程伊芳川曰∶世间有三件事可由人力。为国而至于祈天永命，养形而至于却疾延年，为学而至于希贤希圣
。此三事分明人力可以胜造化，只是人不为耳。
《真言》曰∶凡人着不得力者，身外之事也，着得力者，身内之事也。着力身外之事都无益，着力身内
，可以延年益寿。
又曰∶虽少年致损，气弱体枯，若晚年得悟，防患补益，血气有增，而神足身泰，可以永年。
又曰∶人年纪一老，则百节病生，四体皆患，即此便是苦狱。平日若肯趁早用功，便可免此苦狱，奈何
明知而故不为，岂不可悯！
又曰∶分明一条好活路，如何不走。
又曰∶悠悠肉食之徒，日为五贼所扰，茫不知怪。天下不乏自命大丈夫，逞掀天揭地之才，侈高谈阔论
之技，事事伊芳周，言言孔孟，究之大限一到，不免与微尘片影消灭无踪，可悲可叹！
愚谓箕畴五福，以寿为先，以考终正命为全。方幸生逢盛世，翔洽太和，海宇承平，室家保聚，既无扰攘
忧戚之患，又无凶荒夭扎之伤，宜化日舒长，咸登寿域，而犹或不尽其天年，谓非自戕厥生，罔识卫生之术
欤。此修养所宜亟讲也。
外功有按摩导引之决，所以行血气，利关节，辟邪外干，使恶气不得入吾身中耳。《语》云∶
户枢不蠹，流水不腐。人之形体，亦犹是也，故延年却病，以按摩导引为先。此诀传自先哲，至
平至易，非他奇技异术可比。即大圣所谓血气有未定、方刚、既衰之时，此则预保其衰，固守身之
要道之。是道人人皆能，而人不皆行者，其故有三∶一则倚恃壮盛，疾苦未形，虽劝导之，而亦不
肯行；一则经营头班，竭蹶不遑，虽欣慕之，而又不遐行；一则体气衰惫，举动维艰，虽追悔之，
而卒不及行。人果坚其信心，策其懈志，一意念及此身宜保，防患未然，如饥之需食，寒之求衣，未
有不得饱且暖者。即谓年寿各有定数，亦当图正命考终，与其疾痛临身，呻吟卧榻，寄命于庸瞽之
疗治，乞灵于冥漠之祈祷，何如平时习片刻之勤，免后日受诸般之苦。今为就五官四体，各有所宜
按摩者，列之为分行外功。又取前人所定，循序俾得周到者，统之为合行外功。分合虽殊，按摩无
异，任人审择而从事焉。此固随人随地可行，亦实时即刻见效。愚年齿届衰，而体气仍旺，耳听、
目视、手持、足行，且有壮盛侪辈所弗及者，诚得之于已，信而有征。故不惮颖舌焦敝，蕲以寿身者
寿世，愿无负此婆心焉，则幸矣。
程伊芳川说：世间有三件事可以通过人力来完成。为国家治理而达到祈求上天赐予长久寿命的目的，保养形体而达到祛除疾病、延长寿命的目的，做学问而达到仰慕贤人、圣人的境界。这三件事分明是人力可以胜过自然造化，只是人们不去做罢了。
《真言》说：凡是人力难以着力的，是身外之事；人力能够着力的，是身内之事。着力于身外之事都没有益处，着力于身内之事，就可以延年益寿。
又说：虽然年轻时造成损伤，导致气弱体枯，但如果晚年能够领悟道理，注重防患和补益，使血气增加，精神充足、身体安泰，就可以长寿。
又说：人年纪一老，各种关节病痛就会发生，四肢都有病患，这本身就是痛苦的牢狱。平日如果肯趁早用功（养生），就可以避免这种痛苦牢狱，为什么明明知道却故意不做，难道不可怜吗！
又说：分明是一条好的活路，为什么不走呢。
又说：那些悠闲享乐的庸碌之徒，每天被“五贼”（指眼、耳、鼻、舌、身等感官欲望对精气的耗损）所干扰，茫然不知奇怪。天下不乏自命为大丈夫的人，炫耀掀天揭地的才华，夸耀高谈阔论的技巧，事事都做得像周公一样周全，言言都像孔孟一样正确，最终大限一到，不免与微尘片影一样消灭得无影无踪，可悲可叹！
我认为箕畴所说的五福，以长寿为先，以善终正命为圆满。庆幸生于盛世，太和之气充盈，四海承平，家庭团聚，既没有纷扰忧愁的祸患，也没有凶年饥荒夭折的伤害，应该享受漫长的日光，共同进入长寿的境界，然而还有人不能享尽天然寿命，这难道不是自我残害生命，不懂得卫生之道吗？这是修养应当急切讲习的。
外功有按摩导引的方法，用来运行血气，通利关节，驱除外界邪气，使恶气不得侵入身体内部。《论语》说：经常转动的门轴不会被虫蛀，流动的水不会腐臭。人的形体也是如此，所以延年祛病，以按摩导引为先。这个方法传承自先哲，极其平实简易，不是其他奇技异术可以比拟的。即使是圣人所说的气血在未定、方刚、既衰的不同时期，这里则是预先保护其衰退，这是固守身体的重要大道。这个道人人都能做，但人们并不都做，原因有三：一是倚仗身体壮盛，疾病尚未显现，虽然劝导他们，他们也不肯做；二是忙于经营事务，匆忙无暇，虽然羡慕这种方法，却没有空闲去做；三是体质气息衰弱疲惫，行动艰难，虽然追悔，但最终来不及做。人如果坚定信心，鞭策懈怠的意志，一旦想到这个身体需要保养，在灾祸未发生前就预防，就像饥饿时需要食物，寒冷时寻求衣服一样，没有不感到饱暖的。即使说年寿各有定数，也应当谋求善终正命，与其在病痛临身时，呻吟卧床，将性命寄托于平庸盲眼的医生治疗，向幽冥祈祷神灵保佑，哪里比得上平时练习片刻的勤奋，免除日后遭受各种痛苦呢。现在针对五官四体，各自适宜的按摩方法，列为分行外功。又选取前人制定的，循序渐进使其周到的方法，统称为合行外功。分练和合练虽然不同，按摩的原理无异，任由人们审察选择并从事练习。这固然随人随地都可以进行，也能实时即刻见效。我年龄已老，但体质气息仍然旺盛，耳听、目视、手持、足行，甚至有壮年同辈所不及的地方，这确实是我亲身实践得到的，真实而有验证。所以不怕磨破舌头，希望用这种方法让长寿者造福世人，愿不辜负这份婆心，那就幸运了。
Cheng Yifangchuan said: There are three things in the world that can be accomplished through human effort. Governing the state to the extent of praying for a long life bestowed by Heaven; nourishing the body to the extent of dispelling diseases and prolonging life; pursuing learning to the extent of aspiring to become sages and worthies. These three matters clearly demonstrate that human effort can surpass natural creation, yet people simply do not act upon them.
