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静坐与健康

2020-02-05 03:23:58 admin 阅读(1724)

「导读」静坐或禅定,是培福培慧的最好办法,我们通过静坐的次第修习,可以提高工作效率,增长智慧,使身心强健,对人生与宇宙能够正确地认识

仁修法师

静坐或禅定,是培福培慧的最好办法,我们通过静坐的次第修习,可以提高工作效率,增长智慧,使身心强健,对人生与宇宙能够正确地认识。三世诸佛及世尊释迦牟尼佛及诸大菩萨,无不修习这个殊胜的法门。静坐决不意味着究竟解脱安乐,但它是极其殊胜的法门,通过“人体核聚变”,可以大大提高生命的质量。我们每天都在消耗能量,而现代人的苦恼之一就是精力不济,缘何?入不敷出也。有人大谈能吃苦,但就是不肯静坐,白白错过了使自己的人生产生升华的机会。

正观修习静坐的功德,能吃苦么?那就修习一下静坐吧,想得福慧的人,认真修习静坐,久之必然智慧朗发,福报现前,没有哪个法门比开始着手修习静坐更好的了。

反观不修习静坐的过失,不说地狱,如果连静坐时的暂时虚妄的痛苦都无法忍受,还谈什么自度度人呢?要修忍辱波罗蜜,那就试试静坐的功夫吧。

这是一个福慧双修的殊胜速捷法门,说速捷并非说三两天就成,只是比起我们在无量生中流转诸趣之苦,静坐时忍受一点苦可算是微不足道了。这种“忍”可以成办我们的一切善愿。何乐而不为呢?对初学佛者,一百天为期,如果能严格每天定时定量静坐,决无没有收益的道理,如果是已学佛者,那就不要数他人宝了,快快切实修行,动手吧!

静坐对于男女老幼的健康,都有帮助,可使耐寒力和消化力增强,且使皮肤润泽,并有美容的功效。尤其是需要长期疗养的如:肺痨、神经衰弱、心脏病、慢性肠胃病、风湿麻痹、关节酸痛、以及失眠等症的病人,他们每日愁眉苦脸,怀念自己的前途与现状,愈想愈悲观,结果使病况日趋严重。假使学习静坐,精神凝敛,则心境日趋愉快,就足以增加对疾病的抵抗力,最后必然能降服病魔,转弱为强。

有人怀疑静坐易使人陷于枯寂消极,殊不知人生态度的积极或消极,由于健康的影响是很大的。静坐能增长健康,就可以纠正消极的流弊,也就是说可以增长劳动的效能。因为,体力增强,从事劳动,就不会时常感到疲倦。从另一方面讲,经常劳动是会损害健康,所以劳动之后也需要休息,静坐使脑神经思维静止,则又是一种最佳的休息。

静坐的方法

静坐时间最好在黎明之前,其次是在夜静时,一则不妨碍日里劳动产生,二则初学的人心神不宁静,易为外界喧杂的声音所扰乱。因此早晚人声寂静的时候是比较适宜,否则醒来时坐一次再入睡亦可,静坐功夫纯熟后,对自己意志就会有极大的操纵力,虽在热闹如剧场中,亦能凝洋默坐.不被外境所扰。

静坐的姿势,是把右足垫在左腿下,左足放在右腿上,(这叫单盘,若是双盘,再把右足从下扳上,搁在左腿上,静坐不拘单.双盘都可以的)左手放在右手上,手掌心向上迭安于小腿上,将身前后摇动数次,吐出浊气数口,空气由鼻吸入,头须自然正直,忌僵硬。闭眼,合唇,舌抵上腭,鼻正对肚脐,肩部放松下垂勿耸起,背勿靠壁或依靠于他物之上,以免妨碍血液流行。

臀部用枕头之类垫高一二寸,不用亦可,肾囊勿使压住,裤带袜带领扣之类都要解松,以宽适不脱落为宜。天气寒冷时腿以下盖上毛毯等物以免膝关节受风。修定的方法可分作三步来实施:

