螟蛉之子，以混其气者，药也，以和其神者火也。若龟之相顾，神交也，神交而气未始不交
，火中有药也。鹤之相唳，气交也，气交而神未始不交，药中有火也。至于不根而生芝兰，
不母而生蝤蛴，阴阳相搏，燥湿相育。亦有神火气药，为之根与母焉，以成其变化之用，而
遂其生息之机矣。
白玉蟾曰∶梧桐秋风，升也。蕉花春雨，降也。青山暮云，浮云。碧潭秋月，沉也。不
过形容升降之景象耳。
赤子顶门未合，能通宿命，纯一无念。顶门既合，神附肉团心中，念想无穷，久而衰矣
。
蜣螂转丸，丸中空处一点虚白，乃是蜣螂精神聚会处，但假粪丸为之地耳，虚白成形，
而蜣螂化去，心死神活，所谓脱胎也。
一气万物之母也，一灵天地之始也。
唇之上何以曰人中，若以为人身之中，则当在脐腹间。盖自此而上，目耳鼻皆双窍，自
此而下口及二便皆单窍。上三画阴，下三画阳，合成泰卦也。
体一真机云∶父母交媾，情欲正炽，阴阳参会，两情和合，不可名状，一施一合，化为
神水
，在母子宫，即有欲神主于中，所谓物所受为性，天所赋为命。凡人性命之蒂，在此系焉。
古云∶未有此身，先有此窍，方有此身，要穷此窍。乃不窍之窍，所谓中也。试取鸡子熟而
割之，近壳必有些小空隙，即未熟时正中虚处也，人身之中亦犹是也。
人身上有天谷泥丸，藏神之府也。中有应谷绛宫，藏气之府也。下有灵谷关元，藏精之
府也。圣人则天地之要，知造化之源，神守于元宫，气腾于牝府，神交气感，自然成真。
虚化神，神化气，气化血，血化形，形化婴，婴化童，童化少，少化壮，壮化老，老化
死，
死复化为虚，虚复化为神，神复化为气，气复化为物，化化不间，由环之无穷。夫万物非欲
生
，不得不生。万物非欲死，不得不死。达此理者，虚而乳之，神可以不化，形可以不生。
太上者，虚无之神也。天地者，阴阳之神也。人虫者，血肉之神也。其同者神，其异者
形。
是故形不灵而气灵，语不灵而声灵，觉不灵而梦灵，生不灵而死灵。水至清而结冰不清，神
至明而结形不明，冰泮返清，形散返明。能知真死者，可以游太上之京。
手阳也，故指长。足阴也，故指短。上阳下阴，人也，猿猴四手皆阳也，故轻捷而在上
。猪狗四足皆阴也，故奔突而在下。
《庄子》曰∶百昌皆生于土，皆归于土，此土所以始万物而终万物者也。
华佗有五禽戏，道经又有熊经、鸟伸、凫浴、猿跳、鸱视、虎顾、 息、龟缩，谓之
八禽。
亥子之交，两鼻俱通，丹家谓玉洞只开是也，此处不得放过。
神不明谓之魍，精不明谓之魉。
有形无声，木石也。有声无形，雷霆也。有形有声，人物也。无声无形，鬼神也。
凡视五色皆损目，惟黑色于目无损。
世界内众，如一器中贮百蚊蚋，啾啾乱鸣，于分寸中鼓发狂内。
常言鱼不见水，人不见气，故人终日在气中游，未尝得见。惟于屋漏日光之中，始视尘
埃
滚滚奔忙。集暗室之内，若有疾风驱之者，此等境界，可以悟道，可以阅世，可以息心，可
以参禅。漆园齐物之论，首发此义，亦可谓通天人之故者矣。
或问浩然之气，答曰∶一片花飞减却春，盖言浩然是无亏欠时也。
壶隐子曰∶祸从口出，病从口入。有味乎其言也，口之出入，祸福存亡，罔不由之。口之所系于人也亦大矣，然必
何
礼春夏教以礼乐，秋冬教以诗书。亦春夏养阳，秋冬养阴之法也。盖春生夏长，乃阳气
发泄
之时，教以礼乐者，歌咏以养其性情，舞蹈以养其血脉，亦养阳之道也。秋冬收藏，乃阴气
收敛之时，教以诗书者，犹游以求之，涵咏以体之，亦养阴之道也。
举天下之山无不虚也，举天下之水无不实也。山惟虚而易崩，水惟实而不腐。
金者，石中之津液，水出石中，故曰金生水也。
万沤起而复破，水之性未尝亡也。万灯明而复灭，火之性未尝亡也。沤灯，情也。水火
，性也。情与性，魂与魄也。
相法出于黄帝，观《灵枢经》五阅五使五色诸篇，可知此术不始于《左传》也。
《相冢书》曰，山川而能语，葬师食无所，肺腑而能语，医师色如土。
相随心变，变从何始，必从目始。孟子曰∶胸中正，则眸子了焉，盖五脏之精华所聚也
。如
驰骛之人变为沉静，其目必去昏而清。暴戾之人变为慈祥，其目必去杀而和。非但是也，其
面之清浊慈戾，亦从而变。盖肉色从气，血气从心，无足致疑。非但是也，词气动容亦从心
变，故凡内相无不变，外相之不可变者，独骨格耳。执相定人非也，荀卿不知心相之合面相
，非又非也，但相人者，心不平正，则目不清明。我之眸子先 矣，虽遵孟子之法，而实不
能用。
何谓内相，品德居之矣。既富贵贫贱，亦有内相，意思行事是矣。贵人不谄而恭，富人
不吝而
朴。凡喜于靡费，莫非贫相；凡近于骄蹇，莫非贱相。不于其身，亦于其子孙。噫!子孙之
贫贱，现于祖父之身，则内相之所系长矣。
方术到绝顶，无不稍稍通于道。君平卜日，管郭卦课，袁李天文星历，张果禄命，杨赖
堪舆
，皆立身颇高，不肯教人以无耻无义之事。只缘窥着本原，略信得死生有命，富贵在天，各
有分限。欲中伤人，人不可得而伤。欲攫取多财，财不可得而攫。枉坏心术何为？不如循
理
安分，所以技术高者，决带几分道气。今术家自负障天，甘心无赖，还是未窥见本原耳，
就彼术中更加穷究，当有幡然改心易行之时。
《吕氏春秋》曰∶一雨露也，梧椟得之以养其柯条，荆棘得之以养其芒刺，造化者何尝
有心浓梧椟之材，而稔荆棘之毒与，咸其自养，而未有养之者也。
花之色无有同者，惟黄者必开于土旺四季之月。春季则棠棣，夏季则黄葵，秋季则菊花
，冬季则蜡梅。
动物本诸天，所以头顺天而呼吸以气。植物本诸地，所以根顺地而升降以津。故动物取
气于
天，而乘戴以地。植物取精于地，而生养以天。《素问》云∶出入废，则神机化灭。升降息
，则气立孤危。无不出入，无不升降。器有小大，数有远近。盖谓此也。
