古之医师。必通于三世之书。所谓三世者。一曰针灸。二曰神农本草。三曰素女脉诀。脉诀所以察证。本草所以辨
药。针灸所以祛疾。非是三者。不可以言医。故记礼者有云。医不三世。不服其药也。传经者既明载其说。复斥其非。
而以父子相承。三世为言。何其惑欤。夫医之为道。必志虑渊微。机颖明发。然后可与于斯。虽其父不能必传其子也。
吾乡有某。三世业医。专事大观之方。他皆弗之省。又有朱聘君。家世习儒。至聘君。始以医鸣。医家诸书。则无不精
览。一少年。病肺气上。喀喀鸣。喉中急则唾。唾血成缕。某曰。此瘵也。后三月死。聘君曰。非也。气升而腴。中失
其枢。火官司令。烁金于炉。是之谓肺痿。治之生。已而果然。一六十翁。患寒热。初毛洒淅。齿击下上。热继之。盛
如蒸甑。某曰。此痰也。不治将瘥。聘君曰。非也。脉淫以芤。数复乱息。外强中干。祸作福极。是之谓解亦。药之则
瘳。不药则剧。已而果剧。治乃愈。一女妇。有哕疾。每吐涎数升。腥触人。人近亦哕。某曰。此寒哕也。法宜温。聘
君曰。非也。阳阴未平。气苞血聚。其势方格。靡有攸处。是之谓恶阻。在法不当治。久则自宁且生男。言后辄验。夫
某之医三世矣。聘君则始习为之。而优劣若是。医其可以世论即。昔之名医众矣。若华元化。张嗣伯。许智藏。其治证。
皆入神。初不闻其父子相传也。自传经惑于是非。使礼经之意。晦而不白。三千年矣。世之索医者。不问其通书与否。
见久于其业者。则瞀瞀焉从之。人问其故。则曰是记礼者。云尔也。其可乎哉。葛生某淮之钜族也。明于医。三世之书。
皆尝习而通之。出而治疾。决死生。验瘥剧。若烛照。而龟卜无爽也者。士或不能具药。辄注之不索其偿。士君子翕然
称之。名上丞相府。赐七品服。俾提举诸医官。有疾者。遂倚之以为命。呜呼。若葛生者。其无愧古之医师者欤。
古代的医师，必须精通“三世”之书。所谓“三世”，一是针灸，二是《神农本草经》，三是《素女脉诀》。脉诀用来察看病证，本草用来辨别药物，针灸用来祛除疾病。不具备这三者，就不能称为医生。所以《礼记》中记载说：“医不三世，不服其药。”（如果医生没有家传三世医术的根基，就不服用他的药。）但后世传注经文的人，既然明确记载了这种说法，却又斥责它不对，而把“三世”解释为父子相承三代，这多么令人困惑啊！
医学这门道术，必须志向深远、思虑精微，机智敏锐、反应灵敏，然后才可以从事这一行。即使是父亲，也不能保证一定能传给儿子。
我家乡有一个人，祖孙三代都从事医疗工作，专门使用《大观本草》中的方剂，其他书籍都不去研读。又有朱聘君先生，家族世代研习儒家经典，到了他这一代，才开始以医术闻名。对于医家的各种书籍，他都无不精心浏览。
有一个年轻人，患病肺气上逆，咳嗽有声，喉咙紧迫时咳出唾沫，甚至咳出血丝成缕状。那位三代世医说：“这是虚劳病（瘵），三个月后会死。”朱聘君说：“不对。气机上升而身体丰腴，是因为中焦失去了枢纽作用，火官当令，像火炉一样灼烧肺金。这叫作‘肺痿’。治疗可以痊愈。”后来果然如此。
有一位六十岁的老人，患寒热往来之症，起初毛发抖动畏寒，牙齿上下打战，随后发热，热度高涨如同蒸笼。那位三代世医说：“这是痰饮病，不治也会好转。”朱聘君说：“不对。脉象浮大中空且数乱不齐，外表强壮内里干枯，祸患源于福极之时。这叫作‘解亦’（一种危重病证）。用药治疗可以痊愈，不用药病情会加重。”后来果然病情加重，经过治疗才痊愈。
有一位妇女，患有呃逆病，每次吐出涎液几升，气味腥臭触人，旁人靠近也会引发呃逆。那位三代世医说：“这是寒性呃逆，治法应当温补。”朱聘君说：“不对。阴阳尚未平衡，气机包裹血液凝聚，气势正盛无处宣泄。这叫作‘恶阻’（妊娠恶阻）。按照医理不应当治疗，时间久了自然安宁并生下男孩。”预言后来都应验了。
那三位世医行医已有三代，朱聘君则是刚开始学习行医，但优劣差别竟如此之大。医学难道可以用世代传承来论断吗？
从前著名的医生很多，如华佗（字元化）、张嗣伯、许智藏，他们诊治病症，都达到了神妙的境界，起初并没有听说他们是父子相传的。自从传注经文的人混淆了是非，使得《礼记》的原意晦暗不明，已经三千年了。世上寻找医生的人，不问医生是否通晓医书，只见那些从业时间长的人，就糊涂盲从地跟随。别人问其原因，他们就说是《礼记》上这么写的。这可以吗？
葛先生是淮地的大族成员，精通医术，对于“三世”之书，都曾研习并通达。出来治病，判断生死，验证病情的轻重缓急，就像烛光照明、龟甲占卜一样准确无误。士人如果无法备齐药材，他就记下欠账而不索取报酬。士大夫们一致称赞他，名声上报丞相府，赐予七品官服，让他统领各位医官。百姓有了疾病，便依靠他作为生命寄托。唉，像葛先生这样的人，难道不是无愧于古代医师的称号吗？
Ancient physicians were required to master the "Three Generations" of medical texts. The so-called "Three Generations" refer to: first, Acupuncture (Zhen Jiu); second, *Shennong Bencao Jing* (Divine Farmer's Materia Medica); and third, *Sunü Maijue* (Pulse Secrets of Lady Su). Pulse diagnosis is used to examine symptoms (*Zheng*), Materia Medica is used to distinguish herbs, and acupuncture is used to dispel disease. Without these three aspects, one cannot speak of medicine. Therefore, it is recorded in the *Book of Rites* that: "If a physician has not inherited the 'Three Generations' [of knowledge], do not take their medicine." However, later commentators on the classics, while explicitly recording this statement, also refuted its meaning, interpreting "Three Generations" as father-to-son succession over three generations. How confusing is this!
The Way of Medicine requires profound ambition and subtle deliberation, as well as sharp wit and quick responsiveness; only then can one engage in this profession. Even a father cannot guarantee that his son will inherit his skills.
In my hometown, there was an individual whose family practiced medicine for three generations. They exclusively used formulas from the *Daguan Bencao* (Great View Materia Medica) and neglected all other books. There was also Master Zhu Pinjun, whose family had traditionally studied Confucianism. It was not until Master Zhu that he gained fame for his medical practice. He meticulously reviewed all medical texts without exception.
