〔原文〕宁先生导引行气之法，以除百病，令年不老者。
常心念一，以还丹田。夫生人者丹，救人者还，全则延年，去则衰朽，所以
导引者，令人肢体骨节中诸邪气皆去，正气存处。有能精诚勤习履行，动作言语之间，
昼夜行之，则骨节坚强，以愈百病。若卒得中风病，宿固，痹疽不随，耳聋不闻，
头眩颠疾，逆上气，腰脊苦痛，皆可按图视像，随疾所在，行气导引，以意排除去之。
行气者，则可补于里，导引者，则可治于四肢，自然之道，但能勤行，与天地相保。
〔解说〕宁先生的导引行气法，可以消除百病，延年益寿，使人长寿而不早衰。
该功法的核心是∶要经常使精神内守，使真元之气归还于丹田。这是因为“丹
”（生成人的精气）是生成长养人体的根本，而“丹”的消耗又是使人早衰夭折的源
由。要想把人体从早衰中挽救出来，就要通过修练精、神、气，使三者合一。还归于丹
田，保全“丹”气则延年益寿，消损“丹”气则早衰夭折。导引术，能使人肢体骨节中的
各种邪气都消除，而正气内存。如能精心诚意地勤奋学习，身体力行，动作言语之间，白天
夜晚都抽空练习，就可使骨节坚强，百病痊愈。如果卒然患了中风病，病邪宿留，引起痹
阻半身不遂，耳聋不能闻声，头眩，癫疾，咳嗽气逆，腰背疼痛，均可按导引图的绘像，根
据自己的疾病所在，选择合适的功法，行气导引，并以意念引内气至疾病所在之处排除其疾。
行气的作用是可以补里，导引的作用是可以治疗四肢疾
病。如能勤于练习，遵循自然而为之的道理就能与天地相保，健康长寿。
小结∶
《云笈七签》说∶“宁先生者，古之神仙。在黄帝之前，常游四海之外，昆丘之下，
有兰沙之地……卧沙百余年，蹶然而起，形容复故。”又曰∶“宁先生者，黄帝时人也，
为陶正，能积火自烧而随烟上下，衣裳不灼。”可见宁先生是古代的养生家之一，被道家
列为仙人而传之。
本篇以简短语言，阐述了道家导引术的基本理论和方法，这就是∶“常心念一，以还
丹田”。
常心念一∶《老子》中说∶“道生一，一生二，二生三，三生万物”。这里的一，便
是指道之根，气之始。人要长生，当修这一个根本。所以《管子·白心》说∶“内固之
一，可以长久。念一就是守一，亦称抱一、修一等。一即是人的生成精气，即真阴元阳，又称
真气、元气、正气等。念一就是精神专注，修练真元之气，简言之就是精神内守，与元气相抱，
以达到使精、气、神三者合一，都得到滋养。这是古代养生家追求的最高境界，因此，本文将
“常心念一”作为纲要，要求练功者，要经常心中想一，专心治一。
以还丹田∶道家把生成人的先天之精和长养人的后天之精气，包括空气中的精气和饮食中
五谷之精，称之为“丹”或“金丹”，认为丹是生成和长养人的根本。《无上玉皇心印妙经》
所以说人“得丹则灵，不得则倾，丹在身中，非白非青。”《天仙正理》指出∶“金丹是真阳
元气”，“仙道以精气神三元为正药，以练三合一喻名炼药，是理最精微，其法最秘密。”练功
修心养性的目标，就是为了滋养精
气神，使三者合一，还归于丹田之处，以延年益寿。所谓“丹田”从根本上理解应是人
体藏养生长“内丹的土地”，即真阴元阳出入长养的处所。对于“丹田”部位，古今认
识不一，有脐下一寸、一寸二分、二寸、二寸五分等说，有上、中下三丹田之说，但就其
本质，不必拘泥于几寸几分，而应以实际的出入场所为准。多数人的真元之气出入于脐下
少腹之中，意守丹田时，只要一意专注于脐下少腹即可，待练到气还归丹田，产生了感传
现象，如气行、气散感，发热、充实感等后，便会自然而知其位。所以本文最后强调要追求
“自然之道”。当练功达到精气神三者合一，使人体内“丹”复生，归还于“丹田”后，便
可救人于不衰、不早亡，所以文中说∶“生人者丹，救人者还，全则延年，去则衰朽”。
本篇还指出，行气的作用主要在于补里，导引的作用主要在于通调肢体。补里就是调理在
体内的脏腑。练功贵在精诚勤习，不拘形式，活动言谈之间，白天晚间，都可抽出一定时间
进行练习。初学之人，还可根据绘制的导引图，根据病情，行气导引。遗憾的是，本法的导引
图早已佚散，但从长沙马王堆出土的《导引图》来看，古人传授导引之术，非常重视绘制动作
图，供学人模仿。
宁先生导引行气的方法，是用来消除各种疾病、使人长寿不衰老的。
经常使心神专注于一念，从而使真气归还于丹田。因为“丹”（指生成人体的精气）是生命生成的根本，“还”（指返还归元）具有救人的作用；精气完整则能延年益寿，精气耗散则会导致身体衰败朽坏。所以导引术的作用，是让肢体骨节中的各种邪气都去除，使正气存留体内。如果有能够精诚勤奋地练习并践行的人，在动作和言语之间，昼夜不停地施行这种方法，就能使骨节坚强，从而治愈各种疾病。如果突然患上中风病，或者旧疾固结，导致痹症、疽疮、半身不遂，耳聋听不见声音，头晕目眩，癫狂疾病，气逆上冲，腰脊剧烈疼痛等，都可以按照导引图的图像示意，根据疾病所在部位，进行行气和导引，用意念将这些病邪排除出去。
行气的作用，可以补益内脏；导引的作用，可以治疗四肢疾病。这是自然的道理，只要能够勤奋练习，就能与天地共存共保。
【解说】
宁先生的导引行气法，可以消除百病，延年益寿，使人长寿而不早衰。
该功法的核心是：要经常使精神内守，使真元之气归还于丹田。这是因为“丹”（生成人的精气）是生成长养人体的根本，而“丹”的消耗又是使人早衰夭折的原因。要想把人体从早衰中挽救出来，就要通过修炼精、神、气，使三者合一。返还归于丹田，保全“丹”气则延年益寿，消损“丹”气则早衰夭折。导引术，能使人肢体骨节中的各种邪气都消除，而正气内存。如能精心诚意地勤奋学习，身体力行，在动作言语之间，白天夜晚都抽空练习，就可使骨节坚强，百病痊愈。如果突然患了中风病，病邪宿留，引起痹阻、半身不遂，耳聋不能闻声，头眩，癫疾，咳嗽气逆，腰背疼痛，均可按导引图的绘像，根据自己的疾病所在，选择合适的功法，行气导引，并以意念引导内气至疾病所在之处以排除其疾。
