Exploring Qigong Chapter11
气功探邃
Qìgōng Tàn Suì
Exploring the Profundities of Qigong,
a book by Pang Ming (庞明).
English translation follows Chinese text.
第十一章 释疑
Chapter 11 Explanation of Doubts.
近几年来，气功著述日益增多。
In recent years, the number of writings on qigong has increased significantly.
各派专家均以己之长立说著书。
Experts from each school speak based on their own strengths.
这对于百花齐放，促进我国气功事业的复苏和发展是件好事。
This is a good thing for letting a hundred flowers bloom and promoting the revival and development of my country’s qigong industry.
但由于每个门派探流、功法不同，对气功中某些基本问题，看法不尽相同。
However, since each school has different explorations and methods, they have different views on some basic issues of qigong.
甚至南辕北辙，完全对立。
Even going in opposite directions, completely opposite.
这往往使初学气功者感到十分困感，也在气功界内部造成了一些混乱。
为气功的广泛开展，为促进气功界的团结，浸清这些间题，阐明矛盾之所以然，是十分必要的。
In order to promote the widespread development of Qigong and to promote unity in the Qigong community, it is necessary to clarify these issues and explain the reasons for the contradictions.
现将笔者在教授气功主程，卜，对学员们所提出的一些疑问的解答整理成文，以期有助于混乱的蹬清。
I have now organized my answers to some questions raised by students while teaching Qigong, in the hope that it will help clear up some confusion.
第一节 关于“以意领气”
Section 1: On “Leading Qi with Intention”
问：最理出版的几本气功著作都把“以意领气，列为禁忌。
Q: Several Qigong books published by Zuili all list “leading Qi with the mind” as a taboo.
然而，有些同道却十分强调以意领气，如王竹林的《意气功》、秦重三的《保健气功》等书均提倡“以意领气”。
However, some fellow practitioners place great emphasis on leading the Qi with the mind. For example, books such as Wang Zhulin’s “Qigong for Mind” and Qin Chongsan’s “Health Qigong” all advocate “leading the Qi with the mind”.
现实中，有“以意领几俨练出功大来的，也有因“以意领气”
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[?][?]：了偏籍，甚至“走火着魔”的，忿是什么道理?
[?][?]: What is the reason for anger towards those who have gone astray, or even become possessed?
答；这再种说法立足于贾类不[?]的功法。
Answer: This statement is based on Jia Lei’s unique method.
对备自所立足的功法洽门类米悦，它们都是正确的。
As far as the practice and category on which Beizi is based are concerned, they are all correct.
要弄清这个问[?],先谈谈气功练的愚那些气。
To clarify this question, let us first talk about the Qi that is cultivated in Qigong.
气充盈于人体。
Qì chōngyíng yú réntǐ.
Qi fills the human body.
Qi is abundantly full in the human body. (My)
有一都分气在二卞部脉（十二经再加奇经八脉）内周流不息；另一部分气则在脉外流动。
One part of the qi circulates continuously in the two Bian meridians (the twelve meridians plus the eight extraordinary meridians); the other part of the qi flows outside the meridians.
脉内、外之气不断地交流。
The Qi inside and outside the meridians is constantly communicating.
脉内之气从脉之大络出，脉外之气则从经脉之并穴而入。脉外之气是丹田气和各经流出之气的混合体，气功里称为棍元气。
The Qi inside the meridians flows out from the great collaterals of the meridians, while the Qi outside the meridians flows in from the Bing acupoints of the meridians. The Qi outside the meridians is a mixture of the Qi in the Dantian and the Qi flowing out of each meridian, which is called Gun Yuan Qi in Qigong.
此气直接供形、神消耗之用。
This energy is directly used for consumption of the body and spirit.
它的运行不仅受丹田右张的影响，而且受意识支配。
Its operation is not only affected by the right expansion of Dantian, but also controlled by consciousness.
气功中所说的“意到气到”、“意行则气行”指的是这种气。
The Qigong sayings “where the mind goes, the Qi goes” and “where the mind moves, the Qi moves” refer to this kind of Qi.
脉内之气，内而脏腑，外而肢节，在人整体内环流不休。
The qi in the veins circulates endlessly throughout the body, from the internal organs to the limbs.
这种气较脉外之气浓郁，且各有其单经特性。
This type of qi is denser than the qi outside the meridians, and each has its own single meridian characteristics.
脉内之气运行的动力在千丹田，常人的意识不能影响脉内气的运动。
The power that drives the movement of Qi in the meridians lies in the Qiandantian. Ordinary people’s consciousness cannot affect the movement of Qi in the meridians.
中医所说： “一吸脉行三寸，一呼脉行三寸”，说的就是脉内之气。
What Chinese medicine says: “When you inhale, the pulse moves three inches, and when you exhale, the pulse moves three inches” refers to the qi in the pulse.
主张以意领气的，练的是棍元气。
Those who advocate leading the Qi with the mind practice the stick Qi.
使意识与棍元气结合。当练功者集中意念，使之沿一定的路线运行时，混元气也随之而集中、运动，产生一定的效应（如热感）。
When the practitioner concentrates his mind and makes it move along a certain route, the Hun Yuan Qi will also concentrate and move, producing certain effects (such as heat sensation).
由于混元气直接供形、神运动之t所以这种练法于富力强身、强壮筋骨效果显著。武功中各种功夫大都是运用该气的结果。
Since Hunyuan Qi directly supports physical and spiritual movements, this training method has a significant effect on strengthening the body and strengthening the muscles and bones. Most of the various skills in martial arts are the result of using this energy.
以意领气虽然也可以行大、小周天（称为意念周天），但因其气未入脉中，不能体察经络、脏腑等内景。
Although it is possible to perform the large and small circulations by leading the Qi with the mind (called the mind circulation), because the Qi has not entered the meridians, it is impossible to perceive the internal conditions of the meridians, internal organs, etc.
反对“以意领气”者，练的是经脉之气。
Those who oppose “leading the Qi with the mind” actually practice the Qi in the meridians.
在经脉周天功里，称为“修脉2J之功，目的是使意念与脉内之气相合。
In the meridian circulation exercise, it is called “the exercise of repairing meridians”, and its purpose is to make the mind and the qi in the meridians coincide.
练法是凝神于内部关窍（丹田）以炼精化气。
The practice is to concentrate the mind on the internal key point (Dantian) to refine the essence into Qi.
待真气发动并积聚到一定程此以后，冲开关窍，自动地循经络运行。
After the true Qi is activated and accumulated to a certain extent, it will open the acupoints and automatically run along the meridians.
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人对宁自己身上经络的具休路n不清楚的。所以意念只能跟随着真2心前行，不能领着真气运行。
People are not clear about the specific routes of their own meridians, so their thoughts can only follow their true heart, and cannot lead the flow of true qi.
所以古人说：
So the ancients said:
“彼是主来我是宾”，彼是真气，我即意识。若强行以意领气，就有可能偏离经络的固有轨道，这样就会出偏差。
“He is the host and I am the guest.” He is the true Qi and I am the consciousness. If you forcefully lead the Qi with your mind, it is possible that you will deviate from the inherent track of the meridians, which will lead to deviations.
因此，练经脉周天功，一开给是禁止以意领气的。
Therefore, when practicing the Qigong for the Zhoutian Meridians, it is forbidden to use the mind to guide the Qi from the beginning.
但当功夫较高，对自身各部气脉明如指掌以后，也不反对以意领气。
However, when one’s skills are at a higher level and one is fully aware of the qi channels in each part of one’s body, there is no objection to leading the qi with the mind.
因为那时，练功者已从必然王国进入了自由王国。
Because at that time, the practitioner has entered the kingdom of freedom from the kingdom of necessity.
所以，主张以意领气，或是禁止以意领气，都是对一定门类的功法，在一定的练功阶段而言的。
Therefore, advocating to lead the qi with the mind, or prohibiting to lead the qi with the mind, is only applicable to certain types of exercises and at certain stages of practice.
在各白一定的范围内，都是正确的。但越出了一定的范围，都是片面的。
Within a certain range, they are all correct, but beyond a certain range, they are all one-sided.
