alenli

简体字也不错，TOCFL是什么意思？

太清風露經 自序章第一 夫天地之間，唯人最貴。人之所貴，莫若於長生。夫有所修習，眞道易營而速成。夫長生且貴，況復役使萬靈，上昇天庭者哉！夫長生之法，其門不一。若乃金石草木，采錬有功，神形疲勞，法又不貴。其吸風飲露之道，不離一室，不逾一日，首尾終始，數言便畢。學者須除邪穢，但設壇清齋行道，盥漱沐浴，擊磬焚香啓虛，香氣周流，辟除祅氣，自有神仙告子玄旨，或自心知，或因夢傳。神仙之事，人豈能言，言亦不信，不信而習，功豈能全？天道不言，四時行焉；地德不言，萬物生焉。玄牝綿綿，歸于自然；玄之又玄，達於衆妙之門耳。 名位章第二 玄牝司呼吸，左右法隂陽。地戶變吹呵，天地無淺深。導達同治水，舒暢復巾金。動用法天理，無爲證道心。 大通章第三 大洞常通天地風，崑崙蕩漾三峽通。竊候隂陽寒暑風，爲飢爲羸至妙宗。初善中善後善功，性通氣通神亦通。二景氣添金醴功，湧達湧泉爲大通，旋機不斡是眞宗。 姑盈章第四 洞穴無底不可測，岳鎭海瀆卒難識。天門仙路除荊棘，景氣祥風無兆億。橐籥姑盈命無極，玉極大洞漸相識。 白石章第五 白石山間丹鳳飛，白石山外運雙扉。必知細水入天闈，求仙法象如嬰兒。 玄門章第六 玄門颯颯仙風起，閉之又數又經幾。隂陽調治又如此，一千二百浮深水，果然不忘張君旨。 玉廬章第七 玉廬風景清，調錬幾時精。含咽想天庭，敬念遐丘生。 大緫章第八 丹穴丹鳳飛，大洞運雙機。仙逕天蘘盡，華池海鷰歸。千峯鳴衆壑，靜室委閑衣。水散瀟湘淨，金踈霜露稀。火炎瓊水少，海欠景風微。呼吸隂陽順，吹噓寒暑虧。玄黃施啓閉，金木變光輝。大道非常道，如空無所依。 空谷章第九 太易之初，太初之始，三辰運而不息，四時行而不已。金既至而土休，五將終而一起。或玄或黃，匪柔匪剛。生不生兮地德常，化不化兮天道長。雷雨解而龍散飛，山風蟲而虎不藏。乾坤否而復泰，日月交而無光。燒薙園圃，巡行邊疆。靈龜呼吸於玄堂，醯鷄舒暢於朝陽。委衣飛著，散髮捐霜，慶雲靉靆，丹鳳翺翔。