子华子曰∶夫混茫之中，是名太初，实生三气。上气曰始，中气曰元，三气曰玄。玄资
于元
，元资于始，始资于初。太真剖割，通二而为一，离之而为两，各有精专，是名阴阳。两端
而三之，数登于九而究矣。是以栖三阴之正气于风轮，其专精之名曰太玄。栖三阳之正气于
水
枢，其专精之名曰太一。太一，正阳也。太玄，正阴也。阳之正气其色赤，阴之正气其色黑
。水、阳也，而其伏为阴。风、阴也，而其发为阳。上赤下黑，左青右白，黄潜中宫，而五
运
流转，故有轮枢之象焉。水涵太一之中精，故能润泽百物而行乎地中。风涵太玄之中精，故
能动化百物而行乎天上。上赤之象，其宫成离。下黑之象，其宫成坎。夫两端之所以平
者，
以中存乎其间故也。中名未立，两端之不形，是以坎离斡乎中气，中天地而立，生育万物，
新新而不穷。阳之气为火，火胜，故冬至之日燥。阴之气为水，水胜，故夏至之日湿。火则
上
炎，水则下注，鸟飞而上，鱼动而下，物类相动，焱本相应，孰究其所以来，谁使其所以然
。因其然也然，不然也不然，然乎然，不然乎不然，吾亦不知其所以然也。夫是之谓万化原
，上决而成天，下决而成地，既已决矣，命之曰中。决必有所合也，命之曰和，中和玄同，
万物所生，夫是之谓三三六六。
子华子曰∶天地之大数，莫过乎五，莫中乎五。五居中宫，以制万品，谓之实也。冲气
之守
也，中之所以起也，中之所以止也，龟筮之所以灵也，神响之所以丰融也，通乎此。则条达
而无碍者矣，是以二与四，抱九而上跻也；六与八，蹈一而下沉也，戴九而履一，据三而持
七。五居中宫，数之所由生，一纵一横，数之所由成。故曰天地之大数，莫大乎五，莫中乎
五，通乎此，则条达而无碍者矣。
子华子曰∶医者，理也；理者，意也，药者，沦也；沦者，养也。腑脏之伏也，血气之
留也
，空 之塞也，关鬲之碍也，意其所未然也，意其所将然也。察于四然者，而谨训于理，
夫
是之谓医。以其所有余也，而养其所乏也；以其所益多也，而养其所损也，反其所养，则益
者弥损矣；反其所养，则有余者弥乏矣。察于二尺者，而加疏沦焉，夫是之谓药。故曰∶
医者，理也；理者，意也；药者，沦也；沦者，养也。
(程叔本号子华子，晋人，程伯符之后朴之十六代祖也。孔子遇诸郯欢日天下之贤士也
。详子华子二卷并家乘子书无叔字。)
老子之言∶大抵以无为无名为本，至于绝圣弃智。然所云将欲歙之，必固张之；将欲弱
之，
必固强之；将欲废之，必固兴之；将欲夺之，必固与之，乃似于用机械而有心者，微言渊奥
，固莫探其旨也。
太上老君十三虚无。
虚、无、清、静、微、寡、柔、弱、卑、损、时、和、啬。
一曰遗形忘体，恬然若无，谓之虚。
二曰损心弃意，废伪去欲，谓之无。
三曰专精积神，不与物杂，谓之清。
四曰反神服气，安而不动，谓之静。
五曰深居闲处，功名不显，谓之微。
六曰去妻离子，独与道游，谓之寡。
七曰呼吸中和，滑泽细微，谓之柔。
八曰缓形纵体，以奉百事，谓之弱。
九曰憎恶尊荣，安贫乐辱，谓之卑。
十曰遁盈逃满，衣食粗疏，谓之损。
十一曰静作随阳，应变却邪，谓之时。
十二曰不饥不渴，不寒不暑，不喜不怒，不哀不乐，不疾不迟，谓之和。
十三曰爱视爱听，爱言爱虑，坚固不费，精神内守，谓之啬。
道家有交梨火枣者，盖梨乃春花秋熟，外苍内白，有金木交互之义，故曰交梨。枣味甘
而色赤，为阳，有阳土生物之义，故曰火枣。
为道者如披干草避火，爱欲人如执烈炬迎风。
不守庚申，都忘甲子。剪三尸内蠹，享六甲行厨。
名在丹台玉室，名在琼简赤书。
云笈琼函，神经怪牒。
仙丘绛露，见《山海经》；昆仑朱露，见《拾遗记》。
仙家三宝，有碧琼杯，红蕤枕，紫玉函。
仙家上药，有玄霜，绛雪。
佩五岳图，服三尸酒(石榴也。)
不知上得不得，且怪悬之又悬。
佛有三不能，仙有三不过。
色香臭味，天之所生也。耳目鼻口，人之所具也。目知色，耳知声，鼻知臭，口知味，
此四
者，天人之相交也。使无耳目，则声色又乌用生之哉，则造化或几乎熄矣，此天地之所以善
藏其用也。至于心，则又所以具此理而应此事者也，宰制四者于中，而各听命焉，此其所以
官天地，役万物者也，故并于两间而为三。
夫咸者，生于火也。火然薪木，既已成灰，用水淋灌，即成灰卤。燥干之极，遇水即咸
此其
验也。地中得火，既多燥干，燥干遇水，即成咸味，咸者之性，尤多下坠。试观五味，辛甘
酸苦，皆寄草木，独咸味寄于海水，足征四味浮轻，咸性沉重矣。今蜀道盐井，先凿得泉，
悉是淡水，以桶隅之，更凿数丈，乃得卤焉。又盐池雨多，水味必淡。作为斗门，泄其淡水
，下乃卤焉。咸重淡轻，亦其证也。海于地中，为最卑下，诸咸就之，积咸既多，淡入亦化
，非独水也。海中山岛，或悉是咸，故咸重归海，海水为盐也。试观人汗，俱作咸味，亦由
火故，理可类观。溺处生硝，硝为火药，亦一端也。或曰∶咸既因火，火因于日，日遍大地
，大地之下，悉有盐乎？曰∶岂不然乎？蜀道盐井，三晋盐池。西国有海，名曰地中，实不通
海，亦是咸水。西戎北狄，多有盐泽，彼以咸故，悉名为海。足征大地之下，无不有盐矣!
