养身一道，如烧石炼汞，服食采补之说，在人身外求之，稍有知识，因知为旁门。而不知授受不真。
以伪传伪者，又有四焉∶其太过者，如不厘清浊，逼气过关，不明升
降，采药非品，此卤莽行事，助长类也。如血脉未和，即便静养，关窍未通，即使既济，此高谈玄理，
默生类也。坐此成疾，反言出病，逼成幻境，诡言神通，是皆自误误人之类。若作五禽鹿鹤龟蛇等图，
坐八锦，行八锦，立八锦，海字劲，十二大劲等功，虽属易筋摘出之法，而或未得真传，调息不匀，
致使水不济火，火不济水，道虽正而法不当，亦无益有损，又如齐立静坐，自谓出于神传，待坐立多
时，使其自然静极而动，动极而静，是窃洗髓而未得其要也。虽无大坏，亦难见功，意想神驰，又恐
入魔，虚悬无据，终非实理。可见取之身外，非道；取之身内，而不自然，久无效验，亦非道。此篇所
载，皆出自然不待勉强，而又有一定不易法门，显而不晦，愈引愈深，简而不漏，愈行愈妙，运定
之节目，功夫无所不备，圆寂之神通，法力循序，可臻行之，而有益无损，久之而其妙莫名。苟日新
又新，精微奥妙，有不可言传，真可谓夫妇之愚，可以与知，及其至也，虽圣人亦有所不知焉已。
凡内联功，多借外辅，由内达外，内壮而外无不坚。行外功，多假内助，由外及内，外壮而内，
久必伤。大凡丹经，外营运于内，而内导引者，内功也。内导引于外，而外营运者，外功也。他如全
取于外，不问乎内，外功中外功之外也。纯求于内，罔顾其外，内功中外功之外也。行功至骨节灵通，
气息调匀，饮食增多，精神倍出，时内外之间，不可不辨，三乘之等，仙凡之界，全判于此，行道者
岂可忽诸！
养生这一道，就像烧石头炼水银、服用丹药或采用采补之术一样，都是在人体之外寻求功效，稍有见识的人就知道这是旁门左道。然而他们并不知道，这是因为传承不真实所致。
以虚假传授给他人从而形成虚假传承的，又有四种情况：一种是过于急躁鲁莽的，比如不厘清清浊之气，强行逼迫气通过关卡，不明白升降规律，采集的药物（指精气）不是正品，这种行事卤莽，属于助长邪气的类型。另一种是空谈玄理的，比如血脉尚未调和，就急于静养；关窍尚未通畅，就强求达到既济（阴阳平衡）的状态，这属于高谈阔论玄理、内心默想生成的类型。坐着坐着反而成了疾病，反过来说是因为治病而出来的病，强行造成幻境，诡称拥有神通，这些都是自误误人的类型。还有像绘制五禽、鹿、鹤、龟、蛇等图，练习坐八锦、行八锦、立八锦，以及海字劲、十二大劲等功法，虽然这些是从《易筋经》中摘取出来的方法，但如果未得到真传，导致调息不均匀，致使肾水不能上济心火，心火不能下温肾水，虽然道理是正的但方法不当，也是无益有害。再比如齐立静坐，自称出于神传，等到坐立很长时间后，依靠自然状态达到静极生动、动极复静的境界，这是窃取洗髓功却未得其要领。虽然不会有大的损害，但也难以见到功效，如果意念放纵神思外驰，又恐怕入魔，这种虚悬无据的方法，终究不是真实的道理。由此可见，向身体外部寻求，不是正道；向身体内部寻求，却不顺应自然，长久没有效验，也不是正道。本篇所载的内容，都出自自然，不需要勉强，而且有一定的、不可改变的法门，显明而不晦涩，越探究越深奥，简洁而不遗漏，越练习越精妙，运用固定的节目步骤，功夫无所不备，圆融寂灭的神通法力循序渐进，可以修习，有益无害，时间久了其奥妙无法用言语形容。如果每天都能更新进步，精微奥妙之处有不可言传的部分，真正可以说是即使是普通夫妇的愚钝之人也能参与知晓，但到了最高深的境界，即使是圣人也有所不知了。
凡是内家功夫，大多借助外在辅助，由内达外，内里强壮了，外表就没有不坚固的。练习外家功夫，多假借内在助力，由外及内，外表强壮了，内里久了必然受伤。大凡丹经中所述，在外营运而在内导引的，是内功。在内导引而在外营运的，是外功。其他如完全取法于外，不过问内里的，是外功中的外功。纯粹追求于内，不顾及其外的，是内功中的外功。练习功夫直到骨节灵通，气息调匀，饮食增多，精神倍增的时候，此时内外之间，不可不加以辨别，三乘的境界等级，仙与凡的界限，全在此处判定，修道的人怎么可以忽视呢！
The path of nourishing life, such as burning stones to refine mercury, taking elixirs, or practicing the methods of "cai bu" (gathering and supplementing), seeks efficacy outside the human body. Anyone with a little knowledge knows this is an unorthodox path (Pangmen). However, they do not realize that this stems from inauthentic transmission.
