骄恣率性，不遵戒忌，一也。
轻命重财，治疗不早，二也。
听信巫祷，广行杀戮，不信医药，三也。
讳疾试医，言不由中，四也。
不善择医，信人毁誉，或从蓍卜，五也。
急欲速效，旦暮更张，杂剂乱投，六也。
索即写方，制炮失宜，私自加减，七也。
侍奉不得人，煎丸失法，怠不精详，八也。
寝兴不适，饮食无度，九也。
过服汤药，荡涤肠胃，十也。
室家乖戾，处事不和，动成荆棘，一也。
恣纵 淫，不自珍重，二也。
忧思想慕，得失萦怀，三也。
今日预愁明日，一年营计百年，四也。
烦躁暴戾，不自宽慰，五也。
窘若拘囚，无潇洒志，六也。
怨天尤人，广生懊恼，七也。
以死为苦，难割难舍，八也。
一要静坐观空，万缘放下，当知四大原从假合，勿认此身为久安长住之所，战战以为忧也。
二要烦恼现前，以死喻之，勿以争长较短。
三要常将不如我者，巧自宽解，勿以不适生嗔。
四要造物劳我以生，遇病却闲，反生庆幸。
五要深信因果，或者夙业难逃，却欢喜领受，勿生嗟怨。
六要室家和睦，无交谪之言入耳。
七要起居务适，毋强饮食，宁节毋多。
八要严防嗜欲攻心，风露侵衣。
九要常自观察，克治病之根本处。
十要觅高朋良友，讲开怀出世之言，或对竹木鱼鸟相亲， 然自得，皆却病法也。
Indulgence in arrogance and willfulness, disregarding health precautions, constitutes the first failure.
Valuing wealth over life and delaying treatment constitutes the second failure.
Trusting in witchcraft and prayers, engaging in widespread slaughter (for sacrifices), and rejecting medicine and pharmacy constitutes the third failure.
Concealing illness and testing physicians arbitrarily, with words not coming from the heart, constitutes the fourth failure.
Failing to select a physician wisely, relying on others' slander or praise, or following divination results constitutes the fifth failure.
Impatience for quick effects, changing treatments frequently within a day or night, and indiscriminately administering various remedies constitutes the sixth failure.
Requesting prescriptions immediately, improper processing and preparation of herbs, and unauthorized addition or subtraction of ingredients constitutes the seventh failure.
Inadequate caregiving, incorrect methods for decocting pills, negligence, and lack of meticulousness constitute the eighth failure.
Sleep and waking habits unsuitable for the body, and unregulated diet constitute the ninth failure.
Overconsumption of herbal decoctions, violently purging the intestines and stomach, constitutes the tenth failure.
Hostile family relationships and discordant conduct, leading to constant obstacles and conflicts, is the first condition (of the Eight Incurables).
Indulgence in lust without self-reverence and care, is the second condition.
Excessive worry and rumination, holding onto gains and losses in mind, is the third condition.
Worrying about tomorrow today, planning for a hundred years within one year, is the fourth condition.
Irritability and violence, lacking self-comfort, is the fifth condition.
Feeling constrained like a prisoner, without a free and easy spirit, is the sixth condition.
Blaming heaven and reproaching others, generating widespread remorse and annoyance, is the seventh condition.
Viewing death as suffering, being unable to let go or detach, is the eighth condition.
The first requirement is to sit quietly and contemplate emptiness, letting go of all worldly attachments; one should know that the Four Elements (Earth, Water, Fire, Wind) composing the body are merely temporary combinations, and not regard this body as a permanent abode, thus avoiding anxious worry.
The second requirement is when vexations arise, to use death as a metaphor to view them lightly, and not to compete for superiority or inferiority.
The third requirement is to often compare oneself with those who are worse off, cleverly comforting oneself, and not to generate anger due to discomfort.
The fourth requirement is to understand that the Creator labors us through life; encountering illness brings leisure, which should instead be a cause for gratitude.
The fifth requirement is to firmly believe in cause and effect; if past karma is unavoidable, accept it joyfully without sighing or complaining.
The sixth requirement is to maintain family harmony, ensuring no words of mutual blame enter the ears.
The seventh requirement is to ensure daily routines are comfortable and suitable, do not force eating or drinking, and prefer moderation over excess.
The eighth requirement is to strictly guard against desires attacking the heart, and against wind, dew, and cold invading the body.
The ninth requirement is to constantly observe oneself, addressing and curing the root causes of disease.
The tenth requirement is to seek noble friends, engage in open-hearted conversations about transcending the secular world, or亲近 (be close to) bamboo, trees, fish, and birds, finding natural contentment; these are all methods to dispel disease.