一、残忍之人必不恻怛。不可学。
一、驰骛之人必无静气。不可学。
一、愚下之人必无慧思。不可学。
一、卤莽之人必不思索。不可学。
一、犹豫之人必无定见。不可学。
一、固执之人必不融通。不可学。
一、轻浮之人必多忽略。不可学。
一、急遽之人必期速效。不可学。
一、怠缓之人必多逡巡。不可学。
一、宿怨之人借此报复。不可学。
一、自是之人必以非为是。不可学。
一、悭吝之人必以此居奇。不可学。
一、贪婪之人必以此网利。不可学。
予以此十三种人为不可学。非外之以为必不可学也。苟绝此病。先能自医。又何不可学之有。
一、儿啼哭无声。前辈俱作死症。以为肺绝故也。独予先君于拿之无声者。审出肺气未绝。一药即生。而予亦经验
过。历历不爽。生死关头。何可秘而不传。
一、惊风。伤寒。热疟。三种相似。前辈俱未能辨。误医误死。不知凡几。独予先君辨出惊风的模样。伤寒的光景。
热疟的认法。透彻无遗。一经医治。无有不生。而予亦经验过。历历不爽。生死关头。何可秘而不传。
一、儿左手之三关六腑。大指之脾位。五指之上下。两脚之左右。前辈无不误传。独余先君悟出至理。辟尽各处差
谬。阐出部位根源。推无不效。补无不应。泻无不神。而予亦经验过。历历不爽。毫厘千里。何可秘而不传。
一、儿脐风。前辈只知风入脐内。以致撮口噤口。卒不知风入深浅。死生有异。予独悟
出逆克至理。见外知内。治无不退。经验过历历不爽。生死关头。何可秘而不传。
一、儿慢症。前辈多作慢惊。乱推乱拿。乱掐乱火。以致汗愈亡阳。痛愈伤脾。独予体贴
慢字。不作惊治。惟补脾虚。经验过历历不爽。生死关头。何可秘而不传。
一、儿胃有实痰。药解不散。惟有取法。前人取之。多有壅筑喉内。不吐出。又不下去。因不敢取。予
偶见修养家作练功大睡法。眼翻气筑时。于气海穴以手指曲节抵之。一放即活。予因悟及取痰不出又不下
者。以是法行之。果即下。复取便出。经验过历历不爽。此因诗悟礼。触类旁通。万病俱可因端起悟。何
可秘而不传。（取喉内痰。将儿中指捋至尖。数下。推涌泉穴。左转不揉。以指对抵颊车穴。以耳挖爬舌上。即吐。）
一、儿有惊风。痰热虚实表里。前人俱用推拿。且曰小儿肚肠脆嫩。不可服药。独予先君云。急惊风痰。非推拿不
效。脏腑虚寒。非药味莫瘳。此予两代因病用推用药。经验过历历不爽。好竽鼓瑟。必不相宜。何可秘而不传。
一、儿有病。前人以四季之五行。按五脏之五行。以药味之四性。合天时之四季。其理固是。然不知弃轻从重之妙。
如当夏宜用黄连等味以泻心。不宜用枣仁等味以补心。理也。设使心经虚极。或怔悸不眠。或汗出如雨。补耶泻耶。当
夏宜用五味等味以救肺。不宜用桑皮等味以泻肺。理也。设使肺经热极。或大便闭塞。或热血妄流。泻耶救耶。此种学
问。余从不固执。惟相其缓急。权其标本。弃轻从重。不拘时令。祗照病医。却无不好。经验过历历不爽。深恐胶柱鼓
瑟者流。不敢轻用药味。何可秘而不传。
一、望儿颜色不错。证之苗窍相符。药之又与病合。若服一二三剂。病犹照常不除。又不加甚。切不可因人言药不
合症。半路更方。盖在我望色既真。辨窍既稔。效不见速。无非病深药浅。药力未到。譬之舟人驾舟。两岸辽阔。一时
难到。
我既认定风色。亦只把定舵牙。活握篷索。一任浪涌兼天。鏖一鏖自然到岸。如把持不定。在半江中。或辞篷转舵。则
断无不覆之舟。予两代经验过历历不爽。似此成败关头。何可秘而不传。
一、儿病患。举世幼科。皆于儿第二指面筋纹。细摹细看。以形色论症候。以透关决死生。予两代以医术济人共约
七十余年。治活婴儿不下百千万数。皆以望面色。审苗窍为主。治无不神。间亦摹看筋纹。了无证验。似此迷津道岸。
何可秘而不传。
One, a cruel person must lack compassion. Such a person cannot learn medicine.
