前李卫公序至采精华法，是易筋经，翻译洗髓经序至翻译经义后跋，是洗髓经。二经所以合纂者，
以易筋主运，定镇之；洗髓主定，运导之。舍定求运，搬运难运。舍运求定，欲定难定。先定后运，
一运即定。先运后定，无定不运。专运落外壮，专定落枯禅。即运即定，即定即运，乃能运定。
行动第次，虽先运后定，非运运定用，不相辅行也。至于十二图势，已隐括于二经之内。故列二经于
十二图前，而合编于一卷中云。
前译经文，后译名义。文言各异，意义不二。达摩梵音，法空华语。空诸所有，不即不离。
人若执经，终不通移。分门别户，殊途异趋，同己则许，异己则毁。在教泥教，老死范围。如此之人，
迂而且鄙。坐井观天，蟪蛄为期。祖师圆通，东游西归。只履独步，熊耳灭迹。不惟空尘，且并空理。无
挂无碍，得大自在。噫嘻无师，天纵生知。生于默识，幼而颖异。少游印度，穷诸教义。不泥言筌，
提倡宗旨。时来东土，直指性地。解缠出缚，天人师资。感祖洪慈，遗兹妙谛。后之见者，慎勿膜视。
译曰∶佛祖大意，谓登正果者，其初基有二∶一曰清虚，一曰脱换。能清虚则无障，能脱换则无碍。
无障无碍，始可入定出定矣。知乎此，则进道有其基矣。所云清虚者，洗髓是也，脱换者易筋是也。
其洗髓之说∶谓人之生感于情欲，一落有形之身，而脏腑肢骸悉为滓秽所染，必洗涤净，无一毫之瑕
障，方可步超凡入圣之门。不由此，则进道无基。所言洗髓者，欲清其内，易筋者，欲坚其外。如果能
内清静外坚固，登寿域在反掌之间耳，何患无成。
且云∶易筋者，谓人身之筋骨，由胎禀而受之。有筋弛者，筋挛者，筋靡者，筋弱者，筋缩者，
筋壮者，筋舒者，筋劲者，筋和者，种种不一，悉由胎禀。如筋弛则病，筋挛则瘦，筋靡则 ，筋弱则
懈，筋缩则亡，筋壮则强，筋舒则长，筋劲则刚，筋和则康。
若其人，内无清虚而有障，外无坚固而有碍，岂许入道哉？！故入道，莫先于易筋以坚其体，
壮内以助其外，否则道亦难期。
其所言易筋者，易之为言，大矣哉！易者乃阴阳之道也。易即变化之易也。易之变化，虽存
乎阴阳，而阴阳之变化实存乎人。弄壶中之日月，搏掌上之阴阳，故二竖系之
在人，无不可易。所以为虚为实者，易之；为刚为柔者，易之；为静为动者，易之。高下者易其升降，
后先者易其缓急，顺逆者易其往来，危者易之安，乱者易之治，祸者易之福，亡者易之存，气数者可以易
之挽回，天地者可以易之反复，何莫非易之功也。
至若人身之筋骨，岂不可以易之哉？！然筋人身之经络也，骨节之外，肌肉之内，四肢百骸，无
处非筋，无经非络，联系周身，通行血脉，而为精神之外辅。如人手之能摄，足之能履，通身之活泼灵动者，
皆筋之挺然者也，岂可容其弛挛靡弱哉？而病瘦 懈者又宁许其入道乎？佛祖以挽回斡旋之法，俾筋
挛者易之以舒，筋弱者易之以强，筋弛者易之以和，筋缩者易之以长，筋靡者易之以壮，即绵泥之身可以立，
成铁石，何莫非易之功也，身之利也，圣之基也。此其一端耳。
故阴阳为人握也，而阴阳不得自为阴阳，人各成其人，而人勿为阴阳所罗。以血气之躯而易为
金石之体，内无障，外无碍，始可入得定去，出得定来。然此着功夫，亦非细故也。而功有渐次，法有
内外，气有运用，行有起止，至药物器制，节候岁月，饮食起居，始终各有征验。入斯门者，宜先办
信心，次立虔心，奋勇坚进，如法行持而不懈，自无不立跻圣域矣。
般刺密谛曰∶此篇就达摩大师本意，言易筋之大概，译而成文，毫不敢加以臆见或创造一语。
后篇行功法则具详原经译义，倘遇西竺高明圣僧，再请琢磨可也。
李靖（卫公）的序言至“采精华法”这一段，属于《易筋经》；从翻译《洗髓经》的序言到翻译经文义理后的跋文，属于《洗髓经》。这两部经典之所以合编在一起，是因为《易筋经》主司运动，需要以定力来镇守；《洗髓经》主司定力，需要通过运动来导引。舍弃定力而追求运动，搬运之力难以运作；舍弃运动而追求定力，想要达到定境却很难安定。先求定力再求运动，一旦运动即刻回归定境；先求运动再求定力，没有定力就无法真正运动。专门追求运动会落入外壮（侧重肢体力量的锻炼），专门追求定力会落入枯禅（死寂般的冥想）。即运动即定力，即定力即运动，这样才能做到运定合一。行动虽有先后次序，虽然主张先运动后定力，但这并非将运动和定力割裂使用，二者是相辅相成的。至于十二图势的动作，已经包含在这两部经典的内容之中。所以将这两部经典列在十二图势之前，并合编为一卷。
