易筋洗髓，自达摩祖师西去后，慧可祖师将洗髓携去云游，易筋藏少林壁中。由是道分为二∶习
洗髓者仅能收心养性，习易筋者仅能强筋壮力。千余年来，其书未合。后易筋经般刺密谛翻译出，代有
传人。洗髓由慧可翻译出，亦有嫡派。两两相合，道本同源，理实一贯，一而二，二而一，两经非两
派也。
后世祖师得洗髓传，知道相表里，乃与易筋合成一函。虽纲领节目，综括靡遗，而奥旨微言，
难寻次弟，经少林门下，诸老祖师，照诸佛菩萨、诸天神王、历代罗汉、宗师，庄严法相，摩挲求之，
合以易筋洗髓所论工夫，始知道出一辙。于是汇成一帙，名曰∶《增益易筋洗髓内功图说》。图
多说少，其旨未畅。
余不揣浅陋，根据图演说，缮写易筋洗髓于前，益以各家论说，分为十七卷。首二卷经文论说，中
十二卷历代宗师增益图像，后三卷易筋洗髓支流，以备参悟采用。颜曰∶《增演易筋洗髓内功图说》
余何人？不足言道，亦不善属文。平日所得，虽未知当否，而吾师属意演说之命难辞。凡有所觉，
罔为笔之于书云。
后魏孝明帝太和年间，达摩大师自梁适魏，面壁于少林寺，一日谓其徒众曰∶盍各言所知，将以
占乃诣，众因各陈其进修。师曰∶某得吾皮，某得吾肉，某得吾骨。惟于慧可曰，尔得吾髓，云云。后
人漫解之，以为入道之浅深耳。盖不知其实有所指，非漫语也。
迨九年功毕，示化葬熊耳山脚，乃遗只履而去。后面壁处，碑砌坏于风雨，少林僧修葺之，得一
铁函，无封锁，百计不能开。一僧悟曰∶此必胶之固也，宜以火函遂开，乃溶蜡满注而四着故也。得所藏
经二帖，一曰洗髓经，一曰易筋经。洗髓经者，谓人之生，感于爱欲，一落有形，悉皆滓秽。欲修佛谛，
如五脏六腑，四肢百骸，必先一一洗涤净尽，纯见清虚，方可进修入佛智地，不由此经，进修无基，
无有是处。读至此，然后知向者所谓得髓者非比喻也。易筋经者，谓髓骨之外，皮肉之内，莫非筋联系周
身，通行血气。凡属后天，皆其提挈，借假修真，非所赞襄，立见颓靡，视作泛常，曷臻极至，舍是不
为，进修不力，无有是处。读至此然后知所谓皮肉骨者非比喻，亦非漫语也。
洗髓经帙归于慧可，附衣钵共作秘传，后世罕见，惟易筋留镇少林，以永师德。第其经字，皆天竺
文。少林诸僧不能偏译，间亦译得十之一二，复无至人。口传密秘，遂各逞己意，演而习之，竟趋旁径，落
于枝叶，遂失作佛真正法
门。至今少林僧众仅以角艺擅长，是得此经之一斑也。众中一僧，具超绝识，念惟达摩大师，既留圣
经，岂惟小枝？！今不能译，当有译者。乃怀经远访，遍历山岳。一日抵蜀，登峨嵋山，得晤西竺圣僧
般刺密谛，言及此经，并陈来意。圣僧曰∶“佛祖心传，基先于此。然而经文不可译，佛语渊奥也。经义
可译者，通凡达圣也。”乃一一指陈，详译其义，且止僧于山，提挈进修，百日而凝固，再百日而充
周，再百日而畅达，得所谓金刚坚固地，驯此入佛智地，洵为有基筋矣。僧志坚精，不落此务，乃随圣
僧化行海岳，不知所之。
徐鸿客遇之海外，得其秘谛，既授于虬髯客，复授于予，尝试之，辄奇验，始信语真不虚。惜
乎未得洗髓之秘，观游佛境，又惜立志不坚，不能如僧，不落世务。乃仅借六花小技，以勋伐终，中怀愧
歉也。然则此经妙义，世所未闻，谨序其由，俾知巅末。企望学人，务期作佛，切勿要区区作人间事
业也。若各能作佛，乃不负达摩大师留经之意。若曰勇足以名世，古之以力闻者多矣，奚足录哉？！
时唐贞观二载春三月三日李靖药师甫序
易筋经与洗髓经，自从达摩祖师西行之后，慧可祖师将《洗髓经》携带云游四方，《易筋经》则藏于少林寺墙壁之中。从此道法分为两派：修习《洗髓经》的人只能收摄心神、修养本性；修习《易筋经》的人只能强健筋骨、壮大力气。千余年来，这两部书未曾合编。后来《易筋经》由般刺密谛翻译出来，代代有传人。《洗髓经》由慧可翻译出来，也有嫡传流派。两者相合，道本同源，理实一贯，看似一分为二，实则二合为一，这两部经并非两个流派。
