The Compendium of Caraka 6.1.4.4

6.1.4.4

vidyāsamāptau brāhmaṃ vā sattvamārṣamathāpi vā/
dhruvamāviśati &jñānāttasmadvaidyo dvijaḥ smṛtaḥ//
&`jñānāttasmadvaidyastrijaḥ' iti pā-. `prathamā jātiḥ mātṛgarbhato janma, dvitīyā jātirupanayanāt, tṛtīyā tu vaidyavidyāsamāptau; ataḥ śāstrapārago vaidyaḥ vidyāsamāptilakṣaṇatṛtīyajanmanā trija ucyate' iti yogīndranāthasenaḥ.
nābhidhyāyenna cākrośedahitaṃ na samācaret/
prāṇācāryaṃ budhaḥ kaścidicchannāyuranitvaram//
cikitsitastu &saṃśrutya yo vā 'asaṃśrutya mānavaḥ/
nopākaroti vaidyāya nāsti tasyeha niṣkṛtiḥ//
&`yo mānavo vaidyena cikitsito rogamuktaḥ san vaidyaṃ saṃśrutya pratiśrutya pratijñāya asaṃtya vā nopākaroti dhanādikaṃ na dadāti iha loke paratrāpi ca tasya niṣkṛtiḥ nistāro nāsti' iti yogīndranāthasenaḥ.
bhiṣagapyāturān sarvān svasutāniva yatnavān/
ābādhebhyo hi saṃrakṣedicchan dharmamanuttamam//
dharmārthaṃ &cārthakāmārthamāyurvedo maharṣibhiḥ/
prakāśito dharmaparairicchadbhiḥ sthānamakṣaram//
&`nārthakāmārthaṃ' iti pā-.
nārthārthaṃ nāpi kāmārthamatha bhūtadayāṃ prati/
vartate yaścikitsāyāṃ sa sarvamativartate//
kurvate ye tu vṛttyarthaṃ cikitsāpaṇyavikrayam/
te hitvā kāñcanaṃ rāśiṃ pāṃśurāśimupāsate//
dāruṇaiḥ kṛṣyamāṇānāṃ gadairvaivasvatakṣayam/
chittvā vaivasvatān pāśān jīvitaṃ yaḥ prayacchati//
dharmārthadātā sadṛśastasya nehopalabhyate/
na hi jīvitadānāddhi dānamanyadviśiṣyate//
paro bhūtadayā dharma iti matvā cikitsayā/
vartate yaḥ sa siddhārthaḥ sukhamatyantamaśnute//
siddhebhyo brahmacāribhyo yaduvācāmareśvaraḥ/
āyurvedasamutthāne tat sarvaṃ saṃprakāśitam//

At the completion of study, either the divine nature or that of the ṛṣis
surely enters [him] through knowledge; therefore, the physician is traditionally called twice-born.
No wise person desiring non-transitory life
should covet [his wealth], revile him, or act unfavorably toward the master of life.
When treated, whether having promised or not having promised,
whatever man does not make an offering to the physician has no atonement here.
A physician also, striving, should indeed protect from afflictions
all sick persons like his own sons, desiring unsurpassable virtue.
For the sake of virtue and for the sake of wealth and desire, Āyurveda was proclaimed
by the great ṛṣis dedicated to virtue, who desired the imperishable abode.
Not for the sake of wealth, nor even for the sake of desire, but out of compassion for living beings—
he who engages in medicine [for this reason] surpasses all.
Those who, on the other hand, trade in medicine as merchandise for livelihood
abandon a heap of gold and attend upon a heap of dust.
Cutting the nooses of Yama for those being dragged by severe diseases
to the abode of Yama, he who bestows life—
no giver of virtue and wealth equal to him is found here;
for no gift is superior to the gift of life.
Thinking that compassion for living beings is the highest virtue, he who conducts himself
by medicine achieves his aim and enjoys absolute happiness.
Whatever the lord of the immortals spoke concerning the origin of Āyurveda
to the accomplished celibates, all that has been fully revealed.