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
唉！先父去世已经一两年了。我周震作为不孝之子，在守丧的草庐中悲痛伏枕，无法读书。父亲在世时，我年幼初识字，看见父亲的案头有很多注疏书籍。其中有对《庄子》、《列子》、《素问》、《难经》等的注解，还有他自己所著的《轩岐救正论》。这本书几经修改稿本才刻版印刷。我问父亲说：“儿子可以学习它吗？”父亲回答说：“这不是你所知道的。”后来邻居房屋失火，收藏的书籍大多散失遗漏，各家的注疏因为没有其他版本而不再存留，唯独《救正论》已流传于世，被许多人藏在家中，但原刻版已经亡佚。今年春天，我再次委托雕版工匠完成刻印工作，书业已成，于是撰写文字告慰祖先墓前，捧着遗书痛哭，悔恨即使死百次也无法赎回复得父亲教诲的遗憾。
书中大的方面论述天地、四时、五行、六气，小的方面至饮食起居都蕴含其中。大概上古混沌初开，天有失常则时令产生疠气，人有夭折瘟疫。黄帝为此忧虑，开始尝试百草教导人们，医学为了救人穷尽变化而创作了《内经》。等到数千年后，秦越人（扁鹊）、张仲景、孙思邈、王太仆（王冰）、李东垣、许叔微、薛立斋、李濒湖（李时珍）、张景岳等人代代出现，一生精深钻研医术，他们的著作都还存在。然而中间却夹杂着刘河间、高阳生、马宗素、王宗显等人，错乱其间，迷惑学医者的心智，以至于使人心志胶结牢固，情况日益严重，《救正论》因此得以创作。
其主要旨意是说：医生应当先医治“医”本身（即纠正医生的错误认知和偏差），用这一世来救治这一世的医生，进而拯救后世，让医学在世代中保持正道。学者何不回归其学问的根本，一律归于正道？否则不仅毒害他人，也会自我煎熬。有人说：“为什么不传承具体的方剂呢？”回答说：“太仓公（淳于意）说过，疾病多相似，不可不知。必须审慎诊断，建立度量标准，确立规矩，称量权衡，结合面色脉象、表里、有余不足、顺逆的方法，参验病人的动静与呼吸相应，才可以论断病情。”这是先父的话啊。在一篇文章中，三次表达这个意思。并且保存方剂于没有固定方剂之中，这本身就是方剂，以等待读者深思，自行领悟，不要像刻舟求剑、胶柱鼓瑟那样拘泥固执，成为世人的弊病而自己还不醒悟。唉，这真是难以言说的啊。我不肖之子周震，资质平庸，距离初识字已有三十年，虽然用心专一，终究未能领会其中的深蕴，仍像童子一样。那么怎么能读懂父亲的著作呢？呜呼！
不孝男周震泣血题写
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