凡小儿有不可食之物。不可不知。今具于后。
小儿不可多食栗子。令儿气弱行迟。热食则气壅。
小儿不可食蕨菜。令儿立则无力。久不能行。小儿不可食芡。令儿不能行。
小儿不可食黍米鸡肉胡瓜。令儿腹中生虫。经验方云。小儿未断乳。食鸡肉。令小儿腹中生蛔虫。
小儿不可食越瓜。令儿发痼疾。
小儿不可食麦。令儿发落。（麦是荞麦也）
小儿不可食凫茨。令儿脐下痛。
小儿不可食鲟鱼。令儿生症癖。
小儿不可食炒豆猪肉。令生气壅致死。
经言六岁以上者为小儿。十八以上者为少年。据此之言。则十八以下者。皆为小儿也。此乃古之所论尔。以
今时校之。则时世相异。理或未当。且礼云。男子三十曰壮有室。又曰。男子三十而娶。是古之男子。皆三十以
上方娶。故十八以下。得为小儿之称。今之时则不然。男不过十五而娶。至十八已有生一二子者。岂得为小儿
也。以今时言之。当以十四以下为小儿治。其十五以上者。天癸已行。婚冠既就。则为大人治耳。
经云。小儿六岁已还者。经所不载。有病难治。无承据之事也。详之。此谓婴儿未能
言者。有病则无由问其所苦。故无承据也。若能言者。必能问之。小儿岂有六岁尚不能言者哉。其不能言者。唯
一二岁儿也。故先贤言婴儿未能言者。最为幼小。有病则肌肤未全。寸关不辨。变蒸交互。气血细微。若凭诊
切。实难明晓。惟在观其形色。参其证候。乃知病之所在者矣。其观视之法。须要安神定志。勿令情意惑乱。不
得于儿哭断之时。睡起之际。则色不正矣。须于辰时之后。巳时之前。夏即未热。冬即未温。外色不杂。内气闲
雅。乃可向明而观察之也。圣济经曰。通识之士。必察刚柔勇怯。视其盛衰虚实。适以寒温。平以阴阳。病之轻
重缓急。随证以治之。不必蔽于难治也。诸所论繁紊。难以执据。今采其当者。
叙而次之。
There are certain foods that children must not eat. This is something one must not be unaware of. They are listed below.
Children should not consume chestnuts in excess, as this may cause weak Qi and delayed motor development. If eaten while hot, it may lead to Qi stagnation.
Children should not eat bracken fern (Jue Cai), as this may result in weakness when standing and an inability to walk after a prolonged period. Children should not eat Euryale Seed (Qian Shi), as this may impair their ability to walk.
Children should not eat broomcorn millet (Shu Mi), chicken meat, or Luffa fruit (Hu Gua), as this may lead to the generation of intestinal parasites. Empirical formulas state that if infants who have not yet been weaned consume chicken meat, it may cause roundworms (Hui Chong) to develop in the abdomen.
Children should not eat winter melon (Yue Gua), as this may trigger chronic diseases.
Children should not eat wheat/buckwheat (Mai; specifically referring to buckwheat here), as this may lead to hair loss.
Children should not eat water shield (Fu Ci/Chun Cai), as this may cause pain below the umbilicus.
Children should not eat sturgeon (Xun Yu), as this may lead to abdominal masses (Zheng Pi).
Children should not stir-fried beans or pork, as this may cause fatal Qi stagnation.
The classics state that those above six years old are termed "children" (Xiao Er), and those above eighteen are termed "adolescents" (Shao Nian). Based on this statement, all under eighteen are considered children. This was the discussion of the ancients. Comparing it with the present times, eras differ, and the rationale may be inappropriate. Furthermore, the *Book of Rites* states that a man at thirty is called "Zhuang" (vigorous/adult) and has a household, and also that men marry at thirty. Thus, ancient men did not marry until after thirty, so those under eighteen could rightly be called children. The current era is different; men may marry before fifteen, and by eighteen, some already have one or two children. How can they still be called children? Speaking according to the present time, treatment should be directed at those under fourteen as children. Those fifteen and older, whose Tian Gui (essence for reproduction) has begun to flow and whose marriage and capping ceremonies are complete, should be treated as adults.
The classics mention that for children under six, conditions are not recorded in the medical texts, making treatment difficult due to lack of evidence. Upon detailed examination, this refers to infants who cannot yet speak. When ill, there is no way to ask about their suffering, hence the lack of evidence. However, those who can speak can certainly be questioned. Are there really children of six who cannot speak? Those unable to speak are only one- or two-year-olds. Therefore, the sages stated that infants unable to speak are the most tender and young. When ill, their skin and muscles are not fully developed, the Cun and Guan positions of the pulse are indistinguishable, Bian Zheng (physiological changes during growth) interact, and Qi and Blood are subtle. Relying solely on pulse diagnosis makes it truly difficult to understand clearly. One must observe the child's complexion and form, and correlate the signs and symptoms, to know where the disease lies. The method of observation requires calming the mind and stabilizing the will, avoiding emotional confusion. Observation must not be done when the child is crying or just waking up, as the complexion will be distorted. It should be conducted after Chen hour and before Si hour, when summer heat has not yet risen or winter warmth has not yet set in, ensuring the external complexion is pure and internal Qi is tranquil. Only then can one observe facing the light. The *Sheng Ji Jing* states: "Those who possess comprehensive knowledge must examine rigidity and flexibility, courage and timidity, observing abundance and deficiency, fullness and emptiness, appropriately adjusting cold and heat, and balancing Yin and Yang. Treating according to the severity and urgency of the disease based on the syndrome, one need not be constrained by the notion of 'difficult to treat.' Various discussions are complex and disordered, making them hard to rely upon strictly. Now, I select the appropriate ones, narrate them, and arrange them in order."