天师曰∶得治者，言治之得法也。如伤寒而得传经、直中之宜，伤暑而得中暑、中 之宜，中风而
得中气、中火、中痰之宜；中湿而得中水、中气、中食、中虫之宜，中燥而得中凉、中热之宜∶中寒而得
中肝、中肾、中心、中脾、中脏、中腑之宜。因病下药，又何至杀人顷刻哉。虽得之治，无方之可言，而
得之鉴，实为人之幸也。吾存得之一门者，欲人知得则有功，不得则有过也。
得治之法，看病患色泽之真伪，看病患脉息之实虚，有神无神，问病患之喜好若何，饮食若何，有
痰无痰若何，痰之色若何，再察病患舌之颜色若何，滑与不滑若何，能食不能食，心腹之间痛不痛。
观其情意，详审其从违，徐听其声音，再闻其气息，病之症了然于心中，又何患不得哉。
天师曰∶失治者，不能知病之真假，症之虚实与阴阳寒热，而妄治之也。信口雌黄，全无见识。喜
攻人之短，炫自己之长。不识药味之温和，动言可用；何知方法之大小，辄曰难投。视熟地。人参为冤家
仇敌；珍黄柏、知母为亲子娇儿。用寒凉之品，全无畏忌之心；见平补之施，顿作惊疑之色。喜攻喜散，
矜消导为神奇；怒抑怒扬，薄通塞为怪涎。但明泻火，而不悟从治之妙，鄙茱萸为无用之材；仅晓益水，
而不晓变症之方，笑甘遂为可弃之物。消痰而不消痰之本，诧病难攻；泻火而不泻火之原，叹方可废。奇
平之法，原未曾熟究于胸中；正变之机，安能即悟于指下。无怪动手即错，背谬殊多，举意全非，失乱不
少。以致冤鬼夜号，药柜中无非黑气，阴魂惨结，家堂上尽是啼声。愿学医者，见失以求得，庶可改过以
延祥。然则求得延祥之法奈何？见寒药投之而拒格，即当改用大热之方；见热药投之而燥烦，即当改用
清凉之剂∶见消导之而转甚者，宜改温补；见祛邪之则更加者，宜用平调；见利水而水益多者，补肾为
先；见散邪而邪益盛者，助正为急。此皆补过之文，抑亦立功之术，临症切须详审，慎弗忽略。
天师说：所谓“得治”，是指治疗得当、方法正确。比如伤寒病，能够根据是传经（邪气由表入里）还是直中（邪气直接侵犯脏腑）的适宜情况来治疗；伤暑病，能够根据是中暑（感受暑热之邪）还是中湿（感受暑湿之邪）的适宜情况来治疗；中风病，能够根据是中气（风邪中于气分）、中火（风火相煽）还是中痰（痰浊阻窍）的适宜情况来治疗；中湿病，能够根据是中水（水湿内停）、中气（气机阻滞）、中食（饮食停滞）还是中虫（寄生虫或虫毒）的适宜情况来治疗；中燥病，能够根据是中凉（燥兼寒）还是中热（燥兼热）的适宜情况来治疗；中寒病，能够根据是中肝、中肾、中心、中脾、中脏（五脏）还是中腑（六腑）的适宜情况来治疗。因病施药，又怎么会顷刻间致人于死地呢？虽然得到了正确的治疗方法，未必有现成的方剂可以套用，但能从中得到借鉴，实在是人的幸事。我保留“得治”这一章节，是想让人们知道，治疗得当就有功劳，不得当就会有过错。
掌握“得治”的方法，要观察病患面色和光泽的真伪，诊察病患脉象的实与虚，辨别神气的有无，询问病患喜好什么、厌恶什么，饮食状况如何，有痰还是无痰，痰的颜色怎样，再观察病患舌头的颜色，舌苔滑腻还是不滑腻，能否进食，心腹部是否有疼痛感。
还要观察患者的神情意态，详细审察其顺从或违逆的表现，慢慢倾听其声音，再次嗅闻其气息。这样，疾病的症状就能在心中了然清楚，又何必担心治不好呢？
天师说：所谓“失治”，是因为不能辨别疾病的真假、症状的虚实以及阴阳寒热的性质，而胡乱进行治疗。信口开河，毫无见识。喜欢攻击别人的短处，炫耀自己的长处。不认识药物性味的温和与否，动不动就说可以用；哪里懂得治疗方法的大小轻重，就轻易说难以投药。把熟地黄、人参当作冤家仇敌；却把黄柏、知母视为亲生儿女般珍视。使用寒凉的药物，完全没有敬畏顾忌之心；见到平和补益的治疗，顿时露出惊疑的神色。喜欢攻伐、喜欢发散，把消食导滞看作神奇；愤怒时压制，喜悦时张扬，把通利与闭塞的治疗方法看作怪诞可笑。只明白泻火，却不领悟“从治”（顺从疾病假象而治）的妙处，鄙视吴茱萸是无用的材料；只晓得益水（滋阴），却不了解变通治疗的方剂，嘲笑甘遂是可以抛弃的药物。消除痰饮却不消除生痰的根本，惊讶病情难以攻克；泻火却不泻火的根源，感叹方剂应当废弃。奇正平调的方法，原本未曾深入探究于心胸之间；正治与反治的机理，怎么能立刻在指下领悟。难怪动手即错，背离谬误很多，意图完全错误，失误混乱不少。以至于冤魂夜间号哭，药柜中无非黑气笼罩，阴魂悲惨凝结，家堂上尽是啼哭声。希望学医的人，看到“失治”以追求“得治”，或许可以改正过错以延续吉祥。那么，追求得治以延续吉祥的方法是什么呢？见到寒凉药投入后患者出现格拒（排斥反应），就应当改用大热的方剂；见到温热药投入后患者更加燥热烦闷，就应当改用清凉的药剂；见到消导药使用后病情反而加重，宜改用温补法；见到祛邪药使用后病情更加严重，宜用平和调理法；见到利水药使用后水湿反而更多，补肾为先；见到发散邪气药使用后邪气反而更盛，扶助正气为急务。这些都是补救过失的文字，也是建立功绩的技术，临症时必须详细审察，千万不要忽略。
Tian Shi (Heavenly Master) said: "De Zhi" (Proper Treatment) refers to treatment that is appropriate and methodologically correct. For example, in Taiyang disease (Disease of the Taiyang channel), one should treat according to whether the pathogen has transmitted through the channels or directly invaded the interior; in Shang Shu (Heatstroke/Summerheat injury), one should treat according to whether it is Zhong Shu (Severe Summerheat) or Zhong Shi (Summerheat with Dampness); in Feng Zhong (Wind Stroke), one should treat according to whether it involves Zhong Qi (Wind affecting Qi), Zhong Huo (Wind-Fire combination), or Zhong Tan (Phlegm obstruction); in Zhong Shi (Dampness Invasion), one should treat according to whether it is Zhong Shui (Water-Dampness retention), Zhong Qi (Qi stagnation), Zhong Shi (Food stagnation), or Zhong Chong (Parasitic or insect-related pathology); in Zhong Zao (Dryness Invasion), one should treat according to whether it is Zhong Liang (Dryness with Cold) or Zhong Re (Dryness with Heat); in Zhong Han (Cold Invasion), one should treat according to whether it affects Gan (Liver), Shen (Kidney), Xin (Heart), Pi (Spleen), Zang (Zang organs), or Fu (Fu organs). By prescribing medicine according to the disease, how could one possibly kill a patient in an instant? Although proper treatment may not always correspond to a specific existing formula, gaining insight from it is truly fortunate for humanity. I have preserved this section on "De Zhi" to make people understand that proper treatment yields merit, while improper treatment incurs fault.
