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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].