李庚序曰。医家方论。其传尚矣。自有书契以来。虽三坟之言。世不得见。而神农本草。黄帝内经。乃与庖
牺氏之八卦。绵历今古。烂然如日星昭垂。信乎药石不可阙于人。而医书尤不可废于天下。或者乃谓医特意耳。
不庸着书。唐史臣以此剧口称道于许嗣宗。殊不知张仲景孙思邈辈。率千百年。而得一人。使其方剂之书不传。
则医之道。或几于熄矣。是或一偏之论也。湖南帅潮阳刘公镇拊之暇。尤喜方书。每患小儿疾苦。不惟世无良医。
且无全书。孩抱中伤。不幸而殒于庸人之手者。其可胜计。因取古圣贤方论。与夫近世闻人家传。下至医工技工
之禁方。闾巷小夫试之秘诀。无不曲意寻访。兼收并录。命干辨公事王历义道主其事。乡贡进士王 子是编其书。
虽其间取方或失之详。立论或失之俗。要之皆因仍旧文。不敢加窜定。越一年而书始成。惜乎公未及见。而疾不
起。公临终顾谓庚曰。幼幼新书。未有序
引。向来欲自为之。今不是及矣。子其为我成之。庚曰。谨闻命。呜呼。学士大夫。公天下以为心者。几何人哉。
平日处念积虑。无非急己而缓人。先亲而后疏。物我异观。私为町畦。其来盖非一日。昔吾夫子助祭于蜡。出游
鲁观之上。喟然发叹。以谓大道之行。天下为公。故人不独亲其亲。不独子其子。大道既隐。天下为家。各亲其
亲。各子其子。夫子之叹。盖叹鲁也。然而天下后世。岂止一鲁而已哉。滔滔者皆是也。东汉人物。如第五伦者。
悃无华。质直好义。似若可喜也。意其设心，必有大过人者。至于或人问之。以有私乎。伦则曰。吾兄之子。
常病一夜。十往退而安寝。吾子有疾。虽不省视。终夕不寐。自以谓不能无私。夫以兄之子尚若尔。况他人之子
乎。以第五伦尚若尔。况下伦一等者乎。宜乎夫子之叹之也。今公之为是书。使天下之为父兄者。举无子弟之戚。
少有所养，老有所终。家藏此书。交相授受。庆源无穷。其为利顾不博哉。以此知公之存心。非特无愧于今之人。
抑亦无愧于古之人矣。绍兴二十年九月几望谨序。
楼 跋曰。庚午秋仲潭帅刘方明以疾不起。仆摄帅事。问诸府人。公治潭久。凡所兴立。不为苟且计。得无
有肇端既闳。偶未就者。于是以幼幼新书来告。索而观之。则古今医家之书。若方与论。为婴孺设者。无不毕取。
包并总统。类聚而条分之。如适通寰。百货具在。如开藏室。群玉粲然。随所宜用。必厌其求。噫。昔好事人。
得一名方。椟藏谨守。虽父子誓以不传。方明于此。顾能穷探博取。萃为成书。锓版流通。与世共宝。则其用心
亦仁矣哉。因命趣工。以成其美。又集旧传宜子诸方。列系于下。为第一通云。
石才孺后序略曰。褐阳刘公帅荆湘，尝命编集古今医书中小儿方剂之说。为一书。总四十卷。目曰幼幼新书。
既成三十八卷。而疾不起，漕使四明楼公实继其政。乃曰。前之美不可不成。因命亟迄其事。因合后二卷为一。
复纂历所求子方论为一卷。冠其篇首。阅月而书成。噫。可谓尽矣。
陈振孙曰。幼幼新书五十卷。直龙图阁知潭州刘 方明撰。集刊未毕而死。徐 寿卿以漕摄郡趣成之。
曾世荣曰。调理婴孩小见。上古黄帝未有言着。鬼臾区云。谓小儿受病。令是一门。故不载素问。始自巫人
颅囟经。篇章三举。自后智者继述本末。世传诸家之善。经进详要旨证准绳之者。凡八十一家。近世湖南潭州周
宅。广收其文。专入编集。目曰幼幼新书。四十册。仅数十万。排列名方。似涉繁碎。犹如元帅要退伏兵。欲以
一箭败阵。乃定太平。彼时求选一夫善射。急于百万军众。皆张弧矢。以待比较优劣。临机对垒。就敌之势。不
可得而用之。奇正退其潜伏。犹据再三。乃非良将者耶。临时检阅。审较可否其效验。正由渴而掘井。斗而铸兵。
不亦晚乎。学医之士。若不究竟胸次。了了肘后。简往直截。扶危之功。若也取次缓慢。智意不逮。彷徨之久。
出不得已。肆意而设。自不知惭而且愧。有如马服子强战。无不失利。（活幼口议）
按万历丙戌。古吴陈履端刊行是书。其方论字句。并为笔削。以故刘氏原书之晦尚矣。特秘府所藏。明人钞
本。实为完帙。每卷首尾有二印。曰中山世裔。曰和阳刘氏。奕世儒医。岂其方明氏之后欤。宽政辛亥祖考蓝溪
君申请以传录之。医藏目录。为陈履端所着。疏甚。
