劉勰根據王充《論衡•自紀》，及道教導引行氣、服氣、食氣和胎息之法，於《文心雕龍》卷九設〈養氣〉篇，以勗勉當世「瀝辭鎸思」之文士們，不可苦思求工，要愛精自保，是一篇極關重要的「養生」理論；而近代龍學家若黃季剛之著《札記》、劉永濟之作《校釋》、莊適之注《文心》，均誤以為此篇之設，在補〈神思〉篇之未備。作者特依據道書、醫書以及〈養氣〉篇本文，由形神調合、古今年代、作家年歲、稟賦差異等四端，詳論為文「養氣」之必要，並駁黃、劉、莊三家法之非是，以發皇《文心雕龍》「養氣論」在我國文學理論上的重要性。

Modern experts of Wen-hsin tiao-lung consider that Liu Hsieh’s essay “On the Cultivation of Ch’I” is the continuation of “On the Imagination”. If we compare it to Wang Ch’ung’s Lu-heng and Taoist books such as Lao-tzu, Chung-tzu, Lieh-tzu, and Huai-nan-tzu, we will note that the fundamental nature of the essay is to explore the methods of keeping the body in good shape. However, it goes without saying that the essay is under the influence of Taoist culture. This article is based on this hypothesis and tries to prove it.

劉勰;文心雕龍;養氣論;道教;胎息法

Liu Hsieh; Wen-hsin tiao-lung; on the cultivation of Ch’i ; Taoist culture