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The preface by Li Jing (Duke of Wei) up to the "Method of Extracting Essence and Refining" belongs to *Yijin Jing* (Tendon Changing Classic); from the preface to translating *Xisui Jing* (Marrow Washing Classic) to the postscript after translating the scripture's meaning, belongs to *Xisui Jing*. The reason these two classics are compiled together is that *Yijin Jing* focuses on movement, which requires stability (Ding, 定) to anchor it; *Xisui Jing* focuses on stability, which requires movement to guide it. Abandoning stability to seek movement makes it difficult for the force of manipulation to operate; abandoning movement to seek stability makes it hard to achieve a stable state. Seeking stability first then movement, once movement occurs, one immediately returns to stability; seeking movement first then stability, without stability, true movement is impossible. Specializing in movement leads to external strength training (Wai Zhuang, 外壮); specializing in stability leads to withered meditation (Ku Chan, 枯禅). Movement is stability, stability is movement; only then can one achieve the unity of movement and stability. Although actions have a sequence, advocating movement before stability does not mean using them separately; they complement each other. As for the twelve postures, they are already encompassed within the content of these two classics. Therefore, these two classics are listed before the twelve postures and compiled into one volume.

The preceding text translates the scripture content, while the following text translates the explanation of names and meanings. The literary forms differ, but the meanings are identical. The Sanskrit sounds of Bodhidharma are translated into Chinese Buddhist terminology. Emptying all attachments, neither attached nor detached. If one clings to the scriptures, one will never attain flexibility and understanding. Dividing into sects and schools, taking different paths to different ends, approving what aligns with oneself and destroying what opposes oneself. Stuck in dogma, dying within narrow confines. Such people are pedantic and vulgar. Viewing the sky from a well, limiting one's lifespan like a cicada. The Patriarch was perfectly enlightened, traveling east and returning west. Walking alone with a single shoe, vanishing his traces at Mount Xiong'er. Not only emptying the dust of the world, but also emptying the principles themselves. Without hindrance or obstruction, attaining great freedom. Alas! Self-taught, endowed with innate knowledge. Born with silent comprehension, exceptionally intelligent since childhood. Traveling in India when young, exhausting the doctrines of various teachings. Not sticking to verbal traps, advocating the fundamental tenets. When the time came to the Eastern Land, pointing directly to the nature of the mind. Untying entanglements and breaking bonds, becoming a teacher for heaven and humanity. Moved by the Patriarch's great compassion, leaving behind this wondrous truth. Those who see it later must not look down upon it.

The translation says: The Buddha's main intent states that there are two foundations for attaining the correct fruit: one is Qingxu (Clear Emptiness, 清虚), and the second is Tuohuan (Transformation/Exchange, 脱换). Being able to achieve Qingxu means having no obstacles; being able to achieve Tuohuan means having no hindrances. Only with no obstacles and hindrances can one enter and exit Samadhi (Ding, 定). Understanding this provides the foundation for advancing on the path. What is called Qingxu is the content of *Xisui Jing*; what is called Tuohuan is the content of *Yijin Jing*. Regarding the theory of *Xisui Jing*: It holds that after birth, influenced by desires, once falling into a physical body, the internal organs and limbs are all stained by impurities. They must be washed clean, leaving not a single flaw or obstacle, before one can step through the gate of transcending the ordinary and entering the sagehood. Without this step, there is no foundation for the path. The so-called *Xisui Jing* aims to purify the interior; *Yijin Jing* aims to strengthen the exterior. If one can achieve inner purity and outer solidity, reaching the realm of longevity is as easy as turning over a palm. Why worry about lack of success?

It also says: The meaning of *Yijin Jing* is that human tendons and bones are determined by prenatal endowment. There are those with flaccid tendons, contracted tendons, weak/lax tendons, thin/weak tendons, shortened tendons, strong tendons, extended tendons, vigorous tendons, and harmonious tendons—various conditions, all stemming from prenatal endowment. Flaccid tendons lead to illness; contracted tendons lead to emaciation; lax tendons lead to [missing character]; weak tendons lead to lassitude; shortened tendons lead to death; strong tendons lead to robustness; extended tendons lead to length; vigorous tendons lead to hardness; harmonious tendons lead to health.

If a person has no Qingxu internally and thus has obstacles, and lacks solidity externally and thus has hindrances, how can they be permitted to cultivate the Dao?! Therefore, in cultivating the Dao, nothing is more important than using *Yijin Jing* to solidify the body, strengthening the interior to assist the exterior; otherwise, the Dao is difficult to expect.

Regarding the term "Yi" (Change, 易) in *Yijin Jing*, its meaning is truly great! "Yi" refers to the Way of Yin and Yang. "Yi" means change. Change exists within Yin and Yang, but the change of Yin and Yang actually depends on humans. Controlling the sun and moon in the pot, manipulating Yin and Yang in the palm, so the two vertical figures (referring to demons or difficulties) depend on the person, and nothing cannot be changed. Thus, making void become substantial, changing it; making rigid become flexible, changing it; making still become active, changing it. High and low, changing their rising and falling; early and late, changing their slowness and urgency; smooth and adverse, changing their coming and going; dangerous, changing it to safety; chaotic, changing it to order; disaster, changing it to fortune; perishing, changing it to survival; fate/number, can be changed to reverse it; heaven and earth, can be changed to turn back. Are these not all the merits of "Yi"?

As for the tendons and bones of the human body, can they not be changed?! Tendons are the meridians of the body. Outside the bone joints, inside the muscles, throughout the four limbs and hundred bones, there is nowhere without tendons, no meridian without collaterals. They connect the whole body, circulate blood and qi, serving as the external support for spirit. For example, the hand's ability to grasp, the foot's ability to walk, the liveliness and agility of the whole body—all are due to the erect support of tendons. How can we tolerate flaccid, contracted, lax, or weak tendons? And how can sick, emaciated, [missing character], and lazy persons be permitted to cultivate the Dao? The Buddha uses methods of reversal and mediation to make contracted tendons become extended, weak tendons become strong, flaccid tendons become harmonious, shortened tendons become long, and lax tendons become strong. Even a body like soft mud can instantly become iron and stone. Is this not the merit of "Yi"? The benefit of the body is the foundation of sainthood. This is just one aspect.

Therefore, Yin and Yang are controlled by humans, and Yin and Yang cannot act as Yin and Yang independently. Humans shape themselves and are not ensnared by Yin and Yang. Transforming a body of blood and qi into a body of metal and stone, with no internal obstacles and no external hindrances, allows one to enter and exit Samadhi. However, this practice is no trivial matter. Practice has gradual stages, methods have internal and external distinctions, Qi has application techniques, conduct has starting and ending points, and regarding medicinal drugs, utensils, seasonal timing, years and months, diet and daily life, there are validations at every stage. Those entering this gate should first establish faith, then set up devout hearts, advance bravely and firmly, practice according to the Dharma without slackening, and naturally, one will immediately ascend to the sacred realm.

Paramiti said: This article, based on Master Bodhidharma's original intent, discusses the general outline of *Yijin Jing*, translated into text. I dare not add subjective opinions or create any words. The detailed rules for practice in the subsequent section are fully recorded in the translation and meaning of the original scripture. If a wise holy monk from the Western Regions (India) is encountered, further refinement may be requested.