我们提倡科研，提倡现代化，提倡现代中医教育，完全就是用现代科学这个“形而下”的筛孔去对中医进行过滤，滤过去的是“精华”，是可以继承的东西，滤不过去的东西，就是“糟粕”，就要扬弃掉。大家想一想，这个通不过筛孔的部分是中医的哪一部分呢？必定是形而上的这部分。对上述问题我们思考清楚了，我们就会发现，原来我们所采用的现代教育方式，我们所采用的现代中医教育路子，只是一条培养造就下工的路子！大家也许不会同意我的看法，认为这太偏激。但是，我们需要解释，为什么用这个模式培养出来的学生对中医没有多少信心？为什么临床医生碰到一点困难不在中医里想办法，而急着上西药？中医里有许许多多的办法，不是开两剂药就了事。除了时代造成的客观因素外，我们怎么去解释当前中医的这个现状？我想原因不外两个，一个就是教育上、传承上出了问题；一个就是中医自身的问题。可是，只要我们回顾历史，看一看这些有成就的医家，我们就会发现，问题并不出在中医身上。
3.师徒相授
既然传统中医是这样一种学问，它的确有许多有别于现代科学的地方。如果我们照搬现代科学这样一个教育模式，那势必就会在这个过程中丢失掉许多东西。而丢失掉的有可能恰恰是传统中医所注重的东西。这就使我们要思考，究竟什么样的教育方式最适合于中医？
（1）访雨路老师
中医已有二千多年的历史，在学问的传承上有着丰富的经验，有些经验是值得我们借鉴的，这个经验就是师徒相授。我想这样一种模式比较有利于中医这样一门特殊学问的传承。这里我先讲个故事，1998 年上半年我到北京开会，到京以后，就向朋友打听，有没有中医方面的“高手”？当然，我打听“高手”并不是要跟他“过招”，而是想找个地方讨教。因为自己感觉自己中医的火候还太欠缺，而我的恩师又在1991年去世了，所以，每到一个地方都很迫切地想找一位高人指点。这个心情有些像金庸武侠小说中描述的那样。朋友给我介绍了北京中医药大学的雨路老师，雨老是搞温病的，他是某位著名老中医的开门大弟子。某老是我国老中医里非常了不起的一位，他的父亲、祖父、曾祖三代皆为朝廷御医，所以，家学渊源很深。雨路老师是个悟性很高的人，而且勤于表达，随师三年，深得某老家学三昧。但，由于其他各方面的因素，以后的师生关系处得并不融洽，甚至到了见面都不打招呼的地步。我在拜访雨路老师的时候，他给我谈到许多学问上的见解，我也请教了不少问题。在临送我出门的时候，雨老师语重心长地说：“刘老师，中医这个东西要想真正学好来，只有两个字，就是要有‘师传’”。这次造访，给我最深的一个感受就是临别时雨老师送我的这两个字。什么是“师传”呢？师传是个传统的字眼，就是要有师父的传授。大家想一想，在我们现在这样一个教育规模里，在我们这样一个教育模式里，有没有“师传”呢？可以说没有师传！这个模式里只存在工具式的老师，却不存在师父。雨老师与某老的关系有这样不愉快的经历，可是他还是要送这句话给我，这就说明了师父对他的影响之深。我想雨老师的这句话对中医的学习、中医的传承，应该是很关键的一个环节。这是我有同感的。
（2）师者，人生之大宝
下面谈谈我的从师经历。现在，我之所以能在这里向大家谈出一些感受来，能够在中医这门学问里继续不断地钻研下去。从大学毕业到现在已是廿个春秋了，在这么些春秋里，我能孜孜不倦的学下去，从未回过头、歇过气，不管什么浪潮，经济浪潮，做官的浪潮，还是西医浪潮，始终都没有打动过我。为什么呢？这在很大程度上得益于我的师父。我是 1983年毕业后，于 1984年元月 8日拜于我师父门下的。师父名叫李阳波，现今已经去世十年余。我跟师父整整 8年多的时间，前面的两年半是跟先师同吃一锅饭、同睡一铺床，有时甚至是通宵达旦地讨论学问。8 年的从师生活，使我在中医这个领域里开了些窍，也就是师父把我领进门了。常言道：“师父领进门，修行在个人。”这的确是古今过来人的行话。门确实是需要师父领进的，没有领进门，你始终是在门外兜圈子，这一点非常重要。有的人为什么努力一辈子还是摸不到“火门”，有的人为什么在学问之道上坚持不下来，很可能就是因为缺少这样一个关键的环节。现在回过头来想想跟师父的这个过程，感受是很深的。这个世间的人无不是厌苦求乐的，你说光是苦没有乐，谁都不想干。所以，光是讲“学海无涯苦作舟”这一句话，已然将很多人吓在学问门外了。实际上，学问一旦做进去了，一旦进了门，并非全都是苦，至少是苦乐参半，甚或乐多苦少。所以，《论语》的开首句就是：“学而时习之，不亦说乎。”而不是：“学而时习之，不亦苦乎。”古来都说“穷学富商”，做学问的必定是穷，做生意才可能富。但，为什么还会有那么多人搞学问呢？就是因为有这个“不亦说乎”。搞学问是精神上的富有，搞生意是物质上的富有。能够给人真正带来安乐的，到底是物质还是精神呢？大家可以思考这个问题。但是，上面这个“不亦说乎”并不是轻易就能得到的，我想这个正体现了“师传”的意义，师父可以指引你找到这个“说”、这个“乐”。而在传统文化的其他领域，“师传”的这个意义就为什么要讲更为突出了。这是我在传统文化，在中医领域里，经历过的一个过程，而在这个过程中所得到的上面这个感受，值得大家参考。教育也好，传承也好，它有三方面的意义：一是知识的传授；一是知识的运用；再一个就是创新。我们说知识，实际上就是指的这一刹那前，已经知道的这些见识，这些常识。因此，知识实际上是已经过去的东西，我们学习这个已经过去的、旧的东西，总是会感到厌烦；所以，人总是有喜新厌旧的一面。但是，这个厌旧的一面是必须克服的，你不学习旧的知识，你怎么可能利用它去开创新知？因此，搞学问必须做到“喜新而不厌旧”。《论语》中提到做师的一个基本条件，就是“温故而知新”，“温故而知新，乃可以为师”。“故”是什么，“故”就是旧有的东西，就是知识；“新”呢？新就是创造。有创造就有新，有新就有乐。所以，你是不是一个称职的老师，就看你有没有这个东西，你的学问做不做得下去，也要看你有没有这个东西。这个东西是什么呢？就是学乐！有了学乐，学问之道就会（苟）日新，日日新，你的学问就能深入下去，就能坚持下去。没有它，学问总是枯燥的，你就会转而去求物质财富，这就转学为商，下海了……学乐从哪里来呢？从师处来！为师者能够“温故知新”，必能使你也因故知新，这也是一种克隆。学问传承应该是更值得研究的克隆。
