下，顺则生，逆则死。”
The sky is in spring and the earth is in spring. If you follow the will, you will live; if you go against the will, you will die. “
寥寥数十字，把周天功的第一回合―小周天的练功过程说得清清楚楚。
In just a few dozen words, the practice process of the first round of Zhoutian Gong – the small Zhoutian – is described clearly.
这表明当时的气功水平已相当高，而且也证明经文，诸子＿L的有关论述，并不是借喻谈玄，而是阐发气功养土的原理。
This shows that the level of Qigong at that time was already quite high, and it also proves that the scriptures and the discussions of various philosophers were not metaphors for discussing abstruse issues, but were elaborating on the principles of Qigong to nourish the earth.
庄周进一步把气功按其所达到的境界分为两类。
Zhuang Zhou further divided Qigong into two categories according to the state it achieves.
一类是“养形”（健身、养生）的一般功夫，即“吹峋呼吸、吐故纳新，熊经鸟伸。，其目的是“为寿而已矣”。
One is the general kung fu of “nurturing the body” (fitness and health preservation), that is, “breathing in and out, expelling the old and taking in the new, stretching like a bear and a bird.” Its purpose is “to prolong life.”
庄子把善于此道者称为“导引之士、养形之人”。
Zhuangzi called those who were good at this art “men of guidance and those who cultivate the body.”
另一种是高级功夫，所谓“纯素之道，唯神是守，守而勿失，与神为一”。
The other is advanced Kung Fu, the so-called “the vegan way, only God is to be guarded, guard without losing, and become one with God.”
page 25↑
由此可进入“精神四达，并流无所不及，上察于天，下蟠于地，护高级境界。
From this, one can enter the realm of “the spirit reaches out to all directions, flows everywhere, observes the sky above, coils around the earth below, and protects the higher realm.
儒家从社会科学方面进行探讨，其耍求是“存心养性”通过“养浩然之气”，来增强人体机能。
Confucianism explores this from the perspective of social science, and its goal is to “cultivate the mind and cultivate the nature” to enhance human functions by “cultivating the great and righteous spirit.”
下手处是“求放心”、“存夜气”（《孟子．告子》），关键则在于：“心勿忘、勿助长”（《孟子・公孙TI\4.Lt’//0应该指出，儒家特钊注重在日常生活、待人处事中，通过涵养德来练气功，对此，苟子在《修身篇》里讲的相当透彻（参阅第四章第三节，。
The starting point is to “seek peace of mind” and “preserve the night air” (Mencius. Gaozi), and the key lies in: “Do not forget in your heart, and do not encourage it” (Mencius. Gongsun TI\4.Lt’//0It should be pointed out that Confucianism pays special attention to practicing Qigong by cultivating virtue in daily life and dealing with people. In this regard, Gou Zi talked about it quite thoroughly in “Self-cultivation” (see Chapter 4, Section 3).
医家以人的生命以及人与自然的关系为研究对象，实质上相当于道家学说的应用分支。
Medical scientists study human life and the relationship between man and nature, which is essentially the applied branch of Taoist doctrine.
医家气功称为“养,、“摄生”，通过“呼吸情气”、“积精全i巾”，以达‘・却老全形”、“长生久视”之目的下乒处是“活价盘毛”，关键WJ是“法于阴h和J术数7（了素Ibi＿七古天真论》。
Medical practitioners call Qigong “nourishing the soul” and “keeping healthy”. Through “breathing in the emotions” and “accumulating essence to nourish the body”, the purpose of “preventing aging and keeping in good shape” and “living long and healthy” is achieved. The key is “activating the body’s energy” and the key is “applying the principles of Yin and Yang” and numerology (Liao Su Ibi – Seven Ancient Theories of Innocence).
同时，古人认为一个好医生必须具备以下五个条件：”日知治神，二曰知养身三11知毒药之伪真，it1日知泛石C小大，五日知脏腑血气之诊,（《素问・宝命全形篇》）。
At the same time, the ancients believed that a good doctor must have the following five conditions: “One day, he must know how to treat the spirit; one day, he must know how to maintain his health; one day, he must know the authenticity of poisons; one day, he must know the size of stones; and one day, he must know how to diagnose the internal organs, blood, and qi (Suwen Baoming Quanxing Pian).
其中“知养身”固然离不开气功；“知治神”，更需理布迈气功。因为，《素问・八正神明论》说得很清楚；“形乎形，目冥冥，问其所病，索之于经，慧然在前，按之不得，’K知其情，故日形”;“神乎神，耳不闻，月明心开而志先，慧然独悟，口弗能言，具视独见适若昏，昭然独明，若风吹云・故日神”。
Among them, “knowing how to nourish the body” is inseparable from Qigong; “knowing how to treat the spirit” requires Libumai Qigong. Because, “Suwen·Bazheng Shenming Lun” says very clearly: “Shape is the shape, the eyes are dark, ask about the disease, seek it in the classics, wisdom is in front, press it and you can’t find it, ‘K knows its feelings, so it is called shape”; “Spirit is the spirit, the ears can’t hear, the moon is bright and the mind is open, the will is ahead, wisdom is alone, the mouth can’t speak, the vision is alone, it seems dark, it is bright and clear, like the wind blowing the clouds, so it is called spirit”.
显然，气功不到一定火候，诊断时是不可能达到知神的地步的。
Obviously, if Qigong is not practiced to a certain level, it is impossible to reach the level of knowing the spirit during diagnosis.
因此，自先秦及唐，著名的医生无一不是气功大师。司马迁曾以生花之笔，介绍过这一时期的一位知“神”的名医一扁鹊。
Therefore, from the pre-Qin Dynasty to the Tang Dynasty, all famous doctors were masters of Qigong. Sima Qian once introduced a famous doctor of this period who knew “divine” – Bian Que.
据《史记・扁鹊太仓公列传》记载，扁鹊治病时、能.“尽见踱腑之症绘，持诊脉为名耳”。
According to the “Records of the Grand Historian – Biographies of Bian Que and Taicang Gong”, when Bian Que treated patients, he was able to “see all the symptoms of the patient’s internal organs and was famous for his ability to diagnose pulses”.
Note: many of the characters on this page are light and indistinct — This page needs to be reviewed and reedited.
page 26↑
他所RI且六“全种水绷、拚场玄操约说注wTh男为C,受”君之秘未．zinia介．，灼竺UtJTfl14.。
His RI and six “all kinds of water tension, fighting Xuancao, about the note wTh male is C, the secret of the king is not accepted.” zinia introduction. , ZhuozhuUtJTfl14.
显然扁鹊“知Hi”的功能来源于气功强嗽了的韶歹剪觉能力。
Obviously, Bian Que’s ability to “know Hi” comes from his sense of smell strengthened by Qigong.
不仅如此，气功还是一种iiiiii-老的医疗手段。认灵枢・病传篇》.tj这祥一段记载： “帝日：或有导引、行气、跷摩、tI,熨、砚炳、饮药之一者，可独守也？
Moreover, Qigong is also an ancient medical method. In the “Lingshu Bingchuan Pian”, there is a record: “The Emperor said: Is there any one of the following methods, namely, guiding, moving qi, massage, ironing, inkstone, and medicine, which can be practiced by oneself?