〔郑氏（端友）全婴方论〕二十三卷 存
按是书世久不见传本。文政己卯西京福井榕亭（需）缮写。以被贻焉。来书称其板式。类乎宋椠。而惜阙第一第
二两卷。云考观末卷记常所治病。有绍兴庚戌干道壬午文。则知端友实为高孝两朝间人。医学源流。所谓淳 中。
当是淳熙讹字。而其方论。援证该备。间述新见。有刘氏幼幼新书。所未收者。是亦小方脉科不可少之书也。
〔朱氏（端章）卫生家宝小儿方〕宋志二卷 佚
〔亡名氏小儿秘要论〕宋志一卷 佚
〔亡名氏小儿卫生总微论方〕二十卷 存
何大任序曰。余先君有小儿卫生总微论方二十卷。家藏甚久。今六十余载矣。不知作者谓谁。博加搜访。未尝
闻此书之流播也。自婴孩初育。以至成童。所谓保卫其生。总括精微。视古今方书。极为详尽。仁哉着书者之心
也。宗族亲旧间。幼稚有疾。余每口传指授。效如影响。又取其可以通用于大人者。增汤剂而用之。尤为神异。
岂此书不言之妙。有待于余而发耶。乌可掩为一家之宝。而不与人共之。于是集二三同志。订正其誊写之舛。锓
于行在太医局。以广其传。得此者敬而用之。当知余言不缪。或未免画蛇添足之讥。不暇顾矣。吁。齐鲁大臣。
史失其名。恨不得详其人也。嘉定丙午立春日。和安大夫特差判太医局何大任序。
朱臣序曰。保幼大全。即小儿总微论方之别名也。以其制方着论。详审精密。故复名之。曰保幼大全。予素
颇有志于济物。见医家书。每喜蓄之。挥使郑君和精于小儿医者也。与予友善。予扣其所以精于医之故。乃出是
书焉。予阅是书之异于寻常也。又扣其所以得之之故。则曰。相传农人得之于古冢中。于是求以录之。郑君无难
色。遂以全集授予。录而珍藏诸笥者有年矣。间遇小儿疾。按方试之。往往得奇验。一日偕宣城令李君宗仁询民
瘼。会于公所。语及是书。宗仁乐于济物者也。即取而刊之。以广其传。不数月而成。噫，予窃禄明时。无补于
吾民尚矣。使一二孩提之童。得因是书而济万分之一于危迫仓卒之际。予之素心。宁不亦少慰乎。若其为术之高
下。明者当自得之。盖不待予言者。姑序其所自云。
四库全书提要曰。小儿卫生总微论方二十卷。不着撰人名氏。凡论一百条。自初生以至成童。无不悉备。论
后各附以方。前有嘉定丙午和安大夫特差判太医局何大任序。称家藏是书六十余哉。不知作者为谁。博加搜访。
亦未尝闻此书之流播。因锓于行在太医院。（案南宋虽定都临安。而当时犹称行在。以示恢复之意。咸淳临安志
所载甚明。）以广其传。案北宋钱乙始以治小儿得名。其药证直诀一书。仅有传本。亦不免阙略。其他如晁陈二
氏所着录者。有婴童宝鉴小儿灵秘方。小儿玉诀。小儿医方妙选。小儿斑疹论诸书。皆不可得见。是书详载各
证。如梗舌鳞疮之类。悉近时医书所未备。其议论亦笃实明晰。无明以来诸医家党同伐异。自立门户之习。诚保
婴之要书也。此本为明宏治己酉济南朱臣刻于宁国府者。改名保幼大全。今考嘉定本原序。复题本名。臣序又称
得之。医者郑和。和得之古冢中。其说迂怪。盖方伎家自神其授受。亦无取焉。
〔董氏（大英）活幼悟神集〕宋志二十卷 佚
〔安庆集〕宋志十卷 佚
〔汤氏（民望）婴孩妙诀论〕宋志三卷 佚
陈振孙曰。汤氏婴孩妙诀二卷。东阳汤衡撰。衡之祖民望精小儿医。有子曰麟。登科。衡。麟之子。尤邃于
祖业。为此书九十九篇。
〔汤氏（衡）博济婴孩宝书〕宋志二十卷（ 竹堂书目作二卷）未见
熊均曰。宋南渡时。南阳汤民望精小方脉。其子麟登进士第。麟子衡尤邃于此学。因以得官。遂述其家传。
有明验方二十卷，刊于会稽斋。谓之曰婴孩宝书。
〔陈氏（文中）小儿病源方论〕四卷 存
郑全序曰。尝闻范文正公之言曰。不为宰相。当为良医。夫以宰相之尊。岂医者之卑。所事同日语。反而思
之。宰相以道济天下。医者以术济斯人。其位望思不同。其存乡于济人一也。余见世之所谓医者。以病试药。以
药试人。比比皆是。间有一济而愈者。出于幸也。孰能收万全之效乎。淳 庚戌来游涟水。此见医者。惟陈公文
秀一人而已。陈公明大小方脉。于小儿疮疹。尤造其妙。涟水自守将萧宣使以下。与夫时官富民之家。多以疾笃
