（楫着）
医家存心，当自重，不当自轻。当自谦，不当自傲。当计功，不当计利。当怜
贫，不当谄富。自重必多道气，自轻必无恒心。自谦者，久必学进；自傲者，久必
术疏。计功则用心于治病而伎巧生，计利则用心于肥家而诡诈出。怜贫则不择人而
医，阴德无穷。谄富则不待请而至，卑污莫状。
（明州蒋式金着）
立己宜养重，不宜自轻
吾党既以斯道为己任，则此一人之身，实千万人之所系命者也。必当立志清华，
持躬敦朴，以示吾道之不苟。倘复徇人丧己，径窦甘趋，且非怀珍待聘之心，难免枉寻直尺之诮。
临证宜计功，不宜图利
业以治生。若谓忧道不忧贫，斯不近情之语也。第贪得之念胜，则随在而急欲
奏功。未能殚厥心以从事，有以人图侥幸者矣。是宜 乃身，以祈必济。庶功
成而利亦随之。洵不必撄情得失，而已禄在其中。
持心宜善下，不宜恃能
学问之道，虚己者多助，自恃者罔功。况岐伯之传，义精理奥，岂一人之私智
所能洞测者乎？若彼管窥，狃于一得，遂有蔑视侪类之思。是以安于寡陋，而所业
日荒，古人所以有持满之戒也。良贾深藏，允宜被服。
行道宜怜贫，不宜谄富
炎凉丑态，涉世恒情。吾党虽无是行，而或存是心。每见遇贵介之子，持术惟
患其不精。值窭寒之徒，用意辄邻于忽略。抑思此术，原为救人而设。 独无告者，
更宜加以矜怜。匪第完济世之初心，是亦阴行善之一节。
看书宜辨理，不宜执方
陈言往论，虽古人己试之明验，然神而明之，存乎其人。况五方之风气强弱不
齐，古今人之禀性浓薄亦异。若必执成法而不善变，是何异强方枘以就圆凿也。渊
博之士，宜出自心之玄解，毋泥括帖之旧闻。
治病宜究因，不宜务末
标本之说，昔人论之甚祥。今之图治者，不审其致之之由，而漫施补救。如救
焚者，第扑其燎原之焰，而不灭其火。焰虽熄而火性尚存，终必复燃也。是在培其
根、塞其源，歼厥渠魁，而群丑自向风而遁矣。
处友宜从浓，不宜怀谗
慨自人不古处，交道 衰。在同途共事者，更深操戈下石之惨。不知谮人者，
人亦谮之。曷若息厥雌黄，互相规劝。宏其党类，各借声援。一以收同人之益，一以维声气之穷。
制药宜求精，不宜就简
质本五行，各宜其用，制法咸宗雷公矣。然考诸出处，或一本而根梢异治，或
一味而 咀不同。所产有地土之殊，所藏有新旧之别。慎毋指鹿为马，徒取充宠。
认鲁为鱼，漫夸具眼。致令奇方圣剂，竟介于效与不效之间。不惟无以起沉 ，而适足以损令望。
（潘楫著）
医者的用心，应当自重，不应当自轻。应当谦逊，不应当傲慢。应当计较医术的功效，不应当计较个人的利益。应当怜悯贫苦之人，不应当谄媚富贵之家。自重的人必然多有道义之气，自轻的人必然缺乏恒心。谦逊的人，时间久了学问必定进步；傲慢的人，时间久了技艺必定疏漏。计较功效就会用心于治病而使技巧产生，计较利益就会用心于富裕家庭而诡诈生出。怜悯贫苦就不挑选病人而医治，积累的阴德无穷无尽。谄媚富贵就不等待邀请就上门，卑鄙污秽无法形容。
（明州蒋式金著）
立身处世宜保持庄重，不宜自轻
我们既然把医学之道作为自己的责任，那么这一副身躯，实际上关系到千万人的性命。必须立志清雅高尚，持身敦厚朴实，以显示我们的道术不苟且。如果顺从他人而丧失自我，走歪门邪道，这就不是怀藏珍宝等待赏识的心意，难免遭受“枉尺直寻”（为了小利而牺牲大义）的讥讽。
临证治疗宜计较功效，不宜图谋私利
行医是为了维持生计。如果说只担忧道术不行而不担忧贫穷，这是不合常情的话。只是贪得无厌的念头占了上风，就会随时随地急切地想要见效。如果不能竭尽心力去从事医疗工作，就会有借机谋取侥幸成功的人。这应该约束自身，以求必定治愈。这样功效成就了利益也会随之而来。确实不必为得失而动心，俸禄自然在其中了。
持守心性宜善于处下，不宜恃才傲物
做学问的道理，虚心的人得到帮助多，自以为是的人没有功效。况且岐伯传承的医理，意义精深奥妙，难道是一人私智所能完全洞察测度的吗？如果像管中窥豹，拘泥于一点心得，于是就有蔑视同辈的想法。因此安于见识浅陋，所从事的学业日益荒废，这就是古人有“持满”（防止骄傲自满）告诫的原因。优秀的商人深藏货物，确实应该像穿着衣服一样修饰自己（指修养德行）。
行道行医宜怜悯贫苦，不宜谄媚富贵
