《灵兰秘典》称心为君主，《二十五难》称包络为心主。盖心主有形之君，包络是无形之主。柱下史云∶
“常有欲以观其徼，常无欲以观其妙”（徼，如游徼之徼。中边洞彻，无所不周。惟朕兆甫萌，端倪乍露，乃
能灼见其真，故必于常有时观之。妙，如元妙之妙。宇宙洪荒，无所不包，惟机关未启，意念未兴，始可洞彻
其质，故必于常无时观之。亦仿佛无名天下之始，有名万物之母之言。后世梁王份对高祖曰∶“陛下应万物为
有体，至理为无”。盖暗合此意耳）是也。宋元《脉诀》，不知仿自何人，因包络动则喜笑不止，与十二官内
膻中喜乐出焉相吻合遂以包络即膻中。亦思膻中为臣使之官，君臣大义，名分森然，何以止知读下一句而不知
读上一句乎？且将包络绘其图于简编，独不闻心主与三焦相表里，俱有名无形，何以能知着《脉诀》，而不知
读《难经》乎？包络之经，虽起膻中，以无职统众职，尊卑原是攸分。心有形，心主无形，天下惟无形者，其
用最神。所以君主无为，心主用事，空空洞洞之中（天至地，八万四千里，空空洞洞；人心至肾，八寸四分，
空空洞洞），总视心主何如耳。心主泰然，志气日以清明，义理日以昭着。仰无所 于天之高，俯无所 于地
之浓。率性而行，梦寐亦形其畅适于以想见。箪瓢陋巷之回，春风沂水之点焉。心主愦
然，物欲莫辞其憧扰，精神莫定其从违。未尝临深，而若临渊将陨；未尝登高，而若登山将崩。任情而动，宴
安亦露其张皇于以想见。因石据藜之象， 杀 缓之音焉。余用是而知天地之道，其犹橐 乎，无底曰橐，有窍
曰，中间一窍，无人摸着，指心包络也。解悟此窍璇玑，立跻天仙地位。其候脉也，菩提本无树，明镜亦非
台（《传灯录》∶五祖宏忍大师欲求法嗣，令寺僧各述一偈，时有上座神秀者，众所宗仰，于壁上书曰∶“身
是菩提树，心如明镜台。时时勤拂拭，莫使惹尘埃。”六祖慧能，时为行者，闻之则曰∶“芙则美矣，了则
未了。”至夜潜书一偈于秀偈旁曰∶“菩提本无树，明镜亦非台。本来无一物，何处惹尘埃。”五祖见之，
嗣遂定）。有非《灵》、《素》、《难经》之所及者，请读无字之经（《梵典》∶南土遗使诣西竺取经，国王
将经秘函给使者，还至中途，开视书中，并无一字，因复至西竺，国王笑曰∶“吾念南土至诚，不惮跋涉，故
将上乘无字经给发，岂知止知读有字之经，不知读无字之经。”故南土所传，皆有字下乘经）。
《灵兰秘典》称心为君主，《二十五难》称包络为心主。大概心是具象的君主，而包络是无形的君主。柱下史（老子）说：“常有欲以观其徼，常无欲以观其妙”（徼，如同巡行边界之徼。内外透彻，无所不周。只有在征兆刚刚萌发、端倪乍现之时，才能真切地看见其真实面貌，所以必须在“有”的状态下观察。妙，如同玄妙之妙。宇宙洪荒，无所不包，只有在机关未开启、意念未兴起之时，才可以透彻其本质，所以必须在“无”的状态下观察。这也类似于“无名天地之始，有名万物之母”的说法。后世的梁王萧份对高祖说：“陛下顺应万物而有形体，至高的道理则是无形”。这大概暗合了这个意思吧）。宋元时期的《脉诀》，不知模仿自何人，因为看到包络跳动时人会喜笑不止，这与十二官中膻中（心包）喜乐发出的说法相吻合，于是便认为包络就是膻中。但也应该想想，膻中是臣使之官，君臣的大义，名分森严，为什么只知道读下一句（喜乐出焉），却不知道读上一句呢？况且在书中绘制了包络的图，难道没听说过心主与三焦相表里，都只有名称而没有实体形态吗？为什么能知道撰写《脉诀》，却不知道阅读《难经》呢？包络的经脉，虽然起始于膻中，但它没有职权去统领其他职能，尊卑原本就有区分。心是有形的，心主是无形的，天下只有无形的东西，其作用才最为神奇。所以君主无为而治，心主发挥作用，在空空洞洞之中（从天到地，八万四千里，空空洞洞；从人心到肾，八寸四分，空空洞洞），总归要看心主表现如何罢了。如果心主安泰，志气就会日益清明，义理就会日益昭著。仰视不觉天之高远，俯视不觉地之深厚。遵循本性而行，即使在睡梦中也能表现出舒畅适意，由此可以想象颜回在陋巷中箪食瓢饮的快乐，以及曾点在沂水边沐浴吹风的情趣。如果心主昏乱，物欲就不会拒绝它的骚扰，精神就不能确定其顺从或违背。未曾面临深渊，却好像面临深渊即将坠落；未曾攀登高山，却好像攀登高山即将崩塌。放纵情感而动，即使安逸享乐也会显露出慌张失措，由此可以想象石勒依据藜杖的形象，以及杀戮迟缓的声音。我因此得知天地的道，就像风箱一样，没有底叫做橐，有孔窍叫做籥，中间那个孔窍，没有人能摸得着，指的就是心包络。如果能解悟这个孔窍的玄机，就能立刻达到天仙的地位。诊察脉象时，（应当领悟）菩提本无树，明镜亦非台（《传灯录》记载：五祖弘忍大师想要寻找法嗣，命令寺中僧人各述一首偈语。当时有位上座神秀，被众人所尊崇敬仰，他在墙壁上写道：“身是菩提树，心如明镜台。时时勤拂拭，莫使惹尘埃。”六祖慧能，当时还是行者，听到后说：“美则美矣，了则未了。”到了晚上，他偷偷在神秀的偈语旁边写了一首偈语：“菩提本无树，明镜亦非台。本来无一物，何处惹尘埃。”五祖看到后，法嗣人选就定下来了）。这种境界不是《灵枢》、《素问》、《难经》等经典所能涵盖的，请阅读那部无字的经书（《梵典》记载：南方国家派遣使者前往西竺取经，国王将经书秘密地交给使者。使者回到中途，打开查看，发现书中没有一个字，于是又返回西竺。国王笑着说：“我考虑到南方国家至诚，不畏跋涉之苦，所以将上乘的无字经发给你们，岂知你们只知道读有字的经，不知道读无字的经。”所以南方国家流传的，都是有字的下乘经）。
The *Linglan Midian* (Spiritual Orchid Secret Canon) refers to the Heart as the Sovereign, while the *Nan Jing* (Classic of Difficult Issues), in its Twenty-fifth Difficulty, refers to the Pericardium as the Master of the Heart. Essentially, the Heart is the tangible sovereign, whereas the Pericardium is the intangible master. The Historian of the Pillar and Lower Studio (Laozi) stated: "Constantly having desires allows one to observe its boundaries; constantly without desires allows one to observe its subtleties" (Boundary, like the boundary patrolled by a guard. It penetrates inside and out, encompassing everything. Only when signs are just emerging and clues first appear can one clearly see the truth, hence observation must occur during states of 'having'. Subtlety, like profound mystery. The universe is vast and all-encompassing, but only when mechanisms are unopened and thoughts unarisen can one penetrate its essence, hence observation must occur during states of 'non-being'. This also resembles the saying, "The nameless is the beginning of heaven and earth; the named is the mother of all things." Later, Prince Fen of Liang said to Emperor Gaozu: "Your Majesty takes form to respond to all things, but the highest principle is formless." This seems to implicitly align with this meaning). The *Mai Jue* (Pulse Secrets) from the Song and Yuan dynasties, whose origin is unknown, noted that when the Pericardium moves, it causes incessant laughter, which coincides with the statement in the Twelve Officials that "Joy and pleasure emanate from Danzhong [Pericardium]." Consequently, they