《列子》曰∶太易者，未见气也。太初者，气之始也。太始者，形之始也。太素者，质
之始
也。气形质具而未相离，故曰浑沦。浑沦者，言万物相浑沦，而未相离也。视之不见，听之
不闻，循之不得，故曰易也。
天始唯一气耳，庄子所谓溟瞑是也。计其所先，莫先于水，水中滓浊，历岁既久，积而
成土，
水土震荡，渐加凝聚，水落土出。遂成山川，故山形有波浪之势焉。于是土之刚者，成石而
金生焉。土之柔者，生木而火生焉，五行既具，乃生万物，万物化生，而变化无穷焉。
邵康节曰∶天何根据？根据乎地。地何附？附乎天。天地何所根据附，曰∶自相根据附。自斯言一
出，
宋儒标榜而互赞之，附声而妄衍之。朱子遂云∶天外更须有躯壳甚浓，所以固其气也。天岂
有躯壳乎？谁曾见之乎？既自撰为此说。他日遂因而实之曰∶北海只挨着天壳边过，似曾亲见
天壳矣。自古论天文者，宣夜周髀浑天之书，甘石洛下闳之流，皆未尝言。非不言也，实
所不知也。若邵子朱子之言，人所不言，亦不必言也。人所不知，亦不必知也。人所不问，
亦不必问也。庄子曰∶六合之外，圣人存而不论，此乃切要之言。孰谓庄子为虚无异端乎？
元人赵缘督，始稍正邵子之诞，而今之俗儒已交口议之，又丘长春世之所谓神仙也。其言曰
∶世间之事，尚不能究，况天外之事乎？由此言之，则庄子长春乃异端之正论，而康节晦翁
之言
，则吾儒之异端矣。明朝刘伯温，亦古甘石洛下之流，其言曰∶天有极乎？极之外何谓也？天
无极乎，凡有形必有极，理也，势也，是
圣人所不能知耳，非不言也。故天之行，圣人以历纪之。天之象，圣人以器验之。天之数，
圣之以算穷之。天之理，圣人以易究之。天之所 ，人无术以知之者，惟此耳。今不曰
不知
，而曰不言，是何好胜之甚也。呜呼!伯温此言，其确论乎？其曰好胜者，盖指宋儒之论天者
。予尝言东坡诗∶不识庐山真面目，只缘身在此山中。盖处于物之外，方见物之真也。吾人
固不出天地之外，何以知天地之真面目欤？且圣贤之学，切问近思，亦何必求天外之事耶？
南北二极，所以定子午之位。历家因二极而立赤道，所以定卯酉之位。北极瓜之蒂也，
南极瓜之攒花处也，赤道瓜之腰围也，指南针所以通二极之气也。
赤道为天之腰围，正当天之阔处。黄道自是日行之道，月之九道，又自月行之道也。
天如劲风旋转，局大块于中，吾恐日月星辰之上，则愈高，愈清，愈劲，愈光明而无穷
矣。或人见天裂处，见其霞光闪烁，于此足以知之矣。
天以气言，故无穷。地以形言，故有尽。
空即天也，自地而上，无非空也，即天也。地间亦有动也，亦气动之耳。
天道不以理言，则归于幻妄耳。
天为阳宗，故风火在上。地为阴统，故水土在下。
地为阴，故火隐而不见。击石而火至，刚而后生也，两木恒摩则火至，动而后生也。列
星之为象也，在朝象官，在人象事，在野象物，各因其变而占焉。
日月星辰，天之四象，水火土石，地之四象。康节言土石而不言木金，盖木乃土之华，
金乃石之精也，是知康节皆以体数言也。
风雨云雾雷，天之用也。吹喷嘘呵呼，人之用也。天人一理也，但有小大之差耳，风露
能生物，亦能杀物，顺阴阳之气也。
风阳也，故其气清通而无形。云阴也，故其气昏浊而可见。
论昼夜之长短，由于日之出入，日出入之舒缩，由于南北极出地之高下。故普天之下，
时时晓，时时午，时时日晡，时时黄昏，时时夜半，各于其地作如是观。
雪寒在上，故高山多雪。霜寒在下，故平地多霜。
地居天之中，地平不当天之半。地上
天多，地下天少。是以日出落时，见日大，近人也。日中天时见日小，远人也。
日初出时见日大，宜当热而尚寒凉者，阴凝而阳未胜也。日中天时见日小，宜寒凉，而
反渐暖渐热者，阳积盛而阴已消也。申未热愈于午者，阳尢积盛故也。
世间特一阳气之周流耳，阳气不及之处则为阴，观之 复之理可见。
斗一南而万物生，一北而万物死。日一北而万物生，一南而万物死。斗日互行，而成岁
功也。
或问日生月落，古今异乎？曰∶同也。云白山青，古今异乎？曰∶同也。夏葛冬裘，古今
异乎
？曰∶同也。曰∶天同也，地同也，人同也。人寓形于天壤之间，特须臾尔，宜流浪大化之
中，以顺其同焉可也。
浮世乃生老病死之洪都，忧愁若恼之窟宅。
云雷雨雪，皆至半空，风则薄乎天，愈高愈劲。
霖雨既霁，闲云在天，皆神化之糟粕矣。
日一岁而一周天，月二十九日有奇而一周天，非谓月行速于日也，周天度数，每日日行
一度
，月行十三度有奇。凡月初生明时行南陆，如冬至时之日，及生魄时行中天，如夏至时之
日，故月行一月，抵日行一岁也。
易泽中有火，《素问》曰∶泽中有阳焰。注阳∶焰如火，烟腾腾而起于水面是也。盖泽
有阳焰，乃山气通泽。山有阴霭，乃泽气通山。
水者，五行之首也，万物之宗也，浮天而载地也，载形而浮气也，始天地而终天地也七
十二候，始于东风解冻，终于水泽腹坚。天地之始终，亦若是而已矣。
天以五气育万物，故雨露霜雪。自天降者，皆无味。地以五味养万物，故自地生者，皆
具五味焉。
火发外明者，薪之尽也。神知外见者，朴之散也。故曰∶圣人以洗心退藏于密。
五行之理，有相生者，有相克者。相生为正色，相克为间色。正色，青赤黄白黑也。间
色，
绿红碧紫流黄也。木色青，故青者东方也。木生火，其色赤，故赤者南方也。火生土，其色
黄，故黄者中央也。土生金，其色白，故白者西方也。金生水，其色黑，故黑者北方也，此
