玄珠安比世间珠
非身外有珠，方璧之类也。故曰居易求。《玄珠赋》云∶动为道枢，静为心荷，玉光不耀，至真不渝也。
悟者将知是命符
若悟珠之至理，乃明生之要会而与命符也。
不昧不明随应化
老子云∶不昧不明，玄之又玄。盖显玄珠之本体，相应其通而变者也。
动为瑕玷即萦纡
心动即随缘逐境，乃是玄珠之瑕玷。故云动为瑕玷即萦纡，即玄珠不能莹彻也。
通真玄牝是灵关
玄门者，神庐也。牝门者，大关也。此修行之大要也。故云灵关。老子云∶谷神不死，是谓玄牝。
玄牝之门，是谓天地根。
不悟修生事更难
若不悟玄牝门，行持修生之理与精神为关钥。即修生之事，无所可着也。
浪紧溯流动用到
初行持者，乘舟溯流，功用到，则非常道。老子曰∶理大国若烹小鲜，宽猛之理，得所也。
只兹滩后更无滩
若功用到，永离忧患，恒居安静。故云更无滩也。
九洞三山各少人
九洞三山者，海中所有之岛，乃仙人集居之所。绝学至人，多隐其间。故举以明得道之所由，
显玄门是修生之枢要。
九洞三山，亦象人之三田九窍也。
尽经此路学修真
玄门一路，得尽同，若失之归，即动皆非。
下连紫府通华盖
华盖者，肺也；紫府，肾宫气海也。盖玄门开合，皆通应也。
得丧绝尘非绝尘
若得神庐之妙则永，故云绝尘。若丧淳朴之根，巡还六趣，即云非绝尘。
玄珠岂能比世间之珍珠？
并非指身外之物，如方璧之类的珍宝。所以说要安于平易而寻求真谛。《玄珠赋》说：动是道的枢纽，静是心的负荷，玉的光泽不炫耀，至真的本性永不改变。
悟道者将知晓这是生命的符契。
若能领悟玄珠的至高真理，便明白生命的要害，从而与天命相契合。
不昧不明，随顺应化。
老子说：不昏暗也不显明，玄妙又玄妙。这彰显了玄珠的本体，相应其通达而变化的特性。
心动即成瑕疵，因而产生缠绕曲折。
心念一动，便随缘追逐外境，这是玄珠的瑕疵。所以说心动即为瑕疵，导致缠绕曲折，意味着玄珠不能晶莹剔透。
通真玄牝即是灵关。
玄门，是神的居所（鼻窍）；牝门，是大关隘。这是修行的关键要点。所以称为灵关。老子说：谷神不死，叫做玄牝。玄牝之门，是天地的根源。
若不悟透玄牝门，修养生命之事将更加艰难。
如果不能领悟玄牝门，在践行修养生命的道理时，精神将成为关键的锁钥。那么修养生命之事，就无处着力了。
浪紧溯流，动用功夫。
初学修行的人，如同乘船逆流而上，当功夫用到极致时，便超越了常道。老子说：治理大国就像烹煮小鱼一样，宽严相济的道理，恰到好处。
只有过了这个滩头之后，再无其他险滩。
如果功夫用到极致，就能永远远离忧患，恒久处于安静之中。所以说再也没有险滩了。
九洞三山各自少有凡人涉足。
九洞三山，是指海中所有的岛屿，是仙人聚集居住的地方。绝弃世俗学问的高人，大多隐居在其中。所以列举这些以阐明得道的途径，显示玄门是修养生命的关键枢要。
九洞三山，也象征人体的三丹田和九窍。
尽管走这条路学习修真，
玄门这一条路，如果能完全遵循，若偏离正道回归本源，那么行动就都不对了。
下连紫府，上通华盖。
华盖，指的是肺；紫府，是肾宫和气海。因为玄门的开合，都与之相通相应。
得到则超脱尘世，失去则未超脱尘世。
如果得到了神庐的奥妙，就永远超脱，所以说“绝尘”。如果丧失了淳朴的根本，在六道中轮回，就说“非绝尘”。
How can the Xuanzhu (Mysterious Pearl) be compared to pearls of the world?
It is not referring to external objects, such as square jade bi discs. Therefore, it is said to seek truth by dwelling in simplicity. The *Xuanzhu Fu* (Ode to the Mysterious Pearl) states: Movement is the pivot of the Dao; stillness is the burden of the heart. The luster of jade does not dazzle; the ultimate truth remains unswerving.
Those who awaken will know this is the talisman of life.
If one comprehends the supreme principle of the Xuanzhu, one understands the essence of life and aligns with the mandate of destiny.
Neither obscure nor bright, responding according to circumstances.
Laozi says: Neither obscure nor bright, mysterious and profound. This reveals the original substance of the Xuanzhu, corresponding to its adaptability and transformation.
Movement becomes a flaw, thus entangling and winding.
When the mind moves, it follows conditions and chases environments; this is a flaw in the Xuanzhu. Thus it is said that movement becomes a flaw, leading to entanglement, meaning the Xuanzhu cannot be clear and translucent.
Connecting to the true Xuanpin (Mysterious Female) is the Spiritual Pass.
The Xuanmen (Mysterious Gate) is the residence of the spirit (the nose); the Pinmen (Female Gate) is the great pass. This is the major key of cultivation. Hence it is called the Lingguan (Spiritual Pass). Laozi says: The Spirit of the Valley never dies; this is called the Xuanpin. The Gate of the Xuanpin is called the root of heaven and earth.
Without awakening to the Xuanpin Gate, the matter of cultivating life is even more difficult.
If one does not comprehend the Xuanpin Gate, when practicing the principles of cultivating life, the spirit becomes the key lock. Then there is no place to apply oneself in the matter of cultivating life.
Turbulent waves against the current; applying effort.
For beginners in practice, it is like navigating a boat upstream. When effort reaches its peak, it transcends ordinary ways. Laozi says: Governing a large state is like cooking small fish; the principle of balancing leniency and strictness is achieved appropriately.
Only after passing this rapid are there no more rapids.
If effort reaches its peak, one permanently leaves behind worry and disaster, abiding constantly in tranquility. Thus it is said there are no more rapids.
Few people visit the Nine Caves and Three Mountains.
The Nine Caves and Three Mountains refer to islands in the sea, places where immortals gather and reside. Those who have abandoned worldly learning often hide among them. Thus they are cited to clarify the path to attaining the Dao, revealing that the Xuanmen is the pivotal necessity for cultivating life.
The Nine Caves and Three Mountains also symbolize the three Dantians (Energy Centers) and nine orifices of the human body.
Though traveling this path to learn true cultivation,
In the path of the Xuanmen, if one fully adheres to it, but loses the way back to the origin, then all actions are incorrect.
Connected downward to the Purple Mansion, communicating upward to the Canopy.
Huagai (Canopy) refers to the Lung; Zifu (Purple Mansion) refers to the Kidney Palace and Qi Sea (Sea of Energy). Because the opening and closing of the Xuanmen correspond to these.
Attaining means transcending dust; losing means not transcending dust.
If one attains the wonder of the Shenlu (Spiritual Residence), one forever transcends; hence "transcending dust." If one loses the root of purity and simplicity, circulating through the Six Realms, then it is "not transcending dust."