越人曰病有六不治者。骄恣不论于理。一不治也。轻身重财。二不治也。衣食不能适。
三
不治也。阴阳藏气不定。四不治也。形羸不能服药。五不治也。信巫不信医。六不治也。愚
以
为骄恣者多出于富贵之家。富者盈满自矜。或深言以见非。贵者倨傲自尊。或忠告之难行。
于是污庸卑谄之流。趋承恐后。怀材抱德之英。降辱宁甘。故谦光为持躬之要。而重士乃尊
生
之本也。若此骄恣之与轻身信巫。是本非不治之病。乃自致于败亡。而非衣服难适。藏气不
定。形羸拒药。终无可治之比也。
药为病设若人元气充实。真阴恬静。饮和可资摄养。何必别假丹剂。鼓溢气血奔突散漫
而为
揠助之患。每见有无故而服参 归术苁蓉骨脂滋益脾肾之药。暴致血衄胀满。成不可解之疾
者。窃谓病者身之贼也。药治病之兵也。朝廷不得已而用兵。人有病而始用药。病实者尚
虞
骤补。病虚者更畏妄攻药其可漫尝乎。岁巳巳家大人佐郡锦官。由渝州登陆以进。道经永川
两昌内江诸邑。目击井里萧条。民怀菜色。因询诸父老曰。尔蜀古天府之国。土沃人殷。风
俗醇美。今何若是之凋残乎。诸父老曰。正苦十年来奢酋构难。间经援兵四集。淫虐悍暴。
尤甚于贼也。尚悲风鹤已邈。泽雁未归称民贼者又HT 辐叠至既罹烽烟之祸复遭涂炭之苦民
愈
不堪命矣始信将愎兵骄害甚乎贼。语不诬。于是家大人抵官励操。以治楚者治蜀。及屡署郡
邑符。八载敷仁。皆一意恬静慈和。为挽复元气之善图。耻事针砭之速。究竟功牧参苓。苏
生重困。时蜀臬江右曾铭石先生秉宪清严。执鉴人伦。每与当事击楫寮采。则曰守令者亲民
之官。官以清着固难。但未免尚峻刻耳。若清且和。留心民瘼。如锦官萧司马者则尤难其人
也。噫治病与治国一也。久病而服误剂。犹青苗之厉法。无病而轻服药。乃黩武之危。图均
害民也。伤生也。
扁鹊说疾病有六种难以治愈的情况。一是骄横放纵，不讲道理，这是第一种不治之症。二是轻视身体健康而看重钱财，这是第二种不治之症。三是衣食不能适应调节，这是第三种不治之症。四是阴阳失调、脏腑之气不稳定，这是第四种不治之症。五是身体极度消瘦虚弱，无法承受药物，这是第五种不治之症。六是迷信巫术而不信任医生，这是第六种不治之症。
我认为，骄横放纵的人多出自富贵之家。富人往往自满自大，若有人直言规劝，便视为非议；贵人往往傲慢自尊，忠告之言难以听进。于是那些庸俗卑劣、阿谀奉承之徒，争先恐后地趋炎附势；而有才华品德的高士，反而遭受屈辱也甘之如饴。因此，谦虚谦光是修身的关键，尊重人才才是珍爱生命的根本。像这种骄横放纵、轻视生命、迷信巫术的行为，本质上并非不可治愈的疾病，而是自我招致败亡。至于衣食难适、脏腑气机紊乱、身体羸弱拒药等情况，才真正属于终难治愈的范畴。
药物是为治疗疾病而设的。如果一个人元气充实，真阴宁静，通过调和饮食即可保养身体，何必另外借助丹药？否则会导致气血鼓动溢出，奔突散漫，反而造成拔苗助长般的祸患。我常常见到有人无故服用人参、当归、白术、肉苁蓉、骨碎补等滋补脾肾的药物，突然导致鼻出血、腹胀满，形成无法解开的重病。我认为，疾病是身体的贼寇，药物是治病的军队。朝廷是在不得已的情况下才用兵，人只有在生病时才用药。实证患者尚且担心骤然进补会加重病情，虚证患者更应畏惧妄用攻伐之法，药物怎么可以随意尝试呢？
己巳年，家父在锦官城（成都）辅佐郡务，从渝州陆路进发，途经永川、两昌、内江等县。亲眼目睹乡里萧条，百姓面有菜色。于是询问当地父老说：“你们蜀地自古就是天府之国，土地肥沃，人口众多，风俗淳朴美好，如今为何如此凋残？”父老们回答说：“正苦于十年来奢崇明叛乱作乱，期间援军四集，这些军队淫虐悍暴，甚至比盗贼还要严重。可悲的是战火已远，恩泽未归，自称为民除害的官员又车马辐辏般到来。既遭受战火之祸，又遭涂炭之苦，百姓更加不堪忍受了。”这才相信将领刚愎自用、士兵骄横跋扈，危害比盗贼还大。这话不假。
于是家父到任后激励操守，以治理楚地的方法治理蜀地，并多次代理郡县职务，八年施行仁政，都一心保持恬静慈和，作为恢复元气的良好谋划，耻于使用针灸砭石等速效手段。最终依靠人参、茯苓等温和药物，使陷入困境的百姓得以复苏。当时四川按察使江西曾铭石先生执法清廉严厉，审视人伦道德，经常与地方长官击楫中流，考察官吏，他说：“守令是亲近百姓的官职，为官清廉固然难得，但未免过于严峻苛刻。如果既能清廉又能温和，关心民间疾苦，像锦官萧司马这样的人就尤为难得了。”唉，治病与治国是一样的道理。久病误服药剂，就像青苗法带来的厉政；无病轻率服药，则是滥用武力的危险之举。这两者都会损害百姓，伤害生命。
Bian Que stated that there are six types of diseases that are difficult to cure. The first is arrogance and willfulness, disregarding reason; this is the first type of untreatable condition. The second is valuing wealth over health; this is the second type. The third is the inability to adapt diet and clothing appropriately; this is the third type. The fourth is instability of Yin and Yang and Zang-Fu Qi (Vital Energy of the internal organs); this is the fourth type. The fifth is extreme emaciation where the body cannot tolerate medication; this is the fifth type. The sixth is believing in witchcraft rather than medicine; this is the sixth type.
