所谓天地设位而易行乎其中矣。日南午，太阴之气乘于余阳，燕坐。
燕坐者，儒家所谓潜神，释氏所谓坐禅。左玄真人云∶夫欲修生，放舍外事，无令干心。然后
安坐，内观于心，若觉
一念起，即除灭。其法要∶于净室宽衣叠足，蟠坐闭目，安稳一切，善恶都莫思量，则元气自
复，兀然而佳矣。
太白真人授冲和子云∶神庐者，鼻也。夫欲安元和之气，先净室中调，令气微微然。小则生之
门，大则死之路，故生死之机在此矣。启之又不可，闭之又难为。但令微之，又微不得令奔而口
吐。故老子云∶绵绵若存，用之不勤。容成子∶吐故纳新，察鼻之出入。《内观经》云∶元气入鼻
灌泥丸也。《保神经》云∶欲得延年寿，无过治髓门。髓门者，玄牝之门也。
《黄庭经》云∶脐下一寸名曰下丹田。刘真君歌曰∶欲得不死长在天，须将元气守丹田。
大抵心无外缘，是真人初修道法，所谓收视为听。其法要∶喘息不出于鼻，内思惟不
离于身中。老子云∶虽有荣观，燕处超然。君子终日行不离辎重，皆此义也。
尹真人曰∶若神能驭气，即鼻不失于息。真人以神为车，
以气为马，终日行而不失，上至泥丸，下至命门．二境相通，可救老残。若呼不得神宰，一息不
全；若吸不得神宰，一息不全。若能息息之中，神气相合，子母不相离，即当内结，求死不得。功
成之后，男子关元无聚精，女子脐下不结婴。若神气各驰，情为欲牵，元气下降，自不能制，
遂有畎浍之忧。若息息之中神气相持，子母不离，虽有会合，常味于无味，乃于得术矣。西竺迦
叶、留形、马明、龙树，并得此密传于世。得闻此者，皆累世积福，于仙录有缘，乃可遇之。
古歌曰∶若欲长生学伏心，莫观他事去来今。但向定中神气合，何忧不至大仙林。
这就是《易经》中所说的：天地确立了位置，而变易之道就在其中运行了。当太阳运行到正南方的午位时，太阴之气会乘势作用于剩余的阳气，此时应当安坐。
所谓“燕坐”，就是儒家所说的潜藏精神，佛教所说的坐禅。左玄真人说：想要修身长生，就要放下外界事务，不要让它们干扰内心。然后安稳地坐下，向内观照内心，如果感觉到有一个念头升起，就立即将其消除。这个方法的关键在于：在洁净的房间内宽衣解带，盘腿而坐，闭上眼睛，使身心安稳平静，不去思量善恶之事，那么元气自然就会恢复，达到一种兀然自得的美好境界。
太白真人传授给冲和子说：神庐，指的是鼻子。想要安定元和之气，先在洁净的房间中调节呼吸，让气息微弱轻柔。鼻子小则通向生机之门，大则通向死亡之路，所以生死的机枢就在这里。张开鼻孔呼吸不容易控制，完全闭住又很难做到。只要让气息细微，但又不能细微到让气息奔逸而从口中吐出。所以老子说：“绵绵若存，用之不勤。”容成子说：“吐故纳新，观察鼻子的出入。”《内观经》说：“元气进入鼻子，灌注于泥丸宫。”《保神经》说：“想要延年益寿，没有比治理髓门更重要的了。”髓门，就是玄牝之门。
《黄庭经》说：肚脐下一寸的地方叫做下丹田。刘真君的歌诀说：“想要不死长存于天界，必须将元气守持在下丹田。”大体上，心不被外缘所牵扰，是真人初修道的法门，也就是所谓的“收视为听”（收回视线转为内听）。这个方法的关键在于：呼吸不从鼻子发出（指呼吸极其细微，几乎感觉不到），内在的思维不离开身体内部。老子说：“虽然有华丽的观览，却安然处之，超然物外。”君子整天行走都不离开辎重车，都是这个意思。
尹真人说：如果神能驾驭气，那么鼻子就不会失去对呼吸的控制。真人把神比作车，把气比作马，整天行走而不迷失，向上到达泥丸宫，向下到达命门，上下两境相通，可以救治衰老残损。如果呼气得不到神的主宰，这一息就不完整；如果吸气得不到神的主宰，这一息也不完整。如果在每一次呼吸中，神与气相合，如母子般不相分离，就会在体内凝结，求死都不得。功夫成就之后，男子关元穴不会有精气积聚（指精气固摄），女子脐下不会结胎（指无欲无求，不结胎孕）。如果神和气各自奔驰，情志被欲望牵引，元气下降，自己无法控制，就会产生沟渠般的忧虑（指排泄失控或生命流失的忧患）。如果在每一次呼吸中神气相互持守，母子不离，虽然有所会合，但常处于无味之境，这才是真正掌握了道术。西竺的迦叶、留形、马明、龙树等人，都将此密传于世。能够听到这个道理的人，都是累世积福，在仙籍中有缘之人，才能遇到它。古歌诀说：“如果想要长生学习降伏心神，不要观看其他事情的去来古今。只要在定境中神气相合，何必担忧不能到达大仙林。”
This refers to what the *I Ching* (Book of Changes) states: "When Heaven and Earth have established their positions, the operation of Change takes place within them." When the sun reaches the southern meridian (Wu position), the Qi of Great Yin acts upon the remaining Yang Qi; at this time, one should sit in tranquility.
