盖自九鼎云英与赤薤虹丹而并宝，八琼绛雪偕玉津风实以称奇。刹帝利之神丸可饱终日，
阿伽陀之珍饵能救众生，莫不精求赭鞭之原，窃善青囊之术。然而鹊医罕遇，荀令肺腑能语
，则色如土矣，兔药虽成，但恃甲乙名经，则疾入肓矣。欲益反损，虽悔莫追，漫云三品已成
，孰是十全为上，我干一先生以《修昆仑证验》欠示，惟藉“揉”之一法疗病之百源，注蒙叟
之养生，鄙韩康之卖药。运其心中之矩，垂为肘后之方，证以终身，效昭昭而可案；易于反掌，
功历历其堪稽，比摩顶放踵之为，可利天下；无濡首剥肤之害，足导后生。
道光丁未六月上浣 锡山侯桐谨序
圣《经》云∶壹是皆以修身为本，其本乱而末治者否矣。垂训简易，万世师法也。稽诸所以修
者，则曰正心诚意，又曰齐明盛服，非礼不动，此修于无病时也。《易》曰∶惩忿窒欲，又曰
∶慎言语、节饮食。此修于未病前也。若病临于身，只以医药为修矣，《灵枢》、《素问》，历历
可考。然亦有治病去其八九之论也，推及其至浅则可治，深则不治。病至于不治，
则束手待尽者有之，欲罢不能者亦有之，岂非人生恨事乎？设有良医既能治病，
且能去病之根，使受病者目见为快，即死已无憾矣。况翻然可不死乎？况从此
可长生乎？何幸如之！何乐如之！不死若何？去其病也；长生若何？去病根也；
去根若何？去其积也；去积若何？有一言而可以终身行之者，曰“揉”。其揉若
何？请假贤传引《诗》之语为则，曰如切如磋，如琢如磨者，自修也。若是易
知易能，人人得为，何待于言？正恐其道在迩，而求诸远；事在易而求诸难也。
故缕述经验，信而有证，为修身者忠告而善道之。《素问》有云∶无形无患。是
有形者皆有患也，能不思所以然设法去之乎？《诗》云∶周虽旧邦，其命维新。
是故君子无所不用其极。
道光丙午年六月立秋日 天休子书引
自从九鼎云英和赤薤虹丹被共同珍视，八琼绛雪与玉津风实并称奇妙。刹帝利的神丸可以让人整天饱腹，阿伽陀的珍贵药饵能够拯救众生，（人们）无不精心探求赭鞭（指神农尝百草的传说，代指医药本源）的源头，私下里擅长青囊（指医术）的技术。然而像华佗那样的神医很难遇到，如果荀彧的肺腑能说话，脸色就会像泥土一样苍白；兔子的药虽然制成，但如果只依赖《甲乙经》等医书的名目，疾病就会深入膏肓。想要补益反而受损，即使后悔也来不及了，空谈三品（中药分上、中、下三品）已经成就，谁是十全十上的境界？我干一先生通过《修昆仑证验》展示其见解，只借助“揉”这一种方法来治疗疾病的百种根源，效法蒙叟（庄子）的养生之道，鄙弃韩康（东汉卖药不二的隐士）那种单纯卖药的行为。运用心中的规矩准则，将其流传为简便易行的方术，用一生的实践来验证，效果显著且可查考；比翻手掌还容易，功效历历在目可供稽考，比起摩顶放踵（从头到脚磨破，形容不辞劳苦）的做法，可以利于天下；没有濡首剥肤（形容遭受严重侵害或痛苦）的危害，足以引导后辈。
道光丁未年（1847年）六月上旬 锡山侯桐恭敬作序
圣人的《论语》说：“一切都以修养自身为根本”，如果根本乱了而末节却能治理好，这是不可能的。（这句话）垂示训诫简单明了，是万世效法的准则。考察之所以要修养的原因，就说要端正心意、使意念真诚，又说斋戒沐浴、穿着整齐，不合礼教的事不做，这是在没有生病时的修养。《易经》说：克制愤怒、遏制欲望，又说：谨慎言语、节制饮食。这是在尚未生病前的修养。如果疾病降临在身上，就只能依靠医药来修养身体了，《灵枢》、《素问》等经典记载得清清楚楚。然而也有治病能去除八九成病邪的说法，推究其极致，浅显的病可以治，深重的病则难以治愈。疾病到了无法治愈的地步，就有束手待毙的人，也有想停止治疗却因病情缠身而不能停止的人，这难道不是人生的憾事吗？假设有良医既能治疗疾病，又能去除致病的根源，让患病者亲眼看到疗效而感到欣慰，即使死了也没有遗憾了。何况能彻底改变命运不再死亡呢？何况从此能长生不老呢？有什么幸运能超过这个呢？有什么快乐能超过这个呢？不死是什么？去除了疾病；长生是什么？去除了病的根源；去除根源是什么？去除了体内的积滞；去除积滞是什么？有一句话可以终身奉行，那就是“揉”。这种揉法是怎样的？请借用贤人引用《诗经》的话作为准则，说像切割骨角、像打磨象牙、像雕琢玉石、像研磨宝石那样，这是自我修养。如果是这样容易知晓、容易做到，人人都能做到，何必多言？正担心的是道就在近处，却向远处寻求；事在容易处，却向难处寻求。所以详细叙述经验之谈，真实可信且有证据，为那些修养身心的人忠告并善加引导。《素问》说：“无形就没有祸患。”这说明有形的东西都有隐患，能不思考其中的原因并设法去除它吗？《诗经》说：“周朝虽然是古老的邦国，但其使命在于革新。”因此君子在任何方面都不遗余力。
道光丙午年（1846年）六月立秋日 天休子写小引
Since the Nine Tripod Cloud-Flower and Red Scallion Rainbow Elixir were treasured together, and the Eight Jewels Crimson Snow accompanied by Jade Dew Wind-Fruit were praised for their wonders. The divine pills of the Kshatriya could satisfy hunger for a whole day, and the precious lozenges of Agada (All-healing medicine) could save sentient beings. None did not meticulously seek the origin of the Zhebian (referring to the legend of Shennong tasting herbs, symbolizing the source of medicine), secretly mastering the art of Qingnang (a term for medical skills). However, physicians like Hua Tuo are rarely encountered; if Xun Yu's internal organs could speak, his complexion would turn as pale as earth. Although rabbit medicines are prepared, relying solely on the nomenclature of classics such as the *Jia Yi Jing* (Systematic Classic of Acupuncture and Moxibustion) allows diseases to penetrate deep into the Huangmu (the area between the heart and diaphragm, where diseases become incurable). Seeking benefit but causing harm, regret comes too late. Vainly claiming that the Three Grades (Upper, Middle, Lower grades of Chinese materia medica) have been achieved, who is truly perfect? My teacher, Mr. Gan Yi, presents his insights through *Xiu Kunlun Zhengyan* (Verification of Cultivating Kunlun), relying solely on the method of "Rubbing" (Rou) to treat the hundred sources of disease, emulating Mengsou (Zhuangzi)'s health preservation, and holding in disdain Han Kang's practice of selling medicine. Utilizing the compass and square within one's mind, he leaves behind simple prescriptions for later generations. Verified by a lifetime of practice, the effects are clear and verifiable; easier than turning over a palm, the merits are distinct and worthy of examination. Compared to the self-sacrifice of rubbing one's head and heels until worn out, it benefits the world; without the harm of dripping heads and flayed skins, it is sufficient to guide the younger generation.