或曰∶大地之下既皆盐，缘何盐井以深，盐池盐泽以浅？曰∶咸生于火，火浅咸浅，火深咸
深也。又感能固物，使之不腐，却能敛物，使之不生。火在地中，藉温暖多所变化，倘居地
上，任其焚烧，有何不灭。若火与咸俱令在地，动植之物，悉皆泯矣。故日生热，因热生火
，旋用水土壅阏，恒使在下，助生万物，有时有处，间一发见，即归本所。因火生咸，亦令
性重，归藏于海，为人作味，不令侵出地上，以为物害也。且海益于人，不止作味，咸水生
物，美于淡水，故海中之鱼，旨于江河之鱼。咸水浓重，载物则强，故入江河而沉者，或入
海而浮也。试以江河之舟，载物入海，载物不减，验其水痕，顿浅尺许，此理何故？盖缘燥
热之情，本自坚劲，加有咸味，比之凡水，稠而密理，故载物独强也。又海水夜光，江河不
光，江河之水灭火，海水入火，如益膏油，反加炽盛，则咸为火情彰彰着矣。(海盐)
月中有形质微黑者，人以为山河之影，非也，其质有常，如玉之有瑕也。(蟾影)
鱼生于水，人生于尘。人俯视知为水，鱼不知也，鱼仰视知为尘，人不知也。立于百仞
之上
，清虚之间而观之，尘水一也。大凡尘埃之中，皆气所冲也，人一息不食气则不生，鱼一息
不食水则死。人入水，鱼抗尘，死不移时，违其所生之故也。水族入陆而不死者，鱼鳖
之类，是彼其吭间有辟尘之穴焉。陆族入水而不死者，乌鬼鲛人之类是，彼其吻下有逆水之
窍也。人当不语之时，食气从鼻入，而亦从鼻出。鱼当倦游之候，食水从腮入，而亦从腮出
，及其食物也，口即为政，而鼻腮呼吸未尝间断也。鱼育于水，必借透尘中之气而后生，水
一息不通尘，谓之水死，而鱼随之。试函水一匮，四隙弭之。经数刻之久，而起视其鱼，鱼
死
矣。人育于气，必旁通运旋之气而后不死，气一息不四通，谓之气死，而大命尽焉。试兀坐
十
笏阁中，周匝封糊，历三饭之久而视其人，人死矣。是故三日绝粗 之粮，淹然延命，十刻
违正浩之养，溘尔捐躯。然则生人生长于气，犹鱼之于水也，通乎此。而子房辟谷之思，未
甚怪诞矣。(水尘观)
天地间非形即气，非气即形。杂于形与气之间者，水火是也，由气而化形，形复返于气
，百
姓日习而不知也。气聚而不复化形者，日月是也。形成而不复化气者，土石是也。气从数万
里而坠，经历埃坷，奇候融结而为形者，星陨为石是也。气从数百仞而坠，化为形而不能固
者，两雹是也。初由气化形，人见之，卒由形化气，人不见者，草木与生人禽兽虫鱼之类是
也。气从地下催腾，一粒种性，小者为蓬，大者为蔽牛干霄之材，此一粒原本几何？其余则
皆气所化也，当其蓊然于深山，蔚然于田野，人得而见之。即至斧斤伐之，制为宫室器
用，
与充饮食炊爨，人得而见之。及其得火而燃，积为灰烬，衡以向者之轻重，七十无一焉，量
以多
寡，五十无一焉。即枯枝榴茎，落叶凋芒，殒坠渍腐，而为涂泥者，失其生茂之形，不啻什
之九
，人犹见以为草木之形。至灰烬与涂泥而止矣，不复化矣。而不知灰烬枯败之归土，与随流
而入壑也。会母无于黄泉，朝元精于冱穴，经年之后，潜化为气，而未尝为土与泥，此人所
不见也。若灰烬涂泥，究竟积为土，生人岂复有卑处之域，沧海不尽为桑田乎？人身食草木
之实，与禽兽之肉，不居然形耶，强饭之人，有日啖豚肩与斗粟，而脏腑燥结，甚至三日而
通。量其所入而度所出，百无一焉。形之化气，只在昼夜之间，虽由人身火候，足以攒簇五
行，而原其始初，则缘所食之物，皆气所化，故复返于气耳，或曰皆气所化。胡为不俱化，
而犹存一分滓秽耶，此非形耶。曰∶粪田而后，滓秽安在，其旨与灰烬之潜化，又何以异乎
？人身从空来，亦从空化。佛经以皮毛骨肉归土，精血涕汗归水，其亦见肤之义。开数百年
古墓而视之，石椁而外，有剩土余骸否？覆载之间，草木之朽烬，与血肉毛骨之委遗，积月
而成寸，积岁而成尺积世而得寻，积运会而不知纪极，非其还返于虚无也。顼之颛丘陵，入
土
千仞，高辛之城郭，高出泰山之表矣。是故草木之由萌而修畅，人与禽兽虫鱼之自稚而壮强
，其长也，无呼吸之候不长，此即离朱之善察，巧历之穷推，不能名状其分数，而况于凡民
乎？故其消化而还虚，亦若是而已(形气化)。
谭子曰∶蛇化为龟，雀化为蛤，彼忽然忘曲屈之状，而得蹒跚之质，此倏然失飞鸣之态
，而
得介甲之体。斫削不能加其功，绳尺不能定其象，何化之速也。且夫当空团块，见块而不见
空，粉块求空，见空而不见块，形无妨而人自妨之，物无滞而人自滞之，悲哉!
老枫化为羽人，朽麦化为蝴蝶，自无情而之有情也。贤女化为贞石，山蚯化为百合，自
有情
而之无情也。是故土木金石，皆有情性精魄，虚无所不至，神无所不通，气无所不同，形无
所不类。孰为彼，孰为我，孰为有识，孰为无识，万物一物也，万神一神也，斯道之至矣!
