天地之大德曰生，信有之矣，然必待人力以成也。如佃田然，除锄草莱，五谷方茂，若听其自然，
则草满而田荒矣，岂天不施地不生耶？由芸力之不至也。积之于人也，亦然。脏腑筋皮秉受气血，
互相生养，有益无碍，各完本形。若至于积，如铁生锈，附骨肉脏腑以生，分气血筋膜以成，初如丝
粗，有长无消，及其至也，日引月长，岁粗时大，非但气血皆为所夺，即部位亦为所侵，
空窍塞满，百病丛生，人反无以自完矣。养痈成患，谁任其咎？今得此揉法，积可立消，病
永不生，真起死回生之术，宜其为养形之法矣。予六十余年之积，亦云多矣，竭数月之工
已获大效，年余之后，一洗而净，可不谓之神速乎？不知我独如此，或人人皆可如此。茫
茫天壤，前无古人，后无来者，孰从而就正之哉？于其完也，书此一册，交子侄等，留以咨访
，亦有同予者否，乞其
鉴定焉。或有同志自修，仿为以保其身，亦可匡予之不逮然。譬若掘井九仞而不及泉，犹为
弃也，尚各勉旃。谚云∶修仙未成者，固须日日修；已成者，尤须日日修。一经间断，即仍不
仙。譬此揉工，庶几近似。
丙午六月立秋日
天休子跋之兼以自勖云尔
心之官则思，思则得之，不思则不得也。若是乎人同此心，心同此理，莫不欲得而竟有不思
者，何也？非不欲思也，有所蔽而不能自主也。非蔽于物也，乃本身中自生之积耳。夫心之于五
行，火也，请以火喻。人譬炉也，食譬炭也，心譬火也，思譬焰也、积譬灰也。坚其炉，多其炭，
去其灰，火自旺，焰自明，出不竭，用不穷，至诚无息之谓也。今火而不焰，非火故也，灰蔽之也
。不蔽焰明，轻蔽焰微，重则不焰，再重则熄，去灰则复焰矣。心之积与火之灰同，心之思不思，
系积之有无轻重焉。有说乎？曰有，请以中风病证之，卒然不省，尚能饮食，非积之蔽心重乎？言语
模糊，犹可半了，非积之蔽心轻乎？次则明少暗多，继则明多暗少，以渐轻以渐明，明则能思矣，
仍以多少分耳。推而言之，人之残忍、，刻薄、乖戾、执拗，孰无人心，而若是之
异乎？必是由积蔽所致，又分轻重矣。此惟精唯一，允执厥中，之所以大圣人也。方书云
∶诲言病、怕治病，即是病，
即此意也。然则忠恕 矩，自反多识，前言往行，以畜其德，人不同与。曰是道心也，为明
而能思者言可。若积蔽者复人心而不能，奚暇论道心哉？向惜天分限者，无治心法，
今始得法，去其积则心可复明，而无思不得矣。果能揉之，五行无滞，相养相生，百节疏通，
万窍玲珑，天君泰然，四肢从令，虽愚必明，虽柔必强，所谓修身，在正其心。
“谁人肯向死前休”，帝君签语也。幼年诵之，既讶设词之异，又诧撒手之难，心向往
之，或一见焉。于时双亲荫芘，未涉世缘，转瞬七十年矣，梦境迷离，如侍膝下，恍然在目
前也。其中四十余年，齐、鲁、吴、越、楚、粤、燕、豫，驰驱南北，足迹摩停；地方河工，
官场皆历；名缰利绊，辛苦备尝。此中所恃以立骨者，和平简易，肯吃亏而不占便宜，常存
知止有定之训，从无争竞不肯之心，自幼本性直贯于今。己亥冬月，引见更蒙召见，以才具
平庸休致，此天休于前也。自维一芥之微，草弥木卒，何与轻重有无？乃得仰沐圣明之恩，退
遂林泉之愿，上天默佑，何因材之笃也。羽渐归陆，尾遁潜渊，一衣一食，外无求焉，不闻
不问，自适自乐，一切世事度外置焉，此自休于后也。非肯从辟人之士也，同梦论梦，已无谓
矣，梦后预期重梦，不更无谓乎？非肯从辟世之士也，逢场作戏，已觉假矣，场下自演独戏
，不更觉假乎？休已乎休矣！人休我乎？人不休我，我休人也。世休我乎？世不休我，我休世
也。休已乎休矣！休乎其所当休，休乎其所乐休，休乎其所不得不休，何所谓肯
休与不肯休耶？独不意六十年前，向往欲见之人而身蹈之也。理耶？数耶？天耶？人耶？
莫之为而为者，天也，莫之致而致者，人也。遂自易名曰天休子，并系以偈∶虽休勿
休，作德日休，其心休休，何天之休。
休致归来，死前世事皆肯休矣，惟肯休而不容于肯休者，惟此身之生气耳。存其心
、养其性，修身以俟天休而已。数年以来，并笔墨事亦休，诿云懒于用心，其实是不能
收放心，又安能用思心哉？向有自修之法，曰“晒”，今有自修之法，曰“揉”。皆前人
成法，未有发明之言，不着证验之实，故后人以老生常谈置之，而反求医于人、乞灵于草
木，孰从而知为脱胎换骨、起死回生之神术乎？故不惮 缕立说以表张之。问途已经，遵
而道之，方信予言之不谬也，兹又为之现身说法焉。向云懒于用心，非我之懒于用自己之
心，实自己之心懒为我用也，是懒也。何以未揉前如彼，既揉后如此，期月间前后各异，
或即前所云即是病之说耶？自揉至今，不知心已收得否，又不知肯为我用否，因作心说一首
、自偈一首，心中不似竟无头绪者，不知是否揉而收得，一而二、二而一者也。然耶，否耶
？若果然耶？则懒竟是病矣。既可揉去，则凡心之失其常者，无莫非病，且无莫不可揉而复
之也。予眼白向多红丝，揉后尽消。以此推之，心有翳膜，当亦可退，功夫到时，自必有验
，今则不敢必也，后亦未可谅也。
以上三则，揉后所得，理近于揉，故附于后。
天地最大的恩德在于赋予生命，这确实是事实，但必须依靠人的努力才能成就。就像耕种田地一样，只有除去杂草，五谷才能茂盛；如果听任其自然生长，那么田里就会长满杂草而荒芜，这难道是上天不施恩、大地不生长吗？这是因为耕耘的力量没有到位。积累在人身上的病邪也是如此。脏腑、筋脉、皮肤禀受气血，互相滋养，有益无害，各自保持完整的形态。如果产生积滞（指体内病理产物的积聚），就像铁生锈一样，附着在骨肉脏腑上生长，分取气血筋膜的营养来形成它。起初像丝线那样细，只增长而不消退，等到严重时，日复一日地延长，年复一年地变粗变大，不仅气血都被它掠夺，连身体部位也被它侵犯，空窍被堵塞填满，各种疾病丛生，人反而无法保全自身了。养痈成患，谁来承担这个罪责？如今得到这种揉法，积滞可以立刻消除，疾病永不再生，这真是起死回生的技术，适宜作为保养形体的方法。我六十多年积累的病邪，也算很多了，耗费几个月的功夫已经获得大效，一年多之后，彻底清除干净，难道不是神速吗？不知道是否只有我这样，还是人人都能如此。茫茫天地间，前无古人，后无来者，谁能去请教校正呢？趁此身心完好的时候，写下这一册书，交给子侄等人，留作咨询访问之用，看是否有与我相同的人，恳请他们鉴定。如果有志同道合的人自行修炼，仿效此法以保全自身，也可以弥补我的不足。这就好比挖井挖了九仞深却还没见到泉水，仍然算是废弃之功，希望大家各自勉励。俗话说：修仙没修成的，固然需要天天修；已经修成的，尤其需要天天修。一旦间断，就又不成仙了。比如这种揉功，大概也近似这个道理。
