噫噫噫，医医医，医何易言哉！医之为道，广矣大矣，精矣微矣，危乎危矣！举凡古今中外，
学问事业，无有难于此者矣。名为卫生去疾之道，实不止于卫生去疾已也。盖合格致诚正、修齐
治平之道，而一以贯之，且更有难焉者也。非探天地阴阳之秘，尽人物之性，明气化之理，博考古
今，随时观变，汇通中外，因地制宜，而又临事而惟澄心定灵，必不能语于此。虽然夫妇之愚可以
与知焉，及其至也，圣人亦有所不能焉，故夫一知半解、摇铃悬壶之徒充斥天壤，时或生人，黄农
歧景之圣，卓绝古今，而又未尝不死人。究之生之者偶然，而杀之者无算，死之者适然而生之者
恒众，是非成败明镜谁悬？此医道所以不明不行也。今天竞言医矣，且广开医院矣，又新开医学
研究会矣，更多开办军医学堂矣。十室之邑必有忠信，百步之地必生芳草。不敢谓千虑者必无
一得也，当道大吏谬以余为老马，屡嘱余为提倡一医学堂，举甚美，意亦甚挚，余唯唯唯否否，迁
延岁月，卒不能应。大吏热心兴学，一切新政次第举行，唯此医学一界，尚觉棼如，切诘再四，无
以谢之，不能不有以晓之日。噫噫噫，医医医，医非不至要也，如所谓一切新政，皆医之事也，医
道不明而欲使庶政更新，窃不谓然。盖医道，通于治道，不可殚述，即如强种强兵，犹为密切关
系。且中外交通以来，吾国无事不落人后，其犹有可望胜于他人者，医学、文学而已。文学之妙
已造其极，毋庸赘言，医学虽当晦盲否塞之秋，而胚胎于黄农，萌牙于歧景，固已久矣！如有伟人
起而振之，引而伸之，变而通之，郑而重之，大可冀放奇光异彩于环球上，使吾道衣冠文物亦有以输
入于他邦，而为开通西医之导线。近之蔑视中医者固其宜，而其谬许西医、偏重西医者殊耳食而
目论也，则开办医学堂之举不更急务乎！然尚有难言也。方今吾国医界，皆为读书不成、他业不
就者之逋逃薮，道其所道，既非黄歧之道，更非吾所谓一贯之道。其自待菲薄，绝无精妙高明者，
原不足怪，而其腐败不堪，庸恶陋劣之病，又实对待于医者，苟且轻贱之心有以中之，虽亦由于
医者之自取戾，然医者之病已自深入，已遍天下，将极终古，莫之能愈。尚欲其善为医，又更为医
国，犹之拯饥者而求粒于荒垦，断断乎其未有也。今拟开办医学堂，亦思有以医医之病也。然不
知医者之病之所在，而徒为之严章程，订功课，令之勤讲求，精诊切，是犹治其标而未治其本也。
虽学堂开遍天下，办至百年，无当也。医之病何在，医医之方何在？非得朝廷之一人与世界之多
数人为之探其病源，一一洗其旧染腐败之气，庸恶陋劣之习，苟且轻贱之俗而改良焉，必不能起
其沉 ，而望医学之进步，诚能得斯二者而出吾方以医医，并令医者时进吾方以自医，则医界自
将耳目一新，别开生面，精神奋发，志向异趣，学业日精，即不开办学堂亦必人才辈出，医道昌明
也。医之病源，既深且赜，医医之方，似难实易，然非片言可明，请于篇内，分析论之。余为医学
界明医道、求人才、储良方，即所以为他日开办医学堂之HT 矢，不禁痛心疾首，发愤而着此编，名
之曰《医医医》，一以寓一字三叹之意，一则先求有以医医之医也。噫噫噫，医医医，医岂易言哉！
宣统纪元岁己酉秋八月孟今氏撰
唉！医、医、医，医学岂是轻易能谈论的！医学这一道，广大而精深，微妙而危险啊！纵观古今中外，所有的学问和事业，没有比这更难的了。名义上是保养生命、去除疾病的方法，实际上不仅仅局限于保养生命和去除疾病。它贯通了格物致知、诚意正心、修身齐家、治国平天下的道理，并且还有更难的地方。如果不探究天地阴阳的秘密，穷尽万物的本性，阐明气化的原理，广泛考证古今，随时观察变化，融会贯通中外知识，因地制宜，并且在处理事务时能够澄澈心灵、安定精神，就一定不能谈论医学。虽然愚夫愚妇也能知道一些浅显的道理，但到了最高境界，即使是圣人也有做不到的地方。所以那些一知半解、摇铃卖药之徒充斥天地之间，有时能救人；而黄帝、神农、岐伯、景天这样的圣人，卓越超越古今，却也未曾避免误死人。归根结底，救活人是偶然的，而害死人的不计其数；死去的人看似偶然，而救活的人其实很多，是非成败如明镜高悬，谁能看清？这就是医道之所以不明朗、不能推行的原因。
如今人们竞相谈论医学，并且广泛开设医院，又新成立了医学会研究组织，更多开办了军医学堂。十户人家的小邑必有忠信之士，百步之内必生芳草。我不敢说千虑者一定无一得，当权的大官错把我当作老马识途，屡次嘱咐我提倡创办一所医学堂，心意很好，情意也很真挚，我只是含糊应对，拖延岁月，最终没能答应。大官热心兴办教育，一切新政次第推行，唯独医学这一领域，还觉得混乱不清，反复质问催促，我无法推脱，不得不向他们说明情况。唉！医、医、医，医学并非不重要，如果说一切新政都是医学的事，那么在医道不明朗的情况下想要使各项政务更新，我私下里并不以为然。因为医道与治道相通，不可详尽陈述，就拿强国强兵来说，也与医学有密切关系。自从中外交通以来，我国没有哪件事不落在别人后面，其中还有希望胜过他人的，只有医学和文学罢了。文学的精妙已经达到极致，无需多言，医学虽然处于晦暗闭塞的时期，但孕育于黄帝、神农，萌芽于岐伯、张景岳，已经很久了！如果有伟人兴起振兴它，引导并延伸它，变革并通达它，郑重对待它，大可期望它在世界上放出奇异的光芒，使我们中华文化的衣冠文物也能输入到其他国家，成为开通西医的向导。近来看轻中医的人是理所当然的，而那些错误地赞许西医、偏重西医的人则是耳食目论（盲目轻信），那么开办医学堂岂不是更紧迫的任务吗！然而还有难以言说的难处。当今我国的医学界，成为了读书不成、其他行业无法立足者的避难所，他们所奉行的道，既不是黄帝、岐伯的道，也不是我所说的一贯之道。他们自我轻视，绝无精妙高明的表现，本来就不值得奇怪，但他们腐败不堪、平庸恶劣陋劣的弊病，确实存在于医者之中，苟且轻贱的心态从中作祟，这虽然是医者自取其咎，但医者的弊病已经深入骨髓，遍布天下，恐怕直到永远也无法治愈。