诸窍开因牝窍开
牝门者，大关也。诸窍开坼，至于筋脉、五脏、命关，皆悉相应。脱漱气液至于衰志而无
觉知，以崇其道，求乎生也。
精神自此去如催
牝门既开，则出损精气。精气若损，神渐昏蒙而见危坏。
固关枢要将为首
修生者因闭天关，次为其首也。
迷者多因致祸灾
若不明开合之理，但贪着滋味之感，则万祸入、寒暑侵，至于殒逝，皆由之也。
绝利一源事细微
绝阴路而启阳门，初机道也。老子《胎息精微论》曰∶玄之又玄，是我命门。又《阴符经》云∶
绝利一源，用师十倍；三返昼夜，用师万倍；匪运而有，用师之倍。盖绝一源于是也。
调和全自理神机
调和，调源也，全在神机运合者也。
若教依旧还贪着
若念未尽，不能制止，荡逸去来，即非道也。
倏忽交争见是非
若神气乱行，妄生动作，则暴乱生乎是非，致错误之由也。
染污随缘圣莫穷
心者，性之用也。随缘染境，起灭无常，是知圣莫穷也。
都来心法共伊芳通
千方万法，至于出死入生，未有不因心而修学，至于成备者也。
是非得丧全由此
万事是非，或舍或留，或迷或悟，皆由此也。
返本归原道愈同
返其本，归其源。故道是群经之要会，与道合即同也。
性为心所本同途
性不可见，由心明之。心不自彰，因性方起。既为心所起，故曰同途。
认取元阳制动枢
元阳者，元和之气。能制躁动，故为枢也。此全明心法也。
根据附凝躯方创建
人根据屋宇，始免风霜；性托形躯，方能创建也。
自心却返到虚无
心契妙轨，以法行持，云归虚无之妙。故云自心却返而归元也。动即为心，乃之动而非动，其
动则应见随机变通无滞。群品于始终之理，知他心起灭之端，妙不可量，功不可测，化无所化，称莫以称。
在凡即云妄想纷纭，在圣即曰真元作用者也。其静则为性，是知静则非静。泯灭变化之道，消亡应现之
机，不涅不缁、无尘无垢。熙熙上圣之真风，荡荡极迷途之化本，巍巍事既实而言莫诠，道以崇而理
难谕，前际后际有空，焕乎浩浩之元，宛乎融融之德，妙中之妙，玄之又玄。此盖归乎化源而穷理尽
性，变化莫测者也。
诸窍开因牝窍开
牝门（指女性生殖器，此处引申为生命根本之关窍），是至关重要的关口。全身各孔窍的开启与舒展，乃至筋脉、五脏及命门关窍，都与之相应。若通过漱咽气液来滋养，直至意志衰退而不觉知，以此推崇此道，以求得长生。
精神自此去如催
牝门一旦开启，精气便会流失。精气一旦受损，神志逐渐昏沉蒙昧，从而出现危殆败坏之象。
固关枢要将为首
修养生命的人，应当以关闭天关（指下元关窍）为首要任务。
迷者多因致祸灾
如果不明白开合的道理，只是贪恋口腹之欲，那么各种灾祸就会侵入，寒暑邪气也会侵害身体，甚至导致死亡，都是因为这个原因。
绝利一源事细微
断绝阴路（指情欲之路）而开启阳门（指阳气生发之门），这是初学修道的方法。老子《胎息精微论》说：“玄之又玄”，这就是我的命门。又《阴符经》说：“绝利一源，用师十倍；三返昼夜，用师万倍；匪运而有，用师之倍。”大概就是指断绝这一源头吧。
若教依旧还贪着
如果念头未尽，不能制止，心神荡逸往来，这就不是修道了。
倏忽交争见是非
如果神气乱行，妄生动作，那么暴乱就会产生是非，导致错误的根源。
染污随缘圣莫穷
心，是性的作用。随着因缘沾染外境，起灭无常，所以知道圣人的境界是不可穷尽的。
都来心法共伊芳通
千方万法，直到出死入生，没有不因为心而修学，最终成就完备的。
是非得丧全由此
万事的是非，或舍弃或保留，或迷惑或觉悟，都由此产生。
返本归原道愈同
返回其根本，回归其源头。所以道是群经的要旨汇聚，与道合一就相同了。
性为心所本同途
性是不可见的，由心来彰显它。心不能自我显露，因为性才兴起。既然由心而起，所以说同途。
认取元阳制动枢
元阳，就是元和之气。能制约躁动，所以作为枢纽。这完全是阐明心法。
根据附凝躯方创建
人依靠屋宇，才能免受风霜；性依托形躯，才能建立起来。
自心却返到虚无
心契合妙理，依法持守，云归于虚无的妙境。所以说自心返还而归元。动即是心，乃是动而非动，其动则应见随机变通无滞。万物在始终之理上，知晓他心心念起灭的端倪，妙不可量，功不可测，化无所化，称莫以称。在凡人那里就是妄想纷纭，在圣人那里就是真元作用。其静则为性，所以知道静并非真正的静。泯灭变化之道，消亡应现之机，不涅不缁、无尘无垢。熙熙上圣的真风，荡荡极迷途的化本，巍巍事既实而言莫诠，道以崇而理难谕，前际后际有空，焕乎浩浩之元，宛乎融融之德，妙中之妙，玄之又玄。这大概是回归化源而穷理尽性，变化莫测的境界。
The Opening of All Orifices Depends on the Opening of the Pinduo Gate
The Pinduo gate (referring to the female genitalia, here extended to mean the vital gate of life's root) is a major and critical pass. The opening and unfolding of all orifices throughout the body, extending to the sinews, vessels, five zang organs, and the Mingmen (Gate of Life), are all in correspondence with it. By swallowing and nourishing qi and fluids until the will declines without conscious awareness, one promotes this Dao to seek longevity.