The *Zhenyan* (True Words) states: Whatever is beyond one's power to influence belongs to external affairs; whatever falls within one's power to influence belongs to internal affairs. Exerting effort on external affairs yields no benefit, whereas exerting effort on internal affairs can prolong life and enhance longevity.
It further states: Even if damage was incurred in youth, leading to weak Qi and a withered body, if one gains enlightenment in old age, focuses on prevention and supplementation, thereby increasing blood and Qi, and achieving sufficient spirit and physical tranquility, one can live a long life.
It also states: As people age, ailments arise in all joints, and the four limbs suffer; this itself constitutes a prison of suffering. If one were willing to practice early in life, one could avoid this prison of suffering. Why, then, does one knowingly refrain from doing so? Is this not pitiable!
It states plainly: Here lies a clear path to health and vitality; why does one not walk it?
It states: Those leisurely indulging in meat and wine are daily disturbed by the "Five Thieves" (referring to the sensory desires that deplete Jing-Qi), yet remain oblivious to their folly. The world is full of those who claim to be great men, displaying talents capable of shaking heaven and earth, boasting of skills in grand rhetoric, acting as meticulously as the Duke of Zhou, and speaking as correctly as Confucius and Mencius. Ultimately, when their lifespan expires, they vanish like dust and shadows, leaving nothing behind. How sorrowful and lamentable!
I hold that among the Five Blessings described by Jichou, longevity comes first, and dying a natural death with dignity completes them. I am fortunate to be born in an era of peace, where the Great Harmony prevails, the realm is tranquil, and families are united. We face neither the distress of turmoil nor the injury of famine and premature death. We should enjoy long days and enter the realm of longevity together. Yet some still fail to fulfill their natural lifespan. Is this not self-mutilation of life due to ignorance of health preservation techniques? This is precisely what cultivation requires urgent study.
External exercises include methods of massage and Daoyin (guiding and pulling), which serve to circulate blood and Qi, facilitate joint movement, ward off external evil pathogens, and prevent malignant energies from entering the body. The *Analects* says: A door hinge that is constantly turned will not be eaten by worms; running water will not grow stale. The human body is no different. Therefore, to prolong life and dispel disease, massage and Daoyin take precedence. This method was transmitted by ancient sages; it is extremely plain and easy, incomparable to other extraordinary skills or strange arts. Even according to the Sages regarding the stages of Qi and Blood—undetermined, vigorous, and declining—this method serves to preemptively protect against decline. It is the essential way to secure the body. Everyone can practice this, yet few do, for three reasons: First, relying on robust health while illness has not yet manifested, even when advised, they refuse to practice. Second, being busy with business and hurried, even if admiring the method, they lack the time to practice. Third, with depleted constitution and difficult movements, even if regretting, they ultimately cannot practice. If people were to firm up their faith and spur their lazy wills, realizing the need to preserve the body and prevent disaster before it occurs—as urgently as hunger demands food or cold demands clothing—they would invariably achieve satiety and warmth. Even if one accepts that lifespan has a fixed limit, one should still strive for a dignified end. Rather than groaning in bed when pain strikes, entrusting one's life to mediocre and blind physicians, or begging spirits in the dark, is it not better to practice diligently for a few moments daily to avoid various sufferings later? Now, regarding massage suitable for each of the five senses and four limbs, these are listed as Separate External Exercises. Additionally, methods determined by predecessors, practiced in order to ensure thoroughness, are collectively termed Combined External Exercises. Although separate and combined practices differ, the principle of massage remains the same. People may choose and engage in them as they see fit. These can be performed anywhere and at any time, yielding immediate effects. Although my age has declined, my physical Qi remains vigorous; my hearing, vision, manual dexterity, and walking ability surpass those of many in my prime. This is indeed derived from personal experience, verified and true. Therefore, I do not fear wearing out my tongue, but hope to use this method to help those who wish to prolong life benefit society, wishing not to辜负 this compassionate heart. That would be fortunate.