（3）在泸沽湖的意外收获
我们提倡科研，提倡现代化，提倡现代中医教育，完全就是用现代科学这个“形而下”的筛孔去对中医进行过滤，滤过去的是“精华”，是可以继承的东西，滤不过去的东西，就是“糟粕”，就要扬弃掉。大家想一想，这个通不过筛孔的部分是中医的哪一部分呢？必定是形而上的这部分。对上述问题我们思考清楚了，我们就会发现，原来我们所采用的现代教育方式，我们所采用的现代中医教育路子，只是一条培养造就下工的路子！大家也许不会同意我的看法，认为这太偏激。但是，我们需要解释，为什么用这个模式培养出来的学生对中医没有多少信心？为什么临床医生碰到一点困难不在中医里想办法，而急着上西药？中医里有许许多多的办法，不是开两剂药就了事。除了时代造成的客观因素外，我们怎么去解释当前中医的这个现状？我想原因不外两个，一个就是教育上、传承上出了问题；一个就是中医自身的问题。可是，只要我们回顾历史，看一看这些有成就的医家，我们就会发现，问题并不出在中医身上。
3.师徒相授
既然传统中医是这样一种学问，它的确有许多有别于现代科学的地方。如果我们照搬现代科学这样一个教育模式，那势必就会在这个过程中丢失掉许多东西。而丢失掉的有可能恰恰是传统中医所注重的东西。这就使我们要思考，究竟什么样的教育方式最适合于中医？
（1）访雨路老师
中医已有二千多年的历史，在学问的传承上有着丰富的经验，有些经验是值得我们借鉴的，这个经验就是师徒相授。我想这样一种模式比较有利于中医这样一门特殊学问的传承。这里我先讲个故事，1998 年上半年我到北京开会，到京以后，就向朋友打听，有没有中医方面的“高手”？当然，我打听“高手”并不是要跟他“过招”，而是想找个地方讨教。因为自己感觉自己中医的火候还太欠缺，而我的恩师又在1991年去世了，所以，每到一个地方都很迫切地想找一位高人指点。这个心情有些像金庸武侠小说中描述的那样。朋友给我介绍了北京中医药大学的雨路老师，雨老是搞温病的，他是某位著名老中医的开门大弟子。某老是我国老中医里非常了不起的一位，他的父亲、祖父、曾祖三代皆为朝廷御医，所以，家学渊源很深。雨路老师是个悟性很高的人，而且勤于表达，随师三年，深得某老家学三昧。但，由于其他各方面的因素，以后的师生关系处得并不融洽，甚至到了见面都不打招呼的地步。我在拜访雨路老师的时候，他给我谈到许多学问上的见解，我也请教了不少问题。在临送我出门的时候，雨老师语重心长地说：“刘老师，中医这个东西要想真正学好来，只有两个字，就是要有‘师传’”。这次造访，给我最深的一个感受就是临别时雨老师送我的这两个字。什么是“师传”呢？师传是个传统的字眼，就是要有师父的传授。大家想一想，在我们现在这样一个教育规模里，在我们这样一个教育模式里，有没有“师传”呢？可以说没有师传！这个模式里只存在工具式的老师，却不存在师父。雨老师与某老的关系有这样不愉快的经历，可是他还是要送这句话给我，这就说明了师父对他的影响之深。我想雨老师的这句话对中医的学习、中医的传承，应该是很关键的一个环节。这是我有同感的。
（2）师者，人生之大宝
下面谈谈我的从师经历。现在，我之所以能在这里向大家谈出一些感受来，能够在中医这门学问里继续不断地钻研下去。从大学毕业到现在已是廿个春秋了，在这么些春秋里，我能孜孜不倦的学下去，从未回过头、歇过气，不管什么浪潮，经济浪潮，做官的浪潮，还是西医浪潮，始终都没有打动过我。为什么呢？这在很大程度上得益于我的师父。我是 1983年毕业后，于 1984年元月 8日拜于我师父门下的。师父名叫李阳波，现今已经去世十年余。我跟师父整整 8年多的时间，前面的两年半是跟先师同吃一锅饭、同睡一铺床，有时甚至是通宵达旦地讨论学问。8 年的从师生活，使我在中医这个领域里开了些窍，也就是师父把我领进门了。常言道：“师父领进门，修行在个人。”这的确是古今过来人的行话。门确实是需要师父领进的，没有领进门，你始终是在门外兜圈子，这一点非常重要。有的人为什么努力一辈子还是摸不到“火门”，有的人为什么在学问之道上坚持不下来，很可能就是因为缺少这样一个关键的环节。现在回过头来想想跟师父的这个过程，感受是很深的。这个世间的人无不是厌苦求乐的，你说光是苦没有乐，谁都不想干。所以，光是讲“学海无涯苦作舟”这一句话，已然将很多人吓在学问门外了。实际上，学问一旦做进去了，一旦进了门，并非全都是苦，至少是苦乐参半，甚或乐多苦少。所以，《论语》的开首句就是：“学而时习之，不亦说乎。”而不是：“学而时习之，不亦苦乎。”古来都说“穷学富商”，做学问的必定是穷，做生意才可能富。但，为什么还会有那么多人搞学问呢？就是因为有这个“不亦说乎”。搞学问是精神上的富有，搞生意是物质上的富有。能够给人真正带来安乐的，到底是物质还是精神呢？大家可以思考这个问题。但是，上面这个“不亦说乎”并不是轻易就能得到的，我想这个正体现了“师传”的意义，师父可以指引你找到这个“说”、这个“乐”。而在传统文化的其他领域，“师传”的这个意义就为什么要讲更为突出了。这是我在传统文化，在中医领域里，经历过的一个过程，而在这个过程中所得到的上面这个感受，值得大家参考。教育也好，传承也好，它有三方面的意义：一是知识的传授；一是知识的运用；再一个就是创新。我们说知识，实际上就是指的这一刹那前，已经知道的这些见识，这些常识。