杪春闻茹穹祝君游于潇水钤山之间，予时病甚，急欲拿舟溯洄相访，逡巡未能也。无何，观察田公投予书
二帙，急读之而颇悉祝君之提醒静功、心医纪验。作而叹曰∶斯其为寿身寿世之要道，是谓仁者以天地万物为
一体，岂为方术家呼吸吐纳之 说乎！祝君夏日过章门，予邂逅适愿，获览其所惠诸集，益为向慕。予闻万物
耗于动而生于静，静者神明之舍，群生芸芸，于此待命，而斟酌不竭者也，惟静能养。孟子云∶苟得其养，无
物不长。是岂落见闻知解者。武侯志在经世，而曰非宁静无以致远。宋儒绍明圣贤之道统，亦只使人于静中看
喜怒哀乐未发气象。夫世间声色货利，人我是非，一息而攻取构诱者，百千万状，惟静以照之，如杲日当空，
氛翳尽扫，是为蟠地际天，继往开来，莫大之功用，故曰静功，祝子之学，盖性命道德之指归，而非神仙方术
之余唾也。若其医效等于见垣，刀圭立起痼疾，祝君实有一段济世利物之念， 如饥渴，亦犹自任天下之重者
，引匹夫不被为己辜。吾固谓此仁者万物一体之学，非至诚不能与于斯。宜其守漳之日，痛悯沟瘠，家至而户
诊，郡篆在前，药囊在后，即以此脱屣五马无悔也。夫天下大矣！负 抱痛者众矣！茹穹不能以一身为风马云
车，故集方纪验，广布以拯世，而静功之玄妙与之俱传，以俟解人之自悟。
大司马总制郎公为序以行，而不佞为数语殿其后。夫予
所言，则犹是儒者主静之学、圣贤成己成物之旨也。神仙有无何渺茫，茹穹所亲授于无生子李华卿者甚奇，而
道缘药缘。其所作合，更深更广。异时得从匡庐、云水奉杖履以周旋，茹穹倾筐倒箧以开示愚蒙，当必有进于
斯者，视予所言，真不啻管窥而蠡测矣。
顺治丙申之秋七月既望南州熊文举谨书
暮春时节，我听说茹穹祝君在潇水和钤山之间游历。当时我正病得厉害，急切地想要划船逆流而上前去拜访，但犹豫徘徊未能成行。不久，观察使田公寄给我两册书信，我急忙阅读，从而对祝君推崇“静功”以及《心医纪验》中的验证有了详尽的了解。我起身感叹道：这确实是保养身心、造福世人的重要途径，这就是所谓的仁者视天地万物为一体，难道只是那些方术家谈论呼吸吐纳的说法吗！祝君夏天经过章门，我偶然相遇且心意相通，得以阅览他赠送的各种著作，更加心生向往。我听说万物因躁动而消耗，因安静而生长，安静是精神光明的居所，众生繁多，都在此处等待命运的安排，并且从中汲取不竭的力量，只有安静才能滋养生命。孟子说：“如果得到适当的养护，没有事物不能成长。”这哪里是局限于见闻和知识理解的人所能懂得的。诸葛亮立志治理国家，却说如果不宁静就无法达到远大的目标。宋代理学家继承发扬圣贤的道统，也只是让人在安静中体察喜怒哀乐尚未发作时的气象。世间声色货利、人我是非，一息之间攻取引诱的情况千变万化，只有用安静来观照它，就像烈日当空，雾气阴霾全部扫除，这是贯通天地、承前启后的巨大功用，所以称为静功。祝子的学问，大概是性命道德的最终归宿，而不是神仙方术的残余唾余。至于他的医术效果如同能看见墙那边的情况（形容医术高明），用药立起沉疴顽疾，祝君确实怀有一段救济世人、利益万物的念头，就像对待饥渴一样迫切，也如同自任天下重任的人，认为普通百姓遭受苦难是自己的罪过。我本来就说这种仁者视万物为一体的学问，不是至诚之人不能参与其中。难怪他在守漳期间，痛心怜悯沟渠中的瘦弱死者，挨家挨户诊断治疗，郡守的印信在前，药囊在后，即使因此舍弃官职也不后悔。天下如此之大！背负痛苦的人这么多！茹穹不能以一己之力像风马云车那样无处不在，所以收集药方记录疗效，广泛传播以拯救世人，并将静功的玄妙与之一起流传，以等待解人自行领悟。
大司马总制郎公为此书作序以便流传，而我则写了几句话放在后面。我所说的，仍然是儒家主静的学问、圣贤成就自己并成就万物的宗旨。神仙是否存在多么渺茫，茹穹从无生子李华卿那里亲自传授的东西非常奇特，而且涉及道缘和药缘。他所做的融合，更深更广。将来有机会跟随他在匡庐、云水之间拄着拐杖行走交往，茹穹倾尽所有来开导启发愚昧的我，一定会有进一步的进步，那时再看我现在所说的话，真的不仅仅是管中窥豹和蠡测海水了。
顺治丙申年秋七月十六日，南州熊文举恭敬书写。
In the late spring, I heard that Mr. Ruqiong (Zhu) was traveling between the Xiao River and Qian Mountain. At that time, I was severely ill and urgently wanted to take a boat upstream to visit him, but hesitated and failed to do so. Before long, Inspector Tian sent me two volumes of letters. I read them hastily and gained a thorough understanding of Mr. Zhu's emphasis on "Jing Gong" (Quietude Practice) and the verified cases recorded in *Xin Yi Ji Yan* (Records of Heart Medicine). Rising with a sigh, I said: This is indeed the essential way to preserve one's body and benefit the world; it is what is meant by the benevolent person regarding heaven, earth, and all things as one body. Is it merely the talk of alchemists regarding breathing and exhalation? In summer, when Mr. Zhu passed through Zhangmen, we met by chance and shared mutual aspirations, allowing me to peruse the various collections he gifted me, which further aroused my admiration. I have heard that all things are consumed by movement and born from stillness. Stillness is the dwelling place of spiritual clarity. Among the myriad living beings, all await their destiny here and draw inexhaustible strength from it; only stillness can nourish. Mencius said: "If proper nourishment is obtained, nothing will not grow." How could this be understood by those limited to sensory