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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.