将尽仔之乎？
Are you going to do it to the best of your ability?
岐伯曰：“诸方者、众人之方也。
Qi Bo said: “All prescriptions are prescriptions for everyone.
非一人之所尽行也即。
It is not something that can be done by one person alone.
可见气功（导引、行气）和沁产（映摩)、针灸（灸熨、刺炳）,万物治升（饮药）一样，是古老的中rrt的一种传统医疗方法。
It can be seen that Qigong (guiding and moving qi) is a traditional medical method of ancient Chinese medicine, just like Qinchan (Yingmo), acupuncture (moxibustion and acupuncture), and the treatment of all things (drinking medicine).
综言之。
To sum up.
春秋战闰时期，随着文化的高度发展，随着人讨自然联及自身生命运动认识的深化．气功也高度发达，形成，完整的1J论休系．建立了一系列言效的练功方法，为尔 i-I气功的发展，打下了坚实的基础。
During the Spring and Autumn Period and the Warring States Period, with the high development of culture and the deepening of people’s understanding of the connection between nature and their own life movement, Qigong also developed to a high level, forming a complete theoretical system. A series of effective training methods were established, laying a solid foundation for the development of I-I Qigong.
第三节 气功和宗教的结合
Section 3 The Combination of Qigong and Religion
自秦汉至隋唐
From Qin and Han Dynasties to Sui and Tang Dynasties
秦始户统」中国后，焚书坑儒，是中国古代文化的一次浩幼。
After Qin Shi Huang unified China, he burned books and buried scholars alive, which was a catastrophe in ancient Chinese culture.
许多宝贵的文化典籍损失殆尽。
Many valuable cultural classics were lost.
入汉以后，董仲舒的“废黜百宗，独尊倡术”的主张，为统抬者所接受。
After the Han Dynasty, Dong Zhongshu’s idea of ”abolishing all sects and respecting only one school of thought” was accepted by the rulers.
从此以后，再忱没有出现过春秋战国时期那种百家争鸣的繁荣景象。
From then on, there was no longer the prosperous scene of a hundred schools of thought contending with each other as in the Spring and Autumn Period and the Warring States Period.
包括f功机理在内的“性命之学”的研究，纳入了道家、医家的领域，气功作为“修性复命，的手段，).’为流传。
The study of “nature and life”, including the mechanism of qigong, was incorporated into the fields of Taoism and medicine. Qigong was passed down as a means of “cultivating nature and restoring life”.
page 27↑
由于当时生产力水平低下．科学技术不发达，对练气功过程牛出现的很多现象（精神的和生理的）不可能解释清楚，于是气功被蒙上了神秘的色彩，流于玄学。
Due to the low level of productivity and underdeveloped science and technology at that time, it was impossible to explain clearly the many phenomena (mental and physiological) that occurred during the practice of Qigong. As a result, Qigong was shrouded in mystery and became metaphysical.
另一方面，由于地主阶级的残酷压迫和剥削，农民的反抗日益加剧，其中有些领袖人物也利用练气功后出现的一些无法解释的神奇现象来神化自己，以号召群众，组织力量。
On the other hand, due to the cruel oppression and exploitation of the landlord class, the peasants’ resistance became increasingly intense. Some of the leaders among them also used some inexplicable magical phenomena that appeared after practicing qigong to deify themselves in order to call on the masses and organize forces.
汉末张道陵创五斗米教，张角创太平道，从此道教应运而生。
At the end of the Han Dynasty, Zhang Daoling founded the Five Pecks of Rice Sect, and Zhang Jiao founded the Taiping Dao. From then on, Taoism came into being.
（马克思说过，宗教曾是“被压迫者的呻吟”)
(Marx said that religion was “the groan of the oppressed”)
东汉明帝时，佛教自印度传入，盛行于西晋，于隋唐达到极盛。佛教传入中国后，就开始和中国的固有文化相融合。
During the reign of Emperor Ming of the Eastern Han Dynasty, Buddhism was introduced from India, became popular in the Western Jin Dynasty, and reached its peak in the Sui and Tang Dynasties. After Buddhism was introduced into China, it began to merge with China’s inherent culture.
佛教哲学中关于宇宙以及人的生命的理论和中国古代的性命之学相结合，佛教传统的修持方法和我国古气功的修性养生结合，从而丰富了我国古典文化中的性命之学，并从理论和实践两方面推动了气功的发展，但同时也使气功染上了宗教色彩，并日益宗教化。
The theories on the universe and human life in Buddhist philosophy are combined with the ancient Chinese studies of sex and life, and the traditional Buddhist practice methods are combined with the cultivation and health-preserving methods of ancient Chinese Qigong. This has enriched the studies of sex and life in Chinese classical culture and promoted the development of Qigong both in theory and practice. But at the same time, it has also given Qigong a religious color and made it increasingly religious.
这一阶段对气功发展作出贡献的主要是医家、道家、佛家与道教（注意：道家和道教是两码事）。
During this stage, the main contributors to the development of Qigong were doctors, Taoists, Buddhists and Taoism (note: Taoism and Taoism are two different things).
现分别简述如下。
They are briefly described as follows.
一、医家
1. Doctors
《黄帝内经》成书于汉，集先秦医家理论与实践之大成。
The Yellow Emperor’s Classic of Internal Medicine was written in the Han Dynasty and is a culmination of the theories and practices of pre-Qin medical practitioners.
它系统地阐述了人的生命的整体观。认为：
It systematically expounds the holistic view of human life.
（一）人的生命是神、气、形（肉体）三者的统一，把人的生、长、壮、老、死（衰亡），归结为气的发生、生长和衰亡，认为人的生命力在于“神气皆在”，若“神气皆去，”则虽形骸独居，作为人的生命也就完结了。
(1) Human life is the unity of spirit, energy and form (body). It attributes human birth, growth, maturity, aging and death (decline) to the generation, growth and decline of energy. It believes that human vitality lies in the presence of both spirit and energy. If both spirit and energy are gone, then although the body remains alone, human life will be over.
（二）人是由五脏六腑，形体百骸和血脉经络构成的一个整体，人体的活动（即人的生命运动）以“心，”为主导，赖经络气血而维系。
(2) Human beings are a whole composed of the internal organs, body parts, blood vessels and meridians. The activities of the human body (i.e., the movement of human life) are dominated by the “heart” and maintained by the qi and blood of the meridians.
page 28↑
（三）人的生命活动一与天地间乃物生生化化有密切关系，受后者制约，鉴于这种整体的人类生命观．养生之要旨就在于：“顺四时而适寒暑，和喜怒而安居处，节阴阳而调刚柔”。
(3) Human life activities are closely related to the creation and transformation of things in the universe and are restricted by the latter. In view of this holistic view of human life, the key to health preservation is to “follow the four seasons and adjust to cold and heat, harmonize joy and anger and live in peace, regulate yin and yang and adjust hardness and softness”.
这三句话是各个气功流派的共同准则。
These three sentences are the common principles of various Qigong schools.