丙午年六月立秋日
天休子写跋文并以此自勉。
心的功能在于思考，思考就能得到真理，不思考就得不到。既然人心相同，心之理也相同，没有人不想得到真理，却竟然有不思考的人，为什么呢？不是不想思考，而是有所遮蔽而不能自主。不是被外物遮蔽，而是本身中产生的“积”所致。心在五行中属火，请用火来比喻。人好比炉子，食物好比炭火，心好比火焰，思考好比火光，积滞好比灰烬。加固炉子，增加炭火，去除灰烬，火焰自然旺盛，火光自然明亮，用之不竭，取之不尽，这就是至诚无息的状态。现在只有火而没有光焰，并不是火的缘故，而是灰烬遮蔽了它。不遮蔽则光焰明亮，轻微遮蔽则光焰微弱，严重遮蔽则没有光焰，再严重则熄灭，去除灰烬则恢复光焰。心的积滞与火的灰烬相同，心是否思考，取决于积滞的有无和轻重。有说法吗？回答说有，请以中风病为例证明：突然昏迷不省人事，还能饮食，这不是积滞遮蔽心很严重吗？言语模糊，还能听懂一半，这不是积滞遮蔽心较轻吗？接着是清醒少昏暗多，继而是清醒多昏暗少，逐渐减轻逐渐清醒，清醒了就能思考了，只是根据程度不同而有差异罢了。推而言之，人的残忍、刻薄、乖戾、执拗，谁没有人心，却如此不同呢？必定是由积滞遮蔽所致，又分为轻重不同。这正是“惟精唯一，允执厥中”的大圣人的道理。医书说：“害怕谈论病、害怕治疗病，本身就是病”，就是这个意思。然而忠恕之道、反求诸己、多识前言往行以蓄积德行，人与人的表现不同。回答说这是道心，是为那些清明并能思考的人说的。如果是被积滞遮蔽的人恢复了人心却不能思考，哪里有空闲谈论道心呢？向来可惜天赋有限制的人，没有治疗心的方法，如今才得到这种方法，去除积滞则心可以恢复清明，就没有不思考而不得到的了。果真能揉治，五行之气没有阻滞，相互滋养相生，百节疏通，万窍玲珑，心神安定，四肢听从命令，即使愚笨也必变聪明，即使柔弱也必变强壮，这就是所说的修身，在于端正其心。
“谁人肯向死前休”，这是帝君的签语。幼年诵读时，既惊讶于词句的奇特，又诧异于放手之难，心中向往，或许有一天能见到。当时双亲庇护，未涉世缘，转眼七十年了，梦境迷离，如在膝下侍奉，恍然就在眼前。其中四十多年，齐、鲁、吴、越、楚、粤、燕、豫等地，驰骋南北，足迹停驻；地方河工事务，官场经历都尝遍了。名利缰绳束缚，辛苦备尝。这里所依靠以立身骨气的，是和平简易，肯吃亏而不占便宜，常存知止有定的训诫，从无争竞不肯的心，自幼本性直率贯穿至今。己亥年冬月，引见后又蒙召见，因才具平庸退休，这是天休子的前半生。自认为如一芥草般微小，草木卒隶，何足轻重？竟能得到仰沐圣明之恩，退隐林泉的愿望得以实现，上天默默保佑，多么厚待我这个人才啊。羽毛渐丰回归陆地，尾巴遁入深渊，一衣一食，对外无所求，不听不问，自适自乐，一切世事置之度外，这是后半生的自我退休。不是肯从避人之士，同梦论梦，已经无谓了，梦后预期重梦，不更无谓吗？不是肯从避世之士，逢场作戏，已经觉得虚假了，场下自演独戏，不更觉得虚假吗？退休吧！人已退休了吗？人休息我了吗？人不休息我，我休息人。世界休息我吗？世界不休息我，我休息世界。退休吧！退休在应当退休的地方，退休在乐于退休的地方，退休在不得不退休的地方，有什么所谓肯休与不肯休呢？唯独没想到六十年前，向往想见的人，如今自己成为了那样的人。是理吗？是数吗？是天吗？是人吗？没有人做却做了，是天；没有人招致却招致了，是人。于是自己改名曰天休子，并附上偈语：虽休勿休，作德日休，其心休休，何天之休。
退休归来，死前的世事都肯退休了，唯独肯退休而不容于肯休的，只有这身体的生气罢了。存其心、养其性，修身以等待天的休养生息而已。这几年，连笔墨之事也退休了，推托说是懒得用心，其实是不能收回放逸的心，又怎能使用思考的心呢？向来有自我修炼的方法，叫“晒”，现在有自我修炼的方法，叫“揉”。都是前人已有的方法，没有发明的言论，没有确切的疗效验证，所以后人将其视为老生常谈，反而求助于医生、乞灵于草药，谁能知道这是脱胎换骨、起死回生的神奇技术呢？所以不怕繁琐立说来表彰它。问路已经走过，遵循并践行它，才相信我的话没有谬误，这里又现身说法。向来说懒得用心，不是我懒得用自己的心，实在是自己的心懒得为我所用，这也是懒。为什么没揉之前那样，揉之后这样，一个月间前后各异，也许就是前面所说的“即是病”的说法呢？自我揉治到现在，不知道心是否收得回来，又不知道是否肯为我所用，因此作《心说》一首、自偈一首，心中不像以前那样毫无头绪，不知道是否是揉治后收摄回来的，是一还是二、二还是一的关系。是这样吗，不是这样吗？如果真的是这样，那么懒竟是病了。既然可以揉去，那么凡是心失去常态的，无非都是病，且没有什么不可以揉治而恢复的。我眼白向来有很多红丝，揉后全部消失。以此类推，心有翳膜，也应该可以消退，功夫到了，自然会有验证，现在不敢保证，以后也不可预料。
以上三则，是揉治后所得的心得，道理接近于揉治，所以附在后面。
The greatest virtue of Heaven and Earth is life, which is indeed true; however, it must rely on human effort to be accomplished. It is like farming fields: only by weeding can the five grains flourish; if left to nature, weeds will fill the field and it will become barren. Is this because Heaven does not bestow blessings or Earth does not produce? No, it is because the effort of cultivation is insufficient. The same applies to the accumulation of