〔原文〕一法∶正倚壁，不息，行气，从头至足止。愈
疽、疝、大风、偏枯、诸风痹。
〔解说〕采用正立背靠墙姿势，不息，行气，（功法详见本节讨论）运用意识导气，使内气从头至足而
止。这种练功法可以治疗疽病、疝气、大风、半身不遂，以及各种风痹病。
〔原文〕二法∶仰两足指，五息止，引腰背。痹，偏枯，令人耳闻声。常行，眼耳诸根，无有挂碍。
〔解说〕将两脚趾仰起、行气，五息而止，引气至腰背。可以治疗腰背痹痛和半身不遂，并能改善人的
听觉。经常用此法练功，还能使诸根（佛家称眼、耳、鼻、舌、身、意为六根，根是能生的意思。因眼、耳等
对于声、色等能产生感觉，故称为根）清净，不受病邪和外界不良原素的侵袭和干扰。
〔原文〕三法∶以背正倚，展两足及指，瞑心（收心使之安静），从头上引气，想以达足之十趾及足掌
心。可三七引，候掌心似受气止。盖谓上引泥丸，下达涌泉是也。
〔解说〕采用背部端正靠墙壁的坐式，伸展两脚和足趾，排除杂念，使心神宁静，从头上引气，使内气随
意念向下行到双脚十趾及足掌心的涌泉穴。如此反复以意引气做二十一次，等到脚底似有受气的感觉时为止。
这就是所谓“上引泥丸，下达涌泉”的功法。
〔原文〕四法∶正柱倚壁，不息，行气，从口趣
（同促）令气至头始止。治疽、痹、大风、偏枯。
〔解说〕采用背部端正靠墙的坐式，不息，行气，以意念引导内气，从嘴内至头顶为止。
可以治疗疽病、痹症、大风和半身不遂。
〔原文〕五法∶一足 （同蹋、踏）地，足不动，一足向侧相，转身欷（通欹、斜。倾
侧）势，并手尽急回，左右迭二七。去脊风冷，偏枯不通润。
〔解说〕一只脚踏地不动，另一脚伸向侧面，转身成斜势，两手相合尽量随身体掉转，
左右交替十四次。可消除脊背风寒，半身不遂引起的气血不能通达润养肢体。
〔原文〕六法∶手前后递（交替、顺次更迭）互拓（举、推），极势三七，手掌向下，
头低面心，气向下至涌泉、仓门。却努一时，取势散气放纵身，气平。头动 （同膊。肩膀、肩
胛）前后欹侧，柔转二七。去 并冷血，筋急渐渐如消。
〔解说〕两手前后交替互推，尽力活动二十一次。然后停止推手，手掌朝下，低头面向心胸，
以意行气下达涌泉穴和仓门，气至后守一会儿收功，收功时要放松全身，将气散开，使气平调。
此后再活动头部，向肩部前、后、左、右倾斜，柔和自如地转动十四次。这种功法可以祛除肩部血
脉的寒邪，使筋脉拘急逐渐消除。
〔原文〕七法∶两手抱左膝，伸腰，鼻纳气七息，展右足。除难屈伸拜起，胫中痛痿。
〔解说〕采用踞坐姿式，用两手抱左膝头，伸腰，伸展右腿，以鼻吸气，行气七息。可治疗下
肢活动障碍，难以屈伸、跪拜、起立，小腿疼痛痿软无力。
〔原文〕八法∶两手抱右膝着膺（胸）。除下重难
屈伸。
〔解说〕用踞坐位，两手抱右膝贴胸。可消除下肢沉重，难以屈伸。
〔原文〕九法∶踞（凭倚）坐，伸右脚，两手抱左膝头，伸腰，以鼻纳气，自极
七息，展左足着外。除难屈伸拜起，胫中疼痹。
〔解说〕采用踞坐位，即倚坐位。伸展右腿，两手抱左膝头，伸腰，用鼻吸气，
尽量使吸呼深长，行气七息，然后伸左腿，足向外展。这种功法能治疗下肢屈伸、跪拜、
起立困难，小腿疼痛，肿胀麻木。
〔原文〕十法∶立身，上下正直，一手上拓，仰手如似推物势，一手向下如捺物，
极势，上下来去换易四七。去膊内风，两膊井内冷血，两腋筋脉挛急。
〔解说〕采用站式，使身体上下正直，一手向上举，仰掌象推东西一样，一手向下
象按捺东西，两手尽量用力，上下反复交替进行二十八次。这种功法可祛除肩膀内的风邪，
两肩井内血脉受寒，两腋筋脉拘急痉挛。
〔原文〕十一法∶踞，伸左脚，两手抱右膝，伸腰，以鼻纳气，自极七息，展左足着外。
除难屈伸拜起，胫中疼。
〔解说〕踞坐位，伸展左脚，两手抱右膝，伸直腰，用鼻吸气，尽量使吸呼深长，行气
七息，然后再伸左脚外展。此法可治疗下肢屈伸、跪拜、起立困难，小腿疼痛。本节与原文第
九法动作大致相同，一为右，一为左，交替进行即为一个完整功法。
〔原文〕十二法∶偃卧（仰面而卧），合两膝，布两足，伸腰，口纳气，振腹七息。除
壮热疼痛，两胫不随。
〔解说〕采取仰卧位，并拢两膝，伸展两脚，把腰伸
直，用口吸气，使气达腹中，小腹随吸气鼓起，呼气收缩，上下振荡，连作七息而止。这种功
法可治疗高热身疼痛，两小腿动作不便。
〔原文〕十三法∶治四肢疼闷及不随，腹内积气。床席必须平稳，正身仰卧，缓解衣带，枕高
三寸，握固。握固者，以两手各自以四指把手拇指。舒臂令去身各五寸，两脚竖指，相去五寸。
安心定意，调和气息，莫思余事，专意念气，徐徐漱醴（甜酒）泉者，以舌舐略唇口牙齿，然后咽
唾。徐徐以口吐气，鼻引气入喉，须微微缓作，不可卒急强作，待好，调和引气，勿令自闻出
入之声。每引气，心心念送之，从脚趾头使气出，引气五息、六息，一出之为一息。一息数至十息，
渐渐增益，得至百息、二百息，病即除愈。不用食生菜及鱼、肥肉。大饱食后，喜怒忧恚
（恨、忿）。悉不得辄行气。惟须向晓清静时，行气大佳，能愈万病。
〔解说〕治疗四肢疼闷和活动不便，腹中积气。导引时床席必须平稳，采用正身仰卧位
，松解衣带，枕高以三寸为宜，两手握固，握固就是用两手四指握住大拇指。握固后
舒展两臂使其距离身躯两旁各五寸，两脚趾立起，两脚之间相距亦为五寸。体位摆好后要安
心定意，调和呼吸，莫思其它杂事。并徐徐地嗽“醴泉”，所谓醴泉，即是用舌舐唇口牙齿
所产生的唾液，因为唾液能滋润肠胃，帮助消化，胜过甘美如甜酒的泉水，所以被称为醴泉。
将产生的唾液先嗽口齿，然后咽下。再徐徐以口吐气，用鼻引气入咽喉，这些动作要轻要慢，
不可着急硬做。等待做好这些动作，进一步调和呼吸引气入里，引气时勿要使自己耳听到呼
吸出入的声音。每次引气，要专心以意念送气，使气达足，并由趾头使气出，这样引气五息，
