张仲景曰∶夫天布五行以运万类，人禀五常以有五脏。经络府俞，阴阳会通。
玄冥幽微，变化难极。自非才高识妙，岂能探其理致哉？上古有神农、黄帝、岐伯、
伯高、雷公、少俞、少师、仲文，中世有长桑、扁鹊，汉有公乘、阳庆及仓公。下
此以往，未之闻也。观今之医，不念思求经旨，以演其所知。各承家技，始终顺旧。
省疾问病，务在口给。相对斯须，便处汤药。按寸不及尺，握手不及足。人迎趺阳，
三部不参。动数发息，不满五十。短期未知决诊，九候曾无仿佛。明堂阙庭，尽不
见察，所谓窥管而已。夫欲视死别生，实为难矣。孔子云∶生而知之者上，学则亚
之。多闻博识，知之次也。余宿尚方术，请事斯语。
孙真人曰∶医方卜筮，艺能之难精者也。既非神授，何以得其幽微？世有愚者，
读方三年，便谓天下无病可治。及治病三年，乃知天下无方可用。故学人必须博极
医源，精勤不倦。至若道听途说而言医者，岂不深自误哉。
史嵩曰∶夫为医者，在读书耳。读而不能为医者有矣，未有不读而能为医者也。
不读医书，又非世业，杀人岂不甚于梃刃乎？
金华戴叔能曰∶医以活人为务，与吾儒道最切近。自唐书列之技艺，而吾儒不
屑为之。世之习医者，不过诵一家之说，守一定之方，以幸其病之偶中；不复深探
远索，上求圣贤之意，以明夫阴阳造化之会归；又不能博极群书，采择众议，以资论治之权变；
甚者至于屏弃古方，附会臆见，辗转相迷，而其为患不少矣。是岂圣贤慈惠生民之本意哉。
学士商辂曰∶医者，意也。如对敌之将，操舟之工，贵乎临机应变。方固难于
尽用，然非方，则古人之心弗传，茫如望洋，如捕风，必有率意而失之者矣。方果
可以弗用乎？虽然，方固良矣，然必熟之《素问》以求其本，熟之《本草》以究其
用，熟之诊视以察其证，熟之治疗以通其变。始于用方，而终至于无俟于方，夫然
后医之道成矣。昔许胤宗谓我善读仲景书而知其意，然未尝专用其方，诚名言哉。
《续医说》云∶近时医者，偏执己见。或好用热药，或好用凉药。然《素问》有
异法方宜论，抑何尝偏执耶？古之良医，必量人之虚实，察病之阴阳，而后投以汤
剂。或补或泻，各随其证。若的是阳虚失血，治以干姜、附子；诸虚百损，补以人
参、黄 ；痰热壅嗽、清以芩、连；大便结热，利以硝黄。其法岂尽废乎？许叔微
有云∶形有寒邪，虽婴孩亦可服金液；脏有热毒，虽老羸亦可服大黄。至哉通变之说也。
杨仁斋曰∶治病如操舟。操舟在手，当风波震荡之冲，一有转移，则舟覆矣。
医衡主持在我，不可遍徇病家所欲。尤不可张惶，使病患惊闻。有病家粗识皮肤，
辨难反复，万勿惑焉。又有瘥后触犯再复，隐讳不言，须诘问其由，庶得对病施药。
陆宣公论云∶医以活人为心，故曰医乃仁术。有疾而求疗，不啻求救焚溺于水
火也。医乃仁慈之术，须披发撄冠而往救之可也。否则焦濡之祸及，少有仁心者能
忍乎？窃有医者，乘人之急而诈取货财，是则孜孜为利，跖之徒也，岂仁术而然哉。
比之作不善者尤甚也，天地岂不报之以殃乎？今见医家后裔，多获余庆，荣擢高科，此天道果
报之验。奚必计一时之利而戕贼仁义之心，甚与道术相反背，有乖生物之天理也。从事者，可不鉴哉！
医者当自念云∶人身疾苦，与我无异。凡来请召，急去无迟。或止求药，宜即
发付。勿问贵贱，勿择贫富。专以救人为心，冥冥中自有 之者。乘人之急，故意
求财，用心不仁，冥冥中自有祸之者。吾乡有张彦明，善医。僧道、贫士、军兵及
贫者求药，皆不受钱，或反以钱米与之。人来请召，虽至贫下，亦去。富者以钱求
药，不问多寡，必多与药，期于必愈。未尝萌再携钱来求药之心。病若危笃，亦多
与好药，以慰其心，终不肯受钱。予与处甚久，详知其人为医而口终不言钱，可谓
医人中第一等人矣。一日城中火灾，周回焚尽，烟焰中独存其居。一岁牛灾尤甚，
而彦明庄上独全。此神明 助之也。其子读书，乃与魁荐。孙二、三人，皆庞浓俊爽，亦天道福善
之信然也。使其孜孜以钱物为心，失此数者，所得不足以偿其所失矣、同门之人，可不鉴哉。
孙真人曰∶其有患疮痍下痢，臭秽不可瞻视，人所恶见者，但发怜悯爱恤之心，
不得起畏难蒂芥之意，是吾志也。
孙真人曰∶夫为医之法，不得多语调笑，谈谑喧哗，道说是非，议论人物，炫
耀声名，訾毁诸医，自矜己德。偶然治瘥一病，则昂头戴面，而有自许之貌，谓天
下无双，此医人之膏肓也。
孙真人曰∶医到病家，纵绮罗满目，勿左右顾盼。丝竹凑耳，无得自有所娱。
珍羞迭荐，食如无味。 兼陈，看若无有。所以尔者，夫一人向隅，满堂不乐，
而况病患苦楚，不离斯须，而医者安然欢娱，傲然自得，真人神之所共耻，至人之所不为也。
老君曰∶人行阳德，人自报之。行阴德，鬼神善之。阴阳报施，岂诬也哉。所
以医人不得恃己所长，专心经略财物。但作救苦之心，于冥冥之中，自膺多福矣。
钱乙在神宗时，治皇子仪国公病螈 。国医莫能治。乙进黄土汤，遂愈。神宗
问曰∶黄土汤何以愈斯疾？乙对曰∶以土胜水，木得其平，则风自止。且诸医所治
垂愈，但小臣适当其愈耳。神宗悦其对，赏赉甚浓。
程篁墩云∶近世有儒名者，立说斥东垣、丹溪之书为不足观。曰∶二家动引
《素》、《难》，犹儒者动引唐虞三代，何益于事？噫！为此言者，亦悖之甚矣。
谭景升化书云∶誉人者，人誉之。谤人者，人谤之。
朱丹溪先生诲子十说。其一云∶同道中，切宜谦和，不可傲慢于人。年尊者，
恭敬之。有学人，师事之。倘有医类，但当义让，不可攘夺，致怨招谤。经云∶礼之用，和为贵。
《泊宅编》云∶王居安秀才，久苦痔疾。闻萧山有善工，力不能招致，遂命舟
自乌程走钱塘，舍于静邸中，使人迎医。医绝江至杭。既见，欣然为治药饵。且云∶
请以五日为期，可以除根本。初以一药，放下大肠数寸。又以一药洗之。徐用药线
结痔。信宿痔脱，其大如桃。复以药饵调养，数日遂安。此工初无难色，但放下大
肠了，方议报谢之物。病者知命悬其手，尽许行囊所有为酬，方许治疗。又玉山周
仅，调官京师。旧患膀胱气，外肾偏坠。有货药人云∶只立谈间，可使之止。约以
万钱及三缣之报。相次入室中，施一针，所苦果平。周大喜，即如数酬金帛而去。
后半月，其疾如故。使人访医者，已不见矣。古之贤人，或在医卜之中。今之医者，
急于声利，率用诡道以劫流俗，殆与穴坯挟刀之徒无异。予目击二事，今书之以为世警。
