虽能念住特初禅，息到冲和始见天。
养气方儿无别巧，同行同坐夜同眠。
佛云初禅念住，心无生灭也。二禅息住，息无出入也。息无出入，则息住而气得所养矣。此息，非口
鼻呼吸之息。盖人生之初，随母呼吸之息以成胎。及裂胞而出，此息藏于祖窍穴中，虽与口鼻之息相通，
常人之息由口鼻出入，不能入祖窍以归根，真人则息息归根。故庄子谓∶众人之息以喉，真人之息以踵是
也。欲寻真人之息，须调后天呼吸之息以寻之。真息归根于祖窍，其气即藏于祖窍，故息调则气和，息住
气不散。古仙所谓“气归元海寿无穷”者此也。然息必调到冲和时候，乃可采药，乃可养胎，故云“冲和始
见天”。
刘长生曰∶“冲和结坎离”又曰“冲和养神气”。何谓冲和？伍子曰∶“不偏不倚，不疾不徐，非
有非无，”如何作用方能冲和？伍子又曰∶“夫妻并肩，阴阳合一，昼则同行，不前不后，夜则同住，
不逼不离。如斯了悟，是冲和三昧。”总之，伍子之言，不过喻心息相根据，朝夕不离之谓也。钟离曰∶“人
能心息长相根据，换尽形骸玉液流。”故心息相根据，调到冲和，养气之能事毕矣。
神是夫兮息是妻，休教异路隔云泥，
两相匹配归根处，便与同登步月梯。
神者火也，息者风也。炼丹全凭风以煽火，火以炼精。风火同用，神息相根据，两不相离，犹如
夫妻一般。故必凝神于气穴中。神抱住气，意系住息，不即不离，勿忘勿助，方是真匹偶，真交媾。
朱元育曰∶“要觅先天真种子，须从混沌立根基。”混沌，即归根
复命之处也。海蟾祖曰∶“先贤明露丹台旨，几度灵鸟宿桂柯。”旌阳祖曰∶“与君说破我家风，
太阳移在明月中。”无非喻义神入气穴之旨也。三丰祖曰∶“大凡打坐，须将神抱住气，意系住息，
在丹田中宛转悠扬，聚而不散，则内藏之气与外来之气，交结于丹田，日充月盛，达乎四肢，流乎百脉，
撞开夹脊双关，上泥丸，入绛宫，下重楼，神气相守，息息相根据，河车之路通矣。”
功夫到此，筑基之效已得一半，观此则知凝神之功，无论刚人柔人，皆不可少也。
虽然能够守住意念进入初禅境界，但只有当呼吸调节到冲和（平和协调）的状态时，才能见到先天之天。
养气的方法其实并无其他巧妙之处，就是让心神与呼吸同行、同坐、夜间同眠（即神息相依）。
佛家说初禅是“念住”，指心念没有生灭变化；二禅是“息住”，指呼吸没有出入运动。呼吸没有出入运动，那么气息就停留在体内，得到充分的滋养。这里的“息”，不是口鼻的呼吸之气。大概人在生命之初，是随着母亲的呼吸之气而形成胎体的。等到破胞而出后，这种息藏于祖窍穴中，虽然与口鼻的呼吸相通，但常人的呼吸由口鼻出入，不能进入祖窍以归根复命，而真人则使每一次呼吸都归根到底。所以庄子说：“众人的呼吸停留在喉咙，真人的呼吸深达脚跟。”这就是这个意思。想要寻找真人的呼吸，必须通过调节后天的口鼻呼吸来探寻它。真正的呼吸归根于祖窍，其气也就藏在祖窍，所以呼吸调顺了，气就平和；呼吸停住了，气就不散乱。古代仙人所说的“气归元海寿无穷”就是这个道理。然而，呼吸必须调节到冲和的时候，才可以采药，才可以养胎，所以说“冲和始见天”。
刘长生说：“冲和结坎离”，又说“冲和养神气”。什么是冲和？伍子说：“不偏不倚，不快不慢，非有非无。”如何作用才能达到冲和？伍子又说：“夫妻并肩，阴阳合一，白天一起行走，不前不后；夜晚一起居住，不逼迫也不疏离。像这样领悟，就是冲和三昧。”总之，伍子的话，不过是比喻心神与呼吸相互依托，朝夕不离的意思。钟离权说：“人能心神与呼吸长久相互依托，就能换尽凡俗形骸，玉液流动。”所以心神与呼吸相互依托，调节到冲和状态，养气的任务就完成了。
神是夫，息是妻，不要让它们像云泥一样隔在两条路上，两者匹配并回归根本之处，就能一同登上步月梯（指修炼的高深境界）。
神就是火，息就是风。炼丹完全凭借风来煽动火，火来炼化精。风和火同时使用，神与息相互依托，两不相离，就像夫妻一样。所以必须将神凝聚在气穴中。神抱住气，意系住息，不即不离，不忘也不助，这才是真正的配偶，真正的交媾。
朱元育说：“要寻觅先天的真种子，必须从混沌中确立根基。”混沌，就是归根复命的地方。海蟾祖说：“先贤明露丹台旨，几度灵鸟宿桂柯。”旌阳祖说：“与君说破我家风，太阳移在明月中。”无非都是比喻神入气穴的宗旨。三丰祖说：“大凡打坐，必须将神抱住气，意系住息，在丹田中宛转悠扬，聚而不散，那么内藏的气与外来的气，就在丹田交结，日复一日，月盛一月，通达四肢，流注百脉，撞开夹脊双关，上达泥丸宫，进入绛宫，下过重楼，神与气相守，息与息相互依托，河车之路就通了。”
Although one can maintain mindfulness to enter the first dhyana (meditative absorption), only when the breath is regulated to a state of *chonghe* (harmonious balance) can one perceive the primordial Heaven.
