（《素问·六微旨大论》）
帝曰∶愿闻其用也。（此连前章，而详求其上下升降之用也。）岐伯曰∶言天者求之本，言地者求之位，言人者求之
气交。（本者，天之六气，风寒暑湿火燥是也。位者，地之六步，木火土金水火是也。言天者求之本，谓求六气之盛衰，
而上可知也。言地者求之位，谓求六步之终始，而下可知也。人在天地之中，故求之于气交，则安危亦可知矣。）帝曰∶
何谓气交？岐伯曰∶上下之位，气交之中，人之居也。（上者谓天，天气下降。下者谓地，地气上升。一升一降，则气交
于中也，而人居之，而生化变易，则无非气交之使然。）故曰∶天枢之上，天气主之；天枢之下，地气主之；气交之分，
人气从之，万物由之。此之谓也。（枢，枢机也。居阴阳升降之中，是为天枢，故天枢之义，当以中字为解。中之上，天
气主之。中之下，地气主之。气交之分，即中之位也。而形气之相感，上下之相临，皆中宫应之而为之市。故人气从之，
万物由之，变化于兹乎见矣。愚按∶王太仆曰∶天枢，当齐之两旁也，所谓身半矣。伸臂指天，则天枢正当身之半。三
分折之，则上分应天，下分应地，中分应气交。此单以人身之天枢穴为言，盖因《至真要大论》曰∶身半以上，天之分
也，天气主之。身半以下，地之分也，地气主之。半，所谓天枢也。故王氏之注如此。然在彼篇，本以人身为言；而此
节云人气从之、万物由之二句，又岂止以人身为言哉？是其言虽同，而所指有不同也。夫所谓枢者，开阖之机也。开则
从阳而主上，阖则从阴而主下，枢则司升降而主乎中者也。故其在人，则天枢穴居身之中，是固然矣。其在于天地，则
卯酉居上下之中，为阴阳之开阖，为辰宿之出入，非所谓天枢乎？盖子午为左右之轴，卯酉为上下之枢，无所疑也。第
以卯酉一线之平，而谓为气交，殊不足以尽之。夫枢者，言分界也。交者，言参合也。此则有取于王氏三折之说，然必
以卦象求之，庶得其义。凡卦有六爻，HT 上卦象天，下卦象地，中象天枢之界。此以两分言之，则中唯一线之谓也。
若以三分言之，则二三四爻成一卦，此自内卦而一爻升，地交于天也；五四三爻成一卦，此自外卦而一爻降，天交于地
也。然则上二爻主乎天，下二爻主乎地，皆不易者也。惟中二爻，则可以天，亦可以地，斯真气交之象。易系曰∶六爻
之动，三极之道也。其斯之谓。由此观之，则司天在泉之义亦然。如《至真要大论》曰∶初气终三气，天气主之；四气
尽终气，地气主之。此即上下卦之义，然则三气四气，则一岁之气交也。故自四月中以至八月中，总计四个月、一百二
十日之间，而岁之旱潦丰俭，物之生长成收，皆系乎此，故曰气交之分，人气从之，万物由之也。如后篇六元正纪大论，
诸云持于气交者，其义即此。）帝曰∶何谓国中？（前章言气有国中，此复求其详也。）岐伯曰∶初凡三十度而有奇，中
气同法。（度，即日也。一步之数，凡六十日八十七刻半，而两分之，则前半步始于初，是为初气，凡三十度而有奇。奇，
谓四十三刻又四分刻之三也。后半步始于中，是为中气，其数如初，故曰同法。）帝曰∶国中何也？岐伯曰∶所以分天地
也。帝曰∶愿卒闻之。岐伯曰∶初者地气也，中者天气也。（国中者，所以分阴阳也。凡一气之度必有前后，有前后则前
阳而后阴。阳主进，自下而上，故初者地气也。阴主退，自上而下，故中者天气也。愚按∶国中者，初言其始，气自始
而渐盛也。中言其盛，气自盛而渐衰也。但本篇所谓国中者，以一步之气为言，故曰初凡三十度而有奇，中气同法。然
阴阳之气，无往不在，故国中之数，亦无往不然。如以一岁言之，则冬至气始于北，夏至气中于南，北者盛之始，南者
衰之始，此岁气之国中也。以昼夜言之，夜则阳生于坎，昼则日中于离，坎者升之始，离者降之始，此日度之国中也。
不惟是也，即一月一节、一时一刻，靡不皆然。所以月有朔而有望，气有节而有中，时有子而有午，刻有初而有正，皆
所以分国中也。故明国中者则知阴阳，明阴阳则知上下，明上下则知升降，明升降则知孰为天气，孰为地气，孰为气交，
而天地人盈虚消长死生之数，不外乎是矣。此当与伏义六十四卦圆图参会其义，有妙存焉。见附翼一卷医易义中。）帝曰∶
其升降何如？岐伯曰∶气之升降，天地之更用也。（天无地之升，则不能降，地无天之降，则不能升，故天地更相为用。）
帝曰∶愿闻其用何如？岐伯曰∶升已而降，降者谓天；降已而升，升者谓地。（升出于地，升无所升，则升已而降，此地
以天为用也，故降者谓天。降出于天，降无所降，则降已而升，此天以地为用也，故升者谓地。）天气下降，气流于地；
地气上升，气腾于天。故高下相召，升降相因，而变作矣。（召，犹招也。上者必降，下者必升，此天运循环之道也。阳
必召阴，阴必召阳，此阴阳配合之理也。故高下相召则有升降，有升降则强弱相因而变作矣。《六元正纪大论》曰∶天气
不足，地气随之，地气不足，天气从之，运居其中而常先也。恶所不胜，归所同和，随运归从而生其病也。故上胜则天
气降而下，下胜则地气迁而上，胜多少而差其分，微者小差，甚者大差，甚则位易气交，易则大变生而病作矣。）帝曰∶
善。寒湿相遘，燥热相临，风火相值，其有间乎？（间，异也。惟其有间，故或邪或正而变由生也。）岐伯曰∶气有胜复，
胜复之作，有德有化，有用有变，变则邪气居之。（六气皆有胜复，而胜复之作，正则为循环当位之胜复，故有德有化有
用。邪则为亢害承制之胜复，故有灾有变。）帝曰∶何谓邪乎？（凡六气之不当位者，皆互相为邪也。）岐伯曰∶夫物之
生，从于化，物之极，由乎变，变化之相薄，成败之所由也。（物之生，从于化，由化而生也。物之极，由乎变，由极而
变也。《天元纪大论》曰∶物生谓之化，物极谓之变。《五常政大论》曰∶气始而生化，气终而象变。诸家之释此者，有
曰阴阳营运则为化，春生秋落则为变。有曰万物生息则为化，寒暑相易则为变。有曰离形而易谓之化，因形而易谓之变。
有曰自无而有、自有而无则为化，自少而壮、自壮而老则为变。是皆变化之谓。故变化之薄于物者，生由化而成，其气
进也；败由变而致，其气退也，故曰变化之相薄，成败之所由也。薄，侵迫也。）故气有往复，用有迟速，四者之有，而
化而变，风之来也。（气有往复，进退也。用有迟速，盛衰也。凡此四者之有，而为化为变矣。但从乎化，则为正风之来，
从乎变，则为邪风之来，而人之受之者，安危系之矣。）帝曰∶迟速往复，风所由生，而化而变，故因盛衰之变耳。成败
倚伏游乎中何也？（倚伏者，祸福之萌也。夫物盛则衰，乐极则哀，是福之极而祸之倚也。未济而济，否极而泰，是祸
之极而福所伏也。故当其成也，败实倚之，当其败也，成实伏之，此成败倚伏游行于变化之中者也。本节特以为言者，
盖示人以处变处常之道耳。易曰知进退存亡而不失其正者，其惟圣人乎？）岐伯曰∶成败倚伏生乎动，动而不已，则变
作矣。（动静者，阴阳之用也。所谓动者，即形气相感也，即上下相召也，即往复迟速也，即升降出入也，由是而成败倚
伏，无非由动而生也。故易曰∶吉凶悔吝者，生乎动者也。然而天下之动，其变无穷，但动而正则吉，不正则凶，动而
不已，则灾变由之而作矣。）帝曰∶有期乎？岐伯曰∶不生不化，静之期也。（阳动阴静，相为对待，一消一长，各有其
期。上文言成败倚伏生乎动，即动之期也。动极必变，而至于不生不化，即静之期也。然则天地以春夏为动，秋冬为静；
人以生为动，死为静也。）帝曰∶不生化乎？（帝疑天地之道，岂真有不生化者乎？）岐伯曰∶出入废则神机化灭，升降
息则气立孤危。（此言天地非不生化，但物之动静，各有所由耳。凡物之动者，血气之属也，皆生气根于身之中，以神为
生死之主，故曰神机。然神之存亡，由于饮食呼吸之出入，出入废则神机化灭而动者息矣。物之植者，草木金石之属也，
皆生气根于形之外，以气为荣枯之主，故曰气立。然气之盛衰，由于阴阳之升降，升降息则气立孤危而植者败矣。此其
物之修短，固各有数；但禀赋者出乎天，自作者由乎我，孰非所谓静之期？亦各有其因耳。《五常政大论》曰∶根于中者，
命曰神机，神去则机息；根于外者，命曰气立，气止则化绝，详见后十五。）故非出入则无以生长壮老已，非升降则无以
生长化收藏。（生长壮老已，动物之始终也，故必赖呼吸之出入。生长化收藏，植物之盛衰也，故必赖阴阳之升降。）是
以升降出入，无器不有。（器即形也，凡万物之成形者，皆神机气立之器也。是以升降出入，无器不有。易曰∶形乃谓之
器。义即此也。王氏曰∶包藏生气者，皆谓生化之器，触物然矣。夫窍横者，皆有出入去来之气。窍竖者，皆有阴阳升
降之气。何以明之？如壁窗户牖，两面伺之，皆承来气，是出入气也。如阳升则井寒，阴升则水暖，以物投井及叶坠空
中，翩翩不疾，皆升气所碍也。虚管溉满，捻其上窍，水固不泄，为无升气而不能降也。空瓶小口，顿溉不入，为气不
出而不能入也。由是观之，升无所不降，降无所不升，无出则不入，无入则不出。夫群品之出入升降不失常守，而云非
化者，未之有也。有识无识、有情无情，去出入升降而得存者，亦未之有也。故曰出入升降，无器不有。）故器者生化之
宇，器散则分之，生化息矣。（宇者，天地四方曰宇。夫形所以存神，亦所以寓气。凡物之成形者皆曰器，而生化出乎其
中，故谓之生化之宇。若形器散敝，则出入升降无所根据凭，各相离分而生化息矣，此天地万物合一之道。观邵子观易吟
曰∶一物其来有一身，一身还有一乾坤。能知万物备于我，肯把三才别立根。天向一中分造化，人于心上起经纶。天人
焉有二般义，道不虚行只在人。盖其义也。）故无不出入，无不升降，（万物之多，皆不能外此四者。）化有小大，期有近
远，（物之小者如秋毫之微，大者如天地之广，此化之小大也。夭者如蜉蝣之朝暮，寿者如彭HT 之百千，此期之近远
也。化之小者其期近，化之大者其期远，万物之气数固有不齐，而同归于化与期，其致则一耳。）四者之有，而贵常守，
（四者，出入升降也。常守，守其所固有也。出入者守其出入，升降者守其升降，固有弗失，多寿无疑也。今之人，外
劳其形，内摇其精，固有且不保而妄言入道，匪独欺人而且自欺，惑亦甚矣。）反常则灾害至矣。（不当出而出，不当入
而入，不当升而升，不当降而降，动失其宜，皆反常也。反而无害，未之有也。）故曰无形无患，此之谓也。（形，即上
文之所谓器也。夫物有是形，则有是患，外苦六气所侵，劳伤所累，内惧情欲所系，得失所牵，故君子有终身之忧，皆
此形之为患耳。然天地虽大，能役有形而不能役无形，阴阳虽妙，能化有气而不能化无气，使无其形，何患之有？故曰
无形无患。然而形者，迹也，动也。动而无迹，则无形矣，无形则无患矣。此承上文而言成败倚伏生乎动，动而不已，
则变作矣，是因有形之故也。四者之有，而贵常守。常守者，守天然于无迹无为，是即无形之义也。若谓必无此身，方
是无形，则必期寂灭而后可，圣人之道，岂其然哉？如老子曰∶吾所以有大患者，为吾有身，及吾无身，吾有何患？其
义即此。观其所谓吾者，所重在吾，吾岂虚无之谓乎？盖示人以有若无、实若虚耳。故曰圣人处无为之事，行不言之教，
