医之为道由来尚矣原百病之起愈本乎黄帝辩百药之味性本乎神农汤液则本乎伊芳尹此三圣
人者拯黎元之疾苦替
天地之生育其有功于万世大矣万世之下深于此道者是亦圣人之徒也贾谊曰古之至人不居朝廷
必隐于医卜孰谓方伎之士岂无豪杰者哉
今世之业医者挟伎以诊疗者则有之矣求其从师以讲习者何鲜也我
太祖内设大医院外设府州县医学医而以学为名盖欲聚其人以教学既成功而试之然后授以
一方
卫生之任由是进之以为国医其嘉惠天下生民也至矣某尝考成周所以谓之医师国朝所以立为医
学之故精择使判以上官聚天下习医者俾其教之养之读轩岐之书研张孙之技试之通而后授之职
因其长而专其业稽其事以制其禄则天下之人皆无夭阏之患而跻仁寿之域矣是亦王者仁政之一
端也(大学衍义补)
物理论曰夫医者非仁爱不可托也非聪明理达不可任也非廉洁淳良不可信也是以古之用医
必
选名姓之后其德能仁恕博爱其智能宣畅曲解能知天地神祗之次能明性命吉凶之数处虚实之分
定逆顺之节原疾FS 之轻重而量药剂之多少贯微达幽不失细小如此乃谓良医岂区区俗学人能之
哉(初学记)
金华戴叔能曰医以活人为务与吾儒道最切近自唐书列之技艺而吾儒不屑为之世之习医者
不过
诵一家之成说守一定之方以幸其病之偶中不复深探远索上求圣贤之意以明夫阴阳造化之会归
又不能博极群书采择众议以资论治之权变甚者至于屏弃古方附会臆见展转以相迷而其为患不
少矣是岂圣贤慈惠生民之本意哉(九灵山房集)
医学这一道统，由来已经很久了。推究百病产生的原因，其根本在于黄帝；辨别各种药物的味性，其根本在于神农；制作汤液（中药煎剂），其根本在于伊尹。这三位圣人，拯救百姓的疾苦，替代天地化育万物的功能，他们对万世的功劳真是巨大啊。在万世之后，深深精通于这门学问的人，也是圣人的门徒啊。贾谊说：“古代的至人如果不居于朝廷做官，必定隐居在医卜行业中。”谁说从事方技（医术）的人中就没有豪杰之士呢？
当今世上，以医术作为谋生手段进行诊疗的人倒是不少，但要求他们拜师讲习、深入钻研的人却很少啊。我的太祖皇帝在内设立大医院，在外设立府、州、县的医学机构，用“学”来命名医疗事业，大概是想要聚集这些人进行教学，既然后经过考核成功，再授予他们一方之地的行医权利。通过这种方式提升他们的地位，让他们成为国家医师，这对天下百姓的恩惠真是到了极点啊。我曾经考察过成周之所以称医生为“医师”，以及本朝之所以设立“医学”的原因：精心选拔使判以上的官员，聚集天下学习医学的人，让他们去教导、培养这些学生，阅读《轩岐》（指《黄帝内经》等经典）之书，研究张仲景、孙思邈的技艺，考试通晓后才授予职位。根据他们的特长而专门从事某项业务，稽查他们的事务以制定俸禄，这样天下的人都没有夭折的忧患，而进入仁爱的长寿领域了。这也是王者仁政的一个方面啊。（出自《大学衍义补》）
《物理论》说：“医生不是仁爱之人不可托付，不是聪明通达事理之人不可任用，不是廉洁淳厚善良之人不可信任。因此古代使用医生，必定选择有名望姓氏的后代。他们的品德能够仁爱宽恕、博爱众人；他们的智慧能够宣畅理解、曲意解释（病情）；能够知晓天地神祇的次序；能够明白性命吉凶的数理；处治虚实之分，确定逆顺的节度；推究疾病的轻重，从而衡量药剂的多少；贯通细微之处，达致幽深之境，不遗漏细小的环节。像这样才称为良医，难道是普通的世俗之学人能做到的吗？”（出自《初学记》）
金华人戴叔能说：“医学以救活人为宗旨，与我们儒家的道理最为接近。自从唐代将医学列入‘技艺’类别以来，我们儒家学者不屑于去做它。世间学习医学的人，不过诵读一家固定的学说，坚守一定的方子，以侥幸病情偶然被治愈，不再深入探求、远索根源，向上探求圣贤的本意，以明了阴阳造化（自然规律）的会归。又不能博览群书，采纳众人的议论，以资助论治时的权变。甚至至于摒弃古方，附会个人的臆见，辗转互相迷惑，造成的祸患不少啊。这难道符合圣贤慈爱惠民的本意吗？”（出自《九灵山房集》）
The Way of Medicine has existed for a long time. Tracing the origins of the hundred diseases, their root lies with the Yellow Emperor (Huangdi); distinguishing the flavors and properties of various medicines, their root lies with Shennong; preparing decoctions (Tangye), their root lies with Yi Yin. These three sages rescued the common people from suffering and assisted Heaven and Earth in their creative function; their merit for ten thousand generations is indeed great. Those who deeply master this Way in generations to come are also disciples of the sages. Jia Yi said: "In ancient times, those who reached perfection did not reside in the imperial court but instead concealed themselves within the arts of medicine and divination." Who says that among those engaged in technical arts there are no outstanding heroes?
In the present world, there are many who practice medicine as a profession and engage in diagnosis and treatment, yet how few are there who seek teachers to study and discuss it earnestly? Our Taizu Emperor established a Great Hospital within the capital and medical schools in prefectures, states, and counties outside. By naming these institutions "Schools" (Xue), he intended to gather practitioners for instruction. After successful examination, they were granted the right to practice in a specific locality. Through this system, advancing