一、叩齿 齿为筋骨之余,常宜叩击,使筋骨活动,心神清爽,每次叩击三十六数。
二、咽津 将舌舐上 ,久则津生满口,盒饭咽之。咽下 然有声,使灵液灌溉五脏,则火自降矣。咽数以多
为妙。
三、浴面部 将两手自相摩热,覆面擦之,自颈及发际,如浴面之状,则发不白而颜如童矣。
四、鸣天鼓 将两手掌掩两耳窍,先以第二指压中指弹脑后骨上,左右各二十四次,既能聪耳,又能去头眩。
五、运膏肓穴 此穴在肩上,背心两旁各三寸,药石针灸不到之处。将两肩扭转七次,能散一身诸病。
六、托天 将两手握拳,以鼻收气,运至泥丸,即向天托起,随放左右膝上。如前法,每行三次,能去胸腹中
邪气。
七、左右开弓 要闭气,将左手伸直,右手作攀弓状,两眼稍视,右手左右各行三次,能泻三焦之火,并去臂
腋风邪积气。
八、摩丹田 将左手托肾囊,右手摩丹田三十六次,然后左手转换,如前法,能暖肾补精。
九、擦内肾穴 要闭气,将两手搓热,向背后擦肾堂及近脊命门穴,左右各三十六次。
十、擦涌泉穴 用左手抱住左脚,以右手擦左脚心三十六次,换转右脚,如前行。
十一、摩夹脊穴 此穴在背脊之下,尾闾之上,统会一身之气血,运之大有益,并可疗痔。
十二、洒腿 足不运则气血不和,行动不能爽快。须将左足立定,右足提起,洒七次后,换右足立定,如前行。
右十二段乃运导按摩之法,古圣相传,却病延年,明白显易,尽人可行。庄子曰∶呼吸吐纳,熊经鸟伸,为寿而
已矣。此导引之士,养形之人,彭祖寿考者之所好也,由是传之至今。其法自《修养家书》及《医经》所载,种数颇多,
又节取要约切近者十六,则合前十二段,参之各法,大概备矣。
1. Clapping Teeth: The teeth are the surplus of sinews and bones; one should frequently clap them to activate the sinews and bones, refreshing the mind and spirit. Each session consists of thirty-six claps.
2. Swallowing Saliva: Lick the upper palate with the tongue; over time, saliva will fill the mouth and should be swallowed. Swallowing with a audible sound allows the "spiritual fluid" to irrigate the five zang organs, thereby naturally descending fire. It is advisable to swallow as many times as possible.
3. Bathing the Face: Rub both hands together until warm, then cover and wipe the face from the neck to the hairline, resembling the act of washing the face. This practice prevents graying of the hair and keeps the complexion youthful like that of a child.
4. Ringing the Heavenly Drum: Cover both ear canals with the palms. Use the second finger (index finger) pressing on the middle finger to tap the bone at the back of the head. Perform this twenty-four times on each side. This improves hearing and alleviates dizziness.
5. Moving the Gao-Huang Acupoint: This acupoint is located on the shoulders, three cun lateral to the spine on both sides, an area inaccessible to herbs, acupuncture, and moxibustion. Rotating both shoulders seven times can dissipate various ailments throughout the body.
6. Pushing Up the Sky: Clench both hands into fists, inhale through the nose, guide the qi to the Ni-Wan Palace (the brain), and then push upwards towards the sky. Lower the hands to rest on the left or right knee. Repeat this three times per set to expel pathogenic qi from the chest and abdomen.
7. Drawing the Bow Left and Right: Hold the breath. Extend the left arm straight out while positioning the right arm in a bow-drawing posture. Gaze slightly forward. Perform this movement three times for the right hand on each side. This drains fire from the San Jiao (Triple Burner) and eliminates wind-pathogenic accumulation in the arms and axillae.
8. Massaging the Dantian: Support the scrotum with the left hand and massage the Dantian (Lower Elixir Field) with the right hand for thirty-six times. Then switch hands and repeat. This warms the Kidneys and replenishes essence.
9. Rubbing the Inner Kidney Acupoint: Hold the breath. Rub both hands until hot, then rub the back area corresponding to the Kidneys (Kidney Hall) and the Mingmen Acupoint near the spine. Perform thirty-six times on each side.
10. Rubbing the Yongquan Acupoint: Hold the left foot with the left hand and rub the sole of the left foot with the right hand for thirty-six times. Switch to the right foot and proceed similarly.
11. Massaging the Jiaji Acupoints: These points are located below the spinal column and above the Weilv (tailbone). They govern the qi and blood of the entire body. Exercising them is highly beneficial and can also treat hemorrhoids.
12. Shaking the Legs: If the legs are not exercised, qi and blood become disordered, leading to sluggish movement. Stand firmly on the left leg, lift the right leg, and shake it seven times. Then stand firmly on the right leg and repeat.
The above twelve segments constitute methods of daoyin (guiding and pulling) and massage, transmitted by ancient sages to eliminate disease and prolong life. They are clear, simple, and accessible to all. Zhuangzi stated: "Breathing techniques, bear-hanging, and bird-stretching are practiced solely for longevity." These are favored by practitioners of daoyin, those who nurture their form, and long-lived figures such as Peng Zu, hence their transmission to the present day. Various methods are recorded in texts such as *Xiuyang Jiashu* and *Yijing*. From these numerous methods, sixteen concise and practical ones were selected. Combined with the preceding twelve segments and referencing other methods, the system is largely complete.