甚哉！坟素之书以心为身中君主之官，神明出焉。以此养生则寿，而齿不殆。主不明则道闭
塞而不通，形乃大伤。以此养生则殃。故《庄子》有养生主篇，盖有心者必有身，故人我交相，
而物欲蔽其明也。
昔者太王之去国也，召其耆老而告之曰∶君子不以其所以养人者害人。故逾梁山而迁岐山之
下。养生之为道，莫大如此，而身外琐琐，又何足以累吾之灵府哉？是则人心之病，如面不同。
混浓之辞难为通治。故述方内之道，以正其心；方外之道，以广其志；百氏之言，以返其流；游
谈之说，以攻其蔽。或因激怒而愤悱，或因随喜而投机，使其各有所入，则庶不溺于常见也。试
请论之。
夫一心万虑，其义有三∶有天理，有人情，有五行。仁者梦金革，此五行之所役也。甚饥梦
取，甚饱梦与，非人情之使然乎？夫天理者何？一言而蔽之曰∶上帝临汝，毋贰尔心。故由仁义
行，非行仁义也。不获己者，如达摩大师云∶外息诸缘，内心无惴。庄子云∶宇宙者，发乎天光。
故黄帝赤水求玄珠，非罔象无由得之。此道甚易，人自为难。从浅而言，唯息奔竞，默聪明，涵
智能而已。
是故余尝有言曰∶世人不必聪明，不必愚鲁。是必愚鲁者，下愚也；是必聪明者，上智也。
其余察察，皆系祸福之门。故嵇康从孙登三年，登未尝出一言。康欲辞去，登乃曰∶子识火乎？
火生而有光，而不用其光，果在于用光；人生而有才，而不用其才，果在于用才。故用光在乎得
薪，所以保其耀；用才在乎识真，所以保其年。今子才多识寡，难乎免于今之世矣。子无求乎！
康不能用，果遭非命，乃作幽愤诗曰∶昔惭柳下，今愧孙登。如《庄子》寓言，祖习《老》《列》，
证引孔颜，伪仁义而显仁义，出世间而居世间，故非明论庄政之言，实出诸子百氏之表。下学人
窃取文华而为笔力，诵其汗漫而为高谈。中才以上者 绎之，如人之美食美器，可以味能虚心实
腹。上达者观之，则如程孔目击而已矣。
故《太乙真人破迷歌》云∶道傍逢一鱼，犹能掉红尾。子若欲救之，急须送于水。道傍逢一
人，性命将沦委。子若欲救之，急须与道理。《黄帝阴符经》云∶上有神仙抱一之道，中有富国
安民之法，下有强兵战胜之术。故以身为国，以心为君，精气为民，抱一守中，心不妄用。故精
充气住，则如物阜民繁，然后阴虎阳龙，烹炼三尸而战退百邪。丹田有宝，四大轻安。修之不已，
内功外行。乃证真仙，再历真空。果位无修，可修则
与佛同体，故名万法之尊，心之灵妙。有若是者，上为三界诸天之祖，下为六道四生之源。然则
何为然而霄壤之间乎？
所谓天理也、人情也、五行也，五行人情交战于物欲之私者，小人也，故有刑灾异类之差。
人情天理相符于显微之机者，君子也，故无宠辱若惊之患。若夫仰钻瞻忽之道，颜子心斋日至，
孟子浩然难言。必也还源之士，超出乎理路之表者，强名曰佛，亦名大觉金仙。此非一曲之士之
所知，再请敷露。
夫用天之道，因地之利，谨身节用，以养父母，此孔子已尝许为庶人之孝也。既孝矣，又何
加焉？故当体认喜怒哀乐未发之先，毫发无间之地。此则心君之实相，号曰本来面目。以是了了
尝知，言之不可及，故神而明之，存乎其人。倘居上而骄，为下而乱，在丑而争，思无不邪，言
必纵欲，窃仲尼之冠佩，掩盗 之忍残，苟侥幸而免于刑戮，则欣灾危昏梦之间，游魂为变之际，
意光业镜，心事阎王，不待六审三推，自然根据款承伏，故沉而为地狱饿鬼，从而为胎卵湿化，恶
趋将尽。次因缘再托人身，而又私计人我，残贼天真。报缘既尽，新业已成，复入轮回，备偿夙
债，不失人身则幸矣。余尝有曰∶天地熔金作一炉，鼎钟盂鉴总由吾。他年要识方圆器，各自而
今观造模。其有志趣不凡者，因而步入道环，则朝市山林，空手把锄头，步行骑水牛，而游戏三昧也。
太重要了！《坟素》（指《黄帝内经》中的《素问》及《九卷》，即《灵枢》）这部书认为心是身体中君主般的官职，神明由此产生。用这种理念来养生就能长寿，而且牙齿不会动摇脱落。如果君主（心）不明智，那么正道就会闭塞不通，形体就会受到严重损伤。用这种状态来养生就会招致灾祸。所以《庄子》中有《养生主》篇，大概是因为有心就必然有身，所以人与我相互交往，而物欲遮蔽了内心的光明。
从前周太王离开故国时，召集他的长老们告诉他们道：“君子不拿用来养活人的东西去害人。”于是翻越梁山，迁徙到岐山脚下。养生的道理，没有比这更大的了，而那些身外琐碎的事物，又怎么足以拖累我们的精神府库呢？因此人心的毛病，就像面孔各不相同一样。笼统模糊的言辞难以作为通用的治疗方法。所以阐述方内的道理，用来端正其心；方外的道理，用来拓宽其志趣；诸子百家的言论，用来使其回归本源；清谈游说之说，用来攻破其蒙蔽。或者因为激怒而愤懑不平，或者因为随喜而投机契合，使他们各自有所领悟，这样或许就不会沉溺于常见的偏见之中了。试着请论述一下。
一心包含万种思虑，其中的义理有三方面：有天理，有人情，有五行。仁爱的人梦见兵器战甲，这是被五行所役使的结果。非常饥饿时梦见索取，非常饱足时梦见给予，这不是人情使之如此吗？那天理是什么呢？用一句话来概括它说：“上帝降临在你身边，不要让你的心意有二致。”所以是由仁义而行事，而不是刻意去实行仁义。不得已的情况下，像达摩大师所说：“对外断绝各种因缘，对内内心没有恐惧不安。”庄子说：“宇宙之道，发源于天然之光。”所以黄帝在赤水寻求玄珠，如果不是通过“罔象”（无形无相之物）是无法得到的。这个道很容易，人自己却觉得难。从浅显的层面来说，只是停止奔走竞争，默守聪明，涵养智能罢了。