爪须者，我之形。何爪可割而无害？须可截而无痛？盖荣卫所不至也，则是我本无害，而
筋骨
为之害，我本无痛，而血肉为之痛。所以知喜怒非我作，哀乐非我动，我为形所昧，形为我
所爱。达此理者，可以出生死之外。
蜩笑子曰∶水其寒乎？火其炎乎？石其浮乎？羽其浮乎？然骊山有温泉，萧丘有寒火，南海
有浮石， 不沉羽，名不可纪，而化不可穷。
《素问》云∶霞拥朝阳，云奔雨府。《楚辞》云∶虹 纷其朝霞，夕淫淫而淋雨。唐
诗云∶朝霞晴作雨。俗谚云∶朝霞不出市。
举世皆梦也。梦，梦也；不梦，亦梦也。梦乎梦，不梦乎不梦，是故得失蕉鹿也，物我
蝴蝶也，荣枯黄梁也。噫!通昼夜而醒者谁与？
蜀僧湛然，注楞严及易，皆有名理，妙于谈论，指柳枝云，此物何以易生？盖柳星在二
十八宿中，寄根于天，故栽之辄活。
心宿有男女二形，房宿具雌雄二状。
斫竹根以辰日，捕鱼 以亥日，栽种忌焦枯日。
易曰∶天地盈虚，与时消息，而况于人乎？况于鬼神乎？可见盈虚消息，自有主宰之者，
虽天地亦不能违也。然除却天地，更有何物？此处见解，难以语人，亦不得不以语人也。
圣人之所谓知天者，岂有它哉？亦不过识得盈虚消息之理而已。说天者莫辩乎易
一书，千言万语，总不出此四字。但天之盈虚消息，自然者也。圣人之知存亡进退，而不失
其正，亦自然者也。世之高贤，亦有惧盛满而勇退者矣，亦有薄富贵而高蹈者矣，但以出处
之间，未免有心，故又多一番魔障也。
心之虚灵知觉，虚是能包万事万物之理，灵是能通万事万物之理，知是识其理之所当然
，觉是悟其理之所以然。
佛氏以性为自底，不涉于天，不知于何处求天，以山河大地为幻妄。有时破坏，不知于
何处求地，以四大为假合，本来非有，不知于何处求人。
佛氏之徒，曰无生者，是畏死之论也。老氏之徒曰不死者，是贪生之说也。死生天地之
常理，畏不可以苟免，贪者不可以苟得也。
梅花道人画骷髅一轴，其上题云∶漏泄阳春，爹娘搬贩。至今未休，吐百种乡谈。
千般
子华子说：在混沌未分、模糊不清的状态中，这被称为“太初”，实际上产生了三种气。上方的气称为“始”，中间的气称为“元”，下方的气称为“玄”。玄依赖于元，元依赖于始，始依赖于初（太初）。太真将这种状态剖开分割，贯通二气而合为一，分离它们则成为两仪，各自拥有专精的特性，这就叫做阴阳。从两端各取其一再乘以三，数字上升到九就穷尽了道理。因此，将三阴的正气栖息于风轮之中，其专精的名称叫作“太玄”。将三阳的正气栖息于水枢之中，其专精的名称叫作“太一”。太一，是纯正的阳。太玄，是纯正的阴。阳的正气颜色为赤，阴的正气颜色为黑。水属于阳，但其潜伏状态表现为阴；风属于阴，但其发动状态表现为阳。上方呈红色，下方呈黑色，左边呈青色，右边呈白色，黄色潜藏于中央宫位，五行之气流转运行，所以有风轮和水枢的形象。水涵育着太一中的精髓，所以能润泽万物并在大地中运行。风涵育着太玄中的精髓，所以能感动化育万物并在天空中运行。上方红色的形象，其卦象构成离卦。下方黑色的形象，其卦象构成坎卦。之所以能使两端平衡，是因为中间存有调和的因素。如果中间的名称尚未确立，两端就无法成形，因此坎离二卦在中气之间运转，立于天地之中，生育万物，不断更新而没有穷尽。阳的气化为火，火气旺盛，所以冬至之日气候干燥。阴的气化为水，水气旺盛，所以夏至之日气候潮湿。火性向上燃烧，水性向下流淌，鸟飞翔向上，鱼游动向下，物类相互感应，本质相应，谁能探究它们来的原因，谁又促使它们如此呢？因为它们是那样，所以是这样；如果不是那样，就不是这样。对于“然”与“不然”的关系，我也不知道其中的所以然。这就叫做万化的本源，向上决裂形成天，向下决裂形成地，既然已经决裂，就命名为“中”。决裂必然有所结合，命名为“和”，中和与玄同，是万物产生的根源，这就叫做“三三六六”。
子华子说：天地的最大数理，没有超过五的，没有比五更居中的。五居中宫，以控制万物，称之为“实”。这是冲气的守护，是中之所以兴起的原因，也是中之所以静止的原因，是龟卜筮占之所以灵验的原因，是神妙回响之所以丰盛融合的原因，通晓了这个道理，就能通达无阻。因此，二和四，抱着九向上攀升；六和八，踏着一下沉；头顶着九，脚踩着一，依据三而持守七。五居中宫，是数字产生的来源，一纵一横，是数字形成的过程。所以说天地的最大数理，没有大于五的，没有比五更居中的，通晓了这个道理，就能通达无阻。
子华子说：医，就是理；理，就是意；药，就是沦（疏通）；沦，就是养。脏腑的伏匿，血气的留滞，孔窍的堵塞，关隘膈膜的阻碍，要推测那些尚未发生的状况，推测那些将要发生的状况。观察这四种“然”的情况，并谨慎地遵循理法，这就叫做医。用身体所多余的部分，来滋养所缺乏的部分；用对身体有益多的部分，来滋养所受损的部分。如果反过来进行滋养，那么有益的部分就会更加亏损；如果反过来进行滋养，那么有余的部分就会更加匮乏。观察寸关尺三部脉象，并加以疏通沦导，这就叫做药。所以说：医，就是理；理，就是意；药，就是沦；沦，就是养。
（程叔本号子华子，是晋代人，程伯符的后代，朴之十六代祖先。孔子在郯欢日遇到他，称他是天下的贤士。详见《子华子》二卷以及家谱子书，无“叔”字。）
老子的言论，大抵以无为、无名为本，至于绝弃圣智。然而所说的“想要收敛它，必定先扩张它；想要削弱它，必定先加强它；想要废除它，必定先兴盛它；想要夺取它，必定先给予它”，这似乎像是使用机巧心计的人，深奥精微的语言，本来没有人能探求其宗旨。
太上老君讲十三种虚无的境界。
虚、无、清、静、微、寡、柔、弱、卑、损、时、和、啬。
第一叫作遗形忘体，恬淡自然好像什么都没有，叫作“虚”。
第二叫作损心弃意，废弃虚伪去除欲望，叫作“无”。
第三叫作专精积聚精神，不与外物混杂，叫作“清”。
第四叫作反神服气，安定而不妄动，叫作“静”。
第五叫作深居闲处，功名不显耀，叫作“微”。
第六叫作离开妻儿子女，独自与道遨游，叫作“寡”。
第七叫作呼吸中和，滑润细微，叫作“柔”。
第八叫作舒缓形体放纵躯体，以侍奉百事，叫作“弱”。
第九叫作憎恶尊贵荣耀，安于贫穷乐于受辱，叫作“卑”。
第十叫作逃避盈满，衣食粗疏简陋，叫作“损”。
第十一叫作动静随顺阳气，应变驱除邪气，叫作“时”。
第十二叫作不饥不渴，不寒不暑，不喜不怒，不哀不乐，不快不慢，叫作“和”。
第十三叫作爱护视听言思，坚固不耗费，精神内守，叫作“啬”。
道家有关于交梨火枣的说法，大概梨是春花秋熟，外皮青苍内里洁白，有金木交互的含义，所以叫作交梨。枣味甘而颜色红赤，属阳，有阳土生物的含义，所以叫作火枣。
修道的人就像披着干草躲避火灾一样艰难，爱欲之人就像拿着燃烧的火炬迎风行走一样危险。
不坚守庚申日，完全忘记甲子纪年。剪除体内的三尸虫这一内蛀，享受六甲日的行厨仙境。
名字登记在丹台玉室，名字记载在琼简赤书上。
云笈琼函，神经怪牒等仙经。
仙丘上的绛露，见于《山海经》；昆仑山上的朱露，见于《拾遗记》。
仙家的三宝，有碧琼杯，红蕤枕，紫玉函。
仙家的上药，有玄霜，绛雪。
佩戴五岳图，服用三尸酒（即石榴酒）。
不知道能否得道成仙，暂且奇怪那悬之又悬的道理。
佛家有三种不能，仙家有三种不过。
色、香、味、触，是天所生成的。耳、目、鼻、口，是人所具备的。眼睛感知颜色，耳朵感知声音，鼻子感知气味，嘴巴感知味道，这四者，是天与人相交的地方。如果没有耳目，那么声色又何必产生呢？那么造化或许几乎要熄灭了，这就是天地善于隐藏其功用的原因。至于心，则是具备这些道理并应对这些事变的器官，主宰这四者于内心，让它们各自听命，这就是它官使天地、役使万物的原因，所以它与天地并列而为三才。
咸味，产生于火。火烧燃薪木，已经变成灰烬，用水淋灌，就成为灰卤。极度干燥之后，遇到水就变成了咸味，这是它的验证。地中获得火气，既多燥干，燥干遇到水，就形成咸味，咸性的特质，尤其多向下坠落。试看五味，辛甘酸苦，都寄托在草木中，唯独咸味寄托在海水中，足以证明四味浮轻，咸性沉重。如今蜀道的盐井，先凿出泉水，全是淡水，用桶底堵住（或指特定方式），再凿数丈，才能得到卤水。还有盐池雨水多，水味必然淡。修筑斗门，泄去淡水，下面才是卤水。咸重淡轻，也是证据。海在地面之下，是最卑下的地方，各种咸水都流向那里，积聚的咸水多了，淡水进入也会转化，不仅仅是水。海中的山岛，有的全是咸的，所以咸重归海，海水变成盐。试看人的汗，都带有咸味，也是因为火的原因，道理可以类比观察。尿液处生长硝石，硝石是火药原料，也是一个方面。有人说：咸既然因火而生，火因太阳而生，太阳遍照大地，大地之下，都有盐吗？回答说：难道不是这样吗？蜀道的盐井，三晋地区的盐池。西方有海，名叫地中，其实不通海洋，也是咸水。西戎北狄地区，多有盐泽，他们因为咸的缘故，都称之为海。足以证明大地之下，无不有盐！