A young man suffered from rebellious Qi in the Lung, characterized by coughing with audible sounds, throat tightness leading to expectoration, and spitting blood in threads. The hereditary physician said, "This is *Zhai* (consumption/tuberculosis). He will die in three months." Master Zhu said, "Incorrect. The Qi rises while the body is robust; this is due to the loss of the pivot in the Middle Jiao, with Fire ruling the season, scorching Metal like a furnace. This is called *Fei Wei* (Lung Atrophy). Treatment will lead to recovery." This proved true.
An elderly man of sixty suffered from alternating chills and fever. Initially, his hair stood on end with shivering, and his teeth chattered. This was followed by intense heat, rising as high as a steamer. The hereditary physician said, "This is Phlegm (*Tan*). It will improve even without treatment." Master Zhu said, "Incorrect. The pulse is floating, empty (*Kou*), rapid, and irregular. Externally strong but internally depleted, disaster arises from extreme fortune. This is called *Jie Yi* (a critical condition). Medication will cure him; without medication, the condition will worsen." Later, the condition indeed worsened, and he recovered after treatment.
A woman suffered from hiccups (*Yue*), vomiting several sheng of saliva each time, which smelled fishy and offensive, causing others nearby to hiccup as well. The hereditary physician said, "This is Cold Hiccups. The method should be warming." Master Zhu said, "Incorrect. Yin and Yang are not yet balanced; Qi envelops and Blood coagulates, with momentum building up nowhere to go. This is called *E Zu* (Severe Morning Sickness/Pregnancy Toxemia). According to medical principles, no treatment is needed; it will naturally settle, and she will bear a male child." His predictions came true.
The hereditary physician had practiced for three generations, while Master Zhu had just begun. Yet the difference in quality was so stark. Can medicine be judged merely by lineage?
In ancient times, there were many famous doctors, such as Hua Yuanhua (Hua Tuo), Zhang Sibai, and Xu Zhicang. Their diagnosis and treatment reached divine levels, yet it was never heard that they relied on father-to-son transmission. Since commentators confused right and wrong, obscuring the original meaning of the *Book of Rites*, it has been three thousand years. People seeking physicians today do not ask whether the doctor masters the texts; seeing someone who has practiced for a long time, they blindly follow them. When asked why, they reply, "The *Book of Rites* says so." Is this acceptable?
Master Ge is from a prominent clan in Huai. He is proficient in medicine and has mastered the "Three Generations" of texts. In treating diseases, his judgments on life and death, and assessments of severity, were as accurate as candlelight or tortoise-shell divination. If scholars could not afford medicines, he would record the debt and not demand payment. Scholars and gentlemen praised him unanimously. His name was submitted to the Chancellor's Office, where he was granted a seventh-rank official robe and appointed to oversee all medical officers. Patients relied on him for their lives. Alas, does not Master Ge live up to the title of an ancient physician?