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Translation:

It is said: In general, when regulating the condition of children, one must first observe their Qi and complexion (Qi Se), and examine their symptoms and signs. If the Qi and complexion are abnormal (referring to disordered expression caused by crying), one should rely on observing the fingerprint veins (Cun Guan Mai) and diagnosing the pulse. If there is uncertainty (referring to the state after prolonged sleep), one must further investigate the symptoms. If the symptoms show deteriorating or changing signs (referring to damage to Qi and Blood or Zang-Fu organs caused by previous aggressive treatments), one should select excellent and subtle formulas to treat them. Treatment that is insufficient incurs no blame, but one must strictly avoid excess. If one guesses at the disease based on personal opinion and blindly administers medicine, there is great fear of error. As the ancients said, "The physician relies on intention (Yi)." One must carefully ponder the profound applications recorded by former sages to ensure safety; study the teachings and guidance of fathers, elders, and teachers to determine what to accept or reject; and evaluate one's own past clinical experiences, weighing severity and dosage to perfect the treatment. When these three aspects are prepared, it can be called "the physician's intention." Thus, the outcome will be flawless.

The utility of the medical profession lies in using herbs to save lives. The term "administering purgatives" (Xia Yao) refers to acting swiftly according to the situation. This means if purgation is indicated, one must purge immediately; if one delays when purgation is needed, the opportunity will pass. If one purges when it is not indicated, the symptoms may transform into other diseases. The method of administering purgatives must not be hesitant. If one wavers back and forth in deliberation, harboring doubt, one must absolutely not administer medicine. One must pre-examine to avoid excessive or insufficient treatment. Once a decision is made, the administration of medicine must be effective. "Xia" does not merely refer to promoting bowel movement, nor simply to the act of prescribing. "Xia" implies sequence: sometimes purging first and tonifying later, or tonifying first and purging later; sometimes supporting the Exterior first and then rescuing the Interior, or rescuing the Interior first and then releasing the Exterior. There are many such cases. To illustrate, using medicine with due measure and appropriate weight constitutes "administering purgatives." Do not act arbitrarily, do not cause delay, do not act in panic, do not compete for profit, do not force the issue, and do not hesitate. There will be gains and losses, benefits and harms. Benefit brings luck in completing the cure; harm makes it impossible to speak of success for a lifetime.

In general, as a physician, one must not be ignorant of medicine, nor allow oneself to be completely unlearned; one must not be dogmatic, nor follow the crowd. The chief physician deciding on prescriptions must have clear understanding, match the pulse to the symptoms, maintain an unbiased mind, and naturally align with the principles of the ancient sages. Examining the dialogues between Sovereign and Minister in the classics, the language is profound, embodying the Ultimate Dao.

It is said: The character "Physician" (Yi) consists of "seven" on the left and "eight" on the right, referring to the Exterior and Interior. Below is "nine" and "day" (Zhou), referred to as the "Nine Paths." Together they make twenty-four, corresponding to the Twenty-Four Solar Terms. The meaning established by the ancients is profound and obscure, manifesting in heaven and earth to correspond to human ethics and the role of adult men. However, regarding children, because their Qi and pulse are weak, it is difficult to apply the full scope of "medicine," largely because the Seven Superficial and Eight Interior pulses are not yet fully developed; hence, it is said that regulation (Tiao Li) is required.

I say: Not so. Does one not know that those who use their minds well find the subtle and pure essence within? Which of these statements is correct? It is said, "The physician relies on intention." Understanding through intention yields gain; disturbing the mind yields loss. The meaning of gain and loss relates to human fortune and misfortune. Therefore, the subtlety of purity and the skill of the master craftsman require the learner to exhaust their mind in practice, which can be called the way of good art.

When seeing the pulse, it is better to discuss symptoms; discussing symptoms is better than identifying the disease; identifying the disease is best matched by appropriate herbs. Children's illnesses are often trivial, yet empiricists are frivolous, leading to gains and losses. If the patient is critically ill, one waits for the medicine to seek rapid recovery. The physician must strike the mean, avoiding the harm of excess or deficiency. The merit of "Divine, Holy, Skillful, and Ingenious" lies in clarifying Root and Branch, Exterior and Interior, Yin and Yang; contemplating Deficiency and Excess, Meridians, Ying and Wei; observing Levelness, Ascension, and Descension; examining Zang-Fu and Bowels; and assessing Decline and Abundance. Only then can one gauge the severity of the disease and compare the superiority of formulas. The efficacy of practicing medicine is like drawing a bow and releasing an arrow: aiming true ensures ten successes out of ten. Such precision can be called "the physician's intention." If one relies on luck, do not claim it is the blessing of a skilled physician. Wise people advise caution; neither extreme should be favored. I believe the true physician is one of purest essence.