五行之正色也。甲己合而为绿，则绿者青黄之杂，以木克土故也。乙庚合而为碧，则碧者青
白之杂，以金克木故也。丁壬合而为紫，则紫者赤黑之杂，以水克火故也，此五行之间色也
。(流黄一作骈黄)
《素问枢式》曰∶水自西而东流也，西、金位也，故曰金生水，亦一说也。
《素问》又曰∶根于内者，命曰神机，神去则机息。根于外者，命曰气立，气止则化绝
，故植物去皮则死。气在外也，动物伤内则死，神在中也。
太虚聚而有无，无聚则为精，无聚神结包之于土，兆生之理启矣!经云∶男女媾精，包
胎始
荣，乘其宿命，然后生人，故曰包命。当其元无初包，状如垂囊，附脾作种。脾为真土，物
所凭生，中黄太乙，为人巳命。其无流演不穷，故云元一黄演之气。
鱼在水中不知水，人在心中不知心。如鱼能知水，人能知心，鱼果鱼乎？人果人乎？是以
滴水
可为六合之云，微尘可为万方之刹者，非龙非圣人，孰能为之哉？吾以是知为龙不难，鱼知
水难，为圣人不难，人悟心难。故曰∶日用而不知者，众人也。
王符称世俗画龙，马首蛇尾，又有三停九似之说。谓自首至膊，膊至腰，腰至尾，皆相
停也
。九似者，角似鹿，头似驼，眼似鬼，项似蛇，腹似蜃，鳞似鱼，爪似鹰，掌似虎，耳似牛
。然龙之见也，皆为雷电云雾拥护其体，得见其全角者罕矣。
鹿角、牛耳、驼首、鬼目、蛇项、蜃腹、鱼鳞、虎掌、鹰爪，龙之状也。鸿前、麟后、
蛇颈
、鱼尾、鹳颡、鸳腮、龙文、龟背、燕颔、鸡喙，五色备举，凤之状也。麇首、半尾、野狼头
、马足、圜蹄、肉角，麟之状也。有角为虬龙，无角为螭龙，有鳞为蛟龙，有翼为应龙，凤
之青曰 ，赤曰鹑、
黄曰焉，白曰 ，紫曰 ，麟之青曰耸孤，赤曰炎驹，白曰素冥，黑曰角端，黄曰麒麟
。
龙之鳞八十有一，鲤之鳞三十有六。麟肉角而不触，凤肉喙而不啄。 骨脆，貘骨实，
蛟骨
青，凤骨黑。龙珠在颔鲛珠在皮。蛇之珠在口，鱼之珠在目，蚌之珠在腹，鳖之珠在足。蟒
目
圆，蛟眉连，蜃鳞逆，蝮鼻反，野狼肠直， 喙曲。 羊之角重于肉，斫木之舌。长于喙。
犀体兼五种肉，象体具十二肖肉，或云有百兽肉。
莫灵于龙，人得而豢之。莫猛于虎，人得而槛之。有欲故也，故人而无欲，名利不能羁
矣。
诸兽中独獬豸不见经，史亦无闻，一云即神羊也。
春之风自下而升上，纸鸢因之以起。夏之风横行空中，故树杪多风声。秋之风自上而下
，木叶因之以陨。冬之风着土而行，是以吼地而生寒。
秦淮海《易解》曰∶《内经》云∶南方生热，热生火；北方生寒，寒生水；西方生燥，
燥生
金；东方生温，温生木；中央生湿，湿生土。是知水者寒之形，湿者土之气，水之于土妻道
也，夫从妻所好，故水流湿。火者热之形，燥者金之气，火之于金夫道也，妻从夫之令，故
火就燥。或以阴求阳，或以阳求阴也。管辂曰∶龙者阳精而居于渊，故能兴云。虎者阴精而
居于山，故能运风。是则龙阳中之阴也，惟阳中之阴能召阴，故云从龙。虎阴中之阳也，惟
阴中之阳能召阳，故风从虎。
传曰∶天一生水，地六成之。鲍景翔曰∶神为气主，神动则气随。气为水母，气聚则水
生
。人之一身，贪心动则津生，哀心动则泪生，愧心动则汗生，欲心动则精生，可以为天一生
水之证。地六成之，如上天同云，而雨雪至地则六出，六为阴，地数也，凡雨露之点亦皆六
出，但碎而不可见耳，太阴玄精石皆六棱，是其证也。
程子曰∶《素问》五运六气，须是尧舜时，风雨调和，阴阳变理始可用。此必待上如尧
舜之化，下之人体气和平如童子，而后施剂焉，则阖棺无用素问之日矣。
太虚不能无气，气不能不聚而为万物，万物不能不散而为太虚，循是出入，是皆不得己
而然也，知此可以言死生之理矣，可以生顺死安矣。
飞升有乎？曰∶此必有术，不可得而测也，必也至人能之乎？然天上实无着处。
陈希夷诗、倏尔火轮煎地脉，愕然神瀵涌山椒。神瀵，出列子，即易所谓山泽通气，参
同契
所谓山泽气相蒸，兴云而为雨是也。地理书，沃焦尾闾，皆此理耳。神瀵臭过椒兰，味过醪
醴。
人欲求道，须于功名上闹一闹，方心死。
《庄子》曰∶道在秕稗，在瓦砾，在尿溺，每况愈下。盖以道无乎不在也!
观物者，所以玩心于其物之意也。是故于草木观生，于鱼观自得，于云观闲，于山观静
，于水观无息。
人生四十九日而七魄全，其死四十九日而七魄散。
古今分于一息，人物同于一原。
三茆真君云∶天无谓之空，山无谓之洞，人无谓之房，山腹中空虚是谓洞庭，人头中空
虚是谓洞房。
边让章华台赋，归乎生风之广厦兮，条黄轩之要道，携西子之弱腕，援毛嫱之素肘。注
云∶
黄帝轩辕氏得房中之术于素女，握固吸气，还精补脑，留年益龄，长生忘老。张平子诗∶明
灯巾粉卸，设图衾枕张，素女为我师，天姥教轩皇。
秘辛嘉礼也，刚卯佩玉也。
万物中皆有元气得以和柔，若胸中有藏，骨中有髓，草木中有空虚，与气通，故得久生
地。
《楚词》云∶毋滑尔魂(已也汞也)兮，彼(铅也魄也)将自然。一气(药也)孔神兮，于中
夜(时也）存。虚(心也)以待(时至也)之兮，母为之先，(二十七字括尽丹书可见参同悟真之说，
由来远矣。)前此《庄子》云∶气也者，虚而待物者也，唯道集虚，虚心者，心齐也。又云
∶善养生者，若牧羊然，视其后者而鞭之。夫不先不后，乃勿助勿忘之谓也。故沁园春云
∶炼已待时。《青华秘文》云∶守已待癸生时。虚待二字之义，渊矣哉!
