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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*)