为忧。群医环视。缩手无措。而公独优悠和缓。随证施治。皆收奇效。至于闾阎细民。以急告者。公不以其家之
窘窭。匍匐往救。此赖以全活者。不可枚举矣。又有目之所不见力之所不及者。必罹于是。图其形状。别其证候。
迹其方论。板而行之。其意欲使天下后世。俱受其惠。吁。陈公之心。其文正公之心乎。公姓陈。名文中。字文
秀。宿之符离人也。亡归宋。处涟水十五年。涟人无小大。识与不识。皆称之为宿州陈令。居维扬医道盛行。有
子业儒呼卢喝。亦之报其在是乎。余曰。其尚味之不释乎。嘉其用心古。而择术精。故叙此见于卷末。
〔杨氏（士瀛）婴儿指要〕五卷 未见
〔刘氏（完素）保童秘要〕二卷 存
〔曾氏（世荣）活幼心书〕国史经籍志三卷 存
自序曰。闻之先儒云。天向一中分造化。人于心上起经纶大哉心乎。其万事之机括乎。前乎千百世而上。为
天地立心。生民立命者。此心也。后乎千百世而下。为往圣继绝学。来者续师传。亦此心也。是心也。以之活幼。
则有恻隐之真。所谓乍见孺子。将入于井。皆有怵惕恻隐者。无非此心中来。宋翰林侍御太医戴克臣者。（徽宗
朝名尧道）活幼宗师也。取信当时。有声朝野。心以传心。得其妙者。惟丞西高原刘茂先。（名祀自号固穷山臾
）茂先之心。其五世孙字直甫者。（名思道）又深得之。推其所得。随施辄效。亦可以见其用心矣。然昔贤之学。
固以心而传。而昔贤之心。非书又无以衍其传。况自开禧以来。其书散漫。戴刘二公之心传。几不复见。予生二
公之后。而欲默契乎二公之心。早岁师事宜甫。于兹有年。面命心传。领会多矣。但念一宗医书。方论诗诀。岁
月浸远。卷帙不齐。设有危难。未易检阅。吁。得其心者。敢不究其心哉。明窗昼熏。短檠夜雨。因就其遗书。
而精加编次。繁者删之。缺者补之。书非可用不敢录。方非已效弗敢收。脱凶遗漏。存十一于千百。上探三皇前
哲之遗意。下探克臣茂先之用心。实则吾心固有之理。旁求当代明医之论。亦姑为活幼之一助云尔。遂名其书。
曰活幼心书。书成。客或难予曰。医者意也。但观形切脉。以意逆志。是为得之。何必一切求诸书。而且以心书
名之哉。予曰。不然。余非有心于着述。而求异于人也。不过推展刘氏数传之真心。以求契夫戴氏之初心耳。朱
文公有言。意者。心之所发也。书之所述。岂非心之流行发见者乎。客唯而退。于是乎书。至元甲午菊节。衡阳
后学育溪曾世荣德显识。
昊刚中序曰。人得天地生物之心以为心。则当视天地万
物为一体。痒 疾痛。举切吾身。仁者事也。先儒谓医家以四肢痿痹为不仁。斯言善状仁字。盖手足痹。则气脉
不相通。痛痒无所觉。心之生道息矣。乌得仁。况医家之于婴孩。语言未足辨。脉理未足凭。必能以心体之。然
后可以察其痒 疾痛之所在。非有志于仁者。其能若是乎。丞西曾君德显儒而为医。幼从乡先生李月山。固已得
儒学于心授。长从世医刘氏。又能得医学于心传。精读医经。详味药性。参前辈之奥议。伸自己之独见。有求必
应。不倦于贫。集其平时论证与方。名曰活幼心书。将与同志共之。夫作书以述其心之所用。而克广其传。亦庶
乎仁者之用心矣。尝观其书。则审证施剂。信有异乎人者。五苓散在诸家。止用之解伤寒温湿。暑毒霍乱。而德
显于惊风痰搐疮疹等疾。通四时而用之。前同知衡州府事胡省斋因其子惊风得愈。问之曰。五苓散何以愈斯疾乎。
德显曰。此剂内用茯苓。可以安此心之神。用泽泻导小便。小肠利而心气通。未得桂而枯。足能抑肝之气。而风
自止。所以能疗惊风。施之他证。亦皆有说。省斋深然之。此其善用五苓散也。小儿惊风搐掣。医者视为一病。
辄以金石脑麝蜈蚕蛇蝎等剂投之。非徒无益。及激他证。德显则谓有因惊风而搐者。有因气郁而搐者。惊属心。
风属肝。而郁于气者。亦有搐。陈氏所谓。蓄气而成搐者。是也。未着其方。余于惊风。则随证施治。若气郁而
李庚序言：医家的方论著作，流传已久。自从有了文字记载以来，虽然“三坟”（指伏羲、神农、黄帝时期的古籍）的内容世人已不可见，但《神农本草经》和《黄帝内经》，却与伏羲氏的八卦一样，历经古今，光辉灿烂如日月星辰般昭示于世。这确实证明了药石对于人类是不可缺少的，而医书在天下更是不可废弃的。有人却说医学只是技艺罢了，不值得著书立说。唐代史官对此曾极力称赞许嗣宗，但这并不了解张仲景、孙思邈等人，千百年才出现一位，如果他们的方剂之书不能流传下来，那么医学之道，或许就快要熄灭了。这是一种片面的观点。
