典藏书目

Translation:

It is said that the five zang organs and six fu organs of the human body, as well as all bones and nine orifices, are interconnected through Qi (vital energy). When Qi flows smoothly, the physical form is harmonious; when Qi stagnates, the physical form becomes diseased. The method of Daoyin (guiding and pulling exercises) is used to circulate blood and Qi, facilitate joint movement, ward off external pathogenic factors, and prevent them from entering the body. As the ancient saying goes: "A door hinge that is constantly turned will not be eaten by worms; flowing water will not go stale." The human body is no different. Therefore, practitioners of cultivation consider Daoyin as their primary practice.

At Zi hour (11:00 PM to 1:00 AM), Shaoyang Qi (Lesser Yang Energy) arises in the Yin aspect. Cultivators practice during Zi hour. In ancient times, daily practice began at Zi hour, and annual accumulation of merit started with the Fu hexagram (representing the Winter Solstice).

Turning the ribs and stretching the legs: The *Hunyuan Jing* states that during Xu, Hai, and Zi hours, Yang Qi begins to generate while people are asleep. During sleep, Qi tends to stagnate in the joints. Health preservers believe that curling up is preferable during sleep, while stretching fully is preferable upon waking. Thus, when Yang Qi first begins to generate, one should stretch and twist the body to ensure the smooth circulation of Ying (Nutritive) and Wei (Defensive) Qi throughout the body.

Abdominal drumming and Taoqi (expelling turbid Qi): According to the *Taoqi Jue*, close your eyes, look upward, raise the waist and spine, and drum the Qi in the Qihai acupoint (Sea of Qi), causing it to rotate internally and externally, then exhale without making sound. Perform this 9 to 18 times. If the five Zang organs and Sanjiao (Triple Burner) are congested, treat them with the Six Syllables (Liu Zi Jue): Xu, He, Hu, Si, Chui, and Xi. "Xu" corresponds to the Liver, "He" to the Heart, "Hu" to the Spleen, "Si" to the Lungs, "Chui" to the Kidneys, and "Xi" to the Sanjiao. Daoyin practitioners who have not received direct instruction often follow a clockwise sequence starting with "Xu" in the waxing moon phase and a counter-clockwise sequence starting with "Xi" in the waning moon phase. However, logically, this should not be the case. Generally, these six syllables belong to draining methods rather than tonifying ones. Practice only when congestion is felt, and stop once the disease of the corresponding organ has resolved. How can they be practiced daily? As the ancients said, the use of the Six Syllables should not be excessive, as excess damages Zheng Qi (Upright Qi).

Daoyin and Anqiao (Massage and Manipulation): Leap up, sit upright, cross hands behind the neck, look upward, lift the head, and sway left and right, creating resistance between the neck and hands. Then, pull the toes while holding the breath to draw Qi from Taichong acupoint (located in the depression two cun distal to the metatarsophalangeal joint of the big toe). Pull the left hand as if drawing a bow, and do the same with the right. The *Dongzhen Jing · Massage Chapter* states: Cross hands, place them behind the neck, look upward, lift the head to create resistance between the neck and hands, repeating three to four times. This harmonizes essence and unblocks blood vessels, preventing wind pathogens from entering. Long-term practice ensures health. Afterwards, flex and extend the body, stretch to the four extremities, arch backward, and twist sideways, shaking all major joints, performing each three times. The *Biography of Hua Tuo* states: The human body requires labor but should not be pushed to exhaustion. Frequent movement aids digestion and promotes blood circulation, just as a turning hinge does not rot and flowing water does not stagnate. The massage techniques of the Perfected Ones likely derive from this principle. The *Yuandao Jing* states: Yuan Qi (Primal Qi) is difficult to accumulate and easy to dissipate, while joints are easily closed and difficult to open.

Pressing the four corners of the eyes: The *Taishang Sanguan Jing* states: Frequently press the two points near the nose bridge with your hands, hold the breath, and stop when Qi flows. Repeat continuously. Regular practice enhances vision clarity. It also states: After Daoyin, press the four corners of the eyes for 9 repetitions. This brings light to the vision and protects the eye spirit. Long-term practice allows one to perceive spiritual phenomena.

Rubbing hands and warming the eyes: After pressing the four corners of the eyes, rub palms together vigorously until hot, then open the eyes and apply the warm palms to the eyeballs several times.

Duixiu Changju (Constant Dwelling Meditation): The *Neijing Jing* states: Frequently press the small acupoints behind the eyebrows for 18 repetitions. After one year, one may read at night. This can also be practiced secretly at the Renzhong acupoint (philtrum), without revealing the method. The point behind the eyebrow is the residence of the Upper Yuan Liuhe, governing the generation of eye luster, refining spiritual light, clarifying the pupil, and protecting the eyes. This is a method for the Perfected Ones during sitting and rising, also known as "Perfected One's Constant Dwelling." The Perfected Ones can see clearly in all directions because they master this technique. Lady Ziwei says: Look up to harmonize with Tianzhen (True Heaven), look down to press Shanyuan (Mountain Source). "Tianzhen" refers to the inner corners of the eyebrows, and "Shanyuan" refers to the Renzhong acupoint below the nose. The inner corners of the eyebrows are the beam for clear vision; the Renzhong below the nose is the upper chamber for guiding spirit.