炎凉世态，是涉世的恒常情感。我们这些人虽然没有这种行为，但或许存有这种心思。常常看见遇到权贵子弟，运用医术只担心不够精湛。遇到穷困寒微的人，用意往往接近于忽略。再想想这门医术，原本是为救人而设立的。对于无处申诉的穷人，更应当加以怜悯。这不仅完成了济世救人的初心，这也是暗中行善的一个方面。
看书学习宜辨别道理，不宜拘执成方
陈旧的言论往日的论述，虽然是古人已经尝试过的明显验证，然而神妙地理解它，关键在于人。何况五方的风气强弱不齐，古今人的禀赋浓薄也有差异。如果一定拘执成法而不善于变通，这跟强行让方形的榫头进入圆形的卯眼有什么区别呢？渊博的人士，应该出自内心的玄妙理解，不要拘泥于科举应试文章的旧闻。
治病宜探究病因，不宜追求枝节
标本的说法，前人论述得很详细。现在图谋治疗的人，不审察导致疾病的原因，就漫不经心地实施补救。就像救火的人，只扑灭那燎原的火势，而不熄灭火源。火势虽然熄灭，但火的性质还存在，最终一定会重新燃烧。这在于培养其根本、堵塞其源头，歼灭罪魁祸首，群小的丑类自然会望风逃遁。
与朋友相处宜感情深厚，不宜心怀谗言
感慨自从人不复古时的交往方式以来，交友之道衰败。在同途共事的人之间，更深重地出现了互相攻击陷害的惨状。不知道诬陷别人的人，别人也会诬陷他。何不停止那些无端的指责，互相规劝。扩大自己的同道群体，各自借助声援。一方面收取志同道合者的益处，一方面维系声誉和气息的穷尽（指在困境中互相支持）。
制药宜求精良，不宜将就简单
药材本质源于五行，各有适宜的作用，炮制方法都尊崇雷公（雷斅，古代著名药学家）的法度。然而考察它们的出处，有的同一株植物根梢治疗不同，有的同一味药材切制规格不同。产地有地域土壤的差异，储藏有新旧的区别。千万不要指鹿为马，徒然取悦宠幸。认鲁国为鱼（比喻混淆是非），随意夸耀自己有眼光。致使奇方圣剂，竟然介于有效和无效之间。不仅不能挽救重病，反而足以损害美好的声望。
(Pan Ji wrote)
A physician's mindset should be one of self-respect, not self-deprecation. It should be humble, not arrogant. It should focus on efficacy (Gong, 功), not profit. It should pity the poor, not flatter the rich. Self-respect leads to abundant moral aura; self-deprecation leads to a lack of perseverance. The humble will see their learning advance over time; the arrogant will see their skills become negligent over time. Focusing on efficacy means dedicating oneself to curing diseases, thereby generating skillful techniques; focusing on profit means dedicating oneself to enriching one's family, thereby giving rise to deceit and fraud. Pitying the poor means treating patients without discrimination, accumulating boundless hidden virtue (Yin De, 阴德). Flattering the rich means attending to them without waiting for an invitation, behaving in a manner too base and filthy to describe.
(Jiang Shijin from Mingzhou wrote)
Establishing oneself requires maintaining dignity, not self-deprecation.