还想让他们善于行医，进而治理国家，就像在荒垦之地拯救饥民却要求粮食一样，断然不可能。现在打算开办医学堂，也想着有办法来医治“医者”这个群体的弊病。但是不知道医者弊病的所在，只是为他们制定严格的章程，规定课程，要求他们勤奋钻研，精细诊脉，这就像是治疗标症而没有治疗本症。即使学堂开遍天下，办上一百年，也没有用处。医者的弊病在哪里，医治医者弊方的方法在哪里？非得得到朝廷中一位贤人和世界上大多数人的共同努力，探求其病源，一一洗去旧有的腐败之气、平庸恶劣陋劣的习气、苟且轻贱的习俗并进行改良，一定不能挽救这种沉疴，从而期望医学的进步。如果真能得到这两方面的人士，拿出我的方子来医治医者，并让医者时常采用我的方子来自我医治，那么医学界自然将耳目一新，别开生面，精神奋发，志向不同，学业日益精进，即使不开办学堂也必然人才辈出，医道昌明。医者的病源，既深奥又复杂，医治医者弊病的方子，看似困难实则容易，但不是片言只语可以讲清楚的，请在篇内进行分析论述。我为医学界阐明医道、寻求人才、储备良方，也就是为日后开办医学堂做准备，不禁痛心疾首，发愤写下此编，命名为《医医医》，一是寄托一字三叹的意思，二是先求有一个能医治医者弊病的方子。唉！医、医、医，医学岂是轻易能谈论的！宣统纪元己酉年秋八月孟今氏撰写
Alas! Medicine, medicine, medicine—how can medicine be spoken of lightly! The Way of Medicine is vast and great, profound and subtle, perilous indeed! Throughout history, in China and abroad, among all studies and undertakings, there is none more difficult than this. It is nominally the path of preserving health and eliminating disease, but it extends far beyond mere preservation and elimination. It integrates the principles of investigating things to extend knowledge, sincerity of will, rectification of the mind, self-cultivation, regulation of the family, governance of the state, and peace in the world, and there are even greater challenges involved. Without exploring the secrets of Yin and Yang (Yin-Yang) of heaven and earth, exhausting the nature of all things, clarifying the principles of Qi transformation (Qi Hua), extensively researching past and present, observing changes according to the times, integrating Chinese and foreign knowledge, adapting to local conditions, and maintaining a clear heart and tranquil spirit when dealing with affairs, one cannot possibly discuss medicine. Although ordinary people may understand some superficial aspects, at its highest level, even sages find it impossible to fully grasp. Therefore, those who possess only half-knowledge and wander with ringing bells and hanging pots fill the world; sometimes they save lives. Yet sages like Huangdi (Yellow Emperor), Nongshi (Shennong/Qi Bo), Qibo, and Jingyue have also failed to avoid causing death despite their excellence surpassing past and present. Ultimately, saving lives is accidental, while causing death is countless; deaths seem coincidental, yet many survive. Who hangs the bright mirror to judge right from wrong and success from failure? This is why the Way of Medicine remains unclear and unimplemented.