《黄帝内经》不仅系统地阐述了气功的原理，对于气功的功法以及练功效应也有很多精辟地论述。
The Yellow Emperor’s Classic of Internal Medicine not only systematically expounds the principles of qigong, but also contains many insightful discussions on qigong exercises and their effects.
如“把握阴阳、独立守神、肌肉若一”(《素问・上古天真论》）,“活澹虚无，乃能行气”( 《灵枢・上福篇》）等。
Such as “grasp the yin and yang, keep the spirit independent, and keep the muscles as one” (Suwen: The Theory of Ancient Innocence), “lively, calm and empty, can circulate qi” (Lingshu: Shangfu Pian), etc.
都是高度概括性的要则，至今仍有指导性意义。
These are all highly generalized principles that still provide guidance today.
这个时期的名医，如张仲景、华佗、陶宏景、煞元方、孙思邀等都是气功巨匠。
Famous doctors of this period, such as Zhang Zhongjing, Hua Tuo, Tao Hongjing, Sha Yuanfang, and Sun Siyao, were all masters of Qigong.
据《后汉书・华佗传》记载，华佗“晓养生之术，年且百岁犹有壮容，时人以为仙。”
According to the “Book of the Later Han Dynasty: Biography of Hua Tuo”, Hua Tuo “knew the art of keeping in good health, and even at the age of 100, he still looked strong and vigorous. People at that time thought he was an immortal.”
他曾对自己的徒弟说；
He once said to his apprentice;
“人体形得劳动，但不得使极耳。动摇则谷气消，血脉流通，病不能生。
“The human body needs to be worked, but not to the extreme. Movement helps to dissipate the gas in the body, circulate blood, and prevent illness.
臂如户枢终不朽也，是以古之仙者为导引之事。
The arm is like a door hinge and will never decay. This is why the ancient immortals practiced guiding.
熊经、鹤顾，引挽腰体，动诸关节，以求难老。
Do the Xiong Jing and He Gu exercises, pull and twist the waist and body, and move all the joints in order to stay young.
吾有术，名五禽之戏。
I have a technique called the Five Animals Exercise.
一日虎、二日鹿、三日熊、四日猿、五日鸟，亦以除疾，兼利蹄足。
One day is tiger, two days is deer, three days is bear, four days is monkey, and five days is bird. These can also cure diseases and benefit the hooves and feet.
刀这和秦《吕氏春秋・尽数篇》里所述道理，“流水不腐，户枢不蠢犷动也。
This is consistent with the principle stated in the Qin Dynasty’s “Lüshi Chunqiu·Jinshu Pian”, “Running water does not rot, and the door hinge does not move.
形气亦然，形不动则精不流，精不流则气郁”一致，强调了一个动字，阐明了气功动功的基本原理。
The same is true for form and Qi. If the form does not move, the essence will not flow. If the essence does not flow, the Qi will stagnate.” This emphasizes the word “movement” and clarifies the basic principles of Qigong dynamic exercises.
隋朝名医巢元方著《诸病源候论》，其中《养生论》、《导引方》列举r具体练功方法。
Chao Yuanfang, a famous doctor in the Sui Dynasty, wrote “Treatise on the Causes and Symptoms of Various Diseases”, among which “Treatise on Health Preservation” and “Daoyin Fang” listed specific practice methods.
还指出，气功练到一定程度，手掌中能放出气来。
It is also pointed out that when qigong is practiced to a certain level, qi can be released from the palms.
唐初孙思邀活了150多岁，后世称为‘药王菩萨”。
Sun Siyao, a great-grandson of the Tang Dynasty, lived for more than 150 years and was later called “Medicine King Bodhisattva”.
他在《千金方》中专门阐述了《和神导引之道》。
In his “Qianjin Fang”, he specifically expounded on “The Way of Harmony and God’s Guidance”.
page 29↑
他说：“养生之道，常欲小劳。
He said: “The way to keep healthy is to always do some light work.
促莫大极及张所不般堪。
It is beyond the reach of Mo Da Ji and Zhang Suo.
目流水不擂，尸枢不蠢，以其运动也。”
The eyes are like running water, but they do not rattle; the corpse’s hinges do not become dull, because they are moving.”
又说：“气息得P11:病不生”,故“善养摄者，须知调气焉”，看来他的思想与华忙 沙。
He also said: “If the breath is P11: disease will not occur”, so “those who are good at health care must know how to regulate the breath.” It seems that his thoughts are similar to Hua Mangsha.
二、道家
2. Taoism
汉初盛行黄老之道，道家对干鱿启：之华ii厂‘；功．里沦布很大发展。刘安所著《淮南子》对此作｝’系统总结y《道以训》在天（自然）、人统一的背景上，从化育万物的・子扛”和“德”出发，揭示了人的生命本质，说：“夫形者，主之舍也气者，生之充也；神者，生之制也。
Huang-Lao Taoism was popular in the early Han Dynasty, and Taoism made great progress. Liu An’s Huainanzi systematically summarized this. On the background of the unity of heaven (nature) and man, Dao Yi Xun revealed the essence of human life from the perspective of “son” and “virtue” that nurture all things, saying: “Form is the home of the master; Qi is the filling of life; Spirit is the control of life.”
一失泣则三务伤矣。
If you lose your tears, all three affairs will be harmed.
夕，因此应该“使之久处其位”。
Therefore, it should be “kept in its position for a long time”.
这就要“将养其神浮几弱其飞平夷其形，而与道浮沉俯仰”。
This requires “to nourish the spirit, to make it float, to weaken its flying ability, to level its form, and to float and sink with the Tao.”
这正是气功的权水原则，与医学理论相一致。
This is exactly the water-control principle of Qigong, which is consistent with medical theory.
和医学不同之处在于医家重于养形，而道宁奴乎币于激发、强化人的固有潜在的智能。
The difference between Taoism and medical science is that doctors focus on maintaining the body, while Taoism focuses on stimulating and strengthening people’s inherent potential intelligence.
《精坤训》对IiN功所强吮的超感觉能力产生的机理，有一香精彩的论述：“夫血气能乡于五耽而不外越，则胸腹充而rI.ii钦省矣；胸玻充?if嗜欲省死耳目清、听视达矣，耳日清、视听达lr!I;]之明。
The Jing Kun Xun has a wonderful discussion on the mechanism of the super-sensory ability enhanced by the IiN Gong: “If the blood and qi can be concentrated in the five elements without going out, the chest and abdomen will be full and the mind will be clear; if the chest is full and the desires are clear, the ears and eyes will be clear, and the hearing and vision will be clear. The ears will be clearer, and the vision and hearing will be clearer.
五胜能属于心而无乖，则SAtttJJ’$’胜而行不辟矣，敦志胜而行。
If the five victories can be in the heart without going against it, then SAtttJJ’$’victory will lead to unimpeded action, and if one’s will is strengthened, then action will be victorious.
则精气班而气不散矣；精气盛而气不散，则理，r均，均则;;、v:,nil则神，神则以视无不见，以听无不闻也。
If the essence and energy are in good condition and the energy does not disperse, then the principle will be balanced, and if the essence and energy are balanced, then the spirit will be able to see everything and hear everything.