them to become Imperial Physicians, his benevolence towards the people of the world was utmost. I have examined why the Zhou Dynasty referred to doctors as "Physicians" (Yishi) and why our dynasty established Medical Schools: carefully selecting officials of the rank of Shipan or above to gather those learning medicine nationwide, enabling them to teach and nurture students; having them read the works of Xuanyuan and Qibo (referring to *Huangdi Neijing*), study the skills of Zhang Zhongjing and Sun Simiao, and only after passing examinations were they appointed to posts. Based on their strengths, they specialized in certain fields; their duties were inspected to determine their salaries. Thus, the people of the world would suffer no premature death and would enter the realm of benevolence and longevity. This is also one aspect of the benevolent governance of a king. (From *Daxue Yanyi Bu*)
*Wulun* states: "A physician cannot be entrusted unless he is benevolent and loving; he cannot be employed unless he is intelligent and comprehends principles; he cannot be trusted unless he is incorruptible, honest, and good. Therefore, in ancient times, when employing physicians, one would necessarily select descendants of families with distinguished names. Their virtue must allow for benevolence, forgiveness, and universal love; their intelligence must allow for clear communication and nuanced understanding; they must know the order of Heaven, Earth, and deities; they must understand the numbers governing life, nature, fortune, and misfortune; they must distinguish between deficiency and excess, determine the sequence of reversal and compliance, investigate the severity of diseases, and measure the quantity of medicinal ingredients accordingly. They must penetrate the subtle and reach the profound, not neglecting even the smallest details. Only in this way can one be called a good physician. Could such a person be achieved by mere worldly scholars?" (From *Chuxue Ji*)
Dai Shuneng from Jinhua said: "Medicine takes saving lives as its duty, which is closest to the Way of our Confucianism. Since the Tang History classified it under 'Technical Arts,' Confucian scholars have looked down upon it. Practitioners of medicine today merely recite the established doctrines of one school and adhere to fixed prescriptions, hoping for accidental success in curing diseases. They do not delve deeply or search far, nor do they seek upward to understand the intent of the sages to clarify the convergence of Yin-Yang and creative transformation. Nor do they extensively read various books and adopt diverse opinions to aid in flexible treatment strategies. Worse still, some discard ancient prescriptions and force interpretations based on personal conjecture, leading to mutual confusion and causing considerable harm. How does this align with the original intention of the sages to show compassion and benefit the people?" (From *Jiuling Shanfang Ji*)