有人说：大地之下既然都是盐，为什么盐井很深，盐池盐泽很浅？回答说：咸生于火，火浅咸浅，火深咸深。另外，咸能固物，使它们不腐烂，却能收敛物，使它们不生长。火在地中，借助温暖发生很多变化，如果在地上，任其焚烧，有什么不灭的呢？如果火与咸都让在地中，动植之物，都会灭绝了。所以说地热，因热生火，随即用水土壅塞阻隔，恒常使其在下，助生万物，有时有处，偶尔发现一次，就回归本源。因火生咸，也让咸性沉重，归藏于海，为人提供滋味，不让它侵出地面，作为对万物的危害。而且海有益于人类，不止提供滋味，咸水生出的生物，比淡水生物更美，所以海中的鱼，比江河中的鱼鲜美。咸水浓重，承载物体则能力强，所以进入江河下沉的物体，或者进入海中反而漂浮。试以江河的船，载物入海，载物不减，检验其水痕，顿时浅了一尺左右，这是什么道理？大概因为燥热的性质，本来坚实强劲，加上咸味，比起普通的水，稠密而纹理细密，所以承载物体特别强。还有海水夜间发光，江河不发光，江河的水灭火，海水入火，如同增加膏油，反而更加炽盛，那么咸为火的性情彰显明显了。（海盐）
月亮中有形状微黑的部分，人们以为是山河的影子，不对，其质地是固定的，就像玉上有瑕疵一样。（蟾影）
鱼生活在水中，人生活在尘埃空气中。人俯视知道那是水，鱼不知道；鱼仰视知道那是尘（空气），人不知道。站在百仞高处，在清虚之间观察，尘和水是一样的。大凡尘埃之中，都是气所冲动的，人一息不吃气就不能生存，鱼一息不吃水就会死亡。人进入水中，鱼抗拒尘埃，不久就会死，违背了它们赖以生存的原因。水族进入陆地而不死的，像鱼鳖之类，是它们的喉间有避尘的穴窍。陆族进入水中而不死的，像乌鸦、鲛人之类，是它们的吻下有逆水的窍穴。人在不说话的时候，食气从鼻入，也从鼻出。鱼在疲倦游玩的时候，食水从腮入，也从腮出，等到进食时，口就为主，而鼻腮呼吸未曾间断。鱼孕育于水中，必须借助透过尘埃中的气才能生存，水一息不通达尘埃，叫作水死，鱼随之而死。试着把水装在一个柜子里，四周缝隙封闭。经过几刻钟的时间，起来看那条鱼，鱼死了。人孕育于气中，必须旁边通达旋转的气才能不死，气一息不四通八达，叫作气死，而生命终结。试着独坐十笏高的阁楼中，四周封糊严密，经过吃三顿饭的时间再看那个人，人死了。所以三天断绝粗糙的粮食，缓慢地延长生命，十刻钟违背正常的浩大养育，突然就抛弃身躯。既然如此，人生长于气，就像鱼之于水一样，通晓了这个道理，那么张子房辟谷的想法，就不算太怪诞了。（水尘观）
天地间不是形就是气，不是气就是形。夹杂在形与气之间的，是水火，由气转化为形，形又返回于气，百姓日常习见却不知道。气聚集而不再转化为形的，是日月。形成后不再转化为气的，是土石。气从数万里坠落，经历埃坷，奇异的候气融结而形成形，星陨落变成石头。气从数百仞坠落，化为形但不能稳固的，是冰雹。起初由气化形，人看得见，最终由形化气，人看不见的，是草木与生人禽兽虫鱼之类。气从地下催腾，一粒种子，小的长成蓬草，大的长成遮蔽牛只直插云霄的材料，这一粒原本有多少？其余的都是气所化成的。当它们在深山中茂盛，在田野里蔚然，人们得以看见。即使到了斧头砍伐，制成宫室器具，以及充当饮食炊爨，人们得以看见。等到着火燃烧，积为灰烬，衡量其重量，原来的七十斤里没有一斤了，量其多少，五十份里没有一份了。即使是枯枝榴茎，落叶凋芒，陨坠落地腐烂，变成泥土，失去其生机勃勃的形状，不止十分之九，人们仍然认为那是草木的形状。直到灰烬与泥土为止，不再转化了。却不知道灰烬枯败回归土壤，随着流水进入沟壑。汇聚母亲于黄泉，朝拜元精于冻穴，经过年之后，暗中转化为气，而从未成为土与泥，这是人们看不见的。如果灰烬泥土究竟积为土，人生岂不是又有低处的领域，沧海不尽变为桑田吗？人身食用草木的果实，与禽兽的肉，不就是形吗？暴饮暴食的人，有每天吃猪肩肉和一斗粟米，导致脏腑燥结，甚至三天才排便。量度他所摄入而推测所排出，百无一存。形的化气，只在昼夜之间，虽然由于人身火候，足以攒簇五行，但追溯其初始，是因为所吃的食物，都是气所化成的，所以又返回于气。有人说：都是气所化成的。为什么不全都化掉，还留存一分渣滓秽物呢？这不是形吗？回答说：施肥田地之后，渣滓秽物在哪里？其旨意与灰烬的暗中转化，又有什么不同呢？人身从空而来，也从空化去。佛经说皮毛骨肉归土，精血涕汗归水，这也见到了表面的意义。打开几百年的古墓去看，石椁之外，有剩余的土和骸骨吗？在覆盖天地之间，草木的朽烬，与血肉毛骨的委遗，积月而成寸，积岁而成尺，积世而得到寻，积运会而不知极限，不是它们返还于虚无吗？颛顼的丘陵，深入地下千仞，高辛氏的城郭，高出泰山之表了。所以草木由萌芽而修长畅达，人与禽兽虫鱼由幼稚而强壮，它们的生长，没有呼吸候机就不长，这就是离朱善于观察，巧历善于推算，也不能名状其分数，何况普通人呢？所以它们的消化而还虚，也是这样罢了。（形气化）
谭子说：蛇化为龟，雀化为蛤，它们忽然忘记了弯曲屈伸的样子，而得到了蹒跚的体质，这倏然失去了飞鸣的姿态，而得到了介壳甲胄的身体。斫削不能施加其功效，绳尺不能确定其形象，变化为何这么快。况且面对空中的团块，只见团块而不见空，粉碎团块寻求空，只见空而不见团块，形没有妨碍而人自己妨碍它，物没有阻滞而人自己阻滞它，可悲啊！
老枫树化为羽人，朽麦化为蝴蝶，从无情到有情的变化。贤女化为贞石，山蚯化为百合，从有情到无情的变化。所以土木金石，都有情性精魄，虚空无所不到，神灵无所不通，气无所不同，形无所不类似。谁是彼，谁是我，谁是有识，谁是无识，万物是一物，万神是一神，这是道的极致！
爪子和胡须，是我的形。为什么爪子可以割而无害？胡须可以截而无痛？因为荣卫之气到达不了那里，所以我本来无害，而筋骨为之受害；我本来无痛，而血肉为之疼痛。所以知道喜怒不是我做的，哀乐不是我动的，我被形所蒙蔽，形被我所喜爱。通达这个道理的人，可以出生在生死之外。
蜩笑子说：水是寒冷的吗？火是炎热的吗？石头是漂浮的吗？羽毛是漂浮的吗？然而骊山有温泉，萧丘有寒火，南海有浮石，有不沉的羽毛，名称不可记录，而变化不可穷尽。
《素问》说：霞光拥抱着朝阳，云彩奔向雨府。《楚辞》说：虹霓纷杂在朝霞中，傍晚淫淫地落下雨。唐诗说：朝霞晴天化作雨。俗谚说：朝霞不出门。
举世皆梦也。做梦，是梦；不做梦，也是梦。梦中梦，不梦中不梦，所以得失像蕉鹿之梦，物我像蝴蝶之梦，荣枯像黄粱之梦。唉！通晓昼夜而清醒的人是谁呢？
蜀僧湛然，注释《楞严经》及《易经》，都有名理，善于谈论，指着柳枝说，这物为什么容易成活？大概柳星在二十八宿中，寄根于天，所以栽种就活。
心宿有男女两种形态，房宿具备雌雄两种状貌。
砍伐竹根要在辰日，捕鱼要在亥日，栽种忌讳焦枯日。
《易经》说：天地盈亏虚实，随着时间消长，何况于人呢？何况于鬼神呢？可见盈虚消息，自有主宰者，虽然是天地也不能违背。然而除了天地，还有什么东西？这里的见解，难以对人说起，也不得不对人说起。
圣人所说的知天，难道有别的原因吗？也不过是识得盈虚消息的道理罢了。谈论天的没有比《易》一书更辩证的，千言万语，总不出这四个字。只是天的盈虚消息，是自然的。圣人对存亡进退的认知，不失其正道，也是自然的。世间的高贤，也有害怕盛满而勇敢退隐的，也有轻视富贵而高尚远蹈的，只是在出处进退之间，未免有心，所以又多了一番魔障。
心的虚灵知觉，虚是能包罗万事万物之理，灵是能通达万事万物之理，知是认识其理之所当然，觉是领悟其理之所以然。
佛家以性为根本，不涉于天，不知道去哪里求天，把山河大地看作幻妄。有时破坏，不知道去哪里求地，把四大看作假合，本来非有，不知道去哪里求人。
佛家的人，说无生的，是畏惧死亡的论调。道家的人说不死的，是贪恋生命的说法。死生是天地间的常理，畏惧不可以苟且避免，贪恋不可以苟且得到。
梅花道人画骷髅一幅，上面题词说：漏泄阳春，爹娘搬贩。至今未休，吐百种乡谈。
千般
