《物理论》曰∶夫医者，非仁爱之士不可托也，非聪明达理不可任也，非廉洁淳良不可信也。
是以古之用医，必选明良，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，定顺逆之节，原疾病之轻重，而量药剂之多少，贯微通幽，不失细少。如
此乃谓良医，岂区区俗学能之哉？（《初学记》）
俗云∶明医不如时医，盖谓时医虽不读书明理，以其有时运造化，亦能侥效。常自云∶趁我
十年时，有病早来医。又云∶饶你读熟王叔和，不如我见病证多。里谚有云∶左心小肠肝胆贤，
时来每日有千钱。所谓明医不如时医，良以此也。《卫生宝鉴》所谓福医∶昔人病四肢困倦，躁
热自汗气短，饮食少进，咳嗽痰涎，胸膈不利，大便秘，形羸，一岁更数医不愈。或曰∶某处有
时医，虽不精方书，不明脉候，看证极多，治无不效。患者信而延治，及至，诊之曰∶此病食滞，
予治之多矣。许必效，遂灸肺俞，药以蠲饮等丸并消导之剂，不数服，大便泻泄，加以腹痛，饮
食不进而死。经曰∶形气不足，病气不足，阴阳俱不足，泻之则重不足。此阴阳俱弱，血气皆尽，
补之惟恐不及，反以小毒之剂泻之，虚之又虚，损之又损，不死何待？
夫明医治病，先审岁运太过不及，察人形气勇怯之殊。病有虚实浅深，在脏在腑之别，治有
缓急反正之异。孙真人云∶凡为大医先通儒书，然后熟解《内经素问》、《本草》，仲景、东垣诸
书，方可以为大医治疗司命。如正五音者必取师旷之律吕，成方圆者法公输之规矩。五音方圆，
特末技耳，尚取精于事者，况医为人之司命，不精则杀人。今之患者不达此理，委命于时医，亦
犹自暴自弃甘于沟壑者，何异哉？（本集）
《物理论》说：医生，不是具有仁爱之心的人不能托付重任，不是聪明通达事理的人不能任用，不是廉洁淳朴善良的人不能信任。
因此古代任用医生，必定选拔贤明良善之人，他们的品德能够仁爱宽恕、博爱众生，他们的智慧能够疏通畅达、曲意理解病情，能够知晓天地神祇的次序，能够明白性命吉凶的规律，能够分辨虚实的证候，确定顺逆的节度，推究疾病的轻重，而衡量药剂的多少，贯通幽微深奥的道理，不遗漏任何细微之处。像这样才称为良医，难道是一般平庸的世俗之学所能做到的吗？（出自《初学记》）
民间俗语说：高明的医生不如赶时髦的医生，大概是指那些时髦医生虽然不读书明理，但凭借时运造化，也能侥幸奏效。他们常常自己说：趁我十年好运气的时候，有病早来医治。又说：任凭你读熟王叔和的书，不如我见过的病症多。乡间谚语有云：左心小肠肝胆贤，时来每日有千钱。所谓高明医生不如时髦医生，原因就在这里。
《卫生宝鉴》中提到的“福医”案例：过去有人患病，四肢困倦，躁热自汗，气短，饮食减少，咳嗽痰涎，胸膈不适，大便秘结，形体消瘦，一年换了好几位医生都没有痊愈。有人说：某处有位时髦医生，虽然不熟悉方书，不明白脉候，但看过的病极多，治疗没有不有效的。患者相信并邀请他治疗，等到他来了，诊察后说：这是食积停滞的病，我治疗这种病很多了。保证一定有效，于是灸肺俞穴，用药用蠲饮等丸以及消导的药剂，没吃几服，大便泻泄，加上腹痛，饮食不进而死。经文说：形气不足，病气不足，阴阳俱不足，如果用泻法就会使不足更加严重。这是阴阳都虚弱，血气都已耗尽，补益还怕来不及，反而用小毒性的药剂去泻它，虚上加虚，损上加损，不死还等什么？
高明的医生治病，先审察岁运太过或不及，观察人的形体气机的勇猛与怯弱之差异。疾病有虚实浅深的不同，在脏在腑的区别，治疗有缓急反正的差异。孙思邈说：凡是成为大医，必须先通晓儒家书籍，然后熟解《内经素问》、《本草》，张仲景、李东垣等人的著作，才可以成为大医治疗生命。就像正定五音的人必须取法师旷的律吕，成就方圆的人必须效法公输班的规矩。五音方圆，只是微小的技艺罢了，还要选取精通事务的人，何况医生是掌管人生命的，不精通就会杀人。现在的患者不懂这个道理，把性命托付给时髦医生，也如同自暴自弃甘于死于沟壑的人，有什么区别呢？（出自本集）
The *Wuli Lun* (Theory of Things) states: A physician cannot be entrusted with responsibility unless they are a person of benevolence and love; they cannot be appointed unless they are intelligent and understand principles; they cannot be trusted unless they are honest, pure, and kind.
