此专为病者操鉴亦兼为医者立箴也。
叶敬君曰合天地人性命为重。命从谁生。生命者曰父曰母。命从谁司。司命者曰君曰相
曰师
。司命者谁为之总。总君父师相之权曰医。上古神农黄帝。君而医也。岐伯诸臣。师而医也
。中古名贤一隐君子错出。则皆继医之统。而无替其性命之传者也。道斯隆矣而惜乎近古及
今。正教凌夷邪说纵横。挟治成方。委命匪人灵素奥义。不复穷探。循枝昧本。弃繁就简二
气之中和何自而调燮。生人之大命安望其康济宁不为庸妄之砍伐致叹狂澜之莫挽乎。故玄晏
先生云人受先人之体。有七尺之躯。而不知医事。此所谓游魂耳。虽有忠孝之心。君父困危
。赤子涂地。何以济之。此圣贤所以精思极论欲尽其理也。明道先生曰人子事亲。学医最是
大事。今人视父母疾。一任医者之手。岂不害事。必须识医药之道理。别病如何。药当何如
。故可任医也。如自己曾学。令医者说道理。便自见得。或已有所见。亦要说与他商量。张
杲医说云五经四部。军国礼服。若讲用乖越者。止于事迹非宜耳。至于医药一物。少有差谬。
便性命及之。千乘之君。百金之长。可不深思戒慎乎。伊芳川先生云治病而委之庸医。比之不
慈不孝此数论者深足为有生家之明鉴也。
This text is specifically intended to serve as a mirror for patients to discern diseases, and simultaneously as an admonition for physicians.
Ye Jingjun stated: One must value life by integrating the principles of Heaven, Earth, and human nature. From whom does life originate? The sources of life are the father and the mother. By whom is life governed? Those who govern life are the sovereign, the minister, and the teacher. Who then holds the overarching authority over the sovereign, father, teacher, and minister? It is the physician. In ancient times, Shennong (Divine Farmer) and Huangdi (Yellow Emperor) were both sovereigns and physicians; Qibo and other ministers were both teachers and physicians. During the middle antiquity, numerous reclusive sages emerged alternately, all continuing the lineage of medicine without interrupting the transmission of knowledge regarding life and death. Thus, the Way flourished. Alas, in recent antiquity up to the present, orthodox teachings have declined while heretical doctrines run rampant. People rely on fixed prescriptions to treat illnesses, entrusting their lives to incompetent individuals. The profound meanings of *Lingshu* (Spiritual Pivot) and *Suwen* (Basic Questions) are no longer thoroughly explored. Following branches while ignoring roots, abandoning complexity for simplicity, how can the harmonious balance of the Two Qi (Yin and Yang) be regulated? How can one hope for the health and peace of the great destiny of human beings without being devastated by the reckless judgments of quacks, sighing that the raging torrent cannot be stemmed? Therefore, Xuan'an Xiansheng (Huangfu Mi) said: Humans inherit the physical form from their ancestors and possess a body seven chi tall, yet if they do not understand medical affairs, this is called a wandering soul. Even with a heart loyal and filial, when the sovereign or parents face danger, or the child falls into distress, how can one rescue them? This is why the sages thought deeply and argued extensively, striving to exhaust the underlying principles. Mingdao Xiansheng (Cheng Hao) said: When children serve their parents, learning medicine is the most important matter. Nowadays, people view their parents' illnesses and leave everything to the hands of physicians. Is this not harmful? One must understand the principles of medicine and drugs, distinguish the nature of the disease, and determine how drugs should be used, so that one can trust the physician. If one has studied previously, allowing the physician to explain the principles enables one to see clearly oneself; or if one already has insights, one should discuss them with the physician. Zhang Gao, in *Yi Shuo* (Medical Sayings), stated: Regarding the Five Classics and Four Categories of books, military and state ceremonial dress systems, if explanations and applications deviate improperly, it is merely considered inappropriate in terms of historical facts. However, regarding medicine and drugs, even a slight error or谬误 (mistake) can endanger life and death. Can the ruler of a thousand chariot state or the leader worth a hundred gold pieces fail to think deeply and remain vigilant and cautious? Yifangchuan Xiansheng said: Entrusting the treatment of illness to a mediocre physician is worse than being unfilial and unkind. These several arguments are sufficiently profound to serve as a clear mirror for families of the living.