一、数息。鼻中的一呼一吸叫做一息,静坐入手的功夫就是调息,呼吸须细长深远,用意引至脐下,出入绵绵,忌迫促,或有声。息调顺了以后,就可开始数息。《法观经》说:“佛法初门,即数息观,以世间人皆贪著身,未能忘身守意,心多散乱,故佛法初门,教修数息观。”《解脱道论》说:“数息是世尊所称叹。”它的修法是初入坐时可数自己的呼吸,呼吸一次就计一个数,从“呼”计数也可以,从“吸”计数也可以,从一数至十,数完了,再从头由一数起。

二、系心脐下。经过相当时间的数息之后,思虑渐趋恬静,这时可放弃数息,将注意力集中于脐下小腹,眼虽闭着,但眼光须内视小腹。智者大师《释禅波罗密法门》说“若系心脐下,脐是气海,系心在脐能除众病。”其原因是注意脐下,深长细远的呼吸,不但有强健肺部的功能,并具有宁静神经的作用,智者大师又说:“下著安心(即是系心脐下)令息微微然,息调则众患不生,其心易定。”这是心息相依,其法存心于听息之出入,但不是有声可听,一有声,息就粗浮.当耐心潜神地轻轻微微倾听若存若亡的息,这样一来就愈微愈静。

三、凝心。静坐注意脐下,使心息相依,倘心息不忘,就不能入定。心息相依,经过一个时期,心便凝然。智者大师说“但凝其心,息诸乱想,即是修止,名凝心止。”怎样凝法呢?只须应用一个呆字,一呆呆住,什么都不思量,这就是凝心,渐渐地不觉有手,不觉有身,并不觉有我,但见闻仍然了了,这是定相初现,从此进入心息两忘的境界,就是入定。入定的境界、乃是自然地随着功夫的进程到达的,切勿存心求定,一有求定心,就不能得定;而且反因求定的一念,会引起其他妄想杂念来,因为求定这个念头就是妄念。

以上所说的修定三个阶段,并不是机械地排定次序的,倘静坐功夫纯熟。一入坐便可系心脐下,可把数息这阶段取消。

坐毕出定,将起时,先想气从全身毛孔放出,须放数次,倘不做这种观想,下次坐时就会感到身心烦躁不安,这点不可忽略。气放出后,可摇动身体,屈伸两臂,再用两手掌互相摩擦,使手掌发热,搓两眼,然后放足,以手按摩足部,缓缓起立。

静坐赘语

初学静坐好比嚼铁馒头一样,是感不到趣味的,只有耐心去坐,耐之又耐,忍之又忍,不管功效的迟速,渐渐地功夫熟练以后,自然会感到其味无穷。

学静坐是要下决心的,守牢一个恒字,寒署无间地做去,不论男女老幼是决定可以成功的。初学的人往往有始无终,或求速效(功效不是求得的,是自然来的),坐了几天不见功效,就放弃不去坐了,这样的人做什么事都是不会有成就的,何况是修禅习定的切身要事呢?

现在为初学的设一方便,凡发心学习静坐的,可先定一百天为期,在这一百天内,每天刻板地准时地在早晚二次去坐,不管有效无效,定要坐满一百天,倘坐满一百天之后仍然没有功效,那就不用再坐。事实上,一个人能下决心去坐满一百天,可以保证他在精神肉体两方面是决定有收获的,日子一久,真滋味出来了,那时叫他不坐也不肯放手了。这决不是空言骗人,问题是只是怕人们没有决心去做。

