Qītú    
    Tú zhě, huà yě.
Guānyīn zǐ yuē: Dào běn zhì wú, yǐ shì guī dào zhě, dé zhī yī xī; shì běn zhì yǒu, yǐ dào yùn shì, zhōu zhī bǎi wéi. Dé dào zhī zū zhe, kě yǐ fǔ shì, dé dào zhī dú zhe, kě yǐ lì wǒ. Those who know that time cannot be bound can make a day last a hundred years and a hundred years a day; those who know that distance cannot hinder can make a mile a hundred miles and a hundred miles a mile; those who know that the absence of qi can move qi can summon rain and wind; those who know that the formlessness can change the form can transform birds and beasts. Those who have attained the purity of the Dao can do anything, and their bodies are light, so they can ride phoenixes and cranes. Those who have attained the fullness of the Dao can do anything, and their bodies are weightless, so they can ride dragons and whales. There is both existence and non-existence. Those who know this Dao can control ghosts and gods. Reality is emptiness, and emptiness is reality. Those who know this Dao can enter metals and stones. The upper is the lower, and the lower is the upper. Those who know this Dao can wait on the stars. The ancient is the present, and the present is the ancient. Those who understand this principle can divine with tortoise shells and bamboo slips; others can peer into the innermost recesses of others; those who understand this principle can make the dragon and tiger in their stomachs. Those who understand that images are transformed by the mind can use this to observe the mind and become a female child; those who understand that bowls are born of the mind can use this to absorb the divine and become a metallurgist. Using this to overcome things, tigers and leopards can be tamed; using this to become one with things, fire and water can be mastered. Only a man of virtue can do this, and he can do it without doing it.
It is said that human power can take away the creations of heaven and earth, such as thunder in winter and rain in summer. A dead body can walk, a withered tree can blossom, a ghost can be captured in a bean, a fish can be caught in a cup, a painted door can be opened, and a clay demon can speak. All of these things are done by the pure bowl, so it can transform all things. Today's incessant emotions are also caused by the bowl. The bowl is a thing that can come together and fall apart. The reason I can use the bowl is that it has never come together or fallen apart. Those that come together are born, those that fall apart are dead. Those that have never come together or fallen apart have neither life nor death. Guests come and go, but the post remains the same.
It is said that there are those who chant prayers, those who worship gods, those who write in ink, and those who change their fingers. However, people who are not sincere find it hard to trust themselves, but are easily convinced by objects. Therefore, if they do it with the help of these objects, as long as they know that they are sincere, they will achieve their goal without relying on others.
It can be said that the transformation is fast. However, the sage does not remain unchanged.
It can be said that the green phoenix lives for a thousand years and then transforms into a thousand years old phoenix, and the peach tree serves five times and its heart transforms five times. The sage attends to matters and lets go of things. Does he not want to establish himself in the world? The fear of change is the unknown.
It is said: All things change, though they are hidden from each other, and the breath is one and the same. Only the sage knows one and does not change.
It is said: The growth of nails, the growth of hair, the movement of the vital energy, none of these stops for a moment. People can see them in the visible, but not in the invisible. The wise can see them in the invisible, but they cannot let go of change. The sage lets go of change, so there is no change.
It is said: There is always something to be heard in the room. Then there is the neighborhood, the village, the suburbs, the mountains, the rivers, and the people have different experiences and opinions. They have different likes and dislikes, and follow their inclinations. They compete with each other, gain and lose, and this is why the sage is cautious in his actions.
It is said: Just like the sea, it changes into millions of fish and dragons, but the water is still the same. I and the things are all part of the great change, but our nature is the same. Those who understand this oneness are free from self and others, death and life.
It is said that the way of the world is that what is considered right may become wrong, what is considered wrong may become right, what is considered kindness may become cruelty, and what is considered cruelty may become kindness. This is why the wise are always on their guard against change.
It is said that when one is young, one should heed the teachings of one's parents and elders; when one is middle-aged, one should heed the advice of one's friends; and when one is old, one should heed the words of the young. Although the world changes, it cannot stop me.
It is said that the way of the world is that the light is easily changed, while the heavy is difficult to change. For example, the wind and clouds change and disappear in an instant, while the nature of gold and jade remains unchanged over time. The light-minded person can change with the world without being left behind, and there may be those who have never changed.
It is said that two young people who are good friends will not recognize each other when they meet when they are old. It is like the transformation of a sparrow, pigeon, hawk or dove, with no past and no present.

七釜    
    釜者，化也。
关尹子曰：道本至无，以事归道者，得之一息；事本至有，以道运事者，周之百为。得道之尊者，可以辅世，得道之独者，可以立我。知道非时之所能拘者，能以一日为百年，能以百年为一日；知道非方之所能碍者，能以一里为百里，能以百里为一里；知道无气能运有气者，可以召风雨；知道无形能变有形者，可以易鸟兽。得道之清者，物莫能累，身轻矣，可以骑凤鹤；得道之浑者，物莫能溺，身冥矣，可以席蛟鲸。有即无，无即有。知此道者，可以制鬼神；实即虚，虚即实，知此道者，可以入金石；上即下，下即上，知此道者，可以侍星辰；古即今，今即古，知此道者，可以卜龟筮；人即我，我即人，知此道者，可以窥他人之肺肝；物即我，我即物，知此道者，可以成腹中之龙虎。知象由心变，以此观心，可以成女婴；知碗由心生，以此吸神，可以成炉冶。以此胜物，虎豹可伏；以此同物，水火可入。惟有道之士能为之，亦能能之而不为之。
曰：人之力，有可以夺天地造化者，如冬起雷，夏造□。死尸能行，枯木能华，豆中摄鬼，杯中钓鱼，画门可开，土鬼可语，皆纯碗所为，故能化万物，今之情情不停，亦碗所为。而碗之为物，有合有散，我之所以行碗者，本未尝合，亦未尝散，有合者生，有散者死。彼未尝合未尝散者，无生无死，客有去来，邮常自若。
曰：有诵祝者，有事神者，有墨字者，有变指者，皆可以役神御碗，变化万物。惟不诚之人，难于自信，而易于信物，故假此为之，苟知惟诚，有不待彼而然者。
曰：人之一呼一吸，日行四十万里，化可谓速矣，惟圣人不存不变。
曰：青鸾子千岁而千岁化，桃子五仕而心五化。圣人宾事去物，岂不欲建立于世哉。有形数者惧化之不可知也。
曰：万物变迁，虽互隐见，气一而已，惟圣人知一而不化。
曰：爪之生，发之长，荣卫之行，无顷刻止。众人皆见之于着，不能见之于微，贤人见之于微，而不能任化。圣人任化，所以无化。
曰：室中有常见闻矣，既而之门之邻之里之党，既而之郊之山之川，见闻各异，好恶随之，和竞从之，得失成之，是以圣人动止有戒。
曰：譬如大海，变化亿万蛟鱼，水一而已。我之与物，蓊然蔚然，在大化中，性一而已。知夫性一者，无人无我无死无生。
曰：天下之理，是或化为非，非或化为是，恩或化为仇，仇或化为恩，是以圣人居常虑变。
曰：人之少也，当佩乎父兄之教；人之壮也，当达乎朋友之箴；人之老也，当警乎少壮之说。万化虽移，不能厄我。
曰：天下之理轻者易化，重者难化。譬如风云须臾变灭，金玉之性历久不渝。人之轻明者，能与造化俱化而不留，殆有未尝化者存。
曰：二幼相好，及其壮也，相遇则不相识；二壮相好，及其老也，相遇则不相识。如雀鸽鹰鸠之化，无昔无今。