又说：“粉4:内守形做而不外越，则望于往事之前，视之来事之后，犹：少为也。”
He also said: “If you keep your inner form and do not go beyond it, then you will look back at the past and look back at the future, just like doing less.”
这番话乍一看来似乎近子荒诞，倪证士年莞有仃异功能及气功效应的实验结果，却颇有过理。
Although these words may seem absurd at first glance, the experimental results of Ni Zhengshen on supernatural powers and qigong effects are quite reasonable.
对于练功方法，《淮南子》也有很多挤妙的论述。
The Huainanzi also has many wonderful discussions on the methods of practicing qigong.
现《齐俗训》说：“常欲为虚则有，不能为危矣；右夫不为应呵白虚者，此所慕而不能致也。”
The current “Qi Su Xun” says: “If you always want to be empty, you will have it, and you can’t be in danger; the right man does not respond to the white empty, this is what you desire but cannot achieve.”
Note: many of the characters on this page are light and indistinct — This page needs to be reviewed and reedited.
page 30↑
寥寥数语，透彻地匆述了道家功清静法门意念活动的要领和月标魔界。
In just a few words, he thoroughly described the main points of the Taoist practice of tranquility and the magic world of the moon.
此外，《淮南子》还指出气功的应用是多方面的，但原理是相通的，所谓“冯夷得道以潜大川，针且得道以处昆仑，扁鹊以治病，造父以御马，奔以之射，捶以之断，所为者各异，而所道者一也。”
In addition, the Huainanzi also pointed out that the application of qigong is multifaceted, but the principles are the same, so-called “Feng Yi got the Tao to dive into the great river, Zhen Qie got the Tao to stay in Kunlun, Bian Que used it to treat diseases, Zaofu used it to drive horses, Ben used it to shoot, and Chui used it to break. What they did was different, but what they taught was the same.”
东汉以后的道京人物往往兼通医学，如葛洪、陶宏景等都是这样。
After the Eastern Han Dynasty, many people in the imperial court were also proficient in medicine, such as Ge Hong and Tao Hongjing.
葛洪著的《抱朴子》不仅讲述了金丹、药饵的服食，而且把前人的练功方法作了全面总结。
“Baopuzi” written by Ge Hong not only describes the taking of golden elixirs and medicinal baits, but also comprehensively summarizes the previous practice methods.
虽然重于“成仙之道”，但对健身如长寿、祛疾、明目、固齿、聪耳…郊作了描述，明确提出了“三丹田”，下丹田在脐下二寸四分，中丹田在心下绛宫金脚，上丹田在两眉间（内一寸为明堂．内二寸为洞房，内三寸为上丹田，此三者皆可笼统称为＿曰于田），书中又对“丹道”―包括内丹、外丹都作了系统论述；对行气、房中术（也属于气功的内容）也作了必要闹述。因此，《抱朴子》一书可以说是总结了释以前的气功知识的专著，一直为历代气功家所重视。
Although it is more important than “the way to become an immortal”, it also describes fitness such as longevity, getting rid of diseases, improving eyesight, fixing teeth, and hearing. It clearly puts forward the “three Dantian”. The lower Dantian is two inches and four minutes below the navel. , the middle Dantian is located under the heart, Jianggong Jinjiao, and the upper Dantian is between the eyebrows (the inner one inch is the bright hall, the inner two inches is the bridal chamber, and the inner three inches are the upper Dantian, these three can be collectively called Yutian), the book In it, the “Tao of Alchemy” – including inner alchemy and outer alchemy – is systematically discussed; necessary explanations are also given on the movement of qi and the art of the room (also part of qigong). Therefore, the book “Baopuzi” can be said to be a monograph that summarizes the qigong knowledge before Buddhism, and has always been valued by qigong masters in the past dynasties.
陶宏景著的“养性延命录”，虽然不及《抱朴子》博大精深，但对中医学、气功学也都有重大意义。
Although Tao Hongjing’s “Records of Nourishing Nature and Prolonging Life” is not as extensive and profound as “Baopuzi”, it is of great significance to traditional Chinese medicine and qigong.
还应该一提的是汉魏伯阳，他以炼丹比拟练气功，因而他著的《参同契》成了后世练气功的重要典籍，臼此以后， “金丹大道”成了道家练气功的专门名同。
It should also be mentioned that Boyang of the Han and Wei dynasties compared refining alchemy to practicing qigong, so his book “Shen Tongqi” became an important classic for practicing qigong in later generations. After that, “Golden Pill Dao” became a specialized Taoist practice of qigong. noun.
三、佛家
3. Buddhism
佛教大约于公元前6~5世纪发源于印度、其哲学现论起探于印度古典哲学―《吠陀》。
Buddhism originated in India around the 6th to 5th century BC, and its philosophical theories can be traced back to the Indian classical philosophy — (The Vedas).
page 31↑
它对于宇宙以及少、的生命的论述，与中国古典哲学育很多相似之处，但比中国古典哲学更侧重于精神活动及其与宇宙间万物演化的关系。
Its discussion of the universe, the universe, and life has many similarities with classical Chinese philosophy, but it focuses more on spiritual activities and their relationship with the evolution of all things in the universe than classical Chinese philosophy.
这里我们不拟探讨佛教的哲理及其历史演变过程，仅就佛家的修持与气功的关系作一简单的历史性说明。
Here we do not intend to explore the philosophy of Buddhism and its historical evolution, but only to make a simple historical explanation of the relationship between Buddhist practice and Qigong.
印度佛教不论何派，甚至佛教以外的宗教，都很注重禅定，它被列为佛教六度（戒、定、慧、施舍、忍辱，精进）之一，又是佛家三学（戒、定、慧）之一。
Regardless of which sect of Indian Buddhism, or even religions other than Buddhism, all attach great importance to meditation, which is listed as one of the six paramitas of Buddhism (precepts, concentration, wisdom, generosity, patience, and diligence), and is also one of the three Buddhist studies (precepts, concentration, and wisdom).
禅是梵语，意思是“思维修”、 ‘禅虚”，又作弃恶解。
Zen is a Sanskrit word, which means “meditation of thinking”, “Zen emptiness”, and also means to abandon evil.
禅定就是安静的想。
Meditation is quiet thinking.
印度教的禅定方法是静坐。
The Hindu method of meditation is sitting still.
“调整呼吸、舌柱上聘、心注一境”，要求做到“得失随缘，心无增减，违顺风辞”
〔《唐高僧传》），这里的“风”是印度古典哲学巾的“四大”“地水火风，，之一，相当于我国所说的气。
“Adjust your breathing, raise your tongue, and focus your mind on one state”, requiring you to “follow your fate in gain and loss, have no increase or decrease in your mind, and say no to the wind”
〔”Tang Gaoseng Zhuan”), the “wind” here is one of the “four elements” of Indian classical philosophy, “earth, water, fire, and wind”, which is equivalent to what we call “qi” in my country.
现今流行于印、欧、美等地的瑜枷术姗的也是这种方法。
This method is also used in the yoga techniques that are popular in India, Europe, America and other places today.
瑜如术随佛教一起，于东汉传入中国，但影响不大。
Yoga was introduced to China during the Eastern Han Dynasty along with Buddhism, but it had little impact.