万物作焉而不辞，生而不有，为而不恃，功而不居，夫惟不居，是以不去。又曰∶为学日益，为道日损，损而又损，以
至于无为，无为而无不为矣。皆无形无患之道也。如孔子之毋意、毋必、毋固、毋我，又孰非其道乎？故关尹子曰∶人
无以无知无为者为无我，虽有知有为，不害其为无我。正此之谓也。）帝曰∶善。有不生不化乎？（不生不化，即不生不
死也。言人有逃阴阳，免生化，而无始无终，同太虚于自然者乎？观老子曰∶出生入死，生之徒十有三，死之徒十有三，
民之生，动之死地亦十有三。夫何故？以其生生之浓。苏子由释之曰∶生死之道，以十言之，三者各居其三矣，岂非生
死之道九，而不生不死之道，一而已矣。不生不死，即易所谓寂然不动者也。老子言其九，不言其一，使人自得之，以
寄无思无为之妙也。有生则有死，故生之徒，即死之徒也。人之所赖于生者浓，则死之道常十九。圣人常在不生不死中，
生地且无，焉有死地哉？即此不生不化之谓。又昔人云∶爱生者可杀也，爱洁者可污也，爱荣者可辱也，爱完者可破也。
（《素问·六微旨大论》）
黄帝说：我想了解气的作用。（这是承接上一章，详细探究气的上下升降作用。）岐伯说：谈论天，要探求其根本；谈论地，要探求其位置；谈论人，要探求于气交之中。（所谓“本”，是指天的六气，即风、寒、暑、湿、火、燥。所谓“位”，是指地的六步，即木、火、土、金、水、火。谈论天而探求其本，是说探求六气的盛衰，从而可以知晓上面的情况。谈论地而探求其位，是说探求六步的始终，从而可以知晓下面的情况。人处于天地之间，所以探求于气交之中，那么人的安危也就可知了。）黄帝说：什么叫气交？岐伯说：上下的位置，是气交的中部，是人居住的地方。（上面指天，天气下降。下面指地，地气上升。一升一降，气就在中部相交，而人居住其中，生命的化生和变化，无非是气交的作用所致。）所以说：天枢穴以上，由天气主司；天枢穴以下，由地气主司；气交的分界处，人气顺从它，万物遵循它。说的就是这个道理。（“枢”，指枢机。处于阴阳升降的中间，称为天枢，所以天枢的含义，应当以“中”字来解释。中的上面，由天气主司。中的下面，由地气主司。气交的分界，就是中的位置。而形体与气的相互感应，上下的相互接近，都是中宫应合它们并作为市场（汇聚之处）。所以人气顺从它，万物遵循它，变化就在这里显现了。我按语：王冰注解说：天枢，在肚脐两旁，所谓身半的位置。伸直手臂指向天，天枢正当身体的半数。将身体三等分，则上份对应天，下份对应地，中份对应气交。这里单以人身上的天枢穴来说，大概是因为《至真要大论》中说：身半以上，是天之分野，由天气主司。身半以下，是地之分野，由地气主司。半，就是所说的天枢。所以王氏的注解是这样。然而在那篇中，原本是以人身而言；而这节说“人气从之、万物由之”两句，难道只是以人身而言吗？虽然说法相同，但所指对象有不同。所谓枢，是开阖的机关。开则随阳而主上，阖则随阴而主下，枢则主持升降而主居中。所以在人身上，天枢穴位于身体中部，这固然正确。但在天地间，卯酉位于上下之中，是阴阳的开阖，是星辰的出入，不就是所说的天枢吗？子午是左右的轴，卯酉是上下枢，这是毫无疑问的。仅仅把卯酉这一条水平线称为气交，不足以完全概括它。枢，说的是分界。交，说的是参合。这里采用了王氏三等分的说法，但必须用卦象来推求，才能得其真义。凡是卦有六爻，上两爻象天，下两爻象地，中间象天枢的分界。这是从两分来看，中间只有一条线。如果从三分来看，二三四爻组成一个卦，这是自内卦而一爻上升，地气交于天气；五四三爻组成一个卦，这是自外卦而一爻下降，天气交于地气。那么上两爻主司天，下两爻主司地，都是不变的。只有中间两爻，既可以代表天，也可以代表地，这才是真正的气交之象。《易传·系辞》说：六爻的变动，体现了天、地、人三极的道理。说的就是这个。由此看来，司天和在泉的意义也是如此。如《至真要大论》说：初气到三气终，由天气主司；四气到终气，由地气主司。这就是上下卦的意义，那么三气和四气，就是一年之气交。所以从四月到八月，总共四个月、一百二十天之间，一年的旱涝丰歉，万物的生长收藏，都取决于此，所以说气交的分界处，人气顺从它，万物遵循它。如后篇《六元正纪大论》中，所有提到“持于气交”的，意义就在这里。）黄帝说：什么叫国中？（前章说气有国中，这里再次详细询问。）岐伯说：初气大约三十天多一点，中气的方法相同。（度，就是日。一步之数，共六十天八十七刻半，将其平分，前半步始于初，称为初气，大约三十天多一点。奇，指四十三刻又四分之三刻。后半步始于中，称为中气，数量与初气相同，所以说方法相同。）黄帝说：国中是什么意思？岐伯说：是用来区分天和地的。黄帝说：希望听您说完。岐伯说：初气是地气，中气是天气。（国中，是用来区分阴阳的。凡一气的时间必有前后，有前后则前为阳而后为阴。阳主进，自下而上，所以初气是地气。阴主退，自上而下，所以中气是天气。我按语：国中，初指开始，气从开始逐渐旺盛。中指旺盛，气从旺盛逐渐衰退。但这篇所说的国中，是以一步之气而言，所以说初气大约三十天多一点，中气方法相同。然而阴阳之气，无处不存在，所以国中的数，也无处不如此。如以一年而言，冬至气始于北，夏至气中于南，北是盛的开始，南是衰的开始，这是一年之气的国中。以昼夜而言，夜间阳气生于坎，白昼太阳居于离，坎是升的开始，离是降的开始，这是一日之度的国中。不仅如此，即使是一个月、一个节气、一个时辰、一刻钟，没有不是这样的。所以月亮有朔望，气有节气和中气，时有子午，刻有初正，都是用来区分国中的。所以明了国中就能知阴阳，明了阴阳就能知上下，明了上下就能知升降，明了升降就能知什么是天气，什么是地气，什么是气交，而天地人的盈虚消长死生的规律，都不超出这个范围了。这应当与伏羲六十四卦圆图参合理解，其中蕴含奥妙。见附翼一卷医易义中。）黄帝说：气的升降是怎样的？岐伯说：气的升降，是天地交替发挥作用。（天没有地的上升，就不能下降；地没有天的下降，就不能上升，所以天地互相为用。）黄帝说：希望了解它们的作用是怎样的？岐伯说：升尽而降，降者称为天；降尽而升，升者称为地。（升出于地，升到极点无法再升，于是升尽而降，这是地以天为用，所以降者称为天。降出于天，降到极点无法再降，于是降尽而升，这是天以地为用，所以升者称为地。）天气下降，气流注于地；地气上升，气蒸腾于天。所以上下相互招引，升降互为因果，变化就产生了。（召，同招。上者必降，下者必升，这是天体运行循环的道理。阳必招阴，阴必招阳，这是阴阳配合的道理。所以上下相招就有升降，有升降就有强弱互为因果而变化产生。《六元正纪大论》说：天气不足，地气随之，地气不足，天气从之，运居其中而常先。厌恶所不胜，归向所同和，随着运气的归属而产生疾病。所以上胜则天气降而下，下胜则地气迁而上，胜的程度不同则差异不同，轻微者差异小，严重者差异大，严重则位置互换气交，改变则大变化产生而疾病发作。）黄帝说：好。寒湿相遇，燥热相临，风火相值，它们有区别吗？（间，异也。正因为有区别，所以或邪或正而变化由此产生。）岐伯说：气有胜复，胜复的发生，有德有化，有用有变，变则邪气占据。（六气都有胜复，而胜复的发生，正常则是循环当位的胜复，所以有德有化有用。异常则是亢害承制的胜复，所以有灾有变。）黄帝说：什么叫邪？（凡六气不当位的，都互相成为邪气。）岐伯说：万物的生成，随从于化，万物的极致，由于变，变化和相互迫近，是成败的原因。（万物的生成，随从于化，由化而生。万物的极致，由于变，由极而变。《天元纪大论》说：物生叫做化，物极叫做变。《五常政大论》说：气始而生化，气终而象变。各家对此的解释，有的说阴阳营运则为化，春生秋落则为变。有的说万物生息则为化，寒暑更替则为变。有的说脱离形体而变叫做化，因形体而变叫做变。有的说自无到有、自有到无叫做化，自少到壮、自壮到老叫做变。这些都是变化的意思。所以变化迫近于物，生由化而成，其气是进的；败由变而导致，其气是退的，所以说变化和相互迫近，是成败的原因。薄，侵迫的意思。）所以气有往复，用有迟速，这四者的存在，从而产生化和变，风的到来。（气有往复，指进退。用有迟速，指盛衰。凡这四者的存在，从而产生化和变。但如果顺从化，就是正风的到来；顺从变，就是邪风的到来，人受到它，安危就取决于此了。）黄帝说：迟速往复，是风产生的原因，从而产生化和变，所以是由于盛衰的变化罢了。成败倚伏游乎中是什么意思？（倚伏，祸福的萌芽。事物盛极则衰，乐极则哀，这是福的极致而祸的倚靠。未济而济，否极而泰，这是祸的极致而福的潜伏。所以当它成时，败其实倚靠在其中；当它败时，成其实潜伏在其中，这是成败倚伏游行于变化之中。本节特别以此为例，大概是告诉人们处理变和常的道理。《易经》说：知道进退存亡而不失正道的人，大概就是圣人吧？）岐伯说：成败倚伏产生于动，动不停止，变化就产生了。（动静，是阴阳的作用。所谓动，就是形气相互感应，就是上下相互招引，就是往复迟速，就是升降出入，由此而产生的成败倚伏，无不是由动产生的。所以《易经》说：吉凶悔吝，产生于动。然而天下的运动，变化无穷，只要动而正就吉，不正就凶，动个不停，灾害变化就由此产生了。）黄帝说：有定期吗？岐伯说：不生不化，是静的时期。（阳动阴静，相对待，一消一长，各有其期。上文说成败倚伏产生于动，就是动的时期。动到极致必变，以至于不生不化，就是静的时期。那么天地以春夏为动，秋冬为静；人以生为动，死为静。）黄帝说：有不生化吗？（黄帝怀疑天地的道，难道真有不生化的吗？）岐伯说：出入废止则神机化灭，升降停止则气立孤危。（这是说天地并非不生化，只是事物的动静，各有其原因。凡是动的东西，属于血气之类，生气根于身中，以神为生死的主宰，所以叫神机。然而神的存亡，取决于饮食呼吸的出入，出入废止则神机化灭而动者停止。植物等静止的东西，属于草木金石之类，生气根于形外，以气为荣枯的主宰，所以叫气立。然而气的盛衰，取决于阴阳的升降，升降停止则气立孤危而植物败亡。这些事物的长短，固然各有定数；但禀赋出自天，自我修养由人，谁不是所谓的静之期？也各有原因。《五常政大论》说：根于中的，命曰神机，神去则机息；根于外的，命曰气立，气止则化绝，详见后十五。）所以没有出入就没有生长壮老已，没有升降就没有生长化收藏。（生长壮老已，是动物的始终，所以必须依赖呼吸的出入。生长化收藏，是植物的盛衰，所以必须依赖阴阳的升降。）因此升降出入，没有哪个器物不具备。（器即形，凡是万物成形的，都是神机气立的器。所以升降出入，没有哪个器物不具备。《易经》说：形才叫做器。意义就在这里。王冰说：包藏生气的，都叫做生化之器，接触事物就知道了。横着的窍，都有出入去来的气。竖着的窍，都有阴阳升降的气。怎么证明呢？如墙壁窗户，两面观察，都承受来气，这是出入气。