奉劝仁术们，亟回头，从宽譬，不为良相为良医，愿得博济行仁义，资彼青蚨
半养身。先要阴功积渐次，念关天，休计利。朱（秀水宰相）钱（山阴宰相）严（云南冢宰）
廖（云南中丞）齐昌嗣。
楫曰∶虚言谤人而不知悔，大言誉己而不知惭。惟以利乱厥心，罔顾丑出其口。
此小人之尤者也，而医党特甚。殊不知世有明眼。虚言大言，如见肺肝，不旋踵而
为人鄙笑者多矣。所谓谤人誉己者，适所以誉人谤己也。吴因之先生曰∶造谤者甚
忙，受谤者甚闲。忙者不能造闲者之命，闲者则能定忙者之品。亦名言哉。
《史记》曰∶病有六不治。骄恣不论于理，一不治也。轻身重财，二不治也。衣
食不能适，三不治也。阴阳并脏气不定，四不治也。形羸不能服药、五不治也。信巫不信医，六不治也。
秦观《劝善录》云∶今人或为汤火所伤，或为针刀误伤，手足痛已难忍，必号
叫求救。至于临时头昏腹痛，或小可疾病，便须呼医买药，百般救疗，于我自身，
爱惜如此。至于生物，则恣意屠宰，不生怜悯。未论佛法，明有劝戒。未论天理，
明有报应。若不仁不恕，惟知爱物，亦非君子长者之所当为。谛观物情，当念众生。不可不戒。不可不戒。
沈莲池曰∶世人有疾，杀牲祀神，以祈福 。不思己之祀神，欲免死而求生也。
杀他命而延我命，逆天悖理，莫甚于此矣。夫正直者为神，神其有私乎？
寇宗 曰∶治妇人，虽有别科，然亦有不能尽圣人之法者。今豪足之家，居奥
室之中，处帷幔之内，复以帛蒙手臂，既不能行望色之神，又不能殚切脉之巧，四
者有二缺焉。黄帝有言曰∶凡治病，察其形气色泽。形气相得，谓之可治。色泽以
浮，谓之易已。形气相失，谓之难治。色夭不泽，谓之难已。又曰∶诊病之道，观
人勇怯，骨肉皮肤，能治其情，以为诊法。若患人脉病不相应，既不得见其形，医
人只据脉供药，其可得乎？如此言之，乌能尽其术也。此医家之公患。世不能革，
医者不免尽理质问。病家见所问繁 ，为医业不精，往往得药不肯服。似此甚多。
扁鹊见齐候之色，尚不肯信，况其不得见者乎。呜呼！可谓难也已。
王海藏云∶常人求诊拱默，苟令切脉，试其能知病否。且脉者，人之气血，附
于经络。热胜则脉疾，寒胜则脉迟。实则有力，虚则无力。至于得病之由及所伤之
物，岂能以脉知乎？故医者不可不问其由，病者不可不说其故。孙真人云∶未诊先问，最为有准。
丹溪云∶病而服药，须守禁忌。孙真人《千金方》言之详矣，但不详言所以禁
忌之由。敢陈其略，以为规戒。夫胃气者，精纯冲和之气。人之所赖以为生者也。
若谋虑神劳，动作形苦，嗜欲无节，思想不遂，饮食失虑，药饵违法，皆能致伤。
况伤之后，须用调补。恬不知怪，而又恣意犯禁。旧染之疾，与日俱积。吾见医将
日不给，而伤败之胃气，无复完全之望，去死近矣。
龚廷贤曰∶南方人有患病者，每延医至家诊视后，只索一方，令人购药于市。
不论药之真伪新陈，有无炮炙制度，辄用服之。不效，不责己之非，惟责医之庸。
明日遂易一医。如是者数，致使病证愈增。而医人亦惑乱，莫知其所以误也。吁！
此由病家之过欤？抑医家之不明欤？
王海藏曰∶病患服药，必择人煎药，能识煎熬制度。须令亲信恭诚至意者。煎
药铫器，除油垢腥秽。必新净甜水为上。量水大小，斟酌以慢火煎熬。分数用纱滤
去滓，取清汁服之，无不效也。
孙真人曰∶古来医人皆相嫉害。扁鹊为秦太医令李醯所害，即其事也。一医处
方，不得使别医和合。脱或私加毒药，令人增疾，渐以致困。如此者非一，特须慎
之。宁可不服其药，以任天真。不得使愚医相嫉，贼人性命，甚可哀伤。
陶弘景曰∶王公贵胜，合药之日，悉付群下。其中好药贵石，无不窃换。乃有
紫石英、丹砂吞出洗取，一片动经十数过卖。诸有此例，巧伪百端。虽复监检，终
不能觉。以此疗病，故难即效。如斯并是药家之盈虚，不是医人之浅拙也。
龚廷贤曰∶北方有患病者，每延医至家，不论病之轻重，时刻欲效。否则即复
他求，朝秦暮楚。殊不知人禀有虚实，病感有浅深。且夫感冒腠理之疾，一二剂可
愈；至于内伤劳瘵之证，岂可以一二剂而愈哉？此习俗之弊，误人者多矣。惟智者辨之。
寇宗 曰∶夫病不可治者，有六失。失于不审，失于不信，失于过时，失于不
择医，失于不识病，失于不知药。六失之中，有一于此，即为难治。非只医家之罪，
亦病家之罪也。矧有医不慈仁，病者猜鄙，二理交驰，于病何益。由是言之，医者不可不慈仁，不
慈仁则招非。病者不可猜鄙，猜鄙则招祸。惟贤者洞达物情，各就安乐，亦治病之一说耳。