六息，会从脚趾头出气一次，这种功法
能把从脚趾头出气一次作为一息。初做者，由一息数到十息，以后渐渐增加，能行到
一、二百息，病就好了。治疗期间，不要吃生菜、鱼和肥肉。进食过饱之后，以及喜
怒忧忿时，都不可行气。惟有在凌晨清静时侯，行气最好，这种功法能治疗各种疾病。
〔原文〕十四法∶展两足上。除不仁，胫寒之疾也。
〔解说〕展开两足向上抬脚，可以治疗麻木不仁及小腿寒痹。
小结∶
本书首篇叙述了中风病的导引治疗。中医认为风是四时之气，分布八方，主长养
万物。正常的风不会伤人，当人体正气不足或气候骤变时，人体受到邪风侵袭才会生病。
古人把这种邪风伤人所致之病，统称为“中风”，如《诸病源候论》“卷一风病诸候”中
说∶“中风者，风气中于人也。”包括了风邪入中人体引起的风痹、风湿、中风偏枯（半
身不遂）、中风不仁（肢体肌肤麻木）、中风口 （口眼歪斜）、大风等多种疾病。现代
所说的中风，是指突然昏倒，不省人事，言语困难，口眼歪斜，半身不遂的病症。大致相当
于西医所说的脑血管意外，包括脑出血、脑血栓形成、脑血管痉挛、脑栓塞等疾病及其后遗
症。本篇的导引法对后一种中风后遗症的康复十分有益。本节提出的中风病导引法有静功、动
功和动静结合功多种。体位有“倚壁”、“踞坐”、“仰卧”、“立身”等。呼吸方法有“
不息”法、“纳气”法、“引气”法等，并对导引行气方法、注意事项，行气要领等做了全面
论述，属性十分丰富，兹就呼吸方法讨论如下∶
1、不息法
不息法，古人又称为闭气法、闷气法等。就是吸气后停
闭呼吸片刻再呼出的练气方法。古代练功家，在∶‘呼吸精气”以养生的思想指导下，
认为“真气者所受于天，与谷气并而充身者也。”练气吐纳，须使吸入精气尽量停布
于体内，供机体充分吸收，方可充身养生。即所谓使身心“纳气”、“受气”、“食
气”者也。如《养性延命录》说∶“正偃卧、瞑目握固，闭气不息于心中，数至二百，
乃口吐气出之，日增息，如此身神俱，五脏安；能闭气至二百五十息，华盖（肺）明，
华盖明则耳目聪明，举身无病，邪不忤（侵袭）人也。”《备急千金要方》说∶“和
神导气之道，当得密室，闭户安床暖席，枕高二寸半，正身偃卧，瞑目，闭气于胸膈中
，以鸿毛着鼻上而不动，经三百息，耳无所闻，目无所见，心无所思，则寒暑不能侵，
蜂虿不能毒，寿三百六十岁，此邻于真人者也。”可见古代练功家非常重视闭气不息的
呼吸方法，认为它可祛病延寿，使人身心俱安，具体练习方法《备急千金要方》“卷二
十七调气法”说得比较详明，其法是“引气从鼻入腹、足则停止，有力更取，久住气闷
，从口细细吐出尽。还以鼻细细引入，出气一此前法。”宋代大文学家苏东坡说∶“既
云闭气于胸膈，恐是不闭鼻中气，只以意坚守此气于胸膈中，令出入息，似动不动，氤氲
缥缈，如香炉盖上烟，汤瓶嘴中气，自在出入，无呼吸之者，则鸿毛可以不动。若心不
起念，虽过三百息可也。”可见不息之法，不是停止呼吸，而是使吸入之气，在体内有所
停留。练习要点是∶一是要使呼吸深长细匀，由呼吸浅短、次数多，而变成细长、中间停
闭，次数少。正常人的呼吸，平均每分钟16～20次。练不息功日久后，可达到每分钟3～4
次，甚至1～2次，而不感气闷不适，仍然自然舒适。二是要配合数息，默数鼻端吸入气后的
次数，从一数至十或数
百。使气闭时间自然延长。三是以意守气于胸膈肺（华盖）中，使气似动非动，
如烟如雾，弥漫于体内。但闭气法的练习一定要渐进，自然，切勿硬闭，
而使气憋、头闷，产生不良副作用。文中的“自极七息”的“自极”，字义虽是尽量
用力，但不是说要用力憋气、闭气，而是要使呼吸尽量深细匀长，每分钟内减少
呼吸次数。清·李涵虚《道窍谈》中说∶“一呼一吸名曰一息，须顺其自然。”要是
硬闭拖长时间，就会“使气则竭，并气则伤。”因此，停闭呼吸法，无论是呼停闭气，
还是吸停闭气，在练功初期都不宜随便应用，必须经过一个时期的锻炼，在形成深长的
腹式呼吸和匀细入出后，方可渐进而不息。初期停闭时间不宜太长，不息太长，常会引
起气机壅塞，甚至胸闷、头晕、胸胁不适、疼痛，腹胀等。
2、纳气法
纳气法，即是吐纳法。可用鼻纳气，口吐气或口纳气，鼻吐气。如本篇十一法说∶“
以鼻纳气，自极七息”，十二法说∶“口纳气，振腹七息”。《王子乔八神导引法》认为
纳气的要领是∶“勿有所念，定意，乃以鼻徐纳气，以口吐之，各致其脏所，竟而复始，欲
休先极之而止，勿强长息，久习乃自长矣。气之往来勿令耳闻。”或“徐以口纳气，填
腹自极，息欲绝，徐以鼻出气。”也就是说纳气之法，吸气要徐徐而行，安心定志，排除杂念
，专心吸气使达腹内而气沉丹田，气息达到一定限度后，慢慢以鼻出气，呼吸出入时要微
细均匀，使耳不能闻及往来。切忌强硬延长呼吸，要循序渐进，久习自然便会深长。纳气法是
气功的基本功法，练习时要从自然柔和入手，首先要精神安宁，形体放松，然后从自然呼吸
练习起，逐步使呼吸深长，使气被纳入肺内时，
“不迟不速”、“勿忘勿助”、“必轻必和”，如蚕吐丝，绵绵不断，形成深长、
细匀的腹式呼吸。然后以意念引导吸呼．徐徐送气入腹部脐下，产生一种因横膈
下降，而使气体下沉丹田的感觉，所谓“填腹”、“振腹”、“胀腹”及“腹内
松静气腾然”即是气沉丹田的感觉和表现。古人认为纳气务求“调柔入细，引短令
长”才能使“呼吸绵绵，深入丹田”。
3、引气法
引气法就是行气法、导气法。如第一法说∶“行气从头至足止。”三法说∶
“从头上引气，想以达足之十趾及足掌心。可三七引，候掌心似受气止。盖谓上引泥
丸，下达涌泉是也。”十三法说∶“每引气，心心念送之，使脚趾头使气出。”
这是一种运用意识使“内气”循一定路线营运，如从头至足，从丹田至脊，上脑内等，