《申志》载温州医僧法程，字无枉。少瞽，百端治之不愈，但昼夜诵观世音菩萨
名号，如是十五年。梦中闻菩萨呼之使前，若有物 其足，不可动。菩萨叹曰∶汝
前世为灸师，误灸损人眼。今生当授此报，难以免。但吾怜汝诚心，但使汝衣食丰
足。遂探怀中，掬宝珠满手与之。既寤，医道大行，衣钵甚富。至七十犹在。
《巳志》载宜兴段承务，医术精高。然贪顾财贿，非大势力者，不能屈致。翟忠
惠公居常熟，欲见之不可。诿平江守梁尚书邀之始来。既回平江，适一富人病，来
谒医。段曰∶此病不过汤药数剂可疗，然非五百千为谢不可。其家始许半酬。拂衣
去。竟从其请。别奉银五十两为药资。段求益至百两，乃出药为治。数日愈，挟所
获西归。中途夜梦一朱衣曰∶上帝以尔为医，而浓取贿赂，殊无济物之心。命杖脊
二十，遂敕左右 而鞭之。既寤，觉脊痛。呼仆视之，捶痕宛然。还家未几而死。
宣城符里镇人符助教治痈疽，操心亡状。病者疮不毒，先以药发之。忽一黄衣卒来，持
片纸示之云∶阴司追汝，以藤杖点其背。符大叫痛。黄衣曰∶汝原来也知痛。随手成大疽而死。
《名医录》云∶京师有一妇人，姓白，有美容，京人皆称为白牡丹。货下胎药为
生。忽患脑疼，日增其肿，名医治之皆不愈。日久溃烂，臭秽不可闻。每夜声唤，
远近皆闻之。一日遂与家中云∶我所蓄下胎方，尽为我焚之。戒子弟曰∶誓不可传
此业。其子告母云∶我母因此起家，何弃之有？其母曰∶我夜夜梦数百小儿咂我脑
袋，所以疼痛叫唤。此皆是我以毒药坏胎，获此果报。言讫遂死。
《医说》载宣城管内水阳村，医陆阳，字义若，以技称。建炎中，朱萃老编修
妻避寇惊忧致疾，陆误投以小柴胡汤杀之。溧水高淳镇李氏子，病瘵召之。用药未
效。从出娼家饮，索钱并酒馔。不与。投以刚剂数十粒，又杀之。绍兴九年，陆暴
病。呼曰∶朱宜人、李六郎，休打我，我便去也。旬日死。
黄帝曰∶经脉十二，络脉三百六十五，此皆人之所明知，工之所循用也。所以
不十全者，精神不专，志意不理，外因相失，故时疑殆，诊不知阴阳逆从之理，此
治之一失也。受师不卒，妄作杂术，谬言为道，更名自功，妄用针药，后遗身咎，
此治之二失。不适贫富贵贱之居，生之浓薄，形之寒温，不适饮食之宜，不别人之
勇怯，不知比类，足以自乱，不足以自明，此治之三失也。诊病不问其始，忧虑饮食之失节，起
居之过度，或伤于毒，不先言此，卒持寸口，何病能中？妄言作名，为粗所穷，此治之四失也。
黄帝曰∶凡未诊病者，必问尝贵后贱。虽不中邪，病从内生，名曰脱营。尝富
后贫，名曰失精。五气留连，病有所并。医工诊之，不在脏腑，不变躯形。诊之而
疑，不知病名。身体日减，气虚无精。病深无气，洒洒然时惊。病深者，以其外耗
于卫，内夺于营。良工所失，不知病情，此亦治之一过也。凡欲诊病者，必问饮食
居处。暴乐暴苦，始乐后苦，皆伤精气。精气竭绝，形体毁沮。暴怒伤阴，暴喜伤
阳。厥气上行，满脉去形。愚医治之，不知补泻，不知病情。精华日脱，邪气乃并。
此治之二过也。善为脉者，必以比类奇恒，从容知之，为工而不知道，此诊之不足
贵。此治之三过也。诊有三常，必问贵贱，封君败伤，及欲候王。故贵脱势，虽不
中邪，精神内伤，身必败亡。始富后贫，虽不伤邪，皮焦筋出，痿 为挛。医不能
严，不能动神。外为柔弱，乱至失常，病不能移，则医事不行。此治之四过也。凡
诊者，必知终始，有知余绪。切脉问名，当合男女。离绝菀结，忧恐喜怒，五脏空虚，
血气离守。工不能知，何术之语。尝富大伤，斩筋绝脉，身体复行，令泽不息，故伤败结，
留薄归阳，脓积寒炅。粗工治之，亟刺阴阳。身体解散，四肢转筋，死日有期，医不能明。
不问所发，惟言死日，亦为粗工，此治之五过也。凡此五者，皆受术不通，人事不明也。
《周礼》∶医师掌医之政令，聚毒药以共医事。凡邦之有疾病者， 疡者造焉，
则使医分而治之。（政谓聚毒药以供医事。令谓使医分而治之，毒药药之。辛苦者，头疮曰 ，身疮曰疡。分治者，
医各有能也。凡药有有毒者，有无毒者。无毒所以疗病，有毒所以发病。而药物之性，随四时而生死。金石之性，禀五
行而
浓薄。其类不一，其性必偏。而人之身，感阴阳寒暑之偏而有病。病以偏而感，药以偏而用，必相攻而后相济。用之
不善，则无毒者亦毒矣。必欲医者知用药之为毒，而不敢轻。辨君臣佐使之制，调温凉燥湿之宜，审表里吐纳之方，
达造化性命之理，则虽毒不毒矣。故其职以聚毒药为主者，重之也？）
岁终，则稽其医事以制其食。十全为上。十失一，次之。十失二，次之。十失
三，次之。十失四为下。（稽，计也。食，禄也。十全谓所治十人皆愈也。失谓其不效者。失四为下，则其禄最薄。
失五者黜之而无禄。罚之重者，重民命也。岂他职之可比也。）
疾医，掌养万民之疾病。四时皆有疠疾。春时有 首疾，夏时有痒疥疾，秋时
有疟寒疾，冬时有嗽上气疾。（天有六气，谓阴阳风雨晦明，皆足以伤形。人有六疾，谓寒热末腹惑心，皆足以
伤气。营运于荣卫，周流于四肢。交通则为和，有余、不足则为疾。苟调养不得其道，而与之值焉。是以气疾交攻，甚
者或
至于病。此疾医于治病言养者，精察夫六疾之本，而顺适夫六气之运，此医之良者也。疠疾者，气不和之疾。 ，酸削
也。
首疾，头痛也。嗽，咳也。上气，逆喘也。凡人四时之间，冬伤于寒，阳主于内。春木用事，而阳发于外，然后寒气搏
之，
为首之疾。春木为肝，而主色。火胜于夏，以子胜母，故暑气溢而为疥痒之疾。夏伤于暑，阴主于内。秋金用事，而
阴发
于外，然后暑气搏之，为疟寒之疾。秋金为肺，而主声。水胜于冬，以子胜母，故寒气壅而为嗽上气疾。是四者，
皆四时不和之气，故谓之疠。）
张仲景说：上天分布五行以运行万物，人禀受五常之气而拥有五脏。经络与府俞穴，是阴阳交汇贯通之处。其道理玄妙幽深微妙，变化难以穷尽。如果不是才学高超、见识精妙的人，怎么能探求其中的理趣呢？上古时代有神农、黄帝、岐伯、伯高、雷公、少俞、少师、仲文；中古时代有长桑君、扁鹊；汉代有公乘、阳庆以及仓公（淳于意）。在此之后的名医，就很少听说了。看现在的医生，不思考探究医学经典的主旨，来推演扩展他们的知识。各自承袭家传技艺，始终沿袭旧法。诊治疾病时，只务在口舌伶俐。相对片刻，便开出处方汤药。切脉时按寸口却不及尺部，握手脉却不及足脉。人迎脉和趺阳脉，三部脉象不互相参照。脉搏跳动急促，呼吸次数不足五十次（指诊脉时间过短）。对于预知死期的诊断无法决断，九候脉象毫无把握。明堂（鼻准）、阙庭（眉间、额部）等面部特征，完全不见察辨，这就像是从管子里看天一样狭隘。想要区分生死，确实很难了。孔子说：生来就知道的人是上等的，通过学习才知道的是次一等的。多闻广识，又是知道的下等了。我向来崇尚医术，请奉行这句话。