Zi Huazi said: In the state of chaos and indistinctness, this is named "Tai Chu" (Primordial Beginning), which actually generates three Qi (vital energies). The upper Qi is called "Shi" (Origin), the middle Qi is called "Yuan" (Primal), and the lower Qi is called "Xuan" (Mysterious). Xuan relies on Yuan, Yuan relies on Shi, and Shi relies on Tai Chu. Tai Zhen (Supreme Truth) divides and cuts this state, connecting two Qi into one, separating them to become the Two Polarities (Yin and Yang), each possessing exclusive characteristics; this is named Yin and Yang. From the two ends, taking one from each and multiplying by three, the number ascends to nine and exhausts the principle. Therefore, the righteous Qi of the Three Yins is housed in the Wind Wheel, its exclusive name being "Tai Xuan" (Great Mystery). The righteous Qi of the Three Yangs is housed in the Water Pivot, its exclusive name being "Tai Yi" (Great One). Tai Yi is pure Yang. Tai Xuan is pure Yin. The righteous Qi of Yang has a red color, and the righteous Qi of Yin has a black color. Water belongs to Yang, but its latent state manifests as Yin; Wind belongs to Yin, but its active state manifests as Yang. The upper aspect is red, the lower is black, the left is green, the right is white, and yellow hides in the Central Palace. The Five Movements (Wu Yun, five phases of qi transformation) circulate and rotate, thus presenting the imagery of the Wheel and Pivot. Water contains the essence of Tai Yi, so it can moisten all things and flow within the earth. Wind contains the essence of Tai Xuan, so it can move and transform all things and flow in the heavens. The image of the upper red forms the Li Trigram (Fire). The image of the lower black forms the Kan Trigram (Water). The reason the two ends are balanced is because there exists a Middle between them. If the name of the Middle is not established, the two ends cannot take shape. Therefore, Kan and Li revolve around the central Qi, standing upright in heaven and earth, giving birth to all things, renewing endlessly without exhaustion. The Qi of Yang transforms into Fire; when Fire prevails, the day of Winter Solstice is dry. The Qi of Yin transforms into Water; when Water prevails, the day of Summer Solstice is humid. Fire flares upward, Water flows downward; birds fly upward, fish move downward. Species interact with each other, origins correspond essentially. Who investigates their origin? Who causes them to be so? Because they are so, they are so; if they were not so, they would not be so. Being so is so, not being so is not so. I also do not know the reason why. This is called the Origin of Ten Thousand Transformations. Upward resolution forms Heaven, downward resolution forms Earth. Having resolved, it is named "Zhong" (Middle). Resolution must involve combination, named "He" (Harmony). Harmony and Mystery are identical, the source of all things, called "San San Liu Liu" (Three Threes Six Six).
Zi Huazi said: The greatest numerical principle of heaven and earth does not exceed five, and none is more central than five. Five occupies the Central Palace, controlling all categories, termed "Shi" (Solid/Real). This is the guarding of Chong Qi (pulsating energy), the reason for the rise of the Middle, the reason for the stillness of the Middle, the reason for the spiritual efficacy of tortoise shell and yarrow stalk divination, and the reason for the abundant fusion of divine resonance. Understanding this leads to unobstructed clarity. Thus, two and four embrace nine and ascend; six and eight tread one and descend; wearing nine and treading one, relying on three and holding seven. Five occupies the Central Palace, the source from which numbers arise. One vertical and one horizontal line constitute the formation of numbers. Hence it is said: The greatest numerical principle of heaven and earth is no greater than five, and none is more central than five. Understanding this leads to unobstructed clarity.
