古今求道者众，而得道者累世不一见。非道不可仰企也，由渡水不知津，登山不识径，欲臻
彼岸，跻绝顶难矣。是欲求其道，当先明其法。欲明其法，必先得其传。何也，图中庄严法相，固
显而易见，而其中之体势气数，吐纳呼吸，屈伸上下，升降顺逆，起止旋转，错综变换，导引
流，存想运定，与夫汤洗搓揉，采补捣炼诸法，差若毫厘，谬以千里。不经师传授，摹彷行之，
未必穴道针对，天骨开张，经络关窍，毫无阻滞，阴阳水火两无偏废也。师心自用，贻累勿怪。
既得其传，又遇高明。宜无常师，以补不逮。切忌一得自鸣，耻于请教，遂执一境以自封焉。
十二图式，是就人之行住坐卧，挨次运运，而定俯仰扬抑之法，愈进愈紧，规矩准绳，井
井有条，纤毫无紊。若不寻次第，卤莽造次，颠倒错乱，不惟无益，而反有损，行功者切忌之。
凡行功至百二十日后，便觉加餐健步，长气增神，发体壮力，添液生精，明目达聪，开胃醒脾，
强筋坚骨，皆初验
也。行持不懈，更有进境。总期自然，不可助长。至于调息轻重，呼吸长短，运力大小，导气缓急，
采药之多寡，相济之安勉，导引之迟速，动静之得失，出入之定移，不可蹴至。深者见深，浅者见浅。
功夫至此未可言传，神而明之，存乎其人。然自初觉至化境，功夫不外一志凝神，原始要终八字。
儒曰∶尽心知性。释曰∶明心见性。仙曰∶修真养性。胥是道也，舍是别求，中道而止，不专心致志，
安得上乘？！是必探取三昧，常守三宝，一贯三才，斯能脱胎换骨，伐毛洗髓。既志于道，又胡旋作旋辍
耶？至道难求，得之而废，半途止一篑，与求之弗得等耳，岂不惜哉！
自古以来，追求大道的人很多，但真正得道的人却几代都难得一见。这并不是因为大道高不可攀，而是因为渡水不知道渡口，登山不认识路径，想要到达彼岸、登上绝顶是非常困难的。因此，想要寻求大道，应当先明白它的方法；想要明白方法，必须先得到真传。为什么呢？图中庄严的法相固然显而易见，但其中的体势气数、吐纳呼吸、屈伸上下、升降顺逆、起止旋转、错综变换、导引流注、存想运定，以及汤洗搓揉、采补捣炼等各种方法，如果稍有差错，就会谬以千里。如果不经过师父传授，只是模仿练习，未必能使穴道准确对应、天骨开张、经络关窍毫无阻滞、阴阳水火两不偏废。如果自以为是，贻误自身，不要责怪别人。既然得到了真传，又遇到了高明的老师，就应该没有固定的老师，以弥补自己的不足。切忌有一点心得就自我炫耀，耻于请教，从而固守一隅而自我封闭。
十二图式，是根据人的行住坐卧，依次运转，从而确定的俯仰扬抑之法，越练越紧密，规矩准绳，井井有条，纤毫不乱。如果不按次序，鲁莽急躁，颠倒错乱，不仅无益，反而有害，练习功法的人务必切记。
凡是练习功法到一百二十天后，就会觉得食欲增加、步履稳健、气息增长、精神充沛、身体强壮有力、津液增多、精气充盈、耳目聪明、胃口大开、脾胃清醒、筋骨强健，这些都是初步的验证。坚持不懈，会有更进一步的境界。总之要求自然，不可拔苗助长。至于调息的轻重、呼吸的长短、用力的大小、导气的缓急、采药的多寡、相济的安勉、导引的迟速、动静的得失、出入的定移，不能急于求成。深修者见其深，浅修者见其浅。功夫到了这个程度，就不能仅靠言语传授了，神妙通达，全在于个人领悟。然而从初觉到化境，功夫不外乎“志凝神”和“原始要终”这八个字。儒家说：尽心知性。佛家说：明心见性。道家说：修真养性。都是这个道理，舍此别求，中途停止，不专心致志，怎么能达到上乘境界呢？！必须探取三昧，常守三宝，贯通天地人三才，这样才能脱胎换骨，伐毛洗髓。既然立志于道，为什么还要旋做旋止呢？至高之道难以求得，得到了却废弃，半途而废（如一筐土没堆成），与求之不得是一样的，难道不可惜吗！
Throughout history, many have sought the Dao, yet those who attain it are rarely seen across generations. This is not because the Dao is unattainable, but rather that one crosses water without knowing the ferry crossing or climbs a mountain without recognizing the path; thus, reaching the other shore or scaling the summit is extremely difficult. Therefore, to seek the Dao, one must first understand its methods; to understand the methods, one must first receive authentic transmission. Why? The solemn dharma images in the diagrams are obviously visible, but the body postures, qi dynamics, breathing techniques (Tu Na), flexion and extension, ascending and descending, smoothness and reversal, starting and stopping, rotation, intricate transformations, guiding flows (Dao Yin), visualization and mental operation, as well as methods such as herbal washing, rubbing, gathering and supplementing, pounding and refining—if there is a slight deviation, the error becomes vast. Without transmission from a master, merely imitating practice may not ensure accurate acupoint targeting, opening of the heavenly bone structure, unobstructed meridians and orifices, or balanced yin and yang (water and fire). Acting on subjective judgment leads to self-harm; do not blame others. Having received transmission and met a superior teacher, one should learn from multiple teachers to compensate for deficiencies. One must avoid boasting of minor insights, feeling ashamed to ask for advice, thereby sealing oneself off in a limited state.