孙思邈说：医方、占卜、筮术，都是技艺中难以精通的。既然不是神授，怎么能掌握其中的幽微奥妙？世间有愚笨的人，读方书三年，便以为天下没有治不好的病；等到治病三年，才知道天下没有现成的方子可用。所以求学的人必须广泛深入探究医学源头，精心勤奋，不知疲倦。至于那些道听途说就自称医者的人，难道不是深深误导自己吗？
史嵩说：做医生的，关键在于读书。读了书却不能成为好医生的情况有过，但没有不读书就能成为好医生的。不读医书，又不是世代行医的家业，杀人岂不是比用棍棒刀刃更严重吗？
金华戴叔能说：医生以救活人为宗旨，这与儒家之道最为接近。自从唐代将医术列入“技艺”类，儒者便不屑于从事这一行。世上学习医术的人，不过是诵读一家之说，固守一定的方剂，侥幸病情偶尔吻合；不再深入探索，向上探求圣贤的本意，以明白阴阳造化的归宿；又不能博览群书，采纳众议，以资助论治时的权变应对；甚至至于摒弃古方，附会主观臆见，辗转迷惑，造成的祸患不少。这难道是圣贤慈爱惠民的本意吗？
学士商辂说：医者，靠的是意念/悟性。就像面对敌人的将领，驾船的工匠，贵在随机应变。方剂固然难以全部适用，然而如果没有方剂，古人的心法就无法传承，茫然如望洋兴叹，如捕风捉影，必定会有随意行事而失误的人。方剂果真可以不用吗？虽然如此，方剂固然好，但必须熟读《素问》以探求根本，熟读《本草》以研究用途，熟读诊视之法以察辨证候，熟习治疗手段以通晓变化。从使用方剂开始，最终达到无需依赖方剂的境界，这样医道才算成就。从前许胤宗说我善于阅读仲景的书并理解其意，然而从未专门套用他的方剂，这确实是至理名言啊。
《续医说》记载：近时的医生，偏执己见。有的喜欢用热药，有的喜欢用凉药。然而《素问》中有《异法方宜论》，又何曾偏执呢？古代的良医，一定衡量病人的虚实，察辨疾病的阴阳，然后投以汤剂。或补或泻，各随证候。如果是确切的阳虚失血，用干姜、附子治疗；各种虚损百病，用人参、黄芪补益；痰热壅盛咳嗽，用黄芩、黄连清解；大便结滞有热，用芒硝、大黄通利。这些方法难道都废弃了吗？许叔微曾说：形体有寒邪，即使是婴孩也可以服用金液丹；脏腑有热毒，即使是年老体弱也可以服用大黄。这是多么通达变化的说法啊！
杨仁斋说：治病如同驾船。驾船在手，当风波震荡冲击之时，稍有转移，船就会翻覆。医者的权衡主持在于自身，不可盲目顺从病人家属的要求。尤其不可惊慌失措，使病患惊恐听闻。有病家稍微懂点皮毛，反复辩难，千万不要被迷惑。又有病愈后触犯禁忌导致复发，隐瞒不说，必须追问其原因，才能对症施药。
陆宣公议论说：医生以救活人为心志，所以说医学是仁术。有病求医，无异于在水火中求救。医学是仁慈之术，必须披发缨冠（形容急切救人，来不及整理仪容）前去救援才行。否则，如果因迟延导致焦灼淹溺之祸发生，稍有仁心的人能忍心吗？私下见到有些医生，趁人之急诈取财物，这是孜孜追求利益，是盗跖一类的人，哪里是仁术应有的样子？这比医术不善的人还要恶劣，天地难道不会降下灾殃报应吗？如今看到医家的后裔，大多获得余庆，荣登高位，这是天道果报的验证。何必计较一时的利益而残害仁义之心，这与道术背道而驰，违背了化育万物的天理。从事这个行业的人，可不引以为鉴吗！
医生应当自我思量：人身体的疾苦，与我无异。凡是来请召，急忙前往不要迟疑。或者只求拿药，应立即发放。不问贵贱，不分贫富。专以救人为心，冥冥中自有保佑他的人。趁人之急，故意求财，用心不仁，冥冥中自有降祸给他的人。我的家乡有张彦明，擅长医术。僧人、道士、贫士、军兵及穷人求药，都不收钱，有时反而给钱米给他们。人来请召，即使家境极其贫寒，也去诊治。富人用钱求药，不问多少，一定多给药，期望必愈。从未萌生让病人再次带钱来求药的心思。病情危重，也多给好药，以安慰其心，始终不肯收钱。我与相处很久，详细了解他为人行医，口中终不言钱，可以说是医人中第一等人了。一天城中发生火灾，周围烧尽，烟焰中唯独他的居所幸存。一年牛灾尤为严重，而彦明的庄园独自保全。这是神明帮助的结果。他的儿子读书，竟然考中魁首推荐。孙子二三人，都相貌丰满俊爽，这也是天道福佑善人的确凿证据。如果他孜孜以求钱物为心，失去这几样福气，所得不足以补偿所失。同门之人，可不引以为鉴吗。
孙思邈说：如果有患疮疡、下痢的病人，臭秽不堪观看，是人们厌恶见到的，医生只要发起怜悯爱恤之心，不得起畏难嫌弃之意，这是我的志向。
孙思邈说：做医生的法则，不得多说话调笑，谈谑喧哗，搬弄是非，议论人物，炫耀声名，诋毁其他医生，自夸德行。偶然治好一个病，就昂头瞪眼，有自许的神态，认为天下无双，这是医生的顽疾。
孙思邈说：医生到病人家，纵然满眼绮罗锦绣，不要左右顾盼。丝竹音乐凑耳，不要自我娱乐。珍馐美味轮番进献，吃如无味。美女兼陈，看若无有。之所以这样，是因为一人对着墙角悲伤，满堂都不快乐，何况病患痛苦，片刻不离，而医生安然欢娱，傲然自得，真是神明所共耻，至人所不为的行为。
老君说：人行阳德，别人自然报答他。行阴德，鬼神会善待他。阴阳报应，难道是虚假的吗？所以医生不得倚仗自己的长处，专心谋取财物。只要存有救苦的心，在冥冥之中，自然承受多福。
钱乙在宋神宗时期，治疗皇子仪国公的抽搐病。御医都不能治愈。钱乙进献黄土汤，于是痊愈。神宗问道：黄土汤为什么能治好这个病？钱乙回答说：以土克水，木气得到平衡，风邪自然停止。况且各位医生治疗快要好了，只是小臣恰好赶上他痊愈的时候罢了。神宗对他的回答很满意，赏赐丰厚。
程篁墩说：近代有儒学名声的人，立论排斥李东垣、朱丹溪的书籍不值得看。说：这两家动不动引用《素问》、《难经》，就像儒者动不动引用唐虞三代，对事情有什么益处？唉！说这种话的人，也太悖谬了。
谭景升《化书》说：赞誉别人的人，别人也会赞誉他。诽谤别人的人，别人也会诽谤他。