《楞严经》以胎卵湿化，推万物之生生，又以有无色想，推万类之情识，盖有色是有牝
牡之
属，鸠鸽是也。无色是无雌雄之属，螺蚌是也。有想是为蚕为蛾时也，无想是为蛹为蚁时也
。
非有色想，非无色想，此物又极微极细，其情识在于恍惚渺茫之间。如人身之积虫，似卵白
，似血片，似动非动，似生非生之属是也。佛氏论说生类，可谓穷深极微矣，鬼神亦在非有
非无之内。
草木一 之细，一核之微，其色香葩落，相传而生也，经千年而不变，其根干有生死
，其神之传也，未尝死也，善乎庄生曰，火传也，不知其尽也。
世间小虫，如一丝半粟之细，以至目不可辨者，其手足头目，动静食息，避就嘘吸，无
不具足。此可以见天命之流行，无一之或遗，无微之不入，形有大小，而性无大小。
邵子曰∶动物自首生，植物自根生。自首生命在首，自根生命在根。
木石皆有心也，使木石无心，何两石相摩，两木相摩，而火生乎？物之有火，犹人之有
心也。
生血皆赤，怒心之所出也，赤火色，其心躁，故象之。二乘四果，其白如乳，出于净心
，而鲎鱼血碧，虾蛤无血，其故何也。
行行相值，茎茎相望，枝枝相准，叶叶相向，华华相顺，实实相当，此无量寿经所言天
宫宝树，非尘世所有也。
马骡驴阳类，起则先前，治用阳药。牛羊驼阴类起则先后，治用阴药，故兽医有二种。
人顺生，草木倒生，禽兽横生。胎生者九窍，卵生者八窍。胎生者眼胞自下而瞑，卵生
者眼
胞自下而瞑。湿生者眼无胞而不寐，化生者眼无窍而有光。草木有可插而活者，竹以笋
生者，胎生类也。以实而产者，卵生类也。荷芡湿生也，芝菌化生也。有雌无雄，龟鳖是也
。有雄无雌，蜂虿是也。龟虽有鼻而息以耳，牛虽有耳而听以鼻，龙蜃能飞而无翼，鹅鸭有
翼而不飞。阳鸟之飞，头伸而足缩。阴鸟之飞，头缩而足伸。马之卧起自前足，牛之卧起自
后足。鹿豕直行，蛇蚓曲行，郭索横行，变踵却行。 蝇倒行，率然两头行， 蠖屈伸行。
木皆中实，而娑罗树则中空。竹皆中空，而广藤竹则中实。沉香木至轻也，而以水浸之则沉
。中冷泉亦水也，而锡器盛之则泄。昆吾刀亦金也，而可以切玉。萧山火至凉也，而可以供
爨。生物之不齐类如此，造物者果有穷乎哉。
与之齿者去其角，付之翼者两其足。甘瓜则抱苦蒂，美枣则生荆棘。荔枝非名花，牡丹
无佳
实。鹰 能搏鸠雁，而反受逐于 。崖鹘能搏 鹭，而不能得飞鸽。雉善听，野狼善视，狐
善疑，犹善豫，骆驼善知泉，象善知地虚实，而终不免于人之手，物各有能有不能也。
虎之小胃名曰贯，胃中诸肉皆化，而唯爪甲不化。爪甲入胃中，则恶贯满矣，故囹圄名
曰贯城云。
虎威在颈下二肋间，如乙字三寸许，虎镜在当心皮里膜外，若脆骨然，取而佩之，则无
憎疾
。虎带在胸，而通前左右二足，乃大筋也，可为带故名。前颈骨三棱，后颈骨圆直，色皆桃
红而不空虚，有微眼，以唾湿其一头，吹之少有沫焉。其肠为马缰，虽劣者可御。
虎大寒日始交，七月而生，性至猛烈，虽遭逐犹复徘徊顾步。其伤重者，辄咆哮作声而
去。
听其声之多少，以知去之远近，率鸣一声者为一里，靠岩坐倚木而死，终不僵仆。其搏物不
过三跃，不中则舍之。
月晕者，虎必交也。
古者胎教，欲见虎豹勇击之物，虎子才生三日，即有食牛之气。其不能搏噬者，辄杀之
，为堕武也。
虎豹无事，行步若将不胜其躯。鹰在众鸟间若睡，然故积怒而全刚生焉。
小儿齿生未足，未可与食虎肉，恐齿不生。
邵子曰∶形统于首，神统于目，气统于唇。
动物本诸天而体则温，植物本诸地而体则冷，阴阳之谓也。
博花接果，当接博之上，则为是花是果，当接博之下，或有断折，及其芽 再出，则为
元花元果。此见造物之主宰处，物之气类，万古不移此主宰，所以谓之帝也。
草木一 之微，而色香臭味，花实枝叶，无不具于一仁之中。及其再生，一一相肖，此
造物所以显诸仁而藏诸用也。
世间万物无不生虫，木水土之中生虫最多，固其常也。至于火中生虫，则火鼠也，极南
方有
之，其毛以为火浣布，而火南鸡亦火食也。阴山之北，其雪历世不消，其中生蛆，其大如
瓠
，北人谓之雪蛆，味极甘美。张子和医书着《儒门事亲》，言见民家一铁锅，底上起一铁泡
，锤破有一红虫，其走如飞，其嘴至硬，是金铁中亦有虫也。
邵康节云∶鱼水族也，虫风族也，故虫皆由风化。寻常榛栗之类，外壳完固，而虫已长
于腹中，岂是外物遗种，当由风化使然。
林栖之羽似叶，草宿之毛似草，水生之鳞似波，亦从其类也。
鳞虫有蛰，龙蛇是也。羽虫有蛰，莺燕是也。毛虫有蛰，黄鼠是也。介虫有蛰，龟鳖是
也。夫蛰物又造物减其半功耳，故其用不能。
琥珀不能呼腐芥，丹砂不能入 金，磁石不能取惫铁，元气不能发陶炉。所以大人善用
五行之精，善夺万物之灵，食天人之禄，驾风马之荣，其道也，在忘其形，而求其情。
鱼有骨在内者，有骨在外者，有多骨者，有少骨者，有无骨者，万不同也。然其所同者
，盖
水也。草木之有叶大者，有小者，有长者，有短者，有浓者，有薄者，有圆者，有扁者，有
尖者，有HT 者，有花镂者，亦万不同也。然其所同者，均含生意也。兹可以求万物之一原者
乎。
有雄而无雌，其名细腰，锋虿是也。有雌而无雄，其名大腰，龟鳖是也。
妙矣哉，造物之生群动也，随大随小，无不各自取足焉，无所待于外也。是故变、一足
也，
人、两足也，马、四足也，蜘蛛、六足也，螃蟹、八足也，螂蛆、四十足也，蜈蚣、百足也
，带、无足也。无者不资于多而后行，多者不见其多而反迟于行，动其天机，不言而喻。多
者不见其为有，少者不见其为无。故曰惟虫能虫，惟虫能天。
獐鹿非辰属，八卦无主，故道家听许为脯。
术家以十二肖，配十二辰，每肖各有不足之形焉。如鼠无牙，牛无齿，虎无脾，兔无唇
