阴气冲融应感阳
境动宜其心，而成感激也。
二来和会致流浆
二气既投，弗可致也。
穷玄偶此非真用
穷玄者，随境放逸，致二气乖荡。即非真用之法，违道之真理也。
魂不飞扬魄不妨
魂不飞扬魄不妨者，应心之用也。魂既不飞，魄亦不应。盖心为去留之辖，气是生死之基。而修生之
理，非此者未之有也。
圣祖函门显谷神
圣祖于函关为关令尹，喜说《道德经》五千言。指象立端，显明谷神。削其浮讹，以彰玄妙也。
深微历代事长新
义理深微，卒何穷究。纵多分晓，莫尽洪源。故云深微历代事长新，言经文玄邃者也。
若于已上披寻得
思理弃言，崇于已上。行持之法，匪于谷外也。
便是今生了悟人
契悟者，不拘优劣及有无之分。若颖悟，即一生了决。果陶属论于诸生也。
玄谷因何隐至灵
谷者，二气孕化之兆也。
都缘谷内抱真精
真精者，二气之精，莫处乎泥丸宫。此乃因兹隐至灵，若精散即神去也。
如从得所相包系
神气相须，各不离溃也。
和会根据凭始有声
和会，各相根据凭，以成其体。既和会，感至灵。即方明着生。即有声言者耳。
阒寂犹来无所根据
阒寂者，幽寂也。言神之未处四大，恒游太极无所根据附。及降兆于身，始明灵，即立生有道。
本体象乾坤，凡生行藏，皆能通应。老子云∶视之不见，听之不闻，搏之不得。又《易》曰∶阴阳不测之
谓神。即知其不以意度，宁足以言诠而明之也。
因过玄谷众神归
既过玄谷，眼即视色，耳能听声，鼻能嗅香，舌能别味，意怀贪爱，身受寒温，灵变多端。故
云众神归也。
子今认得还元路
返本还元之道，灭心抱一之法，必在事兼道，匪多事而至也。
不计程途迥细微
非步涉程途，以明其要，莫不探赜远妙，体用双明。而能舍妄归真，背尘合道也。
阴气充盈感应阳气
外境变动适宜于心，从而产生感激之情。
二来调和汇聚导致津液流动
阴阳二气既然投合，便不可强行阻滞。
穷究玄妙偶然如此并非真正的运用
所谓“穷玄”，是随着外境放纵逸乐，导致阴阳二气乖离动荡。这并非真正运用的方法，违背了道的真理。
魂不飞扬魄不妨碍
所谓“魂不飞扬魄不妨碍”，是顺应心的作用。魂既不飞散，魄也不应动。因为心是去留的枢纽，气是生死的根基。而修养生命的道理，没有不是这样的。
圣祖在函谷关显现谷神
圣祖（老子）在函谷关担任关令尹喜，喜欢讲述《道德经》五千言。通过指象确立端绪，显明“谷神”。剔除浮华讹误，以彰显玄妙。
深奥微妙历代事迹长久更新
义理深奥微妙，最终如何穷究？纵然多有明白之处，也不能尽述洪大源头。所以说“深微历代事长新”，是指经文玄远深邃。
如果在以上篇章中寻得
思维之理舍弃言语，推崇于上述境界。修持的方法，并不在“谷”之外。
便是今生觉悟之人
契悟者，不拘泥于优劣及有无的区别。如果聪颖领悟，就能一生决断。果然陶氏论述给各位学生听。
玄谷为何隐藏至极灵
“谷”，是阴阳二气孕育化生的征兆。
全是因为谷内怀抱真精
所谓“真精”，是阴阳二气的精华，没有比位于泥丸宫更合适的地方了。这是因为因此隐藏至极灵，如果精气散失那么神就会离去。
如果从得当相互包系
神与气相互依存，各自不离溃散。
和会根据凭借开始有声
“和会”，各自相互依据凭借，以成就其形体。既然和会，感通至极灵。这才明显地生出。才有说话的声音罢了。
寂静无声似乎无所根据
“阒寂”，是幽静无声。说神在未处于四大（地水火风）之时，常在太极中游荡无所依附。等到降兆于身体，才显明灵性，于是确立生命有道。
本体象征乾坤，凡人生存行为，都能通达响应。老子说：看它看不见，听它听不到，抓它抓不住。又《易经》说：阴阳变化莫测叫做神。就知道它不能凭心意揣度，难道足以用言语来阐明吗？
经过玄谷众神回归
既过了玄谷，眼睛就能看到颜色，耳朵能听到声音，鼻子能闻到香气，舌头能辨别味道，意念怀有贪爱，身体感受寒温，灵性变化多端。所以说“众神归”。
你今天认得还元之路
返本还元的道路，灭除妄心抱守纯一的法则，必须在事务中兼修道，不是靠多事才能达到的。
不计较路程远近细微
不是徒步跋涉路程，来明了其要领，没有人能探求深奥远妙，体用双明。从而能够舍弃虚妄回归真实，背离尘俗合于大道。
Yin qi (Yin energy) is abundant and responds to Yang qi (Yang energy).