所以我曾经说过：世人不必非要显得聪明，也不必非要显得愚笨。一定要显得愚笨的，是下等愚昧的人；一定要显得聪明的，是上等智慧的人。其余那些明察秋毫的，都是祸福的门径。所以嵇康跟随孙登三年，孙登未曾说过一句话。嵇康想要告辞离去，孙登才说：“你认识火吗？火生下来就有光，但不使用它的光，真正的关键在于使用光；人生下来就有才华，但不使用它的才华，真正的关键在于使用才华。所以使用光在于得到木柴，以此来保持它的光耀；使用才华在于认清真理，以此来保全他的寿命。如今你才华多而见识少，很难避免在这个时代遭遇不幸啊。你不要有所求了！”嵇康不能听从，果然遭遇非正常死亡，于是作《幽愤诗》说：“昔日惭愧柳下惠，今日惭愧孙登。”如同《庄子》中的寓言，祖述并学习《老子》《列子》，引用孔子颜回的事例，假借仁义之名以彰显真正的仁义，身处世间之外而居于世间之内，所以如果不是明白地论述庄子的政治言论，确实出自诸子百家之上。中等以下的人窃取其中的文辞华丽之处作为笔力，诵读其中漫无边际的内容作为高谈阔论。中等才智以上的人推究它，就像人享用美食美器，可以品味从而虚心充实腹部。上等通达的人观察它，则如同程颢、孔子那样目击道存罢了。
所以《太乙真人破迷歌》说：“路边遇到一条鱼，还能摆动红色的尾巴。如果你想救它，必须赶快把它送回水里。路边遇到一个人，性命即将沦落委顿。如果你想救他，必须赶快给他讲道理。”《黄帝阴符经》说：“上有神仙抱一守道的道理，中有富国安民的方法，下有强兵战胜的技术。”所以把身体当作国家，把心当作君主，精气和民众当作百姓，抱一守中，心不妄动滥用。所以精气充盈住留，就如同物产丰富人口繁盛，然后阴虎阳龙，烹炼三尸虫而战胜退却百邪。丹田有宝物，四肢四大轻快安康。修行不停止，内功与外行并进。于是证得真仙，再次经历真空境界。果位无需修持，可修者便与佛同体，所以称为万法之尊，心的灵妙所在。有这样境界的人，上为三界诸天的祖先，下为六道四生的源头。然而为什么会有如此霄壤之别呢？
所谓天理、人情、五行，五行与人情在物欲私心中交战的人，是小人，所以有刑罚灾难和异类差别的后果。人情与天理符合于显隐微妙机理的人，是君子，所以没有因宠辱而惊慌的祸患。至于那仰视则钻入、瞻望则忽失的道，颜回的心斋日益精进，孟子的浩然之气难以言说。必定是还源返本之士，超出理性思维表象的人，勉强命名为佛，也叫做大觉金仙。这不是偏于一隅之士所能知道的，再请详细陈述。
顺应天的规律，利用地的便利，谨慎修身节约用度，来赡养父母，这是孔子曾经赞许为普通百姓的孝道。既然已经尽孝了，又有什么可以增加的呢？所以应当体认喜怒哀乐尚未发作之前的时刻，毫发之间没有间隙的境界。这就是心君的实相，号称本来面目。以此清清楚楚地常常知晓，言语无法达到，所以神妙而明示它，取决于个人。倘若居上位而骄傲，居下位而作乱，在丑恶环境中而争斗，思想无不邪恶，言语必定放纵欲望，窃取仲尼的冠帽佩饰，掩盖盗贼的残忍，苟且侥幸而免于刑罚杀戮，那么在欣幸、灾难、危险、昏沉、梦境之间，游魂发生变化的时候，意念光芒与业力镜子面前，心事面对阎罗王，不需要经过六审三推，自然根据供词承认伏罪，所以沉沦成为地狱饿鬼，进而成为胎卵湿化四生中的恶趣众生，恶趣将尽。其次因缘再次托生人身，而又私自算计人我，残害天真本性。报应缘分既尽，新业已成，重新进入轮回，备尝偿还宿债，不失人身也就幸运了。我曾经说过：“天地熔铸黄金作为一个炉子，鼎钟盂镜总由我塑造。他年要识别方圆器具，各自看现在的造模。”那些有志趣不凡的人，因而步入道的环中，那么朝市山林，空手把锄头，步行骑水牛，而游戏于三昧境界之中。
It is of utmost importance! The *Fen Su* (referring to the *Suwen* and *Lingshu*, foundational texts of Traditional Chinese Medicine) states that the Heart is the sovereign official within the body, from which the Shen (Spirit/Mind) emerges. By employing this principle for Yangsheng (nourishing life), one achieves longevity, and the teeth remain firm. If the sovereign (Heart) is unclear, then the Dao (Way/Path) becomes blocked and obstructed, causing severe damage to the physical form. Employing such a state for Yangsheng leads to disaster. Thus, the *Zhuangzi* contains the chapter "The Master Who Nourishes Life," implying that where there is a mind, there is necessarily a body; hence, humans and others interact, while worldly desires obscure the inner light.