朱丹溪先生教诲儿子的十句话中有一句说：在同行之中，务必谦和，不可对人傲慢。年长者，要恭敬对待。有学问的人，要像对待老师一样侍奉。如果有医疗业务机会，应当依道义谦让，不可强夺，以致招致怨恨诽谤。经书说：礼的运用，以和谐为贵。
《泊宅编》记载：秀才王居安，长期苦于痔疮。听说萧山有擅长此道的医生，财力不能招致，于是命船从乌程前往钱塘，住在静邸中，派人迎接医生。医生渡江到杭州。见面后，欣然为他治疗用药。并且说：请以五天为期，可以根除病本。先用一种药，放下大肠数寸。再用一种药清洗。慢慢用药线结扎痔疮。两夜后痔核脱落，大如桃子。再用药物调养，几天就安稳了。这位医生起初没有为难的神色，只是放下大肠后，才商议报酬之物。病人知道性命悬于一线，答应拿出行囊所有作为酬谢，才允许治疗。又如玉山的周仅，在京师调任。旧患膀胱气，外肾偏坠。有个卖药人说：只需站谈之间，可以使病止住。约定一万钱及三匹细绢的报酬。相继进入室内，施一针，所苦果然平复。周非常高兴，立即按数酬金帛离去。半个月后，病情依旧。派人寻找医生，已经不见了。古代的贤人，有的在医卜之中。现在的医生，急于声名利禄，通常用诡道劫掠流俗，几乎与穴坯挟刀之徒无异。我亲眼目睹这两件事，现在写下来作为世人的警戒。
《申志》记载温州医僧法程，字无枉。年少失明，百般治疗不愈，只有昼夜诵念观世音菩萨名号，如此十五年。梦中听到菩萨呼唤让他上前，好像有东西按住他的脚，不能动。菩萨叹息说：你前世是灸师，误灸损伤了别人的眼睛。今生应当遭受这个报应，难以避免。但我怜悯你的诚心，只让你衣食丰足。于是探入怀中，捧满手宝珠给他。醒来后，医术大行，衣钵很富裕。直到七十岁还在世。
《巳志》记载宜兴段承务，医术精高。然而贪图钱财，不是大势力的人，不能屈尊招致。翟忠惠公居住在常熟，想见他不可得。委托平江太守梁尚书邀请他才来。回到平江后，恰逢一个富人患病，来求医。段说：这个病不过几剂汤药可疗，然而不收五百千钱答谢不行。那家人起初答应一半酬金。段拂袖而去。最终听从了他的请求。另外奉送银五十两作为药资。段要求增加到一百两，才拿出药来治疗。几天后痊愈，带着收获向西归去。中途夜里梦见一个穿红衣服的人说：上帝因为你做医生，却浓取贿赂，完全没有济世之心。命令杖责脊背二十下，于是命令左右鞭打他。醒来后，觉得脊背痛。叫仆人查看，捶痕宛然。回家不久就死了。
宣城符里镇人符助教治疗痈疽，存心不良。病人疮毒不重，先用药发散。忽然一个黄衣卒吏来，拿着片纸给他看说：阴司追你，用藤杖点他的背。符大叫痛。黄衣人说：你原来也知道痛。随手长成巨大疽而死。
《名医录》记载：京师有一个妇人，姓白，容貌美丽，京人都称为白牡丹。贩卖堕胎药为生。忽然患脑疼，日渐肿胀，名医治疗都不愈。日久溃烂，臭秽不可闻。每晚呻吟呼叫，远近都能听见。一天对家中人说：我所蓄积的堕胎方，全部为我烧掉。告诫子弟说：发誓不可传授此业。她儿子告诉母亲说：我母亲因此起家，为什么要抛弃？母亲说：我每晚梦见数百个小孩吸吮我的脑袋，所以疼痛叫唤。这都是我用毒药坏胎，获得的果报。说完就死了。
《医说》记载宣城管内水阳村，医生陆阳，字义若，以技艺著称。建炎年间，朱萃老编修的妻子因避寇惊忧致病，陆阳误投以小柴胡汤杀了她。溧水高淳镇李氏之子，患肺痨召唤他。用药未见效。跟从出去在娼家饮酒，索要钱及酒食。不给。投以刚烈药剂数十粒，又杀了他。绍兴九年，陆阳暴病。呼叫说：朱宜人、李六郎，别打我，我就走。十天死后。
黄帝说：经脉十二条，络脉三百六十五条，这些都是人所明知，工匠所遵循使用的。所以治疗不能十全十美，是因为精神不专注，意志不理顺，外因相失，所以时常疑惑危险，诊断不知道阴阳逆从的道理，这是治疗的第一个过失。跟随老师学习不完成，妄作杂术，谬言为道，改名自夸功劳，妄用针药，留下身败名裂的后果，这是治疗的第二个过失。不适配贫富贵贱的居住环境，生活的厚薄，形体的寒温，不适配饮食的适宜，不分辨人的勇敢怯懦，不知道类比推理，足以使自己混乱，不足以使自己明白，这是治疗的第三个过失。诊断疾病不问起始，忧虑饮食失节，起居过度，或伤于毒，不先说明这些，突然持寸口脉，什么病能确诊？妄言定名，被粗疏所困穷，这是治疗的第四个过失。
黄帝说：凡是没有诊断疾病的人，必须问曾经尊贵后来卑贱。虽然不中邪气，病从内生，名叫脱营。曾经富有后来贫穷，名叫失精。五气留连，病有所并合。医工诊断，不在脏腑，不变躯形。诊断而疑惑，不知道病名。身体日渐减少，气虚无精。病深无气，洒洒然时常惊恐。病深，是因为外耗于卫气，内夺于营气。良医的过失，不知道病情，这也是治疗的第一个过错。凡想诊断疾病的人，必须问饮食居处。突然快乐突然痛苦，始乐后苦，都伤精气。精气竭绝，形体毁沮。暴怒伤阴，暴喜伤阳。厥气上行，充满脉道脱离形体。愚医治疗，不知道补泻，不知道病情。精华日脱，邪气乃并合。这是治疗的第二个过错。善于诊脉的人，必须以类比奇恒的方法，从容知晓，作为工匠却不知道这些，这是诊断的不值得珍贵。这是治疗的第三个过错。诊断有三常，必须问贵贱，封君败伤，以及想要窥探君王。所以贵族失去权势，虽然不中邪气，精神内伤，身体必败亡。开始富有后来贫穷，虽然不伤邪气，皮焦筋出，痿痹为挛缩。医生不能严厉，不能感动神灵。外表柔弱，乱至失常，病不能移，则医事不行。这是治疗的第四个过错。凡诊断的人，必须知终始，有知余绪。切脉问名，应当结合男女。离绝郁结，忧恐喜怒，五脏空虚，血气离守。工匠不能知道，说什么医术。曾经富有大伤，斩筋绝脉，身体复行，令泽不息，所以伤败结聚，留薄归阳，脓积寒热。粗工治疗，急刺阴阳。身体解散，四肢转筋，死日有期，医生不能明白。不问所发，只说死日，也是粗工，这是治疗的第五个过错。凡这五种，都是受术不通，人事不明。
《周礼》记载：医师掌管医疗政令，聚集毒药以供医疗事务。凡国家中有疾病的人，有头疮身疮的人来到，就让医生分别治疗。（政谓聚集毒药以供医疗事务。令谓让医生分别治疗，毒药即药物。辛苦者，头疮曰疳，身疮曰疡。分治者，医生各有专长。凡药有有毒的，有无毒的。无毒用来疗病，有毒用来发病。而药物的性质，随四季而生死。石金的性质，禀受五行而浓薄不同。其类不一，其性必偏。而人的身体，感受阴阳寒暑的偏颇而有病。病以偏而感，药以偏而用，必须相攻而后相济。使用不当，则无毒者也变成毒了。必须欲医生知道用药之为毒，而不敢轻率。辨别君臣佐使之制，调温凉燥湿之宜，审表里吐纳之方，达造化性命之理，那么虽毒也不毒了。所以他的职责以聚集毒药为主，是重视它啊？）