初学静坐时,每次以一刻钟至半小时为度,渐增至一小时。通常能静坐一小时,就能收到功效,倘能久坐那就更好。

初坐最难受的,就是脚部麻木酸痛,这种现象倘能忍得住,应忍受着继续坐下去,到了实在不能忍受的程度,可放两足加以抚摩,待酸痛愈后,再迭足就坐。

入坐后体温较平时提高,且有微汗,这是血液畅通的现象。

坐时舌抵上腭,坐到相当时候,口中唾液源源而来,可缓缓咽下,这是因身中团聚的热力促进腺分泌的缘故。

坐时身体有时发生震动摇摆等情形,这是由内脏气机发动反映到外部的现象,是不足惊异的。

有时腹中略觉转动,腹有鸣声,四肢及周身常觉肉跳,这些都是内脏气机发动的反映,可说是静坐的功效。

坐时如觉腹胀气塞,可作气从全身毛孔排泄出去的观想,这种观想一起,便会觉得自在。《坐禅三昧法门经》中世尊教我们:“念诸息遍身,亦念息出入,悉观身中诸出入息,觉知遍至身中,乃至足指,遍诸毛孔,复次,一切毛孔及九孔中亦见息出息入,是故知息遍诸身。”这是说的体呼吸,静坐日久不须作观想,自然可以达到体呼吸的。

坐时不免有外界音响入耳,这时应勿起厌烦心,勿去分别它,不去理睬它,听如不听见,这是最妙的对治方法。

坐时有二种病:一散乱,二昏沉,大凡初坐的时候每患散乱,故用数息法对治它,坐稍久妄念较少时就易患昏沉,可把注意力集中在鼻端,使精神振作。倘昏沉己去,仍当凝心脐下,使心息相依,自然凝然徐徐入定。

坐到极静的时候,有时会发生种种幻境,要晓得这些都是虚幻不实的,我只凝然不理睬它,幻境自然会消灭的。

静坐时须放弃一切的期求心。不独求却病、求健康的念头不可存,就是无念的境界,也不可动念去求,因念头一动,就是妄念,有了妄念,怎么能进入无念的境界呢?

饮食后须隔一小时方可静坐,正在静坐的时候,倘遇急事发生,切不可骤然起立行动,必须将气从全身毛孔放出,身体前后摇动,足部抚摩柔和,才可起立,否则气息不调,容易致病。