湖南安抚使潮阳人刘公（刘防），在镇守抚育百姓之余，尤其喜爱医书。他常常担忧小儿疾病痛苦，不仅世间缺乏良医，而且没有完整的儿科书籍。在婴儿怀抱中患病，不幸被庸医误治而夭折的，其数量岂能计算得尽？于是，他搜集古代圣贤的方论，以及近代名门的家传秘方，下至医工、技工的禁方，市井小民试用的秘诀，无不曲意寻访，兼收并录。任命干办公事王历义道主持此事，乡贡进士王子编纂此书。虽然其中选取的方剂有的过于详尽，立论有的略显通俗，但总之都是沿袭原文，不敢擅自删改定夺。过了一年，书才编成。可惜刘公未能亲眼见到，病情加重无法挽回。刘公临终前嘱咐李庚说：“《幼幼新书》还没有序言和引文，我本想亲自撰写，现在来不及了。请你替我完成它。”李庚说：“我恭敬地听从您的命令。”
唉！以天下为公心的学士大夫，能有几个人呢？平日里的念头思虑，无非是急于利己而迟缓利人，先顾亲人而后顾外人，看待事物与他人截然不同，将私利视为界限。这种情况由来已非一日。从前我们的孔子参与蜡祭，出游到鲁国的观之上，感叹地说：“大道实行的时代，天下是公共的，所以人们不只敬爱自己的亲人，不只疼爱自己的子女。大道隐没后，天下成为私家所有，人们只敬爱自己的亲人，只疼爱自己的子女。”孔子的叹息，大概是在叹息鲁国吧。然而天下后世，难道只有鲁国如此吗？像这样滔滔不绝的情况到处都是。东汉的人物中，像第五伦这样的人，诚恳朴实，质朴正直，爱好正义，似乎令人欣喜。猜想他的用心，一定有大大超过常人的地方。直到有人问他是否有私心，第五伦回答说：“我哥哥的儿子生病，我常常一夜去探望十次，回来才能安心睡觉；我的儿子生病，虽然我不去探望，但我整夜睡不着，我自己认为不能说没有私心。”拿哥哥的儿子尚且如此，何况别人的儿子呢？拿第五伦尚且如此，何况不如第五伦一等的人呢？这应该是孔子叹息的原因吧。如今刘公编写这本书，使天下做父亲兄长的，都没有子弟患病的忧愁，年少有所抚养，年老有所终养。家家收藏这本书，互相传授，福庆之源无穷无尽。这种利益难道不是广大吗？由此可知刘公的存心，不仅无愧于今人，也无愧于古人。绍兴二十年九月十五日左右谨序。
楼钥跋语：庚午年秋八月，潭州帅臣刘方明因病去世。我代理帅府事务，询问府中人员，说刘公治理潭州很久，凡所兴办设立，都不做苟且之计，有没有开始宏大规划但未完成的？于是刘公的《幼幼新书》告知于我。索取来看，发现书中对古今医家关于婴幼儿的方剂和论述，无不全面搜集。包罗统摄，分类聚集并条理分明，就像通达寰宇，各种货物齐全；又像打开藏书室，群玉璀璨鲜明。随其所宜使用，必定满足需求。唉！过去喜好做事的人，得到一个名方，用盒子珍藏谨慎守护，即使父子发誓不传给外人。刘方明对此，却能穷尽探究广泛搜集，萃集成书，刻板流通，与世人共同珍视，他的用心也是仁爱啊。于是催促工匠，来完成这件美事。又收集旧传适宜求子的各方，列系在下，作为第一通卷。
石才孺后序略述：和阳刘公担任荆湘帅臣时，曾命人编辑古今医书中关于小儿方剂的论述，编成一书，总共四十卷，名为《幼幼新书》。已经编成三十八卷，而刘公病重不起，漕使四明楼公（楼钥）实际继任政务，便说：“前人的美好事业不可以不成全。”于是命令尽快完成此事。因此合并后两卷为一卷，又纂集历来求子方论为一卷，放在篇首。一个月后书编成。唉！可以说是尽心竭力了。
陈振孙说：《幼幼新书》五十卷，直龙图阁知潭州刘方明撰。集刊未完成而死。徐寿卿以漕运使身份代理郡守督促完成。