后来，大乘教传入，并逐渐与我国的古典文化相融合，于两晋时广为流传，中国的佛家气功也产生于此时。
Later, Mahayana Buddhism was introduced and gradually integrated with my country’s classical culture. It became widely spread during the Jin Dynasty, and Chinese Buddhist Qigong also originated at this time.
当时印度高僧菩菩提达摩，从南印度来我国，先至梁，后至北魏。
At that time, the Indian monk Bodhidharma came to my country from South India, first to Liang and then to Northern Wei.
在禽山少林寺“面壁九年”。
He “faced the wall for nine years” at Qinshan Shaolin Temple.
把印度佛教的禅定与我国的古代的治气养生方法相结合，创造了一套简单的禅法。
By combining Indian Buddhist meditation with ancient Chinese methods of regulating qi and maintaining health, he created a simple set of Zen methods.
虽有“理入”与“行入”二途，若从气功角度分析，都是要求保持精神I的高度宁静。
Although there are two ways of entering through theory and entering through practice, if analyzed from the perspective of Qigong, both require maintaining a high level of mental tranquility.
达摩不仅创立了新禅法，而且还提出了一套强筋壮骨的健身之术。
Bodhidharma not only created a new Zen method, but also proposed a set of fitness techniques to strengthen muscles and bones.
后世武未界，均奉达摩为宗师。流传于今的《易筋经》、《洗髓经》，据说是达摩所著，但明以前未见此二书，疑为后人托名伪作。
In later generations, martial arts circles all regarded Bodhidharma as their master. The “Yi Jin Jing” and “Xi Sui Jing” that are still in circulation today are said to be written by Bodhidharma, but these two books were not seen before the Ming Dynasty, so they are suspected to be forged by later generations.
由两晋至隋唐，佛教大盛，宗派也越来越多，主要育三论及律、净工、天台、华严、法相、禅、密等十大宗。
From the Jin Dynasty to the Sui and Tang Dynasties, Buddhism flourished and there were more and more sects, mainly the Three Treatises and the ten major sects, namely, Vinaya, Pure Land, Tiantai, Huayan, Dharma-nature, Zen, and Esoteric Buddhism.
page 32↑
十宗之间，若以修持而言，实则只有五种，即禅、观、律、密、净。
Among the ten sects, there are actually only five types in terms of practice, namely Zen, Vipassana, Vinaya, Esoteric Buddhism, and Pure Land Buddhism.
修律是佛家的道德操行，除此之外，余皆讲的是修功一－即练气功，只是入手方法不同。
Observing the precepts is the moral conduct of Buddhism. Apart from that, the rest are all about practicing skills – that is, practicing qigong, but the starting methods are different.
密宗修持方法是多方面的，这里不拟详述。
There are many methods of Tantric practice, which will not be described in detail here.
净土宗口领“南无阿弥陀佛，实际上是气功中的口诀默念入静法。
The Pure Land Sect’s motto “Namo Amitabha” is actually a Qigong formula that is recited silently to achieve tranquility.
夭台余讲究修止观，《修止观坐禅法提耍》中说：“止乃伏结之初门，观是所感之正果一止是禅定之胜因。”
Yao Taiyu pays attention to the practice of cessation and insight. In the “Cultivation of cessation and insight meditation method”, he said: “Cessation is the first door to suppress the knot, and insight is the positive result of feeling. Cessation is the superior cause of meditation.”
实际上止观汀：法相当于意守某一处，某一景象。
In fact, the method of zhi guan ting is equivalent to focusing the mind on a certain place or a certain scene.
禅宗的修功方法，自达摩以来，怪历代发展，日趋简化，但流派很多，据宗密《圆觉大疏抄》厄载，有七家。
The practice methods of Zen Buddhism have been increasingly simplified through the development of successive generations since Bodhidharma, but there are many schools. According to Zongmi’s “A Commentary on the Perfect Enlightenment”, there are seven schools.
但若简单地分只是二家，一是以神秀为代表，讲究“凝心入定，住心看净，起心外照，摄心内证”。
But if we simply divide them into two schools, one is represented by Shenxiu, who emphasizes “concentrating the mind into meditation, keeping the mind focused on purity, raising the mind to look outward, and focusing the mind on inner verification.”
另一派以六祖惠能为代表，不主张坐禅而重以“参话头”借“机锋转语，以达“明
心见性，的目的。
The other school, represented by the Sixth Patriarch Huineng, does not advocate sitting in meditation but emphasizes “contemplating koans” and using “wit and sharp words” to achieve the goal of “enlightenment of the mind and insight into the nature”.
其实这是气功中的“以一念代万念”的入静法。
In fact, this is the Qigong method of entering a state of tranquility by “replacing all thoughts with one thought.”
这里要提出的是禅宗认为“明心见性”是修佛之关健，这与《淮南子・齐俗训》所说完全吻合：“人性欲平，嗜欲害之，唯圣人能遗物而反已。
What needs to be pointed out here is that Zen Buddhism believes that “enlightenment of mind and insight into nature” is the key to Buddhist practice, which is completely consistent with what is said in Huainanzi Qi Su Xun: “Huainanzi’s nature is to be peaceful, and desires harm it. Only saints can abandon things and return to themselves.
夫乘舟而惑者，不知东西，见斗极则痞矣，夫性亦人之斗极也”。
Those who are confused while riding a boat, not knowing east from west, will be confused when they see the Big Dipper; human nature is also the Big Dipper of human beings.
这表明了禅宗的修持方法，实际上是佛、道、儒三家的结合．这为宋明理学的兴起，开了先河。
This shows that the practice method of Zen Buddhism is actually a combination of Buddhism, Taoism and Confucianism. This set a precedent for the rise of Neo-Confucianism in Song and Ming dynasties.
四、道教
4. Taoism
道教对于气功的普及，以及气功练功方法的具体化颇有贡献。
Taoism has made great contributions to the popularization of Qigong and the concretization of Qigong training methods.
例如《太平经》把人身各部分的“一”归纳为九个（参阅第三章，，练气功要掌握这个关键，所谓“守一者延命”。
For example, the Taiping Jing summarizes the “one” of each part of the human body into nine (see Chapter 3, Qigong practitioners must grasp this key, the so-called “keeping one” prolongs life”.
但 《太平经》一书主要论调和阴阳，偏于功理，功法隐寓理中，稍嫌笼统。
However, the main discussion of the book “Taiping Jing” is about the harmony of yin and yang, and it is biased towards the theory of exercises. The exercises are hidden in the theory, which is a bit too general.
page 33↑
三国时魏人苟悦苦《申鉴》，说明比较详细。至隋寇嫌之提出了详细的呼吸吐纳法，使功法进一步具体化。
During the Three Kingdoms period, Gou Yueku of Wei wrote “Shenjian”, which explained it in detail. In the Sui Dynasty, Kou Xianzhi proposed a detailed breathing method, which further specified the exercises.
