我的先师是一位了不起的人，他曾使一些非常诋毁中医的西医人反过来信奉中医。他靠的什么呢？就靠的临床的功夫。但，在我从师以后，先师的工作重心已经转移，他试图完成爱因斯坦在现代科学领域未完成的任务，企图在传统文化这个领域建立一个“统一场论”，因此，工作的重心从临床转到了理论的建立。所以，我从师以后更多得到的是理论上的熏陶，而临床上则感到比较欠缺。先师去世后，我在理论上仍努力不断在深入，而临床上，总觉得思路打不开，心里没有底，效果不稳定。有些时候听人说，刘力红真神，那么顽固的病，到他手里，几剂药就好啦，有些时候却听人议论，刘的理论还可以，临床却不怎么样。对这些情况我内心很清楚，特别对有些远道而来的病人，人家把全部希望寄托在我身上，可我又未能解决问题时，心里特别感到困惑和难过。心里明白，我又到了一个坎上了，也许还要有师父的提携才能迈过去。前面我提到，为什么每到一处就急着打听有没有“高手”呢？其实就是想解决这个问题。1999年 8月，我应美国波特兰国立自然疗法学院中医系主任付海呐教授之邀，前往云川交界之泸沽湖为该系的部分研究生及本科生作《伤寒论》讲座。付海呐是一位汉学家，为复旦大学的文学博士。学成回美国后，哈佛大学曾聘请他去做教授，可是因为一个特殊的因缘，他迷恋上了中医，于是他放弃了哈佛大学教授的这个职务。大家应该知道，在哈佛这样一所大学谋到教授这个职位将意味着什么？可是付博士放弃了这个职位，而转过来学中医，教授不做，反而来做学生。这个经历对我们这些本来就学中医的人应该有所触动。我们许多人是被迫学中医，是在痛苦中学中医，而不是有幸能学中医，这个对比太鲜明了。我在泸沽湖给他们做了十多天的讲座，听讲的这帮人有双博士、有硕士、有本科生，还有几位根本没接触过中医的诗人、画家。开始几天只安排上午讲，下午他们自己安排，可三天下来，他们觉得光讲上午不过瘾，要求下午连续讲。十多天讲座结束了，每个人都依依不舍，都竖起大拇指称我是 greatman。这些人的称赞使我又一次感受到了中国文化的伟大，也使我感到在中西文化的交流上，只要方法恰当，是可以超越语言文化这个障碍的。在这次讲座中，付博士的感受也非常深。出于感谢，他将他的学医经历告诉了我，并特别介绍了他的师父曾荣修老中医。曾荣修老中医不是科班出生，开始是自学中医，以后在文化大革命期间，因为特殊的机缘得以亲近成都名医田八味。大家听到田八味这个名字一定会感到很刺激，真像有些像金庸武侠小说中的武林高手。不过，田老师的确是一位医林高手，田老师临证善经方，用药不过八味，故此得名。田老之临证尤精脉诊，因为应诊者极多，日看三四百，故常无暇问病，而多以脉断之。有是脉则定是证，而用是方，临床疗效极佳。曾老从师田八味后，也渐渐体悟到脉法的重要，加之自己的实践琢磨，对《伤寒论》中许多方证的脉象也有了很独到的体会，临证往往也是有是脉用是方，疗效亦多高出同道。付博士的这番介绍令我兴奋不已，我搞伤寒虽然多年，在理论上已有一定的感受，但在经方的临床运用上，总觉还不自如。搞伤寒，却不能用伤寒方，那叫什么搞伤寒？我感到曾老的这些正是我当时最最需要的，于是我请求付博士，一定要将我引见给他的师父。就这样我们从泸沽湖回到成都之后，付博士就带我去见了他的老师。见面后我表达了这个拜师的请求，曾老是个直爽的人，也觉得与我投缘，加上有付海呐的引荐，便欣然接受了我的请求。2000年 11月，我把曾老接到广西，跟他抄了一个礼拜方。这一个礼拜的学习对我的帮助太大了，前面所讲的那个坎，被曾老这一带，就轻轻地迈过来了。使我再一次切身感受到要学好中医，师父的这个意义太重要了。雨路老师送我的那两个字，真正是他的肺腑之言。经过上面这个从师过程，现在应用起经方来虽不能说得心应手，但比以往要自如多了，治病的把握亦与以往不同，从临床的疗效上看，也在稳步上升。前些天为一位同行看病，病的是左颧部位红肿痒痛，已经用过西药抗菌治疗，但效果欠佳。这么一个病摆在大家面前，你会怎么思考呢？又是红，又是肿，又是痒，一定是要清热，要解毒，要祛风，要止痒吧，过去我可能会是这样一个思路。当时我为这位病人号脉，脉浮取可见，但有涩象，不流利，这是一个什么病呢？这还是一个太阳病，是由于表病汗出不彻，阳气怫郁所致。《伤寒论》48条就专门讨论到这个问题，治疗的原则是“更发汗则愈”，于是我开了一个麻黄桂枝各半汤的原方，一剂药后红肿痛痒消大半，两剂药后平复如初。麻黄汤桂枝汤本来是治疗感冒的方，你为什么用来治疗我的左颧红肿呢？这位同道感到惊惑不已。的确，要是在过去，我顶多想到左颧属肝，红肿属热，应该用泻肝的方法。我可能会用龙胆泻肝汤，而不会想到用这个麻黄桂枝各半汤。我想我今天有这样一个进步，这样一个思路，与受曾老的指点是分不开的。这一摆又把师传的重要性摆出来了。为什么呢？这确实是由它这样一门学问的性质所决定的。这样一门特有的学问确实没有现代科学那样的通透性，特别是在技术的应用上，它不是通过中介来实现的，而必须靠我们这个主体自身去用功。所以，这样一门学问的教育过程，有些时候确确实实需要言传身教。大家想一想，这样一种言传身教，没有传统意义上的本质上一对一的师父行不行呢？中医既是形而上与形而下二合一的学问，它的教育，它的传承就应该围绕这两方面来进行。前面我们已经谈到过，我们现今所采用的这套教育模式只能适应形而下的部分，那么，形而上的部分呢？这就要依靠真正意义上的师传，就要依靠师徒授受这样一种古代的模式。所以，中医的教育应该包括这两种形式。本来研究生招生制度的恢复应是一个可喜的苗头，导师就有点像是师父。但是，现在看来随着众多名不行了，这个制度已经流于一种形式。加之具有师传经验的导师相继退位，老的谢世，而代之以完全科班出身的。这批人少有中医这种真正师传的法脉，他们很难体会师传，亦不知道何以授徒。现在意义上的研究生，不管是硕士这个层次，还是博士这个层次，管导“师”还会叫什么呢？叫老板！为什么叫老板呢？这应该不是偶然，应该事出有因。老板与师父怎么样都想不到一块来。
三、寻找有效的方法——依靠经典
