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Anyone who wishes to become a Great Physician must be proficient in the *Suwen* (Plain Questions), *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion), *Huangdi Zhenjing* (Yellow Emperor's Classic of Acupuncture), Mingtang Liuzhu (Distribution of Meridians, Points, and Flowing Qi), Twelve Primary Meridians (Shi'er Jingmai), Sanbu Jiuhou (Three Regions and Nine Positions for Pulse Diagnosis), Zangfu Organs (Five Zang and Six Fu Organs), Biao-Li Acupoints (Exterior-Interior Connecting Points), Bencao Duizhi (Herbal Pairing Principles), as well as the various classic formulas (Jingfang) of Zhang Zhongjing, Wang Shuhe, Ruan Henan, Fan Dongyang, Zhang Miao, Jin Shao, and others. Furthermore, one must skillfully understand Yin-Yang and Destiny (Yin-Yang Luming), various physiognomy methods, tortoise shell divination (Zhuo Gui Wu Zhao), and Zhouyi Liren (Six Ren Divination based on I Ching). All these must be thoroughly mastered; only then can one be called a Great Physician. If not, it is like walking at night without eyes, inevitably leading to stumbling and death. Secondly, one must read this text diligently, ponder its profound principles, and study it with care before one can discuss the Way of Medicine with them. One must also have a broad reading of various books. Why? Because if one does not read the Five Classics (Wujing), one will not know the way of Benevolence and Righteousness. If one does not read the Three Histories (Sanshi), one will not know past and present events. If one does not read the works of the Hundred Schools of Thought, one cannot silently comprehend situations upon encountering them. If one does not read the *Neijing* (Inner Canon), one will not know the virtues of Compassion, Sympathy, Joy, and Equanimity (Cibei Xishe). If one does not read the *Zhuangzi* and *Laozi*, one cannot embody true nature and follow natural operation, resulting in being bound by auspicious and inauspicious taboos, creating obstacles everywhere. Regarding the theory of Wuxing Xiuwang (The Rise and Fall of the Five Elements) and Qiyao Tianwen (Astronomy of the Seven Luminaries), one must explore their depths. If one can learn all these comprehensively, there will be no hindrance in the Way of Medicine, achieving perfection.

Zhang Zhan said: The difficulty in mastering classic formulas has existed for a long time. Currently, diseases may have internal similarities but external differences, or internal differences but external similarities. Therefore, the fullness or emptiness of the Zang-Fu organs, and the obstruction or patency of Blood and Ying-Wei (Nutritive and Defensive Qi), are certainly not things that can be perceived by ears and eyes alone; one must first use pulse diagnosis and observation to examine them. Moreover, the pulses at Cun, Guan, and Chi (three positions on the radial artery) may show confusion with floating, sunken, string-taut, or tight qualities; acupoint flow and distribution vary in height, depth, and shallowness; skin, flesh, sinews, and bones differ in thickness, softness, hardness, and suppleness. Only those who are meticulous and subtle in their attention can discuss these matters. To seek the most subtle matters with the roughest and shallowest thinking—is this not dangerous! If one tonifies when there is excess, reduces when there is deficiency, obstructs when there is patency, blocks when there is congestion, cools when there is cold, and warms when there is heat, this is merely adding to the disease while hoping for survival; I see only death. Thus, medical prescriptions and divination are arts difficult to master perfectly. Since they are not divinely bestowed, how can one attain their profound subtlety? There are foolish people in the world who, after reading prescriptions for three years, claim there are no untreatable diseases; yet after treating patients for three years, they realize there are no ready-made formulas available for every case. Therefore, students must extensively explore the sources of medicine, practicing with precision and diligence without tiring, and must not rely on hearsay to claim mastery of the medical way, which would deeply mislead themselves.

Whenever a Great Physician treats illness, one must calm the spirit and stabilize the will, having no desires or demands. One must first generate a great heart of compassion and pity, vowing to universally save sentient beings from suffering. When those afflicted with disease or distress come seeking help, one must not inquire about their nobility or poverty, age, beauty or ugliness, enmity or kinship, friendship, ethnicity, or intelligence. Treat them all equally, regarding them as close relatives. Do not hesitate or look back, worrying about personal fortune or misfortune, nor protect your own life. Seeing another's suffering should feel as if it were your own, evoking deep sorrow and empathy. Do not avoid danger, ignore day and night, cold and heat, hunger and thirst, or fatigue; devote yourself entirely to rescue. Do not act with a mindset focused on formalities or appearances. Only in this way can one be a Great Physician for the common people. Acting contrary to this makes one a great thief of sentient lives. Since ancient times, famous sages often used living creatures to relieve emergencies. Although it is said that beasts are despised and humans valued, in terms of cherishing life, humans and animals are the same. Harming others to benefit oneself is a grievance shared by all things, let alone humans. Killing life to preserve life moves further away from true "life." This is precisely why my current formulary does not use living creatures as medicinal materials. For creatures such as horseflies and leeches, if dead ones are available in the market, they may be purchased and used; this is an exception. Take chicken eggs as an example: since they are undifferentiated chaos (embryonic stage), there are certain critical emergency situations where, out of necessity, one must reluctantly use them. However, if one can avoid using them, that person is a great sage, surpassing even me. For patients suffering from sores, ulcers, or dysentery, whose excretions are foul and repulsive, causing disgust in others, the physician should only feel shame, pity, and concern, harboring no grudge or aversion in their heart. This is my aspiration.

The demeanor of a Great Physician should be characterized by a clear spirit and inward contemplation, appearing solemn and dignified, broad-minded and magnanimous, neither glaring nor obscure. In examining diseases and diagnosing ailments, one must be fully attentive and deeply focused, carefully observing physical signs and symptoms without missing any detail. In prescribing acupuncture and medication, there must be no discrepancy. Although it is said that illnesses require swift rescue, one must remain unconfused in the face of events, exercising careful deliberation and deep thought. One must not, over matters of life and death, rashly display one's agility or speed to gain fame and moral credit; this is highly unbenevolent. Upon arriving at a patient's home, even if surrounded by silks and brocades, do not glance left or right. Even if music fills the ears, do not appear entertained. Even if delicacies are served repeatedly, eat as if tasteless; regard decorations as if nonexistent. Why? Because if one person turns to the corner weeping, the whole hall becomes unhappy; how much more so when a patient suffers continuously, yet the physician remains joyful and self-satisfied? This is a source of shame for both humans and spirits, and something perfected individuals do not do. This is likely the original intent of medicine.

The code of conduct for physicians prohibits excessive joking, loud chatting, gossiping, criticizing others, boasting of one's reputation, disparaging other doctors, or arrogantly praising one's own virtue. If one accidentally cures a single disease, one should not stand tall with a self-congratulatory air, claiming uniqueness in the world; this is the incurable malady of physicians. Laozi said: "When a person performs public virtue (Yang De), people naturally repay him; when a person performs hidden virtue (Yin De), gods and spirits repay him. When a person commits public evil, people naturally retaliate; when a person commits hidden evil, gods and spirits harm him." Considering these two paths, is the retribution of Yin and Yang false? Therefore, physicians must not rely on their skills to greedily accumulate wealth, but should solely maintain a heart to relieve suffering, thereby naturally attracting good fortune through unseen karmic laws. Nor should one prescribe expensive medicines for the wealthy simply because they can afford them, making them hard to obtain, just to demonstrate one's ability; this is hardly the way of loyalty and reciprocity (Zhongshu). With the aim of relieving and saving others, I have discussed these details trivially. Students should not feel ashamed if the language seems vulgar.