曾世荣说：调理婴孩的小儿科见解，上古黄帝时期未有言论著述。鬼臾区说，认为小儿受病，令这一门单独存在，所以不记载在《素问》中。开始自巫人《颅囟经》，篇章三次提及。自后智者继承叙述本末，世间流传诸家的善法，经过进献详细要旨证准绳的，共八十一家。近代湖南潭州周宅，广泛收录这些文章，专门编入汇集，名为《幼幼新书》，四十册，仅数十万字，排列名方，似乎涉及繁琐细碎。犹如元帅想要退却伏兵，想用一箭败阵，从而定下太平。那时寻求选拔一个善于射箭的人，比百万军众还要急切，都拉开弓矢，等待比较优劣。临机对垒，面对敌人的态势，不可能使用。奇正之术退却潜伏之敌，犹犹豫豫再三，这不是良将的做法吗？临时检阅，审较是否有效，正如口渴了才挖井，打仗了才铸造兵器，不也太晚了吗？学医之士，如果不彻底弄清胸中道理，明了《肘后方》中的知识，简捷直接，挽救危难的功夫，如果采取缓慢步骤，智慧心意达不到，彷徨很久，出于不得已，肆意设置，自己不知道惭愧而且羞愧。就像马服君之子赵括强行作战，无不失利。（出自《活幼口议》）
按：万历丙戌年，古吴陈履端刊行此书，其中的方论文字，都被笔削修改。因此刘氏原书的本来面目已经晦暗很久了。特别秘府所藏，明代人的抄本，实际上是完整的书帙。每卷首尾有两个印章，曰“中山世裔”，曰“和阳刘氏”，世代儒医，难道是刘方明氏的后代吗？宽政辛亥年，祖父蓝溪君申请转录此书。医藏目录，是陈履端所著，疏漏很多。
〔郑氏（端友）全婴方论〕二十三卷 存
按：此书世上很久不见传本。文政己卯年，西京福井榕亭（需）缮写，赠送给我。来信称其版式，类似宋刻本，可惜缺失第一、第二两卷。云考证末卷记录常治的病，有绍兴庚戌、乾道壬午的文字，则知道端友确实是高宗、孝宗两朝之间的人。医学源流，所谓淳熙年间，可能是“淳熙”讹误为“淳”。而其方论，援引证据完备，间或陈述新见解，有刘氏《幼幼新书》所未收录的。这也是小方脉科不可少的书。
〔朱氏（端章）卫生家宝小儿方〕宋志二卷 佚
〔亡名氏小儿秘要论〕宋志一卷 佚
〔亡名氏小儿卫生总微论方〕二十卷 存
何大任序言：我的先父有《小儿卫生总微论方》二十卷，家中收藏很久，现在六十多年了。不知道作者是谁。广泛搜索访问，未曾听说此书流传。从婴孩初生养育，直到成童，所谓保卫其生命，总括精微，看古今方书，极为详尽。著书者的心真是仁爱啊。宗族亲旧之间，幼稚有病，我每次口传指授，效果如影随形。又选取那些可以通用于大人的，增加汤剂来使用，尤为神异。难道此书不言的妙处，有待于我来发挥吗？怎么可以掩盖作为一家之宝，而不与人共享？于是集合二三同志，订正其誊写的错误，刻板印行于行在太医局，以广其流传。得到此书的人尊敬地使用，应当知道我的话不错。或许难免画蛇添足的讥讽，顾不上考虑了。唉！齐鲁大臣，史书失其名，恨不得详细了解其人。嘉定丙午立春之日，和安大夫特差判太医局何大任序。
朱臣序言：《保幼大全》，就是《小儿总微论方》的别名。因为其制方着论，详细审慎精密，所以又命名为《保幼大全》。我向来颇有志于济助万物，见医家书，喜欢收藏。挥使郑君和精通小儿医，与我友善。我询问他精通医术的缘故，他就拿出这本书。我阅读此书不同于寻常之处，又询问他得到它的缘故，他说：“相传农人从古冢中得到。”于是请求抄录。郑君没有难色，于是将全集授予我。抄录并珍藏多年了。间遇小儿疾病，按方试用，往往得到奇特验证。一天偕同宣城令李君宗仁询问民间疾苦，在公所相遇，谈到这本书。宗仁乐于济助万物，立即取来刊刻，以广其流传。不到数月而成。唉，我窃居禄位于清明之时，对吾民无补很久了。让一二个孩童，能因这本书而在危急仓卒之际得到万分之一的救助，我平素的志愿，难道不也稍感欣慰吗？至于医术的高低，明白的人自然懂得，不必等我来说。姑且序述其来源。
四库全书提要说：《小儿卫生总微论方》二十卷，不着撰人名氏。凡论一百条，自初生以至成童，无不悉备。论后各附以方。前有嘉定丙午年和安大夫特差判太医局何大任序，称家中收藏此书六十多年，不知作者为谁。广泛搜索访问，也未闻此书流传。于是刻板印行于行在太医院。（案南宋虽定都临安，而当时仍称行在，以示恢复之意，《咸淳临安志》所载甚明。）以广其流传。案北宋钱乙始以治疗小儿得名，其《药证直诀》一书，仅有传本，也不免阙略。其他如晁公武、陈振孙二氏所著录的，有《婴童宝鉴》、《小儿灵秘方》、《小儿玉诀》、《小儿医方妙选》、《小儿斑疹论》诸书，都不可得见。此书详细记载各证，如梗舌鳞疮之类，都是近时医书所未具备的。其议论也笃实明晰，没有明以来诸医家党同伐异、自立门户的习气，确实是保婴的要书。此本为明宏治己酉年济南朱臣刻于宁国府的，改名《保幼大全》。现在考证嘉定本原序，复题本名。朱臣序又称得到于医者郑和，郑和得之于古冢中，其说迂怪，大概是方技之家自我神化其传授，也不必取信。