气功书籍（无论是古代的，还是现代的）这类问题很多，读者一定要弄清其立论的基础，弄清立论的适用范围。
There are many such problems in qigong books (both ancient and modern). Readers must understand the basis of the arguments and the scope of application of the arguments.
切勿盲目推崇。
Don’t blindly praise it.
第二节 关于松和静
Section 2: On relaxation and tranquility
问：提[?][?]气功，就离不开放松、入静。但即底什次叫放松？怎样才算入静？二者又有什么关系？
Q: When talking about qigong, relaxation and tranquility are indispensable. But what exactly is relaxation? What is tranquility? What is the relationship between the two?
答：松、补是内养功中内容不同又互相联系的两个范畴。
A: Relaxation and supplementation are two categories in internal cultivation that have different contents but are interrelated.
松，指形休放松，静，指精神宁静。
Song (松) refers to physical relaxation, and Jing refers to mental tranquility.
关于松的要求和放松方法，已述于第六章。
The requirements and methods of relaxation have been discussed in Chapter 6.
其要点有二，一是要运用意识去放松，不要用拙力；二是要松而不懈，别松松垮垮。
There are two key points. First, you should use your consciousness to relax, and not use brute force. Second, you should be relaxed but not slack, and not be slack.
至子静、有两层含义：一是指意念活动的集中、就是用单一的意念活动、抑制、代替、统一其他的意念活动；二是指概念活动的消失、公jJ脑海中无联想、回忆、思维之类的概念活动、对于人体内、外的刺激也投有反应、只有恍恍惚惚的一片、古人称之为“虚静”、 “清静”。
Zhi Zi Jing has two meanings: one is the concentration of mental activities, that is, using a single mental activity to suppress, replace and unify other mental activities; the other is the disappearance of conceptual activities, there is no conceptual activity such as association, memory, and thinking in the mind, and there is no response to internal and external stimuli of the human body, only a hazy state. The ancients called it “empty tranquility” and “pure tranquility”.
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套一句现代语，就是大脑皮层的活动处于某种基态。
To use a modern term, the activity of the cerebral cortex is in a certain basic state.
只有在这两种情况下，真意才能显示，所以，练气功的入静，就是运用意识寻求真意的过程。
Only in these two situations can the true meaning be revealed. Therefore, entering a state of tranquility during qigong practice is the process of using consciousness to seek the true meaning.
这一点已在第三章里作了详细的论述。
This point has been discussed in detail in Chapter 3.
应该指出，静是相对的，在不同的练功阶段，要求不一样。
It should be pointed out that stillness is relative, and the requirements are different at different stages of practice.
初练气功者，只要有一个入静的念头，慢慢排除杂念就可以了。
For beginners of Qigong, it is enough to have a thought of entering a state of tranquility and then slowly eliminate distracting thoughts.
排除杂念是不容易的，切勿烦躁，因为不练气动的人，整日都处在杂乱的思想中，由于我们已经习惯了这种状态而感觉不到它。
It is not easy to eliminate distracting thoughts, and you must not be irritated, because people who do not practice Qigong are in messy thoughts all day long. We are already accustomed to this state and cannot feel it.
练功时有了“静”的背景，各种念头一－杂念就显现出来。
When practicing qigong, with a “quiet” background, all kinds of thoughts – distracting thoughts – will emerge.
这对初练气功者来说，是入趁的开始，它比杂乱‘无章的意识状态已是前进了一步。
For beginners of Qigong, this is the beginning of entering the state of mind, and it is a step forward compared to the chaotic and disorganized state of consciousness.
故当杂念出现时，应有上述认识而不应烦躁焦急，只要把念失自动地引到意守内容上就行了。
Therefore, when distracting thoughts arise, we should have the above understanding and not become irritated or anxious. We just need to automatically direct the distracting thoughts to the content of our concentration.
因为人的精神和肉体是一个统一的榷体，故形休的放松和精神的‘i’静是密切相关的。
Because the human spirit and body are a unified entity, physical relaxation and spiritual tranquility are closely related.
古人说：“神者、生之制也”。
The ancients said: “Shén (神) is the rule of life.”
因此，松与静，$占主导地位。《庄子》
Therefore, relaxation and tranquility are dominant.
中曾提到古气功家广成子这样一句i舌：“抱神以静，形将自正”，说的就是这个意思。然而，这只是问题的一个方面。古人又说：“形者，生之舍也”。
In the book, the ancient Qigong master Guang Chengzi said: “Hold the spirit in stillness, and the body will be straightened by itself”, which means this. However, this is only one aspect of the problem. The ancients also said: “The body is the home of life”.
精神活动是在肉体内部进行的，形休的安定、放松，可以为入静创造条件，这对初学者来说，尤其重要。
Mental activities take place inside the body. Physical stability and relaxation can create conditions for entering a state of tranquility, which is especially important for beginners.
因此，木书中专门讲述了练功各部身形要求，还介绍通‘形神庄，以便于初学者有阶可循‘有形的东西总比无形的东西好捉摸）。
Therefore, Mu’s book specifically describes the requirements for each body shape when practicing the exercises, and also introduces the “Xing Shen Zhuang” so that beginners can have a step-by-step guide (“tangible things are always easier to grasp than intangible things”).
总之．松与静是紧密相关的，松静相兼，相得益彰。
In short, relaxation and tranquility are closely related, and they complement each other.
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[?]气功书中常常提到“动中求静”, “静极生动”。
[?] Qigong books often mention “seeking tranquility in motion” and “extreme tranquility brings forth movement”.
还有人认为‘静者静动”, “无静可言”。对此老师以为如何？
Some people also believe that “stillness is stillness” and “there is no stillness at all”. What do you think about this, teacher?
答：
Answer:
“动中求静”和“静中求动气这两句话里的“静，都是指意念活动的宁静。
The “stillness” in the two sentences “seek stillness in movement” and “seek movement in stillness” refers to the tranquility of mental activities.
但两句话里的“动”字含义不一样。
But the word “动” in the two sentences has different meanings.
“动中求静”的“动”字，说的是形体的动作，属予宏观范畴。
The “movement” in “seeking stillness in movement” refers to the movement of the body, which belongs to the macro category.
所谓“动中求静”，就是说在练动功的过程中，保持精神安静（集中），方法是：或寄神于动作，或寄神于关窍，或体荟气脉的流注・一逐步使神（精神）形（形休）合一。
The so-called “seeking tranquility in motion” means that in the process of practicing dynamic exercises, one should keep the mind quiet (concentrated). The methods are: focusing the mind on the movements, focusing the mind on the key points, or focusing the flow of Qi and meridians in the body, so as to gradually make the spirit (spirit) and form (physical rest) become one.
《拳经》中说的：
The Boxing Sutra says:
“拳（形）无拳，意无意，无意之中有真意”。
“There is no fist in the fist (form), there is no intention in the intention, and there is true intention in the unintentional.”
就是动中求静，动静一如的境界。a极生动，的动字，指练气功入静后，人休内部气脉变化而言，属徽观范特。
It is the state of seeking tranquility in motion, and achieving the state of unity of motion and tranquility. a is extremely vivid, and the word “dynamic” refers to the changes in the internal qi and meridians of a person after practicing qigong and entering a state of tranquility, which is a special category of Huiguan.
《老子・道德经》
Laozi: Tao Te Ching
说的“致虚极，守静笃，万物并作，吾以观复，夫物芸芸，各复归其根…….”就指此而言。
The saying “Reach the extreme of emptiness, maintain profound stillness, and all things will come into being. I observe their return, and all things, each return to their roots…” refers to this.
这两个“动”字，虽有宏观，微观之别，但同属于形（精）的范畴。
Although these two “动” characters have differences in macro and micro aspects, they both belong to the category of form (essence).
静则属于意识的范畴（注意，某些功法，静极也可生宏观之形动）。
Stillness belongs to the realm of consciousness (note that with certain exercises, extreme stillness can also produce macroscopic movement).
气功理论里的“动”和“静”均有其特定的含义。决不可和哲学中的“运动”、“静止”等概念混为一谈。
The “movement” and “stillness” in Qigong theory have specific meanings and must not be confused with the concepts of “motion” and “stillness” in philosophy.