In ancient times, when King Tai left his homeland, he summoned his elders and told them: "A gentleman does not use that which nourishes people to harm people." Therefore, he crossed Mount Liang and relocated to the foot of Mount Qi. There is no greater principle in Yangsheng than this; how could trivial matters outside the body burden our spiritual mansion? Consequently, ailments of the human heart are as diverse as faces. Vague and general statements cannot serve as universal treatments. Therefore, we expound upon the principles within the square (the mundane world) to rectify the mind; the principles outside the square (the transcendent world) to broaden aspirations; the words of various schools to return to the source; and discursive theories to attack obscurations. Whether through provoked indignation or spontaneous joy leading to resonance, allowing each to find their entry point prevents drowning in common prejudices. Let us attempt to discuss this.
The single mind encompasses ten thousand thoughts, whose meaning falls into three categories: Heavenly Principle (Tianli), Human Emotion/Desire (Renqing), and the Five Phases (Wuxing). A benevolent person dreaming of weapons and armor is being driven by the Five Phases. Dreaming of taking when extremely hungry, or giving when extremely full—is this not caused by human emotions? What is Heavenly Principle? It can be summarized in one phrase: "The Supreme Lord is present with you; do not let your heart waver." Thus, one acts from Benevolence and Righteousness, rather than acting merely to display Benevolence and Righteousness. In unavoidable circumstances, as Master Bodhidharma said: "Externally cease all conditions; internally, have no fear." Zhuangzi said: "The universe originates from Heavenly Light." Thus, when the Yellow Emperor sought the Dark Pearl at the Chi River, it could only be obtained through "Wangxiang" (a spirit-like entity representing formlessness). This Dao is very easy, yet people make it difficult. From a superficial perspective, it simply means ceasing competitive rushing, silently preserving wisdom, and cultivating intelligence.
