Six di 
Di means food; food means form.
Guan Yin Zi said: “People in the world think that my thoughts are different from their thoughts, that their thoughts are different from my thoughts, and that they divide people and I. But they do not know that the person in the dream also thinks differently from me. Their thoughts are different from my thoughts. Who is me and who is the other? People in the world think that my pain is different from their pain, that their pain is different from my pain, and that they divide people and I. But they do not know that the person in the dream also feels my pain differently from their pain. Their pain is different from my pain. Who is me and who is the other? My fingernails and hair do not hurt, and my hands and feet do not think. This is also me, so how can I think of pain differently? People in the world regard those who see things differently as dreaming, and those who see things in the same way as awake. But they do not know that the essence of things is also bound together. There is also one person who sees things differently in the daytime, and there are also two people who have the same dream at night. Both are my spirit, so who is dreaming and who is awake? People in the world regard what they see temporarily as a dream and what they see for a long time as reality, but they do not know that what they see temporarily is the bowl of yin and yang, and what they see for a long time is also the bowl of yin and yang. Both are my yin and yang. Who is dreaming and who is awake?
It is said: Those who are kind-hearted often dream of pines, cypresses, peaches and plums; those who are righteous often dream of weapons and metal; those who are courteous often dream of ritual vessels and food; those who are intelligent often dream of rivers, lakes and seas; and those who are trustworthy often dream of mountains and fields. All are subject to the five elements, and there is no exception. However, in a dream, if you hear something or think about something, the dream will change accordingly. The sage controls things with the mind and calms the mind with the nature, then the mind is the same as the creation, and the five elements cannot be constrained.
It is said: “If you see a snake with a human head, an ox's arm and a fish's scales, or a ghost with the shape of a bird and wings, don't be surprised. This is stranger than a dream, and a dream is stranger than waking up. It is extraordinary to have ears, eyes, hands and arms. Great words cannot be spoken, and great wisdom cannot be thought.
It is said: Someone asked me, “What is your clan, your family name, your given name, your style name, what do you eat, what do you wear, what are your friends, what are your servants, what is your zither, what are your books, what is ancient and what is modern?” I was silent, unable to answer a single word. If someone kept pressing me, I would be forced to say, “You still don't see me, what will you do with me?”
He said: Form can be divided or united, extended or hidden. One man and one woman can have two children, which is form that can be divided; one man and one woman can have one child, which is form that can be united. Eating giant ginseng can prolong life, which is form that can be extended; when there is no moonlight at night, no one can see me, which is form that can be hidden. A bowl gives birth to all things, and it is still possible to replace it if you throw it away, so form can be divided; a bowl unites all things, and it is still possible to mend it if you break it, so form can be united. The spirit exists in the bowl, and the bowl preserves the form, so the form is preserved. The form is united with the spirit, and the spirit is united with nothing, so the form becomes invisible. Do you want to know this? Do you want to do this?
I say: There is nothing that cannot be seen, so there is nothing that is not my seeing; there is nothing that cannot be heard, so there is nothing that is not my hearing. The five objects can nourish the form, and there is nothing that is not my form; the five flavors can nourish the qi, and there is nothing that is not my qi. Therefore, my form and energy are the universe and all things.
It is said: a farmer who practices with an ox becomes tough, a hunter who practices with a tiger becomes brave, a fisherman who practices with water becomes calm, and a warrior who practices with a horse becomes strong. All things can be used for me. My body can be used to change worms and roundworms, and externally to breed lice and fleas. I can be used for tortoises and fish, and for mice and weevils.
It is said: I am what I am, like gold in the ashes, not as good as gold from the ore. You can get gold from the ore, from the sand, but if you just leave the ashes, you will never get any gold.
It is said: A tiny bee can fly around the world, and a tiny shrimp can roam the sea.
It is said: When a clay figure is made, there are some that are valuable and some that are not, some that are men and some that are women. Its material is clay, and when it breaks, it returns to the clay.
It is said: The eye sees only itself, and is colorless; the ear hears only itself, and is soundless; the tongue tastes only itself, and is tasteless; the mind contemplates only itself, and is formless. The multitude chases after the external, the sage holds to the internal, and the sage is a hypocrite.
It is said: My body is a bowl of the five elements, and the bowl of the five elements has the nature of a single thing. It can be used for everything: to fetch water, to light a fire, to grow wood, to turn gold, and to turn earth. Its nature is all-encompassing, and there is no difference between the elements. Therefore, when the winged insects are flourishing, the caterpillars will not reproduce; when the caterpillars are flourishing, the scale insects will not reproduce. Those who understand the mutual use of the five elements can forget about themselves.
It is said: the dried tortoise has no ego and can see great knowledge; the magnet has no ego and can see great strength; the bell and drum have no ego and can see great sound; the boat and cart have no ego and can see the long journey. Therefore, although I am one body, and although I have wisdom and strength, and can act and make sound, there is never an ego.