辩证准物主义认为宇宙问没有不运动的物质，也没有非物质的运动。
Dialectical quasi-materialism believes that there is no non-moving matter in the universe, and no non-material movement.
My Note: Chiasmus . . .
人（神、气、形的统一体）是物质的，神、气、形三位一体地按一定的规律运动，就是人的生命。
Human beings (a unity of spirit, energy and form) are material. The movement of spirit, energy and form as a trinity according to certain laws is human life.
三者之一，一旦不再以人的生命的形式运动，人的生命就完结了。
Once one of the three ceases to move in the form of human life, human life is over.
因此，气功里讲的＿“静”和哲学中的“静止”是两个根本不同的概念。
Therefore, the “stillness” in Qigong and the “stillness” in philosophy are two fundamentally different concepts.
实际上，如前面（包括第三章）所述，气功里的“静”，是指人的大脑皮层活动有序化，是指杂念消失，真意显出。
In fact, as mentioned earlier (including Chapter 3), the “stillness” in Qigong refers to the ordering of human cerebral cortex activities, the disappearance of distracting thoughts, and the emergence of true meaning.
也就是说让识神静止，而使元神更好地按其固有规律运动。
In other words, let the conscious mind be still, and allow the original spirit to move better according to its inherent laws.
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所谓“静者静动”、“无静可言”之类似是而非的说法，是没有弄清气功理论中“静”的特定含义，把它和哲学中的“静止” 相浪淆的结果。
The so-called “stillness is stillness of movement” and “there is no stillness to speak of” are ambiguous statements. They are the result of not clarifying the specific meaning of “stillness” in Qigong theory and confusing it with “stillness” in philosophy.
这类说法是不科学的，形而上学的。
Such statements are unscientific and metaphysical.
[?]问：佛教，道教4崇空贵无，宣传与世无争，厌弃人世，这和气功里的“虚静”、 “致虚极，守静笃”等有何不同7 会不会因练气功而使革命意志淡漠？
[?] Question: Buddhism and Taoism4 worship emptiness and nothingness, advocate non-contention and disgust with the world. How is this different from the “emptiness and tranquility” and “reaching the extreme of emptiness and maintaining deep tranquility” in qigong?7 Will practicing qigong weaken the revolutionary will?
答：遗显然是把练气功的功法与人生观狡两个不同范畴的问题混为一谈了。
Answer: You have obviously confused the issues of qigong practice and outlook on life, two issues of two different categories.
第四章里讲过，涵养道德是练气功的一项重要内容．而涵养道德的根本，就是克除私欲，一心奉公，在人生瑰上下功大，使‘」己的一言一行符合人类整体利益的需要，符合社会发展的需要。
As mentioned in Chapter 4, cultivating morality is an important part of practicing Qigong. The fundamental of cultivating morality is to overcome selfish desires, serve the public wholeheartedly, make great efforts in life, and make one’s words and deeds conform to the needs of the overall interests of mankind and the needs of social development.
周此，生活在二十世纪的今天，培养共产全义的人生观，不仅是社会主义建设的需要，也是气功最炼的重要内容，根本不存在淡摸革命意志之说一据我所知，现在积极练气功、研究气功的人，都是为了提高人的健康素质，更好地学习、工作。
Therefore, living in the 20th century today, cultivating a communist outlook on life is not only a requirement for socialist construction, but also an important part of Qigong. There is no such thing as ignoring the revolutionary will. As far as I know, those who actively practice and study Qigong now do so in order to improve their health and quality so that they can study and work better.
为实现四化贡献更多的智彗和力量。
Contribute more wisdom and strength to the realization of the four modernizations.
有些人一听到“虑静”、“清静无为”，就担心会不会使人意志衰退，会不会有碍社会主义建设，等等。
When some people hear the words “calmness of thought” and “purity and inaction”, they worry that it may weaken people’s will, hinder socialist construction, etc.
实际上，这是对气功功法不了解，是望文生又的结果。
In fact, this is due to a lack of understanding of Qigong techniques and the result of assuming things based on literal meanings.
第三节 关于意守
Section 3: On Concentration
问：照老卿讲，意守是练气功的重要内容，可是据贪所知，有的气功家不搞意守，或仅仅想着虚空，甚至说：人“杂念任其来去”。
Question: According to Lao Qing, focusing the mind is an important part of practicing Qigong. But as far as I know, some Qigong practitioners do not focus the mind, or just think about emptiness, or even say: “Let random thoughts come and go.”
他们的练功效果也很好，这是什么运理？
The effect of their exercises is also very good, what is the reason behind this?
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答：意守是把思维法场固守在炸二峨李性挽卜。
Answer: Mind-concentration means to keep the thinking field firmly on the spot.
所守者，可以是人体特定的部位，也可以是休外的是物，也师r以是抽象的概念。
What is guarded can be a specific part of the human body, an external object, or an abstract concept.
有的气功家教功时强调；“我们苏箱意守”万学生在练功时，“不搞意守”这个概念扰白然发生作用了。
Some Qigong masters emphasize when teaching the exercises: “We should focus our mind on the Qigong.” When students are practicing the exercises, the concept of “not focusing the mind” naturally takes effect.
实际上， “不搞意守”这一概念不仅成了意守对象，还起到了暗示作用。
In fact, the concept of “not focusing on the mind” not only becomes the object of focusing on the mind, but also serves as a suggestion.
想虚空，就是意守虚空。
To think of emptiness means to focus your mind on emptiness.
My Note: note immediatedly above and below on emtiness . . .
至子说杂念任其来去，不搞意守，这种方法对于自控能力很强的人，可以直接进入虚无清静之境界，对于很难入静的人来说，又是练功之初，没育办法的办法，成为由不能入静，到慢慢地能够入静的一种过渡。
Zhizi said that one should let distracting thoughts come and go without trying to focus the mind. This method can help people with strong self-control enter a state of emptiness and tranquility directly. For people who have difficulty entering a state of tranquility, and who are at the beginning of practicing qigong and have no other options, it can serve as a transition from being unable to enter a state of tranquility to being able to slowly enter a state of tranquility.
问：近年出版的有些气功专著或论文中说，守＿L丹田会导致上实下虚，而练气功应该做到上虚下实，因而反对守上丹田。
Question: Some qigong monographs or papers published in recent years say that guarding the upper Dantian will lead to deficiency in the upper part and lower part in the exercise, and Qigong practice should achieve a deficiency in the upper part and a deficiency in the lower part. Therefore, it is opposed to guarding the upper Dantian.
而实际上有的气功家就是守上丹田的，功夫也很好。
In fact, some qigong practitioners focus on protecting the upper dantian, and their skills are very good.
这怎样理解？
How do you understand this?
答：这首先得弄清楚“上虚下实”，以及“下虚上实” 的含义。
Answer: First of all, we need to clarify the meaning of “empty above and solid below” and “empty below and solid above”.
“下虚上实”一词，出子《素向，阴阳应象大论》，它说：“年六十，阴妾，气大衰，九窍不利，下虔上实，涕泣俱出矣。”
The term “lower emptiness and upper fullness” comes from Su Xiang, the Great Theory of the Yingxiang of Yin and Yang, which says: “At the age of sixty, the yin and qi are greatly weakened, the nine orifices are not functioning properly, the lower part is empty and the upper part is full, and tears and sobs flow out.”
其意即人年过六十，肾阴虚损赓弱，气化功能衰退，化水之功削弱，水浊上泛，出现涕泣不收的现象，称为 “下虚上实”。
It means that when people are over 60, the kidney yin is deficient and weak, the qi transformation function declines, the water transformation function weakens, the water becomes turbid and rises, and the phenomenon of tears and mucus appears, which is called “lower emptiness and upper fullness”.
后世中医又把肝肾阴虚，肝阳上逆也称为下虚上实。
Later generations of Chinese medicine also called liver and kidney yin deficiency and liver yang rising as “lower deficiency and upper excess”.
因此、在中医理论中、“下虚上实”是病理现象、下虚是指下焦（肝、肾）虚:上实、是说病邪充塞于上。
Therefore, in traditional Chinese medicine theory, “lower deficiency and upper excess” is a pathological phenomenon. Lower deficiency refers to deficiency of the lower part of the body (liver and kidney); upper excess means that pathogenic factors are filling the upper part.
