典藏书目

Commentary states: Indeed, mastering medical arts to practice medicine carries a heavy responsibility. If one acts lightly or rashly, even if some success is achieved, the underlying principles may not be fully understood, akin to a blind person groping for a path, leading to negligence and errors in handling matters. Alas! Once life is severed, it cannot be renewed; once death occurs, it cannot be reversed. Who would sigh with sincere sorrow for those who suffer such misfortunes? One must know that in the field of medicine, ancient sages observed celestial phenomena and explored the Great Dao, meticulously examining the reversals and compliance of the four seasons, the blockage and flow of Yin and Yang (Yin-Yang), the interior and exterior relationships, and then inspecting the Five Zang Organs (Five Viscera) and Six Fu Organs (Six Bowels), the San Jiao (Triple Burner), and all hundred vessels, thoroughly investigating the root and branch, deficiency and excess, life and death, transformation, metabolism, flourishing and withering, circulation, and reversal patterns. By understanding these principles, one can slightly align with the ancient traditions. However, there are many who rely on luck, show disrespect, act violently, or treat the profession lightly. Those relying on luck boast based on favorable timing and fortune; those showing disrespect become arrogant and casual due to the smooth progress of the Dao; those acting violently fail to cultivate their foundation and follow their teachers' guidance; those treating lightly act arbitrarily and stubbornly believe themselves correct. How can these four types of people manage human affairs? Scholars who are versed in antiquity, exhaust classics, clarify the mind, and fulfill their nature pursue this as the professional duty of physicians. There are four aspects of this duty that cannot be omitted: practicing with compassion, bestowing benefits as if giving grace, maintaining thoroughness and care, and treating patients equally. Compassion means always striving for benevolence; bestowing benefits means constantly adding care; thoroughness means application without deficit; equality means disregarding social status. By extending sincerity in this manner, one gradually enters the path of medicine. Conversely, indulging the body and mind, playing frivolously, and acting recklessly, then hastily consulting texts when questioned to enforce rules, is the beginning of self-destruction, accumulating disaster for the future. Old villagers who have wandered the rivers and lakes for years have personally witnessed countless lives saved. Among peers, some indulge in eccentricities and never become good doctors; some love gambling, others chess, fishing, archery, hunting, singing, drinking, reciting poetry, dancing, flattery in pleasure quarters, wild wandering in alleys, practicing with bows and crossbows, riding horses freely, enjoying strange tales of tobacco and powder, or delighting in romantic affairs. These individuals do not devote their minds, fail to maintain their true nature, possess bizarre personalities, and fraudulently serve as medical practitioners. Would they not face complaints? In truth, it is not deception; their usage serves as proof. All grievances and investigations ultimately involve arrogance and flattery. It must be known that those in the medical profession should follow the Nine Paths, offering warnings and admonitions. It is fortunate if offenders repent. Setting one's will before the sages and worthies of old, studying at all times, allows one to be called a good doctor, bearing the responsibility of the Dao. Truly, by holding fast to the Dao, distributing peace to Heaven and Earth, and aligning with the Divine Spirits, one commands reverence.

Commentary states: During the Jin Dynasty, there was a physician named Qian (personal name Yi). He established prescriptions and used herbs, clearly identifying symptoms and signs, directly investigating the viscera of infants and children, achieving immediate effects in resolving heat syndromes, interior-exterior conditions, and deficiency-excess transformations. This precisely embodies the concept of "treating infants and children," establishing standards and laws. Later generations wishing to inherit his discussions find them lacking. Often, people recite Master Qian's books and record his medicines, but few have truly heard of or understood his inner intent and purport. I have carefully examined his intent: it is direct and straightforward; his theories are vigorous and sharp; his prescriptions are concise and excellent; his efficacy is rapid. He grasps the essential points deeply and expresses them broadly. His subtleties cannot be obscured for ten thousand generations, and his teachings can be followed throughout the four directions. Among the eighty-one schools of thought, none surpass Master Qian in wisdom and intent to achieve results. His thorough investigation requires no repeated efforts, nor does he abandon treatment midway. His disciple, Lord Yan, compiled his works, but they were incomplete regarding Master Qian's mental methods. Perhaps these were grand, pure, miraculous, and rare principles that could not be fully recorded in paper and ink. At that time, enlightened scholars, upon once comprehending Master Qian's intent, found no difference between his approach and using standard drugs or rules. Master Qian operated from within, revealing mechanisms naturally. The creative power of nature is beyond words. The wondrous applications of skilled craftsmen confirm the words of old villagers. Do not dismiss this as shallow insight. Future students who discuss and analyze with full dedication will surely have profound insights in their hearts. Moreover, benefiting others through virtue and righteousness, and gaining fame in later generations—is this not appropriate?