思想的问题解决了，信心就很自然地会生起来，加上有了师传的条件，那么，剩下来的，我觉得就是如何去寻找更有效的方法。我有一个认识，中医这门学问，要想真正搞上去，要想真正抓住她的价值，除了纯粹医学的技术成分外，还应关切和体悟她的科学层面，哲学层面，以及艺术层面。而要真正地做好这一点，不借重经典是不行的。我们提出要依靠经典来学好中医，这个方法好像不合符时宜，因为现在大多数中医院校已将经典改为选修。从必修沦为选修，经典的这个地位大大地下降了。它给人们的信息就是对于中医的学习来说，经典已经不是必须的了。
为什么会发生经典的这个变动呢？首先一个理由就是中医已经发展了二千年，时代在进步，一切都在进步，我们为什么一定要死抱住这些经典呢？其次，后世的这些东西，像现在的《中基》、《方剂》、《诊断》及临床各科不都是从经典里总结出来并赋予了现代的意义，有这些就足够了，为什么我们还要抱着经典不放？再次就是我们有关部门的调查统计。这个调查统计显示出很多人都认为经典的学习没有太多的意义，学也可，不学也没有太大的损失。基于这样一些原因，经典的命运便有了上面这样一个改变。而我的体会则与上述这个认识截然相反，经典的东西不但不能削弱，而且还应该进一步加强，为什么呢？下面就来讲述这个依靠经典的理由。
1.历史的经验
经典对于中医的学习和把握究竟重不重要？究竟应不应该必修？这一点如果我们从历史的角度来看待它，就会很清楚。翻开历史，我们看一看从张仲景开始直到清代，在这长长一千多年的历史中，凡是在中医这个领域有所成就的医家，我们研究一下他的经历，就会发现，大多数医家都是从经典中走出来的，大多数医家都是依靠经典而获得了公认的成就。中医这样一个特殊的历史现象，不得不使我们去思考，经典为什么会具有如此大的魅力？尽管东汉以后，中医的著述汗牛充栋，尽管这浩如烟海的著述无一不自称是来自于经典，但是，从一定意义上说，它们无法替代经典，无法超越经典，甚至有时会成为我们认识经典内涵的障碍。所以，到了清代，陈修园和徐大椿这两位大医家，竟然呼吁要烧掉后世的这些书。当然，陈、徐的这个观点过于偏激，但却不妨碍我们从另一个角度认识中医经典的意义。从上面这个历史事实中，我们可以感受到：自古医家出经典。古人的经历如是，那么，近人、今人呢？只要我们翻阅周凤梧等编著的《名老中医之路》就会有相同的感受。就以大家最熟悉的蒲辅周老中医为例，蒲老初出茅庐时，求诊病人颇多，然有效者，亦有不效者。为此，蒲老毅然停诊，闭门读书三年。将中医的经典熟读、精思、反复揣摩。三年闭关后，复出江湖，遂能于临证得心应手。以致成为新中国成立后首屈一指的大医家。对这段特殊的经历，蒲老深有感慨地说：“当时有很多人不了解我的心情，认为我闭户停诊是‘高其身价’，实际是不懂得经典的价值。”无独有偶，著名中医学家秦伯未先生亦强调，要做好一个中医临床医生，每年应拿出三个月的时间来温习经典。蒲老、秦老的经验与诫训，值得我们重视。已故名老中医林沛湘教授是我非常景仰的一位老师，林老不但理论上有心得，而且临床的疗效卓著。临床上除内科疾病外，还善治妇科、儿科，甚至五官科的疾病。但，林老从未读过内、外、妇、儿、五官这些临床各科的书籍，他就凭一本《内经》治病。在一次讲座中，林老深有感慨地说：“《内经》的东西，只要有一句话你悟透了，那你一辈子都切身受用。”林老的这个意思很清楚，《内经》的东西，一个问题，一句话你搞明白了，你一辈子都受用无穷。这是经验之谈、这是肺腑之言啊！大家想一想，这是不是经典独具的魅力呢？一句话悟清了，都吃一辈子，那么，两句话，三句话，甚至整部《内经》你都搞清了，那会受用多少辈子呢？从林老的这个切身感受，我们看到经典的这个后延性实在太大太大，它确实是一个早熟的文化，它确实是历久弥新的东西。
2.扫清认识经典的障碍
我的先师是一位了不起的人，他曾使一些非常诋毁中医的西医人反过来信奉中医。他靠的什么呢？就靠的临床的功夫。但，在我从师以后，先师的工作重心已经转移，他试图完成爱因斯坦在现代科学领域未完成的任务，企图在传统文化这个领域建立一个“统一场论”，因此，工作的重心从临床转到了理论的建立。所以，我从师以后更多得到的是理论上的熏陶，而临床上则感到比较欠缺。先师去世后，我在理论上仍努力不断在深入，而临床上，总觉得思路打不开，心里没有底，效果不稳定。有些时候听人说，刘力红真神，那么顽固的病，到他手里，几剂药就好啦，有些时候却听人议论，刘的理论还可以，临床却不怎么样。对这些情况我内心很清楚，特别对有些远道而来的病人，人家把全部希望寄托在我身上，可我又未能解决问题时，心里特别感到困惑和难过。心里明白，我又到了一个坎上了，也许还要有师父的提携才能迈过去。前面我提到，为什么每到一处就急着打听有没有“高手”呢？其实就是想解决这个问题。1999年 8月，我应美国波特兰国立自然疗法学院中医系主任付海呐教授之邀，前往云川交界之泸沽湖为该系的部分研究生及本科生作《伤寒论》讲座。付海呐是一位汉学家，为复旦大学的文学博士。学成回美国后，哈佛大学曾聘请他去做教授，可是因为一个特殊的因缘，他迷恋上了中医，于是他放弃了哈佛大学教授的这个职务。大家应该知道，在哈佛这样一所大学谋到教授这个职位将意味着什么？可是付博士放弃了这个职位，而转过来学中医，教授不做，反而来做学生。这个经历对我们这些本来就学中医的人应该有所触动。我们许多人是被迫学中医，是在痛苦中学中医，而不是有幸能学中医，这个对比太鲜明了。我在泸沽湖给他们做了十多天的讲座，听讲的这帮人有双博士、有硕士、有本科生，还有几位根本没接触过中医的诗人、画家。开始几天只安排上午讲，下午他们自己安排，可三天下来，他们觉得光讲上午不过瘾，要求下午连续讲。十多天讲座结束了，每个人都依依不舍，都竖起大拇指称我是 greatman。这些人的称赞使我又一次感受到了中国文化的伟大，也使我感到在中西文化的交流上，只要方法恰当，是可以超越语言文化这个障碍的。在这次讲座中，付博士的感受也非常深。出于感谢，他将他的学医经历告诉了我，并特别介绍了他的师父曾荣修老中医。曾荣修老中医不是科班出生，开始是自学中医，以后在文化大革命期间，因为特殊的机缘得以亲近成都名医田八味。大家听到田八味这个名字一定会感到很刺激，真像有些像金庸武侠小说中的武林高手。不过，田老师的确是一位医林高手，田老师临证善经方，用药不过八味，故此得名。田老之临证尤精脉诊，因为应诊者极多，日看三四百，故常无暇问病，而多以脉断之。有是脉则定是证，而用是方，临床疗效极佳。