年终，则考核医疗事务以制定俸禄。十全为上等。十失一，次一等。十失二，次一等。十失三，次一等。十失四为下等。（稽，计也。食，禄也。十全谓所治十人皆愈也。失谓其不效者。失四为下，则其禄最薄。失五者黜之而无禄。罚之重者，重民命也。岂他职之可比也。）
疾医，掌管养护万民的疾病。四季都有疠疾。春时有头痛疾，夏时有痒疥疾，秋时有疟寒疾，冬时有嗽上气疾。（天有六气，谓阴阳风雨晦明，皆足以伤形。人有六疾，谓寒热末腹惑心，皆足以伤气。营运于荣卫，周流于四肢。交通则为和，有余、不足则为疾。苟调养不得其道，而与之值焉。是以气疾交攻，甚者或至于病。此疾医于治病言养者，精察夫六疾之本，而顺适夫六气之运，此医之良者也。疠疾者，气不和之疾。酸削也。首疾，头痛也。嗽，咳也。上气，逆喘也。凡人四时之间，冬伤于寒，阳主于内。春木用事，而阳发于外，然后寒气搏之，为首之疾。春木为肝，而主色。火胜于夏，以子胜母，故暑气溢而为疥痒之疾。夏伤于暑，阴主于内。秋金用事，而阴发于外，然后暑气搏之，为疟寒之疾。秋金为肺，而主声。水胜于冬，以子胜母，故寒气壅而为嗽上气疾。是四者，皆四时不和之气，故谓之疠。）
Zhang Zhongjing said: Heaven distributes the Five Elements (Wu Xing) to operate all categories of things, and humans receive the Five Constants (Wu Chang) to possess the Five Zang Organs. The meridians (Jing Luo) and fu-shu acupoints are where Yin and Yang intersect and communicate. Their principles are profound, obscure, subtle, and mysterious, with changes that are difficult to exhaust. Unless one possesses high talent and exquisite insight, how can one explore their rationale? In ancient times, there were Shennong, the Yellow Emperor, Qibo, Bogao, Leigong, Shaoyu, Shaoshi, and Zhongwen; in the middle ages, there were Changsang Jun and Bian Que; in the Han Dynasty, there were Gongcheng, Yang Qing, and Cang Gong (Chunyu Yi). Since then, few have been heard of. Observing contemporary physicians, they do not ponder and seek the essence of the classics to expand their knowledge. Each inherits family techniques, consistently following old methods. When examining illnesses and asking about diseases, they strive only for eloquence. After a brief conversation, they immediately prescribe decoctions. They palpate the Cun (inch) position but neglect the Chi (cubit) position; they grasp the hand pulse but neglect the foot pulse. They do not compare the Renying (Carotid artery) and Fuyang (Dorsalis pedis artery) pulses with the three positions. The pulse beats rapidly, yet the respiration count is less than fifty (indicating insufficient diagnostic time). They cannot determine prognoses regarding life and death, and the Nine Palpations (Jiu Hou) offer no clarity. They fail to observe the Ming Tang (nose), Que Ting (glabella and forehead), which is like looking at the sky through a tube. To distinguish between life and death is truly difficult. Confucius said: Those who know from birth are superior; those who learn are next. Those who hear much and know widely are below that. I have long esteemed medical arts; please let me follow these words.
