养身之术，其法最多，然庸而正，微而显，粗而精者，莫妙于易筋洗髓内功图说。按之儒道，
养身各节，名异实同。儒家尽心知性，是以一气贯三才也。道家修真养性，是以一气化三清也。
释家明心见性，是以一气成三宝也。效虽大，而其功即系于身，存于心。心一不净，身之五官百体，
皆为情欲所役，运不能使清浊分，定不能使阴阳和。是以养身莫先于养心，养心莫妙于素定。平素
能守，此心不失其正，则静焉，不至沉于昏，动焉，不至邻于茫。纯乎天理，毫无人欲，即事物杂投，
朋从往来，行所无事，闲居独处，屋漏尔室，罔有怀惭，动能主静，即静能生动，养身养心之
道得矣。世之声色货利，平日萦绕吾身心者，不皆有若无，无若有，色即空，空即色乎？老子抱一
为天下式，不外此理。果使此心在身，不即不离，时酿太和，临时行动，运定自旋转中节。大学云∶
正心，中庸云∶慎独，孟子曰∶寡欲，其功皆在于平时。修士欲知悟命，先加省于身心可。
动静不失，人所易明。动静互根，人多不觉。天营运动
也，而四方不移，四序不乱，静主焉。地持载静也，而人物代谢，五宝环生，动使焉。日月盈亏，而终
归圆满，星宿飞度，而终归本位，胥不外动静互根也。而人亦何独不然？！修士既讲求此道，最宜先明
动静之理，动静之用，动静互根之法，动静互根之效，方可入门。使动而不静，如浮萍飞羽，无所定止，
精必耗，气必摇，而神必茫。静而不动，如枵木死灰，毫无生机，精必顽，气必馁，而神必倦。惟
按增益易筋洗髓内功全图行之，行住坐卧，屈伸俯仰，皆动静不失其所居。并动中有静，静中有动。动
中求静，无动不静。动极生静，阳极生阴，静中求动，无静不动，静极生动，阴极生阳，欲使阴阳无
偏枯，动静安可偏胜乎？！以动化静，以静运动，合乎阴阳，顺乎五行，运乎五脏、达乎六腑，贯乎三
焦，活乎五官穴道，关节经络，血脉筋骨，皮肉毫毛，孔窍偏体，周身无微不入，无处不通。互根而生，
造化无穷。精气为物，游魂为变，如日月之代明，寒暑之往来，天道之循环，阴阳之递嬗，贯四时而
不凋，历万世而不朽，岂仅补不足，泻有余。去旧坐新，实内充外，杜外感之诸邪，消内生之百病云尔
哉！其用莫妙于盈者消之，虚者长之。一阴一阳，以一上一下运之。一往一复，以一屈一伸引之。一清一
浊，以一升一降还之。其静也，专其动也。直有大生之象。其静也，翕其动也，辟有广生之功，是皆
动静也，是皆动静互根之用也。动静可歧而二之乎。
养生的方法有很多，然而其中平庸而端正、细微而显著、粗糙而精妙的，没有比《易筋洗髓内功图说》更奇妙的了。参照儒家和道家的理论，养生各个阶段，名称不同但实质相同。儒家主张尽心知性，这是用“一气”贯通天、地、人三才。道家主张修真养性，这是用“一气”化生三清（道教最高神祇）。佛家主张明心见性，这是用“一气”成就三宝（佛、法、僧）。功效虽然宏大，但其功力都系于身体，存于内心。如果内心不纯净，身体的五官百体就会被情欲所奴役，运动时不能使清浊分明，静定时不能使阴阳调和。因此，养生没有比先养心更重要的，养心没有比保持素定（平时心境安定）更巧妙的。平时若能守住此心不失其正，那么静的时候，不至于沉溺于昏昧；动的时候，不至于迷失于茫然。纯乎天理，毫无人欲，即使事物繁杂投来，朋友往来应酬，行事从容无事，闲居独处，在隐蔽之处也无所惭愧。动能够主导静，静能够产生动，养身养心的道理就得到了。世间声色货利，平日萦绕在我们身心上的，难道不是看似有却似无，看似无却似有吗？色即是空，空即是色吗？老子抱守“一”作为天下的范式，不外乎这个原理。果真能使此心存在于身中，不即不离，时时酝酿太和之气，临时行动时，运化和定力自然旋转合乎节度。《大学》说：正心；《中庸》说：慎独；孟子说：寡欲，这些功夫都在于平时。修道的人想要领悟性命之理，先在身心上加以省察是可以的。
动与静不失常态，人们容易明白。动静互根（动与静互为根本），人们大多不觉察。天运行运动，但四方不移，四季不乱，是由静来主宰的。地承载万物是静的，但人物代谢，五宝环生，是由动来促成的。日月盈亏，最终归于圆满；星宿飞度，最终归于本位，都不外乎动静互根的道理。人又为何唯独不是这样呢？！修道之人既然讲求此道，最宜先明白动静的道理、动静的作用、动静互根的方法、动静互根的功效，才可以入门。如果只动而不静，就像浮萍飞羽，没有定止，精气必然耗散，气机必然摇动，精神必然迷茫。只静而不动，就像枯木死灰，毫无生机，精气必然顽滞，气机必然馁弱，精神必然疲倦。只有按照增益版《易筋洗髓内功全图》去练习，行住坐卧，屈伸俯仰，都能使动静不失其所处之位。并且动中有静，静中有动。在动中求静，没有动是不静的。动极而生静，阳极而生阴；在静中求动，没有静是不动的。静极而生动，阴极而生阳。想要使阴阳没有偏枯，动静怎么可以偏胜呢？！以动转化静，以静运动，合乎阴阳，顺乎五行，运转五脏，通达六腑，贯穿三焦，活化五官穴道、关节经络、血脉筋骨、皮肉毫毛、孔窍偏体，周身无处不到，无处不通。互根而生，造化无穷。精气凝聚成为物，游魂变化为异，如同日月的交替光明，寒暑的往来，天道的循环，阴阳的递变，贯穿四季而不凋谢，历经万世而不朽坏，哪里仅仅是补充不足，泻除有余，去除旧的滋生新的，充实内部充盈外部，杜绝外感的各种邪气，消除内生的百种疾病罢了！它的作用没有比使盈者消减，虚者增长更奇妙的。一阴一阳，以上下运动来调节它。一往一复，以屈伸引导它。一清一浊，以升降返还它。它的静，专一；它的动，直有大生之象。它的静，收敛；它的动，开辟有广生之功，这都是动静，都是动静互根的作用。动静可以歧分为二吗？