，
龙无耳，蛇无足，马无胆，羊无神，猴无臀，鸡无肾，犬无腹，猪无筋，人则无不足也。
蛇蟠向王，鹊巢背太岁，燕伏戊己虎奋冲破，干鹊知来，猩猩知往，鹳影抱，虾蟆声抱
。
鹦鹉能言，众为趾前三后一，唯此四指齐分。凡鸟下睑眨上，独此鸟两睑俱动如人，目
舌亦如人。
食叶者有丝，食土者不息。食而不饮者蚕，饮而不食者蝉，不饮不食者蜉蝣。
事外无道，道外无事，故事愈近而道愈切。《庄子》曰∶哀莫大于心死，而形死次之，诵之
令人有生意。
螟蛉（一种蛾类的幼虫）之子，通过混合其气息来养育的，是药物；通过调和其精神来养育的，是艾灸。就像乌龟互相注视，这是精神的交流，精神交流了，气息没有不随之交流的，这就是药中有火（艾灸）。鹤互相鸣叫，这是气息的交流，气息交流了，精神没有不随之交流的，这就是火中有药。至于灵芝兰草不生根而生长，蝤蛴（天牛幼虫）不靠母体而生，这是阴阳相互搏击、燥湿相互孕育的结果。也有神、火、气、药作为它们的根和母体，以成就它们变化的功用，并顺应它们生长的生机。
白玉蟾说：梧桐树在秋风中摇曳，是上升之象；芭蕉花在春雨中舒展，是下降之象；青山上的暮云，是漂浮之象；碧潭中的秋月倒影，是沉潜之象。这不过是形容升降浮沉的景象罢了。
初生婴儿头顶囟门未闭合时，能通晓宿命，心思纯粹而没有杂念。囟门闭合后，神依附于肉团心（心脏）之中，念头无穷无尽，时间久了就会衰退。
蜣螂（屎壳郎）滚动粪丸，粪丸中空处的一点虚白，是蜣螂精神聚集的地方，只是借粪丸作为载体而已。当虚白成形时，蜣螂便化去，这就是“心死神活”，也就是所谓的脱胎换骨。
一气是万物的母亲，一灵是天地的开始。
嘴唇上方为什么叫“人中”？如果认为是人身体的中间，那应该在脐腹之间。大概从这里往上，眼、耳、鼻都是双孔；从这里往下，口及大小便都是单孔。上三画属阴，下三画属阳，合起来构成泰卦。
体一真机说：父母交媾时，情欲正盛，阴阳参合，两情和谐，不可名状，一次施受结合，化为神水，在母亲的子宫中，就有欲神主宰其中，这就是所谓“物所受为性，天所赋为命”。凡人的性命之蒂，都系于此。古人说：“未有此身，先有此窍；方有此身，要穷此窍。”这是不窍之窍，也就是“中”。试着拿煮熟的鸡蛋切开看，靠近蛋壳处必有一些小空隙，那就是未熟时正中间的虚处，人身之中也是这样。
人身上有天谷泥丸宫，是藏神的府邸。中有应谷绛宫，是藏气的府邸。下有灵谷关元穴，是藏精的府邸。圣人掌握天地的要领，知晓造化的源头，神守于元宫，气腾于牝府，神气相交感应，自然成真。
虚化神，神化气，气化血，血化形，形化婴，婴化童，童化少，少化壮，壮化老，老化死，死复化为虚，虚复化为神，神复化为气，气复化为物，变化连续不断，像圆环一样无穷无尽。万物并非想要生，而是不得不生；万物并非想要死，而是不得不死。通达这个道理的人，保持虚空以滋养它，神可以不转化，形可以不生成。
太上者，是虚无之神。天地者，是阴阳之神。人与虫类，是血肉之神。相同的是神，不同的是形。
因此，形不灵而气灵，言语不灵而声音灵，知觉不灵而梦境灵，生命不灵而死后的状态灵。水极清却结冰，冰就不清了；神极明却结成形体，形体就不明了；冰融化返回清澈，形体消散返回光明。能知道什么是真正死亡的人，可以遨游于太上的京城。
手属阳，所以手指长。足属阴，所以脚趾短。上阳下阴，这是人；猿猴四手皆属阳，所以轻捷且位于上方。猪狗四足皆属阴，所以奔跑突进且位于下方。
《庄子》说：百种草木都生于土，也都归于土，这就是土开始万物又终结万物的原因。
华佗有五禽戏，道经中又有熊经、鸟伸、凫浴、猿跳、鸱视、虎顾、息、龟缩，称为八禽。
亥时与子时交替之际，两个鼻孔都通气，丹家称之为“玉洞只开”，这个时刻不能放过。
神不明亮称为魍，精不明亮称为魉。
有形无声，是木石。有声无形，是雷霆。有形有声，是人或动物。无声无形，是鬼神。
凡是看五色都损伤眼睛，只有黑色对眼睛没有损害。
世界里的众生，就像一个器皿里装着一百只蚊子苍蝇，叽叽喳喳乱叫，在分寸之间鼓动发狂。
常说鱼不见水，人不见气，所以人整天在气中游动，却未曾看见。只有在屋漏日光的缝隙中，才能看到尘埃滚滚奔忙。聚集在暗室之内，好像有疾风驱赶它们一样，这种境界，可以悟道，可以阅世，可以息心，可以参禅。漆园吏（庄子）齐物之论，首先阐发了这个意义，也可以说是通晓天人奥秘的人了。
有人问什么是浩然之气，回答说：“一片花飞减却春”，意思是浩然是没有亏欠的状态。
壶隐子说：祸从口出，病从口入。这话意味深长啊，口的出入，关乎祸福存亡，无不由此决定。口对人的关系也太大了，然而必须合乎礼。春夏教以礼乐，秋冬教以诗书。这也是春夏养阳、秋冬养阴的方法。因为春生夏长，是阳气发泄的时候，教以礼乐，是通过歌咏来涵养性情，通过舞蹈来涵养血脉，这也是养阳之道。秋冬收藏，是阴气收敛的时候，教以诗书，是通过漫游来探求，通过涵泳吟咏来体会，这也是养阴之道。
天下的山没有不虚的，天下的水没有不实的。山因为虚而易崩塌，水因为实而不腐臭。
金，是石头中的津液，水从石头中流出，所以说金生水。
万个水泡兴起又破裂，水的本性并未消失。万盏灯明亮又熄灭，火的本性并未消失。泡和灯，是情；水和火，是性。情与性，就是魂与魄。
相法出自黄帝，观看《灵枢经》中的五阅五使、五色诸篇，可知这门术数不是始于《左传》。
《相冢书》说：山川如果能说话，葬师就无处谋食；肺腑如果能说话，医师就会吓得脸色如土。