苏东坡曰∶脉之难明，古今之所病也。至虚有盛候，大实有羸状。疑似之间，
便有死生之异。士大夫多秘所患以求痊，验医能否，使索病于冥漠之中，辨虚实冷
热于疑似之间。医者不幸而失，终不肯自谓失也，巧饰遂非以全其名。间有谨愿者，
虽合主人之言，亦参以所见，两存而杂治。吾平生求医，盖于平时默验其工拙。有
疾求疗，必尽告以所患，使医了然知患之所在，然后诊之。虚实冷热，先定于中，
脉之疑似，不能惑也。故虽中医，治吾疾常愈。吾求疾愈而已，岂以困医为事哉。
褚澄曰∶用药如用兵，用医如用将。善用兵者，徒有车之功。善用药者，姜有
桂之用。知其才智，以军付之，用将之道也。知其方伎，以生付之，用医之道也。
世无难治之疾，有不善治之医。药无难代之品，有不善代之人。非命而绝，从可知矣。
《素问》曰∶拘于鬼神者，不可与言至德。恶于针石者，不可与言至巧。病不许
治者，病必不治，治之无功矣。
王符潜夫论曰∶疾弃医药，更往事神，故至于死亡。不自知为巫所欺误，乃反
恨事巫之晚，此荧惑细民之甚者也。
我劝各位行医之人，赶快回头，以宽厚之心比喻劝导，做不成好的宰相就做良医，希望能广施救济、践行仁义，借此所得的微薄收入来维持生计。首先要逐渐积累阴德，念及关乎天理，不要只计较利益。朱熹（秀水宰相）、钱若水（山阴宰相）、严讷（云南冢宰）、廖道南（云南中丞）都是这样的典范。
潘楫说：用虚妄之言诽谤别人而不知悔改，用夸大之词赞誉自己而不知羞愧。只因利益扰乱了心智，不顾丑恶的话从口中说出。这是小人中的极端者，而在医生群体中尤为严重。殊不知世间有明眼人。虚言大话，如同看见肺肝一样暴露无遗，不久之后被人鄙视嘲笑的人太多了。所谓诽谤别人、赞誉自己，恰恰是赞誉了别人、诽谤了自己。吴因之先生说：制造谣言的人很忙碌，遭受谣言的人很清闲。忙碌的人不能决定清闲人的命运，但清闲的人却能评定忙碌人的品格。这也是至理名言啊。
《史记》说：疾病有六种情况是不治的。骄傲放纵、不讲道理，是一不治。轻视身体、看重钱财，是二不治。衣食不能适应调节，是三不治。阴阳失调、脏气不稳定，是四不治。形体消瘦虚弱到无法服药，是五不治。相信巫师而不相信医生，是六不治。
秦观在《劝善录》中说：现在有人被汤火烫伤，或被针刀误伤，手足疼痛难以忍受，必定大声呼救求救。到了临时头晕腹痛，或是小病，就必须呼叫医生、购买药物，百般救治，对于自身如此爱惜。但对于其他生物，却肆意屠宰，不生怜悯之心。不论佛法，明文中有劝诫；不论天理，明文中有报应。如果不仁不恕，只知道爱惜万物（指人类自身），也不是君子长者所应当做的。仔细观察万物的情态，应当想到众生平等。不可不戒慎，不可不戒慎。
沈莲池说：世人有疾病时，杀牲祭祀神灵，以求祈福。不想想自己祭祀神灵，是想免死求生。杀害别人的性命来延续我的生命，违背天理，没有比这更严重的了。正直的人是神，神难道会有私心吗？
寇宗奭说：治疗妇人，虽然有妇科别科，但也有不能完全遵循圣人法度的地方。如今富贵人家，居住在深室之中，处在帷幔之内，又用丝绸蒙住手臂，既不能施展望色诊察的神妙，又不能竭尽切脉诊断的技巧，望、闻、问、切四诊中有两项缺失。黄帝说过：大凡治病，要观察病人的形体、气色、光泽。形体与气色相协调，称为可治。色泽浮润，称为容易痊愈。形体与气色不相协调，称为难治。面色枯槁无光泽，称为难以痊愈。又说：诊断疾病的道理，要观察人的勇敢或怯懦，骨骼、肌肉、皮肤的情况，能了解其性情，以此作为诊法。如果病人的脉象与病情不相符合，既然看不见他的形体，医生只根据脉象提供药物，这可以吗？这样说起来，怎么能穷尽医术呢？这是医家的普遍弊病。世人不能改变，医生不免要尽力质问。病人看到问得繁琐，认为医生医术不精，往往拿到药不肯服用。像这样的情况很多。扁鹊见到齐侯的脸色，尚且不被信任，何况那些连面都见不到的情况呢？唉！可以说是很难啊。
王海藏说：普通人求诊时拱手沉默，如果让他切脉，试图测试医生能否知道病情。况且脉象，是人的气血依附于经络的表现。热邪盛则脉快，寒邪盛则脉慢。实证有力，虚证无力。至于得病的原因以及所损伤的事物，怎么能仅凭脉象就知道呢？所以医生不可以不问病因，病人不可以不说出缘由。孙思邈说：未诊先问，最为准确。