行气的作用是可以补益内脏，导引的作用是可以治疗四肢疾病。如能勤于练习，遵循自然而为之的道理，就能与天地相保，健康长寿。
小结：
《云笈七签》说：“宁先生是古代的神仙。在黄帝之前，常游历四海之外，昆仑山之下，有兰沙之地……他在沙地上卧睡百余年，猛然起身，容貌恢复如初。”又说：“宁先生是黄帝时代的人，担任陶正（管理制陶的官职），能堆积火自烧而随烟雾上下，衣服和鞋子不被灼伤。”可见宁先生是古代的养生家之一，被道家列为仙人而流传于世。
本篇以简短的语言，阐述了道家导引术的基本理论和方法，这就是：“常心念一，以还丹田”。
常心念一：《老子》中说：“道生一，一生二，二生三，三生万物”。这里的一，就是指道的根本，气的起始。人要长生，应当修持这一个根本。所以《管子·白心》说：“内固守一，可以长久。”念一就是守一，也称抱一、修一等。“一”即是人的生成精气，即真阴元阳，又称真气、元气、正气等。念一就是精神专注，修炼真元之气，简言之就是精神内守，与元气相抱，以达到使精、气、神三者合一，都得到滋养。这是古代养生家追求的最高境界，因此，本文将“常心念一”作为纲要，要求练功者，要经常心中想一，专心治一。
以还丹田：道家把生成人的先天之精和长养人的后天之精气，包括空气中的精气和饮食中五谷之精，称之为“丹”或“金丹”，认为丹是生成和长养人的根本。《无上玉皇心印妙经》所以说人“得丹则灵，不得则倾，丹在身中，非白非青。”《天仙正理》指出：“金丹是真阳元气”，“仙道以精气神三元为正药，以练三合一喻名炼药，是理最精微，其法最秘密。”练功修心养性的目标，就是为了滋养精气神，使三者合一，还归于丹田之处，以延年益寿。所谓“丹田”从根本上理解应是人体藏养生长“内丹的土地”，即真阴元阳出入长养的处所。对于“丹田”部位，古今认识不一，有脐下一寸、一寸二分、二寸、二寸五分等说法，有上、中、下三丹田之说，但就其本质，不必拘泥于几寸几分，而应以实际的出入场所为准。多数人的真元之气出入于脐下少腹之中，意守丹田时，只要一意专注于脐下少腹即可，待练到气还归丹田，产生了感传现象，如气行、气散感，发热、充实感等后，便会自然而知其位。所以本文最后强调要追求“自然之道”。当练功达到精气神三者合一，使人体内“丹”复生，归还于“丹田”后，便可救人于不衰、不早亡，所以文中说：“生人者丹，救人者还，全则延年，去则衰朽”。
本篇还指出，行气的作用主要在于补益内脏，导引的作用主要在于通调肢体。补里就是调理在体内的脏腑。练功贵在精诚勤习，不拘形式，活动言谈之间，白天晚间，都可抽出一定时间进行练习。初学之人，还可根据绘制的导引图，根据病情，行气导引。遗憾的是，本法的导引图早已佚散，但从长沙马王堆出土的《导引图》来看，古人传授导引之术，非常重视绘制动作图，供学人模仿。
The method of Daoyin (guiding and pulling) and Xingqi (circulating qi) by Master Ning is used to eliminate various diseases and enable one to live a long life without premature aging.
One should frequently focus the mind on a single point, thereby returning the true yuan qi (original vital energy) to the Dantian (Elixir Field). This is because "Dan" (referring to the essence and qi that generate the human body) is the fundamental basis for life generation and nourishment, while the consumption of "Dan" is the cause of premature aging and death. If the essence is intact, it extends longevity; if it dissipates, the body decays. Therefore, the function of Daoyin is to remove all pathogenic factors from the limbs and joints, allowing the righteous qi (healthy energy) to remain within the body. For those who can practice with sincerity, diligence, and perseverance, applying this method continuously day and night during movements and speech, their bones and joints will become strong, thereby