1.形之精粹处名心, 中含良性本天真, 天真一气精神祖, 体是精兮
用是神.
【注】动植之物, 一有其形, 则形之至精, 至粹之处, 即名曰心. 动
物之心者, 形若垂莲中含天之所赋, 虚灵不昧之灵性也. 植物之心者
,即中心之芽, 中含天之所赋, 生生不巳之生意也. 此形若无此心,
则形无主宰, 而良性, 生意亦无着落矣. 此心若无良性, 生意, 则心
无所施用, 不过是一团死肉, 一枯草木之芽耳. 盖人虽动物之贵, 而
其中含良性与一切动物皆同, 本乎天真也. 天真之气, 分而言之为精
,气, 神. 故曰: 以精为体, 以神为用也. 合而言之, 浑然一气, 故
曰:天真一气, 精神之祖也.
2.神从精气妙合有, 随神往来魂阳灵, 并精出入阴灵魄, 意是心机
动未形, 意之所专谓之志, 志之动变乃思名, 以思谋远是为虑, 用虑
处物智因生.
【注】魂, 阳之灵, 随神往来, 魄, 阴之灵, 并精出入. 盖神机不离
乎精气, 亦不杂乎精气, 故曰: 妙合而有也. 故指神而言, 则神超乎
精气之外. 指精气而言, 则神寓乎精气之中. 意者, 心神之机, 动而
未形之谓也. 志者, 意所专注也. 思者, 志之变动也. 虑者, 以思谋
远之谓也. 智者, 以虑处物之谓也. 此皆识神变化之用也.
1. 形体中最精粹的部分称为心，其中蕴含着良善的本性和天然的真气。这先天赋予的一气是精神和生命的根源，其本质是精，其功能表现则是神。
【注】动物和植物，一旦有了形体，那么形体中最精微、最纯粹的地方，就叫做心。动物的心脏，形状像下垂的莲花，内含上天赋予的、虚灵不昧的灵性。植物的中心，即中心的芽，内含上天赋予的、生生不息的生命力。如果这个形体没有这颗心，那么形体就没有主宰，良性和生命力也就无处依托了。如果这颗心没有良性和生命力，那么心就无法发挥作用，不过是一团死肉或一株枯萎草木的芽罢了。人虽然是动物中尊贵的，但其中蕴含的良性与所有动物相同，都源于天真之气。天真之气，分开来说就是精、气、神。所以说：以精为体，以神为用。合起来说，浑然一体为一气，所以说：天真一气，是精神和生命的祖源。
2. 神是从精与气的奇妙结合中产生的，随神往来的称为魂（阳之灵），与精一同出入的称为魄（阴之灵）。意是心神机动的、尚未显现的状态；意念专注称为志；志的变动称为思；通过思考来谋划长远称为虑；运用虑来处理事物则产生智。
【注】魂，是阳的灵性，随神往来；魄，是阴的灵性，与精一同出入。大概神的机能离不开精气，也不混杂于精气，所以说是“妙合而有”。因此，从神的角度来说，神超乎精气之外；从精气的角度来说，神寓居在精气之中。意，是心神机动的、动作但未显现的状态。志，是意念所专注的对象。思，是志的变动。虑，是通过思考来谋划长远。智，是通过虑来处理事物。这些都是识神变化的作用。
1. The most refined and pure part of the physical form is named the Heart (Xin), which contains innate goodness and original truth (Tianzhen). This single qi of original truth serves as the ancestor of spirit (Shen) and essence (Jing); its substance is Jing, while its function is Shen.
[Note] For both animals and plants, once a form exists, the most refined and pure aspect of that form is termed the Heart. In animals, the heart resembles a hanging lotus, containing the spiritual nature endowed by Heaven—void, luminous, and unobscured. In plants, the "heart" refers to the central bud, containing the life force endowed by Heaven—endlessly generating and thriving. Without this Heart, the form would lack a master, and its innate goodness or vitality would have no foundation. Conversely, without innate goodness or vitality, the Heart would be useless, amounting merely to a lump of dead flesh or a withered plant bud. Although humans are the noblest among animals, they share this innate goodness with all animals, rooted in Original Truth (Tianzhen). The Qi of Original Truth, when analyzed separately, comprises Jing, Qi, and Shen. Thus it is said: "Jing constitutes the substance, while Shen constitutes the function." When viewed collectively, they form a unified Qi; thus it is said: "The single Qi of Original Truth is the source of Spirit and Essence."
2. Shen arises from the wondrous union of Jing and Qi. The Hun (Ethereal Soul), which accompanies Shen, is the spiritual aspect of Yang. The Po (Corporeal Soul), which enters and exits with Jing, is the spiritual aspect of Yin. Yi (Intention) is the mental activity of the Heart that has not yet manifested. When Yi is focused, it is called Zhi (Will). The transformation of Zhi is named Si (Reflection/Thought). Planning for the distant future through Si is called Lv (Deliberation). Wisdom (Zhi) arises from applying Lv to handle affairs.
[Note] Hun is the spirituality of Yang, accompanying Shen in its movements; Po is the spirituality of Yin, entering and exiting together with Jing. Generally, the mechanism of Shen does not depart from Jing and Qi, nor does it mix with them; hence it is described as arising from a "wondrous union." Therefore, regarding Shen, it transcends Jing and Qi; regarding Jing and Qi, Shen resides within them. Yi refers to the mental activity of the Heart that is in motion but not yet manifest. Zhi refers to what Yi focuses upon. Si refers to the dynamic changes of Zhi. Lv refers to using Si to plan for the long term. Zhi (Wisdom) refers to handling matters based on Lv. These are all functions of the transformations of the Conscious Spirit (Shi Shen).