降甘露兮江漢湯湯，起祥風兮百卉芬芳，撞鐘磬兮鏗鏗鏘鏘，班列位兮濟濟蹌蹌。兩儀生四象，四象生八卦。化者化而不生，生者生而不化。哀哉，顏子秀而不實；哿矣，嬰孩號而不嗄。日居月諸，爰照爰臨，惟虎惟龍，爰嘯爰吟。鷄有陽棲之雄，雉爲檀澤之禽。玄牝常開，泉池無淺無深。震指扶桑，暢春山之黛色蒼翠；离分南呂，盻西岳而金氣隂沈水王。寒風吹耳，炎火呵心。扃天門以禳火道，用人火以攻霖霪。旄頭芒角，閉陽關以遏寇；房心熾烈，開北戶以祈隂。豫察神龜之殺，無違虞人之箴。天柱傾西，地維缺東。列宿運轉，無墮錬補之力；百川流注，常修畎澮之功。散清風兮不已，臥洪水兮如空。千二百兮張聖法，一五七兮盡天宗。似漱非漱，如浴非浴。風以導神，露以潤屋。欲安神而兼屋，習風露而絕穀。高臺立表，測景之短長；密室飛灰，候氣之遲速。天風不阻，清濟長江。人命豈憂？往歌來哭。是非利害，目不掛於虛堂；悔吝災祥，必不生於虛谷。 勸章第十 風行於天，穀生於地。動物植物，本非同類。從其類者生，逆其性者刑。朝亦辛與酸，暮亦辛與酸，百邪攻正，眞焉得久。芳蘭肥葷害神氣，形性俱憔悴，神氣既已散，子身于何判？親其天者身報天，存其神者神報人。用之唯儉作唯勤，髓竭自爲墳下塵。積功成錬非自然。非自然，非因，非緣，非鬼神。 誡章第十一 一切萬物皆常住，非理毀用爲侵損，修習正性福自生，慢法輕教虧眞本。 洗滌章第十二 既絕世間粮，須洗至眞腸。啖服人間藥，玄泉夢裏方。既受神仙教，方知天道長。 虛無章第十三 仙家宮闕凌空起，不出庭闈見生理。大道冥冥雙闕風，天津淼淼丹池水。埏埴鑿室此眞身，利有用無眞至眞。靈元不散身長在，飛作寥陽宮裏人。 辯惑章第十四 禮記曾參問，丘稱老氏言。師引先師語，先師非謬傳。 治病章第十五 天門法金木，地戶分六氣。口熱呵心火，耳冷吹腎水。肺呬中嶽鼻，噓肝眼無淚。悶宅呼戊己，不辯三焦嘻。二陽攻一水，地戶不獲己。臨文全六理，吹呵寒暑備。玄牝何綿綿？呼吸何常事？大都氣難通，閉戶至心攻。布散玄光髮。摩挲炎火衝。圓蓋無沃雪，毒瘴爲祥風。