在隋、唐之际，出现了一系列气功专著，如唐代《崇山太无先生气经》详细论述了“行气”、“练气，、）“闭影、“委气”、“布气”的方法，其中布气方法很象今天气功师的超距放气治疗法。
During the Sui and Tang Dynasties, a series of qigong monographs appeared, such as “Chongshan Taiwu Sheng Qi Jing” of the Tang Dynasty, which discussed in detail “moving qi”, “training qi,” “closing shadow,” “compressing qi”, The method of “distributing qi” is very similar to the long-distance breathing treatment method used by today’s qigong masters.
此外，《幻真先生元气诀》、《长生胎元神用经》、《摄生篆录》、《太清服气口诀》、《气法要妙至口诀》等等。
In addition, there are “Mr. Huanzhen’s Qi Secret”, “The Sutra of Longevity Fetal Yuanshen”, “Shesheng Seal Record”, “Taiqing Qigong Secret”, “The Secret of Qigong”, and so on.
都是道教各流派的气功专著，均有可取之处。
They are all qigong monographs from various schools of Taoism, and they all have their merits.
综言之，自秦、汉至隋、唐，随着孺家独尊地位的逐渐确立，性命之学和气功逐步被排除出“大雅之堂”。
In a nutshell, from the Qin and Han Dynasties to the Sui and Tang Dynasties, as the dominant position of the Ru family was gradually established, the study of sex and life and qigong were gradually excluded from the “elegant hall”.
但道家的理论研究，医家的实践，佛教文化和中国古典文化祖磁合，使气功在原有的基础上，大大向前发展了一步。
However, the combination of Taoist theoretical research, medical practice, Buddhist culture and Chinese classical culture has enabled Qigong to develop greatly on its original basis.
这一时期，气功虽然逐步宗教化，沮在广大群众中以气功做为….种医疗手段相当流行。
During this period, although qigong gradually became a religion, it was still quite popular among the general public as a medical method.
1973年出土的长沙马王堆三号汉墓的文物中，有影色导引帛画四十余幅，绘有熊经，龙登等图，足见当时气功之普及。
Among the cultural relics unearthed from the No. 3 Han Tomb of Mawangdui in Changsha in 1973, there are more than 40 shadow-color guiding silk paintings, depicting pictures such as the Bear Sutra and the Dragon Ascending, which shows the popularity of Qigong at that time.
随着气功的普及，论述气功的专著也开始出现，功法亦趋于具体化。
With the popularity of Qigong, monographs discussing Qigong have begun to appear, and the Qigong methods have become more concrete.
第四节 气功宗教化―宋至清
Section 4 Qigong Becoming a Religion – Song to Qing Dynasty
宋以后，中国进入封建社会后期，文化禁锢日益森严，儒家成了学术界的钦定霸主，道家、佛家在学术上丧失了创造力，完全进入了宗教僵化状态。
After the Song Dynasty, China entered the late feudal society. Cultural restrictions became increasingly strict, Confucianism became the designated overlord of the academic world, Taoism and Buddhism lost their creativity in academia and completely entered a state of religious rigidity.
医学更遭受了位于独尊地位的“儒学”的摧残性影响。
Medicine suffered even more from the devastating influence of Confucianism, which held a dominant position.
page 34↑
落第儒生滥厕匡伦，借行医以运其才，立论以畅其志，对医理只从典盛文字加以推求，而不顾气功的实践；对治法的研究则重于形质的发挥，而忽略气化的探索，因而气功在医学中的地位日益衰微。
Failed Confucian scholars took advantage of the opportunity to join Kuang Lun, using the practice of medicine to display their talents and to express their ambitions through theories. They only sought medical theories from ancient texts, without considering the practice of Qigong. Their research on treatment methods focused on the development of form and quality, while ignoring the exploration of Qi transformation. As a result, the status of Qigong in medicine gradually declined.
这不仅使中医高超的技艺逐步衰落，而且促使气功以及与此相关的性命之学隐迹于武术和宗教，气功之“道”沦而为“术”。
This not only caused the gradual decline of the superb skills of traditional Chinese medicine, but also caused Qigong and the related science of life to disappear into martial arts and religion, and the “Tao” of Qigong was reduced to a “skill”.
唐以后的医学著述很多，谈论气功的也不少，但创见不多，大多来自道佛诸家。
There are many medical works after the Tang Dynasty, and many of them discuss qigong, but there are not many original ideas, most of which come from Taoism and Buddhism.
如李时珍的《奇经八脉考》，脱胎于弥紫阳的《八脉经》；创《灵龟八法》的窦文公也是道教中人。
For example, Li Shizhen’s “Investigation of the Eight Extraordinary Meridians” was derived from Mi Ziyang’s “Classic of the Eight Meridians”; Dou Wengong, who created “Eight Methods of the Spirit Turtle”, was also a Taoist.
剥去宗教的外衣来看这一时期的气功，无论是理论上还是实践上，都更加具体化、实用化。
If we strip away the religious cloak and look at the qigong of this period, we will find that it has become more specific and practical both in theory and in practice.
这方面道教贡献较大，随着气功功决研究的深入，气功分为：命功一一“内修命以达 [?]”，性功―“修性复命”，性命兼修三大门类。
Taoism has made great contributions in this regard. With the deepening of the research on qigong exercises, qigong has been divided into three major categories: life exercises – “cultivating life internally to achieve [?]”, nature exercises – “cultivating nature to restore life”, and the cultivation of both life and nature.
专著很多，其中以张紫阳的《悟真篇》与自紫青的玄指玄篇》最为后代气功家所贡，周天功渐趋兴盛．不仅论述日益精详而且代有传人。
There are many monographs, among which Zhang Ziyang’s “Wuzhen Pian” and Zi Ziqing’s “Xuan Zhi Xuan Pian” are the most tributes to later generations of qigong masters, and Zhou Tiangong gradually flourished. Not only is the discussion becoming more and more detailed, but it is also passed down from generation to generation.
道家之“五祖、“七真”已为练功家所熟知．而清静功则有江河日下之势，这是第一特点：第二特点是流派繁多，门户林立。
The “Five Ancestors” and “Seven True Men” of Taoism are already well known to practitioners. However, the Qingjing Qigong seems to be declining day by day. This is the first characteristic. The second characteristic is that there are many schools and sects.
由于宗教信条、练功万法、练功效应、地域、师承不同，形成了不同流派。
Different schools have been formed due to differences in religious beliefs, methods of practicing exercises, effects of practicing exercises, regions, and teachers.
各个流派自立门户，各拉山头，于是在峨嵋、昆仑（咬桐）、武当、少林（分南北两派）等派别。
Each school established its own faction and each had its own mountain stronghold, so there were factions such as Emei, Kunlun (Yaotong), Wudang, and Shaolin (divided into the northern and southern factions).
各派竞相发展势力，明争暗斗，甚至相互残杀。
Various factions competed to develop their power, fought openly and secretly, and even killed each other.
为了标榜本派之高明，他们的著述中往往故作诡秘，神化其事，关键处却晦涩难解，且多不实之辞。
In order to show off the superiority of their school, their writings are often mysterious and mythologize, while the key parts are obscure and difficult to understand, and contain many false statements.
因此．读这类书要小心，既不要上当，又不要轻易地一撰否定掉。
Therefore, be careful when reading this kind of book, don’t be fooled, but don’t easily dismiss it.