The method of "De Zhi" involves observing the authenticity of the patient's complexion and luster, examining the pulse for excess or deficiency, discerning the presence or absence of Shen (Spirit/Mental vitality), asking about the patient's preferences and aversions, dietary status, the presence or absence of Tan (Phlegm), and the color of the phlegm. One must also inspect the tongue's color and whether the coating is slippery or not, assess the ability to eat, and check for pain in the chest and abdomen.
Furthermore, observe the patient's emotional state and demeanor, carefully analyze their compliance or resistance, listen attentively to their voice, and smell their breath. In this way, the symptoms of the disease will become clear in your mind, and there will be no reason to worry about failing to cure it.
Tian Shi said: "Shi Zhi" (Improper Treatment) occurs when one fails to distinguish the truth from falsehood of the disease, the excess or deficiency of symptoms, and the Yin-Yang, Cold-Heat nature, leading to reckless treatment. It involves speaking without basis and lacking insight. It likes to attack others' shortcomings while boasting of one's own strengths. It ignores whether medicinal flavors are mild or harsh, casually claiming they can be used; it disregards the magnitude or appropriateness of treatment methods, readily stating they are difficult to administer. It treats Shu Di Huang (Prepared Rehmannia Root) and Ren Shen (Ginseng Root) as enemies; yet cherishes Huang Bo (Phellodendron Bark) and Zhi Mu (Anemarrhena Rhizome) as beloved children. It uses cold-cooling substances without any sense of reverence or caution; upon seeing gentle tonification, it immediately displays surprise and suspicion. It favors attacking and dispersing, regarding digestive-promoting methods as miraculous; it suppresses when angry and exalts when joyful, despising methods of unblocking and closing as bizarre. It only understands clearing Fire but fails to grasp the subtlety of Cong Zhi (Following Treatment/Contra-pathological treatment), disparaging Zhu Yu (Evodia Fruit) as useless material; it only knows nourishing Water (Yin) but does not comprehend formulas for variable conditions, mocking Gan Sui (Kansui Root) as discardable waste. It eliminates Phlegm without eliminating its root, marveling at the difficulty of curing the disease; it clears Fire without addressing its source, sighing that formulas are obsolete. The principles of odd, even, and balanced treatments were never thoroughly studied in the heart; how could the mechanisms of orthodox and variant treatments be instantly understood under the fingers? No wonder actions are erroneous from the start, with many deviations, intentions completely wrong, and confusion abundant. This leads to wailing of wronged spirits at night, black qi filling the medicine cabinets, and tragic souls condensing in sorrow, with cries filling the ancestral hall. May those who study medicine see "Shi Zhi" to seek "De Zhi," so they may correct their faults and extend auspiciousness. So, what is the method to seek "De Zhi" and extend auspiciousness? When cold medicines are rejected by the body (Ge Jue), switch to large-hot formulas; when hot medicines cause dryness and irritability, switch to cooling agents; when digestive-promoting treatments worsen the condition, switch to warm tonification; when pathogen-expelling treatments aggravate the illness, use balanced regulation; when diuretic treatments increase fluid retention, prioritize tonifying the Kidney; when dispersing treatments cause pathogens to flourish, urgently support Zheng Qi (Upright Qi). These are texts for correcting errors and techniques for achieving success. In clinical practice, one must examine carefully and must not neglect these points.