予读易筋、洗髓二经，见易筋中亦能洗髓，洗髓中亦能易筋，功分精粗，不分先后，效分大小，
不分浅深。专习易筋，仅能增力，则成外壮；专习洗髓，仅能养心，则成枯禅。皆偏也，皆非佛之全功也。
易筋，佛之节目。洗髓，佛之究竟。无节目，不可入道。无究竟，何由证因。以易筋、洗髓歧
视之，固非。即以易筋先洗髓，洗髓统易筋，皆误。行易筋不可离却洗髓工夫，行洗髓原为收束易筋工
夫。其道一而分，其功两而合，其效一而神，其理两而化。易筋、洗髓具有并行不悖，相与有成之妙。
故十二图中，所列行功次弟，导引逆流，搬运存养，规模皆合。易筋、洗髓，错综变易而兼行之。运
中有定，定中
有运，一动一静互为根，一阴一阳之谓道。阴阳相摩，八卦相荡，二经浑然一太极图矣。
易筋洗髓二经，并十二图，如来真谛，祖师秘传，后进未学，何敢妄赞一辞。然斯道自初祖流
传，僧俗祖师，如后五祖及般刺密谛，徐鸿客、虬髯、李药师、岳鹏举、牛鹤九、马僧、金环女僧、
周嘉福、徐全来、周斌、潘伟、王老莲、空悟和尚，诸老宗师，皆有增益，演传大道，果得少林嫡派，
不背师传，摩挲日久，中有心得，传笔注释，不无小补。兹增演易筋洗髓内功图说一书，本少林静
一老师而传。原名增益易筋洗髓内功图说，皆历代僧俗祖师，增益集成，义蕴虽该，理多奥隐，文
多梵音，不演以华言，初学难解，纵有其书，无由播传。余得传时，师曾授意于余，口讲指画，命
余演说，意谓有心得后，无妨增演而发明之，以昭来学。余不才多负师命，而凡有所得，罔不考证，
前型申言其义，未敢杜撰一字。所有增益演说处，胥证以释门藏典及各语录，参以道藏大成，百子
全书及各家丹经全集，合以医经，针灸脉穴，儒家易理性理等书，凡有与斯道合者，汇而辑之，演
说广义，推阐其旨。颜书曰∶增演易筋洗髓内功图说。非关工夫真正实际，一切劝道赞道，禅语佛
偈，文词诗歌，悉扫而空。非若别种释部，专侈空谈，罕露真机，几于把断要津，使金钵盂暗沉海
底也。是书明度金针，实皆黄庭要道，心传衣钵，已驾仙佛梯航，语浅近义精深。学人字字体贴，
图图留心，朝夕行持，永无间断。浅之可却病延年，深之可羽化飞仙，粗之可强精壮力，精之可入
圣超凡。健步轻身，犹其余事，出神入定乃证全功。讵可与六花技、海字
功、十二劲、鹿鹤龟蛇五禽等图倒观哉？！是非聪明正大，素有根基，而又久于其道者，不能辨此！
我阅读《易筋经》和《洗髓经》，发现《易筋经》中也能达到洗髓的效果，《洗髓经》中也能实现易筋的功效。功法虽分精微与粗糙，但不分先后顺序；功效虽分大小，但不分深浅程度。专门练习《易筋经》，只能增加力量，从而形成外壮（外在强壮）；专门练习《洗髓经》，只能修养心性，从而成为枯禅（枯燥的禅定）。这两种做法都是偏颇的，都不是佛教完整的功夫。
《易筋经》是佛教修行的入门节目（基础阶段）。《洗髓经》是佛教修行的究竟目标（最高境界）。没有基础阶段，就无法进入大道；没有究竟目标，如何能证得果位？将《易筋经》和《洗髓经》区别对待，固然不对；认为应该先练《易筋经》再练《洗髓经》，或者用《洗髓经》统领《易筋经》，也都是错误的。练习《易筋经》不能脱离《洗髓经》的功夫，练习《洗髓经》原本就是为了收束《易筋经》的功夫。它们的道是一体的但分为两部分，它们的功能是两方面的但合二为一，它们的效果是一个但神奇莫测，它们的道理是两方面但相互转化。《易筋经》和《洗髓经》具有并行不悖、相辅相成的妙处。
因此，在十二图中，所列出的行功次第，导引逆流，搬运存养，规模都符合要求。《易筋经》和《洗髓经》错综变化、兼修并行。运中有定，定中有运，一动一静互为根本，一阴一阳就叫做道。阴阳相互摩擦，八卦相互激荡，这两部经浑然一体，如同一幅太极图。
《易筋经》和《洗髓经》以及十二图，是如来的真谛，祖师的秘传。后进学者，怎敢妄加评论？然而这道自初祖流传下来，僧俗祖师，如后五祖及般刺密谛、徐鸿客、虬髯、李药师、岳鹏举、牛鹤九、马僧、金环女僧、周嘉福、徐全来、周斌、潘伟、王老莲、空悟和尚等各位老宗师，都有增益，演绎传播大道。如果得到少林嫡派传承，不违背师传，经过长时间的揣摩，心中有所心得，便提笔注释，也不无小补。现在增演《易筋洗髓内功图说》一书，本于少林静一老师所传。原名《增益易筋洗髓内功图说》，都是历代僧俗祖师增益集成。义理虽然完备，但道理大多深奥隐晦，文字多含梵音，如果不以汉语演绎，初学者难以理解，纵然有这本书，也无法传播。
我得到传授时，老师曾授意于我，口讲指画，命我演说。意思是我在有心得之后，不妨增演并发明它，以昭示后来学习者。我才疏学浅，辜负了师命，但凡是有所得，无不考证，前人的型范申言其义，不敢杜撰一字。所有增益演说的地方，都参照释门藏典及各语录，参酌道藏大成、百子全书及各家丹经全集，结合医经、针灸脉穴、儒家易理性理等书，凡是有与此道相符的，汇总辑录，演说广义，推阐其旨。书名定为：《增演易筋洗髓内功图说》。如果不是关于功夫真正实际的内容，一切劝道赞道、禅语佛偈、文词诗歌，全部扫除一空。不像其他佛教典籍，专门奢侈地空谈，很少显露真机，几乎把断了要津，使金钵盂暗沉海底。这本书明确展示金针（关键秘诀），实则是黄庭要道（道家内丹修炼的核心），心传衣钵，已经驾起仙佛梯航，语言浅近而义理精深。学习者字字体贴，图图留心，朝夕行持，永无间断。浅的可以却病延年，深的可以羽化飞仙，粗的可以强精壮力，精的可以入圣超凡。健步轻身，还是其余的小事，出神入定才是证得全功。这岂能与六花技、海字功、十二劲、鹿鹤龟蛇五禽等图倒着看呢？！这不是聪明正大、素有根基，而又久于其道的人，不能辨别此点！
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!