学习静坐的人平日对于怨恨、嫉妒、忿怒、懊悔、悲哀、忧虑等等,要尽量放下,这些念头能障碍静功的进步。

静坐日久,下腹膨而坚,非常适意,全身骨节松软,神清气爽,令人获得健康快乐无穷佳趣。

静坐时肉体上所发生的现象,有很多在生理学上是认为不可能的,可见现阶段的科学并未达到理想地步。对于人身的生理卫生,尤其是精神活动况状,尚未能得到准确的结论。

静坐念佛,只须默念一句“阿弥陀佛”圣号,历历分明,这就是止观双修法门,对于身心,有不可思议的益处。


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article------>{"id":535,"cid":5,"sub_cid":"","title":"静坐与健康","short_title":"0","tag_id":"","attr":"1","seo_title":"0","seo_keywords":"","seo_description":"1","source":"网络","author":"admin","description":"静坐或禅定,是培福培慧的最好办法,我们通过静坐的次第修习,可以提高工作效率,增长智慧,使身心强健,对人生与宇宙能够正确地认识","img":"","content":"<p>仁修法师</p><p>静坐或禅定,是培福培慧的最好办法,我们通过静坐的次第修习,可以提高工作效率,增长智慧,使身心强健,对人生与宇宙能够正确地认识。三世诸佛及世尊释迦牟尼佛及诸大菩萨,无不修习这个殊胜的法门。静坐决不意味着究竟解脱安乐,但它是极其殊胜的法门,通过“人体核聚变”,可以大大提高生命的质量。我们每天都在消耗能量,而现代人的苦恼之一就是精力不济,缘何?入不敷出也。有人大谈能吃苦,但就是不肯静坐,白白错过了使自己的人生产生升华的机会。</p><p>正观修习静坐的功德,能吃苦么?那就修习一下静坐吧,想得福慧的人,认真修习静坐,久之必然智慧朗发,福报现前,没有哪个法门比开始着手修习静坐更好的了。</p><p>反观不修习静坐的过失,不说地狱,如果连静坐时的暂时虚妄的痛苦都无法忍受,还谈什么自度度人呢?要修忍辱波罗蜜,那就试试静坐的功夫吧。</p><p>这是一个福慧双修的殊胜速捷法门,说速捷并非说三两天就成,只是比起我们在无量生中流转诸趣之苦,静坐时忍受一点苦可算是微不足道了。这种“忍”可以成办我们的一切善愿。何乐而不为呢?对初学佛者,一百天为期,如果能严格每天定时定量静坐,决无没有收益的道理,如果是已学佛者,那就不要数他人宝了,快快切实修行,动手吧!</p><p>静坐对于男女老幼的健康,都有帮助,可使耐寒力和消化力增强,且使皮肤润泽,并有美容的功效。尤其是需要长期疗养的如:肺痨、神经衰弱、心脏病、慢性肠胃病、风湿麻痹、关节酸痛、以及失眠等症的病人,他们每日愁眉苦脸,怀念自己的前途与现状,愈想愈悲观,结果使病况日趋严重。假使学习静坐,精神凝敛,则心境日趋愉快,就足以增加对疾病的抵抗力,最后必然能降服病魔,转弱为强。</p><p>有人怀疑静坐易使人陷于枯寂消极,殊不知人生态度的积极或消极,由于健康的影响是很大的。静坐能增长健康,就可以纠正消极的流弊,也就是说可以增长劳动的效能。因为,体力增强,从事劳动,就不会时常感到疲倦。从另一方面讲,经常劳动是会损害健康,所以劳动之后也需要休息,静坐使脑神经思维静止,则又是一种最佳的休息。</p><p>静坐的方法</p><p>静坐时间最好在黎明之前,其次是在夜静时,一则不妨碍日里劳动产生,二则初学的人心神不宁静,易为外界喧杂的声音所扰乱。因此早晚人声寂静的时候是比较适宜,否则醒来时坐一次再入睡亦可,静坐功夫纯熟后,对自己意志就会有极大的操纵力,虽在热闹如剧场中,亦能凝洋默坐.不被外境所扰。</p><p>静坐的姿势,是把右足垫在左腿下,左足放在右腿上,(这叫单盘,若是双盘,再把右足从下扳上,搁在左腿上,静坐不拘单.双盘都可以的)左手放在右手上,手掌心向上迭安于小腿上,将身前后摇动数次,吐出浊气数口,空气由鼻吸入,头须自然正直,忌僵硬。闭眼,合唇,舌抵上腭,鼻正对肚脐,肩部放松下垂勿耸起,背勿靠壁或依靠于他物之上,以免妨碍血液流行。</p><p>臀部用枕头之类垫高一二寸,不用亦可,肾囊勿使压住,裤带袜带领扣之类都要解松,以宽适不脱落为宜。天气寒冷时腿以下盖上毛毯等物以免膝关节受风。修定的方法可分作三步来实施:</p><p>一、数息。鼻中的一呼一吸叫做一息,静坐入手的功夫就是调息,呼吸须细长深远,用意引至脐下,出入绵绵,忌迫促,或有声。息调顺了以后,就可开始数息。《法观经》说:“佛法初门,即数息观,以世间人皆贪著身,未能忘身守意,心多散乱,故佛法初门,教修数息观。”《解脱道论》说:“数息是世尊所称叹。”它的修法是初入坐时可数自己的呼吸,呼吸一次就计一个数,从“呼”计数也可以,从“吸”计数也可以,从一数至十,数完了,再从头由一数起。</p><p>二、系心脐下。经过相当时间的数息之后,思虑渐趋恬静,这时可放弃数息,将注意力集中于脐下小腹,眼虽闭着,但眼光须内视小腹。智者大师《释禅波罗密法门》说“若系心脐下,脐是气海,系心在脐能除众病。”其原因是注意脐下,深长细远的呼吸,不但有强健肺部的功能,并具有宁静神经的作用,智者大师又说:“下著安心(即是系心脐下)令息微微然,息调则众患不生,其心易定。”