Sun Simiao said: Medical prescriptions, divination, and casting are skills difficult to master. Since they are not divinely bestowed, how can one grasp their subtleties? There are foolish people in the world who read prescriptions for three years and claim there is no disease that cannot be cured; yet after treating patients for three years, they realize there are no ready-made prescriptions available. Therefore, students must extensively explore the sources of medicine, being precise and diligent without weariness. As for those who claim to be physicians based on hearsay, do they not deeply mislead themselves?
Shi Hong said: For a physician, reading books is key. There have been those who read but could not become good physicians, but never one who did not read and could become a physician. Not reading medical books, nor coming from a hereditary medical family, killing people would be far worse than using sticks or blades.
Dai Shuneng of Jinhua said: Physicians aim to save lives, which is closest to the Way of the Confucian scholars. Since the Tang Dynasty classified medicine under "skills," Confucian scholars have disdained it. Contemporary practitioners merely recite one school's theories and adhere to fixed formulas, hoping for accidental success; they do not delve deep or search far, nor do they seek the intentions of sages to understand the convergence of Yin-Yang and creation. Nor do they extensively read various books and adopt diverse opinions to aid in flexible treatment strategies. Worse still, some discard ancient formulas, force interpretations based on subjective views, leading to confusion and significant harm. Is this the original intention of sages to show compassion and benefit the people?
Scholar Shang Lu said: Medicine relies on intuition/mind (Yi). It is like a general facing an enemy or a boatman navigating; agility in adapting to circumstances is prized. Formulas are indeed hard to apply universally, yet without them, the minds of the ancients cannot be transmitted, leaving one茫然 as if gazing at the ocean or catching wind, inevitably leading to arbitrary errors. Can formulas really be unused? Although formulas are good, one must thoroughly study the *Suwen* (Plain Questions) to seek the root, the *Bencao* (Materia Medica) to investigate usage, diagnosis to observe syndromes, and treatment to understand variations. Starting with using formulas, one eventually reaches a state where reliance on formulas is unnecessary; only then is the Way of Medicine perfected. Xu Yizong once said he was good at reading Zhang Zhongjing's works and understanding their intent, yet never strictly applied his formulas. This is truly a profound statement.
*Xu Yishuo* records: Recent physicians are biased by their own views. Some prefer hot medicines, others cold medicines. However, the *Suwen* contains the "Treatise on Different Methods and Appropriate Prescriptions," showing no bias. Ancient excellent physicians always assessed the deficiency or excess of the patient and the Yin-Yang nature of the disease before prescribing decoctions. Tonification or purgation followed the syndrome. If it was clearly Yang deficiency with blood loss, treat with Gan Jiang (Dried Ginger) and Fu Zi (Aconite Root); for various deficiencies and damages, tonify with Ren Shen (Ginseng) and Huang Qi (Astragalus); for phlegm-heat obstructing cough, clear with Huang Qin (Scutellaria) and Lian Zi (Coptis); for constipation with heat, purge with Xiao Shi (Mirabilite) and Da Huang (Rhubarb). Are these methods abandoned? Xu Shuwei said: If the form has cold pathogens, even infants can take Jin Ye Dan (Golden Liquid Pill); if the viscera have heat toxins, even the elderly and frail can take Da Huang (Rhubarb). How comprehensive and adaptable this view is!
Yang Renzhai said: Treating disease is like steering a boat. With the rudder in hand, during stormy waves, any shift causes capsizing. The physician's judgment must be firm; one must not blindly comply with the patient's family's desires. One must not panic, causing the patient alarm. If the family has superficial knowledge and argues repeatedly, do not be confused. Also, if symptoms recur after recovery due to taboo violations, concealment must be questioned to treat appropriately.
Lu Xuan Gong argued: Physicians take saving lives as their heart; thus, medicine is the Art of Benevolence (Ren Shu). Seeking medical help is like crying out for rescue from fire or drowning. Medicine is a benevolent art; one must rush to save them, hair disheveled and cap askew. Otherwise, if delay leads to scorching or drowning disasters, can anyone with a benevolent heart endure it? I privately see physicians taking advantage of urgency to extort wealth; this is pursuing profit like Zhi (a bandit), not the Art of Benevolence. This is worse than incompetence. Will Heaven not punish them? Now, seeing descendants of physicians often enjoy residual blessings and rise to high positions, this is proof of Heavenly retribution. Why calculate temporary profit while destroying benevolence and righteousness, opposing the Way and violating the Heavenly Principle of nurturing life? Practitioners should beware!
Physicians should reflect: Human suffering is no different from my own. Upon summons, go quickly without delay. If only medicine is requested, dispense it immediately. Do not ask about status or select by wealth. Focus solely on saving lives; in the unseen realm, there will be protectors. Taking advantage of urgency to seek wealth implies un-benevolent intent; in the unseen realm, disaster awaits. My hometown had Zhang Yanming, skilled in medicine. He treated monks, Daoists, poor scholars, soldiers, and the poor without charge, sometimes giving money and grain. He visited the poorest without hesitation. For the rich, regardless of payment amount, he provided ample medicine, aiming for cure, never expecting return payment. For critical cases, he gave good medicine to comfort them, refusing payment. I knew him well; he never spoke of money while practicing, making him the foremost among physicians. Once, a city fire burned everything around, yet his house stood alone in the smoke and flames. A year later, a cattle plague devastated the area, but his estate remained intact. This was divine assistance. His son studied and passed the imperial examinations with top honors. His grandsons were robust and handsome, confirming Heaven's blessing on the virtuous. If he had pursued wealth, he would have lost these blessings; gains would not compensate losses. Fellow practitioners, beware!