后世祖师得到《洗髓经》的传承，知道二者表里相应，于是将《易筋经》与《洗髓经》合成一部书函。虽然纲领和细节都综合概括无遗，但深奥的宗旨和微妙的言辞，难以寻找到次第顺序。经过少林门下各位老祖师，参照诸佛菩萨、诸天神王、历代罗汉、宗师的庄严法相，仔细揣摩寻求，结合《易筋经》与《洗髓经》所论述的功夫，才知道它们出自同一辙迹。于是汇集成一卷，命名为：《增益易筋洗髓内功图说》。书中图多言少，旨意未能充分阐述。
我不自量力，根据图中的解说，在前部分抄写整理《易筋经》与《洗髓经》，补充各家论说，分为十七卷。前两卷是经文论说，中间十二卷是历代宗师增益的图像，后三卷是《易筋经》与《洗髓经》的支流，以备参悟采用。题名曰：《增演易筋洗髓内功图说》。我是什么人？不足以谈论大道，也不擅长写文章。平日所得，虽然不知是否恰当，但老师嘱托演说之命难以推辞。凡有所感悟，不敢不记录在书上。
后魏孝明帝太和年间，达摩大师从梁国来到魏国，在少林寺面壁修行。一天他对弟子们说：“你们各自说说自己的心得，我将以此判断你们的造诣。”众弟子各自陈述进修情况。师父说：“某人得吾皮，某人得吾肉，某人得吾骨。”唯独对慧可说：“你得了我的髓。”等等。后人随意解释，认为这只是入道深浅的区别罢了。其实不知道这是有所特指，并非随意的话语。
等到九年功夫完成，示现圆寂葬于熊耳山脚下，只留下一只鞋离去。后来面壁之处，碑石砌块被风雨毁坏，少林僧人修缮时，得到一个铁函，没有锁封，用尽办法也无法打开。一位僧人领悟说：“这一定是用胶粘合固定的，应该用火烤铁函就会打开，是因为蜡熔化后满注并四处附着的原因。”打开后得到所藏的经书两帖，一叫《洗髓经》，一叫《易筋经》。《洗髓经》说，人的生存，受爱欲感召，一旦落入有形之体，全都是渣滓污秽。想要修证佛家真谛，如五脏六腑、四肢百骸，必须一一洗涤干净，纯然见到清虚境界，才可以进修进入佛智之地，不通过这部经，进修就没有基础，是不可能的。读到此处，然后知道先前所谓“得髓”并非比喻。《易筋经》说，骨髓之外，皮肉之内，无非是筋联系周身，通行血气。凡是属于后天的，都是靠它提挈支撑，借假修真，如果不加以赞襄（辅助），立刻会颓废萎靡，视作平常，怎能达到极致，舍弃这个不为，进修不力，是不可能的。读到此处然后知道所谓皮、肉、骨并非比喻，也不是随意的话语。
《洗髓经》帙归于慧可，附在衣钵中共同作为秘传，后世罕见，只有《易筋经》留在镇守少林寺，以永远纪念师德。只是其中的经文，都是天竺文字。少林众僧不能全部翻译，偶尔也译出十分之一二，又没有至高之人（精通者）。口传秘密，于是各自逞己意，演绎而修习，竟然趋向旁门左道，落于枝叶末节，遂失去了作佛的真正法门。至今少林僧众仅以角力技艺擅长，这是得到此经的一个侧面罢了。众僧中有一位僧人，具有超绝见识，心想唯有达摩大师既然留下圣经，岂止是小枝末节？！现在不能翻译，应当有能翻译的人。于是怀揣经书远访，遍历山岳。一天抵达蜀地，登上峨眉山，得以会晤西竺圣僧般刺密谛，谈及此经，并陈述来意。圣僧说：“佛祖心传，基础先在于此。然而经文不可翻译，佛语渊深奥妙啊。经义可以翻译，是为了通达凡人至圣人。”于是逐一指明陈述，详细翻译其义，并且让僧人在山中停留，提挈进修，一百天后身体凝固，再一百天后气血充周，再一百天后通畅达顺，得到所谓的金刚坚固地，逐渐由此进入佛智之地，确实是有了基础的筋了。这位僧人意志坚定精进，不落世俗事务，于是跟随圣僧化行海岳，不知所往。
徐鸿客在海外遇到他，得到他的秘密真谛，既传授给虬髯客，又传授给我，尝试过，总是奇异灵验，开始相信话语真实不虚。可惜没有得到《洗髓经》的秘密，观游佛境，又可惜立志不坚，不能像那位僧人一样，不落世俗事务。于是仅凭借六花小技，以功勋伐终老，心中怀有愧疚歉仄。然而这部经的妙义，世间未闻，谨序述其缘由，使人们知道始末。期望学人，务必期求作佛，切勿要区区做人间事业。如果各都能作佛，才不辜负达摩大师留经的本意。如果说勇气足以名世，古代以力气闻名的人多了，哪里值得记录呢？！
当时唐贞观二年春三月三日李靖药师甫序
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.