气功里的“上虚下实”，是从《老子》的“虚其心，实其腹沙，转意而米的。
The “empty above and full below” in Qigong comes from Laozi’s “empty the mind, full the belly, change the mind and turn the heart.”
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“实其腹”、意为精气充实于丹田、即下实、“嫩其心”、魏心幼请势、不为外物所扰、即上虚。
“Fill the belly” means that the essence and energy are filled in the Dantian, that is, the lower part is solid, and “tender the heart” means that the heart is young and not disturbed by external things, that is, the upper part is empty.
显然，中医病理现象的“上实下度”、与气功所要求的“上度下实”、“虚”、“实”二宇，宇虽同、含义却相去甚远、不可棍为一谈。
Obviously, the “upper fullness and lower degree” of TCM pathological phenomena and the “upper degree and lower fullness”, “empty” and “fullness” required by Qigong, although the words are the same, have very different meanings and cannot be lump together.
另外，武术里也讲究“上虚下实，，那是指：下盘要稳固，即重心稳定，面身躯要灵活。
In addition, martial arts also emphasize “empty above and solid below”, which means: the lower body should be stable, that is, the center of gravity should be stable, and the upper body should be flexible.
和中医病理现象的虚实也是风马牛不相干的。
It has nothing to do with the reality or deficiency of pathological phenomena in traditional Chinese medicine.
插间：意能领气，守上丹田者，气随意面上升，上丹田气多了不就是“上实，吗？
Interlude: If one can lead the Qi with the mind and guard the upper Dantian, the Qi will rise freely. If there is more Qi in the upper Dantian, isn’t it “upper solidity”?
答：否卫意所统帅之气是混元气，属于真气而非病气。
Answer: The Qi commanded by the Fei Wei Yi is Hunyuan Qi, which is true Qi rather than pathogenic Qi.
真气充实乃好事，怎会引起病态？
Having abundant true Qi is a good thing, how can it cause illness?
如果上丹田真气充实会引起“上实”之症，那么，守下舟田，真气随意而下行，下丹田真气充实而造成的“下实”不也是病吗？
If the fullness of true qi in the upper dantian can cause the symptom of “upper fullness”, then if the lower dantian is guarded, the true qi will flow downward at will, and the “lower fullness” caused by the fullness of true qi in the lower dantian is not also a disease?
按照这种说法，练气功就无处可意守了。
According to this statement, there is nowhere to focus the mind when practicing Qigong.
这不符合事实，是讲不通的。
This is not true and does not make sense.
再问．守上丹田确实有出现血压升高等毛病的，这怎样解释？
Another question: guarding the upper Dantian does cause problems such as high blood pressure. How do you explain this?
答。这里面有功法问题，也有意守不得法的问题。
Answer: This involves problems with the practice method and problems with not focusing the mind properly.
如第三章所述，意守有内视意守、神光意守、纯意守之别。
As mentioned in Chapter 3, there are three types of concentration: inner observation concentration, divine light concentration, and pure concentration.
内视惫守借助于眼珠的运动，意受形的制约，有可能使气血一时塞集。
While looking inward, one relies on the movement of the eyeballs, and the mind is restricted by the body, which may cause temporary blockage of Qi and blood.
阴虚之人若用内视法守上丹田，初练之时，会出现头晕、血压升高等现象；阳气下陷之体，用内视法守下丹田，初练时也会出现头晕现象（两者产生机制不同）。
If a person with Yin deficiency uses the method of inner vision to guard the upper Dantian, he will experience dizziness, high blood pressure and other phenomena when he first practices it; if a person with Yang Qi sinking uses the method of inner vision to guard the lower Dantian, he will also experience dizziness when he first practices it (the two have different production mechanisms).
但正常人练这种功不会出现这种清况。
But normal people will not experience this kind of situation when practicing this kind of exercise.
同时，内视意守还有一套编助措施，如搭桥、拆析、咬牙、呼吸、眼珠上视、下视等等，以求其乎衡。
At the same time, there is a set of auxiliary measures for focusing the mind inward, such as bridging, analyzing, clenching teeth, breathing, looking up and looking down, etc., in order to achieve balance.
守下、守下需视病情而定。
Whether to keep it down or not depends on the condition of the patient.
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而用神光竟守法或意念意守法守上丹田，不会发现这些现象。
However, if you use divine light to guard the upper dantian or use your mind to guard the upper dantian, you will not notice these phenomena.
旅您所说的异常情况，不是愈守郁位所造成的，而是功法退用不当的缘故。
The abnormal situation you mentioned is not caused by Yu Shou Yuwei, but is due to improper use of the exercises.
其次，如果违育意守原则，也会出现气塞现象。
Secondly, if the principle of keeping the mind in mind is violated, gas blockage will also occur.
意守原粼之一是“似守非守”，初练奢尤宜“一聚一散”。
One of the principles of focusing the mind is “seemingly focusing but not really focusing”; when you first start practicing it, it is especially appropriate to “gather and disperse”.
若练功时守得太萦，意念过重（特别是内视意守），会使气血局部塞塞。但这并不限于守上丹田的人。
If you focus too much during the practice, and your mind is too focused (especially when focusing on the inner gaze), it will cause local blockage of Qi and blood. But this is not limited to those who focus on the upper Dantian.
守上丹田者，固然会因此而头．、血压升高，守下丹田者，也会因此而出现腹胀、气憋等毛病。
Those who guard the upper Dantian will certainly experience headaches and increased blood pressure, while those who guard the lower Dantian will also experience abdominal distension, shortness of breath and other problems.
这是违霄意守原处所致，与所守部位无关，讲到这里，魏班顺便再说几句，我国气功门派众多，各有所长。
This is caused by Violating Xiao’s intention to focus on the original place, and has nothing to do with the part being guarded. Having said that, Wei Ban would like to say a few more words. There are many Qigong schools in my country, each with its own strengths.
自己门橄的不足之处，很可能就是其他门派所长。
The shortcomings of one’s own sect may very well be the strengths of other sects.
作为练功来讲，法贵专精，切勿朝秦替楚，才能练出功夫来。
As far as practicing Kung Fu is concerned, it is important to specialize and not be sloppy, only then can you practice Kung Fu well.
然而著书立说，切忌为门派研简面武断地立论。
However, when writing books, one should avoid making arbitrary arguments based on the research of one’s own school of thought.
这不仅贻害于读者，面且会损害气功界的团结。
This will not only harm the readers, but will also damage the unity of the Qigong community.
历史遗留下来的气功界门派之争，本来就已经很严重了，我们切不可再火上加抽。
The disputes among Qigong schools left over from history are already very serious, and we must not add fuel to the fire.
我国的气功遗产十分丰富，浩为抢海，而我们每个人之所知，不过是沧海一某。
My country’s Qigong heritage is very rich and vast, but what each of us knows is just a tiny part of the vast ocean.
无论是著书立说，还是教功授课，立论、评述都要镇之又镇。
Whether writing a book or teaching a class, one must be very cautious in making arguments and comments.
第四节 关于周天
Section 4: About Zhou Tian
My Note:
周天 zhōutiān n. 〈wr.〉 ①the universe ②a complete circle of 360 degrees
问：何谓周天？
Question: What is Zhoutian?
答：古人为认识夭休之运行，把天空分为365度，并按方位做了标记，如二十八宿。
Answer: In order to understand the movement of the celestial beings, the ancients divided the sky into 365 degrees and marked them according to the directions, such as the Twenty-Eight Mansions.
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北斗七星的斗柄沿二十八宿排列的轨道转一道、称为一个周天。
The handle of the Big Dipper rotates along the orbit of the Twenty-Eight Mansions, which is called one circle.
日月拾此循行一周亦称，一周天。
The rotation of the sun and the moon once is also called one cycle of the sky.
我们的祖先又把人看作是一个小天地，‘气血环行周身也叫，一周无《灵枢”说：“人身穴道三百六十五穴会哪应周天之数”。
Our ancestors regarded human beings as a small world, and the circulation of qi and blood around the body was called “one circle”. “Lingshu” said: “There are 365 acupuncture points in the human body, which corresponds to the number of Zhoutian”.