Sun Simiao said: For patients with sores, ulcers, or dysentery, whose foul odor is repulsive to others, the physician must feel pity and care, without aversion or reluctance. This is my aspiration.
Sun Simiao said: The rules for physicians include: do not talk excessively or laugh, make noise, gossip, discuss others' affairs, boast of fame, slander other physicians, or pride oneself on virtue. Accidentally curing one disease and then acting arrogant, claiming uniqueness, is the fatal flaw of physicians.
Sun Simiao said: When visiting a patient's home, even if surrounded by silk and brocade, do not look around. Even if music fills the ears, do not entertain yourself. Even if delicacies are served, eat as if tasteless. Even if beauties are present, ignore them. Why? Because if one person is sad, the whole hall is unhappy. How much more so when the patient suffers constantly? If the physician remains happy and proud, it is shameful to spirits and unacceptable to sages.
Laozi said: Those who perform positive virtue receive repayment from others. Those who perform hidden virtue are favored by ghosts and gods. Yin-Yang retribution is not false. Therefore, physicians must not rely on their skills to greedily acquire wealth. Only by harboring a heart to relieve suffering will one receive abundant blessings in the unseen realm.
Qian Yi, during Emperor Shenzong's reign, treated Crown Prince Yi Guo Wang's convulsions. Imperial physicians could not cure him. Qian Yi prescribed Huang Tu Tang (Yellow Earth Decoction), and the prince recovered. Shenzong asked: Why did Huang Tu Tang cure this illness? Qian Yi replied: Earth overcomes Water; Wood achieves balance, so Wind stops naturally. Moreover, other physicians were close to curing him; I merely happened to coincide with his recovery. Shenzong was pleased and rewarded him generously.
Cheng Huang Dun said: Recent scholars with reputations dismiss Li Dongyuan and Zhu Danxi's works as unworthy. They say: These two constantly cite the *Suwen* and *Nanjing*, just as Confucians cite the eras of Tang, Yu, and the Three Dynasties—what use is it? Alas! Such statements are extremely perverse.
Tan Jingsheng's *Huashu* says: Those who praise others are praised. Those who slander others are slandered.
Mr. Zhu Danxi taught his ten sayings to his sons. One said: Among colleagues, be humble and harmonious; do not be arrogant. Respect elders. Treat learned individuals as teachers. If medical opportunities arise, yield righteously; do not snatch them, causing resentment and slander. The Classics say: In the application of propriety, harmony is precious.
*Bozhai Bian* records: Scholar Wang Ju'an suffered from hemorrhoids for a long time. Hearing of a skilled practitioner in Xiaoshan, unable to invite him due to lack of funds, he took a boat from Wucheng to Qiantang, stayed in a quiet residence, and sent someone to fetch the doctor. The doctor crossed the river to Hangzhou. Upon meeting, he happily treated him with herbs, saying: Give me five days, and I can eradicate the root. First, a medicine lowered the rectum several inches. Then, another medicine washed it. Slowly, he tied the hemorrhoid with a medicinal thread. After two nights, the hemorrhoid fell off, size of a peach. He then used herbal tonics, and within days, the patient was stable. The doctor showed no difficulty initially, discussing fees only after reducing the prolapse. Knowing his life hung in the balance, the patient promised all his belongings as reward, allowing treatment. Another case: Zhou Jin from Yushan, adjusting office in the capital, suffered from bladder qi and unilateral testicular swelling. A traveling medic claimed he could stop it in a brief conversation, demanding 10,000 coins and three bolts of silk. Entering the room, he inserted one needle, and the pain ceased. Zhou was delighted and paid immediately. Half a month later, the disease returned. Sending people to find the doctor, he was gone. Ancient worthies sometimes practiced medicine or divination. Modern physicians, eager for fame and profit, often use deceitful means to exploit the public, akin to thieves with knives. I witnessed these two events and record them as a warning to the world.
*Shen Zhi* records Monk Fazheng of Wenzhou, courtesy name Wuwang. Blind since youth, treatments failed. He chanted the name of Avalokitesvara Bodhisattva day and night for fifteen years. In a dream, the Bodhisattva called him forward, holding his feet immobile. The Bodhisattva sighed: In your past life, you were a moxibustion practitioner who accidentally damaged someone's eyes. You must bear this retribution now, hard to escape. But pitying your sincerity, I ensure you abundant food and clothing. She gave him handfuls of pearls from her bosom. Upon waking, his medical practice flourished, and he became wealthy. He lived to seventy.
*Szhi* records Duan Chengwu from Yixing, highly skilled in medicine but greedy for wealth. Only powerful figures could compel him to visit. Duke Zhi Zhonghui in Changshu wanted to see him but couldn't, eventually inviting him via Governor Liang of Pingjiang. Returning to Pingjiang, a rich man sought his help. Duan said: This needs only a few doses of decoction, but requires 500,000 cash as thanks. The family offered half. Duan left in anger. Eventually, he accepted, taking 50 taels of silver for medicine costs. He demanded up to 100 taels before prescribing. Cured in days, he returned west with his earnings. At night, he dreamed of a figure in red robes saying: The Emperor appointed you a physician, yet you greedily take bribes, lacking compassion. Order twenty strokes on the back. He felt the blows upon waking and saw marks on his skin. He died shortly after returning home.
Assistant Fu from Fulizhen, Xuancheng, treated carbuncles and sores with malicious intent. For a mild sore, he first applied irritant drugs. Suddenly, a yellow-robed messenger appeared, showing a paper: The Underworld pursues you. He struck Fu's back with a rattan cane. Fu screamed in pain. The messenger said: So you know pain too. Fu developed a massive carbuncle and died.
*Myi Lu* records: A woman in the capital, surnamed Bai, beautiful, known as "White Peony," sold abortifacients. She developed severe headache and swelling, untreatable by famous doctors. It ulcerated, smelling foul. She cried out nightly, heard far and wide. One day she told her family: Burn all my abortion formulas. Warned her children: Vow never to transmit this trade. Her son asked: Mother, we built our fortune on this, why abandon it? She said: Every night I dream of hundreds of babies sucking my brain, causing pain and screaming. This is the retribution for using poison to destroy fetuses. She died speaking.