朱丹溪说：生病而服药，必须遵守禁忌。孙思邈《千金方》说得详细了，但没有详细说明禁忌的原因。冒昧陈述大概，作为规劝告诫。胃气，是精纯冲和之气。是人赖以生存的根本。如果谋虑过度导致神劳，动作劳累导致形苦，嗜欲没有节制，思想不得舒展，饮食失当，服药违反法度，都能造成伤害。况且受伤之后，需要用调补的方法。恬不知耻地怪罪他人，而又肆意违反禁忌。旧有的疾病，与日俱增。我看见医生每天都不够用，而受损败坏的胃气，再也没有完全恢复的希望，离死亡就近了。
龚廷贤说：南方人有患病的，每次请医生到家诊视后，只要索取一个方子，让人去市场买药。不论药物的真伪新旧，有没有经过炮制加工，就拿来服用。无效，不责怪自己的错误，只责怪医生平庸。第二天就换另一个医生。像这样多次，致使病症增加。而医生也困惑混乱，不知道哪里错了。唉！这是病人的过错呢？还是医生的不明智呢？
王海藏说：病人服药，必须选择懂得煎药制度的人来煎药。必须让亲信、恭敬、诚实、用心的人来操作。煎药的器具，要清除油垢腥秽。必须用新的、干净的甜水为上品。根据水量大小，斟酌后用慢火煎熬。分数次用纱布过滤去掉药渣，取清汁服用，没有无效的。
孙思邈说：自古以来医生之间互相嫉妒伤害。扁鹊被秦国太医令李醯所害，就是这件事。一个医生开处方，不要让别的医生配合调和。倘若私下添加毒药，使人病情加重，渐渐导致困顿。像这样的情况不止一次，特别需要谨慎。宁可不服用他们的药，以顺应自然天性。不能让愚笨嫉妒的医生相互倾轧，损害人性命，非常可悲。
陶弘景说：王公贵族配制药物那天，全部交给下属。其中好的药材贵重的矿石，无不偷偷替换。甚至有紫石英、丹砂吞下去洗出来再取回，一片东西动不动经过十几次转卖。诸如此类，巧伪百端。虽然有监督检查，最终也不能发觉。以此治疗疾病，所以难以立即见效。像这些全是药商牟利的问题，不是医生技术浅陋拙劣。
龚廷贤说：北方有患病的，每次请医生到家，不论病情轻重，时刻想要见效。否则就另寻他法，朝秦暮楚。殊不知人禀赋有虚实，病感受有浅深。况且感冒腠理的疾病，一两剂可以治愈；至于内伤劳瘵的证候，怎么可以一两剂就痊愈呢？这是习俗的弊端，误导人的地方很多。只有智者能辨别。
寇宗奭说：不可治疗的疾病，有六种过失。过失在于不审慎，过失在于不信任，过失在于错过时机，过失在于不选择医生，过失在于不认识疾病，过失在于不认识药物。六种过失中，有一种存在，就是难治。不只是医生的罪过，也是病人的罪过。况且有不仁慈的医生，有猜忌鄙夷的病人，两种道理交织冲突，对疾病有什么好处。由此而言，医生不可以不仁慈，不仁慈就会招致非议。病人不可以猜忌鄙夷，猜忌鄙夷就会招致祸患。只有贤者能透彻理解事物情理，各自安于安乐，这也是治病的一种说法。
苏东坡说：脉象的难以明了，是古今共同的弊病。极度虚弱却有亢盛的征候，极度实邪却有虚弱的症状。在疑似之间，就有生死的差异。士大夫多隐瞒自己的患病情况以求痊愈，验证医生的能力，使医生在模糊不清中索求病因，在疑似之间辨别虚实冷热。医生不幸失误，始终不肯承认自己失误，巧妙掩饰错误以保全名声。间或有谨慎老实的医生，虽然顺从主人的话，也参以自己的见解，两者并存混合治疗。我平生求医，一般在平时默默验证医生的工拙。有病求疗，一定把患病情况全部告诉医生，使医生清楚地知道患病的所在，然后诊脉。虚实冷热，先在心中确定，脉象的疑似，不能迷惑。所以即使是中等水平的医生，治疗我的病常常痊愈。我只求疾病痊愈罢了，哪里会把困扰医生当作事来做呢。
褚澄说：用药如同用兵，用医如同用将。善于用兵的人，步兵也有车战的功劳。善于用药的人，生姜也有桂枝的作用。知道他的才智，把军队交给他，是用将的道理。知道他的医术，把生命交给他，是用医的道理。世上没有难治的疾病，只有不善于治疗的医生。药物没有难替代的品种，只有不善于替代的人。不是天命而断绝生命，从这里就可以知道了。
《素问》说：拘泥于鬼神的人，不可以与他谈论最高的道德。厌恶针石的人，不可以与他谈论最高超的技巧。病人不允许治疗的，病一定治不好，治疗也没有功效了。
王符在《潜夫论》中说：疾病抛弃医药，转而侍奉鬼神，所以导致死亡。自己不知道被巫师欺骗误导，反而怨恨侍奉巫师太晚，这是迷惑百姓的极端情况。
