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The "History of Song: Biography of Pang Anchang" and the "History of Ming: Biography of Ling Yun" both record cases of treating postpartum retention of the placenta by needling the fetus's hand through the mother's abdomen, resulting in survival. The records of Yin Ju in the "Yangzhou Prefecture Gazetteer" and Sun Pu in the "Jiaxing Prefecture Gazetteer" describe situations where the mothers had already died; upon seeing blood, coffins were opened, and needling through the abdomen led to revival. These accounts are inconsistent with reason and logic and are not worthy of deep belief.

The "Book of Rites: Qu Li" states: "If a physician has not practiced for three generations, do not take his medicine." Zheng Xuan's commentary explains: "This refers to being cautious about substances and prescriptions." Kong Yingda's subcommentary elaborates: "Human diseases generally arise from disharmony of sinews and blood, so medication is used to treat them. If one is not cautious regarding medicinal properties, there will inevitably be no therapeutic effect; thus, such carelessness should be avoided. Selecting physicians whose knowledge is passed down from father to son for three generations ensures caution in substances and harmony in prescriptions." It is further stated that the "Three Generations" refer to: first, the *Huangdi Zhenjiu* (Yellow Emperor's Acupuncture); second, the *Shennong Bencao* (Divine Farmer's Materia Medica); and third, the *Sunü Maijue* (Lady Sun's Pulse Diagnosis). Another version cites the *Fuzi Maijue*. If one does not study these three texts, one should not consume his medicines. However, since Zheng Xuan mentioned "caution in substances and prescriptions," this interpretation cannot be limited solely to the *Bencao*, *Zhenjiu*, and *Maijue*; logically, this meaning is incorrect. According to my analysis, the "Three Generations" here, as explained in the commentaries, stems from the theory of hereditary transmission within families. In recent times, some scholars insist on mastering the three specific books and dismiss the idea of hereditary transmission as a vulgar misunderstanding, likely having not read the commentaries. Moreover, although the language of classics is ancient, its meaning is always clear. If it meant mastering three books, why not state it explicitly rather than saying "physician not three generations"? Was this ambiguous phrasing intended to dazzle and confuse later generations?

Wang Puzhuang asserted that one tael in ancient prescriptions equals approximately 7 fen 6 li in modern measures, and one sheng equals 6 shao 7 miao. The *Dongui Bogam* (Eastern Medical Precious Mirror) states that one ancient tael equals 3 qian 2 fen 5 li, and one sheng equals 2 he 5 shao. For example, Zhang Zhongjing's Zhi Gancao Tang (Honey-Fried Licorice Decoction), which contains the most ingredients, totals sixteen taels, using seven sheng of wine and eight sheng of water. Based on Wang's conversion, this would be 3 tael 4 qian 9 fen 6 li of herbs, and slightly over 7 he of liquids, implying too little liquid. Based on the *Dongui Bogam*'s conversion, it would be 14 tael 9 qian 5 fen of herbs and 3 sheng 7 he 5 shao of liquids, implying too many herbs. It seems appropriate to adopt Wang's weight measurements and the *Dongui Bogam*'s volume measurements, which appears to be the correct approach.

Fei Xingfu's anecdotes from Huzhou recount: The uncle of Confucian physician Zhang Menglu, Mr. Shen, was renowned for surgery. His daughter had a distended abdomen with a lump, resembling an illicit pregnancy. After prolonged duration, her abdomen swelled further. Zhang Menglu diagnosed her pulse and said, "This is Changyong (Intestinal Abscess). There is no treatment available; it is critical." Shen then understood, placed his daughter standing on the ends of a bench, and unexpectedly kicked her abdomen heavily. She fell and fainted. The abscess ruptured internally, and pus discharged through urination and defecation in large quantities. Subsequently, she recovered following standard treatment protocols. I argue that for intestinal abscesses with formed pus, the *Jinkui Yaolue* (Essential Prescriptions from the Golden Cabinet) and *Qianjin Fang* (Prescriptions Worth a Thousand Gold) provide established methods. Why resort to risky and unconventional measures? Furthermore, the *Neijing* (Inner Canon) states: "In intestinal abscess disease, one must avoid fright; if frightened, the intestines may rupture, leading to death." This woman suffered from the abscess for a long time and endured heavy kicking; could her intestines remain intact? This is a transmitted error and should not be believed.