perception and intellectual comprehension? Zhuge Liang aimed to govern the world, yet stated that without tranquility, one cannot reach far. The Neo-Confucians of the Song Dynasty, continuing the orthodox lineage of sages, also only taught people to observe the demeanor before the emotions of joy, anger, sorrow, and happiness arise within stillness. In this world, sounds, colors, goods, profits, self versus others, right versus wrong—attacks, acquisitions, and temptations occur in countless forms in a single breath. Only with stillness can one illuminate them, like the bright sun in the sky, sweeping away all mist and haze. This is a great merit spanning from earth to heaven, continuing the past and opening the future. Hence it is called Jing Gong. Mr. Zhu's learning is likely the ultimate return of life nature and moral principles, not the dregs of immortal arts. As for his medical efficacy, being able to see through walls (a metaphor for profound medical insight) and curing chronic diseases instantly with small doses of medicine, Mr. Zhu truly possesses a thought of saving the world and benefiting creatures, as urgent as hunger and thirst, just as those who bear the heavy responsibility of the world consider it their own failure if even a commoner suffers. I firmly believe that this study of benevolence, regarding all things as one body, cannot be participated in by those without utmost sincerity. It is no wonder that during his tenure in Zhang, he pitied the emaciated dying in ditches, visiting homes and diagnosing households. With the seal of the prefecture ahead and the medicine bag behind, he would not regret discarding his official post like worn-out shoes. The world is vast! There are many bearing pain! Ruqiong cannot be omnipresent like wind clouds and chariots driven by mythical beasts, so he collected prescriptions and recorded efficacies, spreading them widely to save the world, and transmitted the mystery of Jing Gong along with it, waiting for those who understand to realize it themselves.
The Grand Marshal Commander-in-Chief, Lord Lang, wrote a preface to facilitate its circulation, and I, though unworthy, added a few words at the end. What I have said remains the Confucian study of prioritizing stillness and the principle of sages achieving oneself and achieving things. Whether immortals exist is too vague. What Mr. Ruqiong personally received from Wu Shengzi (Li Huaqing) was very wondrous, involving both Daoist affinity and medicinal affinity. His synthesis goes deeper and wider. In the future, if I have the opportunity to accompany him around Mount Lu and among the clouds and waters, leaning on a cane, and if Mr. Ruqiong empties his baskets and chests to enlighten my ignorance, I will surely make progress. Compared to what I say now, it would truly be more than just looking at the sky through a tube or measuring the sea with a gourd.
On the 16th day of the 7th month in the autumn of Bing Shen year of the Shunzhi reign, Xiong Wenju of Nanzhou respectfully wrote.