庐州卫武生郑道出示南齐褚澄遗书几十篇。云∶得之先世。故书中考之丁介跋尾，当是宋
嘉泰初刘继先印本，字画完好如新，金读之既作而叹曰∶“予少时曾于《宋史·艺文志》见有是书
目。又见《三元延寿》、《居家必用》、《养生纂要》诸书引用其说，往来京师，尝偏阅书肆博坊蓄书
之家，求其全本无所得，迄今三十余年，始获经目，噫！古书之罕见于世，奚独此哉。史称澄善
医术以勤，谨见知没于永明元年，观是书立论精诣，所谓邃于医而慎于术者非耶，褚氏子孙以其
书入石殉葬，为不柄计其用心勤矣。意澄平时所自爱重，子孙遵其垂殁之言而慎藏之欤，虽其
遗墓不幸为盗所发，遗书则幸因盗以传也，自是萧广载其石，广子渊复以纳圹，释义堪录诸策，
刘继先又以入梓，更三数人之手始克流布当时，盖自永明至嘉泰初，上下七百二十余年，至于今
又几何年，所着之书，久埋而复见，已弃而获存，几绝而仅有，若有神物相之者。殆与汲冢之《周
书》，昭陵之《义帖》，石室之《阴符》，经佛龛之古文，苑事相类。欧阳子云∶人之贤者传遂远，是
固然矣。要之古今载籍，或传或否，皆不可必，人未必皆贤言，未必皆粹高文钜册，或散佚无闻
片楮尺素，或珍袭可考，金石有不足恃，而或出于破冢败壁之间，子孙有不可托而偶得于牧竖、
偷儿之手，闷于前或彰于后，盛行于一时，或烟没于万世，莫不有数存焉耳。而物之聚散显晦固
有时哉，然而非圣之书不经之谈，迂僻怪诞于事，无益且不可以为训，使有识者见之，必以覆酱
瓿制帷帐而投之水火也。今犹不免加灾于木，增垢于石，重为楮墨之费者何限，况乎书坊所刻，
大率类家集以徼时名，褒程文以逐时好，日以浸广，求如萧广，冀之嗜古，良亦鲜矣，金于此尤所
浩叹。窃谓是书，形气血脉之说，明切简备，庶几可为卫生之助，其平脉篇有曰∶澄生当后世传
其言而已尔，初决其秘发悟后人，澄盖以其所得笔之于书，与天下后世共之也，岂若俚俗，医师
规规然，因病处方，随证着论，以觊幸于万一者可及哉，呜呼！疾固尼父所慎医，亦事亲者所当
知，因是书得之难，而欲其传之广，且久必有同区区余意者矣众，斯文之不泯也。
正德丙寅春日西充马金谨序
庐州卫武生郑道出示了南齐褚澄的遗书几十篇。他说：这些书是得自先世。所以在书中考证了丁介写的跋文，这应该是宋嘉泰初年刘继先印制的版本，字迹笔画完好如新。我读完之后感叹道：“我年轻时曾在《宋史·艺文志》中看到过这本书的书目。又见《三元延寿》、《居家必用》、《养生纂要》等书引用其中的学说。往来于京城时，我曾遍阅书肆和藏书之家，寻求其全本却一无所获，至今三十多年，才终于得以亲眼目睹，唉！古书在世间罕见，难道只有这一本吗？史书称褚澄擅长医术且勤勉谨慎，被世人所知是在永明元年去世，看这本书立论精辟深奥，这不正是所谓精通医学而谨慎对待医术的人吗？褚氏子孙将这本书刻石殉葬，作为不传之计，他们的心思真是勤劳啊。我想褚澄平时对自己著作的爱重，子孙遵循他临终前的话而谨慎地收藏它吧。虽然他的墓不幸被盗掘，但遗书却幸亏因为盗贼而流传开来。从此萧广将其刻石，萧广的儿子萧渊又将其放入墓穴中，书中的释义值得记录在简策上，刘继先又将其刻板印刷，经过几人之手才得以在当时流布。大概从永明到嘉泰初年，上下七百二十多年，到现在又过了多少年呢？所著之书，长久埋没后又重新出现，已被抛弃却又得以保存，几乎断绝却仅存于世，好像有神灵相助一样。这大概与汲冢出土的《周书》，昭陵出土的《义帖》，石室发现的《阴符经》，以及佛龛中的古文，苑囿中的旧事相似。欧阳修说：贤能的人的著作流传得久远，这是确实如此。总之古今的书籍，有的流传有的不流传，都是不可预料的，人未必都是贤者，言论未必都纯粹高雅，巨大的典籍可能散失无闻，片纸只字也可能珍贵可考。金石不足以依赖，有时反而出现在破墓败壁之间；子孙不可托付，有时偶然得到于牧童、小偷之手。困顿于前或显扬于后，盛行于一时或烟灭于万世，没有不是命运存在的。然而事物的聚散显晦固然有时机，但是如果不是圣人的书，而是不经之谈，迂腐怪诞于事理，无益且不可以作为典范，使有见识的人看到，一定会用它来覆盖酱坛、制作帷帐并投入水火之中。如今还免不了加灾于木板，增加污垢于石碑，耗费纸张墨汁的情况何止无数？何况书坊所刻，大率类似家集以博取时名，褒扬程文以追逐时好，日益广泛，像萧广、冀之那样嗜古的人，良善者也很少了，我对此尤其浩叹。我认为这本书，关于形、气、血、脉的说法，明白切要简洁完备，差不多可以作为养生的帮助。其《平脉篇》中说：褚澄生活在后世，只是传承他的话罢了，起初决定秘密发掘领悟后人，褚澄大概是把他所得到的笔之于书，与天下后世共同分享。岂像俚俗医师，拘谨地因病开方，随着病症写论述，以希望侥幸于万一的人可以比及的吗？唉！疾病确实是孔子所慎重的，也是侍奉父母的人应当知道的。因为这本书得来艰难，而想要它流传广泛且长久，一定有和我同样心意的人。这篇文字不会泯灭。
正德丙寅春日西充马金谨序
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.