The method for nourishing Qi (vital energy) holds no other secret; it consists in the mind and breath moving together, sitting together, and sleeping together at night (i.e., the integration of Shen and breath).
Buddhism states that in the first dhyana, "mindfulness resides" (*nianzhu*), meaning the mind undergoes no arising or ceasing; in the second dhyana, "breath resides" (*xizhu*), meaning there is no inhalation or exhalation. When there is no inhalation or exhalation, the breath remains within, and Qi is thus properly nourished. This "breath" refers not to the respiration through the mouth and nose. Generally, at the beginning of human life, the fetus forms by breathing along with the mother. After breaking the womb and emerging, this breath hides within the *Zuqiao* acupoint (Ancestral Aperture). Although it connects with the respiration through the mouth and nose, ordinary people's breath enters and exits through the mouth and nose but cannot enter the *Zuqiao* to return to its root. The True Person, however, ensures that every breath returns to the root. Thus, Zhuangzi said: "The breath of the multitude stays at the throat; the breath of the True Person reaches the heels." This is what is meant. To seek the breath of the True Person, one must regulate the postnatal respiration through the mouth and nose to find it. When the true breath returns to the root at the *Zuqiao*, its Qi is stored there. Therefore, when the breath is regulated, Qi becomes harmonious; when the breath settles, Qi does not scatter. This is what the ancient immortals meant by saying, "When Qi returns to the Yuan Sea (Lower Dantian), longevity is infinite." However, the breath must be regulated to a state of *chonghe* before one can collect medicinal substances (Jing/Qi essence) and nourish the fetal spirit. Hence it is said, "Only in *chonghe* can one see Heaven."
Liu Changsheng said: "*Chonghe* binds Kan and Li," and also "*Chonghe* nourishes Shen and Qi." What is *chonghe*? Master Wu said: "Neither biased nor leaning, neither fast nor slow, neither existent nor non-existent." How should one act to achieve *chonghe*? Master Wu further said: "Husband and wife stand side by side, Yin and Yang unite as one. By day, they walk together, neither leading nor lagging; by night, they dwell together, neither pressing nor distancing. Realizing this is the Samadhi of *Chonghe*." In short, Master Wu's words are merely metaphors for the mutual reliance of mind and breath, never separating day or night. Zhongli Quan said: "If a person allows mind and breath to rely on each other for a long time, the physical form will be transformed, and Jade Fluid will flow." Thus, when mind and breath rely on each other and are regulated to a state of *chonghe*, the task of nourishing Qi is completed.
Shen (Spirit) is the husband, and Xi (Breath) is the wife. Do not let them be separated like clouds and mud. When the two match and return to their root, one may ascend the ladder to tread on the moon (attain high spiritual realms).
Shen is Fire, and Xi is Wind. Alchemy relies entirely on Wind to fan Fire, and Fire to refine Jing (Essence). Wind and Fire are used together; Shen and Xi rely on each other and do not separate, just like a couple. Therefore, one must concentrate Shen within the Qi Acupoint (Dantian). Shen embraces Qi, and Yi (Intention) ties Xi. Neither too close nor too distant, forgetting nothing yet assisting nothing—this constitutes the true mate and true conjunction.
Zhu Yuanyu said: "To seek the true seed of Prenatal existence, one must establish the foundation in Chaos." Chaos refers to the place of returning to the root and restoring life. Hai Chan Zu said: "The sages clearly revealed the secrets of the Dan Terrace, how many times did the spiritual bird roost on the cassia branch." Jin Yang Zu said: "Let me reveal my family's wind to you; the Sun is moved into the bright Moon." These are all metaphors illustrating the principle of Shen entering the Qi Acupoint. San Feng Zu said: "Generally, during meditation, one must embrace Qi with Shen and tie Xi with Yi. Within the Dantian, move gently and melodiously, gathering without scattering. Then, the internal Qi and external Qi will join in the Dantian. Day by day and month by month, they grow stronger, reaching the four limbs and flowing through the hundred vessels. They crash open the Double Pass of the Jiaji, ascend to the Niwan Palace, enter the Jianggong, descend past the Chonglou, with Shen and Qi guarding each other, and Xi relying on Xi. The path of the He Che (River Cart) is then opened."
When kung fu reaches this stage, half of the efficacy of Foundation Building (Zhu Ji) has been achieved. From this, we know that the merit of concentrating Shen is indispensable, whether for persons of a rigid nature or a gentle nature.