因此，知识实际上是已经过去的东西，我们学习这个已经过去的、旧的东西，总是会感到厌烦；所以，人总是有喜新厌旧的一面。但是，这个厌旧的一面是必须克服的，你不学习旧的知识，你怎么可能利用它去开创新知？因此，搞学问必须做到“喜新而不厌旧”。《论语》中提到做师的一个基本条件，就是“温故而知新”，“温故而知新，乃可以为师”。“故”是什么，“故”就是旧有的东西，就是知识；“新”呢？新就是创造。有创造就有新，有新就有乐。所以，你是不是一个称职的老师，就看你有没有这个东西，你的学问做不做得下去，也要看你有没有这个东西。这个东西是什么呢？就是学乐！有了学乐，学问之道就会（苟）日新，日日新，你的学问就能深入下去，就能坚持下去。没有它，学问总是枯燥的，你就会转而去求物质财富，这就转学为商，下海了……学乐从哪里来呢？从师处来！为师者能够“温故知新”，必能使你也因故知新，这也是一种克隆。学问传承应该是更值得研究的克隆。
（3）在泸沽湖的意外收获
We advocate scientific research, modernization, and modern traditional Chinese medicine (TCM) education, which essentially uses the "formal" (Xing'erxia, referring to the tangible/material realm) sieve of modern science to filter TCM. What passes through the sieve is considered the "essence," that which can be inherited; what does not pass through is deemed "dregs," which should be discarded. Consider this: which part of TCM fails to pass through this sieve? It must be the "informal" (Xing'ershang, referring to the intangible/spiritual/metaphysical realm) aspect. Once we have clearly pondered these issues, we will discover that the modern educational methods and pathways we employ are merely routes for cultivating "lower-grade practitioners" (Xia Gong). You may not agree with my view, considering it too extreme. However, we need to explain why students trained in this model lack confidence in TCM. Why do clinical doctors, upon encountering minor difficulties, fail to seek solutions within TCM but instead rush to use Western medicine? TCM possesses numerous methods; it is not a matter of simply prescribing two doses of herbs and calling it a day. Aside from objective factors caused by the era, how else can we explain the current status of TCM? I believe the reasons boil down to two: one lies in problems with education and inheritance; the other lies within TCM itself. Yet, if we review history and look at these accomplished physicians, we will find that the problem does not lie with TCM.
3. Master-Apprentice Transmission
Since traditional TCM is such a body of knowledge, it indeed has many aspects distinct from modern science. If we blindly copy the educational model of modern science, we will inevitably lose much along the way. And what is lost might precisely be what traditional TCM values most. This compels us to consider: what kind of educational method is most suitable for TCM?
(1) Visiting Teacher Yu Lu