The twelve diagrammatic forms are based on walking, standing, sitting, and lying down, practiced sequentially to establish methods of bending, extending, raising, and lowering. As practice advances, it becomes tighter; rules and standards are orderly, with no disarray. If one ignores the sequence, acting rashly and hastily, causing confusion and disorder, it brings not only no benefit but also harm. Practitioners must take this to heart.
After practicing for 120 days, one will feel increased appetite, steady steps, enhanced qi and spirit, strengthened physique, abundant fluids and essence, clear vision and hearing, improved digestion and spleen function, and strong tendons and bones; these are initial validations. Persistent practice leads to further progress. The overall goal is naturalness, avoiding forced growth. Regarding the lightness or heaviness of breath regulation, length or shortness of respiration, magnitude of force application, speed of qi guidance, quantity of herb gathering, ease or effort in mutual assistance, slowness or quickness of guiding movements, gains or losses in stillness and motion, stability or movement in entering and exiting—these cannot be rushed. Deep practitioners perceive depth, shallow practitioners perceive superficiality. At this stage of skill, verbal transmission is insufficient; spiritual illumination depends on the individual. However, from initial awareness to the realm of transformation, the practice revolves around eight characters: "Focus the mind and concentrate the spirit" (Zhi Ning Shen) and "Understand the origin and grasp the end" (Yuan Shi Yao Zhong). Confucianism says: "Exhaust the mind to know nature." Buddhism says: "Illuminate the mind to see nature." Daoism says: "Cultivate truth and nourish nature." All are the same Dao. Seeking elsewhere and stopping halfway, without wholehearted dedication, how can one reach the highest level?! One must probe into Samadhi, constantly guard the Three Treasures, and integrate Heaven, Earth, and Humanity (San Cai) to achieve shedding the mortal body and washing the marrow. Since one has vowed to pursue the Dao, why stop and start intermittently? The supreme Dao is hard to obtain; obtaining it and then abandoning it, stopping with just one basket of earth left unfinished, is equivalent to never having obtained it at all. Is this not regrettable!