如阳升则井寒，阴升则水暖，拿物体投入井中和叶子坠在空中，翩翩不快，都是升气阻碍。空管灌满，捏住上窍，水确实不流出，因为没有升气而不能降。空瓶小口，倒灌不进，因为气不出而不能入。由此看来，升无所不降，降无所不升，无出则不入，无入则不出。各类生物的出入升降不失常守，而说不发生变化的，从未有过。有识无识、有情无情，离开出入升降而能生存的，也从未有过。所以说出入升降，没有哪个器物不具备。）所以器是生化的空间，器散则分离，生化就停止了。（宇，指天地四方。形所以存神，也所以寓气。凡是万物成形的都叫器，而生化出于其中，所以叫生化之宇。如果形器散坏，则出入升降无所凭借，各自分离而生化停止，这是天地万物合一的道理。看邵雍《观易吟》说：一物其来有一身，一身还有一乾坤。能知万物备于我，肯把三才别立根。天向一中分造化，人于心上起经纶。天人焉有二般义，道不虚行只在人。大概就是这个意思。）所以无不有出入，无不有升降，（万物之多，都不能超出这四个方面。）化有小大，期有近远，（物的小如秋毫之微，大的如天地之广，这是化的小大。短的如蜉蝣之朝暮，长的如彭祖之百千，这是期的近远。化小的其期近，化大的其期远，万物的气数本来不齐，而同归于化与期，其本质是一样的。）这四者的存在，贵在常守，（四者，指出入升降。常守，守住其所固有的。出入者守其出入，升降者守其升降，固有不失，多寿无疑。现在的人，外劳其形，内摇其精，固有尚且不能保全却妄言入道，不仅欺人而且自欺，迷惑也太深了。）反常则灾害到了。（不当出而出，不当入而入，不当升而升，不当降而降，动失其宜，都是反常。反而无害，从未有过。）所以说无形无患，说的就是这个。（形，即上文所说的器。事物有这个形，就有这个患，外苦六气侵袭，劳伤拖累，内惧情欲牵系，得失牵连，所以君子有终身之忧，都是这个形带来的祸患。然而天地虽大，能役使有形而不能役使无形，阴阳虽妙，能化有气而不能化无气，如果没有这个形，有什么祸患呢？所以说无形无患。然而形，是迹象，是动。动而无迹，就是无形，无形就没有祸患。这是承接上文说成败倚伏产生于动，动个不停，变化就产生了，是因为有形的缘故。四者的存在，贵在常守。常守，是守天然于无迹无为，这就是无形的意义。如果说必须没有这个身体，才是无形，那就必须期望寂灭才可以，圣人的道，难道是那样吗？如老子说：我之所以有大患，是因为我有身，如果我无身，还有什么祸患？意义就在这里。看他所说的吾，重在吾，吾难道是虚无的意思吗？大概是告诉人们有若无、实若虚。所以说圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功而不居，夫惟不居，是以不去。又说：为学日益，为道日损，损而又损，以至于无为，无为而无不为矣。都是无形无患的道。如孔子的毋意、毋必、毋固、毋我，又有哪一个不是这个道呢？所以关尹子说：人不要以无知无为者为无我，虽然有知有为，不妨碍其为无我。正是这个意思。）黄帝说：好。有不生不化吗？（不生不化，即不生不死。是说人有逃避阴阳，免除生化，而无始无终，同太虚于自然吗？看老子说：出生入死，生之徒十有三，死之徒十有三，民之生，动之死地亦十有三。为什么这样？因为其生生之浓。苏辙解释说：生死之道，以十言之，三者各居其三，难道不是生死之道九，而不生不死之道，一而已矣。不生不死，就是《易经》所说的寂然不动。老子说其九，不说其一，让人自得，寄托无思无为之妙。有生则有死，所以生之徒，即死之徒。人所依赖的生浓厚，则死之道常十九。圣人常在不生不死中，生地且无，哪里有死地呢？即此不生不化的意思。又古人说：爱生者可杀也，爱洁者可污也，爱荣者可辱也，爱完者可破也。
(Su Wen, Chapter 6: The Great Treatise on the Six Subtle Principles)
The Yellow Emperor said: I wish to hear about their function. (This connects with the previous chapter, seeking in detail the function of ascending and descending.) Qi Bo said: When discussing Heaven, one seeks its root; when discussing Earth, one seeks its position; when discussing Humanity, one seeks it at the intersection of Qi. (The "root" refers to the Six Qi of Heaven, namely Wind, Cold, Summer-heat, Dampness, Fire, and Dryness. The "position" refers to the Six Steps of Earth, namely Wood, Fire, Earth, Metal, Water, and Fire. To discuss Heaven by seeking its root means to seek the prosperity and decline of the Six Qi, thereby knowing what is above. To discuss Earth by seeking its position means to seek the beginning and end of the Six Steps, thereby knowing what is below. Humans reside between Heaven and Earth, so by seeking at the intersection of Qi, one can know their safety and danger.) The Yellow Emperor said: What is called the intersection of Qi? Qi Bo said: The positions of above and below, the middle of the intersection of Qi, is where humans dwell. (Above refers to Heaven, where Heavenly Qi descends. Below refers to Earth, where Earthly Qi ascends. One ascends and one descends, so Qi intersects in the middle, and humans dwell there. The transformation and change of life are all caused by this intersection of Qi.) Therefore it is said: Above Tianshu, Heavenly Qi governs; below Tianshu, Earthly Qi governs; at the boundary of the intersection of Qi, Human Qi follows it, and all things proceed from it. This is what is meant. ("Shu" refers to the pivot. Residing in the midst of Yin-Yang ascending and descending, it is called Tianshu. Thus, the meaning of Tianshu should be interpreted as "middle". Above the middle, Heavenly Qi governs. Below the middle, Earthly Qi governs. The boundary of the intersection of Qi is the position of the middle. The mutual influence of form and Qi, and the mutual approach of above and below, are all responded to by the Central Palace and serve as a market (gathering place). Thus, Human Qi follows it, and all things proceed from it, and changes are seen here. My commentary: Wang Bing noted: Tianshu is located beside the navel, referred to as the halfway point of the body. If one extends an arm pointing to Heaven, Tianshu is exactly at half the body. Dividing the body into three parts, the upper part corresponds to Heaven, the lower part to Earth, and the middle part to the intersection of Qi. Here, he speaks only of the Tianshu acupoint on the human body, likely because in *Zhi Zhen Yao Da Lun* it says: The upper half of the body is the domain of Heaven, governed by Heavenly Qi. The lower half of the body is the domain of Earth, governed by Earthly Qi. Half is what is called Tianshu. Hence Wang's note. However, in that chapter, it was originally speaking of the human