*Yishuo* records Physician Lu Yang, courtesy name Yiruo, from Shuiyang Village, Xuan Guan, known for skill. During Jianyan era, wife of Editor Zhu Cuilao fell ill from fear and anxiety fleeing bandits. Lu Yang mistakenly prescribed Xiao Chai Hu Tang (Minor Bupleurum Decoction), killing her. Later, Li's son from Gachun Town, Lishui, summoned him for consumption (tuberculosis). Medicines failed. Lu drank with prostitutes, demanded money and food. Denied, he administered dozens of harsh pills, killing him again. In the ninth year of Shaoxing, Lu fell suddenly ill, shouting: Zhu Yiren, Li Liulang, stop beating me, I'm leaving! He died ten days later.
The Yellow Emperor said: There are twelve meridians and 365 collaterals, known to all and used by practitioners. Failure to achieve perfection arises from lack of mental focus, disordered will, and external interference, leading to doubt and danger. Not knowing the principles of Yin-Yang and reversal/adherence is the first error in treatment. Incomplete apprenticeship, practicing random arts, falsely claiming Dao, renaming oneself for merit, and recklessly using needles and drugs, bringing blame upon oneself, is the second error. Ignoring differences in poverty, wealth, status, lifestyle thickness/thinness, physical cold/warmth, and dietary suitability; failing to distinguish courage from timidity; lacking analogical reasoning, leading to self-confusion rather than clarity, is the third error. Diagnosing without asking about the onset, stress, dietary irregularities, excessive起居 (daily routine), or toxic injuries; suddenly palpating the Cun position without context, guessing names, and being trapped by coarseness, is the fourth error.
The Yellow Emperor said: In diagnosing, one must ask if the patient was formerly noble and now lowly. Even without external pathogens, internal disease arises, named Tuo Ying (Depletion of Vitality). Formerly rich, now poor, named Shi Jing (Loss of Essence). Five Qi stagnate, diseases combine. Physicians diagnose, finding nothing in Zang-Fu or body shape. Diagnosis yields doubt, unknown disease name. Body wastes away, Qi becomes empty, Essence depleted. Deep disease lacks Qi, shivering with sudden fright. Deep disease involves external depletion of Wei Qi and internal deprivation of Ying Qi. Excellent physicians err by not understanding the condition; this is the first fault. In diagnosis, one must ask about diet and dwelling. Sudden joy or sorrow, starting with joy ending in sorrow, all damage Essence and Qi. Essence and Qi exhaustion destroys the form. Violent anger injures Yin, violent joy injures Yang. Rebellious Qi ascends, filling vessels and separating from form. Foolish physicians do not know tonification or purgation, nor the condition. Essence depletes daily, pathogenic Qi combines. This is the second fault. Those skilled in pulse-taking must use analogy and comparison with unusual patterns, calmly understanding. Practitioners unaware of this are unworthy. This is the third fault. Diagnosis has three constants: ask about status. Loss of power by nobles, even without pathogens, causes internal spiritual injury and bodily collapse. Wealth turning to poverty, even without pathogens, causes dry skin, protruding tendons, flaccidity, and contracture. Physicians unable to be strict or move the Spirit, appearing weak externally, losing order, cannot move the disease; medical practice fails. This is the fourth fault. All diagnosticians must know beginning and end, having additional insights. Pulse-taking and questioning names must match gender. Separation, depression, worry, fear, joy, anger cause Zang emptiness and Qi/Blood dispersion. If practitioners do not know this, what technique is there? Former wealth greatly damaged, sinews cut, vessels severed, body moves but luster ceases, injury accumulates, thinness returns to Yang, pus collects with cold/heat. Crude physicians urgently puncture Yin/Yang. Body dissolves, limbs cramp, death date approaches, physicians cannot clarify. Not asking origin, only stating death date, makes one a crude physician. This is the fifth fault. All five result from incomplete learning and ignorance of human affairs.
*Rites of Zhou*: The Physician-in-Chief manages medical orders, gathering poisonous substances for medical affairs. For subjects with diseases or sores (head sores called Kan, body sores called Yang), physicians treat them separately. (Order refers to gathering poisons/drugs for treatment. Command refers to assigning physicians. Poisons refer to drugs. Hardship refers to sores. Separate treatment means each physician has specific expertise. Drugs vary in toxicity. Non-toxic drugs treat disease; toxic drugs induce disease. Drug properties change with seasons. Mineral properties depend on Five Elements concentration. Types differ, natures are biased. Humans get sick from biases of Yin-Yang and cold/heat. Disease arises from bias; medicine uses bias. They must attack each other to complement. Misuse makes non-toxic drugs toxic. Physicians must know drug toxicity and act cautiously. Understand Sovereign, Minister, Assistant, Courier roles; adjust warm/cold/dry/damp suitability; examine exterior/interior, vomiting/purgation methods; comprehend Creation and Life principles. Then, though toxic, they are not toxic. Hence, gathering poisons is primary, emphasizing importance.)
At year-end, medical performance is reviewed to determine salary. Perfect cure rate is superior. One failure in ten is next. Two failures in ten is next. Three failures in ten is next. Four failures in ten is inferior. (Review means calculation. Salary means emolument. Perfect means ten cures out of ten. Failure means ineffectiveness. Four failures is inferior, meaning lowest salary. Five failures results in dismissal without salary. Heavy punishment emphasizes the value of human life, incomparable to other posts.)
Physicians of Diseases manage the health of the myriad people. Epidemics occur in all four seasons. Spring has head pain diseases, summer has itching/scabies diseases, autumn has malaria/chills diseases, winter has cough/asthma diseases. (Heaven has Six Qi: Yin, Yang, Wind, Rain, Obscurity, Brightness, all capable of injuring form. Humans have Six Diseases: Cold, Heat, Limb, Abdomen, Confusion, Heart, all capable of injuring Qi. Circulating in Ying and Wei, flowing through limbs. Communication brings harmony; excess or deficiency brings disease. If nourishment is improper and coincides with these, Qi diseases attack, severely leading to illness. This Physician of Diseases speaks of "nourishing" in treating disease, precisely observing the roots of Six Diseases and adapting to Six Qi movements, representing excellent physicians. Epidemic diseases are disorders of Qi harmony. Sour/numbness. Head pain is headache. Cough is coughing. Upper Qi is reverse asthma. In four seasons, winter injury to Cold, Yang dominates internally. Spring Wood governs, Yang emerges externally, then Cold Qi combats it, causing head pain. Spring Wood is Liver, governing color. Fire exceeds in Summer, child surpasses mother, so Summer Heat overflows causing scabies/itching. Summer injury to Summer Heat, Yin dominates internally. Autumn Metal governs, Yin emerges externally, then Summer Heat combats it, causing malaria/chills. Autumn Metal is Lung, governing sound. Water exceeds in Winter, child surpasses mother, so Cold Qi obstructs causing cough/upper Qi disease. These four are imbalanced Qi of four seasons, hence called epidemics.)