经名：太清风露经 出处：《藏外道书》，影印北京图书馆藏本。 简介：一卷，题无住真人撰，玄都宝藏本。 太清风露经 自序章第一 夫天地之间，唯人最贵。人之所贵，莫若于长生。夫有所修习，真道易营而速成。夫长生且贵，况复役使万灵，上升天庭者哉！夫长生之法，其门不一。若乃金石草木，采炼有功，神形疲劳，法又不贵。其吸风饮露之道，不离一室，不逾一日，首尾终始，数言便毕。学者须除邪秽，但设坛清斋行道，盥漱沐浴，击磬焚香启虚，香气周流，辟除祅气，自有神仙告子玄旨，或自心知，或因梦传。神仙之事，人岂能言，言亦不信，不信而习，功岂能全？天道不言，四时行焉；地德不言，万物生焉。玄牝绵绵，归于自然；玄之又玄，达于众妙之门耳。 名位章第二 玄牝司呼吸，左右法阴阳。地户变吹呵，天地无浅深。导达同治水，舒畅复巾金。动用法天理，无为证道心。 大通章第三 大洞常通天地风，昆仑荡漾三峡通。窃候阴阳寒暑风，为饥为羸至妙宗。初善中善后善功，性通气通神亦通。二景气添金醴功，涌达涌泉为大通，旋机不斡是真宗。 姑盈章第四 洞穴无底不可测，岳镇海渎卒难识。天门仙路除荆棘，景气祥风无兆亿。橐钥姑盈命无极，玉极大洞渐相识。 白石章第五 白石山间丹凤飞，白石山外运双扉。必知细水入天闱，求仙法象如婴儿。 玄门章第六 玄门飒飒仙风起，闭之又数又经几。阴阳调治又如此，一千二百浮深水，果然不忘张君旨。 玉庐章第七 玉庐风景清，调炼几时精。含咽想天庭，敬念遐丘生。 大总章第八 丹穴丹凤飞，大洞运双机。仙径天蘘尽，华池海燕归。千峰鸣众壑，静室委闲衣。水散潇湘净，金疏霜露稀。火炎琼水少，海欠景风微。呼吸阴阳顺，吹嘘寒暑亏。玄黄施启闭，金木变光辉。大道非常道，如空无所依。 空谷章第九 太易之初，太初之始，三辰运而不息，四时行而不已。金既至而土休，五将终而一起。或玄或黄，匪柔匪刚。生不生兮地德常，化不化兮天道长。雷雨解而龙散飞，山风虫而虎不藏。乾坤否而复泰，日月交而无光。烧薙园圃，巡行边疆。灵龟呼吸于玄堂，酰鸡舒畅于朝阳。委衣飞着，散发捐霜，庆云叆叇，丹凤翱翔。降甘露兮江汉汤汤，起祥风兮百卉芬芳，撞钟磬兮铿铿锵锵，班列位兮济济跄跄。两仪生四象，四象生八卦。化者化而不生，生者生而不化。哀哉，颜子秀而不实；哿矣，婴孩号而不嗄。日居月诸，爰照爰临，惟虎惟龙，爰啸爰吟。鸡有阳栖之雄，雉为檀泽之禽。玄牝常开，泉池无浅无深。震指扶桑，畅春山之黛色苍翠；离分南吕，盻西岳而金气阴沈水王。寒风吹耳，炎火呵心。扃天门以禳火道，用人火以攻霖霪。旄头芒角，闭阳关以遏寇；房心炽烈，开北户以祈阴。豫察神龟之杀，无违虞人之箴。天柱倾西，地维缺东。列宿运转，无堕炼补之力；百川流注，常修畎浍之功。散清风兮不已，卧洪水兮如空。千二百兮张圣法，一五七兮尽天宗。似漱非漱，如浴非浴。风以导神，露以润屋。欲安神而兼屋，习风露而绝谷。高台立表，测景之短长；密室飞灰，候气之迟速。天风不阻，清济长江。人命岂忧？往歌来哭。是非利害，目不挂于虚堂；悔吝灾祥，必不生于虚谷。 劝章第十 风行于天，谷生于地。动物植物，本非同类。从其类者生，逆其性者刑。朝亦辛与酸，暮亦辛与酸，百邪攻正，真焉得久。芳兰肥荤害神气，形性俱憔悴，神气既已散，子身于何判？亲其天者身报天，存其神者神报人。用之唯俭作唯勤，髓竭自为坟下尘。积功成炼非自然。非自然，非因，非缘，非鬼神。 诫章第十一 一切万物皆常住，非理毁用为侵损，修习正性福自生，慢法轻教亏真本。 洗涤章第十二 既绝世间粮，须洗至真肠。啖服人间药，玄泉梦里方。既受神仙教，方知天道长。 虚无章第十三 仙家宫阙凌空起，不出庭闱见生理。大道冥冥双阙风，天津渺渺丹池水。埏埴凿室此真身，利有用无真至真。灵元不散身长在，飞作寥阳宫里人。 辩惑章第十四 礼记曾参问，丘称老氏言。师引先师语，先师非谬传。 治病章第十五 天门法金木，地户分六气。口热呵心火，耳冷吹肾水。肺呬中岳鼻，嘘肝眼无泪。闷宅呼戊己，不辩三焦嘻。二阳攻一水，地户不获己。临文全六理，吹呵寒暑备。玄牝何绵绵？呼吸何常事？大都气难通，闭户至心攻。布散玄光发。摩挲炎火冲。圆盖无沃雪，毒瘴为祥风。

