余读太史公书而叹越人之善乎方也，邯郸贵妇人则治妇人，周贵老人则治老人，秦人爱
小儿亦即治小儿，其施屡变，然其所奏亦并效。何哉？盖古者卜筮、医药皆有专官，世授其
业，不迁而为良。苟能专其传、精其意，通知其理而无所惑，则妇人、孺子、老幼之各得其
治，吾以为虽不必越人可也。后世专业既失，凡其治方术者，又不能精而多通，由此，妇人、
丈夫之与小儿，始各为分科。而小儿之中又有所为疹者、疳者、惊风者、疮疡者，与夫他疾
多端之分部。《庄子》所云∶道为天下裂者，非耶？然世之为小儿医者，虽习其书、用其方，
往往无所效，岂其传于古者，法犹有未备，而道或犹有所未至也乎！岭南陈君飞霞自幼知医，
以治小儿者多所乖误，而弊实中于惊风家言，不惮大声疾呼，以辟其谬。乃取前代之说，存
其精要，辨其是非，订为一书，名之曰《幼幼集成》。其间以搐子易惊字，标出误搐、类搐、
非搐三条，既可使天下习惊风之教者，废然自返，而又俾从书中所载病因、证治，循涂守辙，
庶几于动无不当，投无不宜。君之心勤而语恳如此，此盖欲举天下之幼，扶持而安全之，令
一无夭札而后快也。君学仙好道，瓢笠洒然。吾闻道家者流，以老氏为宗。老氏言三宝，其
一曰慈。夫慈之为道大矣，固不独幼幼，然幼幼则所以为慈。君本此意行之，而将托是书以
为婴儿孺子之福，岂非仁人长者所乐与哉！乃因其请而为之序云。
赐进士出身通奉大夫日讲起居注官内阁学士兼礼部侍郎加二级西昌裘日修撰
Having read the works of Grand Historian Sima Qian, I sigh at the proficiency of Bian Que (Yue Ren) in medical arts. In Handan, where women were valued, he treated women's diseases; in Zhou, where the elderly were respected, he treated the elderly; in Qin, where children were cherished, he treated pediatric cases. Although his methods varied frequently, the efficacy achieved was consistently remarkable. Why is this? It is likely that in ancient times, divination and medicine were managed by specialized officials who passed down their professions through generations without change, thereby becoming competent physicians. If one can specialize in transmission, master its essence, understand the principles thoroughly without confusion, then treating women, infants, and the elderly appropriately is achievable, even without being as renowned as Bian Que.
In later ages, professional specialization was lost. Practitioners of medical arts failed to be both precise and versatile. Consequently, treatments for women, adult men, and children began to be separated into distinct departments. Within pediatrics, further subdivisions emerged for exanthems (rash diseases), malnutrition syndromes (Gan syndrome), convulsive disorders (Jing Feng), sores and ulcers, and various other ailments. Is this not what Zhuangzi meant when he said, "The Dao is fractured under heaven"? However, contemporary pediatric practitioners, despite studying books and using prescriptions, often achieve no effect. Does this imply that ancient transmissions were incomplete in method or that the Dao had not yet reached perfection?
Chen Feixia from Lingnan understood medicine since childhood. Observing frequent errors in pediatric treatment, particularly those stemming from misconceptions regarding convulsive disorders, he boldly spoke out to refute these fallacies. He selected teachings from previous dynasties, retained their essentials, distinguished right from wrong, and compiled them into a book titled *Youyou Jicheng* (Complete Collection for Infants and Children). The text substitutes "convulsion child" for "convulsive disorder," highlighting three categories: mistaken convulsions, similar convulsions, and non-convulsive conditions. This allows practitioners of convulsive disorder theories to reflect and correct themselves, while enabling others to follow the etiology and treatment protocols recorded in the book, ensuring appropriate actions and suitable prescriptions. Chen's diligence and earnestness are evident; his aim is to protect all children, ensuring none perish prematurely.
Chen practiced Daoist cultivation and lived with detachment. I know that the Daoist school reveres Laozi, who spoke of the Three Treasures, one of which is Compassion (Ci). The virtue of Compassion is vast; it extends beyond just caring for children, yet caring for children is a manifestation of Compassion. Chen acts upon this principle, entrusting this book as a blessing for infants. Is this not what benevolent elders would gladly support? Thus, I write this preface at his request.
Qiu Xiuxiu, Xichang
Preface by Qiu Rixiu, Jinshi Graduate, Tongfeng Daifu, Daily Lecturer on Imperial Diary and Routine Notes, Hanlin Academician, Vice Minister of Rites, Second Class Rank Added