《大医精诚》原文

张湛曰:夫经方之难精由来尚矣。今病有内同而外异亦有内异而外同故五脏六腑之盈虚血脉荣卫之通塞固非耳目之所察必先诊脉以审之。而寸口关尺有浮沉弦紧之乱腧穴流注有高下浅深之差肌肤筋骨有厚薄刚柔之异唯用心精微者始可与言于兹矣。今以至精至微之事求之于至粗至浅之思其不殆哉。若盈而益之虚而损之通而彻之塞而壅之寒而冷之热而温之是重加其疾而望其生吾见其死矣。故医方卜筮艺能之难精者也。既非神授何以得其幽微。世有愚者读方三年便谓天下无病可治及治病三年乃知天下无方可用。故学者必须博极医源精勤不倦不得道听途说而言医道已了深自误哉。凡大医治病必当安神定志无欲无求先发大慈恻隐之心誓愿普救含灵之苦。若有疾厄来求救者不得问其贵贱贫富长幼妍蚩怨亲善友华夷愚智普同一等皆如至亲之想。亦不得瞻前顾后自虑吉凶护惜身命。见彼苦恼若己有之深心凄怆。勿避险巇、昼夜寒暑、饥渴疲劳一心赴救无作功夫形迹之心。如此可为苍生大医反此则是含灵巨贼。自古名贤治病多用生命以济危急虽曰贱畜贵人至于爱命人畜一也损彼益己物情同患况于人乎。夫杀生求生去生更远。吾今此方所以不用生命为药者良由此也。其虻虫、水蛭之属市有先死者则市而用之不在此例。只如鸡卵一物以其混沌未分必有大段要急之处不得已隐忍而用之。能不用者斯为大哲亦所不及也。其有患疮痍下痢臭秽不可瞻视人所恶见者但发惭愧、凄怜、忧恤之意不得起一念蒂芥之心是吾之志也。夫大医之体欲得澄神内视望之俨然。宽裕汪汪不皎不昧。省病诊疾至意深心。详察形候纤毫勿失。处判针药无得参差。虽曰病宜速救要须临事不惑。唯当审谛覃思不得于性命之上率尔自逞俊快邀射名誉甚不仁矣。又到病家纵绮罗满目勿左右顾眄丝竹凑耳无得似有所娱珍羞迭荐食如无味醹醁兼陈看有若无。所以尔者夫一人向隅满堂不乐而况病人苦楚不离斯须而医者安然欢娱傲然自得兹乃人神之所共耻至人之所不为斯盖医之本意也。夫为医之法不得多语调笑谈谑喧哗道说是非议论人物衔耀声名訾毁诸医。自矜已德。偶然治瘥一病则昂头戴面而有自许之貌谓天下无双此医人之膏肓也。老君曰:人行阳德人自报之人行阴德鬼神报之。人行阳恶人自报之人行阴恶鬼神害之。寻此二途阴阳报施岂诬也哉。所以医人不得侍己所长专心经略财物但作救苦之心于其运道中自感多福者耳。又不得以彼富贵处以珍贵之药令彼难求自炫功能谅非忠恕之道。志存救济故亦曲碎论之学者不可耻言之鄙俚也。

大医精诚原文翻译，请大家帮个忙。

夫大医之体，欲得澄神内视，望之俨然。

出自《大医精诚》唐代孙思邈著作《备急千金要方》的第一卷。

原文节选

夫大医之体，欲得澄神内视，望之俨然。宽裕汪汪，不皎不昧。省病诊疾，至意深心。详察形候，纤毫勿失。

处判针药，无得参差。虽曰病宜速救，要须临事不惑。唯当审谛覃思，不得于性命之上，率尔自逞俊快，邀射名誉，甚不仁矣。

又到病家，纵绮罗满目，勿左右顾晒；丝竹凑耳，无得似有所娱；珍羞迭荐，食如无味；醺酮兼陈，看有若无。

译文：

一个德艺兼优的医生的风度，应能使思想纯净，知我内省，目不旁视，看上去很庄重的样子，气度宽宏，堂堂正正，不卑不亢。诊察疾病，专心致志，详细了解病状脉候，一丝一毫不得有误。

处方用针，不能有差错。虽然说对疾病应当迅速救治，但更为重要的是临证不惑乱，并应当周详仔细，深入思考，不能在人命关天的大事上，轻率地炫耀自己才能出众，动作快捷，猎取名誉，这样做就太不仁德了！

还有到了病人家里，纵使满目都是华丽的铺设，也不要左顾右盼，东张西望，琴瑟箫管之声充斥耳边，不能为之分心而有所喜乐，美味佳肴，轮流进献，吃起来也像没有味道一样，各种美酒一并陈设出来，看了就像没看见一样。

大医精诚凡大医治病，必当安神定志，无欲无求，先发大慈恻隐之心，誓愿普救含灵之苦。若有疾厄来求救者，不得问其贵贱贫富，长幼妍蚩，怨亲善友，华夷愚智，普同一等，皆如至亲之想，亦不得瞻前顾后，自虑吉凶，护惜身命。见彼苦恼，若己有之。深心凄怆，勿避险峻、昼夜、寒暑、饥渴、疲劳，一心赴救，无作功夫行迹之心。如此可为苍生大医，反此则是含灵巨贼。孙思邈《千金要方》DEDICATIONWhen a great physician treats diseases， he/she has to be mentally calm and his disposition firm. He/she should not give way to wishes and desires， but has to develop first of all a marked attitude of compassion. He/she should commit himself/herself firmly to a willingness to take the effort to save every living creature.If someone seeks help because of illness or on the grounds of another difficulty， a great physician should not pay attention to status， wealth， or age， neither should he/she question whether this person is an enemy or friend， whether this person is a Chinese or a foreigner， or finally， whether this person is educated or uneducated. He/she should meet everyone on equal ground; he/she should always act as if he/she is not to ponder over his own fortune or misfortune and should thus preserve life and have compassion for it. He/she should look upon those who have come to grief as if he/she himself/herself has been struck， and he/she should sympathize with them deep in his/her mind. Neither dangerous mountain passes nor the time of day， neither should weather conditions nor hunger， neither thirst nor fatigue keep him/her from helping whole-heartily. Whoever acts in this manner is a Great Physician for the living. Whoever acts contrary to these demands is a great thief for those who still have their spirit.Sun Si-Miao， Priceless Prescription (Qian Jin Yao Fang)， Quoted from Paul U. Unschuld， Medical Ethics in Imperial China. Berkeley: University of California Press， 1979