pathogenic factors in the human body. The Zang-Fu organs, sinews, skin, and flesh are endowed with Qi and Blood, nourishing each other beneficially without hindrance, maintaining their original forms. However, when "Ji" (accumulation/pathological deposits) occurs, it is like rust forming on iron, attaching to bones, muscles, Zang-Fu organs, and growing, dividing Qi, Blood, sinews, and fascia to form itself. Initially, it is as thin as a thread, growing but not diminishing; when it reaches its peak, it grows day by day and thickens year by year. Not only are Qi and Blood plundered by it, but even body parts are invaded. Orifices become blocked and filled, myriad diseases arise, and humans can no longer preserve themselves. Nurturing an abscess leads to disaster; who bears the blame? Now that this kneading method has been obtained, accumulations can be eliminated instantly, and diseases will never arise again. This is truly a technique for reviving the dead, suitable as a method for nurturing the形体 (physical body). My own accumulations over sixty-plus years were considerable; after months of effort, great efficacy was achieved, and after more than a year, they were completely cleared away. Can this not be called miraculous speed? I do not know if I am alone in this, or if everyone can achieve this. In this vast world, there are no predecessors, nor successors; who can seek correction from? While still whole, I have written this volume, handing it to my descendants for consultation, asking if there are others like me, and requesting their appraisal. If those with similar aspirations practice self-cultivation, imitating this to protect their bodies, it may also compensate for my shortcomings. It is like digging a well nine ren deep but failing to reach the spring; it remains abandoned work. Everyone should strive diligently. As the proverb says: Those who have not yet succeeded in cultivating immortality must cultivate daily; those who have succeeded especially must cultivate daily. Once interrupted, one ceases to be immortal. This kneading practice is somewhat similar.
On the Day of Liqiu (Start of Autumn), Sixth Month, Bingwu Year
Tianxiuzi writes this postscript, exhorting himself thereby.