One, a restless and bustling person must lack calmness. Such a person cannot learn medicine.
One, an ignorant and inferior person must lack insightful thinking. Such a person cannot learn medicine.
One, a reckless and hasty person must fail to deliberate. Such a person cannot learn medicine.
One, a hesitant person must lack firm judgment. Such a person cannot learn medicine.
One, a stubborn person must fail to integrate and adapt. Such a person cannot learn medicine.
One, a frivolous person must often be negligent. Such a person cannot learn medicine.
One, an impatient person must expect quick results. Such a person cannot learn medicine.
One, a sluggish person must often hesitate and delay. Such a person cannot learn medicine.
One, a person harboring old grudges may use this for revenge. Such a person cannot learn medicine.
One, a self-righteous person must mistake wrong for right. Such a person cannot learn medicine.
One, a stingy person may use this to hoard and speculate for profit. Such a person cannot learn medicine.
One, a greedy person may use this to net profits. Such a person cannot learn medicine.
I list these thirteen types of people as those who should not learn medicine. This is not to say they are absolutely incapable of learning; if they can eradicate these faults and first heal themselves, what is there that they cannot learn?
One, infants crying without sound. Predecessors all regarded this as a fatal syndrome, attributing it to the exhaustion of Lung Qi (Vital Energy of the Lungs). Only my father, upon observing weak or absent cries during pulse-taking, determined that Lung Qi had not yet perished, and one dose of medicine could revive the infant. I have also experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, Infantile Convulsion (Pediatric Epilepsy/Convulsions), Shanghan (Cold Damage/Exogenous Febrile Disease), and Heat Malaria (Warm-type Malaria). These three conditions present similarly. Predecessors failed to distinguish them, leading to misdiagnosis and mis-treatment resulting in countless deaths. Only my father clearly distinguished the manifestations of Infantile Convulsion, the presentation of Shanghan, and the identification of Heat Malaria, leaving no detail unexplained. Once treated, none failed to recover. I have also experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, regarding the Three Passes and Six Fu Organs on the infant's left hand, the Spleen position on the thumb, the upper and lower sections of the five fingers, and the left and right sides of both feet. Predecessors all transmitted erroneous information. Only my father comprehended the profound principles, refuted various errors, elucidated the origins of these positions, and found that pushing techniques were always effective, tonifying techniques always responsive, and draining techniques always miraculous. I have also experienced this personally, with consistent accuracy. A difference of a hair's breadth leads to a thousand miles of error; how can this knowledge be kept secret and not transmitted?
One, Umbilical Tetanus (Neonatal Tetanus). Predecessors only knew that wind pathogen entered the umbilicus, causing mouth contraction and jaw stiffness, but did not understand that the depth of wind invasion varied, leading to different outcomes of life and death. I alone comprehended the profound principle of reverse overcoming (counteracting via Five Element interactions), inferring internal conditions from external signs, and treatment was always successful. I have experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, Chronic Syndromes in infants. Predecessors mostly treated them as Chronic Infantile Convulsion, using indiscriminate massage, pinching, and moxibustion, leading to excessive sweating causing Yang collapse and pain exacerbating Spleen injury. Only I understood the meaning of "chronic," treating it not as convulsion but by solely tonifying Spleen deficiency. I have experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, when infants have substantial Phlegm in the Stomach that medicines cannot resolve, extraction methods must be used. Predecessors' attempts to extract phlegm often resulted in obstruction in the throat, neither vomited nor swallowed, so they dared not attempt extraction. I once observed practitioners of health cultivation performing a "deep sleep" exercise; when eyes rolled back and breath became obstructed, pressing the Qihai Acupoint (CV6, located 1.5 cun below the umbilicus) with finger joints revived them immediately upon release. I realized this method could be applied to cases where phlegm could not be expelled downward or upward. Indeed, the phlegm descended and was subsequently expelled. I have experienced this personally, with consistent accuracy. This is deriving wisdom from poetry to ritual, making analogies across fields; myriad diseases can be understood through such insights. How can this knowledge be kept secret and not transmitted? (Note: Method for extracting throat phlegm: Stroke the infant's middle finger from base to tip several times, push Yongquan Acupoint (KI1, on the sole of the foot), rotate left without rubbing, press against Jiache Acupoint (ST6, anterior to the angle of the mandible) with fingertips, and use an ear pick to stimulate the tongue root to induce vomiting.)