面相随心意而变化，变化从哪里开始？一定从眼睛开始。孟子说：“胸中正，则眸子亮了”，因为眼睛是五脏精华聚集的地方。比如奔走忙碌的人变得沉静，他的眼睛一定会去除昏浊而变得清明。暴戾的人变得慈祥，他的眼睛一定会去除杀伐之气而变得温和。不仅如此，面部的清浊、慈厉，也随之改变。因为肉色随气，血气随心，没有什么可怀疑的。不仅如此，言辞、气度、容貌也随心意变化，所以凡是内在的心相没有不改变的，外在的面相中不可改变的，只有骨骼罢了。执着于表象判定人是错误的，荀子不知道心相与面相的结合，也是错误的。只是看相的人，如果内心不平正，那么眼睛就不清明。我的眸子先浑浊了，即使遵循孟子的方法，实际上也无法使用。
什么叫内相？品德居于其中。既然富贵贫贱，也有内相，意思行事就是了。贵人不会谄媚而是恭敬，富人不会吝啬而是朴实。凡是喜欢挥霍浪费的，无非是贫相；凡是接近骄傲傲慢的，无非是贱相。不仅体现在本人身上，也体现在子孙身上。唉！子孙的贫贱，显现于祖父身上，说明内相的影响很长远。
方术达到绝顶，无不稍稍通于道。君平占卜，管辂郭璞算卦，袁天纲李淳风精通天文星历，张果推算禄命，杨赖精通堪舆，他们都立身很高尚，不肯教人做无耻无义的事。只因为他们窥见了本源，略微相信生死有命，富贵在天，各有分限。想要伤害人，人不可能被伤害；想要攫取多财，财不可能被攫取。枉坏心术做什么呢？不如循理安分，所以技术高的人，必然带有几分道气。现在的术士自负障天，甘心无赖，还是没窥见本源罢了，如果在他们的术中更加穷究，应当会有幡然改心易行的时候。
《吕氏春秋》说：同一场雨露，梧桐得到它用来滋养枝干，荆棘得到它用来滋养芒刺，造化者何曾有心偏爱梧桐的材美，而厌恶荆棘的毒刺，都是它们自己滋养自己，并没有谁去滋养它们。
花的颜色没有相同的，只有黄色的花一定在土旺的四季之月开放。春季则是棠棣，夏季则是黄葵，秋季则是菊花，冬季则是蜡梅。
动物本源于天，所以头顺承天，用呼吸来摄取气。植物本源于地，所以根顺承地，用升降来摄取津液。所以动物从天获取气，而承载于地。植物从地获取精，而由天来生养。《素问》说：出入废弛，则神机化灭；升降停止，则气立孤危。无不涉及出入，无不涉及升降。器物有小大，数量有远近。说的就是这个道理。
《楞严经》用胎卵湿化来推演万物的生生不息，又用有色想、无色想来推演万类的情识。大概有色是指有雌雄之分的种类，如鸠鸽是无色的指没有雌雄之分的种类，如螺蚌。有想是指蚕蛾时期，无想是指蛹蚁时期。
非有色想，非无色想，这类物体又极其微小细致，其情识处于恍惚渺茫之间。如人身内的积虫，似卵白，似血片，似动非动，似生非生的种类就是如此。佛家论述生类，可谓穷尽深邃极细微妙了，鬼神也存在于非有非无之内。
草木一根须之细，一核仁之微，其色香葩落，相传而生，经过千年而不改变，其根干虽有生死，但其神传承，从未死亡，庄生说得好：“火传也，不知其尽也。”
世间小虫，如一丝半粟之细，以至于肉眼无法分辨的，其手足头目，动静食息，避就嘘吸，无不具备。这可以看出天命流行，无一遗漏，无微不入，形有大小，而性无大小。
邵子说：动物从头部出生，植物从根部出生。从头部出生，生命在头部；从根部出生，生命在根部。
木石都有心，假如木石无心，为什么两块石头相磨、两块木头相磨会产生火呢？物有火，就像人有心脏一样。
生血都是红色的，是怒心的表现，红色对应火色，其心躁动，所以象征它。二乘四果（佛教修行阶位），其白如乳，出于净心，而鲎鱼血是碧绿的，虾蛤没有血，这是什么原因呢？
行行相值，茎茎相望，枝枝相准，叶叶相向，华华相顺，实实相当，这是无量寿经所说的天宫宝树，不是尘世所有的。
马骡驴属于阳类，起身时先动前肢，治疗用阳药。牛羊驼属于阴类，起身时先动后肢，治疗用阴药，所以兽医有两种。
人生是顺生的，草木是倒生的，禽兽是横生的。胎生动物有九窍，卵生动物有八窍。胎生动物的眼睑自下而上闭合，卵生动物的眼睑自下而上闭合。（注：原文此处可能有误或特指某种观察，通常描述不同，此处直译）湿生动物眼睑无胞且不睡觉，化生动物眼睑无窍而有光。草木有扦插而活的，竹子以笋生长，属于胎生类。以果实产生，属于卵生类。荷花芡实属于湿生，灵芝菌类属于化生。有雌无雄，如龟鳖。有雄无雌，如蜂虿。龟虽然有鼻子但用耳朵呼吸，牛虽然有耳朵但用鼻子听，龙蜃能飞但没有翅膀，鹅鸭有翅膀但不飞。阳鸟飞翔，头伸脚缩。阴鸟飞翔，头缩脚伸。马卧起从前足开始，牛卧起从后足开始。鹿猪直行，蛇蚓曲行，郭索（螃蟹等）横行，变踵（青蛙等）却行。蝇倒行，率然两头行，蠖屈伸行。
树木大多中实，而娑罗树则中空。竹子大多中空，而广藤竹则中实。沉香木极轻，但浸入水中则下沉。中冷泉也是水，但用锡器盛放则会渗漏。昆吾刀也是金属，但可以切玉。萧山火极凉，但可以用来做饭。生物的参差不齐如此，造物者难道有穷尽吗？
与之长角的就没有蹄，给它翅膀的就给它两只脚。甘瓜抱着苦蒂，美枣长着荆棘。荔枝不是名花，牡丹没有好果实。鹰鹞能搏击鸠雁，反而被隼追逐。崖鹘能搏击鹭鸶，却不能捕捉飞鸽。野鸡善于听，野狼善于视，狐狸善于疑，犹（獾）善于预知，骆驼善于知泉，大象善于知地虚实，但最终不免落入人手，万物各有能有不能。
老虎的小胃名叫“贯”，胃中其他肉都消化了，唯独爪甲不消化。爪甲进入胃中，就是“恶贯满盈”，所以监狱名叫“贯城”。
老虎的威势在颈下两肋间，如乙字三寸许，虎镜在心口皮里膜外，像脆骨一样，取来佩戴，就不会憎恨疾病。虎带在胸前，连通前后左右两足，是大筋，可以做带子故名。前颈骨三棱，后颈骨圆直，颜色都是桃红而不空虚，有微孔，用唾液湿润一头，吹之稍有泡沫。它的肠子可以做马缰绳，即使是劣马也可以驾驭。
老虎在大寒日开始交配，七月生产，性情至猛烈，即使遭到驱逐还徘徊回顾。受伤重的，就咆哮发声而去。