这是心息相依,其法存心于听息之出入,但不是有声可听,一有声,息就粗浮.当耐心潜神地轻轻微微倾听若存若亡的息,这样一来就愈微愈静。</p><p>三、凝心。静坐注意脐下,使心息相依,倘心息不忘,就不能入定。心息相依,经过一个时期,心便凝然。智者大师说“但凝其心,息诸乱想,即是修止,名凝心止。”怎样凝法呢?只须应用一个呆字,一呆呆住,什么都不思量,这就是凝心,渐渐地不觉有手,不觉有身,并不觉有我,但见闻仍然了了,这是定相初现,从此进入心息两忘的境界,就是入定。入定的境界、乃是自然地随着功夫的进程到达的,切勿存心求定,一有求定心,就不能得定;而且反因求定的一念,会引起其他妄想杂念来,因为求定这个念头就是妄念。</p><p>以上所说的修定三个阶段,并不是机械地排定次序的,倘静坐功夫纯熟。一入坐便可系心脐下,可把数息这阶段取消。</p><p>坐毕出定,将起时,先想气从全身毛孔放出,须放数次,倘不做这种观想,下次坐时就会感到身心烦躁不安,这点不可忽略。气放出后,可摇动身体,屈伸两臂,再用两手掌互相摩擦,使手掌发热,搓两眼,然后放足,以手按摩足部,缓缓起立。</p><p>静坐赘语</p><p>初学静坐好比嚼铁馒头一样,是感不到趣味的,只有耐心去坐,耐之又耐,忍之又忍,不管功效的迟速,渐渐地功夫熟练以后,自然会感到其味无穷。</p><p>学静坐是要下决心的,守牢一个恒字,寒署无间地做去,不论男女老幼是决定可以成功的。初学的人往往有始无终,或求速效(功效不是求得的,是自然来的),坐了几天不见功效,就放弃不去坐了,这样的人做什么事都是不会有成就的,何况是修禅习定的切身要事呢?</p><p>现在为初学的设一方便,凡发心学习静坐的,可先定一百天为期,在这一百天内,每天刻板地准时地在早晚二次去坐,不管有效无效,定要坐满一百天,倘坐满一百天之后仍然没有功效,那就不用再坐。事实上,一个人能下决心去坐满一百天,可以保证他在精神肉体两方面是决定有收获的,日子一久,真滋味出来了,那时叫他不坐也不肯放手了。这决不是空言骗人,问题是只是怕人们没有决心去做。</p><p>初学静坐时,每次以一刻钟至半小时为度,渐增至一小时。通常能静坐一小时,就能收到功效,倘能久坐那就更好。</p><p>初坐最难受的,就是脚部麻木酸痛,这种现象倘能忍得住,应忍受着继续坐下去,到了实在不能忍受的程度,可放两足加以抚摩,待酸痛愈后,再迭足就坐。</p><p>入坐后体温较平时提高,且有微汗,这是血液畅通的现象。</p><p>坐时舌抵上腭,坐到相当时候,口中唾液源源而来,可缓缓咽下,这是因身中团聚的热力促进腺分泌的缘故。</p><p>坐时身体有时发生震动摇摆等情形,这是由内脏气机发动反映到外部的现象,是不足惊异的。</p><p>有时腹中略觉转动,腹有鸣声,四肢及周身常觉肉跳,这些都是内脏气机发动的反映,可说是静坐的功效。</p><p>坐时如觉腹胀气塞,可作气从全身毛孔排泄出去的观想,这种观想一起,便会觉得自在。《坐禅三昧法门经》中世尊教我们:“念诸息遍身,亦念息出入,悉观身中诸出入息,觉知遍至身中,乃至足指,遍诸毛孔,复次,一切毛孔及九孔中亦见息出息入,是故知息遍诸身。”这是说的体呼吸,静坐日久不须作观想,自然可以达到体呼吸的。</p><p>坐时不免有外界音响入耳,这时应勿起厌烦心,勿去分别它,不去理睬它,听如不听见,这是最妙的对治方法。</p><p>坐时有二种病:一散乱,二昏沉,大凡初坐的时候每患散乱,故用数息法对治它,坐稍久妄念较少时就易患昏沉,可把注意力集中在鼻端,使精神振作。倘昏沉己去,仍当凝心脐下,使心息相依,自然凝然徐徐入定。</p><p>坐到极静的时候,有时会发生种种幻境,要晓得这些都是虚幻不实的,我只凝然不理睬它,幻境自然会消灭的。</p><p>静坐时须放弃一切的期求心。不独求却病、求健康的念头不可存,就是无念的境界,也不可动念去求,因念头一动,就是妄念,有了妄念,怎么能进入无念的境界呢?</p><p>饮食后须隔一小时方可静坐,正在静坐的时候,倘遇急事发生,切不可骤然起立行动,必须将气从全身毛孔放出,身体前后摇动,足部抚摩柔和,才可起立,否则气息不调,容易致病。</p><p>学习静坐的人平日对于怨恨、嫉妒、忿怒、懊悔、悲哀、忧虑等等,要尽量放下,这些念头能障碍静功的进步。</p><p>静坐日久,下腹膨而坚,非常适意,全身骨节松软,神清气爽,令人获得健康快乐无穷佳趣。</p><p>静坐时肉体上所发生的现象,有很多在生理学上是认为不可能的,可见现阶段的科学并未达到理想地步。对于人身的生理卫生,尤其是精神活动况状,尚未能得到准确的结论。</p><p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n</p><p>静坐念佛,只须默念一句“阿弥陀佛”圣号,历历分明,这就是止观双修法门,对于身心,有不可思议的益处。</p><p><br></p>","status":0,"pv":1724,"link":"1","createdAt":"2020-02-05 03:23:58","updatedAt":"2024-02-21 12:04:58","field":{},"tags":[]}