"Sitting in tranquility" (Yan Zuo) is what Confucianism calls "submerging the spirit" and what Buddhism calls "sitting meditation." Master Zuanxuan said: "To cultivate life and preserve longevity, one must discard external affairs and prevent them from disturbing the mind. Then, sit securely and observe the heart inwardly. If a single thought arises, eliminate it immediately. The essence of this method is: in a clean room, loosen clothing, cross legs, close eyes, and settle all things peacefully. Do not ponder good or evil, and the Primordial Qi will naturally restore itself, resulting in a state of serene contentment."
Master Taibai imparted to Chonghezi: "The Spirit Chamber (Shen Lu) refers to the nose. To stabilize the Harmony Qi, first regulate breathing in a clean room until the breath becomes faint and gentle. It is small enough to be the Gate of Life, yet large enough to be the Path of Death; thus, the mechanism of life and death lies here. Opening it fully is difficult to control, closing it completely is hard to maintain. One should merely make it subtle, but not so subtle that the Qi escapes through the mouth. Therefore, Laozi said: 'Continuous and seemingly non-existent, its use never tires.' Rongchengzi said: 'Exhale the old and inhale the new, observing the entry and exit through the nose.' The *Neiguan Jing* (Scripture of Inner Observation) states: 'Primordial Qi enters the nose and irrigates the Nidan Palace.' The *Bao Shen Jing* (Scripture of Preserving the Spirit) says: 'If you wish to extend your years and lifespan, there is nothing better than governing the Sui Men (Marrow Gate). The Sui Men is the Xuanpin Gate.'"
The *Huangting Jing* (Yellow Court Scripture) states: "One inch below the navel is called the Lower Dantian." The song of Lord Liu says: "If you wish to avoid death and dwell eternally in heaven, you must guard the Primordial Qi in the Dantian." Generally, having a heart free from external attachments is the initial cultivation method for true persons, known as "retracting vision to listen inwardly." The essence of this method is: respiration does not emerge from the nose (indicating extremely subtle breathing), and internal contemplation remains within the body. Laozi said: "Although there are splendid views, one dwells in tranquility, transcendent." The gentleman travels all day without leaving his baggage cart; both illustrate this principle.
Master Yin said: "If the Spirit can govern the Qi, the nose will not lose control of respiration. The true person regards the Spirit as the chariot and the Qi as the horse, traveling all day without losing direction, reaching up to the Nidan Palace and down to the Mingmen (Gate of Life). These two realms connect, allowing for the rescue of decay and frailty. If exhalation lacks the governance of the Spirit, the breath is incomplete; if inhalation lacks the governance of the Spirit, the breath is incomplete. If, in every breath, Spirit and Qi merge, like mother and child inseparable, they will condense internally, making death impossible. Upon completion of the practice, men will not accumulate essence in the Guanyuan acupoint, and women will not conceive below the navel. If Spirit and Qi scatter independently, and emotions are led by desire, Primordial Qi descends uncontrollably, leading to worries akin to leaking ditches. If, in every breath, Spirit and Qi support each other, mother and child remain united, though there is union, one remains attuned to the tasteless void; this is truly mastering the Dao. Kashyapa, Liuxing,aming, and Nagarjuna from the West Indies all transmitted this secret to the world. Those who hear this have accumulated merit over many lifetimes and have affinity with the Immortal Register; only then can they encounter it. An ancient song says: 'If you wish for longevity, learn to subdue the mind; do not observe other matters coming and going. Only unite Spirit and Qi in stillness; why worry about not reaching the Forest of Great Immortals?'"