External conditions moving suit the mind, thereby generating emotional resonance.
Secondly, harmony and convergence lead to the flow of fluids.
Once the two qi (energies) are compatible, they cannot be forcibly obstructed.
Exhausting the profound by chance is not true application.
"Exhausting the profound" refers to indulging in leisure according to external conditions, causing the two qi (energies) to become discordant and chaotic. This is not a method of true application; it violates the truth of the Dao (Way).
When Hun (Ethereal Soul) does not fly, Po (Corporeal Soul) is unimpeded.
"When Hun (Ethereal Soul) does not fly, Po (Corporal Soul) is unimpeded" refers to responding to the function of the Xin (Heart/Mind). If Hun (Ethereal Soul) does not scatter, Po (Corporeal Soul) also does not react. For the Xin (Heart/Mind) is the pivot of departure and stay, and Qi (Energy) is the foundation of life and death. The principle of cultivating life is none other than this.
The Sage Ancestor manifests the Valley Spirit at Hangu Pass.
The Sage Ancestor (Laozi), serving as the Gatekeeper Yin Xi at Hangu Pass, delighted in expounding the five thousand words of the *Daodejing*. By pointing to images to establish beginnings, he manifested the Gu Shen (Valley Spirit). He stripped away superficial falsehoods to reveal the profound mystery.
Profound and subtle, the events of past dynasties remain ever new.
The principles are profound and subtle; how can they be exhaustively investigated? Even if much is understood, one cannot fully encompass the great source. Thus it is said, "Profound and subtle, the affairs of past dynasties remain ever new," referring to the text's profound depth.
If one searches and finds within the above [sections]
Abandoning discursive thought and language, one reveres what lies above. The method of practice is not outside the "Valley."
One becomes an enlightened person in this very life.
Those who achieve insight do not distinguish between superiority/inferiority or existence/non-existence. If one is sharp and insightful, one can resolve matters in a single lifetime. This is indeed what Tao discussed with the students.
Why does the Profound Valley hide the utmost spirit?
The "Valley" is the sign of the gestation and transformation of the two qi (energies).
It is entirely because the Valley embraces the True Essence.
The "True Essence" is the essence of the two qi (energies); nothing surpasses the Niwan Palace (Upper Dantian/Cranial Cavity). It is because of this that the utmost spirit is hidden; if the essence scatters, the Shen (Spirit) departs.
If properly contained and bound together.
Shen (Spirit) and Qi (Energy) depend on each other and do not disintegrate separately.
Harmony and reliance give rise to sound.
"Harmony" means relying on each other to form the body. Once harmonized, one resonates with the utmost spirit. Only then does birth clearly manifest, resulting in the ability to speak.
In silence, there seems to be no basis.
"Qù Jì" (Silence) refers to seclusion and stillness. It speaks of the Shen (Spirit) before it resides in the Four Elements (Earth, Water, Fire, Wind), wandering constantly in Taiji (Supreme Ultimate) without attachment. When it descends into the body, it reveals spirituality, thereby establishing that life has a Way.
The original form symbolizes Qian (Heaven) and Kun (Earth); all living beings' actions can correspond and resonate. Laozi said: "Look at it, but you cannot see it; listen to it, but you cannot hear it; grasp it, but you cannot hold it." Furthermore, the *I Ching* states: "Unfathomable changes of Yin and Yang are called Shen (Spirit)." Thus, one knows it cannot be guessed by intention, nor can it be clarified merely by verbal explanation.
Passing through the Profound Valley, many spirits return.
Having passed the Profound Valley, the eyes see colors, the ears hear sounds, the nose smells fragrances, the tongue distinguishes flavors, the mind harbors greed and love, the body feels cold and warmth, and spiritual transformations are manifold. Hence it is said, "Many spirits return."
You now recognize the path of returning to the Origin.
The way of returning to the root and restoring the origin, the method of extinguishing the mind and embracing unity, must be practiced concurrently with affairs, not achieved through excessive busyness.
Not calculating the distance or subtlety of the journey.
Without traversing the path to understand its essentials, no one can explore the profound mysteries, clarifying both substance and function. Thus, one can abandon delusion and return to truth, turning away from dust to merge with the Dao.