常人之息以喉者，谓其出多入少。膻中即回，不能至呼吸互换之根故也。真人之息以踵
者谓其呼吸相称，水火两弦均平，上接天根，下接地根，与肾中祖无混合，故名真息。
桃君乃肾神，盖宜惩忿窒欲，惜精爱无，为一身之主，性命之根也。色念动时，当存思
桃君在心内。
神光宝光，即灵光也，盖无形可捉，发秀晖采于长空青冥之表，在人则精神光彩，秀发
于双目。故大洞经云∶烟回太晖间，神光秀空峰，空峰，头面也。
人有一百八十灵关，三百六十骨节，一千二百形骸，一万二千精光，三万六千根源本始
，八
万四千毛窍关键。中咸生津液，人无津液，则枯槁云亡，天地得水而覆载，万物得水而生成
，其实一也。
《楞严经》曰∶汝体先因父母想生，汝心非想，则不能来，想中传命。
鬼神有性无命，草木有命无性，禽兽性少命多，惟人能全之。
归去来辞曰∶悟已往之不谏，知来者之可追，识迷途其未远，觉今是而昨非，其曰悟、
曰知、曰识、曰觉，四字极分分晓，此渊明所以为闻道也。
人之寐也，魂自雷门出入为梦，雷门者耳也。
条行人，行如风，立如松，坐如钟，卧如弓。
白玉蟾曰∶神则火也，气则药也，以火炼药而成丹，即以神御气而成道也。今夫 之
虫，孕
《列子》说：太易，是还没有出现气的阶段。太初，是气开始的阶段。太始，是形质开始的阶段。太素，是本质开始的阶段。气、形、质三者具备但尚未分离，所以称为浑沦。浑沦，是说万物混杂在一起，但尚未分离。看它看不见，听它听不到，摸它摸不着，所以称为易。
天最初只有一气罢了，这就是庄子所说的“溟涬”（混沌未分的状态）。推究其最先的源头，没有比水更早的了，水中沉淀的浑浊物质，经过岁月长久积累而变成土，水和土震荡，逐渐凝聚，水退去土显露出来，于是形成了山川，所以山的形状有波浪般的态势。于是土中坚硬的部分，变成石头，金就产生了；土中柔软的部分，生出树木，火就产生了。五行既然具备，就产生了万物，万物化生，变化无穷无尽。
邵雍（邵康节）说：天依靠什么？依靠地。地依附于什么？依附于天。天地又互相依靠依附于什么？回答说：它们互相依靠依附。自从这句话一出，宋代的儒者标榜并互相称赞，附和声援而胡乱推演。朱熹于是说：天外还需要有更厚的躯壳，用来稳固它的气。天难道有躯壳吗？谁曾见过呢？这完全是自己编造出这种说法。后来便据此加以证实说：北海只是挨着天壳边经过，似乎亲眼见过天壳了。自古以来讨论天文的，像宣夜、周髀、浑天这些书，以及甘德、石申、洛下闳这些人，都未曾说过。不是不说，实在是不知道啊。像邵雍、朱熹的话，别人不说的，也不必说；别人不知道的，也不必知道；别人不问的，也不必问。庄子说：六合之外，圣人存疑而不议论，这才是切要的话。谁说庄子是虚无异端呢？
元代赵缘督，才开始稍微纠正邵雍的荒诞，但现在的庸俗儒生已经交口议论他，还有丘处机，世人所谓的仙人。他的话说：世间的事情，尚且不能穷究，何况天外的事情呢？由此说来，那么庄子和丘处机的话才是正论，而邵雍和朱熹的话，反而是我们儒家中的异端了。明朝刘伯温，也是古代甘德、石申、洛下闳那一类人，他说：天有极限吗？极限之外是什么？天没有极限吗？凡是具有形状的必有极限，这是理，也是势，这是圣人也不能知道的啊，不是不说。所以圣人对天的运行，用历法来记录；对天的现象，用仪器来验证；对天的数理，用算学来穷尽；对天的道理，用《易经》来探究。天所蕴含的奥秘，人类没有方法能知道的，只有这些罢了。现在不说不知道，而说不说，这是多么争强好胜啊！唉！刘伯温这话，是确切的论断吗？他说争强好胜，大概是指宋代儒者谈论天的那些人。我曾经引用苏轼的诗：不识庐山真面目，只缘身在此山中。大概处于事物之外，才能看到事物的真相。我们人本来就不在天地之外，怎么知道天地的真面目呢？况且圣贤之学，注重切实提问和近处思考，又何必探求天外的事情呢？
南北两极，是用来确定子午方位的。历法家凭借两极设立赤道，用来确定卯酉方位。北极就像瓜蒂，南极就像瓜花聚集的地方，赤道就像瓜腰的围度，指南针是用来贯通两极之气的。
赤道是天腰的围度，正当天宽阔的地方。黄道自然是太阳运行的轨道，月亮的九道，又是月亮运行的轨道。
天像强劲的风旋转，把大地局促在中间，我恐怕日月星辰之上，越高越清朗，越强劲，越光明而无穷尽。有人看见天裂开的地方，看见霞光闪烁，从这里就足以知道了。
天以气来说，所以无穷尽。地以形来说，所以有尽头。
空就是天，从地上面往上看，无非是空，也就是天。地间也有运动，也是气动所致。
天道如果不以理来说，就会归于虚幻妄诞罢了。
天是阳的宗主，所以风火在上面。地是阴的统领，所以水土在下面。
地属阴，所以火隐藏而看不见。敲击石头火就来了，这是刚硬之后产生的；两木经常摩擦火就来了，这是运动之后产生的。
众星作为象征，在朝廷象征官职，在人世象征事务，在野外象征物产，各自根据其变化来占卜。
日、月、星、辰，是天的四象；水、火、土、石，是地的四象。邵雍说土石而不说木金，大概因为木是土的精华，金是石的精粹，由此可知邵雍都是从体数和理数来说的。
风、雨、云、雾、雷，是天的作用；吹、喷、嘘、呵、呼，是人的作用。天和人道理相同，只是有小大之差罢了。风露能生物，也能杀物，这是顺应阴阳之气。
风属阳，所以它的气清通而没有形体。云属阴，所以它的气昏浊而可见。
论昼夜长短，是由于太阳出入的时间；太阳出入的快慢，是由于南北极在地平面以上的高度不同。所以在普天之下，时时都是拂晓，时时都是正午，时时都是傍晚，时时都是黄昏，时时都是半夜，各地各自这样观察。
雪寒在上，所以高山多雪。霜寒在下，所以平地多霜。
地位于天之中，地平并不当天的一半。地上天多，地下天少。所以日出日落时，看见太阳大，是因为离人近。太阳中天时看见太阳小，是因为离人远。
太阳刚出来时看见太阳大，按理应当热却还凉，这是因为阴气凝结而阳气未能胜过它。太阳中天时看见太阳小，按理应凉，反而渐渐暖热，这是因为阳气积聚旺盛而阴气已消亡。申时、未时比午时更热，是因为阳气尤其积聚旺盛的缘故。
