两乳中间，气聚之海，名曰膻中，无经络而有其官。经曰∶“膻中者，臣使之官，喜乐出焉。”余读经文
而穆然思、恍然悟，人自坠地以来，未逢笑口，先试啼声。知识甫开，端倪迸露，渐渐客气侵淫，本来流动充
满之气，无复中存。百岁光阴，总是牵愁之岁月；半生阅历，哪寻极乐之寰区。所以生、病、老、死、苦，不
能脱其轮回矣。如是，我闻观自在菩萨，心平气和，理直气壮。慈灯普照（王勃《普悲寺碑》；“宣佛镜于无
方，演慈灯于已绝”）；统五蕴以俱空（《涅 经》∶“五蕴胥空。”即六入之类）；智炬长明（梁简文帝
《菩提树颂序》∶“智灯智炬之光，照虚空于莫限”），驭十方而胥净（唐太宗《圣教序》∶“宏济万品，典
御十方”）。破烦恼网以慧剑（《维摩经》∶“以智能剑，破烦恼网”），生安稳想于化城（《法华经》∶“
法华道师于险道中化作一城，疲极之众，生安稳想）”。广大乾坤，逍遥世界；舒长日月，容纳须弥（《维摩
诘经》“以须弥之高广，纳芥子中而不迫窄。”昆仑山西方曰须弥山）。若夫情根不断，憾种难翻。荆棘丛
中，无非苦戚；“葛 藤里，绝少安闲。鼻观壅木樨之香（《罗湖野录》∶“黄鲁直从晦堂和尚游，时暑退凉
生，秋香满院。晦堂曰∶闻木樨香乎？”公曰∶“闻。”晦堂曰∶“吾无隐乎尔。”
公欣然领解”），心期迷梅子之熟（《传灯录）∶大梅和尚曰∶“任汝非心非佛，我只管即心即佛。”马祖曰∶
“梅子熟也”。杳无妙叶（梁简文帝《元圃讲颂》∶“树葳蕤于妙叶”），哪发空花（叶昭明太子诗∶“意
树发空花”）。然则涤偏气于往来，高悬明镜；涵元气于夙夜，永保灵犀（义山诗∶“心有灵犀一点通”）。云
蕊函开，便为清福之地；月苗杯举，别有浩洞之天（陆龟蒙《道室诗》∶“月苗杯举有三洞，云蕊函开叩九章”
）。克效臣使之司，允称喜乐之国。
两乳之间的区域，是气汇聚的海洋，名为膻中（位于胸部正中，心包之募穴），虽然没有直接的经络归属，但有其特定的官职功能。医经中说：“膻中，是臣使的官职，喜乐之情由此发出。”我阅读经文时，肃然深思，豁然开朗。人自从落地出生以来，在遇到笑脸之前，先发出啼哭之声。知识刚刚开启，端倪显露，渐渐地，外界的客气（指外邪或不良情绪）侵入蔓延，原本流动充满的生命之气，不再存在于体内。百年的光阴，总是牵涉忧愁的岁月；半生的经历，哪里能寻找极乐的世界。所以生、病、老、死、苦，无法脱离这种轮回。像这样，我听闻观自在菩萨，心境平和，气息顺畅，道理正直，气势壮盛。慈悲的灯光普遍照耀（引用王勃《普悲寺碑》：“宣佛镜于无方，演慈灯于已绝”）；统摄五蕴（佛教概念，指色、受、想、行、识五种构成身心的要素）皆空（《涅槃经》：“五蕴胥空。”即六入之类）；智慧的火炬长久明亮（梁简文帝《菩提树颂序》：“智灯智炬之光，照虚空于莫限”），驾驭十方而都清净（唐太宗《圣教序》：“宏济万品，典御十方”）。用智慧之剑破除烦恼的罗网（《维摩经》：“以智能剑，破烦恼网”），在化城（《法华经》中的比喻，指修行中途休息的地方）中生起安稳的念头（《法华经》：“法华道师于险道中化作一城，疲极之众，生安稳想”）。广阔的乾坤，逍遥的世界；漫长的日月，容纳须弥山（《维摩诘经》“以须弥之高广，纳芥子中而不迫窄。”昆仑山西方曰须弥山）。如果情欲的根本不断除，遗憾的种子难翻转。荆棘丛中，无非是痛苦悲伤；葛藤缠绕里，极少有安宁闲适。鼻子闻到木樨（桂花）的香气（《罗湖野录》：“黄鲁直从晦堂和尚游，时暑退凉生，秋香满院。晦堂曰∶闻木樨香乎？”公曰∶“闻。”晦堂曰∶“吾无隐乎尔。” 公欣然领解”），心中期望梅子成熟（《传灯录》：大梅和尚曰∶“任汝非心非佛，我只管即心即佛。”马祖曰∶“梅子熟也”。杳无妙叶（梁简文帝《元圃讲颂》：“树葳蕤于妙叶”），哪能开出空花（叶昭明太子诗∶“意树发空花”）。既然如此，在气机往来中涤除偏颇之气，高悬明亮的镜子；在日夜之间涵养元气，永远保持灵犀相通（义山诗∶“心有灵犀一点通”）。云蕊函开，就成为清福之地；月苗杯举，别有浩洞之天（陆龟蒙《道室诗》：“月苗杯举有三洞，云蕊函开叩九章”）。能够效法臣使的职能，才称得上是喜乐的国家。
The area between the two breasts, where Qi gathers like an ocean, is named Danzhong (a point located in the center of the chest, the Front-Mu point of the Pericardium). Although it has no direct meridian affiliation, it possesses a specific official function. The classics state: "Danzhong is the office of the minister and envoy; joy and pleasure emanate from it." Upon reading this scriptural text, I pondered solemnly and suddenly realized. Since the moment of birth, before encountering a smiling face, one first emits a crying sound. As knowledge begins to open and hints emerge, gradually external hostile Qi (referring to external pathogens or adverse emotions) invades and spreads, causing the originally flowing and abundant vital Qi to cease existing within. A hundred years of time are always filled with sorrowful months; half a lifetime of experience, where can one seek a realm of supreme bliss? Thus, birth, illness, old age, death, and suffering cannot escape this cycle of reincarnation. In such a state, I have heard that Avalokitesvara Bodhisattva maintains a calm mind and harmonious breath, with upright principles and vigorous spirit. The lamp of compassion shines universally (quoting Wang Bo's *Inscription on the Temple of Universal Compassion*: "Propagating the mirror of Buddha in all directions, evolving the lamp of compassion where it had ceased"); governing the Five Aggregates (Buddhist concept referring to form, sensation, perception, mental formations, and consciousness) as empty (*Nirvana Sutra*: "All five aggregates are empty." i.e., similar to the six sense bases); the torch of wisdom remains eternally bright (Liang Jianwen Emperor's *Preface to the Ode to the Bodhi Tree*: "The light of the lamp and torch of wisdom illuminates the boundless void"), driving the Ten Directions to be pure (Emperor Taizong of Tang's *Preface to the Sacred Teaching*: "Greatly benefiting all beings, managing the ten directions"). Using the sword of wisdom to break the net of afflictions (*Vimalakirti Sutra*: "With the sword of intelligence, break the net of afflictions"), generating thoughts of safety in the Transformed City (a metaphor in *Lotus Sutra* for a resting place midway in practice: "The Lotus Sutra teacher transforms a city in a dangerous path, and the exhausted multitude generates thoughts of safety"). The vast universe, a world of freedom; long days and months, containing Mount Sumeru (*Vimalakirti Sutra*: "Containing the height and breadth of Mount Sumeru within a mustard seed without constraint." Mount Sumeru is west of the Kunlun Mountains). If the root of emotion is not cut off and the seeds of regret are hard to overturn, amidst thorny bushes there is nothing but pain and grief; entangled in vines, there is rarely peace and leisure. The nose smells the fragrance of osmanthus (*Luohu Wild Records*: "Huang Luzhi traveled with Master Huitang. When summer heat receded and coolness arose, autumn fragrance filled the courtyard. Huitang said: 'Do you smell the osmanthus fragrance?' Gong said: 'I do.' Huitang said: 'I have hidden nothing from you.' Gong happily understood"), while the heart anticipates the ripening of plums (*Transmission of the Lamp*: Great Master Da Mei said: "Let you say non-mind, non-Buddha, I only manage mind-is-Buddha." Mazu said: "The plum is ripe."). There are no wondrous leaves (Liang Jianwen Emperor's *Ode to the Yuanpu Lecture*: "Trees luxuriant with wondrous leaves"), nor can empty flowers bloom (Prince Zhaoming Ye's poem: "The tree of intent blooms empty flowers"). Therefore, purifying deviant Qi during its coming and going, hanging high a bright mirror; nourishing Original Qi day and night, forever preserving spiritual connection (Yishan's poem: "The heart has a rhinoceros horn with a single point of connection"). When cloud stamens open their capsules, it becomes a land of pure blessings; when moon-sprout cups are raised, there is another vast and profound heaven (Lu Guimeng's *Poem on the Daoist Room*: "Raising moon-sprout cups reveals three caves, opening cloud-stamen capsules knocks on nine chapters"). Effecting the duties of the minister and envoy, truly worthy of being called a kingdom of joy and pleasure.