Cheng Miao was a calligrapher in the Qin Dynasty. Word cen, Xia Du people; Make a fool of yourself. According to legend, his first line first reformed seal script into official script. Cai Yong called it "deleting ancient official script". In the Tang Dynasty, Zhang Huaiguan's Shuduan said: "The Great Biography of Mount Tai was originally a prison officer in the county, which offended the first emperor. This was written by Fiona Fang after ten years in Yunyang prison, and it was written into a 3,000-word script. The first emperor called it good, exonerated him, and regarded it as a suggestion, so he called it' Li' because it was convenient for officials and prisoners to write books.

Zhang Huaiguan in the Tang Dynasty said in the "Introduction": "What the Xia Yi people in Qin Dynasty did, what Cheng Miao did." Cheng Yuan was a small official in the county, and was imprisoned for a crime. He compiled a 3000-word official script and typed it. Qin Shihuang felt very good, pardoned him and made him the suggestion.

According to legend, there was a disciple named Cheng Miao in Qin Dynasty who was imprisoned for offending Qin Shihuang. Cheng Miao saw that it was very troublesome for prison officials to write Yao cards with seal script at that time, so he carried out reforms, simplified the complex, rounded the square and created new fonts. Qin Shihuang saw it and appreciated it. Not only did he absolve himself of his sins, but he also made him an empire and used this font in official prisons. Because Cheng Miao is a slave, it was originally designed for the application of slave clothes, so it is called official script. There may be many indirect factors in this story. In fact, just like the emergence of calligraphy, official script is created by many people over a long period of time, and what Cheng Miao did was probably to sort out his works.

In calligraphy, Qin Li is called "Guli" and Han Li is called "Jinli". 1975 12000 bamboo slips with ink on them were unearthed from the Qin tomb in Yunmeng Crouching Tiger Land, Hubei Province. According to the archaeological materials, the characters on some wooden signs and bamboo slips in the Warring States and Qin Dynasties tend to simplify seal script, reduce strokes, change the font into square flat and use wave pen. This is the bud of official script. In the Western Han Dynasty, the elements of Li style in calligraphy were further increased. The silk painting "Lao Zi Jia Ben" unearthed in Mawangdui, Changsha has obvious official meaning.

Huang tingjing

Book by Huang Tingjing and Wang Xizhi, in lower case, line 100. Originally a yellow silk book, it was engraved with stone carvings in the Song Dynasty, and rubbings were circulated. This post method is extremely strict, and its gas is also easy to escape, which is called beautiful. There is a legend about Huang Tingjing that a Taoist in Yinshan wanted Wang Xizhi's calligraphy. Because I know that I love geese like life, I specially prepared a cage of fat white geese as a reward for writing scriptures. When Wang Xizhi saw the goose happily writing scriptures to the Taoist priest, he happily "caged the goose and went home". The original text is contained in the Book List of Southern Dynasties. It is said that Wang Xizhi's book is the Tao Te Ching, but it has become the Huang Ting Ching after repeated dissemination.

Therefore, Huang Tingjing, also commonly known as "changing goose posts", ended with "May of the 12th year of Yonghe (356)", and now it is only a transcript of later generations.

There are many famous writers in Huang Tingjing, such as Zhiyong, Ou Yangxun, Yu Shinan, Chu Suiliang and Zhao Mengfu. They all explored Wang Shu's road and got wonderful enlightenment. However, some people think that Huang Tingjing's writing style is different from Wang Xizhi's, so there is also a distinction between authenticity and falsehood.

Huang Tingjing is the main classic of Taoist Shangqing School, and it is also regarded as the main classic of inner alchemy. It is divided into Huang Ting Interior Jade Classic, Huang Ting Exterior Jade Classic and Huang Ting Zhongjing Jade Classic. Among them, Huang Ting Zhongjing Jade Classic appeared late, and it is usually not included in Huangting Classic.