Preface respectfully written by Hou Tong of Xishan in the early ten days of the sixth month of the Dingwei year of Daoguang [1847].
The Sacred Classics state: "Everything takes self-cultivation as its root." If the root is chaotic while the branches are well-governed, this is impossible. This instruction is simple and easy to follow, serving as a model for all generations. Examining the reasons for cultivation, we say: rectify the mind and make intentions sincere; again, fast and purify, dress properly, and do not act against propriety. This is cultivation when free from illness. The *I Ching* (Book of Changes) states: "Restrain anger and stifle desires"; again, "Be cautious in speech and moderate in diet." This is cultivation before illness arises. If illness befalls the body, one can only rely on medicine and pharmacy for cultivation, as clearly recorded in the *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions). However, there is also the theory that treating illness removes eight or nine-tenths of the pathogenic factors. Pushing this to its shallowest extent, it is curable; if deep, it is incurable. When diseases reach an incurable stage, some sit idle awaiting death, while others wish to stop treatment but cannot due to the entanglement of illness. Is this not a regret of life? Suppose there is a good physician who can not only treat the disease but also remove its root cause, allowing the patient to see the results with their own eyes and feel satisfied, so that even upon death, there would be no regrets. How much more so if one can completely change fate and avoid death? How much more so if one can attain longevity thereafter! What fortune could surpass this? What joy could surpass this? To avoid death means what? Removing the disease. To attain longevity means what? Removing the root of the disease. To remove the root means what? Removing the accumulation (Ji). To remove accumulation means what? There is one word that can be practiced throughout life: "Rubbing" (Rou). How is this rubbing performed? Please borrow the words of the sages quoting the *Shi Jing* (Classic of Poetry) as a standard: "Like cutting and filing, like carving and polishing," which refers to self-cultivation. If it is so easy to know and easy to do, allowing everyone to achieve it, why need words? We merely fear that the Way is near, yet sought far away; the matter is easy, yet sought as difficult. Therefore, I detail these empirical experiences, which are credible and evidenced, offering loyal advice and good guidance to those engaged in self-cultivation. The *Su Wen* states: "Without form, there is no disaster." This implies that all things with form have potential hazards. Can one not think about the causes and devise methods to remove them? The *Shi Jing* says: "Although Zhou is an old state, its mandate lies in renewal." Therefore, the gentleman exerts himself in every possible way.
Introduction written by Tianxiu Zi on the day of Liqiu (Start of Autumn) in the sixth month of the Bingwu year of Daoguang [1846].