I believe that those who are arrogant and willful often come from wealthy and noble families. The wealthy are often self-satisfied and conceited; if someone speaks frankly to correct them, they view it as criticism. The noble are often haughty and self-important; sincere advice is hard for them to accept. Consequently, vulgar and sycophantic individuals rush to flatter them, while talented and virtuous scholars suffer humiliation yet endure it willingly. Therefore, humility is essential for self-cultivation, and respecting talent is the foundation of cherishing life. Such behaviors as arrogance, neglecting one's health, and believing in witchcraft are not inherently untreatable diseases, but rather self-inflicted ruin. In contrast, conditions such as inability to adapt to diet/clothing, instability of Zang-Fu Qi, and physical weakness rejecting medication are truly cases that are ultimately incurable.
Medicines are prescribed for diseases. If a person has sufficient Yuan Qi (Primal Qi) and tranquil True Yin (True Essence), nourishment can be maintained through dietary harmony; why resort to elixirs? Otherwise, it may cause Qi and Blood to surge and scatter, leading to harm akin to uprooting seedlings to help them grow. I often see people taking tonics for the Spleen and Kidney, such as Renshen (Ginseng Radix), Danggui (Angelicae Sinensis Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), Roucongrong (Cistanche Herba), and Gusuibu (Drynariae Rhizoma), without cause, which suddenly leads to epistaxis (nosebleed) and abdominal distension, resulting in intractable illness. I hold that disease is the thief of the body, and medicine is the army to treat it. The court uses military force only when necessary; humans use medicine only when sick. For patients with Excess patterns, one must still fear sudden tonification worsening the condition; for those with Deficiency patterns, one should more dread reckless purgation. How can medicines be taken casually?
In the Jisi year, my father served as an assistant official in Jinguan City (Chengdu). Traveling by land from Yuzhou, he passed through counties such as Yongchuan, Liangchang, and Neijiang. He witnessed the desolation of villages and the malnourished faces of the people. He asked the elders: "Shu has been the Land of Abundance since ancient times, with fertile soil, abundant population, and pure customs. Why is it now so devastated?" The elders replied: "We suffer greatly from the rebellion of She Chongming over the past ten years. During this time, relief troops gathered, committing atrocities and brutality even worse than the rebels. Tragically, although the war has passed, grace has not returned. Officials claiming to protect the people arrive in droves. Having suffered the disaster of war, we now endure further torment; the people can no longer bear it." Thus, we realize that stubborn generals and arrogant soldiers cause greater harm than bandits. This statement is true.
Upon arriving at his post, my father encouraged integrity and governed Shu using methods previously applied in Chu. Serving repeatedly as acting governor of counties, he practiced benevolence for eight years, maintaining tranquility and kindness as a strategy to restore Yuan Qi. He despised quick fixes like acupuncture and Bian stone (stone knives). Ultimately, relying on mild herbs like Renshen (Ginseng Radix) and Fuling (Poria), he revived the suffering populace. At that time, Zeng Mingshi, the Provincial Surveillance Commissioner from Jiangxi, was known for strict and clear enforcement of laws and moral scrutiny. He often inspected officials alongside local governors, stating: "Magistrates are officials close to the people. Being clean and incorrupt is difficult, but often too harsh. To be both clean and gentle, caring for people's hardships, like Governor Xiao of Jinguan, is exceptionally rare." Alas, treating disease is like governing a state. Misprescribing for chronic illness is like the oppressive Qingmiao Law; taking medicine lightly when healthy is like reckless militarism. Both harm the people and damage life.