九转丹成得气清，坎离交构两仪生，纵横上下归存养，运定功全缓缓行。
呼吸与吐纳有异，呼吸是吸下呼上，吐纳是吐出纳入。吐纳可厘清浊，而不可合阴阳；呼吸可合阴
阳，而并可厘清浊。易筋洗髓功夫吐纳少，呼吸多，先吐纳后呼吸。呼吸有顺有逆，顺以运一身清气，
逆以合两仪清气。用法次第，规
模，详各图说，及歌诀中。
一吸通关，一呼灌顶，一屈一伸，一浊一清。雷鸣地震，清浊攸分。一升一降，一阳一阴。
上下顺逆，阴阳交生。河车搬运，辘辘时行。三百六五，运炼丹成。
一呼水生，一吸火聚。再吸再呼，火腾水起。三度交关，坎离相济。吸七呼七，周而复始。
二七十四，重复不已。三七二一，三复功毕。九九八一，纯阳至极。营运三百六十五气，往来不穷，周天
之纪，先吸后呼，达摩真谛。图曰呼吸，俗语如此。导引内功，呼吸第一。无多无少，不徐不疾。气不
可凑，志不可移。亦不可馁，无过不及。出入不闻，定气调息。
入手起功，漫用呼吸。未纳菁英，先吐浊积。一吐一纳，生新去余。行至坐身，乃用呼吸。学成
之后，清浊分析。初势即毕，呼吸如式。恐有浊碍，酌量追逼。一图数图，多寡不拘。俟浊尽净，呼吸随
及。纯清无浊，功起即起。
呼吸之法，由微而大，由大而化。起功，静生动，缓缓呼吸；打坐，静生动，极又动生静，绵绵呼
吸。入定后，动极、静极、动静互根，不觉呼吸。自然呼吸。不觉者，化其有。自然者，化其无。微无内
又无不着。大无外又无所见。
究竟之地，浑化之天。无忘无助，无声无臭，致中致和，是其至处。
九转丹成得气清，坎离交构两仪生，纵横上下归存养，运定功全缓缓行。
呼吸与吐纳有所不同：呼吸是吸气下沉、呼气上升；吐纳则是呼出浊气、纳入清气。吐纳可以澄清体内浊气，但不能调和阴阳；呼吸则既能调和阴阳，又能澄清浊气。易筋洗髓的功夫中，吐纳较少，呼吸较多，且先进行吐纳，后进行呼吸。呼吸有顺式和逆式两种，顺式用于运行全身清气，逆式用于汇聚两仪（阴阳）之清气。具体用法次第和规模，详见各图说及歌诀中的说明。
一吸通关，一呼灌顶，一屈一伸，一浊一清。雷鸣地震，清浊攸分。一升一降，一阳一阴。上下顺逆，阴阳交生。河车搬运，辘辘时行。三百六五，运炼丹成。
一呼水生，一吸火聚。再吸再呼，火腾水起。三度交关，坎离相济。吸七呼七，周而复始。二七十四，重复不已。三七二一，三复功毕。九九八一，纯阳至极。营运三百六十五气，往来不穷，周天之纪，先吸后呼，达摩真谛。图曰呼吸，俗语如此。导引内功，呼吸第一。无多无少，不徐不疾。气不可凑，志不可移。亦不可馁，无过不及。出入不闻，定气调息。
入手起功，漫用呼吸。未纳菁英，先吐浊积。一吐一纳，生新去余。行至坐身，乃用呼吸。学成之后，清浊分析。初势即毕，呼吸如式。恐有浊碍，酌量追逼。一图数图，多寡不拘。俟浊尽净，呼吸随及。纯清无浊，功起即起。
呼吸之法，由微而大，由大而化。起功，静生动，缓缓呼吸；打坐，静生动，极又动生静，绵绵呼吸。入定后，动极、静极、动静互根，不觉呼吸。自然呼吸。不觉者，化其有。自然者，化其无。微无内又无不着。大无外又无所见。究竟之地，浑化之天。无忘无助，无声无臭，致中致和，是其至处。
When the Nine-Turn Elixir is complete, Qi becomes clear; when Kan and Li (Water and Fire) interact, the Two Modes (Yin and Yang) are born. Moving vertically and horizontally, returning to preservation and nourishment, with movement settled and merit complete, proceed slowly.
Breathing differs from Tu-Na (exhaling impurities and inhaling purity). Breathing involves inhaling downward and exhaling upward; Tu-Na involves expelling turbidity and receiving clarity. Tu-Na can clarify turbidity but cannot harmonize Yin and Yang; breathing can harmonize Yin and Yang and also clarify turbidity. In the Kung Fu of Yi Jin Xi Sui (Muscle/Tendon Changing and Marrow Washing), Tu-Na is used less, while breathing is used more, and Tu-Na precedes breathing. Breathing has Shun (smooth/forward) and Ni (reverse) patterns: Shun moves the clear Qi of the whole body, while Ni gathers the clear Qi of the Two Modes. The sequence of application and scale are detailed in the various diagrams and verses.
One inhalation opens the passages, one exhalation floods the crown, one flexion and extension, one turbidity and one clarity. Like thunder and earthquake, clarity and turbidity are distinguished. One rising and one falling, one Yang and one Yin. Upward and downward, smooth and reverse, Yin and Yang interact and generate. The River Cart transports, rolling continuously. Three hundred and sixty-five cycles, moving and refining until the elixir is complete.
One exhalation generates Water, one inhalation gathers Fire. Inhaling again and exhaling again, Fire rises and Water surges. Three exchanges occur, Kan and Li support each other. Seven inhales and seven exhales, cycling repeatedly. Two sevens make fourteen, repeating endlessly. Three sevens make twenty-one, completing the function after three repetitions. Nine nines make eighty-one, reaching the extreme of Pure Yang. Circulating three hundred and sixty-five Qi, coming and going without end, this is the record of the Microcosmic Orbit. First inhale then exhale, this is the true essence of Bodhidharma. The diagrams call it "breathing," as common parlance goes. For Dao Yin internal Kung Fu, breathing is paramount. Neither too much nor too little, neither slow nor fast. Do not force the Qi, do not shift the mind. Do not let it become weak, avoid excess or deficiency. In and out should be unheard, stabilizing Qi and regulating respiration.
At the beginning of practice, do not casually use breathing. Before receiving the essence, first expel accumulated turbidity. One expulsion and one reception generate the new and remove the surplus. When practicing standing postures, only then use breathing. After mastery, clarity and turbidity are separated. Once the initial posture is completed, follow the breathing pattern. If there is fear of turbid obstruction, measure and urge it out. Whether one diagram or several, the quantity is not fixed. Wait until turbidity is completely cleared, then breathing follows naturally. With pure clarity and no turbidity, the merit arises immediately.
The method of breathing evolves from subtle to large, and from large to transformation. Starting practice, stillness generates movement, breathe slowly; sitting in meditation, stillness generates movement, extreme movement generates stillness, breathe continuously. After entering Samadhi (meditative absorption), at the extremes of movement and stillness, where movement and stillness are mutually rooted, one does not perceive breathing. Natural breathing. Not perceiving transforms existence; natural transforms non-existence. Subtle, having no interior yet nothing is not illuminated. Large, having no exterior yet nothing is seen. This is the ultimate ground, the heaven of total transformation. Forget nothing, assist nothing, soundless and odorless, achieving centrality and harmony, this is the highest state.