意气相根据，以意行气的功法。道家的“大小周天功”、佛家密宗的“贯气法”均与此
相似。《鸡峰普济方》认为∶“意者气之使，意有所到则气到，每体不安处。则微闭气，
【原文】第一种方法：端正地背靠墙壁站立，闭气，行气，从头部引导至足部停止。可以治愈疽病、疝气、大风（麻风）、半身不遂、各种风痹。
【解说】采用正立背靠墙的姿势，闭气，行气，（功法详见本节讨论）运用意识导引内气，使内气从头至足而行止。这种练功方法可以治疗疽病、疝气、大风、半身不遂，以及各种风痹病。
【原文】第二种方法：仰起两脚趾，五息后停止，牵引腰背。治疗痹症、半身不遂，使人耳聪目明。经常练习，眼、耳等感官根元，没有挂碍。
【解说】将两脚趾仰起、行气，五息而止，引气至腰背。可以治疗腰背痹痛和半身不遂，并能改善人的听觉。经常用此法练功，还能使诸根（佛家称眼、耳、鼻、舌、身、意为六根，根是能生的意思。因眼、耳等对于声、色等能产生感觉，故称为根）清净，不受病邪和外界不良因素的侵袭和干扰。
【原文】第三种方法：背部端正靠墙坐定，伸展双脚及脚趾，凝神静心（收心使之安静），从头上引气，想象到达足之十趾及足掌心。可以反复二十一次引气，等到脚掌心似有受气的感觉时停止。这就是所谓“上引泥丸，下达涌泉”的功法。
【解说】采用背部端正靠墙壁的坐式，伸展两脚和足趾，排除杂念，使心神宁静，从头上引气，使内气随意念向下行到双脚十趾及足掌心的涌泉穴。如此反复以意引气做二十一次，等到脚底似有受气的感觉时为止。这就是所谓“上引泥丸，下达涌泉”的功法。
【原文】第四种方法：身体端正柱立倚靠墙壁，闭气，行气，从口引导（同促）令气至头部始停止。治疗疽病、痹症、大风、半身不遂。
【解说】采用背部端正靠墙的坐式，闭气，行气，以意念引导内气，从嘴内至头顶为止。可以治疗疽病、痹症、大风和半身不遂。
【原文】第五种方法：一脚踏地（同蹋、踏），足不动，另一只脚向侧面相向，转身成倾斜（通欹、斜。倾侧）势，并双手尽量急回，左右交替十四次。去除脊背风寒，治疗半身不遂引起的气血不通润。
【解说】一只脚踏地不动，另一脚伸向侧面，转身成斜势，两手相合尽量随身体掉转，左右交替十四次。可消除脊背风寒，半身不遂引起的气血不能通达润养肢体。
【原文】第六种方法：手前后递（交替、顺次更迭）互拓（举、推），尽力活动二十一次，手掌向下，头低面向心胸，气向下至涌泉、仓门。憋气一时，取势散气放纵身体，气平。头部动（同膊。肩膀、肩胛）前后倾斜，柔和转动十四次。去除肩部冷血，筋脉拘急渐渐消除。
【解说】两手前后交替互推，尽力活动二十一次。然后停止推手，手掌朝下，低头面向心胸，以意行气下达涌泉穴和仓门，气至后守一会儿收功，收功时要放松全身，将气散开，使气平调。此后再活动头部，向肩部前、后、左、右倾斜，柔和自如地转动十四次。这种功法可以祛除肩部血脉的寒邪，使筋脉拘急逐渐消除。
【原文】第七种方法：两手抱左膝，伸腰，鼻吸气七息，伸展右足。治疗难以屈伸拜起，小腿疼痛痿软。
【解说】采用踞坐姿式，用两手抱左膝头，伸腰，伸展右腿，以鼻吸气，行气七息。可治疗下肢活动障碍，难以屈伸、跪拜、起立，小腿疼痛痿软无力。
【原文】第八种方法：两手抱右膝着膺（胸）。治疗下肢沉重难以屈伸。
【解说】用踞坐位，两手抱右膝贴胸。可消除下肢沉重，难以屈伸。
【原文】第九种方法：踞（凭倚）坐，伸右脚，两手抱左膝头，伸腰，以鼻纳气，自极七息，伸展左足向外。治疗难以屈伸拜起，小腿疼痛痹症。
【解说】采用踞坐位，即倚坐位。伸展右腿，两手抱左膝头，伸腰，用鼻吸气，尽量使吸呼深长，行气七息，然后伸左腿，足向外展。这种功法能治疗下肢屈伸、跪拜、起立困难，小腿疼痛，肿胀麻木。
【原文】第十种方法：立身，上下正直，一手向上推，仰手如似推物势，一手向下如捺物，尽力，上下往复换易二十八次。去除肩部内风，两肩井穴内冷血，两腋筋脉挛急。
【解说】采用站式，使身体上下正直，一手向上举，仰掌象推东西一样，一手向下象按捺东西，两手尽量用力，上下反复交替进行二十八次。这种功法可祛除肩膀内的风邪，两肩井内血脉受寒，两腋筋脉拘急痉挛。
【原文】第十一种方法：踞坐，伸左脚，两手抱右膝，伸腰，以鼻纳气，自极七息，伸展左足向外。治疗难以屈伸拜起，小腿疼痛。
【解说】踞坐位，伸展左脚，两手抱右膝，伸直腰，用鼻吸气，尽量使吸呼深长，行气七息，然后再伸左脚外展。此法可治疗下肢屈伸、跪拜、起立困难，小腿疼痛。本节与原文第九法动作大致相同，一为右，一为左，交替进行即为一个完整功法。
【原文】第十二种方法：偃卧（仰面而卧），合两膝，布两足，伸腰，口纳气，振腹七息。治疗壮热疼痛，两小腿不随。
【解说】采取仰卧位，并拢两膝，伸展两脚，把腰伸直，用口吸气，使气达腹中，小腹随吸气鼓起，呼气收缩，上下振荡，连作七息而止。这种功法可治疗高热身疼痛，两小腿动作不便。
【原文】第十三种方法：治疗四肢疼闷及不随，腹内积气。床席必须平稳，正身仰卧，缓解衣带，枕高三寸，握固。握固者，以两手各自以四指把手拇指。舒臂令去身各五寸，两脚竖指，相去五寸。安心定意，调和气息，莫思余事，专意念气，徐徐漱醴（甜酒）泉者，以舌舐略唇口牙齿，然后咽唾。徐徐以口吐气，鼻引气入喉，须微微缓作，不可卒急强作，待好，调和引气，勿令自闻出入之声。每引气，心心念送之，从脚趾头使气出，引气五息、六息，一出之为一息。一息数至十息，渐渐增益，得至百息、二百息，病即除愈。不用食生菜及鱼、肥肉。大饱食后，喜怒忧恚（恨、忿）。悉不得辄行气。惟须向晓清静时，行气大佳，能愈万病。