世间特只是一股阳气的周流罢了，阳气不及的地方就是阴，观察复卦的道理就可以明白了。
北斗星向南，万物生长；向北，万物死亡。太阳向南，万物生长；向北，万物死亡。斗柄和太阳互行，从而完成一年的功业。
有人问：太阳升起月亮落下，古今一样吗？回答说：一样。云白山青，古今一样吗？回答说：一样。夏天葛布冬天皮衣，古今一样吗？回答说：一样。曰：天一样，地一样，人一样。人寄托形体于天地之间，只是短暂的一瞬间，应该流浪在大化之中，以顺应这种同一性就可以了。
浮世乃是生老病死的大都市，忧愁烦恼的窟宅。
云雷雨雪，都升到半空，风则逼近天，越高越强劲。
大雨过后，闲云在天，都是神化的糟粕了。
太阳一年绕天一周，月亮二十九天多一点绕天一周，不是说月亮运行速度快于太阳，而是周天的度数，每天太阳行一度，月亮行十三度多一点。凡是月初新月时行南陆，如同冬至时的太阳，及生魄时行中天，如同夏至时的太阳，所以月亮运行一个月，相当于太阳运行一年。
《易经》泽中有火，《素问》说：泽中有阳焰。注解说阳：焰如火，烟腾腾而起于水面。大概泽有阳焰，是山气通达泽中。山有阴霭，是泽气通达山中。
水是五行的首位，万物的宗主，浮于天而承载地，承载形质而漂浮气，始于天地而终于天地。七十二候，始于东风解冻，终于水泽腹坚。天地的始终，也就像这样罢了。
天以五气养育万物，所以有雨露霜雪。从天降下的，都没有味道。地以五味养育万物，所以从地生长的，都具备五味。
火向外明亮，是柴薪烧尽了。神智向外显现，是本性散失了。所以说：圣人洗涤心灵，退藏于隐秘之处。
五行的道理，有相生的，有相克的。相生为正色，相克为间色。正色，是青、赤、黄、白、黑。间色，是绿、红、碧、紫、流黄。木色青，所以青色代表东方。木生火，其色赤，所以赤色代表南方。火生土，其色黄，所以黄色代表中央。土生金，其色白，所以白色代表西方。金生水，其色黑，所以黑色代表北方，这是五行的正色。甲己合而为绿，则绿色是青黄的杂色，因为木克土。乙庚合而为碧，则碧色是青白的杂色，因为金克木。丁壬合而为紫，则紫色是赤黑的杂色，因为水克火，这是五行的间色。（流黄一作骈黄）
《素问枢式》说：水自西向东流，西是金位，所以说金生水，这也是一种说法。
《素问》又说：根于内部的，命曰神机，神离去则机能停止。根于外部的，命曰气立，气停止则化育断绝，所以植物去皮就会死。气在外，动物伤内就会死，神在中。
太虚聚而有无，无聚则为精，无聚神结包之于土，兆生之理开启了！经书说：男女交媾精气，胞胎开始繁荣，乘着宿命，然后生人，所以叫包命。当其元气无初包时，形状如垂囊，附着于脾形成种子。脾为真土，万物凭依而生，中黄太乙，为人已定之命。其元气流演无穷，所以说元一黄演之气。
鱼在水中不知水，人在心中不知心。如果鱼能知水，人能知心，鱼还是鱼吗？人还是人吗？因此一滴水可成为六合的云，微尘可成为万方的刹土，如果不是龙或圣人，谁能做到呢？我由此知道做龙不难，鱼知水难；做圣人不难，人悟心难。所以说：日用而不知的，是众人。
王符称世俗画龙，马头蛇尾，又有三停九似的说法。谓从头到膊，膊到腰，腰到尾，都相等。九似，角似鹿，头似驼，眼似鬼，项似蛇，腹似蜃，鳞似鱼，爪似鹰，掌似虎，耳似牛。然而龙的现身，都被雷电云雾拥护其身体，得见其全角的很少了。
鹿角、牛耳、驼首、鬼目、蛇项、蜃腹、鱼鳞、虎掌、鹰爪，是龙的形状。鸿前、麟后、蛇颈、鱼尾、鹳颡、鸳腮、龙文、龟背、燕颔、鸡喙，五色具备，是凤的形状。麇首、半尾、野狼头、马足、圜蹄、肉角，是麟的形状。有角为虬龙，无角为螭龙，有鳞为蛟龙，有翼为应龙。凤的青色叫鸾，赤色叫鹑，黄色叫焉，白色叫鹭，紫色叫鸑鷟。麟的青色叫耸孤，赤色叫炎驹，白色叫素冥，黑色叫角端，黄色叫麒麟。
龙的鳞片八十一片，鲤鱼的鳞片三十六片。麟的肉角不触，凤的肉喙不啄。鸾骨脆，貘骨实，蛟骨青，凤骨黑。龙珠在颔下，鲛珠在皮里。蛇的珠在口，鱼的珠在目，蚌的珠在腹，鳖的珠在足。蟒目圆，蛟眉连，蜃鳞逆，蝮鼻反，野狼肠直，犀喙曲。犀羊之角重于肉，斫木之舌。长于喙。犀体兼五种肉，象体具十二肖肉，有人说有百兽肉。
没有比龙更灵验的，人能得到而豢养它。没有比虎更凶猛的，人能得到而关押它。这是因为有欲望的缘故，所以人如果没有欲望，名利就不能束缚他了。
各种野兽中唯独獬豸不见于经史，也没有听闻，一说就是神羊。
春天的风从下而上升，纸鸢因此起飞。夏天的风横行空中，所以树梢多有风声。秋天的风从上而下，树叶因此陨落。冬天的风贴着地面而行，因此吼地而生寒。
秦观（淮海居士）《易解》说：《内经》说：南方生热，热生火；北方生寒，寒生水；西方生燥，燥生金；东方生温，温生木；中央生湿，湿生土。由此可知水是寒的形态，湿是土的气，水对于土是妻道，夫随妻所好，所以水流湿。火是热的形态，燥是金的气，火对于金是夫道，妻从夫之令，所以火就燥。或者是以阴求阳，或者是以阳求阴。管辂说：龙是阳精而居于渊，所以能兴云。虎是阴精而居于山，所以能运风。那么龙是阳中之阴，只有阳中之阴能召阴，所以说云从龙。虎是阴中之阳，只有阴中之阳能召阳，所以说风从虎。
传记载：天一生水，地六成之。鲍景翔说：神是气的主宰，神动则气随。气是水的母亲，气聚则水生。人的一身，贪心动则津液生，哀心动则泪生，愧心动则汗生，欲心动则精生，可以作为天一生水的证明。地六成之，如上天下同云，雨雪到地则六出，六是阴，地数也，凡雨露的点也都六出，只是破碎而看不见，太阴玄精石都是六棱，就是它的证明。
程子说：《素问》五运六气，必须是尧舜时候，风雨调和，阴阳变理才可用。这必须等待上面有尧舜那样的教化，下面的人体气和平如童子，然后施药，那么直到盖上棺材也不用《素问》的日子了。
太虚不能没有气，气不能不聚而为万物，万物不能不散而为太虚，遵循这样的出入，都是不得已而然的，知道这个就可以谈论生死之理了，就可以生顺死安了。
