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Yijin Jing (Muscle Change Classic) and Xisui Jing (Marrow Washing Classic), after Patriarch Bodhidharma went west, Patriarch Huike took the *Xisui Jing* to wander, while the *Yijin Jing* was hidden in the wall of Shaolin Temple. Thus the Dao split into two: those practicing *Xisui Jing* could only gather the mind and nourish nature; those practicing *Yijin Jing* could only strengthen tendons and build strength. For over a thousand years, these texts were not combined. Later, *Yijin Jing* was translated by Paramiti (Banmi Di), with successors in every generation. *Xisui Jing* was translated by Huike, also having an orthodox lineage. When combined, the Dao shares the same source, and the principle is consistent; one becomes two, two become one; these two scriptures do not represent two separate schools.

Later patriarchs who received the transmission of *Xisui Jing*, understanding their interior-exterior relationship, combined *Yijin Jing* and *Xisui Jing* into one volume. Although the outline and details were comprehensively included, the profound meaning and subtle words were difficult to follow in sequence. After passing through the hands of various ancient masters of Shaolin, who contemplated upon the solemn dharma forms of Buddhas, Bodhisattvas, Heavenly Kings, Arhats, and Patriarchs, and combined this with the practices discussed in *Yijin Jing* and *Xisui Jing*, they realized both originated from the same path. Thus, they compiled it into one fascicle, titled: *Zengyi Yijin Xisui Neigong Tushuo* (Illustrated Explanation of Augmented Muscle Change and Marrow Washing Internal Work). The book contained many diagrams but few words, so the intent was not fully expounded.

Presuming on my shallowness, based on the diagram explanations, I transcribed *Yijin Jing* and *Xisui Jing* at the beginning, supplemented them with discussions from various families, and divided them into seventeen volumes. The first two volumes contain scripture discussions; the middle twelve volumes contain images augmented by patriarchs of past dynasties; the last three volumes cover branches of *Yijin Jing* and *Xisui Jing*, for reference and contemplation. It is named: *Zengyan Yijin Xisui Neigong Tushuo*. Who am I? Not worthy to speak of the Dao, nor skilled in writing. What I have gained daily, though unsure if correct, makes it hard to refuse my master's command to explain. Whatever insights I have, I dare not fail to record them in writing.

During the Taihe era of Emperor Xiaoming of Northern Wei, Master Bodhidharma traveled from Liang to Wei and faced the wall at Shaolin Temple. One day he said to his disciples, "Each of you state what you know, so I may judge your attainment." The disciples each stated their progress. The Master said, "One has attained my skin, one my flesh, one my bone." Only to Huike did he say, "You have attained my marrow," and so on. Later people interpreted this loosely as merely indicating degrees of entering the Dao. They did not realize it had specific reference and was not casual talk.

After nine years of practice were completed, he manifested parinirvana and was buried at the foot of Xiong'er Mountain, leaving behind only one shoe. Later, when the stele at the facing-wall site was damaged by wind and rain, Shaolin monks repaired it and found an iron box without a lock, which could not be opened by any means. A monk realized, "This must be sealed with glue; heating the iron box should open it, because melted wax filled and adhered to all sides." Upon opening it, two scrolls of scriptures were found: one called *Xisui Jing*, the other *Yijin Jing*. *Xisui Jing* states that human life, influenced by love and desire, once falling into form, is all dross and filth. To cultivate Buddhist truth, such as the five zang organs, six fu organs, four limbs, and hundred bones, one must wash them clean one by one, purely seeing clarity and emptiness, before advancing to enter the ground of Buddha wisdom. Without this scripture, advancement has no foundation and is impossible. Reading this, one then knows that "attaining marrow" mentioned earlier was not a metaphor. *Yijin Jing* states that outside the marrow and bones, inside the skin and flesh, there are nothing but tendons connecting the whole body and circulating blood and qi. All post-heaven aspects rely on them for support; borrowing the false to cultivate the true, if not assisted, one will immediately decline and waste away. If treated as ordinary, how can one reach the ultimate? Abandoning this and not practicing leads to ineffective advancement, which is impossible. Reading this, one then knows that skin, flesh, and bone were not metaphors, nor casual talk.

The *Xisui Jing* scroll returned to Huike, kept secret along with the robe and bowl, rarely seen in later generations. Only *Yijin Jing* remained to guard Shaolin Temple, to forever honor the teacher's virtue. However, the characters in the scripture were all in Indian script. Shaolin monks could not translate them all, occasionally translating only one or two parts, and lacking supreme experts. Secret oral transmissions led everyone to interpret according to their own minds,演绎ing and practicing, eventually deviating to side paths and losing the true Dharma gate of becoming a Buddha. To this day, Shaolin monks are only skilled in wrestling, which is but a fragment of this scripture. Among them, one monk possessed extraordinary insight, thinking: Since Master Bodhidharma left holy scriptures, how could they be mere trifles? If we cannot translate them now, someone else must. So he carried the scripture on a distant journey, traversing mountains and rivers. Arriving in Shu, he climbed Mount Emei and met the Western Indian Holy Monk Paramiti. Discussing this scripture and stating his purpose, the Holy Monk said, "The mind-to-mind transmission of the Buddhas is based here. However, the scripture text cannot be translated, as Buddha's words are profound and obscure. The meaning of the scripture can be translated, to connect the mundane and the sacred." He then pointed out and explained in detail, translating the meaning thoroughly, and kept the monk at the mountain to guide his practice. After one hundred days, solidity was achieved; after another hundred days, fullness and circulation; after another hundred days, smoothness and penetration, attaining the so-called Diamond Firm Ground, gradually entering the ground of Buddha wisdom. This truly established the foundation of the tendons. This monk was firm and refined in will, not engaging in worldly affairs, and thus followed the Holy Monk traveling seas and mountains, whereabouts unknown.

Xu Hongke met him overseas, received his secret truth, passed it to Qiu Ranke, and then to me. Having tried it, it yielded miraculous results, leading me to believe the words were true and not empty. Alas, I did not receive the secret of *Xisui Jing* to view and tour the Buddha realm. I also regret my weak resolve, unable to be like that monk who shunned worldly duties. Thus, I ended up relying on minor skills, finishing with merits, feeling ashamed in my heart. Yet, the wonderful meaning of this scripture is unheard of in the world. I respectfully preface its origin, so people may know the beginning and end. I hope practitioners strive to become Buddhas, not to engage in trivial worldly affairs. If everyone can become a Buddha, it would not fail Master Bodhidharma's intention in leaving the scripture. If one says courage is enough to make a name in the world, there have been many known for strength in ancient times; why record them?!
Preface by Li Jing Yaoshi on the third day of the third month of the second year of Zhenguan, Tang Dynasty.