동의보감- 내경편 권1-30[氣] 調氣訣 숨을 고르는 비결

調氣訣 숨을 고르는 비결
[동의보감 원문 링크]

팽조가, 
"신(神)을 조화롭게 하고 기(氣)를 이끄는 방법은 다음과 같다. 
밀실에서 문을 닫고 침상을 편안하게 놓고 좌석을 따뜻하게 한다. 
베개를 2.5촌 높이로 하고 바로 누워 눈을 감고 가슴속에서 숨을 참는데, 
기러기 털을 콧구멍에 붙여 놓고 300번을 호흡(을 정미하게)하되 움직이지 않도록 한다.
이 때 귀로는 들리는 바가 없고 눈으로는 보이는 바가 없으며 마음으로는 생각하는 바가 없도록 한다. 
이렇게 하면 추위와 더위가 들어오지 못하고 벌이나 전갈의 독도 해를 끼칠 수 없으며 360살까지 살게 된다. 
이것은 진인(眞人)과 비교될 수 있는 경지다"라 하였다.

《양성》에, 
"사람의 몸은 텅 비어 있고 그 안에서 기(氣)만 움직일 뿐이다. 
호흡을 다스릴 수 있으면 온갖 병이 생기지 않는다. 
그러므로 양생을 잘하려면 반드시 조기법(調氣法)을 알아야 한다. 
숨을 고르는 방법은 자정에서 정오까지는 기(氣)가 생기므로 숨을 고를 수 있고, 
정오에서 자정까지는 기(氣)가 사라지므로 숨을 고를 수 없다. 
숨을 고를 때는 바로 누워 침대에 두껍고 부드러운 요를 깐다. 
베개의 높이는 몸과 수평을 이룰 정도로 한다. 
팔과 다리를 펴고 양 손을 몸에서 4-5촌 떨어지게 하여 굳게 쥐고 
양 다리를 4-5촌 되게 벌린 후 계속 치아를 맞부딪치고 침을 삼킨다. 
숨을 코에서 배로 끌어들이는데 가득 차면 멈추고 여력이 있으면 더 들이마신다. 
오래되어 숨이 답답해지면 입으로 숨을 조금씩 뱉는다. 
한참 뒤에 코로 조금씩 공기를 들이마시고 앞의 방법대로 숨을 뱉는다. 
숨을 참고서 귀에는 들리지 않게 마음속으로 1,000까지 세면 거의 신선의 경지에 이른 것이다. 
만약 날씨가 흐리거나 비바람이 몰아치고 크게 춥거나 더운 때는 숨을 들이마시지 말고 참아야만 한다"고 하였다.

또, "숨을 내뱉는 것은 오래된 기, 즉 사기(死氣)를 내보내는 것이다. 
숨을 들이마시는 것은 새로운 기, 즉 생기(生氣)를 들이마시는 것이다. 
그러므로 노자가 '현빈(玄牝)의 문(코를 현문(玄門)이라 하고 입을 빈호(牝戶)라고 한다)은 천지의 뿌리이다.
끊임없이 이어지며 늘 사용해도 힘들지 않다'고 하였다.
천지의 음양사생(陰陽死生)의 기(氣)가 입과 코로 드나드는 것을 말한 것이다"라 하였다.

《정리》에, 
"기(氣)를 지키는 묘한 방법은 정(精)을 온전하게 하는 데 있고, 
또한 지나치게 잠자는 것을 막아야 한다. 
사람이 걷거나 달리면 숨이 급해지고 목이 쉬며, 
너무 자면 숨이 거칠어지면서 코를 골게 된다. 
그러나 고요하게 좌정(坐定)하면 숨이 고르고 완만해진다"고 하였다.

《의감》에, 
"사람은 16살부터 정기(精氣)가 점점 줄어든다. 
꼭 남녀의 정욕으로만 정기가 손상되는 것은 아니고, 
대상에 반응하여 보고, 듣고, 말하고, 움직이는데 모두 정기의 원천이 소모된다. 
그러므로 석씨(釋氏)가 면벽(面壁)을 하고 선가(仙家)가 좌관(坐關)을 하는 것이다. 
이것은 기초를 다지고 고행으로 자신을 단련하여 신기(神氣)가 소모되는 것을 막는다. 
이것이 바로 장생하는 방법이다"라 하였다.