飞升有吗？回答说：这一定有术，不可测度，一定是至人能做到的吧？然而天上实在没有着落处。
陈希夷诗：倏尔火轮煎地脉，愕然神瀵涌山椒。神瀵，出自《列子》，即《易经》所谓山泽通气，《参同契》所谓山泽气相蒸，兴云而为雨，就是这个道理。地理书，沃焦尾闾，都是这个道理。神瀵臭过椒兰，味过醪醴。
人想求道，必须在功名上闹一闹，心才会死。
《庄子》说：道在秕稗，在瓦砾，在尿溺，每况愈下。大概说道无处不在！
观物，是为了在物的意趣中玩味心神。所以对草木观生机，对鱼观自得，对云观闲适，对山观宁静，对水观不息。
人生四十九日七魄齐全，死后四十九日七魄消散。
古今分于一息，人物同于一源。
三茅真君说：天无谓之空，山无谓之洞，人无谓之房，山腹中空虚是谓洞庭，人头中空虚是谓洞房。
边让章华台赋：归乎生风之广厦兮，条黄轩之要道，携西子之弱腕，援毛嫱之素肘。注解说：黄帝轩辕氏从素女那里得到房中之术，握固吸气，还精补脑，留年益龄，长生忘老。张平子诗：明灯巾粉卸，设图衾枕张，素女为我师，天姥教轩皇。
秘辛是嘉礼，刚卯佩玉。
万物中都有元气得以和柔，若胸中有脏，骨中有髓，草木中有空虚，与气相通，所以能久生于地。
《楚辞》说：毋滑尔魂（汞也）兮，彼（铅也）将自然。一气（药也）孔神兮，于中夜（时也）存。虚（心也）以待（时至也）之兮，母为之先，（二十七字括尽丹书可见参同悟真之说，由来远矣。）此前《庄子》说：气也者，虚而待物者也，唯道集虚，虚心者，心齐也。又说：善养生者，若牧羊然，视其后者而鞭之。夫不先不后，乃勿助勿忘之谓也。所以沁园春说：炼已待时。《青华秘文》说：守已待癸生时。虚待二字的意义，深远啊！
常人之息在喉，谓其出多入少。膻中即回，不能至呼吸互换之根故也。真人之息在踵，谓其呼吸相称，水火两弦均平，上接天根，下接地根，与肾中祖炁混合，故名真息。
桃君乃肾神，盖宜惩忿窒欲，惜精爱气，为一身之主，性命之根也。色念动时，当存思桃君在心内。
神光宝光，即灵光也，大概无形可捉，发秀晖采于长空青冥之表，在人则精神光彩，秀发于双目。所以大洞经说：烟回太晖间，神光秀空峰，空峰，头面也。
人有一百八十灵关，三百六十骨节，一千二百形骸，一万二千精光，三万六千根源本始，八万四千毛窍关键。口中咸生津液，人没有津液，则枯槁云亡，天地得水而覆载，万物得水而生成，其实是一样的。
《楞严经》说：汝体先因父母想生，汝心非想，则不能来，想中传命。
鬼神有性无命，草木有命无性，禽兽性少命多，惟人能全之。
《归去来辞》说：悟已往之不谏，知来者之可追，识迷途其未远，觉今是而昨非，其曰悟、曰知、曰识、曰觉，四字极分明，这是渊明所以为闻道也。
人睡觉时，魂从雷门出入为梦，雷门就是耳。
条行人，行如风，立如松，坐如钟，卧如弓。
白玉蟾说：神则火也，气则药也，以火炼药而成丹，即以神御气而成道也。如今那虫，孕育
The Liezi states: Taiyi (Supreme Simplicity) is the stage where qi (vital energy) has not yet appeared. Taichu (Supreme Beginning) is the stage where qi begins. Taishi (Supreme Form) is the stage where form begins. Taisu (Supreme Substance) is the stage where substance begins. When qi, form, and substance are present but not yet separated, it is called Hunlun (Undifferentiated Unity). Hunlun means that all things are mixed together but not yet separated. It cannot be seen, heard, or touched; therefore, it is called Yi (Change/Primal Ease).
Heaven initially possessed only one qi, which Zhuangzi referred to as Mingxing (Chaos). Tracing back to its origin, nothing precedes water. The turbid sediment in water, after accumulating over long ages, becomes earth. As water and earth interact and condense, the water recedes and the earth emerges, forming mountains and rivers; thus, mountain shapes possess a wave-like momentum. From this, the rigid part of the earth becomes stone, giving rise to Metal; the soft part gives birth to trees, giving rise to Fire. Once the Five Elements (Wood, Fire, Earth, Metal, Water) are established, all things are born. All things transform and generate, with changes infinite.