第三个特点是在功法分派的同时，在功理上，儒、释，道三家趋于混一。
The third characteristic is that while the exercises are divided into different schools, in terms of the theory of the exercises, Confucianism, Buddhism and Taoism tend to be integrated.
page 35↑
唐末、五代以后，禅宗盛行，入宋以来，渐趋下坡；南宋以后，逐渐被程朱理学所取代。
Zen Buddhism was popular in the late Tang Dynasty and after the Five Dynasties. Since the beginning of the Song Dynasty, it has gradually declined. After the Southern Song Dynasty, it was gradually replaced by Cheng-Zhu Neo-Confucianism.
他们反对佛教，但其很多哲学思想却直接源于佛家禅宗。
They oppose Buddhism, but many of their philosophical ideas are directly derived from Zen Buddhism.
例如朱熹、陆九洲认为：“一旦豁然贯通”,“吾心便是宇宙”；他们吸取道宋理论，推衍太极、四象、八卦，但与道教不相谋，面在社会实践方面，他们主张以“关理制服人欲”，这又是典型的儒家修身方法。
For example, Zhu Xi and Lu Jiuzhou believed that “once everything is suddenly clear”, “my heart is the universe”; they absorbed Taoist and Song Dynasty theories and deduced Tai Chi, Four Symbols, and Eight Trigrams, but they had nothing to do with Taoism. In terms of social practice, they advocated “using reason to control human desires”, which is a typical Confucian method of self-cultivation.
诚然，宋明理学的政治上是反动的，但它揭示了一个事实：濡、释、道三家通过气功的实践，对人体生命的认识是基本一致的，都在一定程度上阐明了人类生命本质。
It is true that Neo-Confucianism of the Song and Ming dynasties was reactionary politically, but it revealed a fact: through the practice of qigong, the three schools of thought, Buddhism and Taoism, had basically the same understanding of human life, and all of them clarified the essence of human life to a certain extent.
因此，这一时期的优秀气功专著，均融合诸家之说，挥然一休，难以区分究竞是哪一家之言。
Therefore, the excellent qigong monographs of this period all integrate the theories of various schools, and it is difficult to distinguish which one is the author.
《性命圭旨》、《伍柳仙宗》等就是这类著作的代表。
“The Key to Sex and Life” and “The Wu Liu Immortal Sect” are representative works of this type.
它们的共同特点是：练功方法切实可行，练功的每一步可能出现的生命现象均如实写出，使学者有法可依 有验可证，即每练一步有一步的标志。
Their common characteristics are: the training methods are practical, and the life phenomena that may occur in each step of the training are written down truthfully, so that students have methods to follow and verifications to prove, that is, each step of the training has its own mark.
学者自无茫然之感。民对前人不实之说，谬误之论如实予以刘正，这类著述，是这一时期气功发展的珍品。
Scholars naturally have no sense of confusion. People have truthfully corrected the false and erroneous theories of their predecessors. This kind of writings is a treasure of the development of qigong during this period.
综言之，自宋至清，气功沦为宗教和武术的附庸。
In short, from the Song Dynasty to the Qing Dynasty, Qigong became a vassal of religion and martial arts.
在功法具体化、实用化方面有不少创造和发展，对功理的研究亦有所深化。
There have been many innovations and developments in the concretization and practical application of the exercises, and the research on the theory of exercises has also been deepened.
但是，宗教化、神秘化，以及发淫气功界的门派对立和江湖习气，把气功推入了绝境。
However, the religiousization and mystification, as well as the conflicts between the various sects and the underworld habits in the qigong community, have pushed qigong into a desperate situation.
说明：笔者对这一阶段介绍得非常简单。
Note: The author has given a very simple introduction to this stage.
实际上，在这一阶段中，各门派分化达到了顶峰，门门派派，各案师承，均有著述、内容相当丰富。
In fact, during this period, the differentiation of various sects reached its peak, and each sect, each case and each teacher had writings with quite rich content.
各家功法虽趋细致，但多以仙佛立论。
Although the skills of various schools tend to be more detailed, most of them are based on theories of immortals and Buddhas.
欲剔除其迷信色彩，颇费笔墨，若不予以分析批判而圆圈介绍之，则有“迷信”之嫌。
It would take a lot of time and effort to remove its superstitious color. If it is not analyzed and criticized but introduced in a circular way, it will be suspected of being “superstitious.”
page 36 ↑
第五节 医疗气功阶段
Section 5 Medical Qigong Stage
本世纪初至本世纪七十年代
From the beginning of this century to the 1970s
清末以米，随着生产力的提高，交通、通讯事业的发展，以及现代科学的榆入，长期禁锢中华民族的精神、文化枷锁，受到了猛烈地冲击。
In the late Qing Dynasty, with the improvement of productivity, the development of transportation and communications, and the introduction of modern science, the spiritual and cultural shackles that had long imprisoned the Chinese nation suffered a severe impact.
包藏着人类生命真谛，但隐于僧道界内的气功，重新获得了人们的注意。
Qigong, which contains the true meaning of human life but is hidden in the Buddhist and Taoist circles, has regained people’s attention.
一些有识之士，从佛、道徒那里学习了气功，摒除其迷信色彩，取其健身之合理内核，总结出了一系列简单易行的养生方法。
Some knowledgeable people learned qigong from Buddhism and Taoism, discarded its superstitious nature, took its rational core of fitness, and summed up a series of simple and easy health-preserving methods.
于是气功开姶以独立的面目出现了。
Thus, Qigong emerged as an independent discipline.
一些浅显易懂的气功书籍如《八段锦》、《十二段锦》、《因是子静坐法》、《意气功》、《气功法诀明指》一如雨后春笋地相继问世，推动了气功事业的进程。
Some easy-to-understand qigong books such as “Eight Section Brocade”, “Twelve Section Brocade”, “Yin Shizi’s Meditation Method”, “Qigong of Intention”, and “Qigong Methods and Secrets” have emerged one after another, promoting the progress of the qigong industry.
更加可喜的是一些中医界的人士，开始J从事气功研究，如丁福保、张锡纯等名中医都在气功上具有一定造诣。
What is even more gratifying is that some people in the field of traditional Chinese medicine have begun to engage in Qigong research. For example, famous Chinese medicine practitioners such as Ding Fubao and Zhang Xichun have made certain achievements in Qigong.
虽然如此，气功却没有进一步发扬光大。
Despite this, Qigong was not further developed.
因为西洋文化的输入，在冲破封建的精神枷锁方面起了一定积极作月，与此同时，找国固有文化也遭到丫一定摧残。
The introduction of Western culture played a certain positive role in breaking the feudal spiritual shackles. At the same time, the country’s inherent culture was also destroyed to a certain extent.
因之，气功晰未冲出宗教的牢笼，就又陷入了新的包围圈。
Therefore, before qigong could break out of the cage of religion, it fell into a new encirclement.
解放以后，气功作为一种治疗慢性病的有效方法，逐渐受封了政府和人民的重视。
After liberation, qigong, as an effective method for treating chronic diseases, gradually gained attention from the government and the people.