Zi Huazi said: Medicine is Principle (Li); Principle is Intention (Yi); Medicine (herbs/drugs) is Lun (unblocking/circulating); Lun is Nourishment (Yang). The hiding of zang-fu organs, the stagnation of blood and qi, the blockage of orifices, the obstruction of gates and diaphragms—these require anticipating what has not yet occurred and what will occur. Observing these four states of "being so," and carefully instructing oneself according to Principle, this is called Medicine. Using what one has in surplus to nourish what one lacks; using what benefits greatly to nourish what is damaged. If one nourishes in reverse, the beneficial becomes more damaged; if one nourishes in reverse, the surplus becomes more deficient. Observing the Cun, Guan, Chi positions of the pulse, and applying unblocking methods, this is called Drugs. Therefore: Medicine is Principle; Principle is Intention; Drugs are Unblocking; Unblocking is Nourishment.
(Cheng Shuben, pseudonym Zi Huazi, was a Jin dynasty person, a descendant of Cheng Bofu, and the 16th-generation ancestor of Pu. Confucius met him at Tan Huanri and called him an outstanding scholar of the world. See Volume 2 of *Zi Huazi* and family genealogies/sub-texts, which lack the character 'Shu'.)
Laozi's teachings are generally based on Wu Wei (Non-action) and Wu Ming (Namelessness), extending to abandoning sageliness and discarding wisdom. However, what he says—"If you wish to contract it, you must first expand it; if you wish to weaken it, you must first strengthen it; if you wish to abolish it, you must first promote it; if you wish to seize it, you must first give it"—seems like the use of mechanical cunning and intentional scheming. Profound and subtle words, indeed, few explore their purport.
The Supreme Lord Lao teaches thirteen aspects of Void and Nothingness.
Void, Nothingness, Purity, Stillness, Subtlety, Fewness, Softness, Weakness, Humility, Loss, Timeliness, Harmony, Frugality.
First is abandoning form and forgetting body, tranquil as if nothing exists, called "Xu" (Void).
Second is diminishing the mind and discarding thoughts, abolishing falsehood and removing desires, called "Wu" (Nothingness).
Third is concentrating spirit and accumulating shen, not mixing with external things, called "Qing" (Purity).
Fourth is returning spirit to serve qi, remaining calm and unmoving, called "Jing" (Stillness).
Fifth is dwelling deeply in leisure, fame not manifest, called "Wei" (Subtlety).
Sixth is leaving wife and children, wandering alone with the Dao, called "Gua" (Fewness).
Seventh is breathing in harmony, smooth and minute, called "Rou" (Softness).
Eighth is relaxing the form and loosening the body, serving all affairs, called "Ruo" (Weakness).
Ninth is hating honor and glory, content in poverty and happy in humiliation, called "Bei" (Humility).
Tenth is escaping fullness, wearing coarse clothes and eating simple food, called "Sun" (Loss/Diminution).