body; but these two sentences "Human Qi follows it, and all things proceed from it" in this section, do they only refer to the human body? Although the words are the same, the objects referred to are different. What is called a pivot is the mechanism of opening and closing. Opening follows Yang and governs above; closing follows Yin and governs below. The pivot governs ascending and descending and resides in the middle. So in the human body, the Tianshu acupoint is in the center of the body, which is indeed correct. But in Heaven and Earth, Mao and You are in the middle of above and below, serving as the opening and closing of Yin-Yang, and the entry and exit of stars, which is not what is called Tianshu? Zi and Wu are the axis of left and right, Mao and You are the pivot of above and below, there is no doubt. Merely calling the flat line of Mao and You the intersection of Qi is insufficient to fully describe it. Shu speaks of boundaries. Jiao speaks of intersection. Here, we take advantage of Wang's theory of trisection, but one must seek through hexagrams to truly understand its meaning. Every hexagram has six lines. The upper two lines symbolize Heaven, the lower two lines symbolize Earth, and the middle symbolizes the boundary of Tianshu. Speaking in terms of division into two, the middle is just a single line. If speaking in terms of division into three, lines 2, 3, and 4 form a hexagram; this is one line rising from the inner trigram, Earth Qi intersecting with Heaven Qi. Lines 5, 4, and 3 form a hexagram; this is one line descending from the outer trigram, Heaven Qi intersecting with Earth Qi. Then the upper two lines govern Heaven, and the lower two lines govern Earth, both unchanging. Only the middle two lines can represent either Heaven or Earth; this is the true image of the intersection of Qi. The *Xi Ci* of the *I Ching* says: The movement of the six lines embodies the Way of the Three Extremes (Heaven, Earth, and Humanity). This is what is meant. From this perspective, the meanings of Si Tian (Sovereign Heaven) and Zai Quan (Ruling Spring) are also the same. As stated in *Zhi Zhen Yao Da Lun*: From the First Qi to the end of the Third Qi, Heavenly Qi governs; from the Fourth Qi to the end of the Sixth Qi, Earthly Qi governs. This is the meaning of the upper and lower trigrams. Thus, the Third and Fourth Qi constitute the annual intersection of Qi. Therefore, from mid-April to mid-August, totaling four months and one hundred twenty days, the year's droughts and floods, abundance and scarcity, and the growth, flourishing, maturation, and storage of all things, all depend on this. Hence it is said: At the boundary of the intersection of Qi, Human Qi follows it, and all things proceed from it. In later chapters like *Liu Yuan Zheng Ji Da Lun*, whenever it mentions "holding at the intersection of Qi," the meaning is the same.) The Yellow Emperor said: What is called Guo Zhong? (The previous chapter mentioned that Qi has Guo Zhong; here we seek further details.) Qi Bo said: Chu Qi lasts for about thirty days plus some fractions; Zhong Qi follows the same method. (Du refers to days. One step consists of sixty days and eighty-seven and a half ke. Divided in half, the first half begins with Chu, called Chu Qi, lasting about thirty days plus some fractions. "Qi" refers to forty-three ke and three-quarters of a ke. The second half begins with Zhong, called Zhong Qi, with the same duration, hence "same method.") The Yellow Emperor said: What does Guo Zhong mean? Qi Bo said: It is used to distinguish Heaven and Earth. The Yellow Emperor said: I wish to hear it completely. Qi Bo said: Chu Qi is Earthly Qi; Zhong Qi is Heavenly Qi. (Guo Zhong is used to distinguish Yin and Yang. Any single Qi period must have a front and back. Having front and back means the front is Yang and the back is Yin. Yang advances, moving from below to above, so Chu Qi is Earthly Qi. Yin retreats, moving from above to below, so Zhong Qi is Heavenly Qi. My commentary: Guo Zhong, "Chu" indicates the beginning, where Qi gradually strengthens from the start. "Zhong" indicates peak strength, where Qi gradually declines from its peak. However, the Guo Zhong mentioned in this chapter refers to the Qi of one step, hence saying Chu Qi lasts about thirty days plus fractions, and Zhong Qi follows the same method. Yet Yin and Yang Qi exist everywhere, so the numbers of Guo Zhong are also