文挚齐人也齐威王病发使召文挚挚至谓太子曰王病怒即愈王若即杀臣奈何太子曰无虑吾
当救
之文挚于是不时来见王及来不脱履而登床王大怒使左右持下将烹之后及太子扣头请救王怒遂
解赦挚因此病愈六国时人(并史记)
董奉候官人也时交州刺史杜燮中毒药而死奉以太一散和水沃燮口中须臾乃苏燮自说初死
时有一车门直入一处内燮于土窟中以土塞之俄顷闻太一使至追杜燮遂开土窟燮得出
华佗字符化善养生之术广陵太守陈登患胸烦满面赤不食使人请佗佗曰府君胸中有虫欲成
盖腥
物之所为乃作汤令登服之遂吐三升许虫虫头皆赤半身犹是生脍佗曰此病必更再发若值良医乃
可救之后果发佗时不在病发遂卒
县吏尹世苦四肢烦口中干不欲闻人声小便不利佗曰试作热食得汗则愈不汗后三日死即作
热食而不汗出佗曰脏气已绝于内当啼哭而绝果如佗言(并魏志)
骄恣不论于理一不治轻身重财二不治衣食不能适三不治阴阳并脏气不定四不治形羸不能
服药五不治信巫不信医六不治有一于此则重治难也(千金方引史记)
扁鹊名闻天下过邯郸闻贵妇人则为带下医过雒阳闻周人爱老人即为耳目瘅医来入咸阳闻
秦人爱小儿即为小儿医随俗为变
文挚是齐国人。齐威王患病，派人召见文挚。文挚来到后，对太子说：“大王生病时容易发怒，如果病好了就会杀我，该怎么办？”太子说：“不用担心，我一定救你。”文挚于是隔了一段时间才去见王。等到见面时，他不脱鞋就登上床，齐王大怒，命令侍从把他拿下，准备烹杀他。后来太子磕头请求救命，大王的怒气才消解，赦免了文挚。因此大王的病痊愈了。（出自《史记》）
董奉是候官人。当时交州刺史杜燮因中毒而死，董奉用“太一散”加水灌入杜燮口中，片刻之后杜燮苏醒过来。杜燮自己讲述刚死时的情景：看见一辆车门直接驶入一个地方，人们把他放进土窟里并用土封住洞口。不久听说“太一使”到来，追索杜燮的灵魂，于是打开土窟，杜燮得以出来。
华佗，字元化，擅长养生之术。广陵太守陈登感到胸中烦闷，满面通红，不吃东西，派人请华佗诊治。华佗说：“府君胸中有虫，想要形成脓肿，这是吃了腥物所致。”于是配制汤药让陈登服用，陈登随即吐出约三升虫子，虫头都是红色的，半身还是生肉的样子。华佗说：“这个病一定会再次发作，如果遇到良医还可以救治。”后来果然复发，当时华佗不在，陈登发病后便去世了。
县吏尹世苦于四肢烦热，口中干燥，不想听到人的声音，小便不通利。华佗说：“试着吃热的食物，如果能出汗就会痊愈；不出汗的话，三天后会死。”于是让他吃热食，但没有出汗。华佗说：“内脏之气已经在内部断绝，应当啼哭而亡。”结果正如华佗所言。（出自《魏志》）
骄横放纵、不讲道理，这是一不治；轻视身体、看重钱财，这是二不治；衣食不能适应调节，这是三不治；阴阳失调、脏腑之气不稳定，这是四不治；形体消瘦虚弱、不能服药，这是五不治；相信巫术而不相信医生，这是六不治。这六种情况中只要有一种存在，就很难治疗了。（《千金方》引用《史记》）
扁鹊的名声传遍天下。经过邯郸时，听说当地人尊重妇女，他就做妇科医生（带下医）；经过洛阳时，听说周地人喜爱老人，他就做耳目疾病及痹症医生；进入咸阳时，听说秦地人喜爱小孩，他就做儿科医生。他随着风俗习惯改变自己的诊疗方向。
《冠子》记载：扁鹊兄弟三人都精通医术。魏文侯问谁医术最高明，扁鹊说：“长兄能在病情显现之前进行治疗，所以他的名声不出家门；仲兄能在病情初起微小之时进行治疗，所以他的名声不出邻里；而我是在血脉经络上施针，投以毒药，所以我的名声传遍诸侯国。”
Wen Zhi was a native of Qi. King Wei of Qi fell ill and sent for Wen Zhi. Upon arrival, Wen Zhi said to the Crown Prince: "The King becomes angry when he is ill; if he recovers, he will kill me. What should I do?" The Crown Prince replied: "Do not worry; I will surely save you." Wen Zhi then waited some time before visiting the King. When he finally came, he climbed onto the bed without removing his shoes. The King flew into a rage and ordered his attendants to seize him, intending to boil him alive. Later, the Crown Prince kowtowed and pleaded for mercy, causing the King's anger to subside and resulting in Wen Zhi's pardon. Consequently, the King's illness was cured. (From *Shiji*)
Dong Feng was a native of Houguan. At that time, Du Xie, the Inspector of Jiaozhou, died from poisoning. Dong Feng mixed "Taiyi San" with water and poured it into Du Xie's mouth. After a short while, Du Xie regained consciousness. Du Xie recounted that upon death, he saw a carriage enter a specific place where he was placed into an earthen pit and sealed with soil. Soon after, he heard that the "Envoy of Taiyi" had arrived to retrieve Du Xie's soul, at which point the earth was opened, allowing Du Xie to emerge.