Eleventh is moving and resting following yang, responding to changes and repelling evil, called "Shi" (Timeliness).
Twelfth is neither hungry nor thirsty, neither cold nor hot, neither joyful nor angry, neither sorrowful nor happy, neither fast nor slow, called "He" (Harmony).
Thirteenth is cherishing sight and hearing, speech and thought, firm and not wasteful, guarding spirit internally, called "Se" (Frugality/Economy).
Daoism speaks of Jiao Li (Intersecting Pear) and Huo Zao (Fire Date). The pear blooms in spring and ripens in autumn, green outside and white inside, symbolizing the interaction of Metal and Wood, hence "Jiao Li." The date is sweet and red, belonging to Yang, symbolizing the generation of life by Yang Earth, hence "Huo Zao."
Those practicing the Dao are like those carrying dry grass avoiding fire; those attached to desire are like those holding a blazing torch against the wind.
Not guarding Geng Shen days, completely forgetting Jia Zi years. Cutting off the Three Corpses (internal parasites) that eat away from within, enjoying the celestial banquets of the Six Jia periods.
Names recorded in the Dan Terrace and Jade Chambers, names inscribed on Jade Slips and Red Books.
Cloud Boxes and Jade Cases, Divine Scriptures and Strange Documents.
Crimson Dew of Immortal Hills, seen in *Classic of Mountains and Seas*; Vermilion Dew of Kunlun, seen in *Records of Retrieval*.
The Three Treasures of Immortals: Green Jade Cup, Red Ru Pillow, Purple Jade Box.
The Superior Medicines of Immortals: Black Frost, Crimson Snow.
Wearing the Map of the Five Sacred Mountains, consuming the Wine Against the Three Corpses (pomegranate wine).
Not knowing if one can attain the highest, only marveling at the suspended mystery upon mystery.
Buddhism has three impossibilities; Immortality has three transcendencies.
Color, fragrance, taste, and touch are generated by Heaven. Ears, eyes, nose, and mouth are possessed by humans. Eyes perceive color, ears perceive sound, nose perceives odor, mouth perceives taste. These four are the intersection of Heaven and Humanity. Without ears and eyes, what use would sound and color have? Creation would almost cease. This is how Heaven and Earth skillfully hide their functions. As for the Heart, it possesses these principles and responds to these matters, commanding the four within, letting them obey. This is how it governs Heaven and Earth and serves all things, thus forming the Third with Heaven and Earth.
Salty flavor arises from Fire. When fire burns firewood into ash, pouring water on it creates brine. Extremely dry matter, upon encountering water, becomes salty. This is the proof. Fire within the earth, combined with dryness, creates saltiness when water meets it. Salty nature tends to sink. Observe the five flavors: pungent, sweet, sour, bitter reside in plants; only salty resides in seawater, proving the four are floating and light, while salty is heavy. In Sichuan salt wells, fresh water is found first; drilling deeper yields brine. Salt pools with much rain yield dilute water; sluices drain fresh water, leaving brine below. Heavy salt, light fresh water, another proof. The sea is the lowest point on earth; all salty waters gather there. Accumulated salt transforms incoming fresh water. Not just water: islands in the sea are often salty, proving heavy salt returns to the sea, making seawater saline. Human sweat is salty due to fire, a parallel logic. Niter grows where urine is, niter being a fire ingredient. Some ask: Since salt comes from fire, and fire from the sun, which covers the earth, is there salt everywhere underground? Answer: Indeed. Sichuan wells, Shanxi pools, Western seas named "Earth Sea" (not connected to ocean) are salty. Western Barbarians and Northern Di regions have many salt marshes, called "Sea" due to salinity. Proof that salt exists everywhere underground!
Some ask: If underground is all salt, why are wells deep and pools shallow? Answer: Salt comes from fire; shallow fire yields shallow salt, deep fire yields deep salt. Salt preserves things from rotting but prevents growth. Fire underground, via warmth, causes change; if on surface, it burns everything to nothing. If fire and salt were both on surface, all living things would perish. Thus, geothermal heat generates fire, which is then covered by water and earth, staying below to assist life. Occasionally revealed, it returns to its source. Fire generates salt, making it heavy, storing it in the sea for human taste, preventing it from harming land. The sea benefits humans beyond taste; saltwater creatures are superior to freshwater ones. Saltwater is dense and strong, carrying objects well. Objects sinking in rivers may float in the sea. A river boat carrying load shows less draft in sea water. Why? Dry-heat nature is firm; adding salt makes water denser and tighter, increasing buoyancy. Seawater glows at night; river water does not. River water extinguishes fire; seawater added to fire acts like oil, intensifying it. Thus, salt's fiery nature is evident. (Sea Salt)
Dark shapes on the moon are not shadows of mountains and rivers, as people think. Their substance is constant, like flaws in jade. (Toad Shadow)
Fish live in water, humans in dust/air. Humans looking down see water; fish don't realize. Fish looking up see air/dust; humans don't realize. Standing high above, observing clearly, dust and water are one. Dust is filled with Qi. Humans die without breathing Qi; fish die without drinking Water. Humans in water die quickly; fish out of water die quickly, violating their life source. Aquatic animals surviving on land (like turtles/frogs) have dust-repelling pores in their throats. Terrestrial animals surviving in water (like frogs/divers) have water-repelling apertures under their mouths. When humans speak not, breath enters and exits via nose. When fish swims tiredly, water enters and exits via gills; during feeding, mouth takes charge, but nasal/gill respiration continues. Fish born in water need air penetrating dust to survive. If water doesn't connect to air for a breath, it dies ("Water Death"), and the fish dies. Seal water in a box; after moments, the fish dies. Humans born in Qi need circulating Qi. If Qi doesn't circulate for a moment, it dies ("Qi Death"), and life ends. Sit motionless in a sealed room for three meals' time; the person dies. Thus, three days without coarse grain prolongs life slowly; ten moments without proper Qi nourishment abruptly ends life. Human life depends on Qi just as fish depend on water. Understanding this, Zhang Liang's (Zifang) grain-abstaining practice seems less absurd. (View on Water and Dust)
