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I have read the *Yijin Jing* (Muscle Change Classic) and the *Xisui Jing* (Marrow Washing Classic), and I see that the *Yijin Jing* also enables marrows washing, while the *Xisui Jing* also facilitates muscle changing. The practices are divided into refined and coarse, but not in sequence; the effects are divided into great and small, but not in depth. Specializing in the *Yijin Jing* only increases strength, resulting in external robustness (Wai Zhuang); specializing in the *Xisui Jing* only nourishes the mind, resulting in withered meditation (Ku Chan). Both are biased and do not constitute the complete Buddhist practice.

The *Yijin Jing* is the introductory stage of Buddhist cultivation. The *Xisui Jing* is the ultimate goal. Without the introductory stage, one cannot enter the Dao; without the ultimate goal, how can one verify the cause? To view the *Yijin Jing* and *Xisui Jing* separately is indeed incorrect. Similarly, believing that one should practice *Yijin Jing* first and then *Xisui Jing*, or that *Xisui Jing* governs *Yijin Jing*, are both mistakes. Practicing *Yijin Jing* cannot detach from the work of *Xisui Jing*; practicing *Xisui Jing* is originally to consolidate the work of *Yijin Jing*. Their Dao is one yet divided, their functions are two yet united, their effect is one yet miraculous, and their principles are two yet transformative. The *Yijin Jing* and *Xisui Jing* possess the subtlety of proceeding together without contradiction and achieving success through mutual support.

Therefore, in the Twelve Diagrams, the listed sequence of practice, guiding the reverse flow, transporting and storing/nourishing, all conform to the standard. The *Yijin Jing* and *Xisui Jing* are intricately interwoven and practiced simultaneously. There is stillness within movement, and movement within stillness; one moves and one rests, mutually serving as roots. This is what is called the Dao of Yin and Yang. Yin and Yang rub against each other, the Eight Trigrams (Bagua) interact and oscillate, and these two classics become a single Taiji diagram.

The *Yijin Jing* and *Xisui Jing*, along with the Twelve Diagrams, are the true essence of Tathagata and the secret transmission of the Patriarchs. How dare later learners rashly add a word of praise? However, this Dao has been transmitted since the First Patriarch. Monastic and lay patriarchs, such as the latter Five Patriarchs, Paramiti, Xu Hongke, Qiu Ran, Li Yaoshi, Yue Pengju, Niu Hejiu, Ma Seng, Jin Huan Nun, Zhou Jiafu, Xu Quanlai, Zhou Bin, Pan Wei, Wang Laolian, and Monk Kongwu, among other senior masters, have all added to it, evolving and transmitting the Great Dao. If one receives the authentic lineage of Shaolin, does not betray the master's transmission, and after long-term handling gains personal insights, writing annotations may provide some minor benefit. Now, the book *Zengyan Yijin Xisui Neigong Tushuo* (Illustrated Manual of Augmented Internal Practice for Muscle Change and Marrow Washing) is augmented and evolved based on the transmission from Master Jingyi of Shaolin. Originally named *Zengyi Yijin Xisui Neigong Tushuo*, it was compiled and augmented by successive monastic and lay patriarchs. Although its meanings are comprehensive, its principles are often profound and hidden, and its text contains many Sanskrit terms. Without rendering it into Chinese, beginners would find it difficult to understand; even if the book exists, it cannot be disseminated.

When I received the transmission, the master imparted his intent to me, speaking orally and pointing out diagrams, ordering me to expound upon it. His meaning was that once I had gained insights, I might well augment and evolve it to clarify it for future learners. Though I am untalented and have failed my master's command, whatever I have gained, I have verified it thoroughly. I have elaborated on the meanings of previous models and dared not fabricate a single character. All places of augmentation and exposition are verified using Buddhist Canon texts and various recorded sayings, cross-referenced with the *Daozang Dacheng* (Complete Collection of the Daoist Canon), *Baizi Quanshu* (Complete Book of the Hundred Masters), and various alchemical classics, combined with medical classics, acupuncture points, Confucian Yi-Li (Book of Changes and Principle) books, etc. Anything compatible with this Dao is collected and edited, expounding the broad meaning and deducing its purport. The title given is: *Zengyan Yijin Xisui Neigong Tushuo*. It excludes anything unrelated to the actual practice of Gongfu; all exhortations praising the Dao, Zen words, Buddhist verses, literary works, and poetry are swept away. Unlike other Buddhist sects that indulge in empty talk and rarely reveal true mechanisms, almost blocking the critical path so that the golden bowl sinks to the bottom of the sea, this book clearly reveals the golden needle (key secret). It is truly the essential Dao of Huangting (Inner Alchemy core), passing down the mind-to-mind transmission and robe-and-bowl legacy, already providing the ladder and boat to immortals and Buddhas. The language is simple and accessible, while the meaning is profound. Learners should adhere closely to every character and pay attention to every diagram, practicing morning and night without interruption. At a basic level, it can eliminate disease and prolong life; at an advanced level, it can lead to transformation and flight to immortality; coarsely, it can strengthen essence and boost strength; finely, it can lead to sainthood and transcendence. Walking lightly and feeling agile are merely secondary matters; emerging from trance and entering deep meditation is the verification of complete achievement. How can this be viewed upside down like the Six Flowers Technique, Hai Zi Gong, Twelve Strengths, or the Deer, Crane, Turtle, Snake, and Five Animals diagrams?! Only those who are smart, upright, have a solid foundation, and have practiced this Dao for a long time can distinguish this!