深玄抱一事为宗
神气相抱，混而为一之宗。老子曰∶抱一为天下式。又云∶善抱不脱，善计不用筹策。又庄
子云∶通于一，万事毕也。
未了真元道不通
未谙 辖，宁得通和。
心地虚无方见谛
虚无者，虚无其心也。故老子十三虚无经所载，盖显五千文中。生之徒十有三，十二者，全明生
之徒也。所明十三，总归于虚以为善。既心地虚无，以求抱真一也。
信知万物用非同
学人多途，玄陈各异。故云万物之用不同。虚无抱一之道者也。
用得冲和道自全
冲和者，二气混同，荣卫合处。若用及网卫，则契最玄之理而着于会通。生道余也。
适名胎息理幽会
谓契重玄之理，即明真住之法也。
处胞赤子何当契
靡由百谷，生自何存？
细审行持法自然
了认赤子之道，可明胎息之机。自然理会，神凝心通念绝。盖圣人禀之而生，凭之而成。苟不
得其要枢，即难除其
大患。指归之路，届兹而无法可言。返本之源，应用而有期。必契体而用之，必无差失。栖真子云∶
我气内闭，我身长宁。凡修胎息之法，皆是自然之道。保任真息绵绵，来往微微。不得令静躁不恒，
自以求乎安也。昼夜修行不断，日往月来，真人自不出户。若得真全胎结，其道至矣。老子曰∶绵绵若存，
用之不勤。此理明绝诸虑以定其至而生慧昭然也。若至定位，即生定水，灌溉五脏生光华。此曰真
水，非乎涎浊之液唾。此去留形住世之法要。《三住铭》云∶心若住，气亦住。气若住，形亦住。三者
尽住，即我命在我，不在于天矣。
以“抱一”作为修行的根本宗旨。
神与气相互抱持，混合而成为一体，这是修行的根本宗旨。老子说：“抱一可以作为天下的范式。”又说：“善于抱持的人不会脱落，善于计算的人不需要使用筹码。”庄子也说：“通晓‘一’的道理，万事就完备了。”
如果不明了真元之道，就无法通达。
如果不精通其中的奥妙，怎么能达到和谐通畅的状态呢？
心地保持虚无才能见到真谛。
所谓“虚无”，就是使内心归于虚无。所以老子在《十三虚无经》中记载的内容，大概显现在《五千文》（即《道德经》）之中。“生之徒十有三”中的“十三者”，完全阐明了属于“生之徒”的道理。所阐明的“十三”，最终都归结于“虚”才是最好的。既然心地虚无，就可以用来追求抱守真一。
确实知道万物的作用各不相同。
学习的人途径众多，玄理陈述各异。所以说万物的作用是不同的，这是指虚无抱一的道理而言的。
运用冲和之气，大道自然圆满。
所谓“冲和”，是指阴阳二气混同，营卫之气相合的地方。如果运用到营卫之气上，就能契合最玄妙的道理并达到融会贯通。这是关于生命大道的余论。
这正名为胎息，其理幽深难会。
意思是契合重玄的道理，也就是阐明真气驻留的方法。
身处胞胎中的赤子，何时能契合这种境界？
没有依靠百谷滋养，生命是从哪里存在的呢？
仔细审视修行持守的方法，顺应自然。
认清了赤子的道，就可以明白胎息的机理。自然地领会道理，精神凝聚，心念通达，杂念断绝。圣人禀受此道而生，凭借此道而成。如果不能得其要领枢机，就很难除去大的祸患。指向归宿的道路，到了这里已经无法用言语完全表达。返回本源之源，应用之时自有期限。必须体悟本体并加以运用，必定不会有差错失误。栖真子说：“我的气息向内闭藏，我的身体长久安宁。”凡是修炼胎息的方法，都是自然的道理。保养任运真气绵绵不断，往来细微。不要让心境或状态静止与躁动不定，从而求得安宁。昼夜修行不间断，日复一日，月复一月，真人自然不出门户。如果能得到真正的胎结圆满，道也就达到了极致。老子说：“绵绵不绝仿佛存在，使用它而不必过度勤勉。”这个原理阐明断绝各种思虑以安定至极的境界，从而产生昭然若揭的智慧。如果到达定位，就会产生定水，灌溉五脏，生出光华。这叫作真水，并非浑浊的唾液津液。这是去留形体、驻世长生的方法要诀。《三住铭》说：“心若能住，气也能住；气若能住，形也能住。”三者都能住守，那么我的命运就掌握在我自己手中，而不在于天了。
Taking "Embracing the One" as the fundamental principle.