【解说】治疗四肢疼闷和活动不便，腹中积气。导引时床席必须平稳，采用正身仰卧位，松解衣带，枕高以三寸为宜，两手握固，握固就是用两手四指握住大拇指。握固后舒展两臂使其距离身躯两旁各五寸，两脚趾立起，两脚之间相距亦为五寸。体位摆好后要安心定意，调和呼吸，莫思其它杂事。并徐徐地嗽“醴泉”，所谓醴泉，即是用舌舐唇口牙齿所产生的唾液，因为唾液能滋润肠胃，帮助消化，胜过甘美如甜酒的泉水，所以被称为醴泉。将产生的唾液先漱口齿，然后咽下。再徐徐以口吐气，用鼻引气入咽喉，这些动作要轻要慢，不可着急硬做。等待做好这些动作，进一步调和呼吸引气入里，引气时勿要使自己耳听到呼吸出入的声音。每次引气，要专心以意念送气，使气达足，并由趾头使气出，这样引气五息，六息，会从脚趾头出气一次，这种功法能把从脚趾头出气一次作为一息。初做者，由一息数到十息，以后渐渐增加，能行到一、二百息，病就好了。治疗期间，不要吃生菜、鱼和肥肉。进食过饱之后，以及喜怒忧忿时，都不可行气。惟有在凌晨清静时侯，行气最好，这种功法能治疗各种疾病。
【原文】第十四种方法：展两足上。治疗不仁，小腿寒痹之疾也。
【解说】展开两足向上抬脚，可以治疗麻木不仁及小腿寒痹。
小结：
本书首篇叙述了中风病的导引治疗。中医认为风是四时之气，分布八方，主长养万物。正常的风不会伤人，当人体正气不足或气候骤变时，人体受到邪风侵袭才会生病。古人把这种邪风伤人所致之病，统称为“中风”，如《诸病源候论》“卷一风病诸候”中说：“中风者，风气中于人。”包括了风邪入中人体引起的风痹、风湿、中风偏枯（半身不遂）、中风不仁（肢体肌肤麻木）、中风口僻（口眼歪斜）、大风等多种疾病。现代所说的中风，是指突然昏倒，不省人事，言语困难，口眼歪斜，半身不遂的病症。大致相当于西医所说的脑血管意外，包括脑出血、脑血栓形成、脑血管痉挛、脑栓塞等疾病及其后遗症。本篇的导引法对后一种中风后遗症的康复十分有益。本节提出的中风病导引法有静功、动功和动静结合功多种。体位有“倚壁”、“踞坐”、“仰卧”、“立身”等。呼吸方法有“不息”法、“纳气”法、“引气”法等，并对导引行气方法、注意事项，行气要领等做了全面论述，属性十分丰富，兹就呼吸方法讨论如下：
1、不息法
不息法，古人又称为闭气法、闷气法等。就是吸气后停闭呼吸片刻再呼出的练气方法。古代练功家，在‘呼吸精气”以养生的思想指导下，认为“真气者所受于天，与谷气并而充身者也。”练气吐纳，须使吸入精气尽量停布于体内，供机体充分吸收，方可充身养生。即所谓使身心“纳气”、“受气”、“食气”者也。如《养性延命录》说：“正偃卧、瞑目握固，闭气不息于心中，数至二百，乃口吐气出之，日增息，如此身神俱，五脏安；能闭气至二百五十息，华盖（肺）明，华盖明则耳目聪明，举身无病，邪不忤（侵袭）人也。”《备急千金要方》说：“和神导气之道，当得密室，闭户安床暖席，枕高二寸半，正身偃卧，瞑目，闭气于胸膈中，以鸿毛着鼻上而不动，经三百息，耳无所闻，目无所见，心无所思，则寒暑不能侵，蜂虿不能毒，寿三百六十岁，此邻于真人者也。”可见古代练功家非常重视闭气不息的呼吸方法，认为它可祛病延寿，使人身心俱安，具体练习方法《备急千金要方》“卷二十七调气法”说得比较详明，其法是“引气从鼻入腹、足则停止，有力更取，久住气闷，从口细细吐出尽。还以鼻细细引入，出气一此前法。”宋代大文学家苏东坡说：“既云闭气于胸膈，恐是不闭鼻中气，只以意坚守此气于胸膈中，令出入息，似动不动，氤氲缥缈，如香炉盖上烟，汤瓶嘴中气，自在出入，无呼吸之者，则鸿毛可以不动。若心不起念，虽过三百息可也。”可见不息之法，不是停止呼吸，而是使吸入之气，在体内有所停留。练习要点是：一是要使呼吸深长细匀，由呼吸浅短、次数多，而变成细长、中间停闭，次数少。正常人的呼吸，平均每分钟16～20次。练不息功日久后，可达到每分钟3～4次，甚至1～2次，而不感气闷不适，仍然自然舒适。二是要配合数息，默数鼻端吸入气后的次数，从一数至十或数百。使气闭时间自然延长。三是以意守气于胸膈肺（华盖）中，使气似动非动，如烟如雾，弥漫于体内。但闭气法的练习一定要渐进，自然，切勿硬闭，而使气憋、头闷，产生不良副作用。文中的“自极七息”的“自极”，字义虽是尽量用力，但不是说要用力憋气、闭气，而是要使呼吸尽量深细匀长，每分钟内减少呼吸次数。清·李涵虚《道窍谈》中说：“一呼一吸名曰一息，须顺其自然。”要是硬闭拖长时间，就会“使气则竭，并气则伤。”因此，停闭呼吸法，无论是呼停闭气，还是吸停闭气，在练功初期都不宜随便应用，必须经过一个时期的锻炼，在形成深长的腹式呼吸和匀细入出后，方可渐进而不息。初期停闭时间不宜太长，不息太长，常会引起气机壅塞，甚至胸闷、头晕、胸胁不适、疼痛，腹胀等。
2、纳气法
纳气法，即是吐纳法。可用鼻纳气，口吐气或口纳气，鼻吐气。如本篇十一法说：“以鼻纳气，自极七息”，十二法说：“口纳气，振腹七息”。《王子乔八神导引法》认为纳气的要领是：“勿有所念，定意，乃以鼻徐纳气，以口吐之，各致其脏所，竟而复始，欲休先极之而止，勿强长息，久习乃自长矣。气之往来勿令耳闻。”或“徐以口纳气，填腹自极，息欲绝，徐以鼻出气。”也就是说纳气之法，吸气要徐徐而行，安心定志，排除杂念，专心吸气使达腹内而气沉丹田，气息达到一定限度后，慢慢以鼻出气，呼吸出入时要微细均匀，使耳不能闻及往来。切忌强硬延长呼吸，要循序渐进，久习自然便会深长。纳气法是气功的基本功法，练习时要从自然柔和入手，首先要精神安宁，形体放松，然后从自然呼吸练习起，逐步使呼吸深长，使气被纳入肺内时，“不迟不速”、“勿忘勿助”、“必轻必和”，如蚕吐丝，绵绵不断，形成深长、细匀的腹式呼吸。然后以意念引导吸呼．徐徐送气入腹部脐下，产生一种因横膈下降，而使气体下沉丹田的感觉，所谓“填腹”、“振腹”、“胀腹”及“腹内松静气腾然”即是气沉丹田的感觉和表现。古人认为纳气务求“调柔入细，引短令长”才能使“呼吸绵绵，深入丹田”。
3、引气法