Therefore, I have once said: People need not strive to appear clever, nor need they strive to appear foolish. Those who must appear foolish are the profoundly ignorant; those who must appear clever are the supremely wise. The rest, who are overly discerning, open the gates to fortune and misfortune. Thus, Ji Kang followed Sun Deng for three years, during which Sun Deng never spoke a word. When Ji Kang wished to leave, Sun Deng finally said: "Do you know fire? Fire is born with light, but its true utility lies in using that light; humans are born with talent, but its true value lies in utilizing that talent. Using light requires fuel to maintain its brilliance; using talent requires recognizing truth to preserve one's lifespan. Now, you possess much talent but little insight; it will be difficult to avoid misfortune in this era. Do not seek [worldly success]!" Ji Kang did not heed this and indeed met an untimely death, composing the "Poem of Hidden Resentment": "Yesterday I felt ashamed before Liu Xia Hui; today I feel ashamed before Sun Deng." Like the fables in the *Zhuangzi*, which inherit the teachings of Laozi and Liezi, citing Confucius and Yan Hui, feigning Renyi (Benevolence and Righteousness) to reveal true Renyi, existing beyond the world while dwelling within it, these are not mere arguments on Zhuangzi's politics but stand above the Hundred Schools. Those of lower intellect steal literary flair for rhetorical power, reciting boundless content as high talk. Those of medium intellect and above analyze it like savoring fine food and vessels, nourishing the void and filling the belly. Those of superior attainment observe it as Cheng Hao and Confucius did—direct perception of the Dao.
Thus, the "Song of Taishi Zhenren Breaking Delusion" says: "Meeting a fish by the road, still wagging its red tail. If you wish to save it, hasten to send it back to water. Meeting a person by the road, whose life is about to perish. If you wish to save him, hasten to give him the Dao/Principles." The *Yellow Emperor's Yinfu Jing* states: "Above is the Dao of Immortals embracing Unity; Middle is the method of enriching the state and pacifying the people; Below is the technique of strengthening troops and winning battles." Thus, regarding the body as a state, the Heart as the ruler, Jing (Essence) and Qi (Energy) as the people, embrace Unity and guard the Center, so the Heart does not misuse itself. When Essence and Qi are abundant and settled, it is like abundant goods and prosperous population; then Yin Tiger and Yang Dragon refine the Three Corpses (San Shi) and defeat hundred evils. With a treasure in the Dantian, the Four Great Elements become light and peaceful. Continuous cultivation advances internal skill and external conduct, eventually proving True Immortality and traversing True Emptiness. The Fruit Position requires no cultivation; what can be cultivated shares the same body as the Buddha, hence named the Venerable of Ten Thousand Dharmas, the spiritual subtlety of the Mind. One with such qualities is the ancestor of the Devas of the Three Realms above, and the source of the Four Births of the Six Paths below. Yet why is there such a vast difference between heaven and earth?
Those whose Five Phases and Human Emotions battle within selfish worldly desires are petty men, thus facing punishment, disasters, and differences in species. Those whose Human Emotions align with Heavenly Principle at subtle and manifest levels are gentlemen, thus avoiding the worry of being startled by favor or disgrace. As for the Way that is looked up to and drilled into, or seen and then lost, Yan Hui's fasting of the mind advanced daily, and Mencius's Haoran Zhi Qi (Noble Spirit) was hard to describe. Only those who return to the Source, surpassing the boundaries of rational thought, are forcibly named Buddha, also called the Great Awakening Golden Immortal. This is unknown to those confined to one corner; let me elaborate further.
Following Heavenly Dao, utilizing Earthly benefits, practicing caution in conduct and frugality in use to support parents—this is filial piety among commoners, which Confucius had already approved. Since one is already filial, what more can be added? Therefore, one should realize the moment before Joy, Anger, Sorrow, and Happiness arise, in the space without even a hair's breadth of separation. This is the true aspect of the Heart Sovereign, called the Original Face. Knowing this clearly and constantly, words cannot reach it; thus, its divinity and illumination depend on the individual. If one is arrogant in a high position, rebellious in a low position, contentious among the vile, thinking nothing but evil, speaking only indulgent desires, stealing Confucius's crown and ornaments, covering up robbery and cruelty, and barely escaping punishment through luck, then amidst joy, disaster, danger, confusion, and dreams, when the wandering soul transforms, facing the mirror of karma and Yama (King of Hell), without needing six interrogations and three pushbacks, one naturally confesses based on evidence. Thus, sinking into Hell and Hungry Ghost realms, then into the four modes of birth (womb, egg, moisture, transformation) as evil beings, until the evil path ends. Then, due to causes and conditions, reborn again as a human, yet privately calculating self and other, harming innate nature. When retribution ends and new karma forms, one re-enters Samsara to repay past debts; retaining a human body is already fortunate. I once said: "Heaven and Earth smelt gold into one furnace; tripods, bells, bowls, and mirrors are all shaped by me. In future years, to recognize round and square vessels, look at the current mold-making." Those with extraordinary aspirations thereby step into the ring of the Dao, where markets and mountains are the same, holding a hoe with empty hands, walking while riding a water buffalo, playing freely in Samadhi.