（东越药园道人撰）
乾坤六子女，并重无偏倚。人生子女同，骨肉均一体。皆是天所命，胡为独不举。我闻人溺水
，惨状不可睨。力挣不能免，石人亦汗 。盖念斯痛苦，而忍加吾女。痛苦亲罔顾，女子默自茹。
莫谓女无知，但口不能语，性灵已具备，貌与亲宛似。生我者何人？父母天地比。杀我者何人？即
我父母是。借问何为然，不过为贫耳。贫穷本前定，杀女不可抵。亲未成富翁，女已作怨鬼。女有
女之福，不待亲分与。女若命好时，助亲增福祉；女或命薄时，夭伤自遄己。何如全我慈，目前且
完聚。幼女衣食需，相挨费几许。稍长学女工，绿窗其蔬水。嫁不责聘仪，荆布亦非耻。况杀自己
女，实杀他家妇，他家也溺女，汝妇在何处。世间男人多，无妻者屡屡，杀女女益少，天地喜不喜
？禽鱼犹放生，虫蚁亦赦死。我
女反杀之，残忍一至此。岂无有王法，岂无有天理？王法或可逃，天理暗报汝。现世及来世，罪谴
谁能避。嗟哉溺女者，不仁又不智，请君听此歌，相传相劝谕。
古人延医，如求良将。良将系众之死生，国之存亡；医系人之安危死生，眷属之悲欢聚散。岂
非天地间最重大事故！故非其人不可信托，是必其德仁浓，其学淹通谙练，而后能起 回生，夺灾
行之数，而造天命、慰人心焉。然则业医者，当时刻兢兢业业，以救人之德。杀人之罪为儆戒也明
矣！每临病，务以济人自矢，勿重财利。若遇危难证，当明告某方某药，勿诡言珍秘而索重价。若
病果易治，勿故言难疗，致病家惊忧而妄劳。如果难治，勿故言易愈，致病家虚喜而空费。或有早
晚可奏效，而故以药停阻之，以勒重酬，或前医有成功，而故捏词诽谤之，以自居功。又或诸医覆
绝，诒彼独肩可挽。如痨瘵仅存皮骨，语言不能，尚诱其浓馈，乃不日旋毙之类。又或尽心富家，
而忽慢贫家，延请不往，求药不发。此等种种不一，总是重利鄙夫，忍心害理之所为，讵可以躯命
付托乎？且今医不自揆浅陋，气傲心妒，既不肯咨访高明，又不肯温读医书，暇则棋酒晏笑，或算
计财利，此所谓学医人费，以人命为侥幸者也。先辈云∶道未行，谓无利益不学；道既行，谓应酬
无暇不学。尤不可犯此二语。古之良医，不敢逞臆见而务博学，又不敢泥俗谛而求诸阅历，又不执
一、二证验而求圆变无穷之心悟。至老手不释卷，虚心常广咨询，诚以人命为重，自存德行也。虽
然其责又在延医者，勿轻听人言，进用多误，全在鉴
察精确。人谋为主，独断行之，不可专凭卜筮。嗟嗟！医人有胸无心，病家有耳无眼，人命其危矣
哉。
（由东越药园道人撰写）
天地生下的子女，无论男女都同等重要，没有偏颇。人世间生的儿子和女儿一样，骨肉相连如同一个整体。这些都是上天注定的命运，为什么偏偏有人只想要儿子而不愿生育女儿呢？我听说有人将女婴溺死在水中，那惨状令人不忍直视。婴儿奋力挣扎却无法逃脱，即使是铁石心肠的人看了也会流汗流泪。想到这种痛苦，怎么忍心加害自己的女儿呢？父母不顾及这种痛苦，女儿只能默默忍受。
不要说女婴无知，只是口不能言，其实她们的灵性已经具备，相貌与父母极为相似。生下我们的是谁？父母如同天地一般伟大。杀害我们的是谁？正是我们的亲生父母。请问为什么会这样？不过是因为贫穷罢了。贫穷本是前世的定数，但杀女之罪不可抵赖。父母并未因此成为富翁，女儿却已化作含冤的鬼魂。女儿有女儿的福气，不需要父母分给。如果女儿命好，能帮助父母增加福祉；如果女儿命薄，夭折也是她自己寿命短促。为何不全全我的慈爱之心，让眼前家庭团圆完整呢？幼女的衣食需求，相依相伴花费不了多少。稍微长大学习女红，在窗下过着清淡的生活。出嫁时不苛求聘礼，穿着荆钗布裙也不算羞耻。况且杀死自己的女儿，实际上是杀害了别人家的媳妇，别人家也溺杀女儿，那你的妻子在哪里呢？世间男人很多，无妻者屡见不鲜，杀死女儿导致女婴越来越少，天地难道会高兴吗？飞禽走鱼尚且放生，虫蚁也赦免其死亡。唯独对自己的女儿反而杀害，残忍到了这种地步。难道没有王法吗？难道没有天理吗？王法或许可以逃避，但天理会在暗中报应你。现世和来世，谁能避免罪责谴责？唉，溺杀女婴的人，既不讲仁义也不明智，请诸位听这首歌谣，互相传诵劝诫。