Between heaven and earth, there is either Form or Qi, or neither. Intermediates between Form and Qi are Water and Fire. Qi transforms into Form; Form returns to Qi. People are accustomed to this without knowing. Qi that gathers but does not transform back into Form: Sun and Moon. Form that does not transform back into Qi: Earth and Stones. Qi falling from tens of thousands of li, passing through dust, condensing into Form: Meteorites becoming stones. Qi falling from hundreds of zhang, transforming into Form but not solid: Hail. Initially Qi-to-Form, visible to humans; finally Form-to-Qi, invisible to humans: Plants, humans, animals, insects, fish. Qi rising from underground, a single seed: small becomes mugwort, large becomes timber towering over oxen. How much was the original seed? The rest is transformed Qi. When lush in mountains or fields, humans see them. Even when cut for houses/tools or burned for cooking, humans see them. When burned to ash, weighing against original weight, less than 1/70 remains; volume-wise, less than 1/50 remains. Dead branches, leaves rotting into mud lose 90% of their vigorous form, yet humans still see them as plant forms. Until ash and mud, no further transformation occurs. But humans don't see ash and decay returning to soil, flowing into valleys, meeting Mother in Yellow Springs, greeting Primordial Essence in frozen caves. After years, they secretly transform into Qi, never truly becoming soil or mud. This is invisible to humans. If ash/mud became soil, would humans always occupy low places? Would oceans not turn to mulberry fields? Humans eating plants/meat possess Form. Gluttons eating pork and rice cause internal dryness/constipation, sometimes defecating every three days. Input vs. output: less than 1% remains. Form-to-Qi transformation happens within day and night. Although human "fire" organizes the Five Elements, initially, eaten food is Qi-transformed, so it returns to Qi. Some ask: If all is Qi, why isn't it all transformed, leaving some dregs? Isn't that Form? Answer: After fertilizing fields, where are the dregs? Its purpose differs from ash's secret transformation. Human body comes from Void, returns to Void. Buddhist sutras say hair/skin/bones return to Earth, essence/blood/sweat return to Water. This sees only the superficial. Open ancient tombs after centuries: any leftover soil or bones outside stone coffins? Between heaven and earth, rotting plants and scattered flesh/bones accumulate inch by month, foot by year, xun by era, endlessly. Isn't this return to Nothingness? Zhuanxu's hills buried deep; Gaixin's cities high above Mount Tai. Thus, plants sprouting and growing, humans/animals maturing, all grow via respiration. Even Li Zhu (expert observer) and Qiao Li (expert calculator) cannot quantify this fraction, let alone common people. Thus, digestion and return to Void are similar. (Form and Qi Transformation)
Tan Zi said: Snake transforms into turtle, sparrow into clam. Suddenly forgetting curvature, gaining shambling gait. Swiftly losing flight and song, gaining shell and armor. Carving adds no merit; measuring defines no image. How swift the transformation! Facing a lump in space, seeing lump but not space; crushing lump seeking space, seeing space but not lump. Form has no hindrance, but humans hinder themselves; things have no stagnation, but humans stagnate themselves. Sad!
Old maple transforms into feathered immortal, rotten wheat transforms into butterfly. From non-sentient to sentient. Virtuous woman transforms into chaste stone, earthworm transforms into lily. From sentient to non-sentient. Thus, earth, wood, metal, stone all have emotion, nature, spirit, soul. Void reaches everywhere, spirit penetrates all, Qi is not different, Form is not unlike. Who is other, who is self, who is conscious, who is unconscious? All things are one thing, all spirits are one spirit. This is the utmost Dao!
Claws and whiskers are my Form. Why can claws be cut without harm? Whiskers trimmed without pain? Because Ying and Wei (Nutritive and Defensive Qi) do not reach there. I am originally harmless, but sinews and bones suffer for me; I am originally painless, but flesh and blood feel pain for me. Thus, knowing joy and anger are not made by me, sorrow and happiness not moved by me. I am obscured by Form, Form is loved by me. Those understanding this can transcend life and death.
Tiao Xiao Zi said: Is water cold? Is fire hot? Is stone floating? Is feather floating? Yet Lishan has hot springs, Xiaoqiu has cold fire, South Sea has floating stones, [there are] unsinking feathers. Names unrecordable, transformations inexhaustible.
*Suzhou* says: Clouds gather around morning sun, clouds rush to Rain Mansion. *Chu Ci* says: Rainbows mix with morning mist, evening rains pour heavily. Tang poetry says: Morning mist turns to rain in clear weather. Folk proverb says: Morning mist means staying indoors.
The whole world is dreaming. Dreaming is dream; not dreaming is also dream. Dreaming in dream, not dreaming in not dreaming. Thus, gain and loss are like the banana deer dream, object and self like the butterfly dream, glory and decay like the millet dream. Alas! Who awakens through day and night?
Monk Zhanran of Shu annotated *Shurangama Sutra* and *I Ching*, famous for logic and eloquence. Pointing to a willow branch, he asked: Why does this grow easily? The Willow Star is among the Twenty-Eight Mansions, rooted in Heaven, so planting it brings life.
Heart Mansion has male and female forms; Room Mansion has雌雄 (yin-yang/male-female) shapes.
Chop bamboo roots on Chen day, fish on Hai day, avoid planting on scorching/drying days.
*I Ching* says: Heaven and Earth wax and wane, increasing and decreasing with time. How much more so for humans? And for ghosts and spirits? Thus, waxing/waning/increasing/decreasing has its ruler, even Heaven and Earth cannot disobey. What else is there besides Heaven and Earth? This insight is hard to explain, yet must be explained. Sages' knowledge of Heaven: is there anything else? Merely understanding the principle of waxing/waning/increasing/decreasing. Discussing Heaven, none surpasses *I Ching*. Thousands of words, total not exceeding these four characters. Heaven's waxing/waning is natural. Sages' knowledge of survival/retreat, maintaining correctness, is also natural. Worldly sages fear fullness and retreat bravely, despise wealth and walk high paths. But in choosing office or seclusion, they inevitably have intention, thus facing more obstacles.
The Heart's void, spirituality, perception, awareness: Void encompasses principles of all things; Spirituality connects to principles of all things; Perception recognizes principles as they should be; Awareness realizes principles as they are so.
Buddhists take Nature (Xing) as root, not involving Heaven, not knowing where to seek Heaven, regarding mountains/rivers/earth as illusion. Sometimes destroyed, not knowing where to seek Earth, regarding Four Great Elements as false combination, originally non-existent, not knowing where to seek Man.
Buddhists saying "No Birth" is fear of death. Daoists saying "No Death" is greed for life. Life and death are constant laws of Heaven and Earth. Fear cannot avoid them arbitrarily; greed cannot obtain them arbitrarily.
Plum Blossom Daoist painted a skull scroll, inscribed: Leaking Spring Sunshine, parents trafficked. Until now unceasing, spitting hundred kinds of local talk.
A thousand kinds...