予出中年，尝游东藩之野，遇异人焉。偶相问曰∶子亦学医道耶？医道，难矣。子其慎
之。予曰∶医虽小道，而性命是关，敢不知慎，敬当闻命。异人怒而叱曰∶子非知医者也。
既称性命是关。医岂小道云哉？夫性命之道，本乎太极，散于万殊。有性命然后三教立，有
性命然后五伦生。故造化者，性命之炉冶也。道学人，性命之绳墨也。医药者，性命之赞育
也。然而其义深，其旨博，故不有出人之智，不足以造达微妙。不有执中之明，不足以辨正
毫厘。使能明医理之纲目，则治平之道如斯而已。能明医理之得失，则兴亡之机如斯而已。
能明医理之缓急，则战守之法如斯而已。能明医理之趋舍，则出处之义如斯而已。洞理气于
胸中，则变化可以指计，运阴阳于掌上，则隔垣可以目窥。修身心于至诚，实儒家之自治；
洗业障于持戒，诚释道之自医。身心人己，理通于一，明于此者，必明于彼。善乎彼者，必
善于斯。故曰∶必有真人，而后有真知，必有真知，而后有真医。医之为道，岂易言哉。若
夫寻方逐迹，龊龊庸庸，椒、硫杀疥，葱、薤散风，谁曰非医也？而缁衣黄冠，总称释道；
矫言伪行，何非儒流？是泰山之与丘垤，河海之与行潦，固不可以同日语矣。又若阴阳不识
，虚实误攻，心粗胆大，执拗偏庸，非徒无益而反害之之徒。殆又椒、硫、葱、薤之不若。
小道之称，且不可当。又乌足与言医道哉！医道，难矣。医道，大矣。是诚神圣之首传，民
命之先务矣。吾子其毋以草木相渺，必期进于精神相贯之区，玄冥相通之际，照终始之后先
，会结果之根蒂，斯于斯道也。其庶乎为有得矣。子其勉之！予闻是教，惭悚应诺，退而皇
皇者数月，恐失其训，因笔记焉。
When I was in middle age, I once traveled to the wilds of Dongfan and encountered an extraordinary person. He casually asked me, "Do you also study the Way of Medicine? The Way of Medicine is difficult. You must be cautious." I replied, "Although medicine is considered a minor art, it concerns human life and death; how could I dare not be cautious? I respectfully accept your instruction." The man became angry and rebuked me, saying, "You do not truly understand medicine. Since you acknowledge that life and death are paramount, how can medicine be called a minor art? The Way of Life and Death originates from the Supreme Ultimate (Taiji) and manifests in myriad distinctions. With life and death established, the Three Teachings (Confucianism, Buddhism, and Daoism) were founded; with life and death established, the Five Relationships (ruler-minister, father-son, husband-wife, elder-younger brother, friend-friend) arose. Thus, Creation is the furnace and forge for refining life and death; the study of the Dao is the plumb line for measuring life and death; medicine and pharmacy are the assistants in nurturing life and death. However, its principles are profound and its purport extensive. Therefore, without exceptional wisdom, one cannot attain subtlety and profundity; without clarity in holding the Mean, one cannot distinguish minute differences. If one can clarify the outline and details of medical theory, then the way to govern and pacify the world is but this. If one can discern the gains and losses of medical theory, then the mechanism of rise and fall of states is but this. If one can understand the urgency and delay in medical theory, then the methods of warfare and defense are but this. If one can understand the preference and rejection in medical theory, then the righteousness of entering or retiring from public service is but this. By penetrating Li Qi (Principle and Vital Energy) within the chest, changes can be counted on fingers; by manipulating Yin and Yang upon the palm, one can see through walls. Cultivating body and mind through utmost sincerity is indeed the self-governance of Confucianism; washing away karmic obstacles through observance of precepts is indeed the self-healing of Buddhist and Daoist traditions. Body, mind, self, and others share a unified principle; one who understands here will necessarily understand there. One who excels there will necessarily excel here. Thus it is said: Only when there are True Persons (Zhenren) can there be True Knowledge; only when there is True Knowledge can there be True Physicians. How easy is it to speak of the Way of Medicine! As for those who merely seek formulas and follow traces, being petty and mediocre—using Zanthoxyli Pericarpium (Jiaojiao, 花椒) and Sulfur (Liuhuang, 硫磺) to kill scabies, using Allii Fistulosi (Congbai, 葱) and Allii Macrostemonis Bulbus (Xie, 薤) to disperse wind—who would say they are not physicians? Yet monks and Daoist priests are collectively called Buddhist and Daoist; those with pretentious words and false conduct are no less Confucian scholars. This is like comparing Mount Tai with a small mound, or the Yellow River and Sea with puddles in a rut; they certainly cannot be discussed on the same day. Furthermore, those who fail to recognize Yin and Yang, mistakenly attack deficiency patterns as excess, are careless and bold, stubborn and biased/mediocre—they are not only useless but harmful. Such people are likely inferior even to Jiaojiao, Liuhuang, Congbai, and Xie. They cannot even bear the title of 'minor art,' let alone discuss the Way of Medicine! The Way of Medicine is difficult. The Way of Medicine is great. It is truly the primary transmission of the sages and the foremost concern for the lives of the people. Do not despise herbs and plants; you must strive to enter the realm where spirits interpenetrate and the boundary where the mysterious communicates, illuminating the sequence of beginning and end, and grasping the root of results. In this way, you may perhaps gain something in this Way. Strive hard! Upon hearing these teachings, I felt ashamed and terrified, responding with assent. For months afterward, I remained anxious and unsettled, fearing I might lose his instructions, so I recorded them in writing.