古人聘请医生，就像寻求良将一样。良将关系到众人的生死、国家的存亡；医生关系到人的安危生死、家属的悲欢离合。这难道是天地间不是最重大的事情吗！所以如果不是合适的人选，不可托付信任，必须选择那些德行仁爱深厚、学识渊博精通、经验丰富的人，这样才能起死回生，扭转灾祸的命运，顺应天命，安慰人心。既然如此，行医之人，应当时刻兢兢业业，以救人为德，以杀人获罪为警戒，这是很明显的道理！每次面对病人，务必以济世救人自誓，不要看重钱财利益。如果遇到危重病症，应当明确告知使用某方某药，不要诡称珍贵秘密而索取高价。如果病情确实容易治疗，不要故意说难治，致使病家惊恐忧虑而白白劳累。如果确实难治，不要故意说容易痊愈，致使病家虚喜而空费钱财。或者病情早晚可以见效，却故意用药物阻滞疗效，以此勒索重酬；或者前一位医生已有成功先例，却故意捏造言辞诽谤，以此自己居功。又或者众医都认为无法救治，却诓骗病人说只有我能挽救。比如痨瘵（肺结核）患者只剩皮包骨头，不能说话，还诱导他们给予丰厚馈赠，结果没过几天就死了之类的事情。又或者对富家尽心竭力，却忽然怠慢贫家，邀请不去，求药不发。这些种种行为不一，总是看重利益鄙陋的小人，忍心害理所为，怎么能把性命托付给他们呢？况且现在的医生不自量力，浅薄傲慢嫉妒，既不肯咨询访问高明之士，又不肯温习阅读医书，闲暇时就下棋喝酒宴饮谈笑，或者算计钱财利益，这就是所谓的“学医人费”，把人命当作侥幸之事的人。前辈曾说：道术未施行时，说没有利益就不学；道术既已施行，说应酬无暇就不学。尤其不可犯这两句话。古代的良医，不敢逞个人臆见而务求博学，又不敢拘泥于世俗见解而只求阅历，又不执着于一两个证验而追求圆融变化无穷的心悟。直到年老手不释卷，虚心常常广泛咨询，确实是认为人命重大，从而保存德行。虽然如此，责任也在聘请医生的人，不要轻易听信人言，进用多有误判，全在于鉴别观察精确。人的谋划是主要因素，独自决断执行，不可专门凭借卜筮。唉！医生有胸襟无心德，病家有耳朵无眼力，人命真是危险啊。
(Written by the Daoist of Yaoyuan, Dongyue)
The children born from Heaven and Earth, sons and daughters alike, are equally important without bias. In human life, sons and daughters are the same; flesh and bone form a single body. All are destined by Heaven, so why is there only reluctance to bear daughters? I have heard that some drown their infants in water; the tragic scene is unbearable to look at. Struggling with all their might, they cannot escape; even a stone-hearted person would sweat and weep. Considering this suffering, how can one bear to add it to one's own daughter? Parents disregard this pain, while the girl silently endures it.
