陈眉公谓沙门为一大养济院。姚广孝位极人臣。其姊一窭入妇耳。尚骂他做和尚不了。嗟乎
养济院中杰出何英刘河涧衣钵。传自浮屠一秃。虽能宣明运气每谓伤寒悉属热病。又倡言诸
病总归湿火。又谓诸血无寒致今庸流。偏宗其说。浪剂杀人祸世不小世固误于河涧而河涧实
误于浮屠也有自来矣余尝见一二妄秃侈口谈医。大乖经典。诳言神授。惊炫俗眼。罪可胜诛哉
。试举一二以证其谬。余里林君向次郎本患夹阴证。而乃枉殁于还俗马僧河涧伤寒悉属热病
之治。又余胞妹丈系明经毛天羽长子。少年不慎。患阴阳俱虚。潮热发渴。呕闷便滑。不进
饮食。一僧主治以六味丸加黄柏知母幸余见而沮之。始易方。举世医流。大都类此。呜呼生
灵受害。何日休乎。
所谓名医者非明良之士。乃庸手粗工。藐无实学。巧窃虚声以炫人者是也陶氏序云医为
司命
之寄。不可权饰妄造今之承籍者多恃 名。不能精心研习。郡国诸人。皆尚声誉。不取实学
闻风竞奖。季命虚声。良可惜也。徐春甫曰术不精则杀人。深怪世医徒修边幅习以口给。凡
有治疗。率尔狂诞。偶然幸效。需索百端。至误伤则曰尽命。俗多习此为套。而曰医学无难
。语云学到知羞处。方知艺不精。则又澌灭愧耻之心矣。支秉中曰昔越人因HT 公扈志强气弱
。足于谋而馁于断。赵齐婴志弱气强。少于虑而伤于专。乃饮以药酒。而易置二人之心。使
俱为名士。予观今之求医者。率以有时名者为重。初不计其书之读不读。脉之明不明。谓之
时医福医名医。一承权贵所举。辄凭治疗。虽杀其身。委命无怨。故为医者往往奔走权门。
谄容卑能。以求吹荐。纲利沽名。知者笑议仁心仁闻毫蔑有也安得饮以药酒而易其心乎但若
辈病患膏肪。牢不可破。真无法可治者。区区药酒云乎哉。愚又以为若辈形之庞也。类有
德。声之宏也类有能其黔之驴也夫。
陈眉公曾说，僧侣群体就像是一个大型的救济院。姚广孝官位极高，达到了人臣的顶峰。他的姐姐不过是一个贫穷人家的妇女，却还骂他“不像个和尚”。唉！
在救济院（指僧侣群体）中，究竟涌现出了什么样的英才？刘河涧的医学衣钵，传承自一位佛教徒（浮屠）。虽然他能阐明五运六气之理，却总是说伤寒全部属于热病；又倡导言论，认为各种疾病总归因于湿和火；又声称各种出血性疾病没有寒证。导致至今平庸的医生，片面尊崇他的学说，随意用药杀人，祸害世道，影响不小。世人固然被河涧误导，而河涧实际上是被佛教徒误导，这是有来由的。
我曾经见过一两个狂妄的僧人，夸夸其谈地谈论医学，严重违背经典，欺骗世人说是神明传授，以此惊扰炫耀世俗之眼。他们的罪过难道能杀得尽吗？
试举一二例子来证明他们的谬误。我同乡林君的二儿子，原本患的是夹阴证（外感风寒，内有积冷的病证），却被错误地按照“河涧伤寒悉属热病”的理论治疗，结果枉死于一位还俗的马僧手中。还有我的亲妹妹，丈夫是明经毛天羽的长子。这位年轻人不慎患病，出现阴阳两虚、潮热发渴、呕吐胸闷、大便滑泄、无法进食的症状。有一位僧人主治，使用六味丸加黄柏、知母。幸好被我看见并阻止了，才更换了方剂。天下的医生流派，大多像这样。唉！百姓受害，何时才能停止呢？
所谓的“名医”，并不是明智良善之士，而是庸碌无能、粗疏工匠。他们毫无真才实学，只是巧妙地窃取虚名来炫耀于人。陶氏在序言中说：“医乃司命之寄（医生掌握着人的生死大权），不可随意装饰或妄造。”如今继承医业的人，多依仗名声，不能精心研习医术。郡国各地的人们，都崇尚声誉，不取求实学问，闻风竞相奖赏，只追求虚名，实在可惜。
徐春甫说：“医术不精就会杀人。”我深深责怪世间的医生，只注重外表修饰，习惯靠口舌巧辩。凡是进行治疗，往往轻率狂妄。偶然侥幸有效，就索取各种好处。到了误伤人命时，却说这是“尽命”（寿命已尽）。世俗多习惯于将此作为套话，还说“医学不难”。俗话说：“学到知道羞耻的地方，才知道技艺不精。”这反而泯灭了羞愧耻辱之心。
支秉中说：从前扁鹊（越人）因为公扈志强气弱，足智多谋但缺乏决断；赵齐婴志弱气强，思虑不足但固执专断。于是给他们喝药酒，交换了两人的心脏，使他们都成为名士。我看当今求医的人，大都以有名声的医生为重要标准，起初根本不考虑他们是否读书、脉理是否明了。称他们为时医、福医、名医。一旦承蒙权贵推荐，就凭此进行治疗。即使治死了人，患者家属也听天由命，毫无怨言。所以做医生的往往奔走于权贵之门，谄媚奉承，卑躬屈膝，以求吹捧推荐，贪图名利。那些有见识的人嘲笑议论他们，说他们丝毫也没有仁心仁术。怎么能指望给他们喝药酒交换心脏呢？但如果这类病患膏肓之疾，牢固不可破，那真是无药可治的了，岂止是一区区药酒而已？
我又认为，这类人外表庞大，看似有德行；声音宏大，看似有能力。他们就像那只黔地的驴子罢了。
Chen Meigong stated that the monastic community is like a large relief institution. Yao Guangxiao held an official position at the peak of ministerial rank. His sister, merely a woman from a poor family, still cursed him for not acting like a proper monk. Alas!