Hua Tuo, courtesy name Yuanhua, was skilled in health preservation techniques. Chen Deng, the Grand Administrator of Guangling, suffered from chest distress, flushed face, and loss of appetite, and sent for Hua Tuo. Hua Tuo stated: "There are parasites in your chest forming abscesses, caused by consuming raw or fishy foods." He prepared a decoction for Chen Deng to take. Chen Deng subsequently vomited approximately three sheng of worms; their heads were red, and half their bodies resembled raw meat. Hua Tuo remarked: "This disease will recur. If treated by a skilled physician, it can be saved." Indeed, it recurred later. Since Hua Tuo was absent, Chen Deng died from the illness.
Yin Shi, a county official, suffered from vexation in the four limbs, dry mouth, aversion to human voices, and difficult urination. Hua Tuo said: "Try eating hot food. If sweat ensues, you will recover; if not, you will die in three days." Yin Shi ate hot food but did not sweat. Hua Tuo concluded: "The internal qi of the zang organs has already severed. You will cry out and then perish." This proved exactly as Hua Tuo predicted. (From *Wei Shu*)
Arrogance and disregard for reason constitute the first condition untreatable; valuing wealth over health constitutes the second; inability to adapt diet and clothing constitutes the third; imbalance of yin and yang with unstable zang-fu qi constitutes the fourth; emaciation preventing medication intake constitutes the fifth; believing in witchcraft rather than medicine constitutes the sixth. If any one of these five conditions exists, treatment becomes exceedingly difficult. (*Qianjin Fang* citing *Shiji*)
Bian Que's fame spread throughout the world. Passing through Handan, hearing that women were respected there, he practiced gynecology (Daixia Yi). Passing through Luoyang, hearing that the Zhou people cherished the elderly, he practiced ophthalmology, otology, and treatments for bi-syndrome. Entering Xianyang, hearing that the Qin people loved children, he practiced pediatrics. He adapted his practice to local customs.
The *Guanzi* states: All three brothers of Bian Que were skilled physicians. Duke Wen of Wei asked who was the best, and Bian Que replied: "My eldest brother could treat disease before it manifested, so his fame did not extend beyond his home. My second brother could treat disease at its earliest subtle stage, so his fame did not extend beyond his neighborhood. I puncture meridians and administer potent drugs, so my fame is known among the feudal lords."