曾老从师田八味后，也渐渐体悟到脉法的重要，加之自己的实践琢磨，对《伤寒论》中许多方证的脉象也有了很独到的体会，临证往往也是有是脉用是方，疗效亦多高出同道。付博士的这番介绍令我兴奋不已，我搞伤寒虽然多年，在理论上已有一定的感受，但在经方的临床运用上，总觉还不自如。搞伤寒，却不能用伤寒方，那叫什么搞伤寒？我感到曾老的这些正是我当时最最需要的，于是我请求付博士，一定要将我引见给他的师父。就这样我们从泸沽湖回到成都之后，付博士就带我去见了他的老师。见面后我表达了这个拜师的请求，曾老是个直爽的人，也觉得与我投缘，加上有付海呐的引荐，便欣然接受了我的请求。2000年 11月，我把曾老接到广西，跟他抄了一个礼拜方。这一个礼拜的学习对我的帮助太大了，前面所讲的那个坎，被曾老这一带，就轻轻地迈过来了。使我再一次切身感受到要学好中医，师父的这个意义太重要了。雨路老师送我的那两个字，真正是他的肺腑之言。经过上面这个从师过程，现在应用起经方来虽不能说得心应手，但比以往要自如多了，治病的把握亦与以往不同，从临床的疗效上看，也在稳步上升。前些天为一位同行看病，病的是左颧部位红肿痒痛，已经用过西药抗菌治疗，但效果欠佳。这么一个病摆在大家面前，你会怎么思考呢？又是红，又是肿，又是痒，一定是要清热，要解毒，要祛风，要止痒吧，过去我可能会是这样一个思路。当时我为这位病人号脉，脉浮取可见，但有涩象，不流利，这是一个什么病呢？这还是一个太阳病（太阳经受邪所致的病证），是由于表病汗出不彻，阳气怫郁所致。《伤寒论》48条就专门讨论到这个问题，治疗的原则是“更发汗则愈”，于是我开了一个麻黄桂枝各半汤的原方，一剂药后红肿痛痒消大半，两剂药后平复如初。麻黄汤（Ephedra Decoction）桂枝汤（Cinnamon Twig Decoction）本来是治疗感冒的方，你为什么用来治疗我的左颧红肿呢？这位同道感到惊惑不已。的确，要是在过去，我顶多想到左颧属肝，红肿属热，应该用泻肝的方法。我可能会用龙胆泻肝汤（Gentian Liver-Draining Decoction），而不会想到用这个麻黄桂枝各半汤。我想我今天有这样一个进步，这样一个思路，与受曾老的指点是分不开的。这一摆又把师传的重要性摆出来了。为什么呢？这确实是由它这样一门学问的性质所决定的。这样一门特有的学问确实没有现代科学那样的通透性，特别是在技术的应用上，它不是通过中介来实现的，而必须靠我们这个主体自身去用功。所以，这样一门学问的教育过程，有些时候确确实实需要言传身教。大家想一想，这样一种言传身教，没有传统意义上的本质上一对一的师父行不行呢？中医既是形而上与形而下二合一的学问，它的教育，它的传承就应该围绕这两方面来进行。前面我们已经谈到过，我们现今所采用的这套教育模式只能适应形而下的部分，那么，形而上的部分呢？这就要依靠真正意义上的师传，就要依靠师徒授受这样一种古代的模式。所以，中医的教育应该包括这两种形式。本来研究生招生制度的恢复应是一个可喜的苗头，导师就有点像是师父。但是，现在看来随着众多名不行了，这个制度已经流于一种形式。加之具有师传经验的导师相继退位，老的谢世，而代之以完全科班出身的。这批人少有中医这种真正师传的法脉，他们很难体会师传，亦不知道何以授徒。现在意义上的研究生，不管是硕士这个层次，还是博士这个层次，管导“师”还会叫什么呢？叫老板！为什么叫老板呢？这应该不是偶然，应该事出有因。老板与师父怎么样都想不到一块来。
三、寻找有效的方法——依靠经典
思想的问题解决了，信心就很自然地会生起来，加上有了师传的条件，那么，剩下来的，我觉得就是如何去寻找更有效的方法。我有一个认识，中医这门学问，要想真正搞上去，要想真正抓住她的价值，除了纯粹医学的技术成分外，还应关切和体悟她的科学层面，哲学层面，以及艺术层面。而要真正地做好这一点，不借重经典是不行的。我们提出要依靠经典来学好中医，这个方法好像不合符时宜，因为现在大多数中医院校已将经典改为选修。从必修沦为选修，经典的这个地位大大地下降了。它给人们的信息就是对于中医的学习来说，经典已经不是必须的了。
为什么会发生经典的这个变动呢？首先一个理由就是中医已经发展了二千年，时代在进步，一切都在进步，我们为什么一定要死抱住这些经典呢？其次，后世的这些东西，像现在的《中基》、《方剂》、《诊断》及临床各科不都是从经典里总结出来并赋予了现代的意义，有这些就足够了，为什么我们还要抱着经典不放？再次就是我们有关部门的调查统计。这个调查统计显示出很多人都认为经典的学习没有太多的意义，学也可，不学也没有太大的损失。基于这样一些原因，经典的命运便有了上面这样一个改变。而我的体会则与上述这个认识截然相反，经典的东西不但不能削弱，而且还应该进一步加强，为什么呢？下面就来讲述这个依靠经典的理由。
1.历史的经验
经典对于中医的学习和把握究竟重不重要？究竟应不应该必修？这一点如果我们从历史的角度来看待它，就会很清楚。翻开历史，我们看一看从张仲景开始直到清代，在这长长一千多年的历史中，凡是在中医这个领域有所成就的医家，我们研究一下他的经历，就会发现，大多数医家都是从经典中走出来的，大多数医家都是依靠经典而获得了公认的成就。中医这样一个特殊的历史现象，不得不使我们去思考，经典为什么会具有如此大的魅力？尽管东汉以后，中医的著述汗牛充栋，尽管这浩如烟海的著述无一不自称是来自于经典，但是，从一定意义上说，它们无法替代经典，无法超越经典，甚至有时会成为我们认识经典内涵的障碍。所以，到了清代，陈修园和徐大椿这两位大医家，竟然呼吁要烧掉后世的这些书。当然，陈、徐的这个观点过于偏激，但却不妨碍我们从另一个角度认识中医经典的意义。从上面这个历史事实中，我们可以感受到：自古医家出经典。古人的经历如是，那么，近人、今人呢？只要我们翻阅周凤梧等编著的《名老中医之路》就会有相同的感受。就以大家最熟悉的蒲辅周老中医为例，蒲老初出茅庐时，求诊病人颇多，然有效者，亦有不效者。为此，蒲老毅然停诊，闭门读书三年。将中医的经典熟读、精思、反复揣摩。三年闭关后，复出江湖，遂能于临证得心应手。以致成为新中国成立后首屈一指的大医家。对这段特殊的经历，蒲老深有感慨地说：“当时有很多人不了解我的心情，认为我闭户停诊是‘高其身价’，实际是不懂得经典的价值。”