applicable everywhere. For example, regarding a year, the Winter Solstice Qi begins in the North, and the Summer Solstice Qi peaks in the South. North is the beginning of fullness, South is the beginning of decline; this is the Guo Zhong of annual Qi. Regarding day and night, Yang is born in Kan during the night, and the Sun resides in Li during the day. Kan is the beginning of ascent, Li is the beginning of descent; this is the Guo Zhong of daily degrees. Not only that, even within a month, a solar term, an hour, or a quarter-hour, nothing is not like this. Thus, the moon has new moon and full moon, Qi has solar terms and mid-terms, hours have Zi and Wu, quarters have Chu and Zheng; all are used to distinguish Guo Zhong. Therefore, understanding Guo Zhong allows one to understand Yin and Yang; understanding Yin and Yang allows one to understand above and below; understanding above and below allows one to understand ascending and descending; understanding ascending and descending allows one to know what is Heavenly Qi, what is Earthly Qi, and what is the intersection of Qi. The laws of盈虚 (fullness and emptiness), 消长 (decline and growth), death, and life of Heaven, Earth, and Humanity do not go beyond this. This should be studied in conjunction with Fu Xi's Round Diagram of the Sixty-Four Hexagrams, where profound meanings reside. See *Fu Yi*, Volume 1, *Yi Yi*.) The Yellow Emperor said: How do ascending and descending work? Qi Bo said: Ascending and descending of Qi is the alternating use of Heaven and Earth. (Without Earth's ascent, Heaven cannot descend; without Heaven's descent, Earth cannot ascend. Thus, Heaven and Earth use each other mutually.) The Yellow Emperor said: I wish to hear how their functions work. Qi Bo said: After ascending reaches its limit, it descends; the descending is called Heaven. After descending reaches its limit, it ascends; the ascending is called Earth. (Ascending emerges from Earth. When it ascends to the point where it cannot ascend further, it descends. This is Earth using Heaven as its function, hence descending is called Heaven. Descending emerges from Heaven. When it descends to the point where it cannot descend further, it ascends. This is Heaven using Earth as its function, hence ascending is called Earth.) Heavenly Qi descends, and Qi flows into Earth. Earthly Qi ascends, and Qi steams into Heaven. Thus, high and low attract each other, ascending and descending cause each other, and changes arise. (Zhao is synonymous with summon/invite. Those above must descend, those below must ascend; this is the cycle of Heavenly motion. Yang must invite Yin, Yin must invite Yang; this is the principle of Yin-Yang cooperation. Thus, mutual attraction between high and low leads to ascending and descending; having ascending and descending leads to strength and weakness causing each other and changes arising. *Liu Yuan Zheng Ji Da Lun* says: If Heavenly Qi is insufficient, Earthly Qi follows; if Earthly Qi is insufficient, Heavenly Qi follows. Yun resides in the middle and is always ahead. Disliking what it cannot overcome, returning to what harmonizes with it, diseases arise following the Yun's return. Thus, if Upper wins, Heavenly Qi descends; if Lower wins, Earthly Qi migrates upward. The degree of difference depends on the extent of winning: slight differences for minor wins, large differences for major wins. If severe, positions exchange and Qi intersects; changes occur, great changes arise, and diseases manifest.) The Yellow Emperor said: Excellent. When Cold and Damp meet, Dryness and Heat approach, Wind and Fire coincide, is there any distinction? (Jian means difference. Precisely because there is distinction, whether pathogenic or righteous, changes arise.) Qi Bo said: Qi has Sheng (excess) and Fu (rebound). The occurrence of Sheng and Fu has De (virtue/nature), Hua (transformation), Yong (function), and Bian (change). Bian implies that Xie Qi (pathogenic Qi) takes residence. (All Six Qi have Sheng and Fu. Normal Sheng and Fu are cyclical and in their proper positions, thus having De, Hua, and Yong. Abnormal Sheng and Fu are due to hyperactivity and control mechanisms, thus having disasters and Bian.) The Yellow Emperor said: What is called Xie? (Whenever the Six Qi are not in their proper positions, they become pathogenic to each other.) Qi Bo said: The generation of things follows Hua (transformation); the extremity of things results