Those who transmit falsehoods to others, creating further falsehoods, fall into four categories: One is being overly rash. For instance, failing to distinguish between clear and turbid Qi, forcing Qi through the meridians without understanding the principles of ascending and descending, and gathering medicinal substances (referring to Jing-Essence) that are not authentic. Such reckless actions belong to the category of fostering harmful forces. Another is engaging in empty talk on metaphysical theories. For example, attempting quiet cultivation before the blood vessels are harmonized, or striving for "Ji Ji" (the state of perfect balance between Yin and Yang) before the acupoints and orifices are unblocked. This belongs to the category of high-minded speculation and silent mental generation. Sitting in this manner leads to illness, yet one claims the illness arose from healing; forcing illusory states and falsely claiming supernatural powers—all these belong to the category of misleading oneself and others. Furthermore, practices such as drawing diagrams of the Five Animals, Deer, Crane, Turtle, and Snake, or performing the Eight Brocades (Ba Jin) in sitting, walking, and standing postures, as well as the Hai Zi Jin and Twelve Major Strengths, although extracted from the Yi Jin Jing (Muscle Change Classic), may be ineffective if the true transmission is not received. Uneven regulation of breathing can cause Kidney Water to fail to ascend and nourish Heart Fire, while Heart Fire fails to descend and warm Kidney Water. Although the underlying principle is correct, the method is inappropriate, resulting in no benefit and potential harm. Similarly, standing still in meditation, claiming divine transmission, and waiting for long periods until natural stillness generates movement and movement returns to stillness—this is stealing the essence of Xi Sui Jing (Marrow Washing Classic) without grasping its core. While it may not cause severe damage, it is difficult to achieve results. If thoughts wander and the spirit scatters, there is a risk of entering a demonic state. Such baseless and floating methods are ultimately not true principles. Thus, seeking outside the body is not the Way; seeking inside the body but acting against nature, yielding no effect over time, is also not the Way. The content recorded in this chapter emerges naturally, requiring no force, and follows fixed, unchangeable methods. It is explicit rather than obscure, becoming deeper the more it is explored, concise yet comprehensive, becoming more wondrous the more it is practiced. By utilizing fixed steps, the kung fu becomes all-encompassing. The miraculous power of enlightenment and liberation accumulates gradually through order. It can be practiced with benefit and no harm. Over time, its subtleties become indescribable. If one renews themselves daily, delving into the profound and mysterious, there are aspects that cannot be fully transmitted by words. Truly, even the wisdom of ordinary men and women can grasp the basics, but at the highest levels, even sages may not fully understand.
Generally, internal martial arts (Neigong) often rely on external assistance, extending from the interior to the exterior; when the interior is strong, the exterior inevitably becomes firm. External martial arts (Wai Gong) often borrow internal support, extending from the exterior to the interior; if the exterior becomes strong, the interior will eventually suffer injury. In general, alchemical texts describe practices where external circulation guides internal processes as Internal Arts. Conversely, practices where internal guidance drives external circulation are External Arts. Others that rely entirely on the exterior, ignoring the interior, are "External Arts among External Arts." Those that purely seek the interior, neglecting the exterior, are "Internal Arts among External Arts." When practice reaches a stage where joints are agile and connected, breath is regulated, appetite increases, and spirit multiplies, one must carefully distinguish between internal and external factors. The distinctions between the three vehicles (levels of attainment) and the boundary between immortals and mortals are determined here. How can practitioners of the Dao ignore this!