无独有偶，著名中医学家秦伯未先生亦强调，要做好一个中医临床医生，每年应拿出三个月的时间来温习经典。蒲老、秦老的经验与诫训，值得我们重视。已故名老中医林沛湘教授是我非常景仰的一位老师，林老不但理论上有心得，而且临床的疗效卓著。临床上除内科疾病外，还善治妇科、儿科，甚至五官科的疾病。但，林老从未读过内、外、妇、儿、五官这些临床各科的书籍，他就凭一本《内经》治病。在一次讲座中，林老深有感慨地说：“《内经》的东西，只要有一句话你悟透了，那你一辈子都切身受用。”林老的这个意思很清楚，《内经》的东西，一个问题，一句话你搞明白了，你一辈子都受用无穷。这是经验之谈、这是肺腑之言啊！大家想一想，这是不是经典独具的魅力呢？一句话悟清了，都吃一辈子，那么，两句话，三句话，甚至整部《内经》你都搞清了，那会受用多少辈子呢？从林老的这个切身感受，我们看到经典的这个后延性实在太大太大，它确实是一个早熟的文化，它确实是历久弥新的东西。
2.扫清认识经典的障碍
My late master was an extraordinary person who once converted some Western doctors, who had severely disparaged Traditional Chinese Medicine (TCM), into believers of TCM. What did he rely on? He relied solely on his clinical skills. However, after I became his disciple, his work focus shifted. He attempted to complete the task unfinished by Albert Einstein in the field of modern science, aiming to establish a "Unified Field Theory" within the realm of traditional culture. Consequently, his focus moved from clinical practice to theoretical construction. Therefore, after becoming his disciple, I received more theoretical edification but felt relatively deficient in clinical training. After my master passed away, although I continued to strive for deeper understanding in theory, clinically I always felt that my thinking was not open enough, lacked confidence, and the results were unstable. Sometimes people would say, "Liu Lihong is truly miraculous; such stubborn diseases are cured with just a few doses of medicine under his care," while at other times, people would discuss, "Liu's theory is okay, but his clinical practice is not so good." I am very clear about these situations internally. Especially when patients come from far away, placing all their hopes on me, yet I fail to solve their problems, I feel particularly confused and distressed. I realize that I have reached another hurdle, and perhaps I need the guidance of a master to overcome it. As I mentioned earlier, why do I rush to inquire about whether there are "experts" wherever I go? It is precisely to solve this problem. In August 1999, at the invitation of Professor Fu Haina, Director of the Department of Traditional Chinese Medicine at the National College of Natural Therapeutics in Portland, USA, I went to Lugu Lake, located on the border between Yunnan and Sichuan provinces, to give lectures on the *Shanghan Lun* (Treatise on Cold Pathogenic Diseases) to some graduate and undergraduate students of the department. Professor Fu Haina is a sinologist and holds a Ph.D. in Literature from Fudan University. After returning to the United States upon completing his studies, Harvard University once hired