I advise all practitioners of benevolent arts to turn back promptly, to use broad-mindedness in your analogies and advice. If you cannot become a good prime minister, become a good physician. May you practice universal relief and benevolence, using the meager income gained thereby to sustain your livelihood. First, gradually accumulate hidden merit (Yin Gong), keep in mind what concerns Heaven's principles, and do not merely calculate profit. Zhu Xi (Prime Minister of Xiushui), Qian Ruoshui (Prime Minister of Shanyin), Yan Ne (Minister of Yunnan), and Liao Daonan (Viceroy of Yunnan) are such models.
Pan Ji said: Spreading false rumors to slander others without knowing shame, and exaggerating praises for oneself without knowing embarrassment—this is solely because profit disturbs one's heart, disregarding that ugliness comes from one's own mouth. These are the worst among petty people, and this trait is particularly severe among medical factions. Little do they know that there are clear-eyed observers in the world. False words and grand claims are as visible as seeing one's lungs and liver; before long, many are despised and laughed at by others. What is called slandering others and praising oneself actually ends up praising others and slandering oneself. Mr. Wu Yinzhi said: Those who create rumors are very busy; those who suffer from rumors are very idle. The busy cannot determine the fate of the idle, but the idle can judge the character of the busy. This is indeed a profound saying.
The *Records of the Grand Historian* states: There are six types of illnesses that are untreatable. 1. Arrogance and willfulness, disregarding reason. 2. Neglecting one's health while valuing wealth. 3. Inability to adapt clothing and food properly. 4. Imbalance of Yin and Yang, with unstable Zang-Fu Qi. 5. Emaciation so severe that medication cannot be taken. 6. Believing in shamans but not in physicians.