练气功的人把真气沿经络循行，一周，称为凤天。
People who practice Qigong circulate their true Qi along the meridians, and one cycle is called Fengtian.
问：气功书籍里关于周天饵行的说法很多，彼此不一，请问周天有儿种？
Question: There are many different opinions about the Zhoutian Baixing in Qigong books. May I ask how many types of Zhoutian there are?
答：就打通周天的实质而言，有意念周天、经脉周天和丹道周天三类。
Answer: As far as the essence of opening up the meridians is concerned, there are three types: mind circulation, meridian circulation and Dandao circulation.
（一）意念周天：以意领气，打通周天，因为所领为混元气，未入经脉内部。
(1) Mind circulation: Use the mind to lead the Qi and open up the Qi. Because the Qi you lead is the Hunyuan Qi, it has not entered the meridians.
故这类周天循行的路线往往与经脉不相合，具体路线决定于意念所引路线。
Therefore, the route of this type of circulation is often inconsistent with the meridians, and the specific route is determined by the route guided by the mind.
按循行路线不同，分为小周天和大周天：小周天―沿替脉上升，再循任脉下降，成一封闭圈；大周天―小周天再加四胶循行。
According to the different circulation routes, it is divided into small circulation and large circulation: small circulation – rises along the Ti meridian, then descends along the Ren meridian, forming a closed circle; large circulation – small circulation plus the four Jiao circulations.
（二）经脉周天：真气在经脉中运行，其路线与中医的经络大致相同。
(2) Circulation of Qi through the meridians: Qi runs through the meridians, and its route is roughly the same as the meridians in traditional Chinese medicine.
这是因为我们对自身经络的认识还不完备，目前中医理论所述，仅限于十二经脉与奇经八脉，对经络的认识尚有待于进一步充实、发展。经脉周天也分小周天和大周天。
This is because our understanding of our own meridians is still incomplete. At present, the theory of traditional Chinese medicine is limited to the twelve meridians and the eight extraordinary meridians. The understanding of meridians needs to be further enriched and developed. The meridian circulation is also divided into small circulation and large circulation.
一般以循任、督二脉运行一周为小周天，也有以打通督脉为小周天者。
Generally, the small circulation is to run one cycle along the Ren and Du meridians. Some people also consider the small circulation to be to open up the Du meridian.
小周天外加四肢循行称为大周天，但也有人把接通任、杆二脉称为j,：周夭。
The small circulation plus the circulation of the limbs is called the big circulation, but some people also call the connection between the Ren and Gan meridians as the “Ji Zhou Yao”.
（丹道周夭： (“采药”后运周天，以“通督，为始）从略。
(The circumcision of the Dan Dao: (After “collecting herbs”, circulate the Qi in all directions, starting with “opening the Governor Vessel”) is omitted here.
我教授智能功一年多来，学员中通周天的形式很多。
I have been teaching Intelligent Qigong for more than a year, and I have found many ways of circulating the Qi among my students.
就小周天而言，有督升任降者；有背部兰条线上升，胸前三条线下降者；也有在督升任降的同时，任升督[?]双[?][?]环者…。
As for the small circulation, some have the Du line rising and the Ren line descending; some have the blue line on the back rising and the three lines on the chest descending; and some have the Du line rising and the Ren line descending, while the Ren line rises and the Du line forms a double circle…
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以大周夭而论，有任降督升加十二经脉遂经循行都有任督循行加四肢一住一来者，有从涌泉上冲顶门者，有从头部沿经下降至四肢如卫气循行者……。
In terms of the greater circulation, some have the Ren and Du meridians descending and ascending plus the twelve meridians, some have the Ren and Du meridians flowing along the limbs, some rush up from the Yongquan point to the top of the head, and some descend along the meridians from the head to the limbs like the Wei Qi circulation…
除大、小周天外，还有卯酉周天，’即从下丹田起，从体左侧上升至顶，再沿体右侧下降，回归卞丹田。如此等等，不一而足。
In addition to the big and small Zhoutian, there is also the Maoyou Zhoutian, which starts from the lower Dantian, rises from the left side of the body to the top, then descends along the right side of the body and returns to the Bian Dantian. And so on.
应该说明，周天功是以打通经脉为其特点的，侧重经络并非周天功所特有。
It should be pointed out that Zhou Tian Gong is characterized by opening up the meridians, but focusing on meridians is not unique to Zhou Tian Gong.
我所教授的智能功本不重于周天；但因此而通周天者不少。
The intelligent skills I teach are not more important than the Zhoutian exercises; however, many people have mastered the Zhoutian exercises because of them.
第五节 关于丹和丹田
Section 5: About Dan and Dantian
问：古代把练气功称为炼丹，又有金丹大道之说，现代练功也离不开“丹田”，请间何谓丹？
Question: In ancient times, practicing qigong was called alchemy, and there was also a saying about the golden elixir. Modern qigong practice is also inseparable from the “dantian”. Please tell me what is elixir?
答：在古代气功典籍里，常常出现气、轰、丹、剑、胎等名称，看起来好象有点神秘而荒诞，其实，它们都是练气功不同阶段上，人体内的气在不同层次（或条件下）的凝聚状态。
Answer: In ancient Qigong texts, names such as Qi, Hong, Dan, Jian, and Tai often appear, which seem a bit mysterious and absurd. In fact, they are all the condensed states of Qi in the human body at different levels (or conditions) at different stages of Qigong practice.
气，是指人未练气功时体内的真气，它由先天之气和后天之气结合而成。
Qi refers to the true energy in a person’s body before practicing qigong. It is a combination of innate qi and acquired qi.
练气功后，真气凝聚充盈于经脉之中，其有序程度及强度比常人高得多，有一个质的飞跃，称之为界舀将轰收归中宫凝练，使气之“散则成风（成风二字或称无影），聚则成形fl的功能进一步强化，能在真意控制下凝聚成有形之体，称之为丹，它比S又有了质的飞跃。
After practicing Qigong, the true Qi condenses and fills the meridians. Its degree of order and strength are much higher than that of ordinary people. There is a qualitative leap, which is called Jie Shao, which brings the Qi back to the central palace for condensation, so that the Qi “disperses into wind (the word Cheng Feng is also called shadowless), and gathers into a shape”. The function of fl is further strengthened, and it can condense into a tangible body under the control of true intention, which is called Dan. It has a qualitative leap over S.
通过练功，使丹在体内进一步凝聚，当其聚散能力再一次发生质变时，就称为胎。
Through practicing qigong, the elixir can be further condensed in the body. When its ability to gather and disperse undergoes a qualitative change again, it is called a fetus.
My Note:
胎 tāi n. ①fetus; embryo; baby
故炁、丹、胎都是不同层次上休内真气的凝聚态。
Therefore, Qi, Dan and Tai are all condensed states of internal true Qi at different levels.
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至于剑，实际上是凝架的宾气，在意的控制下的外在形态，也就是澳今常说的“外气沙。
As for the sword, it is actually the condensed Qi, the external form under the control of the mind, which is what Australia often calls “external Qi sand”.
按照体内真气凝柔层次的不同，“剑，（外气）的种类亦不同。
According to the different levels of the internal Qi concentration and softness, “the sword (external Qi) is also of different types.
《列子》将它分为 “含光”、‘“承形”、“宵练”三类。
“Liezi” divides it into three categories: “Han Guang”, “Cheng Xing” and “Xiao Lian”.
这三种外气（创）, 不能伤人。
These three kinds of external qi (injury) cannot hurt people.
而用于武功中的外气，另有专练方法，与此三类外气不同，
The external qi used in martial arts has a special training method, which is different from these three types of external qi.
所以，就气功而言，气、丹，胎、剑等都是物质的，没有什么神秘。是宗教绝它们抹上了神秘，迷信、荒健的污泥。
Therefore, as far as Qigong is concerned, Qi, Dan, Tai, Jian, etc. are all material and there is nothing mysterious about them. It is religion that has smeared them with the mud of mystery, superstition and barbarism.
今夭，我们要剐除那些人为的、外加的污泥、描粕，还其本来的唯物的面其，并使之科学化。
Today, we must remove the artificial and external sludge and dross, restore its original materialistic appearance, and make it scientific.