equated the Pericardium with Danzhong. However, one should consider that Danzhong is the Official of the Envoy and Minister. The great righteousness between ruler and minister, and their distinct statuses, are clear. Why would one only read the latter part of the sentence ("joy and pleasure emanate") and ignore the former? Furthermore, diagrams of the Pericardium were drawn in texts. Did no one hear that the Master of the Heart and the Sanjiao (Triple Burner) are exterior-interiorly related, both having names but no physical form? How could one know how to write the *Mai Jue* yet fail to read the *Nan Jing*? Although the meridian of the Pericardium originates at Danzhong, it has no authority to command other functions, so respect and humility are inherently distinguished. The Heart has form; the Master of the Heart is formless. In the world, only the formless possesses the most divine utility. Thus, the Sovereign acts through non-action, while the Master of the Heart performs duties. Within the emptiness (from heaven to earth, eighty-four thousand li, empty; from the human heart to the kidney, eight cun four fen, empty), everything depends on how the Master of the Heart behaves. If the Master of the Heart is tranquil, will and spirit become increasingly clear, and principles increasingly manifest. One feels no burden regarding the height of heaven or the depth of earth. Acting according to nature, even in dreams, one exhibits ease and comfort, allowing one to imagine the joy of Yan Hui with his bamboo bowl and simple lane, or Zeng Dian bathing in the Yi River. If the Master of the Heart is confused, material desires will not refuse to harass, and spirit cannot determine its compliance or resistance. Without approaching an abyss, one feels as if standing on the verge of falling; without climbing a mountain, one feels as if on the verge of collapsing. Acting on impulse, even in leisure, one reveals panic, allowing one to imagine the imagery of Shi Le leaning on a vine staff and the sound of delayed execution. From this, I understand that the Way of Heaven and Earth is like a bellows: bottomless is called *Tuo*, perforated is called *Yue*. The hole in the middle cannot be touched by anyone; this refers to the Pericardium. By comprehending the mystery of this aperture, one can immediately attain the status of a celestial immortal. When examining pulses, one should realize: "Bodhi originally has no tree, the bright mirror also has no stand" (*Chuan Deng Lu*: Fifth Patriarch Hongren wished to find a successor for the Dharma, ordering the monks to each compose a verse. At that time, Senior Monk Shenxiu, revered by all, wrote on the wall: "The body is the Bodhi tree, the mind is like a bright stand. Constantly wipe it diligently, do not let it attract dust." Sixth Patriarch Huineng, then an acolyte, heard this and said: "Beautiful indeed, but not fully enlightened." That night, he secretly wrote a verse next to Shenxiu's: "Bodhi originally has no tree, the bright mirror also has no stand. Originally there is not a single thing, where can dust alight?" Upon seeing it, the Fifth Patriarch settled the succession). This realm exceeds what the *Ling Shu*, *Su Wen*, and *Nan Jing* can cover. Please read the Scripture of No Words (*Fan Dian*: A southern kingdom sent envoys to West India to obtain scriptures. The king secretly gave the scriptures to the envoys. On the way back, the envoys opened them and found no characters. They returned to West India. The king laughed and said: "I considered your southern kingdom sincere and undeterred by hardship, so I gave you the supreme scripture of no words. Who knew you would only know to read scriptures with words, not scriptures without words." Thus, what was transmitted to the southern kingdom were lower-level scriptures with words).