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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!