from Bian (change). The mutual pressure of Hua and Bian is the source of success and failure. (Things generate following Hua, born from transformation. Things reach their extremity due to Bian, changing from the extreme. *Tian Yuan Ji Da Lun* says: Generation of things is called Hua; extremity of things is called Bian. *Wu Chang Zheng Da Lun* says: Qi begins and generates transformation; Qi ends and forms change. Various interpretations include: Yin-Yang operation is Hua, Spring birth and Autumn fall are Bian. All things growing and resting is Hua, Cold and Heat exchanging is Bian. Changing form is Hua, changing due to form is Bian. Coming from non-existence to existence, and existence to non-existence is Hua; growing from small to strong, and strong to old is Bian. These are all transformations. Thus, when Hua and Bian press upon things, life is formed by Hua, its Qi advancing; decay is caused by Bian, its Qi retreating. Hence, the mutual pressure of Hua and Bian is the source of success and failure. Bo means encroachment/pressure.) Therefore, Qi has recurrence (Wang Fu), and its function has slowness and speed. With these four factors present, Hua and Bian occur, and Wind arrives. (Wang Fu refers to advance and retreat. Speed and slowness refer to prosperity and decline. With these four factors present, Hua and Bian occur. Following Hua brings Zheng Feng (Righteous Wind); following Bian brings Xie Feng (Pathogenic Wind). Humans receiving it determine their safety and danger.) The Yellow Emperor said: Slowness, speed, recurrence, and return are the causes of Wind, leading to Hua and Bian, thus arising from changes in prosperity and decline. What does it mean that success and failure lean and hide within the middle? (Yi Fu refers to the germination of disaster and fortune. When things prosper, they decline; when joy peaks, sorrow arises. This is Fortune peaking and Disaster leaning. Unfinished becoming finished, Pi (Stagnation) peaking becoming Tai (Peace), this is Disaster peaking and Fortune hiding. Thus, when success exists, failure leans within it; when failure exists, success hides within it. This is success and failure leaning and wandering within transformation. This section uses this example to show people the way to handle change and constancy. The *I Ching* says: Knowing advancement, retreat, survival, and death without losing righteousness—such a person is perhaps the Sage?) Qi Bo said: Success and failure lean and hide arising from movement. Movement without cessation leads to change. (Movement and stillness are the functions of Yin and Yang. Movement refers to the mutual influence of form and Qi, the mutual attraction of above and below, recurrence and speed, and ascending, descending, entering, and exiting. Success and failure leaning and hiding all arise from movement. Thus, the *I Ching* says: Auspiciousness, inauspiciousness, regret, and hesitation arise from movement. However, the movements of the world are infinite. If movement is righteous, it is auspicious; if not, it is inauspicious. Cessationless movement leads to disasters and changes.) The Yellow Emperor said: Is there a fixed period? Qi Bo said: Non-generation and non-transformation is the period of stillness. (Yang moves, Yin is still, opposing each other. One wanes, one waxes, each having its period. The previous text said success and failure arise from movement, which is the period of movement. Movement reaching its extreme must change, leading to non-generation and non-transformation, which is the period of stillness. Thus, Heaven and Earth consider Spring and Summer as movement, Autumn and Winter as stillness; Humans consider life as movement, death as stillness.) The Yellow Emperor said: Is there non-generation and non-transformation? (The Yellow Emperor doubts whether the Way of Heaven and Earth truly includes non-generation and non-transformation.) Qi Bo said: If entering and exiting cease, Shen Ji (Spirit Mechanism) perishes; if ascending and descending stop, Qi Li (Qi Establishment) becomes isolated and perilous. (This states that Heaven and Earth do generate and transform, but the movement and stillness of things have their respective causes. Moving things belong to blood and Qi, rooted in the body, with Shen as the master of life and death, hence called Shen Ji. However, the existence or extinction of Shen depends on the entering and exiting of diet and respiration. If