him as a professor. However, due to a special affinity, he became fascinated with TCM and thus gave up his position as a professor at Harvard. Everyone should know what obtaining a professorship at a university like Harvard implies. Yet, Dr. Fu abandoned this position to study TCM, giving up being a professor to become a student. This experience should be touching for those of us who already study TCM. Many of us are forced to learn TCM, learning it in pain, rather than having the fortune to learn it willingly; this contrast is too stark. I gave lectures for over ten days at Lugu Lake. The audience included individuals with dual doctorates, master's degrees, undergraduates, and even a few poets and painters who had never been exposed to TCM. For the first few days, only morning sessions were scheduled, leaving the afternoons for them to arrange themselves. However, after three days, they felt that morning lectures alone were not enough and requested continuous lectures in the afternoon. When the ten-day lecture series ended, everyone was reluctant to leave and gave me a thumbs-up, calling me a "great man." Their praise made me feel the greatness of Chinese culture again, and it made me feel that in the exchange between Chinese and Western cultures, as long as the method is appropriate, one can transcend the barrier of language and culture. During this lecture series, Dr. Fu also had profound feelings. Out of gratitude, he shared his medical learning experience with me and specifically introduced his master, the old TCM practitioner Mr. Zeng Rongxiu. Mr. Zeng Rongxiu was not formally trained in academia; he initially self-studied TCM. Later, during the Cultural Revolution, due to special circumstances, he had the opportunity to approach Tian Bawei, a famous physician in Chengdu. Hearing the name Tian Bawei must surely stimulate people, resembling the martial arts experts in Jin Yong's wuxia novels. However, Teacher Tian was indeed a master in the medical field. In clinical practice, he excelled in using classical formulas (Jingfang) and rarely used more than eight herbs, hence his name. Teacher Tian was particularly skilled in pulse diagnosis. Because he saw so many patients, sometimes three or four hundred a day, he often had no time to ask about symptoms and mostly diagnosed based on the pulse. If a specific pulse pattern was present, he determined the syndrome and prescribed the corresponding formula, achieving excellent clinical efficacy. After studying under Tian Bawei, Mr. Zeng gradually realized the importance of pulse methods. Combined with his own