[調氣訣]
[The Key to Regulating Breathing]

彭祖曰, 和神導氣之道, 當得密室閉戶, 安床煖席, 枕高二寸半, 正身偃臥瞑目, 閉氣於胸膈中, 以鴻毛着鼻上而不動, 經三百息, 耳無所聞, 目無所見, 心無所思. 如此則寒暑不能侵, 蜂蠆不能毒, 壽三百六十歲, 此隣於眞人也.
Peng Zu said, "The method of harmonizing spirit and pulling qi is as follows. In a silent room, close the door, put the bedding to a comfortable state, and warm up the bed. Adjust the pillow to a height of 2.5 chon, lie down face up, close your eyes, and hold your breath inside the chest. Stick a feather of a wild goose on the nostrils, and breathe 300 times, not making it move. At this time, nothing should be heard through the ears, seen with the eyes, or thought in the mind. This prevents coldness or heat from entering the body and the poison of bees or scorpions will not harm the body, enabling one to live until he/she reaches 360. This is the stage matched with a true man."

養性曰, 人身虛無, 但有遊氣, 氣息得理, 卽百病不生. 故善攝養者, 須知調氣方焉. 調氣之法, 夜半後日中前, 氣生得調, 日中後夜半前, 氣死不得調. 調氣之時, 則仰臥, 床鋪厚軟, 枕高下, 共身平, 舒手展脚, 兩手握固, 去身四五寸, 兩脚相去四五寸, 數數叩齒, 飮玉漿. 引氣從鼻入腹, 足則停止, 有力更取. 久住氣悶, 從口細細吐出盡, 遠以鼻細細引入, 出氣一准前法, 閉口以心中數數, 令耳不聞, 能至千則去仙不遠矣. 若天陰風雨, 大寒暑, 勿取氣, 但閉之.
The Nurturing the Spirit (養性) says, "The human body is empty, and only qi moves in the body. If one can control one's respiration, various diseases can be prevented. Therefore, in order to be deft at life-nurturing, one must be familiar with the methods of breathing control. From midnight to noon, one can level off one's breath because qi springs up, but from noon to night, one cannot level off one's breath because qi disappears. When leveling off breathing, one should spread a thick and smooth blanket over the bed and lie down on one's back. The height of the pillow should be level with the body. Stretch out the arms and legs, put both hands from the body at a distance of 4~5 chon, clench the hands, set the legs apart at a distance of 4~5 chon, continuously snap the upper and lower teeth together, and swallow the saliva. Pull breath from the nose to the stomach. Stop if it becomes full, and breathe in more if there is enough room. Let out the breath a little bit at a time if time passes and it becomes difficult to hold. After a long time, inhale with the nose a little bit at a time, and exhale with the method mentioned earlier. If one can hold his/her breath and count to 1000 with his/her mind, one can be said to have reached the stage of the hermit. When the weather is cloudy, rainy, or extremely cold or hot, one must not inhale and only persevere." 

又曰, 凡吐者出故氣, 亦名死氣, 納者取新氣, 亦名生氣. 故老子云, 玄牝之門鼻曰玄門, 口曰牝戶, 天地之根, 綿綿若存, 用之不勤, 言口鼻, 天地之間, 可以出納陰陽死生之氣也.
It also says, "Exhaling is letting out stale qi: dead qi. Inhaling is accepting fresh qi: live qi. Therefore, Laozi (老子) said 'The doors of hyeonbin (玄牝, a term from lower danjeon) [The nose is called hyeonmun (玄門) and the mouth binho (牝戶)] is the root of the Universe. It is not tiresome to use them continuously without rest.' It means that the qi of yin, yang, death, and the life of the universe goes in and out of the mouth and nose." 

正理曰, 守氣之妙, 在乎全精, 尤當防其睡眠. 夫人遇行走則氣急而嗄, 甚睡則氣麄而齁, 惟坐靜, 則氣平而緩.
Complete Compendium of the True Principles of the Golden Elixir (正理) says, "The secretive method to protecting qi lies within preserving the essence intact. Also, one should refrain from sleeping excessively. When a person walks or runs, breathing becomes short and the voice hoarse. One's breathing becomes coarse and one begins to snore when one sleeps too much. However, when one sits down silently, his/her breathing becomes even and gentle." 

醫鑑曰, 人自十六歲, 精氣漸減, 不但男女之慾足以損敗, 一與事應, 則視聽言動, 皆耗散精氣之原. 故釋氏面壁, 仙家坐關, 皆築基, 煉己苦行, 以防耗此神氣, 便是長生之術.
The Medical Mirror of Past and Present(醫鑑) says, "Essence qi of a person starts dwindling away when one becomes sixteen years of age. Essence qi is not only damaged by sexual desires but also by responding to, looking at, listening to, and speaking to an object, all exhaust the source of essence qi. This is why Buddha faces the wall and sits in Zen meditation. This prevents the spirit qi from being depleted by solidifying the foundation and training oneself with penance. This is the way to living a long life."