Spirit Departs Rapidly Once This Gate Opens
Once the Pinduo gate opens, essence and qi are lost. If essence and qi are damaged, the spirit gradually becomes dim and confused, leading to perilous deterioration.
Securing the Key Pivot is Paramount
Those who cultivate life should prioritize closing the Tian Guan (Heavenly Pass, referring to the lower yuan gates).
The Deluded Often Bring Disaster Upon Themselves
If one does not understand the principle of opening and closing, but merely indulges in sensual tastes, myriad disasters will enter, and cold and heat pathogens will invade, even leading to death; all stem from this cause.
Cutting Off One Source Involves Subtle Matters
Cutting off the Yin path (the path of desire) and opening the Yang gate (the gate of yang qi generation) is the method for beginners in cultivation. Laozi's *Taixi Jingwei Lun* (Treatise on the Profound Details of Fetal Breathing) states: "Profound again and profound," this is my Mingmen (Gate of Life). Furthermore, the *Yinfu Jing* (Scripture of the Hidden Talisman) says: "Cut off one source, and the effect is tenfold that of a master teacher; returning three times day and night, the effect is ten thousand times that of a master teacher; non-action yields the multiplier of the master teacher." This generally refers to cutting off this single source.
Harmony Relies Entirely on the Regulation of Shen Mechanisms
Harmony means regulating the source, which entirely depends on the operational alignment of the Shen (Spirit) mechanisms.
If One Continues to Indulge
If thoughts remain unfinished and cannot be restrained, causing the mind to wander freely, this is not the Dao.
Sudden Conflict Reveals Right and Wrong
If Shen and Qi move chaotically and produce deluded actions, then violence and chaos arise as right and wrong, becoming the root cause of errors.
Defilement Follows Conditions; Sages Are Inexhaustible
The Xin (Heart/Mind) is the function of Xing (Nature). Following conditions to become defiled by external environments, arising and perishing impermanently, we know that the Sage's state is inexhaustible.
All Heart Methods Connect Through It
Thousands of methods, leading from death to life, do not exist without cultivation through the Xin (Heart/Mind), ultimately achieving completeness.
Right and Wrong, Gain and Loss Stem Entirely From Here
The rights and wrongs of all matters, whether abandoned or retained, confused or enlightened, all originate from here.
Returning to the Root and Origin, the Dao Becomes More Unified
Return to the original root and source. Thus, the Dao is the convergence of the essential teachings of all classics; merging with the Dao results in unity.
Nature is the Foundation of the Mind, Sharing the Same Path
Xing (Nature) is invisible, made manifest by Xin (Mind). Xin cannot reveal itself; it arises because of Xing. Since it arises from Xin, they are said to share the same path.
Recognize the Yuan Yang (Primal Yang) as the Pivot Controlling Restlessness
Yuan Yang refers to the Qi of Harmony and Peace. It can restrain restlessness, thus serving as the pivot. This fully elucidates the methods of the Heart.
Construction Depends on Attachment to the Solidified Body
Just as humans rely on dwellings to avoid wind and frost, Xing (Nature) relies on the physical form to be established.
The Mind Returns to Emptiness and Void
When the mind aligns with subtle principles and practices according to the Dharma, clouds return to the wonder of emptiness and void. Thus, it is said that the mind returns to its origin. Movement is the mind; it is movement yet not-movement. Its movement responds to random changes without obstruction. Regarding the principles of beginning and end for all beings, knowing the beginnings of others' minds arising and perishing is immeasurable in wonder and unfathomable in merit. Transformation has no transformer; praise has no praiser. For ordinary people, it is chaotic delusion; for sages, it is the operation of true primal essence. Stillness is Xing (Nature); thus, stillness is not truly still. Extinguishing the Dao of change and eliminating the mechanism of manifestation, neither dyed nor stained, dustless and undefiled. The true style of the highest sages shines brightly; the transformational basis of the utmost deluded paths is vast. Lofty deeds are real yet words cannot describe them; the Dao is exalted yet principles are hard to explain. Past and future have emptiness; radiant is the vast Primal Essence; gentle is the harmonious Virtue. Wonder within wonders, profound again and profound. This is essentially returning to the source of transformation, exhausting principles and completing nature, a realm of unpredictable change.