引气法就是行气法、导气法。如第一法说：“行气从头至足止。”三法说：“从头上引气，想以达足之十趾及足掌心。可三七引，候掌心似受气止。盖谓上引泥丸，下达涌泉是也。”十三法说：“每引气，心心念送之，使脚趾头使气出。”这是一种运用意识使“内气”循一定路线营运，如从头至足，从丹田至脊，上脑内等，意气相根据，以意行气的功法。道家的“大小周天功”、佛家密宗的“贯气法”均与此相似。《鸡峰普济方》认为：“意者气之使，意有所到则气到，每体不安处。则微闭气，
[Original Text] Method 1: Stand upright with your back against the wall, hold your breath (Biqi), circulate Qi (Xingqi), guiding it from the head down to the feet. This cures carbuncles (Ju), hernia (Shan), leprosy (Da Feng), hemiplegia (Piangu), and various wind-bi syndromes.
[Explanation] Adopt an upright standing posture with the back against the wall, hold the breath, and circulate Qi. (For detailed exercises, see the discussion in this section.) Use consciousness to guide the internal Qi, allowing it to flow from the head to the feet and then stop. This practice can treat carbuncles, hernias, leprosy, hemiplegia, and various wind-bi syndromes.
[Original Text] Method 2: Extend the toes of both feet upward, stop after five breaths (Xi), and draw Qi to the waist and back. Treats bi syndrome (Bi) and hemiplegia, enhancing hearing. Regular practice ensures that the sensory roots (eyes, ears, etc.) are free from obstruction.
[Explanation] Raise the toes of both feet, circulate Qi, and stop after five breaths, drawing Qi to the waist and back. This treats lower back and waist bi pain and hemiplegia, and improves auditory function. Regular practice purifies the "six roots" (in Buddhism, eyes, ears, nose, tongue, body, and mind; "root" implies the source of sensation. Since eyes and ears perceive sound and form, they are called roots), keeping them pure and protected from pathogenic factors and adverse external influences.
[Original Text] Method 3: Sit with the back straight against the wall, extend both feet and toes, calm the mind (Shou Xin), guide Qi from the head, visualizing it reaching the ten toes and the sole of the feet. Repeat the guidance twenty-one times (three sets of seven), stopping when the soles feel as if receiving Qi. This is known as "guiding Qi up to Niwan and down to Yongquan."
[Explanation] Sit with the back straight against the wall, extend both feet and toes, eliminate distracting thoughts, and calm the spirit. Guide Qi from the head, letting internal Qi follow the intention downward to the ten toes and the Yongquan point on the soles of the feet. Repeat this intentional guidance twenty-one times until a sensation of receiving Qi arises in the soles. This is the method referred to as "guiding Qi up to Niwan and down to Yongquan."