The *Yijian Zhi* (Records of Yijian) reports that a prisoner in Taizhou, after severe interrogation and beating, injured his lungs and vomited blood. He was given powdered Biejiu (Bletilla Rhizome) taken with rice water daily. Later, when he was executed by lingchi (death by a thousand cuts), the executioner cut open his chest and found dozens of holes in the lungs filled with Biejiu, which retained its color. This account was included by Li Shizhen in the *Bencao Gangmu* (Compendium of Materia Medica), and physicians generally accepted it. However, Shu Chi Yuanzhao of Jinxian, in his *Shanghan Jizhu* (Commentary on Cold Damage Treatise), argued: "Separated by spinal vertebrae, how could the lungs be injured while the bones remained unharmed?" Additionally, Biejiu enters the stomach via the esophagus and cannot enter the lungs via the trachea; this deception is obvious. Reflecting on this, ancient parturition-inducing formulas like Shushen Wan (Mouse Kidney Pill) or Tunaowan (Rabbit Brain Pill) claim the medicine exits through the fetus's hand. Applying Shu's logic, if the fetus is outside the intestines and the medicine enters the stomach, how can it reach the fetus's hand? However, observing Xu Lingtai's medical cases: Qian's daughter from Hengjing had a leg abscess forming a sinus tract from which rice grains were discharged; Zhou's son from Changxing had an arm carbuncle lasting a year, from which eaten rice grains emerged; and the *Huai Xi Zazhi* records treating fractures by burning Kaiyuan Tongbao coins, quenching them in vinegar, grinding them into powder, and administering with wine. The copper powder naturally formed rings around the fracture site. Testing this on chickens with broken legs proved effective. These phenomena are difficult to explain rationally, suggesting that ancient claims should not be entirely dismissed as false.

Zhang Zhuo's *Chaoye Qianzai* (Miscellaneous Records from the Court and the Wild) states: A scholar in Luozhou suffered from "echoing voice," where his throat repeated whatever he said. Physician Zhang Wenzhong instructed him to read from the *Bencao* until he reached a herb that did not trigger an echo, identifying it as the substance he feared. He compounded this herb into pills, which cured the condition promptly. Later, *Dunzhai Jianlan* recorded Yang suffering from abdominal echoing; reading the *Bencao* revealed no echo at Leiwan (Polyporus), and taking several grains cured him. *Bozhai Bian* recorded Mao Jing having an object in his throat causing echoing; chanting the *Bencao* showed no echo at Lan (Isatis Leaf), and drinking the juice expelled worms, curing him. These accounts are cited in medical texts. I suspect that insects echoing is due to qi disturbance, lacking conscious perception. How could they cease responding upon hearing something they fear? These are likely fictional embellishments.

The *Lingshu Jing* (Spiritual Pivot) states that with each breath cycle, qi moves six cun, traveling 810 zhang in a day and night, totaling 103,500,000 breath cycles (Note: Text implies a specific calculation, often interpreted as ~13,500 breaths in other contexts, but here the text argues against a low number). He Xi Chi considered this a false statement, arguing humans breathe more than 13,500 times a day. I once counted my breaths while sitting quietly, verifying with a clock. Each ke (approx. 15 mins) had about 240 breaths. Over 100 ke in a day and night, there should be 24,000 breaths. Although breath depth varies, the difference is not significant, certainly not as low as 13,500. Thus, He's assertion is not false, and the *Jing*'s figure is insufficient as evidence. "To believe all books is better than having no books" applies here.

Definitions of Yue (hiccups/dry heaves) and Ai (belching) vary among schools. Wang Ken-tang's *Zhunshe* cites the *Neijing* to correct errors by Li Dongyuan (who defined Yue as dry heaves) and Chen Wuze (who defined Yue as coughing/wheezing), aligning instead with Cheng Wuji and Xu Shuwei, defining Yue as hiccup (Eni) and Ai as belching (Yiqi). This can be considered the definitive conclusion. Xu Lingtai, commenting on the "Yi Ai" chapter of *Linzheng Zhinan*, stated: "Yi" is hiccup, which patients dread; "Ai" is belching after fullness, not a disease. How can they be grouped as one syndrome? Wang Mengying criticized this in *Qianzhai Yihua*, stating "Yi" is pronounced differently (yu jie), referring to sighing after eating. Listing Yi and Ai separately is redundant; Xu mistakenly separated them, lacking rigorous examination. Moreover, Yi can occur without fullness and is also pathological. Zhang Zhongjing created Xuanfu Daizhe Tang to treat post-illness Yi Qi (belching). Xu mistakenly equated Yi with Yue (hiccup), claiming this decoction could be extended to treat vomiting and hiccups caused by middle-jiao deficiency and cold-fluid retention. I have treated several patients with chronic belching using this formula with success. This further proves Xu's view that Yi is merely belching after eating is inadequate. This interpretation follows Wang's theory but offers a more profound understanding.