article.tags------>[]

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imgs------>[{"id":831,"title":"每天只需一招抬脚功,能降“百种病”!","short_title":"","img":"https://p8.itc.cn/q_70/images03/20220718/a1d679888d4e44f58fb4f3834cb7b40a.jpeg","createdAt":"2023-03-22T12:01:22.000Z","description":"每天晚上,在睡前花15分钟抬抬脚,坚持二、三个月,就可以改善体质、精力倍增,对于生理不适、便秘、胃肠消化不良、尿失禁、前列腺肿大等百种病都有一定的防治作用。","pinyin":"yangshengqigong","name":"养生气功","path":"/yangshengqigong"},{"id":508,"title":"无为祛病法——静坐","short_title":"0","img":"http://static.hongkongdaily.net/shijieqigong/20200123-13-13-33_15481_04.jpg","createdAt":"2020-01-22T20:59:52.000Z","description":"我们生活在世,难免会有各种疾病,一切疾病可分为身病和心病两大类。平时人们往往只重视身病,而忽视心病,更不知身病的主要病因也起源于心。心虚则气弱,心惊则肉跳,心弛则神往,心烦则意乱,心乱则气散,心平则气和。凡执着财、色、名、食、睡等一切贪欲,加之贪而不得,势必生出瞋恚之心,引发愤怒、嫉妒、忧伤、思虑等等不正常的心理。这些混乱的心理导致神志涣散,心态失衡。最终引发气血失调,气滞血瘀,生出种种疾病。","pinyin":"yangshengqigong","name":"养生气功","path":"/yangshengqigong"},{"id":444,"title":"第三章 气功锻炼的基本姿式(2)-坐式《气功疗法和保健》","short_title":"0","img":"http://static.hongkongdaily.net/shijieqigong/20190718-21-05-56_15908_3.jpg","createdAt":"2019-07-18T05:08:22.000Z","description":"坐式可分为盘膝和端坐两种:3.2.1 盘膝式 &nbsp;又分为双盘、单盘、自然盘膝三种姿式。双盘作法,先用左腿加于右腿之上,然后再以右腿加于左腿的上面、两脚心向上,两膝紧压软垫,头颈和上身端直,以坐稳舒适为宜。此种姿式,没有功夫的人,很难做到。对于有病的人,若双盘膝很感困难,则可以采用单盘坐法,即以左腿于右腿上,或用右腿放在左腿上,随各人习惯而定,不拘一格。两腿互相重叠,惟上腿足心向上,其余与双盘膝同。如因体弱,单盘仍不能耐坐,可采用自然盘膝,此法以两腿交叉而坐,两脚心各压在腿下(如图4)。妇女可以把两","pinyin":"yangshengqigong","name":"养生气功","path":"/yangshengqigong"}]

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