practical exploration, he developed unique insights into the pulse manifestations of many syndrome-formula combinations in the *Shanghan Lun*. In clinical practice, he often followed the principle of "if the pulse matches, use the corresponding formula," and his efficacy was often superior to his peers. Dr. Fu's introduction excited me greatly. Although I had studied the *Shanghan Lun* for many years and had certain theoretical insights, I always felt awkward in the clinical application of classical formulas. How could one claim to study the *Shanghan Lun* if one cannot effectively use its formulas? I felt that what Mr. Zeng possessed was exactly what I needed most at that time. Therefore, I requested Dr. Fu to introduce me to his master. Thus, after returning to Chengdu from Lugu Lake, Dr. Fu took me to meet his teacher. Upon meeting, I expressed my request to become his disciple. Mr. Zeng was a straightforward person, felt a connection with me, and with Dr. Fu's recommendation, readily accepted my request. In November 2000, I invited Mr. Zeng to Guangxi, where I copied prescriptions with him for a week. This week of study helped me immensely. The hurdle mentioned earlier was gently overcome under Mr. Zeng's guidance. This once again made me personally feel how important a master is for mastering TCM. The two characters given to me by Teacher Yulu truly came from his heart. Through this process of becoming a disciple, although I cannot say I now apply classical formulas with ease, I am much more proficient than before. My confidence in treating diseases is different from the past, and clinically, the efficacy is steadily rising. A few days ago, I treated a colleague whose left zygomatic area was red, swollen, itchy, and painful. Western antibiotic treatment had been used, but the effect was poor. Facing such a case, how would you think? It is red, swollen, and itchy; surely, one must clear heat, detoxify, dispel wind, and stop itching, right? In the past, this might have been my line of thought. At that time, I palpated the patient's pulse. It was superficially palpable but showed a choppy quality, lacking smoothness. What kind of disease is this? It is still a Taiyang disease (a disease pattern caused by pathogenic invasion of the Taiyang channel), resulting from incomplete sweating due to exterior pathology and stagnation of Yang Qi. Article 48 of the *Shanghan Lun* specifically discusses this issue, stating that the treatment principle is "re-sweating will lead to recovery." Therefore, I prescribed the original formula of Mahuang Guizhi Ge Ban Tang (Half-Dose Combination of Ephedra and Cinnamon Twig Decoction). After one dose, the redness, swelling, pain, and itching subsided significantly; after two doses, it returned to normal. Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction) are originally formulas for treating colds. Why did you use them to treat my left zygomatic swelling? This colleague was extremely puzzled. Indeed, in the past, I might have only considered that the left zygoma belongs to the Liver, and redness/swelling indicates Heat, so I should use a method to drain the Liver. I might have used Longdan Xiegan Tang (Gentian Liver-Draining Decoction) instead of considering Mahuang Guizhi Ge Ban Tang. I believe that my progress today, this new line of thought, is inseparable from the guidance of Mr. Zeng. This example again highlights the importance of lineage transmission. Why? This is indeed determined by the nature of this discipline. This unique discipline indeed lacks the transparency of modern science. Especially in technical application, it is not achieved through intermediaries but requires the effort of the subject itself. Therefore, the educational process of such a discipline sometimes truly requires teaching by word and example. Think about it, without a master in the traditional sense, essentially one-on-one, can such teaching by word and example exist? TCM is a discipline that unifies metaphysics and physics. Its education and inheritance should revolve around these two aspects. As we discussed earlier, the current educational model we adopt can only adapt to the physical aspect. What about the metaphysical aspect? This relies on true lineage transmission, relying on the ancient mode of master-disciple transmission. Therefore, TCM education should include both forms. The restoration of the graduate enrollment system should have been a welcome sign, with supervisors somewhat resembling masters. However, it now seems that as many famous teachers retire, this system has become a mere formality. Coupled with the retirement of supervisors with lineage transmission experience, the older generation passing away, and being replaced by those fully academically trained, this group rarely possesses the true lineage of TCM transmission. They find it difficult to understand lineage transmission and do not know how to teach disciples. In the current context, regardless of whether they are Master's or Ph.D. students, how do they address their supervisors? They call them "bosses"! Why "bosses"? This should not be accidental; there must be reasons. One can hardly associate "boss" with "master."