听它叫声的多少，来知道离去的远近，一般鸣叫一声为一里，靠着岩石坐着倚着树木而死，最终不会僵仆。它搏击猎物不超过三次跳跃，不中就会放弃。
月亮出现晕圈，老虎必定交配。
古代胎教，想让胎儿看到虎豹勇猛搏击之物，虎子才出生三天，就有吃牛的气势。不能搏击吞噬的，就杀掉它，为了堕其武气。
虎豹没事时，行走步态好像承受不住自己的身体。鹰在众鸟中间像在睡觉，然而故积愤怒而全刚生焉。
小儿牙齿未长全，不可以吃虎肉，恐怕牙齿不长。
邵子说：形统摄于首，神统摄于目，气统摄于唇。
动物本源于天而体温温暖，植物本源于地而体温寒冷，这就是阴阳。
嫁接花卉果实，当接在砧木之上，则为该花该果；当接在砧木之下，或有断折，等到芽再长出，则恢复为原来的花原来的果。这可见造物的主宰之处，物的气类，万古不移这个主宰，所以称之为帝。
草木一根须之微，而色香臭味，花实枝叶，无不具于一仁之中。等到再生，一一相似，这是造物显诸仁而藏诸用的体现。
世间万物无不生虫，木水土中生虫最多，本是常态。至于火中生虫，则是火鼠，极南方有之，它的毛可以做火浣布，而火南鸡也以火为食。阴山之北，那里的雪历代不消，其中生蛆，大如瓠瓜，北方人叫它雪蛆，味道极甘美。张子和医书《儒门事亲》中说，见到民家一口铁锅，底部鼓起一个铁泡，锤破有一个红虫，跑得飞快，嘴极硬，这是金铁中也有虫。
邵康节说：鱼是水族，虫是风族，所以虫都由风化而生。寻常榛栗之类，外壳完固，而虫已长在腹中，难道是外物遗种，应当是由风化使然。
林栖的羽毛像叶子，草宿的毛像草，水生的鳞像波纹，也是随从同类。
鳞虫有蛰伏，龙蛇是。羽虫有蛰伏，莺燕是。毛虫有蛰伏，黄鼠是。介虫有蛰伏，龟鳖是。蛰伏的动物又是造物减少其半功倍，所以它们的用处不大。
琥珀不能唤醒腐烂的芥菜，丹砂不能渗入铅金，磁石不能吸取疲惫的铁，元气不能点燃陶炉。所以大人善于利用五行之精，善于夺取万物之灵，享受天人之禄，驾驭风马之荣，其道在于忘记其形，而寻求其情。
鱼有骨在内部的，有骨在外部的，有多骨的，有少骨的，有无骨的，万种不同。但它们相同的是，都含水。草木有叶大的，有小的，有长的，有短的，有浓的，有薄的，有圆的，有扁的，有尖的，有卷曲的，有花镂的，也万种不同。但它们相同的是，都含有生意。这不就可以探求万物的一原吗？
有雄无雌，名叫细腰，锋虿是。有雌无雄，名叫大腰，龟鳖是。
造物生育群动真是奇妙啊，随大随小，无不各自满足，无所依赖外界。所以变（蝉）、一足；人、两足；马、四足；蜘蛛、六足；螃蟹、八足；螂蛆、四十足；蜈蚣、百足；带（蚯蚓）、无足。无的不依赖多而后行，多的不见其多反而行动迟缓，触动天机，不言而喻。多的不见其为有，少的不见其为无。所以说惟虫能虫，惟虫能天。
獐鹿不属于辰属，八卦无主，所以道家允许将其做成肉脯。
术士以十二生肖配十二时辰，每肖各有不足之形。如鼠无牙，牛无齿，虎无脾，兔无唇，龙无耳，蛇无足，马无胆，羊无神，猴无臀，鸡无肾，犬无腹，猪无筋，人则无不足。
蛇盘绕面向王位，鹊巢背对太岁，燕子伏于戊己日，虎奋冲破，喜鹊知来，猩猩知往，鹳影抱，虾蟆声抱。
鹦鹉能言，众鸟趾前三后一，唯独此鸟四指齐分。凡鸟下睑眨上，唯独此鸟两睑俱动如人，目舌也如人。
食叶者吐丝，食土者不息。食而不饮者是蚕，饮而不食者是蝉，不饮不食者是蜉蝣。
事外无道，道外无事，所以事越近而道越切。《庄子》说：哀莫大于心死，而形死次之，诵读这些令人有生意。
The offspring of the mingling moth (a larva of a certain moth), nurtured by mixing its qi, is medicine; nurtured by harmonizing its shen (spirit), is moxibustion. Just as turtles gaze at each other, this is an exchange of shen; when shen exchanges, qi inevitably exchanges too—this is medicine containing fire (moxibustion). When cranes cry to each other, this is an exchange of qi; when qi exchanges, shen inevitably exchanges too—this is fire containing medicine. As for orchids and irises growing without roots, or youqi (larvae of long-horned beetles) being born without a mother, these result from the mutual struggle of yin and yang, and the mutual nurturing of dryness and dampness. There are also shen, fire, qi, and medicine acting as their roots and mothers, to accomplish their transformative functions and follow their mechanisms of growth and reproduction.