The function of the Heart organ is thought; thinking yields results, while not thinking yields nothing. Since people share the same mind and the mind shares the same principle, everyone desires to attain it, yet some do not think. Why? It is not that they do not wish to think, but that they are obscured and cannot control themselves. They are not obscured by external objects, but by the "Ji" (accumulation) generated within themselves. The Heart belongs to Fire in the Five Elements; let us use fire as a metaphor. Humans are like a furnace, food is like charcoal, the Heart is like fire, thought is like flame, and Ji is like ash. Strengthen the furnace, add charcoal, remove the ash, and the fire will naturally prosper, the flame brighten, unexhausted in output and inexhaustible in use. This is called sincere and ceaseless. Currently, there is fire but no flame; this is not due to the fire itself, but because ash obscures it. Without obstruction, the flame is bright; slight obstruction makes it dim; heavy obstruction extinguishes it; removing the ash restores the flame. The Heart's Ji is identical to fire's ash; whether the Heart thinks depends on the presence and severity of Ji. Is there an explanation? Yes. Take stroke (Zhongfeng) as proof: sudden unconsciousness yet ability to eat and drink indicates severe Ji obscuring the Heart; slurred speech yet partial comprehension indicates mild Ji obscuring the Heart. Next comes less clarity and more darkness, then more clarity and less darkness, gradually lightening and clarifying; once clear, one can think, differing only in degree. Extending this, why are some people cruel, harsh, perverse, and stubborn, despite having human hearts? It must be caused by Ji obscuration, varying in severity. This is why the Great Sage practices "precision and unity, sincerely holding the mean." Medical texts say: "Fear discussing illness, fear treating illness; this fear itself is illness," which is precisely this meaning. However, loyalty, reciprocity, self-reflection, and accumulating virtue through past words and deeds vary among individuals. One might say this refers to the Dao Mind (Daoxin), applicable to those who are clear and capable of thought. But for those whose human mind is restored by clearing Ji yet still unable to think, what room is there to discuss the Dao Mind? It has long been regretted that those limited by natural endowment lacked methods to treat the mind; now that such a method is found, removing Ji allows the Heart to regain clarity, leaving no instance where thought fails to yield results. If one can truly knead, the Five Elements will flow without stagnation, nourishing and generating each other, meridians unblocked, orifices exquisite, the Heavenly Ruler (Heart/Mind) tranquil, limbs obedient. Even the foolish will become wise, the weak strong. This is what is meant by "cultivating oneself lies in rectifying the heart."