III. Seeking Effective Methods — Relying on Classics
Once ideological issues are resolved, confidence naturally arises. With the conditions for lineage transmission established, what remains, I believe, is how to seek more effective methods. I hold a view: to truly advance TCM and grasp its value, beyond purely medical technical components, one must also concern oneself with and comprehend its scientific, philosophical, and artistic dimensions. To truly achieve this, relying on classics is indispensable. We propose relying on classics to master TCM. This method may seem out of tune with the times, because currently, most TCM colleges and universities have changed classics from required courses to electives. From required to elective, the status of classics has greatly declined. The message it conveys is that for the study of TCM, classics are no longer necessary.
Why did this change in the status of classics occur? First reason: TCM has developed for two thousand years. Times are progressing, everything is progressing. Why must we cling rigidly to these classics? Second, later works, such as current textbooks on *Basic Theory of TCM*, *Formulas*, *Diagnostics*, and various clinical specialties, are all summarized from classics and endowed with modern significance. Isn't having these sufficient? Why do we still cling to classics? Third, survey statistics from relevant departments. These statistics show that many people believe studying classics has little significance; studying them is optional, and not studying them causes little loss. Based on these reasons, the fate of classics underwent the aforementioned change. My experience, however, is completely opposite to the above understanding. The content of classics should not only not be weakened but further strengthened. Why? Below, I will explain the reasons for relying on classics.
1. Historical Experience
How important are classics for the study and mastery of TCM? Should they be required courses? If we view this from a historical perspective, it becomes very clear. Looking back at history, from Zhang Zhongjing until the Qing Dynasty, in this long history of over a thousand years, any physician who achieved success in the field of TCM, if we study their experiences, will find that most physicians emerged from classics, and most achieved recognized accomplishments by relying on classics. This special historical phenomenon of TCM forces us to ponder: why do classics possess such great charm? Although after the Eastern Han Dynasty, TCM literature became abundant, and although none of these vast volumes denied originating from classics, in a certain sense, they cannot replace classics, cannot surpass classics, and sometimes even become obstacles to understanding the connotation of classics. Therefore, in the Qing Dynasty, two great physicians, Chen Xiuyuan and Xu Dachun, actually called for burning these later books. Of course, Chen and Xu's views were too extreme, but this does not prevent us from recognizing the significance of TCM classics from another angle. From the above historical facts, we can feel: since ancient times, physicians emerge from classics. If the experiences of the ancients were like this, then what about modern and contemporary figures? As long as we browse *The Path of Famous Old TCM Physicians* compiled by Zhou Fengwu et al., we will have the same feeling. Taking the well-known old TCM physician Pu Fuzhou as an example, when he first started practicing, he had many patients seeking consultation. However, while some were effective, others were not. For this reason, Pu resolutely stopped consulting and closed himself off to read for three years. He thoroughly read, carefully pondered, and repeatedly contemplated the classics of TCM. After three years of seclusion, when he re-emerged, he was able to handle clinical cases with ease, eventually becoming the foremost great physician after the founding of New China. Regarding this special experience, Pu deeply remarked: "At that time, many people did not understand my state of mind, believing that closing my clinic was 'inflating my prestige.' In reality, they did not understand the value of classics." Coincidentally, the famous TCM scholar Mr. Qin Bowei also emphasized that to be a good TCM clinical physician, one should spend three months each year reviewing classics. The experiences and admonitions of Old Pu and Old Qin are worthy of our attention. Professor Lin Peixiang, the late famous old TCM physician, is a teacher I greatly admire. Not only did he have insights in theory, but his clinical efficacy was also outstanding. Clinically, besides internal medicine diseases, he was also skilled in treating gynecological, pediatric, and even otorhinolaryngological diseases. However, Professor Lin never read the books of internal, external, gynecological, pediatric, or otorhinolaryngological specialties. He treated illnesses relying solely on the *Neijing* (Inner Canon). In a lecture, Professor Lin deeply remarked: "Regarding the content of the *Neijing*, if you thoroughly comprehend even one sentence, it will benefit you throughout your life." Professor Lin's meaning is clear: regarding the content of the *Neijing*, if you understand one problem or one sentence, it benefits you infinitely for a lifetime. This is talk born of experience, words from the heart! Think about it, isn't this the unique charm of classics? If comprehending one sentence lasts a lifetime, then comprehending two sentences, three sentences, or even the entire *Neijing*, how many lifetimes would it benefit? From Professor Lin's personal experience, we see that the delayed effect of classics is truly immense. It is indeed a precocious culture, something that remains fresh and vibrant over time.
2. Clearing Obstacles to Understanding Classics