Shao Yong (Kangjie) said: On what does Heaven rely? It relies on Earth. On what does Earth depend? It depends on Heaven. What do Heaven and Earth rely on? They rely on each other. Since this statement emerged, Song Dynasty Confucians praised it and elaborated upon it blindly. Zhu Xi then claimed: There must be a thick shell outside Heaven to stabilize its qi. Does Heaven have a shell? Who has ever seen it? This was entirely fabricated by him. Later, he used this to "verify" his theory, saying: Beihai merely passes by the edge of Heaven's shell, as if he had personally seen it. Throughout history, those who discussed astronomy, such as the texts Xuan Ye, Zhou Bi, and Hun Tian, and figures like Gan De, Shi Shen, and Luo Xia Hong, never mentioned this. Not that they did not speak, but because they truly did not know. Statements like those of Shao Yong and Zhu Xi concern matters others do not discuss, need not be discussed; matters others do not know, need not be known; matters others do not ask, need not be asked. Zhuangzi said: Beyond the Six Directions, the Sage preserves [the knowledge] without discussing it. This is indeed a crucial statement. Who says Zhuangzi is a nihilistic heretic?
Zhao Yuandu of the Yuan Dynasty began to correct Shao Yong's absurdities, yet modern vulgar Confucians criticize him openly. Qiu Chuji, known as an immortal, stated: We cannot even fully investigate worldly affairs, let alone matters beyond Heaven. Thus, Zhuangzi and Qiu Chuji offer orthodox arguments, while Shao Yong and Zhu Xi represent heresy within our own Confucianism. Liu Bowen of the Ming Dynasty, akin to ancient astronomers like Gan De and Shi Shen, asked: Is there a limit to Heaven? What lies beyond the limit? If Heaven has no limit, is it true that everything with form must have a limit? This is principle and tendency, unknown even to Sages, not because they refuse to speak, but because they cannot know. Therefore, Sages record Heaven's movements via calendars, verify its phenomena via instruments, exhaust its numbers via calculation, and explore its principles via the I Ching (Book of Changes). Humans lack the technique to know what Heaven conceals; this is all there is. To say "we do not speak" instead of "we do not know" shows excessive competitiveness! Alas! Is Liu Bowen's statement definitive? His mention of competitiveness likely refers to Song Dynasty Confucians discussing Heaven. I once quoted Su Shi's poem: "I cannot see the true face of Mount Lu, only because I am within the mountain." One must stand outside things to see their truth. Humans are inherently within Heaven and Earth; how can we know their true nature? Moreover, the learning of Sages focuses on practical questioning and near reflection; why seek matters beyond Heaven?
The North and South Poles determine the Zi-Wu (North-South) positions. Astronomers establish the Celestial Equator based on these poles to determine the Mao-You (East-West) positions. The North Pole is like the stem of a melon; the South Pole is like the flower cluster at the bottom; the Celestial Equator is like the waist circumference of the melon; the magnetic compass connects the qi of the two poles.
The Celestial Equator represents the waist of Heaven, located at its widest point. The Ecliptic is naturally the path of the Sun; the Nine Paths of the Moon are the path of the Moon itself.
Heaven rotates like strong wind, enclosing the Great Earth within. I fear that above the Sun, Moon, and stars, it becomes higher, clearer, stronger, brighter, and infinite. Seeing cracks in the sky with flashing clouds allows us to understand this.
Heaven is infinite because it is defined by Qi. Earth is finite because it is defined by Form.
Emptiness is Heaven. Above the ground, there is only emptiness, which is Heaven. Earth also moves, driven by Qi.
If Heavenly Dao is not discussed in terms of Principle, it degenerates into illusion.
Heaven is the patriarch of Yang, so Wind and Fire are above. Earth is the统 (leader) of Yin, so Water and Earth are below.
Earth is Yin, so Fire is hidden and invisible. Striking stone produces fire, arising from hardness. Rubbing wood produces fire, arising from motion.
Stars as symbols: In court, they represent officials; among humans, they represent affairs; in the wild, they represent objects. Divination is performed according to their changes.
Sun, Moon, Stars, and Planets are the Four Symbols of Heaven; Water, Fire, Earth, and Stone are the Four Symbols of Earth. Shao Yong spoke of Earth and Stone but not Wood and Metal, perhaps because Wood is the flower of Earth, and Metal is the essence of Stone. Thus, Shao Yong spoke from the perspective of body and number.
Wind, Rain, Clouds, Mist, and Thunder are the functions of Heaven. Blowing, Spitting, Hissing, Exhaling, and Calling are the functions of Man. Heaven and Man share the same principle, differing only in scale. Wind and Dew can nurture or destroy life, following the Qi of Yin and Yang.
Wind is Yang, so its Qi is clear, penetrating, and formless. Cloud is Yin, so its Qi is murky, turbid, and visible.
Day and night length depends on the Sun's rising and setting; the speed of sunrise/sunset depends on the altitude of the North and South Poles above the horizon. Thus, everywhere experiences dawn, noon, dusk, twilight, and midnight simultaneously, observed locally.
Snow is cold from above, hence high mountains have much snow. Frost is cold from below, hence flatlands have much frost.
Earth resides in the middle of Heaven, but the flat Earth does not occupy half of Heaven. There is more Heaven above Earth than below. Thus, when the Sun rises or sets, it appears large because it is close to people. At zenith, it appears small because it is far.
When the Sun first rises, it appears large. Although it should be hot, it remains cool because Yin condenses and Yang has not yet prevailed. At zenith, it appears small. Although it should be cool, it becomes warm and hot because Yang accumulates strongly and Yin dissipates. Shen and Wei hours (3-7 PM) are hotter than Wu hour (11 AM-1 PM) because Yang accumulates excessively.
The world is merely the circulation of Yang Qi. Where Yang Qi is insufficient, Yin exists. Observing the hexagram Fu (Return) reveals this principle.
When the Big Dipper points South, all things grow; when it points North, all things die. When the Sun moves South, all things grow; when it moves North, all things die. The Dipper and Sun move mutually, completing the year's work.
Question: Do the Sun rise and Moon set differently in ancient and modern times? Answer: No. Are white clouds and green mountains different? Answer: No. Are summer linen and winter fur different? Answer: No. Heaven is the same, Earth is the same, Man is the same. Humans dwell between Heaven and Earth for a fleeting moment; one should drift within the Great Transformation, adapting to this unity.
The floating world is the metropolis of Birth, Old Age, Sickness, and Death, the cave of sorrow and annoyance.
Clouds, Thunder, Rain, and Snow reach mid-air. Wind approaches Heaven, becoming stronger the higher it goes.
After heavy rain clears, idle clouds remain in the sky; these are the dregs of divine transformation.
The Sun completes one circuit of Heaven in one year. The Moon completes one circuit in 29+ days. This does not mean the Moon moves faster than the Sun. In terms of degrees, the Sun moves 1 degree per day, while the Moon moves 13+ degrees. When the new moon appears, it travels the Southern Land (like the Winter Solstice Sun); when it wanes, it travels the Central Sky (like the Summer Solstice Sun). Thus, the Moon's monthly journey equals the Sun's yearly journey.