〔董氏（大英）活幼悟神集〕宋志二十卷 佚
〔安庆集〕宋志十卷 佚
〔汤氏（民望）婴孩妙诀论〕宋志三卷 佚
陈振孙说：《汤氏婴孩妙诀》二卷，东阳汤衡撰。汤衡的祖父汤民望精通小儿医，有个儿子叫麟，登科。汤衡是麟的儿子，尤其深究祖业，为此书九十九篇。
〔汤氏（衡）博济婴孩宝书〕宋志二十卷（《竹堂书目》作二卷）未见
熊均说：宋南渡时，南阳汤民望精通小方脉，其子汤麟登进士第。汤麟之子汤衡尤其深究于此学，因此得以做官。于是叙述其家传，有明验方二十卷，刊刻于会稽斋。称之为《婴孩宝书》。
〔陈氏（文中）小儿病源方论〕四卷 存
郑全序言：曾经听说范文正公的话说：“不做宰相，就当良医。”以宰相的尊贵，难道是医者的卑贱？所做的事同日而语。反过来思考，宰相以道济助天下，医者以术济助世人。其位望思想不同，其存心于济助世人是一样的。我看见世间所谓的医者，以病试药，以药试人，比比皆是。间或有一个治愈的，出于侥幸。谁能收万全之效呢？淳熙庚戌年来游涟水，见到的医者，只有陈公文秀一人而已。陈公明晓大小方脉，于小儿疮疹，尤其造诣精妙。涟水自守将萧宣使以下，与时官富民之家，多以疾病沉重为忧，群医环视，缩手无措。而陈公独自优悠和缓，随证施治，都收奇效。至于闾阎细民，以急告者，陈公不因其家境窘迫贫困，匍匐前往救援，以此赖以保全活命的，不可枚举。又有目之所不见力之所不及的，必罹于此。绘制其形状，辨别其证候，追踪其方论，刻板印行。其意欲使天下后世，都受到其恩惠。唉！陈公的心，是范文正公的心吗？陈公姓陈，名文中，字文秀，宿州符离人。归顺宋朝，居住在涟水十五年。涟人无分大小，认识或不认识的，都称之为宿州陈令。居住在维扬，医道盛行，有子业儒呼卢喝雉，也是报应在是乎。我说：希望您细细品味不要放下。嘉许其用心古朴而择术精专，所以叙此见于卷末。
〔杨氏（士瀛）婴儿指要〕五卷 未见
〔刘氏（完素）保童秘要〕二卷 存
〔曾氏（世荣）活幼心书〕国史经籍志三卷 存
自序言：听闻先儒说：“天向一中分造化，人于心上起经纶。”伟大啊心！它是万事的机括吗？前乎千百世而上，为天地立心，为生民立命者，是这颗心。后乎千百世而下，为往圣继绝学，为来者续师传，也是这颗心。这颗心，用来活幼，则有恻隐的真谛。所谓乍见孺子将入于井，皆有怵惕恻隐之心，无非这颗心而来。宋翰林侍御太医戴克臣（徽宗朝名尧道），是活幼宗师，取信当时，有声朝野。心以传心，得其妙者，惟丞西高原刘茂先（名祀，自号固穷山叟）。刘茂先的心，其五世孙字直甫者（名思道），又深得之。推展其所得，随施辄效，也可以见其用心了。然而昔贤之学，固然以心而传，而昔贤之心，非书又无以衍其传。况且自开禧以来，其书散漫，戴、刘二公的心传，几乎不复可见。我生于二公之后，而欲默契乎二公之心。早岁师事宜甫，于此有年，面命心传，领会多矣。但念一部医书，方论诗诀，岁月浸远，卷帙不齐。设有危难，未易检阅。唉！得其心者，敢不究其心哉？明窗昼熏，短檠夜雨，于是就其遗书，而精加编次。繁者删之，缺者补之。书非可用不敢录，方非已效弗敢收。脱凶遗漏，存十一于千百。上探三皇前哲之遗意，下探克臣、茂先之用心。实则吾心固有之理，旁求当代明医之论，亦姑为活幼之一助云尔。遂名其书，曰《活幼心书》。书成，客或难予曰：“医者意也。但观形切脉，以意逆志，是为得之。何必一切求诸书？而且以心书名之哉？”予曰：“不然。余非有心于着述，而求异于人也。不过推展刘氏数传之真心，以求契夫戴氏之初心耳。朱文公有言：‘意者，心之所发也。’书之所述，岂非心之流行发见者乎？”客唯而退。于是乎书。至元甲午菊节，衡阳后学育溪曾世荣德显识。