Qin Guan in the *Record of Encouraging Goodness* says: Nowadays, if someone is injured by boiling water or fire, or mistakenly cut by needles or knives, and their hands and feet ache unbearably, they must cry out for help. When experiencing temporary dizziness, abdominal pain, or even minor ailments, they must call doctors and buy medicines, employing every method to save themselves, cherishing their own bodies so much. Yet towards other living beings, they slaughter them arbitrarily without any compassion. Regardless of Buddhist teachings, which have explicit admonitions, or Heavenly principles, which have explicit retribution, being unkind and unjust, knowing only to cherish "things" (referring to oneself/humans), is not what a gentleman or elder should do. Carefully observe the nature of things and think of all sentient beings. One must not fail to take warning, must not fail to take warning.
Shen Lianchi said: When worldly people fall ill, they sacrifice animals to worship deities to pray for blessings. They fail to consider that their worship of deities is to avoid death and seek life. Killing others' lives to extend my own life is contrary to Heaven and violates reason; nothing is more serious than this. Deities are upright and righteous; would they have selfish motives?
Kou Zongshi said: Although there are specialized departments for treating women, there are also aspects where the methods of the Sages cannot be fully applied. Today, wealthy families live in deep chambers, within curtains, and further cover their arms with silk. Thus, they cannot display the divine skill of observation (Wang), nor exhaust the subtlety of pulse diagnosis (Qie). Two of the Four Diagnostic Methods (Wang, Wen, Wen, Qie) are missing. The Yellow Emperor said: In general, when treating illness, observe the patient's form, Qi, color, and luster. If form and Qi are harmonious, it is called treatable. If color and luster are floating and bright, it is called easily curable. If form and Qi are discordant, it is called difficult to treat. If the complexion is dull and lacks luster, it is called difficult to cure. He also said: The way to diagnose illness is to observe whether the person is brave or timid, and examine their bones, muscles, and skin, understanding their temperament to establish diagnostic methods. If the patient's pulse does not correspond to the disease, and since we cannot see their form, how can a physician rely solely on the pulse to provide medicine? Speaking thus, how can one exhaust medical techniques? This is a common flaw among physicians. Since society cannot change, physicians inevitably question extensively. Patients see the numerous questions and think the physician is incompetent, often refusing to take the medicine after receiving it. Such cases are numerous. Even Bian Que was not trusted when observing the complexion of the Duke of Qi, let alone situations where the face cannot be seen at all. Alas! It can be said to be very difficult.
Wang Haicang said: Ordinary people seeking diagnosis remain silent with hands clasped. If asked to have their pulse taken, they test whether the doctor can know the illness. Pulse reflects the Qi and Blood of the person, attached to the meridians. When Heat dominates, the pulse is rapid; when Cold dominates, the pulse is slow. Excess patterns have strength; Deficiency patterns lack strength. As for the cause of the illness and what was damaged, how can this be known solely by pulse? Therefore, the physician must not fail to ask about the cause, and the patient must not fail to explain the origin. Sun Simiao said: Asking before diagnosing is the most accurate.
Zhu Danxi said: When taking medicine for illness, one must observe taboos. Sun Simiao's *Essential Prescriptions Worth a Thousand Gold* discusses this in detail, but does not explain the reasons for the taboos in detail. I dare to state the basics as a reminder. Stomach Qi is the pure, mild, and harmonious Qi upon which human life depends. If mental labor is excessive, physical movement causes fatigue, desires are unregulated, thoughts are frustrated, diet is improper, or medication violates regulations, all can cause injury. Moreover, after injury, regulation and tonification are required. Ignoring this shamelessly and arbitrarily violating taboos causes old diseases to accumulate day by day. I have seen physicians unable to cope daily, and the damaged Stomach Qi having no hope of complete recovery, drawing near to death.
Gong Tingxian said: In the South, when people fall ill and invite a physician home for diagnosis, they only request one prescription and send someone to buy herbs in the market. Regardless of whether the herbs are genuine or fake, new or old, or whether they have undergone processing (Pao Zhi), they are used immediately. If ineffective, they do not blame themselves but blame the physician for mediocrity. The next day, they switch to another physician. Doing this several times causes the symptoms to increase. The physicians become confused and do not know where the error lies. Alas! Is this the fault of the patient, or the lack of wisdom of the physician?