One, when infants suffer from Infantile Convulsion involving Phlegm, Heat, Deficiency, Excess, Exterior, and Interior patterns. Predecessors exclusively used Tuina (pediatric massage), claiming infants' intestines are fragile and delicate and thus cannot take medicine. Only my father stated: For Excess-Heat Infantile Convulsion with Phlegm, Tuina is ineffective unless combined with other methods; for Zang-Fu Cold-Deficiency, only medicinal flavors can cure. This represents two generations of our family using Tuina or medicine according to the disease. I have experienced this personally, with consistent accuracy. Just as playing musical instruments requires appropriate suitability, how can this knowledge be kept secret and not transmitted?
One, when infants are ill, predecessors based treatments on the Five Elements of the four seasons, corresponding to the Five Elements of the Five Zang Organs, combining the Four Natures of medicinal flavors with the seasonal timing. While this theory is sound, they lacked the subtlety of discarding the minor for the major. For example, in summer, it is appropriate to use Coptis Rhizome (Huanglian) to drain Heart Fire, but inappropriate to use Jujube Seed (Suanzaoren) to tonify the Heart. This is correct reasoning. However, if the Heart Meridian is extremely deficient, presenting with palpitations, insomnia, or profuse sweating like rain, should one tonify or drain? One should use Schisandra Berry (Wuweizi) to rescue the Lungs in summer, rather than Mulberry Bark (Sangbaipi) to drain the Lungs. This is also correct reasoning. If the Lung Meridian has extreme heat, presenting with constipation or wild bleeding, should one drain or rescue? In such matters, I never adhere rigidly to dogma, but instead observe the urgency of the condition, weigh the root and branch, discard the minor for the major, and do not拘泥 (adhere rigidly) to seasonal timing, but treat strictly according to the disease. There has never been a failure. I have experienced this personally, with consistent accuracy. I deeply fear those who are rigid and inflexible, afraid to prescribe medicines lightly. How can this knowledge be kept secret and not transmitted?
One, if the infant's complexion appears normal, matches the symptoms of the Miao Qiao (facial orifices reflecting internal states), and the prescribed medicine aligns with the disease, but after one to three doses the illness persists unchanged without worsening, one must not change the prescription midway due to others' claims that the medicine does not match the syndrome. Since my observation of color is accurate and my differentiation of orifices is proficient, the lack of rapid effect simply means the disease is deep and the medicine is shallow, or the medicinal power has not yet arrived. It is like a boatman navigating a wide river; reaching the shore takes time. Having identified the wind direction, I hold the rudder steady and grasp the sail ropes firmly, allowing the waves to surge; persisting in rowing will naturally lead to the shore. If one loses control mid-river, discards the sail and turns the rudder, the boat will surely capsize. Our two generations have experienced this personally, with consistent accuracy. At such critical junctures of success and failure, how can this knowledge be kept secret and not transmitted?
One, when infants are ill, pediatricians worldwide examine the nail vein pattern (finger print) on the second finger surface, carefully tracing and observing it to diagnose syndromes based on color and shape, and determine life or death based on whether the pattern penetrates the passes. Our two generations have practiced medicine for about seventy years, saving millions of infants, primarily relying on observing facial complexion and examining Miao Qiao, achieving miraculous results. Occasionally examining the nail vein pattern yielded no reliable verification. Like a ferry crossing a confusing river to reach the shore, how can this knowledge be kept secret and not transmitted?