前面翻译的是经文内容，后面翻译的是名义解释。文言形式各异，但意义并无二致。达摩大师的梵语原音，转化为华语佛法。空掉所有执着，不即不离。如果人执着于经文，终究无法通达变通。分门别派，殊途异趋，符合自己观点的就赞许，不符合的就诋毁。拘泥于教条，一生都困在狭隘的范围里。这样的人，迂腐而且鄙陋。坐井观天，生命短暂如蟪蛄。祖师圆融通达，东游西归。只履独步，在熊耳山灭迹。不仅空掉尘世，连道理也一并空掉。无挂碍，得大自在。唉！无师自通，天赋生而知之。生于默识于心，幼年便聪慧特异。年轻时游历印度，穷尽各种教义。不拘泥于言语工具，提倡根本宗旨。时机来到东方中国，直指本性心地。解开缠缚，成为天人导师。感念祖师宏大慈悲，留下这妙谛。后来见到的人，千万不要轻视。
译文说：佛祖的大意，认为修成正果的基础有两个：一是清虚，二是脱换。能做到清虚就没有障碍，能做到脱换就没有阻碍。没有障碍和阻碍，才可以进入定境、出离定境。明白这一点，那么修道就有了基础。所说的清虚，就是《洗髓经》的内容；所说的脱换，就是《易筋经》的内容。关于《洗髓经》的说法：认为人出生后受情欲感召，一旦落入有形的身体，脏腑肢骸都被滓秽所污染，必须洗涤干净，没有任何瑕疵障碍，才可以步入超凡入圣的门径。不通过这一步，那么修道就没有基础。所说的《洗髓经》，是想清净内在；《易筋经》，是想坚固外在。如果能做到内里清静、外表坚固，登上长寿的境界就在反掌之间罢了，何必担心没有成就。
并且说：《易筋经》的意思是，人的筋骨，由先天胎禀而决定。有筋弛缓的，有筋拘挛的，有筋松弛无力的，有筋薄弱的，有筋短缩的，有筋强壮的，有筋舒展的，有筋劲健的，有筋和谐的，种种情况不一，都源于先天胎禀。如果筋弛缓就会生病，筋拘挛就会消瘦，筋松弛无力就会……（原文此处缺字，推测为某种病态或功能丧失），筋薄弱就会懈怠，筋短缩就会死亡，筋强壮就会强健，筋舒展就会修长，筋劲健就会刚硬，筋和谐就会健康。
如果这个人，内在没有清虚而有障碍，外在没有坚固而有阻碍，怎么允许他修道呢？！所以修道，没有比先通过《易筋经》来坚固形体更重要的了，壮大内在以辅助外在，否则道业也难以期望。
它所说的《易筋经》中，“易”这个字，含义太伟大了！“易”就是阴阳之道。“易”就是变化的意思。变化，虽然存在于阴阳之中，但阴阳的变化实际上取决于人。掌握壶中的日月，搏弄掌上的阴阳，所以两个竖子（指病魔或困难）系于人自身，没有什么不可以改变的。所以使虚变为实，改变它；使刚变为柔，改变它；使静变为动，改变它。高下的，改变其升降；先后的，改变其缓急；顺逆的，改变其往来；危险的，改变使其安全；混乱的，改变使其治理；祸患的，改变使其福泽；灭亡的，改变使其生存；气数，可以改变使其挽回；天地，可以改变使其反复，这难道不是“易”的功效吗？
至于人体的筋骨，难道不可以改变吗？！然而筋是人体的经络，骨节之外，肌肉之内，四肢百骸，无处不是筋，无经不是络，联系周身，通行血脉，作为精神的对外辅助。比如人手能抓取，脚能行走，全身活泼灵动，都是筋挺然支撑的结果，怎么能容忍筋弛缓、拘挛、松弛、薄弱呢？而生病、消瘦、……（同前）、懈怠的人，又怎么允许他们修道呢？佛祖用挽回斡旋的方法，使筋拘挛的改变为舒展，筋薄弱的改变为强壮，筋弛缓的改变为和谐，筋短缩的改变为修长，筋松弛无力的改变为强壮，即使是像绵泥一样的身体也可以立刻变成铁石，这难道不是“易”的功效吗？身体的便利，是成圣的基础。这只是其中一方面罢了。
所以阴阳被人所掌控，而阴阳不能自行成为阴阳，人各自成就其人，而不被阴阳所罗网。以血气之躯改变为金石之体，内在没有障碍，外在没有阻碍，才可以进入定境，出离定境。然而这种功夫，也不是小事。功夫有渐进次第，方法有内外之分，气有运用之法，行持有起止规范，至于药物器具制作，节候岁月，饮食起居，始终各有验证。进入这门的人，应当先具备信心，其次立下虔诚心，奋勇坚定进取，如法修行不懈怠，自然无不立刻登临圣域。
般刺密谛说：这篇就达摩大师的本意，讲述《易筋经》的大概，翻译而成文章，丝毫不敢加入主观臆见或创造一句话。后篇的行功法则详细记载在原经的译义中，如果遇到西竺（印度）高明的圣僧，再请其琢磨修订即可。
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.