[Original Text] Method 4: Stand upright leaning against the wall, hold your breath, circulate Qi, guiding it from the mouth to the head before stopping. Treats carbuncles, bi syndrome, leprosy, and hemiplegia.
[Explanation] Sit with the back straight against the wall, hold the breath, and circulate Qi. Use intention to guide internal Qi from the mouth to the top of the head. This treats carbuncles, bi syndromes, leprosy, and hemiplegia.
[Original Text] Method 5: One foot steps on the ground (same as Ta/Ta), remaining still, while the other foot extends to the side. Turn the body into a tilted posture, and bring both hands back sharply. Alternate left and right fourteen times. Removes wind-cold from the spine and treats hemiplegia caused by poor blood circulation.
[Explanation] Keep one foot planted firmly on the ground while extending the other foot to the side. Turn the body into a slanted posture, clasping both hands and turning them as far as the body allows. Alternate sides fourteen times. This eliminates wind-cold from the spine and addresses limb malnourishment due to blocked Qi and blood in hemiplegia.
[Original Text] Method 6: Hands alternate pushing forward and backward (Tuo), exerting maximum effort for twenty-one repetitions. Palms face downward, head lowered facing the chest. Guide Qi downward to Yongquan and Cangmen points. Hold the breath briefly, then relax the posture to disperse Qi and calm the breath. Move the head (same as Bo, referring to shoulders/scapulae) tilting front, back, left, and right, rotating gently fourteen times. Removes cold blood from the shoulders and gradually relieves tendon stiffness.
[Explanation] Push hands alternately forward and backward with full effort for twenty-one repetitions. Then stop pushing, keep palms down, lower the head facing the chest, and use intention to guide Qi down to the Yongquan and Cangmen points. After Qi arrives, maintain the state briefly to conclude the exercise; relax the whole body, disperse the Qi, and stabilize the breath. Subsequently, move the head, tilting towards the shoulders front, back, left, and right, rotating gently fourteen times. This removes cold pathogens from shoulder meridians and gradually alleviates tendon spasms.