entering and exiting cease, Shen Ji perishes, and moving things stop. Stationary things, such as plants, grasses, metals, and stones, have Qi rooted outside the form, with Qi as the master of flourishing and withering, hence called Qi Li. However, the prosperity or decline of Qi depends on the ascending and descending of Yin and Yang. If ascending and descending stop, Qi Li becomes isolated and perilous, and stationary things fail. The lifespan of these things naturally has its number; endowment comes from Heaven, self-cultivation depends on oneself. Who is not subject to the period of stillness? Each has its cause. *Wu Chang Zheng Da Lun* says: Rooted in the middle, it is named Shen Ji; when Shen departs, the mechanism stops. Rooted in the outside, it is named Qi Li; when Qi stops, transformation ceases. See detailed explanation in Part 15.) Therefore, without entering and exiting, there is no growth, strengthening, aging, and ending; without ascending and descending, there is no growth, transformation, and storage. (Growth, strengthening, aging, and ending are the beginning and end of animals, relying on respiratory entering and exiting. Growth, transformation, and storage are the prosperity and decline of plants, relying on Yin-Yang ascending and descending.) Thus, ascending, descending, entering, and exiting are possessed by no vessel that lacks them. (Qi refers to form. All formed things are vessels of Shen Ji and Qi Li. Thus, ascending, descending, entering, and exiting are found in every vessel. The *I Ching* says: Form is called a vessel. The meaning is the same. Wang Bing said: Anything containing living Qi is called a vessel of transformation and production. Observe the holes: horizontal ones have entering, exiting, going, and coming Qi; vertical ones have Yin-Yang ascending and descending Qi. How to prove this? Like walls and windows, observing both sides receives incoming Qi, which is entering/exiting Qi. Like Yang ascending making wells cold, Yin ascending making water warm; throwing objects into wells or leaves falling in air, floating slowly, are all hindered by ascending Qi. Filling a hollow tube and pinching the top hole prevents water from leaking because there is no ascending Qi to allow descending. Pouring into a small-mouthed empty bottle fails because Qi cannot exit to allow entry. From this, ascending has no descent it does not achieve, descending has no ascent it does not achieve. No exit means no entry; no entry means no exit. Among all species, if entering, exiting, ascending, and descending do not deviate from their norms, claiming no transformation occurs is unheard of. Whether conscious or unconscious, emotional or emotionless, surviving without entering, exiting, ascending, and descending is also unheard of. Hence, entering, exiting, ascending, and descending are possessed by every vessel.) Therefore, the vessel is the space of transformation and production. If the vessel scatters, it divides, and transformation and production cease. (Yu refers to the four directions of Heaven and Earth. Form stores Shen and houses Qi. All formed things are called vessels, and transformation and production emerge from within, hence called the space of transformation and production. If the physical vessel decays, entering, exiting, ascending, and descending have no basis, separating from each other, and transformation and production cease. This is the unity of Heaven, Earth, and all things. Consider Shao Yong's poem *Viewing the I Ching*: One thing comes with one body, one body returns to one universe. Knowing all things are prepared within me, why establish the Three Powers on separate roots? Heaven divides creation from the One Middle, Man starts planning from the heart. Are Heaven and Man really different in principle? The Way does not act in vain, it lies only in Man. This captures the meaning.) Thus, there is no entering or exiting that is absent, no ascending or descending that is absent. (The multitude of things cannot escape these four aspects.) Transformation has small and large scales, periods have near and far lengths. (Small things like autumn down, large things like Heaven and Earth—this is the scale of transformation. Short-lived like mayflies, long-lived like Peng Zu—this is the length of periods. Small transformations have near periods, large transformations have far periods. The Qi and numbers of all things are indeed unequal, yet