Since we have taken this Way (Dao, 道) as our responsibility, this body of ours is indeed connected to the lives of thousands and millions. We must aspire to noble and pure ideals, conduct ourselves with sincerity and simplicity, to demonstrate that our Way is not compromised. If we were to conform to others at the expense of ourselves, or willingly take crooked paths, it would not reflect the heart of someone hiding their treasure awaiting recognition, and we would inevitably suffer ridicule for "sacrificing a foot to gain an inch" (Wang Xun Zhi Chi, 枉寻直尺).
Clinical practice should focus on efficacy, not seeking profit.
Practicing medicine is for sustaining livelihood. To say "worry about the Way, not about poverty" is unrealistic language. However, if greed prevails, one will eagerly seek results everywhere. If one does not devote one's whole heart to the task, there will be those who seek lucky breaks through others. One should restrain oneself, striving for certain cures. Thus, when efficacy is achieved, profit will follow. Indeed, there is no need to be troubled by gains and losses, as remuneration will be included within.
Maintaining one's mind requires humility, not relying on ability.
In the pursuit of knowledge, those who empty themselves receive much help; those who rely on their own abilities achieve nothing. Moreover, the transmission of Qibo (Qibo, 岐伯) contains profound meanings and subtle principles; how could they be fully fathomed by individual private wisdom? If one looks through a tube, clinging to a single insight, one may develop thoughts of despising peers. Therefore, remaining content with limited knowledge causes one's profession to decline daily; this is why the ancients warned against "holding a full cup" (Chi Man, 持满 - arrogance). A good merchant hides his goods deeply; one ought to adorn oneself with virtue.
Walking the path of healing requires pitying the poor, not flattering the rich.
The ugly attitudes of fickleness are common in worldly affairs. Although we do not engage in such behavior, we might harbor such thoughts. Often, when encountering sons of nobility, practitioners worry only that their skills are not refined enough. When facing destitute individuals, their attention tends toward neglect. Reflecting on this, this art was originally established to save people. Those with nowhere to complain deserve even more compassion. This not only fulfills the original intention of saving the world but is also a segment of performing good deeds secretly.
Reading books requires discerning principles, not sticking to fixed formulas.
Old words and past theories, although clear proofs tested by the ancients, depend on the individual for divine understanding. Furthermore, the climates of the five regions vary in strength, and the constitutions of people in ancient and modern times differ in density and thinness. If one strictly adheres to established methods without being good at adapting, what is the difference from forcing a square tenon into a round mortise? Profound scholars should derive insights from their own profound understanding, not be stuck in old hearsay from examination essays.
Treating diseases requires investigating causes, not pursuing trivialities.
The theory of Root (Ben, 本) and Branch (Biao, 标) has been discussed in detail by predecessors. Current practitioners seeking treatment often fail to examine the cause of the disease and apply remedies indiscriminately. It is like saving a fire by only beating out the spreading flames without extinguishing the fire source. Although the flames are extinguished, the nature of fire remains, and it will eventually reignite. This lies in cultivating the root and blocking the source, eliminating the ringleaders, so that the minions will naturally flee upon seeing the wind.
Associating with friends requires deep affection, not harboring slander.
Sighing that since people do not live according to ancient ways, the way of friendship has declined. Among those on the same path and working together, the tragedy of attacking each other and stabbing them in the back is even deeper. Not knowing that those who slander others will also be slandered, why not stop the yellow-billed birds' chatter (Ci Huang, 雌黄 - unfounded criticism) and mutually advise each other? Expand one's group, each borrowing support. On one hand, reap the benefits of like-minded people; on the other hand, maintain the connection of reputation and spirit in difficult times.
Preparing medicines requires precision, not settling for simplicity.
Substances originate from the Five Elements (Wu Xing, 五行), each having its appropriate use; preparation methods all follow Lei Gong (Lei Xiao, 雷公). However, examining their origins, some plants have different treatments for roots and tips; some single herbs have different processing specifications. Production varies by region and soil; storage differs between new and old. Do not mistake deer for horses, merely taking things to please favorites. Mistake Lu for fish, casually boasting of your keen eye. This causes miraculous formulas and holy preparations to fall between effective and ineffective. Not only can they not rescue critical illnesses, but they are sufficient to damage one's good reputation.