The methods for nourishing the body are numerous; however, among those that are ordinary yet upright, subtle yet manifest, and coarse yet refined, none is more exquisite than the *Yijin Xisui Neigong Tushuo* (Illustrated Manual of Internal Skill for Sinew-Change and Marrow-Washing). Referring to Confucianism and Daoism, although the names of various stages of health preservation differ, their substance is identical. Confucianism advocates exhausting one's mind to know one's nature, thereby using "One Qi" (Primordial Energy) to penetrate the Three Realms (Heaven, Earth, and Humanity). Daoism advocates cultivating truth and nurturing nature, using "One Qi" to transform into the Three Pure Ones (Sanqing, the highest deities in Daoism). Buddhism advocates illuminating the mind to see one's true nature, using "One Qi" to accomplish the Three Jewels (Buddha, Dharma, and Sangha). Although the efficacy is great, its merit resides in the body and is stored in the heart/mind. If the heart/mind is not pure, the five sense organs and hundred parts of the body will be enslaved by emotions and desires; movement cannot separate clear from turbid, and stillness cannot harmonize Yin and Yang. Therefore, in health preservation, nothing is more important than nourishing the heart/mind, and in nourishing the heart/mind, nothing is more exquisite than maintaining "Su Ding" (constant tranquility/peacefulness). If one can guard this heart/mind in daily life so that it does not lose its uprightness, then in stillness, one will not sink into drowsiness; in movement, one will not drift into confusion. Pure in Heavenly Principle (Tianli) and devoid of human desires, even when faced with complex affairs or social interactions, one acts without attachment; living alone in a secluded room, one feels no shame in hidden places. Movement can govern stillness, and stillness can generate movement; thus, the way of nourishing the body and heart/mind is attained. The worldly pleasures of sound, color, wealth, and profit, which usually entangle our body and heart/mind, are they not seemingly present yet absent, seemingly absent yet present? Is form emptiness, and emptiness form? Laozi embraced the "One" as the model for the world, which is precisely this principle. If indeed this heart/mind exists within the body, neither attached nor distant, constantly brewing the Great Harmony (Taihe), then during spontaneous action, the circulation and stability naturally rotate in accordance with proper measure. The *Great Learning* (Daxue) states: Rectify the heart/mind; the *Doctrine of the Mean* (Zhongyong) states: Be cautious when alone; Mencius stated: Reduce desires. All these merits lie in daily practice. Those who cultivate the Way who wish to comprehend the destiny of life should first examine their body and heart/mind.