Therefore, in ancient times, when employing physicians, only the wise and virtuous were selected. Their moral character enabled them to be benevolent, tolerant, and universally loving; their intelligence allowed them to communicate clearly and interpret conditions with nuance. They could comprehend the order of Heaven, Earth, and deities, and understand the numbers governing life, death, fortune, and misfortune. They could distinguish between deficiency and excess patterns, determine the appropriate rhythm of treatment progression or regression, assess the severity of diseases, and calculate the dosage of medicinal agents. They could penetrate subtle and profound mysteries without omitting any minor details. Only such individuals can be called excellent physicians; how could ordinary, secular learning achieve this? (From *Chuxue Ji*)
Folk sayings claim: "A skilled physician is inferior to a fashionable physician." This implies that although fashionable physicians may not study books or understand principles, relying on temporal luck and circumstances, they can still occasionally succeed. They often boast: "While I have ten years of good fortune, come to me early if you are ill." They also say: "No matter how well you memorize Wang Shuhe's works, it is not as good as my extensive experience in observing diseases." A local proverb says: "Left Heart, Small Intestine, Liver, and Gallbladder are auspicious; when fortune arrives, one earns a thousand coins daily." The saying that skilled physicians are inferior to fashionable ones is based on this reasoning.
The *Weisheng Baojian* (Precious Mirror of Health) records a case involving a "Fortune Physician": In the past, a patient suffered from fatigue in the four limbs, restlessness, heat, spontaneous sweating, shortness of breath, reduced appetite, coughing with phlegm, chest and diaphragm discomfort, constipation, and emaciation. Despite seeing numerous physicians over a year, the condition did not improve. Someone suggested: "There is a fashionable physician in a certain place. Although he is not proficient in formularies or pulse diagnosis, he has seen many cases and his treatments are invariably effective." The patient believed him and invited him for treatment. Upon arrival, after diagnosis, the physician said: "This disease is caused by food stagnation. I have treated many such cases. I guarantee effectiveness." He then moxaed Feishu (BL13, Lung Shu) and prescribed pills such as Juanyin Wan (Decoction-Dispelling Phlegm Pill) along with digestive-promoting agents. After just a few doses, the patient experienced diarrhea, abdominal pain, loss of appetite, and eventually died. The Classic states: "When both form and qi are deficient, and pathogenic qi is also deficient, meaning yin and yang are both insufficient, applying purgation will exacerbate the deficiency." Here, both yin and yang are weak, and blood and qi are exhausted. Tonification is feared to be insufficient; instead, using slightly toxic purgative agents causes further deficiency upon deficiency, damage upon damage. How could survival be expected?
Skilled physicians, when treating diseases, first examine whether the annual cosmic movement is excessive or deficient, and observe the differences in patients' physical constitution and the robustness or frailty of their qi. Diseases vary in deficiency/excess, superficiality/depth, and location within zang or fu organs. Treatments differ in urgency and direction (corrective vs. contrary). Sun Simiao stated: "To become a great physician, one must first master Confucian classics, then thoroughly understand the *Neijing Suwen* (Basic Questions of the Inner Canon), *Bencao* (Materia Medica), and the works of Zhang Zhongjing and Li Dongyuan, etc., before one can serve as a great physician managing human life." Just as those who correct the five tones must take Shi Kuang's pitch pipes as their standard, and those who create squares and circles must adopt Gongshu Ban's compass and set square as their rules. The five tones and shapes are merely minor skills, yet one still selects experts for these tasks. How much more so for physicians, who manage human life? If not proficient, they kill. Today's patients do not understand this principle and entrust their lives to fashionable physicians. What difference is there between them and those who give up on themselves and willingly accept death in a ditch? (From this collection)