TCM has a history of over two thousand years and possesses rich experience in the transmission of knowledge. Some of this experience is worth referencing, namely, master-apprentice transmission (Shi Tu Xiang Shou). I believe this model is more conducive to the inheritance of a special discipline like TCM. Let me first tell a story. In the first half of 1998, I went to Beijing for a conference. Upon arrival, I asked friends if there were any "experts" or "masters" in TCM. Of course, when I asked about "masters," it was not to "sparring" with them, but to seek guidance. Feeling that my own proficiency in TCM was still lacking, and since my beloved teacher passed away in 1991, I eagerly sought advice from a high-level expert wherever I went. This feeling was somewhat like that described in Jin Yong's martial arts novels. A friend introduced me to Teacher Yu Lu from Beijing University of Chinese Medicine. Teacher Yu specialized in Warm Diseases (Wen Bing) and was the primary disciple of a famous senior TCM physician. This senior physician was a remarkable figure among old TCM doctors in China; his father, grandfather, and great-grandfather had all served as imperial physicians to the court, so his family learning heritage was profound. Teacher Yu Lu was highly perceptive and articulate. After studying under his master for three years, he deeply grasped the essence of his master's family learning. However, due to various other factors, their subsequent teacher-student relationship became strained, even to the point where they did not greet each other upon meeting. When I visited Teacher Yu Lu, he shared many insights on scholarship, and I asked him numerous questions. As he saw me out, Teacher Yu said earnestly: "Teacher Liu, if you want to truly learn TCM well, there are only two words: 'Master Transmission' (Shi Chuan)." The deepest impression from this visit was these two words sent off by Teacher Yu. What is "Master Transmission"? It is a traditional term meaning instruction from a master. Think about it: in our current educational scale and model, is there "Master Transmission"? One could say there is none! This model contains only instrumental teachers, but no masters. Despite the unpleasant experience between Teacher Yu and his former master, he still conveyed this message to me, illustrating the profound influence of a master on a disciple. I believe Teacher Yu's words represent a critical link in the study and inheritance of TCM. I share this sentiment.