The book holds that there are immortals everywhere in the human body, and it is the first time to put forward the theory of "Three Dantian". Many methods of thinking and observation are introduced.

Huang Ting Jing is an important classic of Taoist Shangqing School, which belongs to Dong Xuan School. Huang Ting Jing, Huang Ting Yu Jing, Huang Ting Yu Jing and Huang Ting Yu Jing can be shelved for the time being because the classics appeared late. There are always different opinions about the author, the time of completion and their relationship of the Internal and External Classics. Mr. Wang Ming, a modern man, made a detailed textual research in Huangdi Neijing, and thought that Huang Ting, a herbal medicine with seven-character poems, had been privately collected by the people in Wei and Jin Dynasties. About the ninth year of Jin Taikang (288), Wei, a female Taoist, got this herb and wrote it down. Or there is a Taoist dictation, and the transcript is written in the final edition of Huangdi Neijing. In the ninth year of Jin Xian Di (334), Wei died of illness, and The Exterior of Huang Ting was published around this time. It is written according to Neijing, and the author is ominous. This is to advocate that Neijing appeared before Waijing. In history, some people think that Neijing appeared after Waijing, such as Ouyang Xiu.

There is no doubt that Neijing and Waijing have the same intention. This classic has been extensively proofread and annotated. The earliest annotation seen today is Bailuyuan (No.Liang Qiu Zi), a hermit in Xuanzong of Tang Dynasty, which was included in Seven Signs of Yun Qi and Ten Books of Dingzhen. , Ouyang Xiu,, Jiang, etc. Huang Tingjing is annotated by everyone, while Dong Dening's Brief Introduction to Huang Tingjing in Qing Dynasty is easy to understand, while Chen Yingning's Lecture Notes on Huang Tingjing is a classified interpretation to solve problems. According to the Seven Signs of Yunfu and Neijing, there are 36 chapters, with the first two words as the title of each chapter, and the text is 4 16 sentences and 29 12 words; The Table Classic is divided into three parts, with 98 sentences and 686 words. Other books are roughly the same as this one. There are different interpretations of the meaning of the word "Huang Ting". The orthodox Taoist priest dyed Qiu Zi's preface: "Yellow is the color of the central government; The court is also among the quartet. External things, that is, heaven and earth people; Internal reference refers to things, that is, the center of the brain is in the spleen, so it is called' Huangting'.

Inside, the heart also; The scenery, I like it. The external image is the image of the sun, moon, stars and clouds; The internal image Oracle Bone Inscriptions is the image of flesh and blood, bones and viscera. The mind lives in the body, and the image of ideas is integrated into one, so it is also called interior. Wang Ming's textual research on Huang Ting's exegesis said: "According to Huang Ting's three palaces, the upper palace is in the brain, the middle palace is in the heart, the lower palace is in the spleen, yellow is in the middle color, and the court is in the four directions, which has a middle meaning. The insider is full of energy and looks to God: it seems to be a pun. " Today, Chen Yingning thinks that the court is an empty space in front of the steps, so Huangting means hollow, a blank space in the navel of the human body. In short, "yellow" is the color of the central government (according to the five elements: east, south fire, central Wuji soil, western gold, northern water). The color of the earth is yellow, so yellow is the color of the center), "court" refers to the square, or refers to the open space in front of the steps, and "yellow court" refers to the hollow phenomenon of Taoist internal work.

Interior is also known as the Emperor's Father, Donghua Jade Piece and The Golden Book of the Great. Wei and Jin dynasties have been called the book of Taoist health preservation. In fact, it is far away from the books on general health care drugs and longevity skills. Instead, it inherits the theory of "five zang-organs and gods" in the Han Dynasty, based on the theory that the body and viscera have their own masters, combined with the Taoist theory that the body in the form of seven-character poems has its own gods, and pays attention to "thinking" as a key to cultivation. Because it is a classic worshipped by the early Qing school, it is also called the Jade Sutra of the Interior Scene in Qing Dynasty. Neijing contains some medical theories, which respectively discuss the general situation and main physiological functions of the main organs of the human body, among which chapter 14 focuses on the physiological functions of the five internal organs and gallbladder. It is believed that the heart is the king of viscera, which can know cold and heat, reconcile Wei Rong, dredge blood vessels and regulate yin and yang. When the heart opens from the tongue, it can exhale the qi of the five internal organs and identify the taste of the five elements. Therefore, people can feel at ease, be healthy and be healthy. The liver is the mastermind, hiding blood and soul.