Wang Haicang said: When patients take medicine, they must select someone who understands decoction procedures to prepare it. It must be done by trustworthy, respectful, honest, and sincere individuals. Decoction vessels must be cleaned of oil, dirt, and foul odors. Fresh, clean, sweet water is best. Measure the amount of water and simmer slowly over low heat. Filter the residue through gauze in portions, and take the clear liquid. There will be no ineffectiveness.
Sun Simiao said: Since ancient times, physicians have been jealous and harmful to each other. Bian Que was harmed by Li Xi, the Imperial Physician of Qin, which is an example. When one physician prescribes, do not allow other physicians to compound it. Otherwise, poison might be secretly added, worsening the illness and leading to distress. Such cases are not few; special caution is required. It is better not to take their medicine and rely on natural vitality than to let foolish, jealous physicians harm human lives, which is deeply sorrowful.
Tao Hongjing said: When princes and nobles prepare medicine, they entrust it entirely to subordinates. Among them, good herbs and expensive minerals are often stolen and replaced. Some even swallow Fluorite (Zi Shi Ying) or Cinnabar (Dan Sha), wash them out later, and sell the same piece repeatedly. Such cunning frauds are endless. Even with supervision, they are ultimately undetected. Using these to treat illness makes immediate efficacy difficult. These issues stem from the greed of herbalists, not the incompetence of physicians.
Gong Tingxian said: In the North, when people fall ill and invite a physician home, regardless of the severity, they expect immediate results. Otherwise, they seek other options, changing sides frequently. They do not realize that human constitution has deficiency and excess, and diseases have depth and superficiality. For colds affecting the interstices (Cou Li), one or two doses may suffice; but for internal injuries and consumptive diseases (Lao Zhai), how can they be cured in one or two doses? This is a custom's flaw, misleading many. Only the wise can discern this.
Kou Zongshi said: Untreatable diseases result from six failures: failure to be prudent, failure to trust, failure to act in time, failure to choose a physician, failure to recognize the disease, and failure to understand the medicine. If any one of these six failures exists, the disease is difficult to treat. It is not only the physician's fault but also the patient's fault. Moreover, if the physician is not benevolent and the patient is suspicious and contemptuous, the two conflicting attitudes benefit neither. Thus, physicians must be benevolent; otherwise, they attract criticism. Patients must not be suspicious; otherwise, they attract disaster. Only the virtuous can thoroughly understand human nature and find peace, which is another perspective on treating illness.
Su Dongpo said: The difficulty of understanding pulses has been a problem since ancient times. Extreme deficiency may present with excess signs, and extreme excess may present with deficiency symptoms. Between these similarities and differences lies the distinction between life and death. Scholars often hide their illness to test the physician's ability, forcing the doctor to guess the cause in obscurity and distinguish deficiency/excess and cold/heat amidst ambiguity. If the physician unfortunately errs, they refuse to admit it, cleverly covering up faults to preserve their reputation. Occasionally, cautious physicians comply with the patient's wishes but also incorporate their own observations, mixing treatments. Throughout my life, I evaluate physicians' skills silently during normal times. When seeking treatment, I inform them completely of my condition so they clearly understand the location of the illness before pulsing. I determine deficiency/excess and cold/heat internally first, so ambiguous pulses cannot confuse me. Thus, even average physicians often cure my illnesses. I only seek recovery; I do not make it my business to trouble physicians.
Chu Cheng said: Using medicine is like using troops; using a physician is like using a general. A skilled commander utilizes infantry as effectively as chariots. A skilled prescriber uses Ginger (Jiang) as effectively as Cinnamon Twig (Gui Zhi). Knowing their talent, entrust the army to them—that is the way to use a general. Knowing their medical skills, entrust your life to them—that is the way to use a physician. There are no incurable diseases in the world, only physicians who are bad at treating. There are no irreplaceable herbs, only people who are bad at substituting. If life is cut short not by destiny, it can be understood from this.
The *Suwen* states: Those constrained by ghosts and spirits cannot be spoken to regarding the highest virtue. Those who dislike acupuncture and moxibustion cannot be spoken to regarding supreme skill. If the patient refuses treatment, the illness will certainly not be cured, and treatment will yield no merit.
Wang Fu in the *Qianfu Lun* says: Abandoning medicine and drugs to serve spirits leads to death. Not realizing they have been deceived by shamans, they instead regret serving them too late. This is the greatest bewitchment of the common people.