不少气功家著书立说，如刘贵珍的《气功疗法实践》、蒋维乔的《因是子静坐实验谈》、周潜川的《食饵疗法与救治气功偏差手术》、《峨眉十二庄释密》等数十部气功专著一涌而出。
Many qigong experts have written books, such as Liu Guizhen’s “Qigong Therapy Practice”, Jiang Weiqiao’s “Yinshizi Meditation Experimental Talk”, Zhou Qianchuan’s “Bait Therapy and Treatment of Qigong Deviation Surgery”, “Emei Twelve Villages Revealed Secrets”, etc. Dozens of qigong monographs were published.
Page 37↑
我国政府为了使气功更好地为人民服务，建立了气功疗养院、气功研究所，尝试与现代毯学相结分米报索、闲述气功治病的犯理：为了加强气功学术交流，1953年在北戴河召开了全国第一次气功疗法会议， “气功”这一名词也因此普及了。
In order to make Qigong serve the people better, our government has established Qigong sanatoriums and Qigong research institutes, and tried to combine it with modern Qigong science. It also discussed the theory of Qigong treatment: In order to strengthen academic exchanges on Qigong, the first national Qigong therapy conference was held in Beidaihe in 1953, and the term “Qigong” became popular as a result.
在这个阶段里―尤其是解放以后，气功冲破了封建迷信的案臼，从宗教的侄格中解放了出来，她作为一种经验的、行之有效的医疗方法，获得了人们的公认。
During this period, especially after liberation, Qigong broke through the feudal superstition and was liberated from the religious status. As an empirical and effective medical method, it was recognized by people.
但是，由于近代实证科学（包括西医学）和我国的传统学术思想在方法论和认识论上的深刻分歧，气功、中医以及传统的性命之学无法用现代科学、现代医学来解释。
However, due to the profound differences in methodology and epistemology between modern empirical science (including Western medicine) and my country’s traditional academic thoughts, Qigong, Chinese medicine and traditional studies of sex and life cannot be explained by modern science and modern medicine.
因而，在以现代科学否定宗教迷信的同时，把气功理论以及许多不可忽视的气功效应也都当作糟粕扬弃了。
Therefore, while modern science is used to deny religious superstition, qigong theory and many of its significant effects are also discarded as dross.
气功本身也局限于传统的、经验的医疗方法范畴之内，从而被排除出科学殿堂。
Qigong itself is also confined to the scope of traditional, empirical medical methods and is thus excluded from the hall of science.
更加不幸的是，十年浩劫，气功和中华民族的传统文化一样，横遭摧残，儿乎被扫除殆尽。
Even more unfortunate is that during the ten-year catastrophe, Qigong, like the traditional culture of the Chinese nation, was destroyed and almost wiped out.
第六节 科学气功阶段
Section 6 Scientific Qigong Stage
本世纪七十年代以后
After the 1970s
就在我国的气功遭受倍加摧残的岁月里，神奇的气功效应，以及与此有关的心灵现象，引起了欧、美、日、苏等国科学界的注意，对此开展了多学科的综介研究。
During the years when Qigong in my country was suffering great damage, the miraculous effects of Qigong and the spiritual phenomena related to it attracted the attention of the scientific community in Europe, the United States, Japan, the Soviet Union and other countries, and multidisciplinary comprehensive research was carried out on it.
并在此签础上，创立了一门新技术―生物回授术，选一趋势引起了国内部分科技人员的关注。
On this basis, a new technology, bioreintroduction, was created, and this trend attracted the attention of some domestic scientific and technological personnel.
粉碎“四人帮”后，气功在百花齐放的科学春天里，获得了新生。
After the smashing of the “Gang of Four”, Qigong gained new life in the spring of science when a hundred flowers bloomed.
老气功家积极献“宝”，争先恐后地为人民作贡献，如用发放外气的方法给人治病。
Old qigong practitioners actively offer their “treasures” and rush to make contributions to the people, such as using the method of emitting external qi to treat people.
page 38↑
科技工作者不仅从越代医学[?]度对气功进[?][?]理、生化方两冲研完而几还从乡华科入手进行“’’物理效林毛的研究 . . .
Scientific and technological workers have not only studied the physiological and biochemical aspects of Qigong from the perspective of modern medicine, but have also conducted research on the “physical effects of Qigong” from the perspective of rural science. . .
Note: Wai Qi (外气) . . .
场对人本“气”本质的研究开始了。
The study of the nature of human “qi” began.
波婀壮细的气功醉几-I..–jJ‘仁澎湃子tEl:界的东方，周为：
社会淤义公有制保证了人民的安玛乐业。
The socialist public ownership system ensures the people’s peace and happiness.
为从东匀功灼大提供了必要的经济条件；社全主义精神文明为气功的开哎提供了道德基础（“讲道德，携“五讲”的核心。
It provided the necessary economic conditions for the development of Qigong from the East; socialist spiritual civilization provided the moral basis for the development of Qigong (“talking about morality, carrying the core of the “Five Talks”).
“心灵美” 是，“四美”的关键，这正是必涵养道慈的髓核）。
“Beauty of the soul” is the key to the “four beauties”, and this is the core that must be cultivated for the cultivation of Taoism and compassion).
名、老气功师正一一把“秘而不宣，的功理、功法公诸子世，什月“踏破铁鞋无觅处”的“法汽，，今天已廷“得来全锐费工大” 了。
A famous and old qigong master is making his “secret” qigong theory and method known to the world. The “method” that he had “searched for everywhere for months but could not find” has now been “obtained in its entirety” after much effort.
各省市相继成立了气功研究会，习练z乙功开始蔚然成风。
Qigong research associations were established in various provinces and cities, and the practice of Qigong began to become popular.
让会福利事业为练功创造一！’必鲜的:场听.-.…
Let the welfare cause create a new opportunity for practicing qigong! ’A must-see: Listen to the .-.…
总之，社会主义制度为练功提供了昔日难以具备的前提在短短的几年里，能形成史无前i-jI-ij,常卷全同的气功热溜，婆忿川益此。
In short, the socialist system has provided the prerequisites for practicing qigong that were difficult to obtain in the past. In just a few years, it has been able to form an unprecedented qigong fever, which has greatly benefited the people.
另外，气功的神寄效应正在被现代科学技术证实，练气功的“玄妙”过程巾开始被现代科学所揭示，古人认为交不可攀的“登仙”哭径，正在变成通往人类身心高度平街的活道。
In addition, the magical effects of Qigong are being confirmed by modern science and technology, and the “mysterious” process of practicing Qigong has begun to be revealed by modern science. The path to “immortality” that the ancients believed was unattainable is now becoming a path to a higher level of human body and mind.
总之，气功在经受现代科学技术检验的同时，iJi:玻推上了一个新的、升的绍旋，气功开始以人类生命科学的新面貌及共’t”:’fl人就只出现在找们而前古老的气功进入厂历曳的新阶片一一科李气功阶段。
在人类文明向更高级阶[?]发悦的未来的新的飞跃过程中，气功科学，这个中华民族文化为瑰宝，必魂冬放射出更加灿烂的光彩。
Note: many of the characters on this page are light and indistinct
魂 [hún] (灵魂 línghún) soul, spirit; mood; (old:) 陽气
Page 39↑
End of Chapter