天师曰∶医者，意也。因病患之意而用之，一法也；因病症之意而用之，又一法也；因药味之意而
用之，又一法也。因病患之意耐用之奈何？如病患喜食寒、即以寒物投之，病
人喜食热，即以热物投之也。随病患之性，而加以顺性之方则不违而得大益。倘一违其性，未必听信吾
言，而肯服吾药也。所以古人有问可食蜻蜒、胡蝶否？而即对曰可食者，正顺其意耳。因病症之意而用之
奈何？如人见弓蛇之类于怀内，必解其疑∶见鬼祟于庭边，必破其惑是也。因时令之意而用之奈何？时当
春寒而生疫病，解散为先；时当夏令而生瘟症，阴凉为急之类是也，因药味之意而用之又奈何？或象形
而相制，或同气而相求，或相反而成功，或相畏而作使，各有妙理，岂曰轻投。此意治之入神，人当精思而
制方也。
天师曰∶神治者，通神之治，不可思议，而测度之以人谋也。或剖腹以洗肠，或破胸以洗髓，或决窦以
出鸟雀，或用药以化龟蛇，此尤不经之奇，未足以取信也。惟是寻常之中，忽然斗异，死亡之刻，顿尔全
生。药品是人之同施，功效实世之各别。非学究天人之奥理，通鬼神之玄机，何能至此哉。洞垣之术，饮之
上池之水∶刮骨之疗，得之青囊之书。远公既神授于今朝，岂难通灵于他日。愿寝食于兹编，为天下万世
法。
岐天师载志于篇终，欲远公极深而研几之也。冬至后六日书于客邸。
天师说：医者的“医”字，含义是“意”（意念、思维）。根据病患的心理意愿来施治，这是一种方法；根据病症的内在机理来施治，这是另一种方法；根据药味的特性来施治，这又是另一种方法。
根据病患的心理意愿来施治是怎样的呢？比如病患喜欢吃寒凉的食物，就用寒凉的食物投其所好；病患喜欢吃热性的食物，就用热性的食物投其所好。顺应病患的性格喜好，再配合顺其性情的方剂，这样就不会产生抵触，反而能获得巨大的益处。如果违背了他们的性情，他们未必会听从我的话，也不肯服用我的药物。所以古人曾问是否可以食用蜻蜓、蝴蝶，对方立刻回答可以食用，这正是为了顺应病患的心意。
根据病症的内在机理来施治是怎样的呢？比如有人因为看见弓影映在酒杯中以为是蛇而生病，必须解开他的疑虑；有人在庭院边看见鬼怪作祟而惊恐，必须破除他的迷惑，这就是通过解除心理障碍来治疗病症。
根据时令的气候特点来施治是怎样的呢？当春季寒冷时发生疫病，以解散表邪为先务；当夏季炎热时发生瘟症，以清凉滋阴为急务，等等。
根据药味的特性来施治是怎样的呢？有的利用形态相似进行制约，有的利用气味相同相互感应，有的性质相反却能成功治愈，有的利用相畏关系作为引导药，其中各有精妙的道理，怎么能轻易对待呢？这种运用“意”来治疗并达到出神入化境界的方法，人们应当精心思考并据此制定方剂。
天师说：所谓“神治”，是指通晓神明般的治理之道，难以用言语揣测，只能用人间的谋略去推测它。或者剖开腹部清洗肠道，或者打破胸膛清洗骨髓，或者决开孔窍放出鸟雀，或者用药化解龟蛇，这些更是荒诞不经的奇迹，不足以让人信服。只有在平常之中突然显现奇异效果，在死亡的瞬间顿时恢复生命。药品是人们共同使用的，但功效实际上因世人的不同而各异。如果不是精通天人之间的深奥道理，通晓鬼神变化的玄机，怎么能达到这种境界呢？拥有能透视脏腑的技术，是因为饮用了上池之水（传说扁鹊饮上池水后获得透视能力）；拥有刮骨疗毒的治疗手段，是因为得到了青囊书（传说中华佗所得医书）的智慧。既然今天已经得到了神授的智慧，难道日后还不能通灵吗？希望沉浸在这部著作中，将其作为天下万世的法则。
Tian Shi (Heavenly Master) said: The character "Yi" (Medicine) implies "Yi" (Intent/Mind). Utilizing the patient's psychological intent is one method; utilizing the pathological intent of the symptoms is another method; and utilizing the nature of the medicinal flavors is yet another method.
How does one utilize the patient's psychological intent? For instance, if a patient desires cold foods, provide them with cold substances; if they desire hot foods, provide them with hot substances. By following the patient's disposition and prescribing formulas that align with their nature, there will be no resistance, and great benefit will be achieved. Conversely, if one violates their nature, they may not heed my words nor take my medicine. Therefore, in ancient times, when asked whether dragonflies and butterflies could be eaten, the response was immediately affirmative, precisely to accord with the patient's intent.
How does one utilize the pathological intent of the symptoms? This is exemplified by resolving the doubt of someone who fell ill from mistaking a bow's reflection for a snake in their cup, or dispelling the confusion of someone terrified by hallucinations of ghosts at the edge of the courtyard.
How does one utilize the intent of the seasonal timing? When spring coldness gives rise to epidemic diseases, dispersing the exterior pathogen is the priority; when summer heat generates plague-like syndromes, cooling and nourishing yin is urgent, and so forth.
How does one utilize the intent of medicinal flavors? Some are controlled through morphological similarity, some seek each other through shared qi attributes, some achieve success through opposing natures, and some act as guides through mutual fear relationships. Each contains profound principles and should not be treated lightly. This mastery of "Intent-based Treatment" reaching a divine level requires careful contemplation and formula formulation.
Tian Shi said: "Divine Treatment" refers to a governance of spirit that is inconceivable and can only be speculated upon using human strategy. Whether it involves opening the abdomen to wash the intestines, breaking the chest to wash the marrow, opening apertures to release birds, or using medicine to transform turtles and snakes—these are even more extraordinary and absurd miracles, insufficient to gain trust. True divine treatment manifests as sudden strangeness amidst the ordinary, restoring life instantly at the moment of death. While medicines are applied uniformly by people, their efficacy varies individually across the world. Without mastering the profound mysteries of Heaven and Humanity, and understanding the hidden mechanisms of spirits and gods, how could one reach such a state? The ability to see through walls (organs) comes from drinking water from the upper pool (a reference to Bian Que); the therapy of scraping bone to remove poison comes from the wisdom of the Green Bag book (a reference to Hua Tuo). Since divine inspiration has been granted today, is it difficult to attain spiritual connection in the future? I wish to immerse myself in this compilation, making it a law for all generations under heaven.
The Heavenly Master Qiji recorded this at the end of the chapter, wishing Yuan Gong (Chen Shiduo) to deeply investigate the profound principles and subtle signs. Written on the sixth day after the Winter Solstice, while residing away from home.