[Original Text] Method 7: Embrace the left knee with both hands, extend the waist, inhale through the nose for seven breaths, and extend the right foot. Treats difficulty in bending/extending and rising, and calf pain/weakness.
[Explanation] Adopt a squat-sitting posture, embrace the left knee with both hands, extend the waist, stretch the right leg, inhale through the nose, and circulate Qi for seven breaths. This treats lower limb mobility disorders, difficulty in bending/extending/kneeling/rising, and calf pain or weakness.
[Original Text] Method 8: Embrace the right knee against the chest (Ying). Treats heavy lower limbs and difficulty in bending/extending.
[Explanation] In a squat-sitting position, embrace the right knee against the chest. This alleviates heaviness in the lower limbs and difficulty in movement.
[Original Text] Method 9: Sit leaning (Ju), extend the right foot, embrace the left knee with both hands, extend the waist, inhale through the nose, breathe deeply for seven breaths, then extend the left foot outward. Treats difficulty in bending/extending/rising, and calf pain/bi.
[Explanation] Adopt a squat-sitting (leaning) posture. Extend the right leg, embrace the left knee with both hands, extend the waist, inhale through the nose, breathing deeply for seven breaths, then extend the left foot outward. This treats difficulties in bending, kneeling, and rising, along with calf pain, swelling, and numbness.
[Original Text] Method 10: Stand upright, body aligned vertically. One hand pushes upward, palm open as if pushing an object; the other hand presses downward as if pressing an object. Exert maximum force, alternating up and down twenty-eight times. Removes wind from the shoulders, cold blood in the Jianjing points, and tendon spasms in the axillae.
[Explanation] Stand upright with the body aligned vertically. Raise one hand upward, palm open as if pushing something; press the other hand downward as if pressing something down. Exert maximum force, alternating these movements twenty-eight times. This dispels wind pathogens from the shoulders, cold blood stagnation in the Jianjing points, and tendon spasms in the armpits.
[Original Text] Method 11: Squat-sit, extend the left foot, embrace the right knee with both hands, extend the waist, inhale through the nose, breathe deeply for seven breaths, then extend the left foot outward. Treats difficulty in bending/extending/rising and calf pain.
[Explanation] In a squat-sitting position, extend the left foot, embrace the right knee with both hands, straighten the waist, inhale through the nose, breathing deeply for seven breaths, then extend the left foot outward. This treats difficulties in bending, kneeling, and rising, and calf pain. The movements here are similar to Method 9, differing only in left/right orientation; performing them alternately constitutes a complete routine.
[Original Text] Method 12: Lie supine (Yanwo), knees together, feet spread, extend the waist, inhale through the mouth, vibrate the abdomen for seven breaths. Treats high fever and pain, and immobility of the lower legs.
[Explanation] Lie supine, bring knees together, extend feet, straighten the waist, inhale through the mouth to direct Qi to the abdomen. The lower abdomen expands upon inhalation and contracts upon exhalation, oscillating up and down for seven breaths. This treats high fever with pain and limited mobility in the lower legs.
[Original Text] Method 13: Treats pain/heaviness and immobility of the four limbs, and accumulated Qi in the abdomen. The bed must be level. Lie supine squarely, loosen clothing and belt, use a pillow three cun high, and perform Wo Gu (firm grip). Wo Gu involves wrapping the four fingers of each hand around the thumb. Extend arms five cun away from the body, stand toes up, feet five cun apart. Calm the mind, harmonize breath, avoid other thoughts, focus solely on Qi. Slowly rinse with "Liquan" (sweet spring saliva): lick lips and teeth with the tongue, then swallow saliva. Slowly exhale through the mouth, inhale through the nose into the throat. Perform gently and slowly, not abruptly. Once prepared, harmonize and guide Qi inward; do not hear the sound of breathing. With each guidance, mentally send Qi out from the toe tips. Five or six breaths constitute one cycle where Qi exits the toes. Start counting from one breath up to ten, gradually increasing to one or two hundred breaths; the illness will heal. Avoid raw vegetables, fish, and fatty meat. Do not practice after overeating or during strong emotions like anger or sorrow. Practice best in the quiet morning hours; this method can cure myriad diseases.
[Explanation] Treats pain, heaviness, and immobility of the limbs, and abdominal Qi accumulation. During Dao Yin, the bed must be level. Lie supine squarely, loosen clothing, use a three-cun high pillow, and perform Wo Gu (firm grip), where the four fingers wrap around the thumbs. Extend arms five cun from the body, raise toes, keep feet five cun apart. After positioning, calm the mind, harmonize breathing, and avoid distractions. Slowly rinse with "Liquan" (saliva produced by licking lips and teeth), which nourishes the stomach and aids digestion, likened to sweet spring water. Swallow the saliva after rinsing. Exhale slowly through the mouth, inhale through the nose into the throat. Perform these actions gently and slowly, not hastily. Once ready, further harmonize respiration and guide Qi inward; ensure no sound of breathing is heard. With each guidance, concentrate intention to send Qi to the feet and out through the toe tips. Five or six breaths make one cycle of Qi exiting the toes. Beginners count from one to ten breaths, gradually increasing to one or two hundred breaths until recovery. During treatment, avoid raw vegetables, fish, and fatty meats. Do not practice after overeating or during emotional turmoil. Practice is most effective in the quiet early morning; this method can cure various diseases.
[Original Text] Method 14: Extend both feet upward. Treats anesthesia (Bu Ren) and cold-bi of the calves.