昊刚中序言：人得天地生物之心以为心，则当视天地万物为一体。痒痛疾苦，举切吾身，这是仁者的事。先儒谓医家以四肢痿痹为不仁，这话善于形容“仁”字。盖手足痹，则气脉不相通，痛痒无所觉，心之生道息矣，乌得仁？况医家之于婴孩，语言未足辨，脉理未足凭，必能以心体之，然后可以察其痒痛疾痛之所在。非有志于仁者，其能若是乎？丞西曾君德显儒而为医，幼从乡先生李月山，固已得儒学于心授；长从世医刘氏，又能得医学于心传。精读医经，详味药性，参前辈之奥议，伸自己之独见，有求必应，不倦于贫。集其平时论证与方，名曰《活幼心书》，将与同志共之。夫作书以述其心之所用，而克广其传，亦庶乎仁者之用心矣。尝观其书，则审证施剂，信有异乎人者。五苓散在诸家，止用之解伤寒温湿、暑毒霍乱。而德显于惊风痰搐、疮疹等疾，通四时而用之。前同知衡州府事胡省斋因其子惊风得愈，问之曰：“五苓散何以愈斯疾乎？”德显曰：“此剂内用茯苓，可以安此心之神；用泽泻导小便，小肠利而心气通；未得桂而枯，足能抑肝之气，而风自止。所以能疗惊风。施之他证，亦皆有说。”省斋深然之。此其善用五苓散也。小儿惊风搐掣，医者视为一病，辄以金石脑麝蜈蚕蛇蝎等剂投之，非徒无益，及激他证。德显则谓有因惊风而搐者，有因气郁而搐者。惊属心，风属肝，而郁于气者，亦有搐。陈氏所谓“蓄气而成搐者”，是也。未着其方。余于惊风，则随证施治。若气郁而
Preface by Li Geng: The treatises on medical prescriptions have been transmitted for a long time. Since the advent of written records, although the contents of the "Sanfen" (ancient texts from the times of Fuxi, Shennong, and Huangdi) are no longer accessible to the world, the *Shennong Bencao Jing* (Divine Farmer's Materia Medica) and the *Huangdi Neijing* (Yellow Emperor's Inner Canon), along with the Bagua (Eight Trigrams) of Fuxi, have spanned ancient and modern times, shining brightly like the sun and stars. This indeed proves that medicinal herbs and stones are indispensable to humanity, and medical books are even more essential not to be abandoned in the world. Some argue that medicine is merely a craft and does not warrant writing books. Historians of the Tang Dynasty praised Xu Sizong highly for this view, but they failed to realize that figures like Zhang Zhongjing and Sun Simiao appeared only once every thousand years. If their books on prescriptions were not transmitted, the Way of Medicine might almost have perished. This is a one-sided argument.