In the classics, it is believed that the liver opens its eyes like the sun and the moon, and the five elements close the mirror. Liver qi is combined with triple energizer, while body fluid in mouth is below. Body fluid passes through Xuan Ying and enters Tang Ming's abdomen. It exudes true qi, nourishes all bones, and ends in vain. Spleen is the foundation of granary, which makes grains eaten raw and turns dross into dross. It thinks that the spleen is in the middle, lying in the stomach, and the face should be outside; The combination of spleen and stomach provides nutrition, so blood vessels are unobstructed, bones and muscles are strong, and skin is rich in nutrition, which can prolong life. Therefore, it attaches importance to the function of the spleen, and is called the Lower Huang Ting Palace, the foundation of the human body and the hub of the five internal organs. The lung is the source of qi, which is enlightened by the nose and distributed by the qi of the seven orifices, making the eyes and ears agile. It is believed that lung qi comes from triple energizer and can regulate the vitality of five internal organs. If people can swallow body fluid into the abdomen, their skin color will be bright, their pulse will be smooth, their teeth will be firm and black, and they will not be aging. Kidney is essence, the foundation of congenital, the root of vitality and the main bone. In the classics, it is believed that the kidney governs the five internal organs, and nine fluids are stolen. When the kidney qi is sufficient, the ears are bright, the muscles are strong and the bones are healthy, and the pulse is smooth. It is also believed that people can live longer if sperm is stopped. According to the scripture, bravery governs decision, which is the essence of six internal organs. If people use courage and strength together, they can catch tigers and soldiers. He also thinks that bravery is more famous than eyebrows, both emotions are here, and anger is on the rise.

Neijing also absorbed the concept of "five zang-organs gods" in the "Gong Lao Zhang Clause on the River" and "Taiping Jing", and developed into the 24 theology theory of the March 8 scene, which holds that gods live in all parts of the human body. The "Three Eight Scenes and Twenty Four Gods" means that the human body is divided into three parts: Shangyuan Palace, Zhongyuan Palace and Xia Yuan Palace. Every part of Yuan Gong is guarded by the Eight Scenic Gods, that is, the Eight Scenic Gods Town above is in Shangyuan Palace, the Eight Scenic Gods Town in the middle is in Meiyuan Palace, and the Eight Scenic Gods Town below is in Xia Yuan Palace. According to Buddhist scriptures, if people can think about the three or eight scenes and twenty-four gods, the qi of the three fields and five zang-organs will be harmonious, there will be no disease, and they can even take advantage of the immortals in Yun Sheng. It is worth noting that the names of these gods are not randomly chosen, but are extracted and summarized according to the functions, positions, colors and states of human organs. For example, the face of the seven gods introduced: "the word' send God' is too yuan"; Brain essence root word mud pill "; Bright eyes and mysterious words "; "the nose god is strong" and the ear god is idle "; The tongue is magical, and the word is positive "tooth god ■ peak word Luo Qian".

The names of these gods are all image summaries of corresponding organs, each with its own characteristics. According to the scriptures, the human body is dominated by these gods, and only by maintaining normal physiological activities can it be "empowered by form and spirit". These gods are different from supernatural gods, but "functional gods" that dominate human physiological activities. This also reflects some correct understanding of human organ function in ancient times, but it is obviously wrong for them to attribute the dominant position of human organ function to God.