"Who would willingly rest before death?" These are the words from the Divine Lord's lot. Reciting them in youth, I marveled at the unusual phrasing and astonished at the difficulty of letting go, yearning for them, perhaps hoping to encounter them. At that time, shielded by parents, untouched by worldly ties, seventy years have passed in a blink. Dreams are hazy, as if serving at their knees, vividly present before my eyes. For over forty years, I traveled north and south across Qi, Lu, Wu, Yue, Chu, Yue, Yan, and Yu, stopping everywhere; I experienced local river works and officialdom. Enduring the bonds of fame and profit, suffering greatly, I relied on peace, simplicity, willingness to suffer losses rather than take advantage, and the precept of knowing when to stop and being steadfast. From childhood, my straightforward nature persisted until now. In the winter of the Jihai year, after introduction and further summons, I retired due to mediocre talent; this was Tianxiuzi's first half. Considering myself insignificant as a blade of grass, how could I matter? Yet I received the grace of enlightened rule, fulfilling my desire to retire to forests and springs. Heaven silently blessed me, favoring my talent so deeply. Feathers matured returning to land, tail retreated to the abyss; with one garment and one meal, seeking nothing externally, hearing and seeing nothing, finding comfort and joy in myself, placing all worldly affairs beyond consideration; this is Tianxiuzi's second half. I am not one who deliberately avoids people; discussing dreams with dreamers is futile; expecting to dream again after waking is even more futile. I am not one who deliberately avoids the world; playing along at the scene feels fake; performing a solo play off-stage feels even faker. Rest! Have I rested? Has humanity rested me? Humanity does not rest me, so I rest humanity. Does the world rest me? The world does not rest me, so I rest the world. Rest! Rest where one ought to rest, rest where one delights to rest, rest where one must rest. What is there to say about willing or unwilling rest? Unexpectedly, the person I yearned to meet sixty years ago, I have now become. Is it Principle? Fate? Heaven? Man? That which happens without doing is Heaven; that which arrives without seeking is Man. Thus, I changed my name to Tianxiuzi and appended a verse: Though resting, do not cease; cultivating virtue brings daily rest; the heart rests peacefully; how Heaven rests.
Returning from retirement, I am willing to rest from all worldly affairs before death, except for the vital energy of this body, which cannot be rested. Preserving the mind, nurturing nature, cultivating oneself to await Heaven's rest. For several years, I have even rested from writing, claiming laziness of mind, but actually, I cannot recollect the scattered mind, so how can I employ the thinking mind? Formerly, I had a self-cultivation method called "sun-drying"; now I have one called "kneading." Both are established methods of predecessors, lacking innovative theory and verified clinical effects, so later generations dismissed them as clichés, instead seeking doctors and herbs. Who knows this is a divine art of shedding the mortal frame and reviving the dead? Therefore, I do not shy away from verbose exposition to promote it. Having walked the path, following it confirms my words are not false; here I offer personal testimony. Claiming laziness of mind is not that I am lazy to use my mind, but that my mind is lazy to be used by me; this too is laziness. Why was I so before kneading, and different after? Changes within a month suggest that "laziness itself is illness," as previously stated. Since self-kneading, I do not know if the mind has been recollected or if it is willing to serve. Thus, I wrote "Discourse on the Heart" and a personal verse. The mind no longer lacks direction as before; I wonder if this is due to kneading recollecting it, representing the unity of one and two. Is it so? If so, then laziness is indeed illness. If it can be kneaded away, then any abnormality of the mind is illness, and nothing cannot be kneaded back to normal. My whites of the eyes formerly had many red veins, which disappeared after kneading. By analogy, mental cataracts should also recede; with sufficient practice, verification will surely occur, though I dare not guarantee it now or predict the future.
The above three sections are insights gained after kneading, closely related to the method, so appended at the end.