curing various diseases. If one suddenly suffers from wind-stroke (stroke), or has chronic conditions such as Bi syndrome (obstruction causing pain/numbness), ulcers, hemiplegia, deafness, dizziness, epilepsy, rebellious qi (qi rushing upward), or severe lower back and spine pain, one can follow the illustrations in the Daoyin charts, targeting the specific location of the illness, to perform Xingqi and Daoyin, using intention to expel these pathogens.
The function of Xingqi is to tonify the interior (internal organs); the function of Daoyin is to treat diseases of the four limbs. This is the natural way; as long as one practices diligently, one can coexist and be preserved alongside Heaven and Earth.
[Commentary]
Master Ning's Daoyin and Xingqi method can eliminate hundred diseases, extend life, and allow one to live long without premature decline.
The core of this method is: frequently keep the spirit inwardly guarded, and return the true yuan qi to the Dantian. This is because "Dan" (the essence and qi generating the human body) is the root of growth and nourishment, whereas the depletion of "Dan" leads to premature aging and death. To rescue the body from premature aging, one must cultivate Jing (essence), Shen (spirit), and Qi (energy), unifying them into one. Returning them to the Dantian preserves the "Dan" qi, extending life; depleting it causes premature decay. Daoyin eliminates various pathogenic factors from the limbs and joints, allowing righteous qi to reside within. By practicing diligently with sincerity and personal effort, at any time during movement or speech, day or night, one can strengthen the joints and cure diseases. If one suddenly contracts wind-stroke, or suffers from chronic pathogenic retention causing Bi obstruction, hemiplegia, deafness, dizziness, epilepsy, cough with rebellious qi, or back pain, one can select appropriate techniques based on the Daoyin illustrations and the specific site of the disease, performing Xingqi and Daoyin, guiding internal qi via intention to the diseased area to expel the pathology.
The role of Xingqi is to tonify the interior, while Daoyin treats limb disorders. Diligent practice following natural principles ensures preservation alongside Heaven and Earth, leading to health and longevity.