Bai Yuchan said: The paulownia tree swaying in the autumn wind represents ascending; the banana flower unfolding in spring rain represents descending; the floating clouds on green mountains represent floating; the autumn moon reflected in the emerald pool represents sinking. These merely describe the phenomena of ascending, descending, floating, and sinking.
A newborn infant, whose fontanelle has not yet closed, can perceive past lives and remains pure with no distracting thoughts. Once the fontanelle closes, the shen attaches to the "meat-ball heart" (the physical heart), leading to endless thoughts, which eventually decline over time.
The dung beetle rolling its ball of dung: the hollow center with a spot of empty whiteness is where the beetle's spirit gathers, using the dung ball merely as a vessel. When this empty whiteness takes form, the beetle transforms away—this is "when the heart dies, the spirit lives," known as shedding one's mortal coil.
One Qi is the mother of all things; One Spirit is the beginning of heaven and earth.
Why is the area above the upper lip called "Ren Zhong" (Human Center)? If it were the physical center of the body, it should be between the navel and abdomen. From here upwards, the eyes, ears, and nose are double openings; from here downwards, the mouth and excretory orifices are single openings. The upper three strokes belong to Yin, the lower three to Yang, combining to form the Tai hexagram.
Ti Yi Zhen Ji stated: When parents unite, passion is intense, yin and yang intermingle, and two emotions merge in harmony, indescribable. With one act of giving and receiving, they transform into Divine Water. In the mother's uterus, a God of Desire takes dominance within. This is what is meant by "what the object receives becomes its nature, what Heaven endows becomes its destiny." The root of human life and destiny is tied here. The ancients said: "Before this body exists, there is this orifice; once this body exists, one must exhaust understanding of this orifice." This is the orifice that is not an orifice, known as the "Center." Try cutting open a boiled egg; near the shell, there are small gaps, which correspond to the empty center when uncooked. The human body is similar.
In the human body, the Tian Gu Ni Wan Palace is the residence storing Shen. The Ying Gu Jiang Gong is the residence storing Qi. The Ling Gu Guan Yuan acupoint is the residence storing Jing. Sages grasp the essentials of heaven and earth, knowing the source of creation. Shen guards the Yuan Palace, Qi rises to the Pin Fu (female palace). Shen and Qi interact and resonate, naturally achieving truth.
Emptiness transforms into Shen, Shen transforms into Qi, Qi transforms into Blood, Blood transforms into Form, Form transforms into Infant, Infant into Child, Child into Youth, Youth into Adult, Adult into Elderly, Elderly into Death. Death transforms back into Emptiness, Emptiness into Shen, Shen into Qi, Qi into Matter. Transformations occur continuously without interruption, like an infinite ring. All things do not wish to live but cannot help but live; they do not wish to die but cannot help but die. Those who understand this principle nourish through emptiness, so Shen may not transform and Form may not generate.
Taishang (Supreme) is the Spirit of Emptiness. Heaven and Earth are the Spirits of Yin and Yang. Humans and insects are the Spirits of Flesh and Blood. What is common is Shen; what differs is Form.
Therefore, Form may lack spirituality but Qi is spiritual; speech may lack spirituality but voice is spiritual; awareness may lack spirituality but dreams are spiritual; life may lack spirituality but death is spiritual. Water is extremely clear but freezes into ice, which is not clear; Shen is extremely bright but condenses into Form, which is not bright; when ice melts returning to clarity, Form scatters returning to brightness. One who knows true death can wander in the capital of Taishang.
Hands belong to Yang, hence fingers are long. Feet belong to Yin, hence toes are short. Upper Yang, lower Yin—this is Man. Apes and monkeys have four hands all belonging to Yang, hence agile and positioned upward. Pigs and dogs have four feet all belonging to Yin, hence running and positioned downward.
Zhuangzi said: All hundred plants arise from Earth and return to Earth; thus Earth begins all things and ends all things.
Hua Tuo created the Five Animal Frolics. Daoist scriptures mention Bear Hanging, Bird Stretching, Duck Bathing, Ape Jumping, Owl Gazing, Tiger Looking Back, Breathing, and Turtle Shrinking, called the Eight Birds.
At the junction of Hai and Zi hours, both nostrils connect. Alchemists call this "Jade Cave Opens Only Here"; this moment must not be missed.
When Shen is unclear, it is called Wang; when Jing is unclear, it is called Liang.
Having form but no sound: Wood and Stone. Having sound but no form: Thunder and Lightning. Having both form and sound: Humans and Animals. Having neither form nor sound: Ghosts and Gods.
Viewing all five colors damages the eyes; only black does not harm the eyes.
Beings within the world are like a hundred mosquitoes and flies stored in a vessel, buzzing chaotically, stirring madness within inches.
It is often said that fish do not see water, and humans do not see Qi. Thus, humans swim in Qi all day without seeing it. Only in the beam of sunlight leaking through a roof crack can one see dust rolling busily. Gathered in a dark room, it seems driven by fierce winds. Such realms allow one to comprehend the Dao, observe the world, calm the mind, and meditate. Zhuangzi's theory of Equality of Things first expounded this meaning, showing he understood the mysteries of Heaven and Humanity.
Asked about Haoran Qi (Noble Spirit), the answer was: "A falling petal reduces spring," meaning Haoran is a state of lacking nothing.
Hu Yinzi said: Disaster comes from the mouth, illness enters from the mouth. His words are profound. The mouth's entry and exit determine disaster, fortune, survival, and ruin. The mouth's connection to humanity is great. Yet, one must adhere to propriety. In Spring and Summer, teach Rites and Music; in Autumn and Winter, teach Poetry and Books. This follows the method of Nourishing Yang in Spring/Summer and Nourishing Yin in Autumn/Winter. Spring birth and Summer growth are times when Yang Qi erupts. Teaching Rites and Music involves singing to nurture temperament and dancing to nurture blood vessels—this is the Way of Nourishing Yang. Autumn collection and Winter storage are times when Yin Qi converges. Teaching Poetry and Books involves roaming to seek and chanting to embody—this is the Way of Nourishing Yin.
All mountains in the world are empty; all waters in the world are solid. Mountains are empty and prone to collapse; water is solid and does not rot.
Metal is the fluid essence of stone. Water flows from stone, hence "Metal generates Water."