Movement and stillness without deviation are easily understood by people. However, the mutual rooting of movement and stillness is often unnoticed by many. Heaven operates through movement, yet the four directions remain unchanged and the four seasons do not disorder; this is governed by stillness. Earth supports through stillness, yet beings and things undergo metabolism and the Five Treasures arise in rings; this is driven by movement. The moon waxes and wanes but ultimately returns to fullness; stars fly across but ultimately return to their positions; all this is no different from the mutual rooting of movement and stillness. Why should humans be any different?! Since cultivators seek this Way, they must first understand the principle of movement and stillness, the function of movement and stillness, the method of their mutual rooting, and the effect of their mutual rooting before entering the door. If there is movement without stillness, like duckweed or flying feathers, lacking stability, essence will surely be depleted, Qi will surely be shaken, and spirit will surely be lost. If there is stillness without movement, like dead wood or cold ashes, lacking vitality, essence will become stubborn, Qi will become deficient, and spirit will become weary. Only by practicing according to the augmented *Yijin Xisui Neigong Quantu* (Complete Illustrated Chart of Internal Skill for Sinew-Change and Marrow-Washing), whether walking, standing, sitting, or lying down, bending or stretching, looking up or down, can one ensure that movement and stillness do not lose their proper place. Furthermore, there is stillness within movement, and movement within stillness. Seeking stillness in movement, there is no movement without stillness. Extreme movement generates stillness, extreme Yang generates Yin; seeking movement in stillness, there is no stillness without movement. Extreme stillness generates movement, extreme Yin generates Yang. To prevent Yin and Yang from becoming lopsided, how can movement and stillness be allowed to dominate excessively?! Using movement to transform stillness, and stillness to move, aligns with Yin and Yang, follows the Five Phases (Wuxing), circulates through the Five Zang Organs, reaches the Six Fu Organs, penetrates the Sanjiao (Triple Burner), activates the acupoints of the five sense organs, joints, meridians, blood vessels, sinews, bones, skin, flesh, hairs, pores, and the whole body, penetrating every microcosm and connecting everywhere. Rooted mutually, creation is endless. Essence and Qi condense to form things, wandering souls change forms; like the alternating brightness of the sun and moon, the coming and going of cold and heat, the cycle of the Heavenly Dao, and the succession of Yin and Yang, passing through the four seasons without withering, lasting through ten thousand generations without decay. Is it merely to supplement deficiency and drain excess, remove the old to grow the new, fill the interior to enrich the exterior, block external evils, and eliminate internal diseases?! Its use is most exquisite in reducing what is excessive and nourishing what is deficient. Yin and Yang regulate each other through upward and downward movements. Going and returning are guided by flexion and extension. Clear and turbid are restored through ascending and descending. In its stillness, it is focused; in its movement, it has the image of great generation. In its stillness, it gathers; in its movement, it opens with the merit of broad generation. These are all movement and stillness, and all are the functions of the mutual rooting of movement and stillness. Can movement and stillness be divided into two?