The spirit and qi embrace each other, blending into one; this is the fundamental principle of cultivation. Laozi said: "Embracing the One serves as the model for the world." He also said: "One who embraces well does not let go; one who calculates well does not use counting rods." Zhuangzi also said: "To understand the One is to complete all things."
If the true primordial Dao is not understood, it cannot be accessed.
If one does not comprehend the profound mysteries, how can harmony and flow be achieved?
Only with a mind that is empty and void can the ultimate truth be perceived.
"Void and emptiness" refers to making the mind void. Therefore, what is recorded in the *Thirteen Void Scriptures* attributed to Laozi is likely manifested within the *Five Thousand Words* (i.e., the *Daodejing*). The phrase "Of those who live, there are thirteen" fully elucidates the path of those who belong to life. The significance of "thirteen" ultimately returns to "void" as the supreme good. With a mind that is void and empty, one seeks to embrace the True One.
It is truly known that the functions of all things are not identical.
Scholars follow many paths, and profound truths are stated differently. Thus it is said that the uses of all things differ; this refers to the Dao of voidness and embracing the One.
By employing the harmonious balance of qi, the Great Dao naturally becomes complete.
"Harmoneous balance" refers to the mixing of yin and yang qi, where Ying (Nutritive Qi) and Wei (Defensive Qi) converge. If applied to Ying and Wei, it aligns with the most profound principles and achieves integration. This is an extension regarding the Dao of life.
This is named Fetal Breathing (Tai Xi); its principles are profound and difficult to grasp.
This means aligning with the principles of Double Mystery (Chong Xuan), thereby clarifying the method of true presence.
How can one, residing in the womb like a newborn infant, align with this state?
Without relying on the hundred grains, from where does life exist?
Carefully examine the methods of practice and conduct, following nature.
Recognizing the Dao of the newborn infant allows one to understand the mechanism of Fetal Breathing. By naturally comprehending the principles, the spirit concentrates, the mind connects, and thoughts cease. Sages are born by inheriting this Dao and achieve perfection through it. If one does not grasp the essential pivot, it is difficult to eliminate great afflictions. The path to return has reached a point where words fail. Returning to the source, application has its time. One must embody the substance and apply it, ensuring no errors. Qizhenzi said: "My qi closes inward, my body remains long at peace." All methods of cultivating Fetal Breathing are the Dao of nature. Preserve and nurture the true breath, continuous and slight, coming and going subtly. Do not allow stillness and agitation to be inconsistent, thereby seeking peace. Practice day and night without interruption; as days and months pass, the True Person naturally does not leave the household. If the true fetal結 (formation/knot) is perfected, the Dao is attained. Laozi said: "Continuous and seemingly present, used without exertion." This principle clarifies cutting off all deliberations to stabilize the ultimate state, thereby generating clear wisdom. Upon reaching stability, "Still Water" arises, irrigating the five zang organs and generating radiance. This is called True Water, not turbid saliva or fluids. This is the essential method for retaining the form and dwelling in the world. The *Inscription on Three Residences* states: "If the mind resides, the qi resides; if the qi resides, the form resides." If all three reside, then my destiny is in my own hands, not determined by Heaven.