呜呼。先君子没岁一再。周震不孝倚庐伏苫不能读。父书童时。初识字。见先君子案多
注书
。有庄列素问难经诸注。又自着书曰轩岐救正论。凡数易稿始镌版。震曰∶儿可学乎。先君
子曰∶是非汝所知也。厥后邻屋。灾藏书多散佚。各注以无别本。不复存独救正论已。行世
多藏人家然版已。亡今春震再授梓人氏既卒业。乃属辞告墓捧遗书。痛哭恨百身之莫赎也。
书大者天地四时五行六气。小至饮食居寝咸酝藉焉。盖上世混沌既开。天有愆伏则时有 疠
。人有夭札。黄帝忧之始尝百草教人。医以救人穷而内经作洎数千年。秦越人张仲景孙思邈
王太仆李东垣许叔微薛立斋李濒湖张景岳间代一生湛深厥术其书具在也。乃犹有刘河间高阳
生马宗素王宗显。错迕其间。溺学人之心。至于胶结牢锢。而日益甚先君子救正论。所由作
也。大指言医人当先医医。救一世医医。在一世救后世。医医在世世也。学人曷反其学。一
归于正以毒人且以自熨或曰∶无传方何也。曰太仓公有言。病多相类不可知。必审诊起度量
。立规矩。称权衡。合色脉表里有余不足顺逆之法。参其人动静与息相应。乃可以论先君子
之言也。是已一篇之中。三致意焉。且存方于无有方。皆方也。以待读者之深思。自得之。毋
刻舟而胶柱以为世病。而犹不悟也。噫。难言之矣。震吴落无似。去初识字三十年。虽搏心
揖志终不得其蕴。犹夫童子也。则何能读父书乎。呜呼。
不孝男震泣血题
Alas! My late father has been deceased for one or two years. I, Zhou Zhen, an unfilial son, leaning on the mourning hut and lying on the straw mat in grief, could not read. When Father was alive, I was young and had just learned to write characters. I saw many annotated books on his desk. There were annotations on *Zhuangzi*, *Liezi*, *Suwen* (Plain Questions), *Nanjing* (Classic of Difficult Issues), etc., as well as his own authored work, *Xuanqi Jiuzheng Lun* (Discourse on Correcting the Errors of Xuanqi). This book went through several drafts before being woodblock printed. I asked, "Can your son learn it?" Father replied, "This is not what you know." Later, a fire broke out in the neighboring house, causing most of the collected books to scatter and be lost. The various annotations were no longer preserved because there were no other editions, except for *Jiuzheng Lun*, which had already circulated and was widely collected by families, although the original printing blocks were lost. This spring, I again commissioned a carver to complete the printing. Once the work was finished, I composed this text to inform the ancestral tomb, holding the遗书 (posthumous writings) and weeping bitterly, regretting that even a hundred deaths could not redeem the loss of my father's teachings.
The book discusses large-scale concepts such as Heaven and Earth, the Four Seasons, Five Elements, and Six Qi, down to small details like diet and daily life, all of which are imbued with profound meaning. Generally speaking, when the primordial chaos of ancient times was opened, if Heaven deviated from its norm, epidemic qi would arise in the seasons, and people would suffer premature death and plague. The Yellow Emperor, worried about this, began tasting hundreds of herbs to teach people. Medicine arose to save people from dire straits, leading to the creation of the *Neijing* (Inner Canon). Thousands of years later, figures such as Qin Yueren (Bian Que), Zhang Zhongjing, Sun Simiao, Wang Taipu (Wang Bing), Li Dongyuan, Xu Shuwei, Xue Lizhai, Li Binhu (Li Shizhen), and Zhang Jingyue appeared generation after generation, dedicating their lives to deeply mastering their art; their books still exist. However, interspersed among them were Liu Hejian, Gaoyang Sheng, Ma Zongsu, and Wang Zongxian, who caused confusion and misled the hearts of those studying medicine, resulting in rigid adherence and worsening conditions. Thus, *Jiuzheng Lun* came to be written.
Its main purport states that physicians must first cure the "physician" itself (i.e., correct the errors and biases of medical practitioners), saving the physicians of this generation through this generation, thereby saving future generations, ensuring that medicine remains upright across generations. Why do scholars not return their learning to its root and unify it under the correct path? Otherwise, they will poison others and torment themselves. Someone might ask, "Why are no prescriptions transmitted?" The answer is: Chunyu Yi (Cangtai Gong) said, "Diseases often resemble each other and cannot be known without caution. One must carefully diagnose, establish standards of measurement, set rules and norms, weigh and balance, combine complexion and pulse analysis, assess exterior-interior, excess-deficiency, and favorable-unfavorable patterns, and correlate the patient's movement and stillness with respiration. Only then can one discuss the condition." These are the words of my late father. In this single piece, he emphasizes this point three times. Furthermore, preserving prescriptions within the absence of fixed prescriptions constitutes the prescription itself, awaiting the reader's deep contemplation and self-realization. Do not act like carving a mark on a boat to find a sword, or gluing the tuning pegs of a zither, becoming a detriment to the world while remaining unaware. Alas, this is difficult to explain. I, Zhou Zhen, am unworthy and mediocre. Thirty years have passed since I first learned to write. Although I have focused my mind and resolved my will, I ultimately failed to grasp its essence, remaining like a child. How then could I read my father's books? Alas!
Unfilial son Zhou Zhen writes with tears of blood