Bending to press Shanyuan: Lady Ziwei says: Bending to press Shanyuan refers to the root of the Renzhong acupoint below the nose, located in the small valley beside it. During the reign of King Zhuang of Chu, Song Laizi, the market mayor, cleaned the entire market and often sang: "The Heavenly Court emits dual flowers, Shanyuan blocks yin evils. Press Tianma (Heavenly Horse) in the early morning, pointing to the Home of Taiqing. The Perfected One needs no hiding, yet destroys hundred evils. Singing this song while begging, no one in the market understood his words." Song Laizi was Feng Yanshou, the Western Peak Perfected One, a historian during King Xuan of Zhou's reign. Hands are called Tianma, and the nose is Shanyuan. Whenever passing dangerous roads or temples, if one harbors doubt or fear, retract the tongue inward, swallow saliva one or two times, then use the second and third fingers of the left hand to pinch the root of Renzhong below the nostrils, specifically the inner edge of the nasal septum. This area is named Shanyuan, Guijing (Ghost Well), Shenchí (Divine Pool), and Huntaí (Soul Terrace). After pinching, click the teeth seven times, cover the nose with the hand, press Shanyuan to close Guijing, touch Shenchí to disperse evil roots, and approach Huntaí so that Yuzhen guards the gate. Thus, the spiritual root is stirred, heavenly beasts guard, thousand essences are subdued, and no one can disturb my Qi. This is natural law. Shanyuan below the nose is the martial fluid of the body and the passage between truth and evil. Those who guard truth use it to block all evils, relying on their own control.

Yingzhi Chengguo (Fortifying the City Walls): The *Xiaohun Jing* states: Ears should be frequently pressed and suppressed, alternating sides, to enhance hearing clarity. This is called "Fortifying the City Walls," recorded in the Imperial Registers.

Striking the Heavenly Drum: "Heavenly Drum" refers to the sound in the ears. Cover the ear gates tightly with the palms, strike the Naohu acupoint (base of the skull) with fingers. The sound should be loud and continuous. Strike three times a day to benefit the Lower Dantian. If the sound is scattered or weak, it indicates that Yuan Qi is not gathered, and adjustment is needed.

Wiping and rubbing Shenting: The *Zhen Gao* states: The face is the courtyard of the Spirit, and hair is the glory of the brain. Sadness causes the face to wither, and loss of brain essence causes hair to turn white. The *Taisu Danjing* states: On the face, frequently rub with both hands until hot, following contours thoroughly. This gives the complexion luster, prevents wrinkles and spots. After five years, the complexion resembles that of a young girl. This is called "Mountain and Marsh communicating Qi." Diligent practice keeps hands near the face. The *Yingyang Shu* states: Hair should be combed often, teeth clicked frequently, saliva swallowed regularly, Qi cultivated constantly, and hands kept on the face. These five practices constitute "If you wish not to die, cultivate Kunlun (the head)."

Shangchao Sanyuan (Morning Audience of the Three Pure Ones): The *Zhen Gao* states: Stroke hair as if combing it to prevent whitening. Place hands on the forehead, called "Hand Paying Respect to Sanyuan," a method to solidify the brain and strengthen hair. Stroke the entire head in順directions, aiming for quantity. This disperses head blood flow and prevents wind-dampness stagnation. The *Huangting Jing* states: The deity of the face resides in Niwan Palace. Niwan contains nine truths, each with its own chamber, square and round, one cun in diameter.

Xiamo Shengmen (Lower Rubbing of the Gate of Life): The *Huangting Jing* states: The Water King of the face faces Shengmen. Shengmen is the umbilicus. Retain internal Qi, distend the lower abdomen, and rub with hands for one cycle.

Combing Hair: The *Gushen Jue* states: Do not comb hair facing North. Comb as much as possible to dispel wind, ideally over 1,000 times, but no less than hundreds. Count the strokes. The *Taiji Jing* states: Comb towards auspicious directions, ensuring comfort. Assistants may help. This prevents blood stasis and strengthens hair roots. The *Taisu Jing* states: Combing hair promotes blood flow and disperses wind-dampness. Change combs frequently. Knots can be formed directly without untying.

Yundong Shuitu (Moving Earth and Water): The *Zhen Gao* states: Do not overeat, as it causes illness. Avoid lying down immediately after eating, as it agitates the heart. Practitioners must be cautious. The *Dengzhen Mijue* states: Do not sleep after eating, as it generates diseases. Walk after meals, massage the hypochondrium for a long time, then switch hands to massage the kidney region (Yaotang) until warm. Health preservers call this "Moving Earth and Water," referring to the Spleen and Kidneys. This aids digestion, promotes meridian flow, and harmonizes the five Zang organs. The *Yangsheng Lun* states: Eat only when hungry, stop when full. Take Sanhuang Wan after meals. Also, ordinary people should abstain from desires and eat lightly at night, combined with Daoyin exercises. After three years, diseases will cease. Then gradually reduce grain intake to dissipate Gu Qi (Grain Qi), moving toward Taixi (Fetal Breathing) and Liang (grain avoidance), progressing from coarse to fine, not abruptly. Drink one cup of wine between Shen and Wei hours (3 PM - 7 PM) to curb hunger. Wine washes away yin turbidity. Even those who have attained the Dao do not reject fermented grain liquids. Wine refines Zhen Qi. The *Fugui Jing* states: Qi flows easier after drinking wine, but do not overdrink or vomit excessively, as it causes harm.