Neijing also elaborated on "thinking method". In the early Taoist Taiping Jing, there was a saying that all the five internal organs and diseases could be removed, and Neijing inherited this idea and further developed it. It is believed that "there are hundreds of thoughts in your mind, depending on the degree", that is, you are required to have a hundred minds, breathe up and down, and eliminate other thoughts. He also believes that "thinking can climb high into the sky" means taking the method of thinking as the way to learn immortality. It can be said that thinking is a typical cultivation method of Taoist Shangqing school and the core content of Neijing. The so-called thinking method, Neijing contains two aspects, one is to think about the god inside, and the other is to think about things outside.

Taoism believes that the human body is multi-god, and the five internal organs are the main gods, so it pays attention to color, shape, qi, clothing and name. Neijing discusses the five internal organs such as heart, liver, spleen, lung and kidney respectively, among which the heart is the most discussed. The Buddhist scriptures say: "The kings of the Five Zangs (Dirty) are upright in their hearts, and their moral behaviors are pure, kind and self-evident, sitting on the pillar of my furniture, hiding in the daytime and hiding in the dusk, communicating with Lihua, and fine-tuning Yin and Yang." This is that the heart has gods and is the king of the five internal organs. If you always think about your mind, then if Yin and Yang are in harmony and the viscera are well adjusted, there will be no disease. Thinking about liver qi: "The liver qi is clear and long, and there are three lights in the Sixth Hospital ... The five-color clouds are lush and close."

The liver belongs to the oriental wood position, which is mainly green, so the liver qi is vigorous and clear for a long time. For example, oriental wood dominates spring and the liver is the source of anger. Close your eyes and meditate and get angry all over the internal organs, corresponding to the internal organs, and five colors of clouds and qi are on it, such as the brightness of the sun, the moon and the stars, which can be used to observe the internal organs for a long time. "Introspection" is an important thought in meditation, which means that the yogi closes his eyes and meditates, then looks at his body and fills it with air, making his body clear. On the spirit of guarding the spleen: "The spleen is one foot long and covers Taicang, and the middle and old emperors rule Tang Ming ... yellow clothes and purple dragons and tigers seal, and long life depends on the king. Three people call me God." Spleen in the palace as the center, spleen and spirit together, can increase essence, prolong life, learn conscience, self-spirituality. About the spirit of thinking about the lungs: "The lung palace is like a canopy, and there are teenagers sitting in the jade pavilion. ..... plain brocade Huang Yun, shortness of breath, Baiyun six short of breath. Immortals don't see disasters long ago, and they don't stay. " The lung is a golden palace, above the five internal organs, shaped like a canopy.

Boys and white clouds both refer to lung gods. When breathing is uncertain, breathing is not smooth, and your body is unhappy, you should think about your lungs quickly, so as to reconcile the six qi and avoid disaster. If you often use this method, you can keep your body alive. On the spirit of keeping thinking about the kidney: "In the mysterious garden of the Kidney Palace, there is a mysterious boy, ... Cangjin Yi Yun dances the dragon and the flag, ... all kinds of diseases and disasters need first aid, and two water kings face their disciples and make people live for nine days." Kidney is water palace. Xuanzang Garden refers to kidney shape. Boys and water kings both refer to kidney gods. When you are sick, you should think of your kidney immediately, so that you can turn misfortune into luck, avoid getting sick and live forever.

Neijing put forward the theory of "Three Dantian". In the early Taoist books before this sutra, the name of Sandantian has not appeared. Taiping Jing and Dadong Zhen Jing mentioned some related names, such as clay pill, heart and navel. Only in Neijing did the concept of "Three Dantian" be clearly put forward. The abdomen is divided into upper, middle and lower fields, so it cooperates with the "three fields". Every field has a god, so there are "three gods". Because Tian Dan's room is a square inch garden, it is called Tian Cun. There are three fields here.