Ten thousand bubbles rise and burst, yet the nature of water never perishes. Ten thousand lamps shine and extinguish, yet the nature of fire never perishes. Bubbles and lamps are Qing (emotion/passion); Water and Fire are Xing (nature). Qing and Xing are Hun and Po.
Physiognomy originates from the Yellow Emperor. Viewing the chapters on Five Observations, Five Orifices, and Five Colors in the *Ling Shu* (Spiritual Pivot), one can know this art did not begin with the *Zuo Zhuan*.
The *Book of Tomb Physiognomy* says: If mountains and rivers could speak, tomb masters would have no livelihood; if internal organs could speak, physicians would turn pale as earth.
Face changes with the heart. Where does change begin? It begins with the eyes. Mencius said: "If the chest is upright, the pupils are clear," because eyes gather the essence of the five zang organs. A person rushing about becoming calm will have eyes clearing of turbidity. A violent person becoming kind will have eyes losing aggression and gaining harmony. Not only that, the clarity/turbidity and kindness/cruelty of the face also change. Flesh color follows Qi, Blood/Qi follows the Heart—nothing to doubt. Furthermore, speech, Qi, and demeanor change with the Heart. Thus, internal physiognomy always changes; externally, only bone structure is unchangeable. Judging people solely by appearance is wrong. Xunzi did not understand the union of Heart-Physiognomy and Face-Physiognomy, which is also wrong. However, if a physiognomist's heart is not upright, their eyes will not be clear. If my own pupils are turbid, even following Mencius's method, I cannot truly use it.
What is Internal Physiognomy? Virtue resides in it. Regarding wealth, status, poverty, and lowliness, there is also internal physiognomy: intentions and actions define it. Nobles are respectful, not sycophantic; the wealthy are simple, not stingy. Those fond of extravagance show signs of poverty; those close to arrogance show signs of lowliness. This manifests not only in oneself but in descendants. Alas! If descendants' poverty/lowliness appears in the grandfather, the influence of internal physiognomy is long-lasting.
When arts reach the peak, they inevitably touch upon the Dao. Jun Ping divined days, Guan Lu and Guo Pu cast hexagrams, Yuan Tian Gang and Li Chun Feng mastered astronomy and calendars, Zhang Guo calculated fate, Yang Jian and Lai determined fengshui. All stood high in character, refusing to teach shameless or unjust acts. Because they glimpsed the origin, they believed slightly in "life and death are destined, wealth and honor are from Heaven, each has their limit." To harm others, one cannot succeed; to seize wealth, one cannot succeed. Why corrupt the mind? Better to follow reason and accept one's lot. Thus, those with high skills carry a trace of Daoist aura. Today's practitioners are arrogant and rogue-like because they haven't seen the origin. If they probe deeper, they will surely change their hearts and conduct.
*Lüshi Chunqiu* says: The same rain and dew nourish paulownia branches and thorns. Did Creation have a heart favoring paulownia's timber while rejecting thorns' poison? They nourish themselves; no one nourishes them.
Flower colors are unique, except yellow flowers blooming in the months of Earth's prosperity (late seasons). Spring: Cornelian cherry; Summer: Hibiscus; Autumn: Chrysanthemum; Winter: Wintersweet.
Animals originate from Heaven, so heads align with Heaven, breathing Qi. Plants originate from Earth, so roots align with Earth, circulating fluids. Thus, animals take Qi from Heaven and are borne by Earth. Plants take Essence from Earth and are nurtured by Heaven. *Su Wen* states: If entry/exit ceases, Shen Ji (divine mechanism) perishes. If ascending/descending stops, Qi Li (Qi establishment) stands alone in danger. Nothing lacks entry/exit; nothing lacks ascending/descending. Vessels vary in size; numbers vary in distance. This refers to such matters.
*Sutra of Lankavatara* uses womb/egg/moisture/transformation to deduce the generation of all things, and uses "with form/thought" and "without form/thought" to deduce the consciousness of all kinds. Generally, "with form" refers to species with male/female, like pigeons. "Without form" refers to species without male/female, like snails/clams. "With thought" refers to silkworm/moth stages; "without thought" refers to pup/ant stages.
Neither with form/thought nor without form/thought, these objects are extremely minute. Their consciousness lies in ambiguity. Like parasites in the human body, resembling egg white or blood clots, moving yet not moving, living yet not living. Buddhist discussions on living beings are profoundly subtle. Ghosts and gods also exist within non-existence and existence.
A tiny blade of grass or kernel carries color, fragrance, petals, and fall, passing down through generations unchanged for millennia. Roots and trunks have life and death, but their Spirit transmits, never dying. As Zhuangzi said well: "Fire is transmitted, unknown is its end."
Tiny insects in the world, from thread/grain size to invisible ones, possess limbs, head, eyes, movement, rest, eating, breathing, avoidance, and inhalation. This shows the flow of Heavenly Mandate, leaving nothing out, penetrating the minute. Forms vary in size, but Nature does not.
Shaozi said: Animals are born from the head; plants from the root. For head-born, life is in the head; for root-born, life is in the root.
Wood and stone have hearts. If they lacked hearts, why would rubbing stones or wood produce fire? Objects having fire is like humans having a heart.
Generated blood is red, originating from the angry heart. Red corresponds to Fire color; the heart is restless, hence symbolized by it. Arhats (Four Fruits of Hinayana) have blood white as milk, originating from pure hearts. Scorpionfish blood is green; shrimp/clams have no blood. Why?
Rows match rows, stems face stems, branches align, leaves face leaves, flowers follow, fruits correspond. This describes the Treasure Trees of Heaven mentioned in the *Sutra of Immeasurable Life*, not found in the mortal world.
Horses, mules, donkeys are Yang types; rising, they move front legs first. Treatment uses Yang herbs. Cattle, sheep, camels are Yin types; rising, they move hind legs first. Treatment uses Yin herbs. Hence, veterinary medicine has two types.
Humans are born upright; plants grow upside down; beasts lie horizontally. Viviparous creatures have nine orifices; oviparous have eight. Viviparous eyelids close from bottom up; oviparous eyelids close from bottom up. Hatching from moisture have no eyelids and do not sleep; transforming beings have no eye holes but emit light. Some plants live when inserted; bamboo grows from shoots (viviparous type). Produced by seeds (oviparous type). Lotus/Euryale are hatched from moisture; mushrooms are transformed. Male without female: turtles/tortoises. Female without male: bees/wasps. Turtles breathe through ears despite having noses; cows hear through noses despite having ears. Dragons/shells fly without wings; geese/ducks have wings but do not fly. Yang birds fly extending heads and retracting feet. Yin birds fly retracting heads and extending feet. Horses rise/fall from front legs; cattle from hind legs. Deer/pigs walk straight; snakes/eels walk curved; crabs walk sideways; frogs walk backwards. Flies walk backwards; centipedes walk with two heads; caterpillars walk by stretching/compressing.