问：气功书中关于丹田的说法很多，到底什么叫丹田？人身上哪些地方是丹田？
Q: There are many descriptions about Dantian in Qigong books. What exactly is Dantian? Where are the Dantian parts of the human body?
答．丹田是培养真气的地方，也是作为凝聚态的真气一的伏结之处。
Answer: Dantian is the place where the true qi is cultivated and where the true qi in its condensed state is gathered.
它不是一个点，而是一个腔体。
人身上的丹田逭常分为上、中、下三处。
The Dantian on the human body is usually divided into three parts: upper, middle and lower.
下丹田是炼精化气之所，在气海穴与会阅穴之间，中心点在关元穴内，中丹田为练气化神之地，在应中穴至神阂穴之间、中心在建里穴内，上丹田是炼神还宜之处，在山很至饭傲之问，中心在眉上二寸之烦胜内。
The Lower Dantian is the place for refining essence into Qi. It is between the Qihai and Huiyue points, with its center at the Guanyuan point. The Middle Dantian is the place for refining Qi into spirit. It is between the Yingzhong and Shenhe points, with its center at the Jianli point. The Upper Dantian is the place for refining spirit. It is between the Shanhe and Fanao points, with its center at two inches above the eyebrows.
此外，武功中还有前丹田、后丹田之说。
In addition, there is the concept of front dantian and back dantian in martial arts.
前丹田以脐为中心，后月田月是指命门附近的一个区域。
The front dantian is centered on the navel, and the posterior dantian refers to an area near the Mingmen.
不娜的门派，守不月的部位，有不同的目的，可获不同的功效。
The different sects and the different parts of the body have different purposes and can achieve different effects.
其一般系刘，已迷于舫，这里不再多说了（丹道对中丹田另有解释）。
It is generally Liu who has been fascinated by Fang, and I will not say more about it here (the Daoist alchemy has a different explanation for the central dantian).
问：有人在练功时觉得自己的经脉或重要穴位张开，有人在练功时看到各种光，有的人列觉得离开了自己的抓体，乃至游山逛水…….这是为什么？
Question: Some people feel that their meridians or important acupuncture points are opening up while practicing qigong, some people see various lights while practicing qigong, and some people feel that they have left their own body and are even traveling around mountains and rivers… Why is this?
应如何处理？
How should it be handled?
My Note:
逭
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请老师把练功中出现的这些具休问越给我幻娜释一下。
Teacher, please explain to me these specific questions that occurred during the practice.
答：练功入静后，体内发生很多变化，大致可归纳为气在经脉中的交化、五脏的气化与神意的变化。
Answer: After entering a state of tranquility through qigong practice, many changes occur in the body, which can be roughly summarized as the interaction of qi in the meridians, the qi transformation of the five internal organs, and the changes in the mind and intention.
如前所述之周天循行斗至“八触”、属予气在经脉中的变化及其运动的自我感受。
As mentioned earlier, the Zhoutian Circulation Douzhi “Eight Touches” is the self-perception of the changes of Qi in the meridians and its movement.
这里所谈的经脉或穴道张开也属子此。
The opening of meridians or acupoints discussed here also belongs to this.
当脉内之气与自然界外在之气联系强化时，即可出现这种现象。
This phenomenon occurs when the connection between the Qi within the meridians and the external Qi in nature is strengthened.
这属于正常反应，不必理会它。
This is a normal reaction, don’t worry about it.
至于练功时看到各种光，大都属于五脏内部气化的反映，练清静法门者，多有此景。
As for the various lights seen while practicing, most of them are reflections of the internal qi transformation of the five internal organs. Those who practice the method of tranquility often experience this scene.
五脏所现的光各不相同，心红，脾黄、肺白、肾蓝、肝青。
The light emitted by the five internal organs is different: the heart is red, the spleen is yellow, the lungs are white, the kidneys are blue, and the liver is green.
一般来说，脾主中宫，光外现较少，肾主食藏，亦不如晚。
Generally speaking, the spleen governs the central palace and shows less light externally, while the kidney governs food storage and is also not as good as the later period.
故练功时，以红、白、育三色为常见。
Therefore, when practicing, red, white and green are the most common colors.
这是正常的。
This is normal.
得此景后，可帮助人静，俏若色杂或现黑色，则属异常，此时应摄口吹气，对准光团一口吹去，同时发出轻轻的“驻，字音，光即消失。唯独萦光或金黄色光不可吹它。
After getting this view, it can help people calm down. If the color is mixed or black, it is abnormal. At this time, you should take a breath and blow towards the light ball, while making a gentle “stop” sound, and the light will disappear. Only the lingering light or golden light cannot be blown.
当光色皎洁时，又有一整套练功方法及口诀，待以后功夫练到时，可随机指点。
When the light is bright, there is a whole set of practice methods and formulas, which can be used for random instruction when you have mastered the skills.
至子“出游”之象，乃神意未定时的幻觉，是五脏气化与意识中已有的拢念相结合面产生的，所见之景好．与坏，皆不可分辨，意识里应发出命令，我不理哪这些。
As for the image of “traveling”, it is an illusion when the mind is not yet settled. It is produced by the combination of the qi transformation of the five internal organs and the thoughts in the consciousness. The scene seen is good or bad, which is indistinguishable. The consciousness should issue orders, but I don’t care about these.
应该守怪原意守的对象，这样，景物自热消失。面恢复宁静之态。
You should guard the object you originally intended to guard, so that the scenery will disappear naturally and the surface will return to a peaceful state.
问：练功时受了惊吓怎么办？
Question: What should I do if I get frightened while practicing?
答、练功（尤其入静后）受了惊，很容易出现心悸不安、烦蹂、出汗·一这就是中医所说的“惊则气乱”。
Answer: If you are frightened while practicing qigong (especially after entering a state of tranquility), you may easily experience palpitations, restlessness, and sweating. This is what Chinese medicine calls “fright leads to disordered qi.”
这时，不要中止练功，也不要睁眼，目珠慢．向左看（头不要扭动）、至极点后恢复正视前方，连续三次。
At this time, do not stop practicing, and do not open your eyes, but slowly look to the left (do not turn your head), and then look straight ahead after reaching the extreme point, repeat three times.
尔后再向右看，至极点后恢氮正视前方，连续四次，这祥即可恢复宁静状态。
Then look to the right again, and when you reach the extreme point, return to looking straight ahead. Repeat four times, and you will be able to return to a peaceful state.
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若因惊洲枪神失常者，叼需气功师予以调摄。
If someone becomes insane due to Jingzhou Gun God, he needs a Qigong master to regulate him.
问：听某某人说他在练功时，小腹壮热上冲胸肺，很是难受，不知应如何处理？
Question: I heard someone say that when he was practicing qigong, he felt a strong heat in his lower abdomen that rushed up to his chest and lungs, making him feel very uncomfortable. I don’t know how to deal with it?
答：练智能功者，不应有此现象。上述现象是练周天功“起火”太猛或用“武火，过度所致。
Answer: Those who practice Zhineng Qigong should not have this phenomenon. The above phenomenon is caused by practicing Zhou Tian Qigong with too strong a “fire” or using “strong fire” excessively.
遇到这种情景，可张口麦“哈”字音，哈能泻热。
When encountering this situation, you can open your mouth and make the sound “ha”, which can relieve heat.
但须注意，切勿哈之过度，免伤元气。
But be careful not to exhale excessively to avoid damaging your vitality.
问：什么叫“走火着魔”？
Question: What does “going astray and becoming possessed” mean?
我们练功出现一些自发动作、或有时感到身体某处酸胀，甚至痛而无力，这是否算练出了毛病？
When we practice qigong and some spontaneous movements occur, or sometimes we feel soreness, pain, or weakness somewhere in the body, does this mean that there is something wrong with the practice?
答：“走火着魔”是练脉道周天功出现偏差的一个特有词汇，指“起火”后，用意引之，偏离经脉之轨道，使气乱窜，出现不能被者识控制的各种动作。
Answer: “Becoming obsessed” is a specific term for deviations in the practice of Qigong. It means that after “fire” is started, one uses the mind to guide it away from the track of meridians, causing Qi to run wild and resulting in various movements that cannot be controlled by the practitioner’s consciousness.