In the I Ching, Lake contains Fire. The Suwen states: "There is a solar flame in the lake." The commentary explains: The flame resembles fire, smoke rising vigorously from the water surface. This occurs because Mountain Qi communicates with the Lake. Mountain mist occurs because Lake Qi communicates with the Mountain.
Water is the head of the Five Elements, the ancestor of all things. It floats on Heaven and carries Earth; it carries Form and floats Qi. It begins with Heaven and Earth and ends with them. The 72 Pentads begin with East Wind thawing ice and end with the belly of water marshes freezing. The beginning and end of Heaven and Earth are thus similar.
Heaven nurtures all things with Five Qi, producing Rain, Dew, Frost, and Snow. These falling from Heaven have no taste. Earth nourishes all things with Five Flavors, so things growing from Earth possess all five flavors.
Fire shines outwardly because the firewood is exhausted. Spirit manifests outwardly because simplicity is scattered. Thus, it is said: The Sage cleanses the heart and hides in secrecy.
The logic of the Five Elements includes Generation (Xiang Sheng) and Overcoming (Xiang Ke). Generation corresponds to Primary Colors; Overcoming corresponds to Secondary Colors. Primary Colors are Green, Red, Yellow, White, Black. Secondary Colors are Greenish-Yellow, Reddish-Purple, Blue-Green, Purple, Flowing Yellow. Wood is Green, representing the East. Wood generates Fire, whose color is Red, representing the South. Fire generates Earth, whose color is Yellow, representing the Center. Earth generates Metal, whose color is White, representing the West. Metal generates Water, whose color is Black, representing the North. These are the Primary Colors of the Five Elements. Jia and Ji combine to form Green, a mix of Green and Yellow, because Wood overcomes Earth. Yi and Geng combine to form Azure, a mix of Green and White, because Metal overcomes Wood. Ding and Ren combine to form Purple, a mix of Red and Black, because Water overcomes Fire. These are the Secondary Colors. (Flowing Yellow is also written as Pian Huang).
The Suwen Shushi states: Water flows from West to East. West is the position of Metal, hence "Metal generates Water." This is another interpretation.
The Suwen further states: Rooted internally is called Shen Ji (Spirit Mechanism); when Spirit leaves, the mechanism stops. Rooted externally is called Qi Li (Qi Establishment); when Qi stops, transformation ceases. Thus, plants die if peeled (Qi is external). Animals die if injured internally (Spirit is internal).
Great Emptiness gathers existence and non-existence. Non-gathering becomes Essence. Spirit gathers and wraps in Earth, initiating the principle of generation. The Classics state: Male and female unite their essence, conception begins prosperity. Relying on destiny, humans are born, hence called Bao Ming (Enveloping Destiny). Initially, the form is like a hanging sac, attaching to the Spleen as a seed. Spleen is True Earth, upon which things rely for life. Zhonghuang Taiyi is the predetermined fate of man. Its endless evolution is called Yuan Yi Huang Yan Qi.
Fish in water do not know water; humans in mind do not know mind. If fish knew water, would they still be fish? If humans knew mind, would they still be humans? Therefore, a drop of water can become clouds of the Six Directions; a speck of dust can become temples of ten thousand directions. Only Dragons or Sages can achieve this. I know being a Dragon is easy; Fish knowing water is hard. Being a Sage is easy; Humans realizing Mind is hard. Thus, those who use daily life without knowing it are the masses.
Wang Fu stated that secular paintings of dragons have horse heads and snake tails, with the theory of "Three Stops and Nine Similarities." Three Stops: Head to shoulder, shoulder to waist, waist to tail are equal in proportion. Nine Similarities: Horns like deer, head like camel, eyes like ghost, neck like snake, belly like clam, scales like fish, claws like eagle, palms like tiger, ears like ox. However, dragons appear surrounded by lightning, clouds, and mist; seeing the full horn is rare.
Deer horns, Ox ears, Camel head, Ghost eyes, Snake neck, Clam belly, Fish scales, Tiger palms, Eagle claws constitute the Dragon's form. Swan front, Qilin rear, Snake neck, Fish tail, Stork forehead, Mandarin duck cheeks, Dragon pattern, Turtle back, Swallow jaw, Chicken beak, with five colors complete, constitute the Phoenix's form. Deer head, Half tail, Wild wolf head, Horse feet, Round hooves, Meat horns constitute the Qilin's form. Horned is Qiu Long; hornless is Chi Long. Scaled is Jiao Long; winged is Ying Long. Phoenix colors: Green is Luan, Red is Chun, Yellow is Yan, White is Lu, Purple is Yue Zhuo. Qilin colors: Green is Song Gu, Red is Yan Ju, White is Su Ming, Black is Jiao Duan, Yellow is Qi Lin.
Dragon scales: 81. Carp scales: 36. Qilin's meat horn does not strike; Phoenix's meat beak does not peck. Luan bone is brittle; Tapir bone is solid; Jiao bone is green; Phoenix bone is black. Dragon pearl is under the chin; Shark pearl is in the skin. Snake pearl is in the mouth; Fish pearl is in the eye; Clam pearl is in the abdomen; Turtle pearl is in the foot. Python eyes are round; Jiao eyebrows connect; Clam scales reverse; Viper noses invert; Wild wolf intestines are straight; Rhino beaks are curved. Rhino horns weigh more than flesh; Axe wood tongue. Longer than beak. Rhino body combines five meats; Elephant body possesses twelve zodiac meats; some say hundred beast meats.
Nothing is more spiritual than the Dragon, yet humans domesticate it. Nothing is fiercer than the Tiger, yet humans cage it. This is due to desire. If humans had no desire, fame and profit could not bind them.
Among beasts, the Xiezhi is unseen in classics and history, unheard of. Some say it is the Divine Sheep.
Spring wind rises from below; kites rise with it. Summer wind blows horizontally; tree tops rustle. Autumn wind falls from above; leaves fall. Winter wind moves along the ground; roaring creates cold.
Qin Guan (Haihai) in his I Ching commentary states: The Neijing says: South generates Heat, Heat generates Fire; North generates Cold, Cold generates Water; West generates Dryness, Dryness generates Metal; East generates Warmth, Warmth generates Wood; Center generates Dampness, Dampness generates Earth. Thus, Water is the form of Cold; Dampness is the Qi of Earth. Water relates to Earth as Wife to Husband; husband follows wife's preference, so Water flows to Dampness. Fire is the form of Heat; Dryness is the Qi of Metal. Fire relates to Metal as Husband to Wife; wife follows husband's command, so Fire seeks Dryness. This is either Yin seeking Yang or Yang seeking Yin. Guan Lu said: Dragon is Yang Essence dwelling in abyss, thus raising clouds. Tiger is Yin Essence dwelling in mountain, thus moving wind. Dragon is Yin within Yang; only Yin within Yang can summon Yin, hence Clouds follow Dragon. Tiger is Yang within Yin; only Yang within Yin can summon Yang, hence Wind follows Tiger.