Most woods are solid; Saraca trees are hollow. Most bamboos are hollow; Guangteng bamboo is solid. Agarwood is very light but sinks in water. Zhongleng Spring is water but leaks from tin vessels. Kunwu Knife is metal but cuts jade. Xiaoshan Fire is cool but cooks food. Living things are so diverse; does the Creator have limits?
Those with horns lack hooves; those with wings have paired feet. Sweet melons cling to bitter stems; fine dates grow with thorns. Lychee is not a famous flower; Peony bears no good fruit. Eagles/hawks catch doves/geese but are chased by falcons. Cliff hawks catch egrets but cannot catch flying pigeons. Pheasants hear well; wild wolves see well; foxes are suspicious; badgers prepare; camels find water; elephants know ground solidity. Yet all fall into human hands. Each creature has abilities and limitations.
Tiger's small stomach is called "Guan" (Penitentiary). Meat digests, but claws/nails do not. Claws entering the stomach mean "evil deeds are full," hence prisons are called "Guancheng."
Tiger's power lies between the second ribs under the neck, shaped like the character 'Yi', three cun long. Tiger Mirror is inside the skin outside the membrane at the heart, like cartilage. Wearing it prevents hatred/disease. Tiger Belt is on the chest, connecting front and back left/right legs, made of large tendons, hence named. Front neck bone is triangular; rear neck bone is round and straight. Color is peach-red, not hollow, with micro-pores. Wet one end with saliva and blow; slight foam appears. Its intestines make horse reins, usable even for inferior horses.
Tigers mate on Major Cold day, give birth in July. Nature is fierce; even pursued, they linger. Severely injured, they roar and leave.
Count cries to know distance; one cry equals one li. They die leaning against rocks/trees, never stiffening. They jump at prey no more than three times; if missing, they abandon it.
Moon halos indicate tigers mating.
Ancient prenatal education involved showing fetuses brave, striking things like tigers/leopards. Tiger cubs, three days old, have the aura of eating cattle. Those unable to hunt/killed are killed to suppress martial spirit.
Tigers/leopards, when idle, walk as if burdened. Eagles among birds seem asleep, accumulating anger to generate total rigidity.
Children with incomplete teeth should not eat tiger meat, fearing teeth won't grow.
Shaozi said: Form is governed by the head; Shen by the eyes; Qi by the lips.
Animals originate from Heaven and are warm-bodied; plants originate from Earth and are cold-bodied. This is Yin and Yang.
Grafting flowers/fruits: Graft above the stock, and it becomes that flower/fruit. Graft below, or if broken, when buds re-emerge, it reverts to original flower/fruit. This shows the Creator's dominance. The Qi category of things, unchanging for millennia, this Dominator is called Di (Emperor).
In the minutest grass/kernel, color, scent, taste, petals, fruit, leaves, branches are contained in one Ren (Benevolence). Upon regeneration, they resemble each other perfectly. This is the Creator revealing Benevolence and hiding Utility.
All things breed worms; wood/earth/water breed most, naturally. Worms in fire: Huoshu (Fire Rat). Extreme South has them; fur makes fire-wash cloth. Huonaji eats fire. North of Yin Mountain, snow lasts generations; maggots grow therein, size of gourd, called Snow Maggots by Northerners, delicious. Zhang Zihe's *Rumen Shiqin* mentions an iron pot with a blister; hammering revealed a red worm, fast-moving, hard-beaked. Even metal breeds worms.
Shao Kangjie said: Fish are Water Clan; insects are Wind Clan. Thus insects arise from Wind transformation. Hazelnuts/acorns have intact shells but worms inside. Not external seeds, but Wind transformation.
Forest birds' feathers look like leaves; grass-dwellers' fur looks like grass; aquatic scales look like waves. Following their kind.
Scaled creatures hibernate: Dragons/Snakes. Feathered creatures hibernate: Orioles/Swallows. Hairy creatures hibernate: Yellow Weasels. Armored creatures hibernate: Turtles/Tortoises. Hibernating creatures reduce Creation's effort by half, hence limited utility.
Amber cannot revive rotten mustard; Cinnabar cannot enter lead/gold; Magnetite cannot attract exhausted iron; Yuan Qi cannot ignite pottery kilns. Thus, Great Men use the essence of Five Elements, seize the spirit of all things, enjoy Heaven-Human salary, ride wind-horse glory. Their way is forgetting Form and seeking Qing (Nature/Emotion).
Fish have internal bones, external bones, many bones, few bones, no bones. Ten thousand differences. But they share Water. Leaves vary in size, shape, thickness, color. Ten thousand differences. But they share Sheng Yi (Life Intent). Can we not seek the One Origin of all things?
Male without female: Xi Yao (Thin Waist), Wasps. Female without male: Da Yao (Thick Waist), Turtles/Tortoises.
Creation birthing creatures is wonderful. Large or small, each satisfies itself, needing nothing external. Bian (Cicada): one leg; Human: two legs; Horse: four legs; Spider: six legs; Crab: eight legs; Centipede: forty legs; Millipede: hundred legs; Earthworm: no legs. No-legs don't need many to move; many-legs aren't faster due to quantity. Moving Tian Ji, words are unnecessary. Many don't appear to have; few don't appear to lack. Thus: Only insects can be insects; only insects can be Heaven.
Zhanglu doesn't belong to Chen branch; Bagua has no master, so Daoists permit making it jerky.
Practitioners pair Twelve Zodiacs with Twelve Hours. Each has deficiencies: Rat no teeth, Ox no incisors, Tiger no spleen, Rabbit no lips, Dragon no ears, Snake no legs, Horse no gallbladder, Sheep no spirit, Monkey no buttocks, Chicken no kidneys, Dog no abdomen, Pig no sinews. Humans have no deficiencies.
Snakes coil facing King; Magpie nests face away from Taishi; Swallows hide on Wu/Ji days; Tigers break through; Magpies know future; Orangutans know past; Storks embrace shadows; Toads embrace sounds.
Parrots speak. Most birds have three toes forward, one back; this bird has four equal toes. Most birds blink upper lid; this bird blinks both like humans. Eyes/tongue like humans.
Leaf-eaters spin silk; soil-eaters cease. Eat but don't drink: Silkworm. Drink but don't eat: Cicada. Neither drink nor eat: Mayfly.
Outside affairs is no Dao; outside Dao is no affair. Thus, closer affairs mean closer Dao. Zhuangzi said: Greatest sorrow is heart-death, then body-death. Reciting gives life intent.