凡人疾病，皆由多生不惜众生身命，竭用人力，好杀鸟兽昆虫，好HT 楚下贱，
甚则枉用毒刑，加诸无罪。种种业因，感此苦报。业作医师，为人司命，见诸苦恼，
当兴悲悯。详检方书，精求药道。谛察深思，务期协中，常自思惟。药不对病，病
不对机，二旨或乖，则下咽不返。人命至重，冥报难逃。勿谓一时衣食，自贻莫忏
之罪于千百劫。戒之哉！宜惧不宜喜也。
凡为医师，当先读书。凡欲读书，当先识字。字者，文之始也。不识字义，宁
解文理。文理不通，动成窒碍。虽诗书满目，于神不染，触途成滞，何由省入？譬
诸面墙，亦同木偶。望其拯生民之疾苦，顾不难哉？故昔称太医，今曰儒医。太医
者，通天地人者也。儒医者，读书穷理，本之身心，验之事物，战战兢兢，求中于
道。造次之际，罔敢或肆者也。外此，则俗工耳，不可以言医矣。
凡为医师，当先识药。药之所产，方隅不同，则精粗顿异；收采不时，则力用
全乖。又或市肆饰伪，足以混真。苟非确认形质，精尝气味，鲜有不为其误者。譬
如将不知兵，立功何自？医之于药，亦犹是耳。既识药矣，宜习修事。雷公炮炙，
固为大法。或有未尽，可以意通。必期躬亲，勿图苟且。譬诸饮食，烹调失度，尚
不益人，反能增害，何况药物关乎躯命者耶。可不慎诸。
凡作医师，宜先虚怀。灵知空洞，本无一物。苟执我见，便与物对。我见坚固，
势必轻人。我是人非，与境角立。一灵虚窍，动为所塞。虽日亲至人，终不获益。
白首故吾，良可悲已。执而不化，害加于人。清夜深思，宜先愧耻。况人之才识，
自非生知，必假问学。问学之益，广博难量。脱不虚怀，何由纳受？不耻无学，而
耻下问，私心自胜，于道何益。苟非至愚，能不儆省乎？
医师不患道术不精，而患取金不多。舍其本业，专事旁求。假宠贵人，冀其口
吻，以希世重。纵得多金，无拔苦力。于当来世，岂不酬偿。作是思惟，是苦非乐。
故当勤求道术，以济物命。纵有功效，任其自酬。勿责浓报。等心施治，勿轻贫贱。
如此，则德植厥躬，鬼神幽赞矣。（以上所祝五条，皆关切医师才品道术，利济功过，仰愿来学，
俯从吾祝，则进乎道而不囿于技矣。讵非生人之至幸，医道之大光也哉。）
陶弘景曰∶五经四部，军国礼服，若讲用乖越者，犹可矣。止于事迹非宜尔。
至于汤药，一物有谬，便性命及之。千乘之君，百夫之长，何不深思戒慎耶？昔许
太子侍药不尝，招弑君之恶。季孙馈药，仲尼有未达之辞。知其药性之不可轻信也。
凡是人的疾病，都是由多生累世中不惜惜众生身命、耗尽人力、喜好杀害鸟兽昆虫、喜好虐待卑贱之人，甚至滥用毒刑加诸无罪之人的种种业因，感召而来的苦报。既然身为医师，掌管他人的生命，见到这些苦恼，应当兴起悲悯之心。详细检查方书，精心探求药道。仔细观察并深入思考，务必使治疗符合中道，经常自我反省。如果药物不对症，病症不符合病机，这两者稍有偏差，那么药一下咽就无法挽回。人的生命极其重要，冥界的报应难以逃脱。不要为了暂时的衣食利益，而在千百劫中留下无法忏悔的罪过。一定要戒慎啊！应当保持敬畏而不是喜悦。
凡是做医师的，应当先读书。凡是想要读书的，应当先识字。字是文章的开始。如果不认识字的含义，怎么能理解文理？文理不通顺，行动就会成为阻碍。虽然满眼睛都是诗书，但精神没有受到感染，触目所及都成为滞碍，从哪里能进入医道呢？就像面对墙壁一样，也如同木偶。指望他们拯救百姓的疾苦，难道不难吗？所以过去称为太医，现在称为儒医。太医，是通晓天、地、人的人。儒医，是通过读书穷究事理，从身心出发，在事物上验证，战战兢兢，力求合乎大道。在仓促之间，也不敢放肆。除此之外，就是庸俗的工匠罢了，不可以称之为医了。
凡是做医师的，应当先识药。药物所产的地方不同，精粗立刻就有差异；采收时间不当，药效就会完全违背。又有可能是市场上装饰伪装，足以混淆真伪。如果不是确认形质，精细品尝气味，很少有不因此受误的。比如将领不了解士兵，立功从何而来？医生对于药物，也是同样的道理。既然认识了药物，应该练习炮制加工。雷公炮炙法，固然是大法。如果有未尽之处，可以凭心意通达。必须亲自去做，不要图省事苟且。比如饮食，烹调失去法度，尚且不益于人，反而增加危害，何况药物关乎性命呢？能不谨慎吗？