they all converge on transformation and periods, their essence being the same.) With the presence of these four, one values constant adherence. (The four refer to entering, exiting, ascending, and descending. Constant adherence means guarding what is inherent. Guarding entering and exiting, guarding ascending and descending, if the inherent is not lost, longevity is certain. Modern people, exhausting their form externally and shaking their Jing internally, cannot even preserve the inherent yet speak falsely of Dao. They deceive others and themselves; their confusion is profound.) Deviating from norms brings disasters. (Exiting when one should not, entering when one should not, ascending when one should not, descending when one should not—losing propriety in movement is deviating from norms. Deviating without harm is unheard of.) Hence it is said: Formlessness brings no trouble; this is what is meant. (Form refers to the vessel mentioned above. Having this form brings this trouble: externally suffering invasion by Six Qi and fatigue/injury, internally fearing entanglement by emotions/desires and gains/losses. Thus, the gentleman has lifelong worry, all caused by this form. However, though Heaven and Earth are vast, they can enslave the formed but not the unformed; though Yin and Yang are subtle, they can transform Qi-with-form but not Qi-without-form. If there is no form, what trouble is there? Hence, formlessness brings no trouble. However, form is trace/action. Action without trace is formlessness; formlessness brings no trouble. This continues from the previous text stating success/failure arise from movement, and ceaseless movement causes change, which is due to having form. With the presence of these four, one values constant adherence. Constant adherence means guarding the natural state of tracelessness and non-action, which is the meaning of formlessness. If one believes one must literally have no body to be formless, then one must aim for nirvana/extinction. Is this the Way of the Sages? As Laozi said: "My great trouble is that I have a body; if I had no body, what trouble would I have?" The meaning is the same. Looking at his "I", the emphasis is on "I". Is "I" merely nothingness? It teaches having form as if formless, substance as if empty. Hence, "The Sage manages affairs of non-action, practices teaching without words. All things arise, and he does not turn away from them; he generates but does not possess, acts but does not rely, achieves but does not dwell. Because he does not dwell, he does not lose." Also: "In learning, day by day increase; in Dao, day by day decrease. Decrease again and again until reaching non-action. Through non-action, nothing is left undone." These are all the Way of formlessness and no trouble. Confucius's "no presumptions, no absoluteness, no obstinacy, no selfishness"—are these not also this Way? Guan Yinzi said: "One should not consider ignorance and non-action as 'no-self'. Even with knowledge and action, it does not hinder being 'no-self'." This is precisely what is meant.) The Yellow Emperor said: Excellent. Is there non-generation and non-transformation? (Non-generation and non-transformation means non-birth and non-death. Does humanity have a way to escape Yin-Yang, avoid transformation, having no beginning or end, merging with Great Void and Nature? Laozi said: "Exit birth, enter death. Ten out of ten are among the living, ten out of ten are among the dead. People's lives, moving toward death grounds, are also ten out of ten. Why? Because their nurturing of life is too thick." Su Che explained: "The Way of life and death, counted by ten, three occupy each. Is it not nine parts Life/Death, and only one part Non-Life/Non-Death? Non-life/non-death is what the *I Ching* calls 'still and unmoving'. Laozi spoke of the nine, not the one, letting people discover it themselves, entrusting the wonder of thoughtlessness and non-action. Having life implies death; thus, the living are the dead. Since humans rely heavily on life, the Way of death occupies nine-tenths. The Sage dwells constantly in non-life/non-death. If the ground of life does not exist, how can the ground of death exist? This is the meaning of non-generation and non-transformation. An ancient saying goes: 'Those who love life can be killed; those who love purity can be defiled; those who love glory can be humiliated; those who love wholeness can be broken.'"