It is said: the darting shadow can kill me, and the ignorant know not that I am also there, so under the whole wide sky I am everywhere.
It is said: Those who remember are still hungry, those who are angry are still cold, those who are nourished are still ill, and those who are agitated are still in pain. If one breathes in to nourish harmony, who can starve? If one concentrates to nourish warmth, who can be cold? If one nourishes the five internal organs with the five elements, who can be harmed? If one returns the five internal organs to the five elements, who can be ignorant? Who then can be in pain?
It is said: One who is ignorant and does nothing is without ego. Even if one is knowledgeable and active, it does not harm one's being without ego. It is like fire, restless and unceasing, and yet it has no ego.

六匕  
匕者，食也；食者，形也。
关尹子曰：世之人，以我思异彼思彼思异我思分人我者，殊不知梦中人亦我思异彼思。彼思异我思，孰为我，孰为人。世之人，以我痛异彼痛彼痛异我痛分人我者，殊不知梦中人亦我痛异彼痛，彼痛异我痛，孰为我，孰为人。爪发不痛，手足不思，亦我也，岂可以思痛异之。世之人，以独见者为梦，同见者为觉，殊不知精之所结，亦有一人独见于昼者，神之所合，亦有两人同梦于夜者。二者皆我精神，孰为梦，孰为觉。世之人以暂见者为梦，久见者为觉，殊不知暂之所见者阴阳之碗，久之所见者亦阴阳之碗。二者皆我阴阳，孰为梦，孰为觉。
曰：好仁者多梦松柏桃李，好义者多梦兵刀金铁，好礼者多梦簠簋笾豆，好智者多梦江湖川泽，好信者多梦山岳原野。役于五行，未有不然者，然梦中或闻某事，或思某事，梦亦随变，五行不可拘。圣人御物以心，摄心以性，则心同造化，五行亦不可拘。
曰：汝见蛇首人身者，牛臂鱼鳞者，鬼形禽翼者，汝勿怪，此怪不及梦，梦怪不及觉，有耳有目有手有臂，怪尤矣。大言不能言，大智不能思。
曰：有人问于我曰：“尔何族何氏何名何字何食何衣何友何仆何琴何书何古何今？”我时默然，不对一字，或人扣之不已，我不得已而应之曰：“尚自不见我，将何为我所？”
曰：形可分可合，可延可隐。一夫一妇，可生二子，形可分；一夫一妇，二人成一子，形可合。食巨胜则寿，形可延；夜无月火，人不见我，形可隐。以一碗生万物，犹弃发可换，所以分形，以一碗合万物，犹破唇可补，所以合形。以神存碗，以碗存形，所以延形，合形于神，合神于无，所以隐形。汝欲知之乎，汝欲为之乎？
曰：无有一物不可见，则无一物非吾之见；无有一物不可闻，则无一物非吾之闻。五物可以养形，无一物非吾之形；五味可以养气，无一物非吾之气。是故吾之形气，天地万物。
曰：耕夫习牛则犷，猎夫习虎则勇，渔夫习水则沈，战夫习马则健。万物可为我，我之一身，内变蛲蛔，外烝虱蚤，瘕则龟鱼，□则鼠螘，我可为万物。
曰：我之为我，如灰中金，而不若矿砂之金。破矿得金，淘沙得金，扬灰终身，无得金者。
曰：一蜂至微，亦能游观乎天地；一虾至微，亦能放肆乎大海。
曰：土偶之成也，有贵有贱，有士有女。其质土，其坏土人哉。
曰：目自观目，无色；耳自听耳，无声；舌自尝舌，无味；心自揆心，无物。众人逐于外，贤人执于内，圣人皆伪之。
曰：我身五行之碗，而五行之碗，其性一物，借如一所，可以取水，可以取火，可以生木，可以凝金，可以变土。其性含摄，元无差殊。故羽虫盛者，毛虫不育，毛虫盛者，鳞虫不育。知五行互用者，可以忘我。
曰：枯龟无我，能见大知；磁石无我，能见大力；钟鼓无我，能见大音；舟车无我，能见远行。故我一身，虽有智有力，有行有音，未尝有我。
曰：蜮射影能毙我，知夫无知者亦我，则溥天之下，我无不在。
曰：心忆者犹忘饥，心忿者犹忘寒，心养者犹忘病，心激者犹忘痛。苟吸碗以养其和，孰能饥之；存神以滋其暖，孰能寒之；养五藏以五行，则无伤也，孰能病之；归五藏于五行，则无知也，孰则痛之。
曰：人无以无知无为者为无我。虽有知有为，不害其为无我。譬如火也，躁动不停，未尝有我。