这种现象虽然有，仪为数极小。
Although this phenomenon exists, it is extremely rare.
大家不要对此“谈虎变色”，恐惧过甚。
Everyone should not be too frightened by this.
至于练功常出现的各种不舒服的感觉，要具体情况具体分析。
As for the various uncomfortable feelings that often occur during practice, we need to analyze each case based on the specific situation.
有因姿势不正确引起的，这需要调整姿势，也有的是因为真气冲击病所或冲开经络之前兆，此又不可概而论之。
Some are caused by incorrect posture, which requires posture adjustment; some are a precursor to the true qi impacting the diseased area or opening up the meridians, which cannot be generalized.
人体有不同层次，真气冲通也就有不同层次，而且冲通之时，往往有一定“苦痛”。
The human body has different levels, and the flow of Qi also has different levels, and when it flows, there is often a certain amount of “pain”.
故欲探气功之奥秘者，当知其非坦途可达，这样的 “苦痛”，不可视之为“毛病”。
Therefore, those who wish to explore the secrets of Qigong should know that it is not achieved by an easy path, and such “pain” should not be regarded as a “problem.”
第六节 关于“发气”和“透视查病”
Section 6: On “Emitting Qi” and “Diagnosis through Perspective”
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问：近年来、报刊上报道了气功诊查狡病、超跃治疗的神级现象以及“外气”的料学浏试结果，引起了人们极大兴娜但气功界内对此议论纷纭，对那些直斥本弃妄者固然无需批[?]了一一因为他没有这种功能而且也未研究过这些稍微高级点的气功内容；而有这种功能的人有的认为这是高不可攀的功夫，有的认为是没啥厂不起，有的认为行此耗伤元气，有的认为箫要经常运用以增强其功能…….请老师谈谈您的看法。
Q: In recent years, newspapers and periodicals have reported on the miraculous phenomena of qigong in diagnosing diseases and super-leap treatment, as well as the scientific research results of “external qi”, which have aroused great interest among people. However, there are different opinions on this in the qigong community. Of course, there is no need to criticize those who directly accuse it of being a delusion, because they do not have such ability and have not studied these slightly more advanced qigong contents; while those who have such ability, some think it is an unattainable skill, some think it is nothing to be able to afford, some think it consumes vital energy, and some think it should be used frequently to enhance its function… Please tell us your opinion, teacher.
答：对于这一fnJ题，在第，｛章中基本上阐明了我的观点，可以仔细地看看。
Answer: Regarding this question, my point of view is basically explained in Chapter 1, which you can read carefully.
这里仅作一些必要的补充说明。
Only some necessary additional explanations are given here.
所谓外气，是气功师运用一定的功法把自身内气发放出来，或作用于病人（或常人），或作用于科学仪器……实标上都是内气发放后的外部效应0严格说来，“外气”这一名称并不十分妥当，然面“外气”已成了人们熟知的特定语，所以我也暂这样称呼，但终不如称“发气”为妥。
The so-called external Qi is the internal Qi released by Qigong masters using certain techniques, which may act on patients (or ordinary people) or on scientific instruments… In fact, they are all external effects after the internal Qi is released. Strictly speaking, the name “external Qi” is not very appropriate, but “external Qi” has become a specific term familiar to people, so I will call it that for the time being, but it is not as appropriate as “emitting Qi”.
发气必须有良好的功底。
You must have a good foundation in emitting qi.
换言之，有功夫者都能发气，但不同气功门派对发气所持态度不同。
In other words, anyone who practices kung fu can emit qi, but different qigong schools have different attitudes towards the emission of qi.
如练丹道周天者认为发气类似“走丹”，一般在“大丹”未结之前绝不轻易对人发气；练棍尤周天者认为过量发气才能伤气，故不拒绝发气；练“先天大气，者则认为不仅无损于练功，而且是“培功之基”……这些说法都是由各门所练之气的特性决定的。
For example, those who practice Dan Dao Zhou Tian believe that releasing Qi is similar to “walking the elixir”, and generally will not release Qi to others easily before the “big elixir” is formed; those who practice Gun You Zhou Tian believe that excessive release of Qi can damage Qi, so they do not refuse to release Qi; those who practice “Xiantian Da Qi” believe that it not only does not harm the practice, but is also the “foundation for cultivating Qi”… These statements are determined by the characteristics of the Qi practiced by each school.
征诸事实，不论哪一门派的发气，都不能太过，过则有损。
In fact, no matter which school of martial arts one follows, the qi should not be excessive, as it will cause harm.
至于怎样才算“太过”，这又需视发气者之水平与发气方法而定，不可概而论之。
As for what is considered “too much”, this depends on the level and method of the person who is generating the qi, and cannot be generalized.
就初级阶段的发气而言，大致可分为：
（一）形动发气。
(1) Movement of the body generates energy.
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其中又分（1）抖动发气：手掌微成奴抖（姐汽车闷火时车厢的报动），参以呼气。
It can be divided into (1) shaking to emit qi: slightly shaking the palms (like the vibration of the car when the engine is ignited), followed by exhalation.
（2）指嫩发气：以伸拍解施的快速舒、绪，引起指拿牡撇振浦。
(2) Use the fingers to release the energy: Use the rapid relaxation and tension of stretching and clapping to induce the fingers to vibrate.
这一发气法对内功墓础娶求不高，名成确摺导下，站庄三～六个月即可烈澎曦洽疗。
This qi-generating method does not require high internal strength. Under the guidance of the famous doctor, it can be treated with intense heat after standing in the village for three to six months.
（二）意动发气法。
(B) The method of generating Qi through intention.
主要是运用意识把气发出去。
The main thing is to use consciousness to release the energy.
乂分（1）以意领气法：用意念调动丹田之气，经督脉或任脉至手，运于掌指，发放出去。
Yifen (1) Leading the Qi with the Mind: Use the mind to mobilize the Qi in the Dantian, through the Du or Ren meridian to the hands, and then to the palms and fingers, and release them.
性（2）意念发气法：纯用意念，调气于无形，可用“组场”集体治疗或远距离怡疗……这四种发气法，以意领气法伤气最甚。
Xing [性] (2) The method of generating Qi with the mind: using the mind alone to regulate Qi in an invisible way. It can be used for group treatment or long-distance treatment. Of these four methods of generating Qi, the method of generating Qi with the mind is the most damaging to Qi.
意念发气法最难。
关于气功诊察疾病，是练气功到一定程度后，锐敏了自身各称感触机能的缘故，这一问题，在第九章已傲了比较明晰的阅述，这里再作些其体说明。
Regarding the use of Qigong to diagnose diseases, it is because after practicing Qigong to a certain level, one’s own sensory functions become sharper. This issue has been explained relatively clearly in Chapter 9, and I will explain it in more detail here.
只要练功者体内宾气充实外一定程搜，而且神意能与之紧密结合，神对外界的撼触机能就被强化。诊察疾病就是利用这一机能。不同功法察知疾病的方法也不同，大致可分为：
As long as the internal Qi of the practitioner is enriched to a certain extent, and the mind can be closely integrated with it, the mind’s ability to contact the outside world will be strengthened. Diagnosis of diseases is to use this function. Different exercises have different ways of detecting diseases, which can be roughly divided into:
（一）感应法（或叫反映法）。
1. Induction method (or reflection method).
病员之病气作用于气功师，发生一定的反应，从而察知疾病所在。
The diseased qi of the patient acts on the qigong master, causing a certain reaction, thereby detecting where the disease is.
又分为（1）对应部位感应法，窟者的病情，反应在气功师与患者相同的部位上。
It is divided into (1) corresponding part induction method, where the patient’s condition is reflected in the same part of the body as that of the patient and the qigong master.
（2）特定感应法：病员的病气反应在气功师的一定的序列上。
(2) Specific induction method: The patient’s disease qi is reflected in a certain sequence of the qigong master.
（二）透视法。
2. Perspective
气功师可以“看到冲病员体内的组织变化从而察知疾病。
Qigong masters can “see the changes in tissues in patients and thus detect diseases.
又分为（1）直视法：直接“透视”休内组织状态。
It is divided into (1) direct viewing method: directly “seeing through” the state of internal tissues.