凡是做医师的，应当先虚怀若谷。灵知空洞，本来无一物。如果执着于我见，就会与外物对立。我见坚固，势必轻视别人。认为自己是，别人非，与环境角立。一点灵明虚窍，动不动就被堵塞。即使每天亲近至人，最终也不能获益。白头依旧是我执，实在可悲啊。固执而不改变，祸害加在别人身上。深夜深思，应当先感到羞愧耻辱。况且人的才识，并非生而知之，必须借助问学。问学的益处，广博难量。如果不虚怀，凭什么接受？不以无学为耻，而以向地位低的人请教为耻，私心自胜，对道有什么益处？如果不是极愚笨的人，能不警醒反省吗？
医师不担心道术不精通，而担心收取的金银不多。舍弃本业，专门从事旁门左道的寻求。假借权贵的宠信，希望他们的口吻赞誉，以希求世俗的重视。纵然得到很多金银，没有拔除痛苦的力量。在未来的世里，难道不需要偿还吗？这样思考，是苦不是乐。所以应当勤求道术，来救济万物生命。纵然有功效，任由对方自行酬谢。不要要求丰厚的回报。平等心地施治，不要轻视贫贱。如此，则德行植根于自身，鬼神也会暗中赞助。（以上所祝五条，都关切医师的才品道术，利济的功过，仰愿后来的学者，俯从我的祝愿，就能进乎道而不局限于技了。这难道不是救人的大幸，医道的大光明吗？）
陶弘景说：五经四部，军国礼服，如果讲解使用有偏差，还可以说是事迹上的不宜。至于汤药，一种药物如果有谬误，就会危及性命。拥有千乘兵车的君主，百夫之长，为什么不深思戒慎呢？从前许太子侍奉药物不尝，招致被弑君的恶名。季孙赠送药物，孔子有“未达”（不知其性）的言辞。知道药性是不可轻信的。
The diseases of human beings are all caused by karmic retribution resulting from past lives where one did not cherish the lives of sentient beings, exhausted human labor, enjoyed killing birds, beasts, insects, and worms, enjoyed abusing those of low status, and even unjustly applied cruel punishments to the innocent. As a physician who holds the fate of others in hand, seeing such suffering, one should arouse compassion. One must carefully examine medical texts and meticulously seek the principles of materia medica. Observe closely and think deeply, ensuring that treatment aligns with the mean, and frequently engage in self-reflection. If the medicine does not match the disease, or the disease does not correspond to the pathogenesis (Ji, 机), and these two principles deviate even slightly, once the medicine is swallowed, it cannot be retrieved. Human life is extremely heavy and important; karmic retribution in the netherworld is inescapable. Do not say that for the sake of temporary food and clothing, one incurs unforgivable sins over countless kalpas. Beware! One should feel fear rather than joy.
