公卿，多折节下之，翁谓直陈治道，无所顾忌。然但语及荣利事，则拂衣而起。与人交，一
以三纲五纪为去就。尝曰∶“天下有道，则行有枝叶；天下无道，则辞有枝叶。”夫行，本
也；辞，从而生者也。苟见枝叶之辞，去本而末是务，辄怒溢颜面，若将浼焉。翁之卓卓如
是，则医又特一事而已。然翁讲学行事之大方，已具吾友宋太史濂所为翁墓志，兹故不录。
而窃录其医之可传者为翁传，庶使后之君子得以互考焉。
论曰∶昔汉严君平，博学无不通，卖卜成都。人有邪恶非正之问，则根据箸龟为陈其利害
。与人子言，根据于孝；与人弟言，根据于顺；与人臣言，根据于忠。史称其风声气节，足以激贪
而厉俗。翁在婺得道学之源委，而混迹于医。或以医来见者，未尝不以葆精毓神开其心。至
于一语一默，一出一处，凡有关于伦理者，尤谆谆训诲，使人奋迅感慨激厉之不暇。左丘明
有云∶“仁人之言，其利博哉！”信矣。若翁者，殆古所谓直谅多闻之益友，又可以医师少
公卿权贵们，大多降低身份来结交他，朱翁却直言不讳地陈述治国之道，毫无顾忌。然而，一旦话题涉及到荣华利禄，他便拂袖而起，表示不屑。与人交往，完全以三纲五常作为去留的标准。他曾说：“天下有道，那么行为就会有繁茂的表现；天下无道，那么言辞就会变得浮华。”行为是根本，言辞是随之产生的末节。如果看到那些只重浮华言辞而舍弃根本、追求末节的话，他就会怒形于色，好像怕被玷污一样。朱翁的高尚品格如此卓绝，那么行医只是其中的一件小事罢了。然而，朱翁讲学和行事的大致情况，已经详细记载在我朋友宋太史濂为他写的墓志铭中，这里就不再赘述了。我只是私下选取了他医术中值得流传的部分，写成这篇传记，希望使后来的君子能够互相考证参考。
评论说：从前汉代的严君平，博学多才，无所不通，在成都靠卖卜为生。如果有人问一些邪恶不正的问题，他就根据蓍草和龟甲占卜的结果，为其陈述利害得失。对为人子者说话，就依据孝道来引导；对为人弟者说话，就依据悌道来引导；对为人臣者说话，就依据忠道来引导。史书称颂他的风气和节操，足以激励贪婪之人并端正风俗。朱翁在婺州得知道学的源流和本旨，却混迹于医界之中。凡是因医术而来拜访他的人，他未曾不以保养精气、涵养精神来开启他们的心智。至于他的一言一行、一进一退，凡与伦理道德有关的，尤其谆谆教诲，使人奋发感动、激昂振奋而不觉闲暇。左丘明曾说：“仁人的话，其利益真是广博啊！”确实如此。像朱翁这样的人，大概就是古人所说的正直、诚信、见识广博的有益朋友，又岂能仅仅被视为一名医师呢？
The high-ranking officials and nobles mostly lowered their status to associate with him, yet Master Zhu would straightforwardly state the principles of governance without any hesitation. However, whenever the topic turned to glory and profit, he would brush off his sleeves and rise up in disdain. In his interactions with others, he strictly adhered to the Three Bonds and Five Constants (San Gang Wu Chang: the fundamental moral principles of Confucianism) as the criterion for association or separation. He once said, "When the Way prevails in the world, conduct will bear abundant fruits; when the Way is absent from the world, words will be merely ornamental." Conduct is the root, while words are the branches that grow from it. If he encountered such ornamental words that abandoned the root and focused on the branches, anger would overflow on his face, as if he feared being defiled. Master Zhu's outstanding character was thus; therefore, practicing medicine was but a trivial matter among many. However, the general outline of his scholarly pursuits and conduct has already been fully recorded in the epitaph written by my friend, Grand Historian Song Lian, so I shall not repeat it here. Instead, I have privately selected those aspects of his medical practice worthy of transmission to write this biography, hoping that future gentlemen may cross-reference and verify them.
Commentary says: In ancient times, Yan Junping of the Han Dynasty was profoundly learned and versatile, making a living by fortune-telling in Chengdu. When asked evil or improper questions, he would use yarrow stalks and tortoise shells to divine and explain the pros and cons. To those speaking as sons, he guided them based on Filial Piety (Xiao); to those speaking as younger brothers, he guided them based on Fraternal Duty (Ti); to those speaking as ministers, he guided them based on Loyalty (Zhong). Historical records praise his demeanor and integrity as sufficient to stimulate the greedy and rectify social customs. Master Zhu acquired the source and development of Daoist learning (Neo-Confucianism) in Wuzhou, yet mingled with the practitioners of medicine. Whenever anyone came to see him regarding medicine, he never failed to open their minds by teaching them how to preserve Jing (Essence) and nurture Shen (Spirit). Regarding every word and silence, every action and retreat, especially those concerning ethics and morality, he instructed earnestly, inspiring people to strive vigorously and feel moved and stimulated without delay. Zuo Qiuming once said, "The words of a benevolent person bring vast benefits!" This is indeed true. A person like Master Zhu is precisely what the ancients called a beneficial friend who is upright, honest, and well-informed, and can he merely be regarded as a physician?