(2) Teachers Are the Great Treasure of Life
Next, let me discuss my experience of following a teacher. The reason I can share some feelings here today and continue to delve into the study of TCM is largely due to my teacher. It has been twenty years since I graduated from university. During these years, I studied tirelessly, never looking back or resting, unaffected by any trends—whether economic waves, officialdom waves, or Western medical waves. Why? This is largely attributable to my master. I graduated in 1983 and formally became a disciple of my master on January 8, 1984. My master's name was Li Yangbo, who passed away more than ten years ago. I followed my master for over eight years. For the first two and a half years, I ate from the same pot and slept on the same bed as my late master, sometimes discussing scholarship throughout the night until dawn. Eight years of apprenticeship opened up the field of TCM for me; essentially, my master led me through the door. As the saying goes: "The master leads you through the door, but cultivation depends on the individual." This is indeed the wisdom of those who have walked this path in ancient and modern times. The door indeed needs to be led through by a master; without being led in, you remain circling outside. This point is very important. Why do some people strive for a lifetime yet fail to touch the "door of fire" (huomen, metaphorically the core truth)? Why do others fail to persist in the way of scholarship? It is likely because they lack this critical link. Looking back now at the process of following my master, my feelings are deep. People in this world invariably dislike suffering and seek joy. If there were only suffering and no joy, no one would want to engage in it. Therefore, merely stating "the sea of learning is boundless, and hardship is the boat" scares many away from the door of scholarship. In reality, once one enters the field and gets involved, it is not all suffering; at least, it is half suffering and half joy, or even more joy than suffering. Thus, the opening sentence of *The Analects* is: "Is it not a pleasure to learn and to repeat or practice from time to time what one has learned?" rather than "Is it not painful..." Ancient times often said "Scholars are poor, merchants are rich." Those engaged in scholarship are necessarily poor, while those in business may become rich. But why do so many people still pursue scholarship? Because of this "pleasure." Engaging in scholarship brings spiritual wealth, while business brings material wealth. Which truly brings peace and joy to people: material or spiritual? Everyone can ponder this question. However, the aforementioned "pleasure" is not easily obtained. I think this embodies the significance of "Master Transmission"; a master can guide you to find this "joy" and "pleasure." In other fields of traditional culture, the emphasis on the significance of "Master Transmission" is even more prominent. This is a process I experienced in traditional culture and the field of TCM, and the feelings gained during this process are worth everyone's reference. Education, whether teaching or inheritance, has three aspects of significance: one is the transmission of knowledge; one is the application of knowledge; and the third is innovation. When we speak of knowledge, we actually refer to these insights and common sense already known before this instant. Therefore, knowledge is essentially something of the past. We always feel bored when studying this past, old thing; thus, humans always have a tendency to prefer the new and despise the old. However, this tendency to despise the old must be overcome. Without studying old knowledge, how can you utilize it to create new knowledge? Therefore, engaging in scholarship requires "preferring the new without despising the old." *The Analects* mentions a basic condition for being a teacher: "Reviewing the old to understand the new." "Reviewing the old to understand the new enables one to be a teacher." What is "old"? "Old" refers to existing things, i.e., knowledge. What is "new"? "New" refers to creation. With creation comes the new; with the new comes joy. So, whether you are a competent teacher depends on whether you possess this quality; whether your scholarship can continue also depends on whether you have this quality. What is this quality? It is the joy of learning! With the joy of learning, the way of scholarship will renew itself daily, day after day, allowing your scholarship to deepen and persist. Without it, scholarship is always dry, and you will turn to seeking material wealth, switching from scholarship to commerce... Where does the joy of learning come from? From the teacher! A teacher who can "review the old to understand the new" will inevitably enable you to understand the new through the old; this is also a form of cloning. The inheritance of scholarship should be a cloning process worthy of further study.
(3) Unexpected Harvest in Lugu Lake