Do not say the girl is ignorant; though she cannot speak, her spiritual nature is already complete, and her appearance resembles her parents closely. Who gave birth to us? Parents are like Heaven and Earth. Who kills us? It is our own parents. May I ask why this happens? It is merely due to poverty. Poverty may be predetermined by past lives, but killing a daughter cannot be atoned for. The parents do not become rich, yet the daughter becomes a vengeful ghost. A daughter has her own fortune, which does not depend on distribution by parents. If a daughter has good fate, she helps increase her parents' blessings; if her fate is thin, premature death is simply her short lifespan. Why not fulfill my compassion and keep the family united for now? The food and clothing needs of a young girl, living close together, cost very little. As she grows slightly older, she learns needlework, living a simple life of vegetables and water by the green window. Marriage does not demand heavy betrothal gifts; wearing a thorn hairpin and cloth dress is not a shame. Moreover, killing one's own daughter is actually killing another family's wife; if other families also drown daughters, where is your wife? There are many men in the world, and those without wives are frequent. Killing daughters makes girls even scarcer; will Heaven and Earth rejoice? Birds and fish are still released into freedom, insects and ants are also pardoned from death. Yet we kill our own daughters; how cruel can it get? Is there no royal law? Is there no Heavenly Principle? Royal law might be evaded, but Heavenly Principle will secretly repay you. In this life and the next, who can avoid condemnation? Alas, those who drown daughters are neither benevolent nor wise. Please listen to this song, pass it on, and advise each other.
In ancient times, seeking a doctor was like seeking a capable general. A capable general determines the life and death of the masses and the survival or destruction of the state; a doctor determines the safety, danger, life, and death of individuals, and the sorrow, joy, gathering, and parting of relatives. Is this not the most significant affair in the world! Therefore, one must not trust just anyone; one must choose someone with deep benevolence and virtue, profound and versatile learning, and practical experience, so as to revive the dying, snatch them from disaster, align with Heavenly Mandate, and comfort human hearts. Thus, those practicing medicine should be vigilant and diligent at all times, regarding saving people as virtue, and taking killing people as sin as a warning. This is clear! When facing illness, one must vow to save people, not value wealth and profit. If encountering critical conditions, one should clearly state which prescription and herbs to use, not deceitfully claim they are precious secrets to demand high prices. If the disease is indeed easy to treat, do not deliberately say it is difficult to cure, causing the patient's family to panic and worry, leading to futile exertion. If it is indeed difficult to treat, do not deliberately say it is easy to heal, causing the patient's family false joy and empty expenditure. Or, if efficacy could be achieved soon, deliberately obstruct it with medication to extort heavy rewards; or, if a previous doctor had success, deliberately fabricate slander to take credit oneself. Or, when other doctors declare hopelessness, deceive the patient claiming only one can save them. For example, in cases of consumption (Lao Zhai, tuberculosis) where the patient is skin and bones, unable to speak, yet inducing them to give rich gifts, only for them to die shortly after. Or, being devoted to wealthy families while suddenly neglecting poor ones, refusing invitations and withholding prescriptions. These various behaviors are all done by profit-seeking vulgarites, acting with ruthless cruelty against reason. How can one entrust their life and death to such people? Furthermore, current doctors, lacking self-awareness, are arrogant and jealous; they neither consult experts nor study medical books diligently. In their leisure, they play chess, drink wine, banquet, and laugh, or calculate profits. These are what is called "the waste of learning medicine," treating human life as a matter of luck. Ancestors said: Before practicing, one says there is no benefit, so one does not learn; after practicing, one says there is no time due to social engagements, so one does not learn. One must especially avoid these two excuses. Ancient good doctors dared not rely on personal opinions but strove for broad learning; they dared not stick to vulgar views but sought experience through practice; they did not cling to one or two diagnostic signs but sought infinite flexibility through intuitive understanding. Even in old age, they never put down their scrolls, remaining humble and widely consulting others. This is truly because they valued human life highly and preserved their virtue. Although the responsibility also lies with those seeking doctors, who should not lightly listen to rumors and employ many mistakes, but rather judge precisely. Human planning is primary; one decides independently, not relying solely on divination. Alas! Doctors have chests but no hearts; patients have ears but no eyes. Human life is indeed in peril.