Anyone who becomes a physician must first study books. Anyone who wishes to study books must first recognize characters. Characters are the beginning of writing. Without understanding the meaning of characters, how can one comprehend the logic of the text? If the logic is not smooth, actions will become obstructed. Although one may have poetry and books before their eyes, if the spirit is not influenced, everything encountered becomes a stagnation; from where can one enter the way? It is like facing a wall, or being like a wooden puppet. Is it not difficult to expect them to save the people from their suffering? Therefore, in ancient times they were called "Grand Physicians" (Taiyi, 太医), and now they are called "Confucian Physicians" (Ruyi, 儒医). The Grand Physician is one who understands Heaven, Earth, and Humanity. The Confucian Physician studies books to exhaust principles, bases this on body and mind, verifies it through affairs, acts with trepidation, and seeks alignment with the Dao. Even in hasty moments, one dares not act arbitrarily. Outside of this, there are only vulgar craftsmen, who cannot be spoken of as physicians.
Anyone who becomes a physician must first know medicines. Because the places of production differ, the quality immediately varies between fine and coarse; if harvested at improper times, the efficacy will completely diverge. Furthermore, market goods may be decorated and fake, sufficient to confuse the true. Unless one confirms the form and substance, and carefully tastes the flavor, few will avoid being misled. Just as a general who does not know his soldiers cannot achieve merit, so too is the physician's relationship with medicine. Having known the medicines, one should practice processing and preparation. Lei Gong's methods of decoction and processing (Paozhi, 炮炙) are indeed great laws. If there are incomplete aspects, one may understand them through intuition. One must personally undertake this, not seeking shortcuts. Just as food, if cooked improperly, does not benefit but harms, how much more so for medicines that concern life and death? Can one not be cautious?
Anyone who becomes a physician should first empty their mind. Spiritual knowledge is hollow and empty, originally containing nothing. If one clings to the view of "self," one opposes external things. If the view of "self" is firm, one will inevitably despise others. Believing oneself right and others wrong, one stands in opposition to circumstances. The single spiritual aperture becomes blocked. Even if one daily approaches sages, one ultimately gains no benefit. White-haired yet unchanged in ego, truly pitiable. Clinging without transformation brings harm to others. Deep thinking in the clear night, one should first feel shame. Moreover, human talent and knowledge are not innate; they must rely on questioning and learning. The benefits of questioning and learning are broad and immeasurable. Without an empty mind, how can one receive? Not feeling ashamed of ignorance, but feeling ashamed to ask those below, selfishness prevails; what benefit is there to the Dao? Unless one is extremely foolish, how can one not be alert and reflective?
Physicians do not worry about their techniques not being refined, but worry about not receiving enough money. Abandoning their primary profession, they specialize in seeking side paths. Borrowing the favor of nobles, hoping for their praise, to seek worldly importance. Even if they obtain much gold, they lack the power to remove suffering. In future lives, will they not have to repay this? Thinking thus, it is suffering, not joy. Therefore, one should diligently seek the Dao and techniques to save living beings. Even if there are effects, let the patient recompense freely. Do not demand thick rewards. Treat with equal heart, do not despise the poor and lowly. Thus, virtue is planted in oneself, and spirits will secretly assist. (The five exhortations above all concern the physician's character, technique, and the merits and faults of benefiting others. I hope future learners will follow my exhortations, thereby advancing into the Dao and not being confined to mere skill. Is this not the greatest fortune for saving people, and the great light of the medical way?)
Tao Hongjing said: Regarding the Five Classics and the Four Parts, military and state ceremonial dress, if lectures and uses deviate, it may still be acceptable as merely inappropriate historical details. But regarding herbal decoctions, if one substance is erroneous, it endangers life and death. Why do not rulers of thousand-chariot states and leaders of hundreds of men think deeply and beware? In the past, Crown Prince Xu served medicine without tasting it, inviting the evil reputation of regicide. Ji Sun presented medicine, and Confucius made remarks indicating he did not fully understand its nature. This shows that drug properties cannot be lightly trusted.