About Shangdantian: Three inches between the eyebrows is Shangdantian Palace, also called Mud Pill Palace. "Mud pills have all kinds of gods ... the god of one side lives in mud pills, and mud pills have all kinds of rooms. Fiona Fang is here one inch, taking purple clothes and flying clothes, but he thinks that his life is endless. He doesn't live separately in his mind and sits outside every time. " It is about the Mud Pillow Palace, which is the head of the whole body and the Lord of all gods. All kinds of gods in the mud pill are scheduled to sit down under the auspices of the brain.

About Zhong Dantian: refers to the heart, also known as the crimson palace. As the saying goes: "All the internal organs are transported by the heart, and they are born day and night." It is said that the five internal organs are closely related, * * * and maintain the normal operation of the human body. They have their own jurisdiction and different modes of operation, but they are all dominated by the heart, so all the internal organs will obey orders and operate normally. People will live forever as long as they stick to their stomachs and keep thinking about them.

About Xia Dantian: Also known as Qihai, Jingmen, Mingguan Garden and Mingmen. , is three inches below the navel. The Bible describes the importance of the list: "If you are well or pregnant, you will have a bright future." Taoist scriptures believe that Xiadantian is the foundation of human life, the gate of Yin and Yang, and the source of five qi. It is the place where men hide their fetuses and women hide their fetuses, and the place where the true gods live. Therefore, the name "Mingmen", "Birthday Gate" or "Birthday Palace" and "Nucleus" refer to the names of the yin and yang gods in the palace, also known as "Tao Bo" and "He Yan". If people put their minds on the abdomen and think about Yin and Yang gods, Yin and Yang gods will not fade away and life will not wither.

Corresponding to Sandantian, Neijing also put forward the theory of Sanhuangting. Shanghuangting Palace is in the brain, corresponding to Shangdantian; The imperial palace in China is also consistent with Zhongdian, and it is all in my heart; It's just that the lower imperial palace is in the spleen, which is inconsistent with the lower abdomen. In a word, Neijing, based on Sandantian and san huang Pavilion, pays attention to three parts, eight sights and twenty-four true spirits, and emphasizes that the accumulation of essence is the key to longevity, that is, "immortal Taoist priests are not immortals, but they are full of energy."

In addition to thinking about the god in the body, Neijing also talks about thinking about things outside the body, that is, thinking about the sun, the moon and the stars. The general process is to adjust the vitality in the body to combine with the external qi of the sun, moon and stars. I have talked about this method in several places in the classics, "Breathe from the sun to the moon", "When I run to the height of the sun and the moon, I will go on my way and be in love with Yu Yi, but I can see that Jade Qing is worthless. When I am old, I can restore my face and replenish my brain." You think about the sun, the moon and the stars, there will be corresponding fairy protection, and zhangyan can be returned, making the essence full of blood.

Whether thinking about the god inside or the sun, moon and stars outside, Neijing emphasizes that the way to practice thinking must be sincere and hard, "The supreme Tao is not annoying, but the Tao must exist", "Everything ends, the metaphysical reason can exist, and the spirit cannot be lost", "If you don't sleep for seven days and seven nights, the child can live forever, and it is unnatural to practice from sincerity and specialization". The main contents of "Interior Classics" are roughly introduced as above. The contents of exterior classics are closely related to interior classics, and are generally consistent. It also describes the practice points of keeping thinking method in the form of seven-character verse, but the writing is slightly different. "Exterior Jing" has removed the names of many zang-fu organs in "Interior Jing", and the language should be concise and plain, with clear words and smooth meanings. The classic appearance was originally divided into three parts: the upper part, the middle part and the lower part. As for the same content as the interior classic, I won't introduce it. Here will introduce something different and more important from the interior classics.

The first is about the method of exhaling and activating qi. On the basis of Neijing, the Episode Classic continues to emphasize this aspect, such as "Like a turtle, exhale to the root of the spirit" and "breathe into the abdomen", which tells that people should follow the example of a long-lived turtle and exhale to the abdomen to maintain their vitality. Another example is: "People eat five flavors of grain, only the lunar yang", "Breathe in the room to pay for themselves, and they will celebrate when they are finished." It is said that ordinary people eat grains and taste five flavors, while those who practice Huang Tingjing only eat the lunar yang to enrich their vitality. If they do this often, they will be full of energy and have a healthy body.