Summary:
The *Yunji Qiqian* states: "Master Ning was an immortal of antiquity. Before the time of the Yellow Emperor, he often traveled beyond the Four Seas, beneath Mount Kunlun, in lands of orchid sand... He lay on the sand for over a hundred years, then rose abruptly, his appearance restored to its original state." It also says: "Master Ning was a person of the Yellow Emperor's era, serving as Tao Zheng (official in charge of pottery), capable of surrounding himself with fire and rising/falling with the smoke, without his clothes being scorched." Thus, Master Ning was one of the ancient health cultivators, regarded as an immortal by Daoism and passed down through legend.
This passage briefly elucidates the basic theory and methods of Daoist Daoyin: "Frequently focus the mind on one, to return to the Dantian."
"Frequently focus the mind on one": The *Laozi* states, "The Dao produces One, One produces Two, Two produces Three, Three produces all things." Here, "One" refers to the root of the Dao and the beginning of Qi. For longevity, one must cultivate this fundamental root. Thus, *Guanzi · Baixin* says, "Internally consolidating the One allows for longevity." Nian Yi (thinking of One) is Shou Yi (guarding the One), also called Bao Yi (embracing the One) or Xiu Yi (cultivating the One). "One" is the generative essence and qi of humans, i.e., True Yin and Primordial Yang, also known as Zhen Qi (True Qi), Yuan Qi (Original Qi), or Zheng Qi (Righteous Qi). Nian Yi means mental concentration and cultivating true yuan qi; simply put, it is guarding the spirit inwardly and embracing the primordial qi, achieving the unity of Jing, Qi, and Shen, so all three are nourished. This is the highest realm pursued by ancient health cultivators. Therefore, this text takes "Frequently focus the mind on one" as the guideline, requiring practitioners to constantly think of "One" and concentrate on it.
"To return to the Dantian": Daoism refers to the innate essence that generates humans and the acquired essence and qi that nourish them—including essence from air and grains—as "Dan" or "Golden Dan," considering Dan the root of human generation and nourishment. The *Wushang Yuhuang Xinyin Miaojing* states that humans are "spiritual if they obtain Dan, perilous if they do not; Dan is within the body, neither white nor blue." The *Tianxian Zhengli* points out: "Golden Dan is True Yang Original Qi," and "The Dao of Immortality takes Jing, Qi, and Shen as the three primary medicines, likening the cultivation of their unity to refining medicine; the principle is most subtle, and the method most secret." The goal of cultivating the mind and nurturing nature is to nourish Jing, Qi, and Shen, unify them, and return them to the Dantian to extend life. Fundamentally, the "Dantian" is the "land" where the body stores and grows the "inner elixir," the place where True Yin and Primordial Yang enter, exit, and grow. Views on the location of the "Dantian" vary among ancients and moderns, citing distances such as one cun, 1.2 cun, two cun, or 2.5 cun below the navel, or distinguishing Upper, Middle, and Lower Dantians. However, essentially, one need not adhere strictly to specific measurements but should focus on the actual site of entry and exit. For most people, true yuan qi enters and exits in the lower abdomen below the navel. When focusing intention on the Dantian, one should simply concentrate on the lower abdomen below the navel. Once the qi returns to the Dantian and sensory transmission phenomena occur—such as feelings of qi movement, dispersion, heat, or fullness—one will naturally know its location. Thus, the text emphasizes pursuing the "natural way." When cultivation achieves the unity of Jing, Qi, and Shen, and the internal "Dan" regenerates and returns to the "Dantian," one can be saved from decay and premature death, hence the text says: "Dan generates life, returning saves; integrity extends years, loss leads to decay."
This passage also indicates that the main function of Xingqi is to tonify the interior, while Daoyin primarily regulates the limbs. Tonifying the interior means regulating the zang-fu organs within. Cultivation values sincere and diligent practice without rigid form; one can find time to practice during daily activities and conversations, day or night. Beginners can also refer to drawn Daoyin charts to perform Xingqi and Daoyin according to their conditions. Regrettably, the Daoyin chart for this method has long been lost. However, judging from the *Daoyin Tu* unearthed at Mawangdui in Changsha, the ancients attached great importance to drawing action diagrams when transmitting Daoyin techniques, for students to imitate.