释门经论语录三藏之书，连编累牍，广舌宣扬，多铺陈事迹，缅溯渊源，侈谈因果，推展慈悲，宏扬
誓愿，穷极神通。于下手修炼功夫，洗伐毛髓，火候或散见，或连及，零星琐碎，难使牟尼一串，惟
金刚般若波罗密经，及般若波罗密多心经，专言禅理，包罗禅功。于修身养心，次第功行，深而着简，
而该然灯明度，一一皆与易筋洗髓相合。参互考订，以穷其究竟，始见佛氏修持，别无他说，道出一辙，不
二法门。
释氏之书，文本梵语，理尚虚无，不译以儒家文本难明，不参以丹医二经无征。谨按易筋洗髓，
译在南北朝。时语言文本，多古音古义，非证以十三经，及周秦诸子，隋唐以前训诂音韵等书，不能通
晓，故末附翻译音译一卷。而其谈性理，又多与周易、大中、孟子动心，尽心章、相出入。谈性功，又
多与仪礼、礼记、论语、乡党篇相表里，故宜与儒书参证。又按东西方言，与华夷人称之脏腑，筋
络官骸，穴窍名号不同，既译以华文，不参以丹经医经，纵二经理明法备，亦不能明析血脉气息流
通之路，关窍穴道导引之方，又何由知下手节目工夫，河车搬运法门，运定圆觉火候。所以于翻译
音译后，胪列三教应证书目，又摘丹经譬语，作实指录一篇。学人两两相稽，万无不明斯道也。
佛教的经、论、语录及三藏经典，篇幅浩繁，广博宣扬，多铺陈事迹，追溯渊源，大肆谈论因果，推广慈悲，弘扬誓愿，穷尽神通。但在着手修炼功夫、洗伐毛髓方面，火候或零星出现，或偶尔提及，内容琐碎零散，难以使修行者如串珠般连贯掌握。唯有《金刚般若波罗蜜经》及《般若波罗蜜多心经》，专门阐述禅理，包罗禅功。在修身养心、次第功行方面，深奥而简明，且涵盖燃灯佛度化众生等内容，一一都与《易筋经》和《洗髓经》相契合。相互考订，以探究其究竟，始见佛教修持，别无其他说法，出自同一辙迹，是不二法门。
佛教典籍，文本源自梵语，道理崇尚虚无，不翻译成儒家文本则难以明白，不参考丹道和医学两部经典则无据可查。谨按《易筋经》和《洗髓经》的翻译在南北朝时期。当时的语言和文本，多为古音古义，不参照十三经，以及周秦诸子、隋唐以前的训诂音韵等书籍，不能通晓，所以在末尾附上翻译音译一卷。而其谈论性理，又多与《周易》、《中庸》、《孟子》中“动心”、“尽心”章的内容相似。谈论性功，又多与《仪礼》、《礼记》、《论语·乡党篇》互为表里，所以适宜与儒家书籍参证。又按东西方言，以及华夷人称呼的脏腑、经络、官骸、穴窍名称不同，既然已翻译成华文，若不参考丹经医经，即使这两部经典理论明确、方法完备，也不能明晰血脉气息流通的路径，关窍穴道导引的方法，又怎能知道下手节目的功夫，河车搬运的法门，运定圆觉的火候。所以在翻译音译之后，罗列三教应证书目，又摘取丹经中的譬喻语，作实指录一篇。学者互相稽考，万无不明白此道的。
The Buddhist scriptures, treatises, records of sayings, and the Tripitaka are voluminous, widely propagated, often elaborating on historical events, tracing origins, extensively discussing karma, promoting compassion, upholding vows, and exploring supernatural powers. However, regarding the initial practice of cultivation, cleansing the marrow and bones, the timing (huohou) appears sporadically or is occasionally mentioned; the content is fragmented and trivial, making it difficult for practitioners to connect them like beads on a string. Only the *Diamond Prajna Paramita Sutra* and the *Heart Sutra of Prajna Paramita* focus exclusively on Zen principles and encompass Zen practices. In terms of cultivating the body and mind, and the sequential stages of practice, they are profound yet concise, covering aspects such as the enlightenment by Dipankara Buddha, all of which align with the *Yijin Jing* (Muscle Change Classic) and *Xisui Jing* (Marrow Washing Classic). By cross-referencing and verifying these texts to explore their ultimate truth, one discovers that Buddhist cultivation has no other explanation but follows a single path, representing the "non-dual dharma gate."
Buddhist texts originate from Sanskrit and emphasize emptiness. Without translating them into Confucian textual frameworks, they remain difficult to understand; without referencing Daoist alchemical and medical classics, there is no empirical basis. It is noted that the translation of the *Yijin Jing* and *Xisui Jing* occurred during the Southern and Northern Dynasties. The language and texts of that era contained ancient pronunciations and meanings. Without consulting the Thirteen Classics, pre-Qin philosophers, and phonological and exegetical works prior to the Sui and Tang dynasties, comprehension was impossible. Therefore, a volume of transliteration and phonetic translation was appended at the end. The discussions on nature and principle often intersect with the *I Ching* (Book of Changes), *Zhongyong* (Doctrine of the Mean), and Mencius's chapters on "stirring the heart" and "exhausting the mind." Discussions on inner alchemy (xinggong) often correspond with the *Yili* (Ritual Etiquette), *Liji* (Book of Rites), and the *Xiangdang* chapter of the *Analects*. Thus, they should be cross-referenced with Confucian texts. Furthermore, due to differences in dialects and terminology for zang-fu organs, meridians, limbs, and acupoints between Eastern/Western regions and Chinese/foreign cultures, even if translated into Chinese, without referencing Daoist and medical classics, one cannot clearly understand the pathways of blood and qi circulation, nor the methods for guiding qi through specific nodes and acupoints. How then could one know the initial steps of practice, the method of moving the River Cart (Heche), or the precise timing of achieving perfect enlightenment? Therefore, after the transliteration and phonetic translation, a list of recommended books from the Three Teachings is provided, along with an excerpt of metaphorical language from Daoist alchemical texts compiled into a literal reference guide. Scholars who cross-reference these materials will undoubtedly comprehend this Way.