[Explanation] Lift both feet upward; this treats numbness/anesthesia and cold-bi of the lower legs.
Summary:
The first chapter of this book describes Dao Yin therapies for Stroke (Zhong Feng). Traditional Chinese Medicine (TCM) views Wind as the Qi of the four seasons, distributed in eight directions, governing the growth of all things. Normal wind does not harm humans; disease occurs only when Zheng Qi (Upright Qi) is deficient or climate changes suddenly, allowing pathogenic Wind to invade. Ancients termed diseases caused by such pathogenic Wind as "Stroke," including Wind-Bi, Wind-Dampness, Stroke with Hemiplegia (Piangu), Stroke with Anesthesia (Bu Ren), Stroke with Facial Paralysis (Kou Pi), and Leprosy (Da Feng). Modern "Stroke" refers to sudden coma, loss of consciousness, speech difficulties, facial paralysis, and hemiplegia, roughly corresponding to Western medical cerebrovascular accidents, including cerebral hemorrhage, thrombosis, vasospasm, and embolism, along with their sequelae. The Dao Yin methods herein are highly beneficial for rehabilitating post-stroke sequelae. The methods presented include static, dynamic, and combined practices. Postures include "leaning against wall," "squat-sitting," "supine," and "standing." Respiratory methods include "holding breath" (Biqi), "inhaling" (Na Qi), and "guiding Qi" (Yin Qi). Comprehensive discussions cover techniques, precautions, and essentials. We discuss respiratory methods below:
1. Holding Breath Method (Biqi Fa)
Also known as breath-holding or stifling breath, this involves inhaling, pausing, and then exhaling. Guided by the idea of "breathing essence" for health, ancients believed "Zhen Qi is received from Heaven and combines with Grain Qi to fill the body." Exercise requires retaining inhaled essence in the body for absorption. As stated in *Yang Xing Yan Ming Lu*: "Lie supine, close eyes, grip firmly, hold breath in the heart/mind, count to two hundred, then exhale through mouth. Daily increase... body and spirit harmonized, five Zang organs peaceful... holding breath for 250 breaths clarifies Huagai (Lungs)... ears and eyes become acute, body free of disease, evil cannot invade." *Bei Ji Qian Jin Yao Fang* states: "To harmonize spirit and guide Qi, seek a quiet room... lie supine... hold breath in chest/diaphragm... place a goose feather on the nose without moving it for 300 breaths... ears hear nothing, eyes see nothing, mind thinks nothing... immune to cold/heat, stings... lifespan 360 years, akin to a True Person." Ancient practitioners valued this for curing disease and prolonging life. *Bei Ji Qian Jin Yao Fang* details: "Guide Qi from nose to abdomen/feet, stop. If capable, take more. If stuffy, exhale finely through mouth. Re-inhale finely through nose." Su Dongpo noted: "Holding breath in chest likely means not blocking nasal air but maintaining intention in the chest... like smoke from an incense burner... if mind has no thoughts, even 300 breaths is fine." Thus, Biqi is not stopping respiration but retaining inhaled Qi internally. Key points: 1. Deep, long, fine, even breathing; reduce frequency from normal 16-20/min to 3-4 or even 1-2/min over time. 2. Count breaths to naturally extend retention. 3. Focus intention on chest/lungs (Huagai), feeling Qi like mist. Practice must be gradual; never force breath, causing憋 (stifling) or dizziness. "Self-extreme seven breaths" means deepening breath, not forcing it. Forcing causes exhaustion/injury. Initial practice should not involve long holds to avoid Qi stagnation, chest tightness, dizziness, or abdominal distension.
2. Inhaling Method (Na Qi Fa)
Also known as Tu Na (exhaling-inhaling). Can inhale through nose/exhale through mouth, or vice versa. Method 11 says: "Inhale through nose, self-extreme seven breaths." Method 12: "Inhale through mouth, vibrate abdomen seven breaths." *Wangzijiao Bashen Dao Yin Fa* states essentials: "No thoughts, fix intention, slowly inhale through nose, exhale through mouth... reach respective Zang organs... rest only after extreme exertion... do not force long breaths... let ear not hear Qi往来." Or "Slowly inhale through mouth, fill abdomen to extreme, breath nearly stops, slowly exhale through nose." Essentials: Inhale slowly, calm mind, exclude distractions, focus on sinking Qi to Dantian. When limit reached, exhale slowly through nose. Breathing must be subtle/even, unheard. Do not force length; progress gradually. Na Qi is fundamental Qigong. Start natural/gentle, relax body/mind, begin with natural breathing, deepen gradually. When Qi enters lungs, be "neither late nor fast," "forget not, assist not," "light and harmonious," like silkworm spinning silk, forming deep/long abdominal breathing. Use intention to guide Qi below navel, creating sensation of diaphragm descending and Qi sinking to Dantian ("filling/vibrating/swelling abdomen"). Ancients sought "soft/fine adjustment, short to long" for "continuous breathing deep into Dantian."
3. Guiding Qi Method (Yin Qi Fa)
Also Xing Qi or Dao Qi. Method 1: "Circulate Qi from head to feet." Method 3: "Guide Qi from head, visualize reaching toes/soles... up to Niwan, down to Yongquan." Method 13: "With each guidance, mentally send it, let Qi exit toe tips." This uses consciousness to circulate "internal Qi" along specific routes (head-to-feet, Dantian-to-spine, etc.), integrating Yi (intention) and Qi. Similar to Daoist Micro/Macro Cosmic Orbit and Buddhist Esoteric Qi Penetration. *Jifeng Puji Fang* states: "Intention is the commander of Qi; where Yi goes, Qi follows..."