How Modern Cleanses Are an Ancient Daoist Tradition Liang Xingyang (Liang Xingyang is a senior Daoist priest and the secretary-general of the Changan District Daoist Association. ) Health cleanses have in recent years been gaining in popularity with China’s middle class. To detoxify their bodies, they subject themselves to all sorts of purges, and it may seem at first glance that Chinese people have been inspired by the recent fads in the West. However, they are actually partaking in an ancient Chinese tradition, bigu, which has its roots in Daoism. Bigu shares many similarities with health cleanses in the West. Both work toward the same goal of establishing a healthy lifestyle through regulating what goes into your body. However, from the perspective of lifestyle, bigu goes deeper than a simple body cleanse, for it’s designed to not only moderate physical health, but increase the spiritual awareness of its practitioners. There are two main reasons for bigu’s resurgence in popularity. First, China has finally reached a level of wealth where many people are actually overfed. While increasing wealth is of course a good thing generally, it also often contributes to unhealthy eating habits among citizens. Many people therefore take part in these cleanses to lose weight or detoxify. Second, our society has developed to the point where most Chinese people can meet their material needs, and can thus better focus on maintaining connections with traditional culture. This history of the practice can be traced back to pre-Qin dynasty, around 2,200 years ago. In 1973, a manuscript that advocates avoiding grains in diet was unearthed as part of the Mawangdui Silk Texts — ancient Chinese philosophical and medical documents — in central China’s Hunan province. Unlike modern Western cleansing methods, bigu has a strong religious influence. It was initially perpetuated by Daoists as the first step towards immortality: abandon food, which the body converts into waste, and instead absorb qi, a type of spiritual energy. In doing so a person feeds their soul, leading to spiritual immortality. Because of this connection with Daoism, many people see the practice as a mythical tradition, and believe it to have extraordinary rejuvenating effects. However, while this may seem superstitious on surface, the positive physical and spiritual effects of cleansing your body of toxins cannot be denied. Still, there are several steps one must take to ensure a successful bigu: when fasting, the body stops gaining energy from the external world, and one should be careful to stay away from rigorous activities; fasting must begin and end gradually since abrupt changes in diet are extremely unhealthy; a person must remain calm and not go through strong emotional lapses; meditation should be an essential part of the process since it fosters awareness of the body’s changes through introspection. Many legends of high-intensity bigu permeate the history of Daoism. The priest Deng Yu, who lived around 500 A.D. was said to have lived on only the minerals he absorbed from spring water for more than 30 years. In the 8th century Pan Shizheng lived as a hermit for more than 20 years on Mount Song, in central China’s Henan province, subsisting only on pine leaves and water. I have personally witnessed priests participate in one month-long bigu, during which their body intakes and outputs are extremely minimal. In recent years I have noticed a sharp influx of people to my temple in northeastern China’s Liaoning province, most of whom are coming to participate in bigu. However, there are many cleanses that a person can perform by themselves at home too. One popular one employs honey, fruits, and salt. The honey water serves to unclog the intestines and, along with the fruit, provides the body with energy. The salt replenishes sodium levels. The first two days should be spent preparing. The fruit should be consumed and water drunk to flush out the body. On the third to fifth days, the cleanser should cut down fruit intake to a minimum and the ensuing fasting will purge the body of toxins. Salt should be ingested on the fifth and seventh days. During the final two days, the person should begin eating fruit again and eventually come full circle and gradually begin returning to their regular diet after the seventh day. This should not be done more than once a month. When done correctly, bigu can be a wonderful exercise that stimulates a person both spiritually and physically. However, it should always be conducted scientifically, either at home by a person who understands the process, or under the guidance of a priest. It has stood the test of time and has helped foster generation after generation of Daoists.

拼音（pinyin）是dao，英文dao和tao都可以，但是tao更流行，我查询过很多域名（domain name），用tao，taoism ，taoist的多于（more than）用d的。

欢迎光临 welcome

wudang http://m.iqiyi.com/play.html?tvid=182744&vid=561c888616ba42e69da39feda8e50c44

http://video.sina.com.cn/v/b/76367690-1233550740.html

some imgs http://m.baidu.com/s?from=1086k&bd_page_type=1&ssid=0&uid=761A47487925D248BC510A090D2C0877&ref=www_iphone&pu=usm%400%2Csz%401320_1002%2Cta%40iphone_2_2.3_2_3.7&lid=8043940493343901958&tn=bdLISTIphone&st=10312i&pn=0&rn=20&word=%E9%81%93%E5%9D%9B#!/search/%E9%81%93%E5%9D%9B/0

I am chinese,I am very happy to come the taobums.

we live in the tao.all is non.all will non.except tao,