Tradition records: Heaven One generates Water, Earth Six completes it. Bao Jingxiang said: Spirit is master of Qi; Spirit moves, Qi follows. Qi is mother of Water; Qi gathers, Water is born. In the human body: Greed moves Heart, Saliva is born; Sorrow moves Heart, Tears are born; Shame moves Heart, Sweat is born; Lust moves Heart, Essence is born. This proves Heaven One generates Water. Earth Six completes it: Like clouds raining, snowflakes have six points when reaching Earth. Six is Yin, Earth number. Rain and dew drops also have six points, though fragmented and invisible. Taiyin Xuanjing Stone has six edges, proving this.
Master Cheng said: The Wuyun Liuqi of the Suwen could only be used in the time of Yao and Shun, when wind and rain were harmonious and Yin-Yang transformed properly. This requires superior governance like Yao and Shun, and subjects with peaceful Qi like children, before prescribing medicine. Otherwise, one would use the Suwen until death.
Great Emptiness cannot lack Qi. Qi cannot help but gather into Ten Thousand Things. Ten Thousand Things cannot help but scatter back into Great Emptiness. Following this entry and exit is inevitable. Knowing this allows one to discuss the principle of Life and Death, achieving ease in life and peace in death.
Is Ascension possible? Yes, there must be a method, unmeasurable. Perhaps only the Perfect Man can do it. But there is no place in Heaven to land.
Chen Xiyi's poem: Suddenly the fire wheel fries earth veins; Astonishingly, divine springs surge up mountain peaks. "Shen Fen" comes from Liezi, meaning Mountain-Lake Qi communication, as in the I Ching and Cantong Qi: Mountain and Lake vapors steam, raising clouds and rain. Geography books mention Wo Jiao and Wei Lu, all explaining this principle. Shen Fen smells stronger than pepper and orchids, tastes stronger than wine and honey.
To seek the Dao, one must struggle with fame and success, so the heart dies.
Zhuangzi said: The Dao is in weeds, tiles, gravel, urine, and feces, getting lower and lower. This implies the Dao is everywhere!
Observing things is to play the mind in the intent of things. Observe Life in grass and trees; observe Contentment in fish; observe Leisure in clouds; observe Tranquility in mountains; observe Non-stop in water.
Humans' seven Po souls are complete at 49 days after birth; they scatter 49 days after death.
Ancient and Modern divide in one breath; All beings share one source.
Sanmao Zhenjun said: Heaven is called Empty; Mountain is called Cave; Human is called House. The hollow inside the mountain is called Dongting; the hollow inside the human head is called Dongfang.
Bian Rang's Zhanghua Terrace Ode: Return to the wide mansion generating wind, trace the essential path of Xuanyuan, hold Xi Shi's weak wrist, support Mao Qiang's pale elbow. Commentary: Yellow Emperor Xuanyuan learned bedroom arts from Sunu, grasping firmly and inhaling, returning essence to nourish the brain, extending years, achieving longevity and forgetting old age. Zhang Pingzi's poem: Bright lamp, remove powder, spread quilt and pillow, Sunnu is my teacher, Tianmu taught Xuanyuan.
Mixing secrets is a joyous rite; wearing Gangmao jade.
All things contain Yuan Qi to achieve gentleness. Just as chest has organs, bones have marrow, plants have hollowness communicating with Qi, allowing long life on Earth.
Chu Ci says: Do not confuse your Soul (Mercury) / Let that (Lead/Spirit) be natural. One Qi (Medicine) is profoundly divine, stored at midnight (Time). Emptiness (Heart) awaits (Time arrives), do not act beforehand. (These 27 characters encompass the alchemical books, showing Cantong and Wuzhen theories have ancient origins.) Before this, Zhuangzi said: Qi is empty and waits for things; only Dao gathers in emptiness. Empty heart means aligned heart. Also: Good cultivators are like shepherds, whipping the lagging sheep. Not ahead, not behind, this is neither helping nor forgetting. Hence Qinyuanchun says: Refine Self, await Time. Qinghua Miwen says: Guard Self, await Gui generation. The meaning of "Empty Await" is profound!
Ordinary people breathe through the throat, exhaling more than inhaling. Qi returns to Dan Tian, not reaching the root of breath exchange. True People breathe through the heels, breathing equally, balancing Water and Fire, connecting to Heaven's root above and Earth's root below, mixing with Kidney Ancestral Qi, hence called True Breath.
Tao Jun is the God of the Kidneys. One should restrain anger, block desires, cherish Essence and love Qi, as the master of the body and root of Life and Nature. When lust arises, visualize Tao Jun in the heart.
Divine Light and Treasure Light are Spiritual Light, formless, shining in the vast blue sky. In humans, spiritual brilliance shines from the eyes. Thus, Dadong Jing says: Smoke returns in great radiance, Divine Light shines on empty peaks. Empty Peak refers to the head and face.
Humans have 180 Spiritual Passes, 360 Bone Joints, 1200 Forms, 12,000 Essences, 36,000 Roots and Origins, 84,000 Hair Pores and Keys. Mouth produces saliva. Without saliva, humans wither and die. Heaven and Earth rely on Water to carry and cover; All things rely on Water to generate and form. Essentially, they are the same.
Lengyan Jing says: Your body was first conceived by parents' thoughts. Your Heart, if not thinking, cannot come; Life transmits through thought.
Spirits and Ghosts have Nature but no Destiny. Plants have Destiny but no Nature. Beasts have little Nature and much Destiny. Only Humans possess both fully.
Gui Qu Lai Ci says: Realize the past cannot be corrected; Know the future can be pursued; Recognize the lost path is not far; Awaken that today is right and yesterday wrong. The words Realize, Know, Recognize, Awaken are very clear. This is why Yuanming is considered to have heard the Dao.
When humans sleep, Hun enters and exits through Leimen (Ear) to dream.
Walking person: Walk like wind, Stand like pine, Sit like bell, Lie like bow.
Bai Yuchan said: Spirit is Fire; Qi is Medicine. Refining Medicine with Fire makes Elixir; Controlling Qi with Spirit achieves Dao. Now that worm, gestating...