Today, everyone competes to talk about medicine, hospitals are widely opened, medical research societies are newly established, and military medical schools are increasingly founded. In a village of ten households, there must be loyal and trustworthy people; within a hundred steps, fragrant grass must grow. I dare not say that a thousand deliberations yield no insight, but high officials mistakenly regarded me as an old horse knowing the way, repeatedly urging me to advocate for establishing a medical school. Their intent was excellent, and their sincerity genuine. I merely gave vague responses, delaying year after year, until finally unable to comply. The officials were enthusiastic about education, implementing new policies step by step, yet the field of medicine still seemed chaotic. Pressed repeatedly, I could not decline and felt compelled to explain. Alas! Medicine, medicine, medicine—medicine is not unimportant. However, if one claims that all new policies are matters of medicine, then expecting administrative renewal without a clear understanding of the Way of Medicine, I personally disagree. For the Way of Medicine connects to the Way of Governance, which cannot be exhaustively described. Take strengthening the race and the army as examples; these are closely related. Since opening up to foreign relations, our country has lagged behind in every aspect, except perhaps in medicine and literature, where there is hope to surpass others. The subtlety of literature has reached its peak, requiring no further comment. Although medicine is currently in a period of obscurity and stagnation, it was conceived by Huangdi and Shennong, and sprouted by Qibo and Zhang Jingyue, long ago. If a great figure arises to revitalize it, guide and expand it, transform and adapt it, and treat it with solemnity, it can surely shine brightly on the global stage, allowing our cultural attire and artifacts to be introduced to other nations, serving as a conduit for Western medicine. Those who disdain Traditional Chinese Medicine (Zhongyi) today are justified, but those who erroneously praise Western medicine and prioritize it blindly are acting on hearsay and superficial judgment. Thus, is not establishing a medical school an urgent task?
However, there are difficulties to speak of. Currently, China's medical community has become a refuge for those who failed in their studies and could not find other occupations. The "Way" they follow is neither the Way of Huangdi and Qibo nor the consistent Way I speak of. Their self-deprecation and lack of brilliance are hardly surprising. Yet, their corruption, mediocrity, evilness, and baseness are real afflictions within the profession. A mindset of compromise and contempt permeates them. While this is partly due to the doctors' own faults, the disease of medicine has already penetrated deeply and spread nationwide, likely incurable forever. To expect them to practice medicine well, let alone govern the state, is like seeking grain for starving people in barren land—it is absolutely impossible. Now, planning to establish a medical school, I also wish to find a way to cure the "disease of the doctors." But without knowing where the doctors' disease lies, merely imposing strict regulations, curricula, and demanding diligence and precise pulse diagnosis (Chen Mai) is treating the branch without addressing the root. Even if schools open nationwide and operate for a century, it will be useless. Where lies the disease of the doctors, and what is the prescription to cure them? It requires the effort of one wise person in the court and the majority of the world to explore the source, wash away old corrupt airs, mediocre and base habits, and customs of compromise and contempt, and improve them. Only then can we rescue this deep-seated illness and hope for progress in medicine. If such individuals arise, adopt my prescription to cure the doctors, and encourage doctors to use it for self-cure, the medical community will naturally see a new horizon, renew its spirit, elevate its aspirations, refine its studies daily, and produce talents continuously, leading to the prosperity of the Way of Medicine even without formal schools.
The source of the doctors' disease is deep and complex; the prescription to cure them seems difficult but is actually easy, though not explicable in a few words. Please analyze it in the following chapters. I write this book to clarify the Way of Medicine, seek talent, and reserve good prescriptions for the medical community, thereby preparing for the future establishment of a medical school. With heartache and indignation, I composed this work, naming it *Yi Yi Yi* (Doctor Doctor Doctor). One meaning conveys the sigh of three叹s within one character; the other signifies first seeking a method to cure the doctors themselves. Alas! Medicine, medicine, medicine—how can medicine be spoken of lightly! Written by Mengjin Shi in the first month of the eighth lunar month, autumn of the Jiyou year, Xuantong Era.