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The *Zuo Zhuan* states: "One who has fractured their arm three times knows how to be a good physician." No one has ever annotated the true meaning of "three fractures of the arm" (San Zhe Gong). I propose that: In ancient times, physicians kept their own medicine chests. After being summoned to a patient's home, they would retrieve herbs from the chest. Sometimes the Jun-Chen (Monarch-Minister) compatibility was improper, or the dosage weights were unsuitable; they would take them out and put them back, put them back and take them out again, always acting with utmost caution and seriousness. This is what is meant by "three fractures of the arm."

Furthermore, the *Book of Rites* (Liji) states: "Do not take the medicine of a physician whose lineage does not extend for three generations." Later annotators mostly interpreted this as referring to hereditary medical practice, which is incorrect. A physician must be a father passing down to a son, and a son to a grandson, so that their skills become refined before one dares to take their medicine. If it passes to great-grandsons and beyond, they would certainly be famous doctors! Among them, the virtuous need not be mentioned, but what of the unworthy? To calmly accept their medicine solely because of hereditary status... if mistaken in treatment, life and death are at stake; even a fool would not do this. Moreover, the Way of Medicine can connect to the Way of Immortality. Separated by hundreds or thousands of years, occasionally a heroic figure emerges—intelligent, fond of learning, penetrating into subtle and profound truths. Yet their ancestors were not physicians. To discard such a person and insist on seeking someone from a "three-generation" lineage, is there any logic in this? Any physician must study the ancient *Shennong Bencao Jing* (Divine Farmer's Materia Medica), the Yellow Emperor's *Suwen* (Basic Questions), the *Lingshu Jing* (Spiritual Pivot), and Zhang Zhongjing's *Shanghan Lun* (Treatise on Cold Damage)—these three classic texts—to possess a foundational scholarship. Only then should one take medicine based on them, lest one mislead others. The term "three generations" here refers to these three classic texts. Han Confucians considered the *Shennong Bencao Jing*, the Yellow Emperor's *Suwen*, and Yuannü's *Maijue* (Pulse Instructions) to be the "three generations of books." I record this briefly to inquire about it from learned gentlemen.

Bian Que and his two brothers were all skilled in medicine. Marquis Wen of Wei asked him, "Among your three brothers, who is the most skilled?" He replied, "My eldest brother diagnoses by observing facial complexion, hence his fame does not leave the household; my second brother diagnoses by observing fine hairs, hence his fame does not leave the neighborhood; as for me, Bian Que, I use needles to penetrate blood vessels and administer herbal decoctions, hence my fame is known among the feudal lords." However, when Bian Que saw Duke Huan of Qi, he knew the disease was in the Couli (skin and muscle interstices), in the blood vessels, and in the stomach and intestines. This was also a method of knowing another's disease through observation. How could later generations produce such miraculous figures like his brothers? The difficulty of understanding pulse diagnosis has been a concern since ancient times. Extreme deficiency may present with excess symptoms, while extreme excess may present with deficient signs; between these similarities and differences lies the distinction between life and death. Scholars often conceal their ailments to invite physicians, testing the physician's ability, forcing the doctor to seek the cause in obscurity and distinguish deficiency/excess and cold/heat amidst ambiguity. If the physician unfortunately errs, they are ultimately unwilling to admit fault. They skillfully disguise their mistakes to preserve their reputation; occasionally, those who are meticulous, though confused by the patient's words, still incorporate their own views, employing both methods simultaneously for mixed treatment. This is indeed difficult. It is better to follow Su Dongpo's words: The proficiency or clumsiness of a physician is first verified during normal times. When seeking treatment for illness, tell the physician everything about your condition, allowing the physician to clearly understand where the disease lies, and then combine this with pulse diagnosis, having a clear mind regarding deficiency/excess and cold/heat. Thus, even an average physician can cure my illness. I only seek recovery; I do not make it my business to hinder the physician. Is this not wise?