The second is about swallowing body fluid, nourishing essence and fixing essence. Taoism often refers to body fluid as jade liquid, jade paste, liquan, spiritual liquid and so on. It is considered that this liquid is produced by refining qi, which is the essence of the five internal organs and sweet. If people practice and gargle hard, then they can get rid of diseases and prevent diseases and keep fit. Table Classic attaches great importance to the role of body fluid, such as "Yaochi is watered with clear water, which can be repaired for a long time", "Yaochi is nourished with clear water, and the root of the spirit can not be extinguished", "Body fluid is full of six fu-organs, and the nose is used to open the upper and lower ears, so as to peep at the world and nourish the boy, melt essence and treat the hair, and the color is no longer white". The Taoist scriptures have always attached great importance to preserving essence and essence. "Taiping Jing" advocates that "people who want to live a long life should respect God and essence", and "Neijing" also emphasizes that "it is appropriate to keep the essence room urgently, but it can live a long life if it is closed." The Table Classic also emphasizes the significance of consolidating essence and storing essence, such as "being cautious about longevity, giving up the donation of lewd essence ... closing the door of essence can lead to long life" and "restoring the spirit with self-sufficiency and strengthening essence ..."

The third is indifferent thoughts. Exterior Jing repeatedly emphasized this idea, and expounded it in several places: "Things have a natural way, which is not annoying, and the arch is not comfortable, and there is nothing to live in a lonely room, but you don't say anything", "Keep your life in nothingness, be indifferent and complacent", "be close, be self-sustaining, wait and see" and "be indifferent and have no desire to raise Chinese stems and feed. These thoughts are the inheritance and development of Taoist philosophy represented by Laozi and Zhuangzi, and are applied to thinking practice.

The thinking method in Huang Ting Jing is one of the main cultivation methods of ancient Taoism. Because of its emphasis on conception, meditation and simplicity, it is very suitable for literati's mouth and stomach, and has been widely circulated in society since the Eastern Jin Dynasty. Some techniques of internal cultivation described in Huang Ting Jing were combined with alchemy in Zhou Yi Can Tong Qi, which became the internal alchemy in Tang and Song Dynasties, and became the mainstream of Taoist alchemy health care after the middle Tang Dynasty. Therefore, both Huang Tingjing and Zhouyi Shentongqi had an important influence on later Taoism. However, after the middle Tang Dynasty, the Taoist spread of Huang Tingjing was very different from that in the Jin Dynasty and the Southern and Northern Dynasties. During the Jin and Southern and Northern Dynasties, it was silently recited, and it was constantly annotated and explained after the middle Tang Dynasty. Annotation strategies can be divided into two categories. One focuses on the characteristics, functions and nursing methods of viscera, focusing on physiological structure and medical knowledge. Like late Tang Hu? "Huang Ting's Internal Classic of Invigorating and Reducing the Internal Organs"; The vast majority of note writers belong to another category. They interpret Huang Tingjing with internal skills or internal alchemy, such as Ouyang Xiu and Bai. In addition, many scribes also like it. For example, Wang Xizhi in Jin Dynasty wrote Neijing for Taoist priests, imitating its sentence pattern as praise. Lu You even wrote a poem of praise: "It's all in Huang Ting's two volumes." Huang Tingjing was banned twice in history. The first time was when Emperor Wu of the Northern Zhou Dynasty banned Buddhism and Taoism. In terms of content, Huang Tingjing has completely ruled out the political thoughts reflecting people's wishes and demands in early Taoist books, and mainly talked about the way of long life and long knowledge. It is considered that it will not infringe on the interests of the ruling class and will not bring negative social impact, so it is completely the victim of banning Buddhism and Taoism after the debate in the sixth century AD ... Huang Tingjing was banned again in the Yuan Dynasty.