Library

Zheng Dao, a military student from Luzhou, presented dozens of chapters from the posthumous writings of Chu Cheng of the Southern Qi dynasty. He stated that these texts were inherited from his ancestors. Upon examining the colophon written by Ding Jie within the book, it can be determined that this is likely the printed edition produced by Liu Jixian in the early years of the Jiatai era of the Song Dynasty. The characters and strokes are intact and as good as new. After reading it, I sighed and said: "In my youth, I saw the title of this book in the 'Yiwen Zhi' (Bibliography) of the *History of Song*. I also saw its theories cited in various books such as *Sanyuan Yanshou* (Three Origins for Extending Longevity), *Jujia Biyong* (Essentials for Household Use), and *Yangsheng Zuanyao* (Essentials of Health Preservation). While traveling to and from the capital, I had perused numerous bookshops and private collections, seeking a complete copy but found none. It has been over thirty years since then until I finally had the opportunity to see it with my own eyes. Alas! Ancient texts are rarely seen in the world; why should this one be an exception? Historical records state that Chu Cheng was skilled in medical arts and diligent and cautious, gaining recognition until his death in the first year of the Yongming era. Observing the profound and refined arguments in this book, is he not indeed someone who was deeply versed in medicine and prudent in his techniques? The descendants of the Chu family carved the text onto stone to accompany him in burial, intending it not to be passed down. Their dedication was truly great. I suppose that Chu Cheng cherished his work during his lifetime, and his descendants, following his dying instructions, stored it carefully. Although his tomb was unfortunately excavated by thieves, his writings fortunately spread because of them. Subsequently, Xiao Guang had the text carved on stone, and Xiao Guang's son, Xiao Yuan, placed it in the tomb. The explanations within were worthy of being recorded on bamboo slips. Liu Jixian then had it woodblock printed. Passing through several hands, it finally circulated at that time. From the Yongming era to the early Jiatai era, spanning over 720 years, and now how many more years have passed? This authored work, long buried and now rediscovered, discarded yet preserved, nearly extinct yet barely surviving, seems as if aided by divine spirits. This is comparable to the *Book of Zhou* unearthed from the Tomb of Ji, the *Yitie* (Drafts of Righteousness) retrieved from the Tomb of Emperor Taizong of Tang (Zhaoling), the *Yinfu Jing* (Scripture of the Hidden Talisman) found in the Stone Chamber, ancient texts in Buddhist niches, and old matters in imperial gardens. Ouyang Xiu said: "The works of virtuous people are transmitted far." This is certainly true. In summary, ancient and modern records may or may not be transmitted; this is unpredictable. Not all people are virtuous, nor are all words pure and lofty. Grand volumes may scatter and become unknown, while fragments of paper may be precious and verifiable. Metal and stone are not reliable; sometimes they appear between broken tombs and ruined walls. Descendants cannot be trusted; sometimes items are accidentally obtained from herd boys or thieves. Obscurity in the past or prominence in the future, flourishing for a moment or vanishing for ten thousand generations—all are governed by destiny. However, the gathering and scattering, visibility and obscurity of things do have their times. Yet, if it is not a sage's book but rather unorthodox talk, pedantic, bizarre, irrelevant to affairs, useless, and unfit for instruction, those with insight would surely use it to cover sauce jars, make curtains, or throw it into fire and water. And yet, there are countless cases where damage is inflicted on wooden blocks, dirt accumulates on stone steles, and expenses for paper and ink are incurred. Moreover, what bookshops print are mostly similar to family collections to seek temporary fame, or praise examination essays to follow popular trends, expanding daily. Those like Xiao Guang and Ji Zhi who love antiquity are rare. I sigh greatly at this. I believe that this book's discussions on form, qi, blood, and pulse are clear, pertinent, concise, and comprehensive, making it almost suitable as an aid to health preservation. Its chapter on "Calming the Pulse" states: "Chu Cheng lived in later times, merely transmitting his words. Initially, he decided to keep secrets hidden to awaken later generations. Chu Cheng probably wrote down what he learned in this book to share it with the world and future generations." How could this compare to vulgar physicians who rigidly prescribe formulas based on diseases and write commentaries based on symptoms, hoping for a slim chance of success? Alas! Disease is indeed something Confucius treated with caution, and it is knowledge that those serving their parents ought to know. Because this book was difficult to obtain, and I wish for it to be widely and permanently transmitted, there must be others who share my humble intentions. Thus, this text will not perish.
Respectfully prefaced by Ma Jin of Xichong on a spring day in the Bingyin year of the Zhengde era.