（2）垂照法：似乎照像那样把体内病情照出来。
(2) Vertical imaging method: It is like taking a photo to show the condition of the body.
（三）感知法。
3. Perception method
气功师用意识觉察、感知念者病患听[?]在。
The Qigong master uses consciousness to perceive and sense what the patient is listening to.
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又分为（l）愈念慈知法：纯用意识寮知病情。
（盆）内景感知法：气功师先用竞识“圈住万欲察对象，尔后观察自身内轰，从内景变化中察知疾病。以上所谈，只是昔窟之见，勿以不全资之。
再问：有的气功师讲，用气功察病及发气治病，病气能进入施术的气功师体内，我们似乎也有同感，这是为什么？
答：每个人都不停地向外发放气息，作用于自然界，这就是《庄子》说的“生物之以息相吹也护。
月样病人身上也时刘向外散发“病气，（住意，此“病气，，与现代医学的传染因素不是一码事），可以向邻近的人“袭击粉。不练气功的人，因为，(I）休内、外气机文通不杨，似乎是一种自然“屏阵万，病气不易进入。
（2）即使进入体内，由于神的感知能力迟钝，觉寮不出来。
气功师与之相反。重要的是气功师旅术时，往往猫要与病人之气“相接”、因面更容易进入体内。
然而气功师的气机比妆通杨，病气排出去也比较容易，当然，若一味施术，不注意排除病气，也有招致疾病的可能。
另外，病气能否进入气功卯体内，与施术者的功力、功法，也有关系，此中问题很复杂，不可概而论之。
问：老师很少运用气功手段为人诊疗疾病，这是为什么？
菩：我们练气功的目的是全面绝提高智能，不能止步于诊洽疾病这一点上。
因为砚代医学的诊疗手段已经相当精细，而且正日新月异地发展着，能用仪器解决的问题，无需用气功以耗气伤神。
《林非子》中记载有古气功家趁何的一段故事：屠何与
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徒弟们正在反子皇谈经说法，忽然听-:右一类华1门’・‘少t 叫。
The disciples were discussing the sutras with the emperor, when they suddenly heard a shout from a Hua sect member on the right.
一个徒弟说，外面这头牛是黑牛，而翻头部是白的。
An apprentice said that the cow outside is black, but the one on the back is white.
肴何说：是黑牛，但是白色在特角上。
Yao He said: It is a black cow, but the white spots are on its horns.
遂令一童子到门外面去看，果然是，头用白布裹角的黑牛。
So he ordered a boy to go outside the door to look, and sure enough, it was a black cow with its horns wrapped in white cloth.
对于这件事、韩非评论说，詹何凭着自己高深的气功本领“观察”到的结果（指遥视到门外的牛）竞与一个小孩子到外面看到的结果，样，那何必要用耗神费气的气功手段呢？
Regarding this matter, Han Fei commented that the result of Zhan He’s “observation” with his profound qigong skills (referring to remotely viewing the cow outside the door) was comparable to the result seen by a child outside, so why use the energy-consuming qigong method?
因此韩非告诚说： “前识者指气功的特异功能），道之华也衍是气功高妙的东西）, 而愚之首也（若无谓的去应用而耗神费气，则是最愚蠢的）” 。
Therefore, Han Feicheng said: “The pre-knowledge refers to the special functions of Qigong), the flower of Tao also refers to the profound things of Qigong), and it is the beginning of stupidity (if it is applied meaninglessly and wastes energy, it is the most stupid thing).”
同样的道理，用中西医学手段能够解决疾病的诊断与治疗，何必用气功手段以耗神费气呢？
By the same token, if the diagnosis and treatment of diseases can be solved by using Chinese and Western medicine, why bother using qigong and wasting time and energy?
况且疾病的痊愈与否取决于病员自身的转化状态（中医认为内因是根本）。
Moreover, whether the disease is cured or not depends on the patient’s own transformation state (Traditional Chinese medicine believes that internal factors are the root cause).
如果致病原因不消除，仅予发气治疗，即使一时痊愈，仍有复发的可能。
If the cause of the disease is not eliminated and only qi-releasing treatment is given, there is still a possibility of recurrence even if the disease is cured temporarily.
所以我主张自己练气功以充实白身从而改善内在条件，用中西医治疗手段作为恢复自身平衡的摘助条件。
Therefore, I advocate practicing Qigong to enrich the body and improve internal conditions, and use Chinese and Western medicine as auxiliary conditions to restore one’s own balance.
问：那么老师为何还要主办发气班而教授发气呢？
Question: Then why do teachers still want to host Qigong classes and teach Qigong?
答：（一）使不懂气功的人在短期内学会发气，就打破了发气高不可攀的神秘感，从而进一步增加人们练气功的兴趣，对气功的普及与提高有促进作用。
Answer: (1) By enabling people who do not know Qigong to learn how to emit Qi in a short period of time, it breaks the mysterious feeling that Qigong is out of reach, thereby further increasing people’s interest in practicing Qigong and promoting the popularization and improvement of Qigong.
（二）有更多的人拿握了发气技能，可为进行大规模的科学试验工作创造（功员方面的）条件。
(2) More people will master the skill of emitting qi, which will create conditions for conducting large-scale scientific experiments.
（三）便于子进行必要的临床研究。
(3) To facilitate the conduct of necessary clinical research.
（四）在短期内能使不懂气功的人掌握发气技能，其神奇效应对那些不支持、错解气功的人说服力更大。
(4) In a short period of time, it can enable people who do not understand Qigong to master the skill of emitting Qi. Its magical effect is more convincing to those who do not support or have a misunderstanding of Qigong.
（五）念在唤起海内外诸气功先辈、大德、贤哲，为了
(5) The intention is to call upon the Qigong predecessors, great virtues, and sages at home and abroad to
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气功李业的纵深发[?]为了气功早日跻身于科学娥堂，把更精浴的功理、功法广传大众。
The in-depth development of the Qigong industry[?] In order for Qigong to join the scientific community as soon as possible, more refined Qigong theories and methods should be widely disseminated to the public.
问：气功本来是一门科毕，为什么社会上有很多入（包括一些练气功的人）把它与宗教迷信等同起来？如何清珍这些借误认识？
Q: Qigong is originally a discipline, so why do many people in society (including some who practice qigong) equate it with religious superstition? How can we eliminate these misunderstandings?
答：把气功与宗教迷信等同起来主要有两方面原因，一是历史上气功与宗教曾长期为伍，二是在练功过程中有时出现各种幻觉，综幼者不能正确解释这些现象而误认为是仙佛所致。
Answer: There are two main reasons why qigong is equated with religious superstition. One is that qigong and religion have been associated for a long time in history. The other is that various hallucinations sometimes occur during the practice. Young people cannot correctly explain these phenomena and mistakenly believe that they are caused by immortals and Buddhas.
攀清除这些谬误见解，箫从多方面入手，具体内容请看下一章。
In order to eliminate these fallacies, we will start from many aspects. Please see the next chapter for details.
气功事业的纵深发展，为了气功早日跻身弓、科学娥堂，把更精浴的功理、功法广传大众。
The in-depth development of Qigong is to make Qigong a major scientific discipline as soon as possible and to spread more refined Qigong theories and techniques to the public.
问：气功本来是一门科性，为什么社会上有很多人（包括一些练气功的人）把它与宗教迷信等同起来？
Question: Qigong is originally a scientific discipline. Why do many people in society (including some people who practice qigong) equate it with religious superstition?
如何清除这些错误认识？
How to clear up these misconceptions?
答：把气功与宗教迷信等同起来主要有两方面原因，一是历史上气功与宗教曾长期为伍，二是在练功过程中有时出现各种幻觉，练幼者不能正确解释这些现象而误认为是仙佛所致。
Answer: There are two main reasons why qigong is equated with religious superstition. One is that qigong and religion have been associated for a long time in history. The other is that various hallucinations sometimes occur during the practice. Young practitioners cannot correctly interpret these phenomena and mistakenly believe that they are caused by immortals and Buddhas.
要清除这些谬误见解，需从多方面入手，具体内容请看下一章。
To eliminate these fallacies, we need to approach them from many aspects. Please see the next chapter for details.
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