医之为道，何道也？曰∶君子之道也。苟非存心有恒者，可轻议哉！何则？夫药之性，能生人
亦能杀人。盖操之不得其要，则反生为杀矣。惟君子则然，心不苟，故其为业必精。及其临病，必
详以审，故能化悲痛为欢忻。小人之性忍以贪，贪则惟利是图，忍则轻忽视人命。逮及临病，则夸
以略，不察病之虚实，辄投瞑眩之药，不杀人也几希。吾固为君子之道也。予晚年得子，方逾弱冠，
柔软多病，习懒不能自强，必非能受此道者。日夜痛心，惧夫吾殁之后，有病委之庸医，足可以伤
生灭性。孟子云∶不孝有三，无后为大。有子多病，不传以济生之道，一旦夭扎，祖宗之祀事绝矣，
岂为人父之道哉！某今年七十有七，衰迈殊甚，桑榆之日，岂能久照。日夜用心，以辑成《伤寒明
理续编》，论法虽略备，非有师承口诀，不能融会贯通于心。又着《琐言》一卷，文虽鄙俚，然言
简意到。其中包括仲景不传之妙，皆世所未尝闻见，剖露肺肝以罄其蕴奥，实升高之梯阶。当宝之
如珠玉，潜心玩绎搜索，
以尽厥旨。有疑辄问，不可因循，务期日进高远。司马温公曰，达则为良相，不达则为良医，岂非
君子之道乎？汝宜服膺此训，敬慎而行之，他日倘能以斯道济人，亦君子也。若存心不古，以吾言
为妄谬，反以斯道杀人，负吾之用心，非吾之子也。
正统十年乙丑中元日余杭节 道人陶华书
医学这门学问，究竟是怎样的道呢？回答说：这是君子的道。如果不是心存恒心的人，可以轻易议论吗？为什么呢？药物的性质，既能救人也能杀人。如果操作不得要领，那么原本救人的药反而变成杀人的工具了。只有君子才会这样，内心不随意苟且，所以他们的技艺必定精湛。等到他们面对病患时，必定详细审慎地考察，因此能够将悲痛转化为喜悦。小人的本性残忍而贪婪，贪婪则只图利益，残忍则轻视忽视人命。等到面对病患时，就夸耀自己并草率行事，不考察病情的虚实，就贸然投用猛烈致病的药物，不杀死病人也就很少见了。我固守君子的道。我晚年得子，刚刚超过二十岁（弱冠），身体柔弱多病，习性懒惰不能自我勉励，一定不是能承受此道的人。我日夜痛心，害怕我死后，有病委托给庸医，足以伤害生命毁灭本性。孟子说：“不孝的行为有三种，没有后代是最大的。”有儿子却多病，不传授救生的道，一旦夭折，祖宗的祭祀断绝了，这难道是作为父亲的道吗？我今年七十七岁，衰老迈动非常严重，晚年之日，怎么能长久照耀。日夜用心，编辑成《伤寒明理续编》，论述的方法虽然大致完备，但没有师承的口诀，不能在心中融会贯通。又撰写《琐言》一卷，文章虽然粗浅俚俗，然而语言简练意思到位。其中包含了张仲景不传的奥妙，都是世间未曾听闻见过的，剖露心肝以穷尽其中的深奥，实在是登高的阶梯。应当像珍视珠玉一样宝爱它，潜心玩味演绎搜索，以穷尽其旨意。有疑问就询问，不可因循拖延，务必期望日日进步高远。司马光说：“显达时做良相，不显达时做良医”，这难道不是君子的道吗？你应当铭记这一训诫，恭敬谨慎地实行，他日如果能以此道救济世人，也是君子了。如果存心不像古人那样，把我的话当作荒谬错误，反而用此道杀人，辜负了我的用心，就不是我的儿子了。
正统十年乙丑年中元日余杭节道人陶华书写
What kind of Way is medicine? It is said: It is the Way of the Junzi (gentleman/noble person). If one does not possess a steadfast mind, how can they lightly discuss it! Why is this? The nature of drugs can both give life and take life. If handled without grasping the essentials, what was meant to save life becomes a means of taking it. Only the Junzi acts thus; their heart is not frivolous, therefore their practice must be refined. When facing illness, they examine with thoroughness and caution, thus transforming grief into joy. The nature of the Xiaoren (petty person) is cruel and greedy; greed leads them to seek only profit, cruelty leads them to slight and disregard human life. When facing illness, they boast and act hastily, failing to investigate whether the disease is excess or deficiency, and rashly administer drastic medicines that induce severe reactions. To avoid killing the patient would be rare. I firmly adhere to the Way of the Junzi. In my later years, I had a son who had just passed his weak crown age (20 years old); he was frail and prone to illness, lazy by habit and unable to strive for self-improvement. He certainly is not one capable of bearing this Way. I grieve day and night, fearing that after my death, illnesses will be entrusted to mediocre physicians, which can harm life and destroy nature. Mencius said: "There are three forms of unfilial conduct, of which having no descendants is the greatest." Having a son who is often ill, yet not transmitting to him the Way of saving lives, so that he might die young and the ancestral sacrifices be cut off—how could this be the way of a father? I am now seventy-seven years old, extremely aged and feeble. My twilight years, how long can they shine? Day and night, I have devoted myself to compiling the *Shanghan Mingli Xubian* (Continued Compilation of Clarifying Principles in Cold Damage). Although the discussions and methods are roughly complete, without oral transmission from a master, one cannot fully integrate and comprehend them in the heart. I also composed a volume titled *Suoyan* (Trivial Words). Although the text is humble and vernacular, the language is concise and the meaning reaches its point. It includes the untransmitted subtleties of Zhang Zhongjing, all unheard of in the world. I bare my heart and liver to exhaust the profound mysteries, truly providing a ladder to ascend high. You should treasure it like pearls and jade, devote yourself to studying and interpreting it, searching to fully grasp its purport. Ask whenever you have doubts; do not procrastinate. Strive earnestly to advance daily toward higher realms. Sima Guang said, "If successful, become a good prime minister; if not, become a good physician." Is this not the Way of the Junzi? You should hold this teaching firmly in your heart, practice it with reverence and caution. In the future, if you can use this Way to benefit others, you too will be a Junzi. But if your mind does not resemble that of the ancients, regarding my words as absurd and erroneous, and instead using this Way to kill people, thereby betraying my intentions, you are not my son.
Written by Tao Hua, Daoist Ren Jie of Yuhang, on the Zhongyuan Day of the Yichou Year of the Zhengtong Era (1445 AD)