What kind of outstanding talents have emerged from this "relief institution" (referring to the monastic community)? The medical lineage of Liu Hejian was transmitted from a Buddhist monk (Futu). Although he could elucidate the principles of the Five Movements and Six Qi (Wuyun Liqi), he always claimed that all cases of Shanghan (Cold Damage) belong to heat diseases; he further advocated that all diseases ultimately归结 to dampness and fire; and he asserted that there are no cold patterns in various bleeding disorders. This has led to mediocre doctors today blindly adhering to his theories, prescribing indiscriminately, killing people, and causing significant harm to society. While the world was indeed misled by Hejian, Hejian was actually misled by the Buddhists, which has its historical roots.
I have witnessed one or two arrogant monks boasting about medicine, severely deviating from classical texts, deceiving people by claiming divine revelation, and dazzling the eyes of the vulgar with their showmanship. Are their sins not punishable by death?
Let me cite one or two examples to prove their fallacies. My fellow townsman Mr. Lin's second son originally suffered from Jia Yin Zheng (a condition characterized by external wind-cold invasion combined with internal accumulation of cold). However, he was wrongly treated according to the theory that "all Shanghan belongs to heat disease," promoted by Hejian, and unjustly died under the care of a lay-monk named Ma. Furthermore, my own younger sister's husband, the eldest son of Mao Tianyu (a Ming Jing degree holder), fell ill due to negligence in his youth. He presented with dual deficiency of Yin and Yang, tidal fever, thirst, vomiting, chest oppression, loose stools, and inability to eat. A monk physician treated him with Liuwei Wan (Six-Ingredient Pill with Rehmanniae) added with Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma). Fortunately, I intervened and stopped it, leading to a change in prescription. Most physicians in the world are similar to this. Alas! When will the suffering of the common people cease?
The so-called "famous doctors" are not wise and virtuous scholars, but mediocre and incompetent rough craftsmen. They possess no real learning but cleverly steal a false reputation to dazzle others. As Tao Shi wrote in his preface: "Medicine is entrusted with life and death; it cannot be arbitrarily decorated or fabricated." Nowadays, those who inherit the medical profession often rely on their fame rather than studying diligently. People in various commanderies and states value reputation over practical knowledge, competing to praise each other based on rumors, pursuing only empty fame, which is truly pitiable.
Xu Chunfu said: "Imprecise medical skills kill people." I deeply criticize contemporary doctors who focus only on outward appearance and rely on eloquent speech. When treating patients, they act rashly and wildly. If they happen to succeed by luck, they demand various benefits. When they cause harm or death, they claim it is because the patient's "life span had ended" (Jinming). The public has grown accustomed to this excuse, saying "medicine is not difficult." As the saying goes: "Only when one learns to feel shame does one realize the lack of skill." Yet, this attitude extinguishes any sense of shame or guilt.
Zhi Bingzhong stated: In the past, Bian Que (Yue Ren) found that Gong Hu had strong will but weak Qi, being resourceful but lacking decisiveness; Zhao Qiying had weak will but strong Qi, lacking deliberation but being stubborn. Thus, he gave them medicinal wine to exchange their hearts, making both into renowned scholars. Observing modern patients, they tend to prioritize doctors with fame, disregarding whether the doctor has studied books or understands pulse diagnosis. They call them contemporary doctors, blessed doctors, or famous doctors. Once recommended by powerful figures, these doctors treat patients regardless of competence. Even if the patient dies, the family accepts it as fate without complaint. Therefore, many doctors fawn upon the powerful, flattering and lowering themselves to seek recommendations, seeking profit and fame. Those with insight laugh at and discuss them, noting they possess neither benevolent heart nor benevolent reputation. How can we expect such people to undergo a heart exchange via medicinal wine? But if a patient's disease has reached the point of no return (Gaohuang), truly incurable, then it is beyond the scope of mere medicinal wine.
I also believe that such people appear imposing, resembling virtue; their voices are loud, resembling capability. They are merely donkeys from Qian (a metaphor for someone with limited ability pretending to be great).