Library

The Buddhist scriptures, treatises, records of sayings, and the Tripitaka are voluminous, widely propagated, often elaborating on historical events, tracing origins, extensively discussing karma, promoting compassion, upholding vows, and exploring supernatural powers. However, regarding the initial practice of cultivation, cleansing the marrow and bones, the timing (huohou) appears sporadically or is occasionally mentioned; the content is fragmented and trivial, making it difficult for practitioners to connect them like beads on a string. Only the *Diamond Prajna Paramita Sutra* and the *Heart Sutra of Prajna Paramita* focus exclusively on Zen principles and encompass Zen practices. In terms of cultivating the body and mind, and the sequential stages of practice, they are profound yet concise, covering aspects such as the enlightenment by Dipankara Buddha, all of which align with the *Yijin Jing* (Muscle Change Classic) and *Xisui Jing* (Marrow Washing Classic). By cross-referencing and verifying these texts to explore their ultimate truth, one discovers that Buddhist cultivation has no other explanation but follows a single path, representing the "non-dual dharma gate."

Buddhist texts originate from Sanskrit and emphasize emptiness. Without translating them into Confucian textual frameworks, they remain difficult to understand; without referencing Daoist alchemical and medical classics, there is no empirical basis. It is noted that the translation of the *Yijin Jing* and *Xisui Jing* occurred during the Southern and Northern Dynasties. The language and texts of that era contained ancient pronunciations and meanings. Without consulting the Thirteen Classics, pre-Qin philosophers, and phonological and exegetical works prior to the Sui and Tang dynasties, comprehension was impossible. Therefore, a volume of transliteration and phonetic translation was appended at the end. The discussions on nature and principle often intersect with the *I Ching* (Book of Changes), *Zhongyong* (Doctrine of the Mean), and Mencius's chapters on "stirring the heart" and "exhausting the mind." Discussions on inner alchemy (xinggong) often correspond with the *Yili* (Ritual Etiquette), *Liji* (Book of Rites), and the *Xiangdang* chapter of the *Analects*. Thus, they should be cross-referenced with Confucian texts. Furthermore, due to differences in dialects and terminology for zang-fu organs, meridians, limbs, and acupoints between Eastern/Western regions and Chinese/foreign cultures, even if translated into Chinese, without referencing Daoist and medical classics, one cannot clearly understand the pathways of blood and qi circulation, nor the methods for guiding qi through specific nodes and acupoints. How then could one know the initial steps of practice, the method of moving the River Cart (Heche), or the precise timing of achieving perfect enlightenment? Therefore, after the transliteration and phonetic translation, a list of recommended books from the Three Teachings is provided, along with an excerpt of metaphorical language from Daoist alchemical texts compiled into a literal reference guide. Scholars who cross-reference these materials will undoubtedly comprehend this Way.