Liu Fangming, the Military Governor of Chaoyang in Hunan, while governing and comforting the people, had a particular fondness for medical books. He often worried about the suffering of children with diseases, lamenting not only the lack of good physicians but also the absence of comprehensive pediatric texts. Countless infants died due to misdiagnosis by incompetent doctors; how could their number be calculated? Therefore, he sought out the prescription treatises of ancient sages, family secrets of renowned families in recent times, down to the forbidden formulas of medical artisans and the secret remedies tested by common folk. He visited them all with great care, collecting and recording everything. He appointed Wang Lidao, a staff officer, to oversee the matter, and Wang Zi, a provincial graduate, to compile the book. Although some selected prescriptions may be overly detailed and some arguments somewhat vulgar, generally, they followed the original texts without unauthorized alterations. It took a year for the book to be completed. Unfortunately, Liu Gong did not live to see it, as his illness proved fatal. On his deathbed, he instructed Li Geng, saying, "The *Youyou Xinshu* (New Book for Infants and Children) lacks a preface and introduction. I intended to write them myself, but now it is too late. Please complete them for me." Li Geng replied, "I respectfully obey your command."
Alas! How few scholars and officials possess a heart dedicated to the public good? Their daily thoughts and concerns are usually focused on benefiting themselves while neglecting others, prioritizing relatives over strangers, and viewing things and people through a lens of self-interest. This has been the case for a long time. Confucius once participated in the Za sacrifice and traveled to the Guan in Lu, sighing deeply, saying, "When the Great Way was practiced, the world was shared in common. People did not love only their own parents, nor raise only their own children. When the Great Way declined, the world became private property. People loved only their own parents and raised only their own children." Confucius's sigh was likely directed at Lu. However, is the whole world and subsequent generations any different from Lu? Such situations are ubiquitous. Among the figures of the Eastern Han Dynasty, Diwu Lun was sincere, unadorned, straightforward, and righteous, appearing commendable. One might assume his intentions exceeded ordinary people. Yet when asked if he had private interests, Diwu Lun replied, "When my brother's son was ill, I visited him ten times a night before I could sleep peacefully. When my own son was ill, I did not visit him, yet I slept restlessly all night. I consider myself not free from partiality." If he felt this way about his brother's son, let alone others' sons. If Diwu Lun was so inclined, how much more so those inferior to him? This explains Confucius's sigh. Now, Liu Gong's compilation of this book ensures that fathers and elders across the land need not worry about their children's illnesses, providing care for the young and support for the old. If every household possesses this book and passes it on, the source of blessings will be endless. Is this benefit not extensive? From this, we know Liu Gong's intention is not only blameless in the eyes of contemporaries but also in those of ancients. Prefaced in the mid-autumn month of the 20th year of Shaoxing.
Postscript by Lou Yue: In the autumn of the Gengwu year, Liu Fangming, the Military Governor of Tanzhou, died of illness. I assumed the governorship and inquired among the府 residents. They said Liu Gong governed Tanzhou for a long time, initiating grand projects without negligence. Were there any begun but unfinished? Thus, the *Youyou Xinshu* was brought to my attention. Upon reviewing it, I found that it comprehensively collected prescriptions and treatises for infants and children from ancient and modern medical works. It was organized systematically, categorizing and detailing them like goods in a vast market or gems in a treasury, ready for use according to necessity. Alas! Previously, enthusiasts would hoard a famous prescription, guarding it strictly, even swearing not to pass it to their sons or daughters. Liu Fangming, however, explored extensively, compiled these into a book, had it printed, and shared it with the world. His intention was truly benevolent. I ordered the craftsmen to hasten its completion. I also collected old prescriptions for fertility and appended them as the first volume.
Brief Postscript by Shi Cairu: Liu Gong of Heyang, while serving as Military Governor of Jingxiang, ordered the compilation of pediatric prescriptions from ancient and modern medical texts into a single work, totaling forty volumes, titled *Youyou Xinshu*. Thirty-eight volumes were completed when Liu Gong fell ill and passed away. Lou Gong of Siming, the Transport Commissioner who succeeded him, said, "We must not leave the predecessor's noble work unfinished." He ordered the completion of the task. The remaining two volumes were combined, and a volume of prescriptions for seeking offspring was compiled and placed at the beginning. The book was finished within a month. Alas! It can be said to be thoroughly done.
Chen Zhen Sun stated: *Youyou Xinshu*, fifty volumes, authored by Liu Fangming, Direct Dragon Pavilion Official and Prefect of Tanzhou. He died before the compilation was finished. Xu Shouqing, acting as Prefect while holding the Transport Commissioner post, urged its completion.
Zeng Shirong stated: Insights into regulating infants and children were not recorded during the time of the ancient Yellow Emperor. Gui Yuzhou said that pediatric diseases formed a separate category, hence not included in the *Suwen* (Basic Questions). It began with the *Luxin Jing* (Sutra of the Skull Fontanelle) by shamans, mentioned three times. Later, wise men continued this work, passing down the best practices of various schools. Those refined and systematized for clinical application numbered eighty-one families. Recently, Zhou Zhai of Tanzhou, Hunan, widely collected these writings, compiling them into the *Youyou Xinshu*, forty fascicles, totaling hundreds of thousands of characters, listing famous prescriptions. This seems overly fragmented. It is like a general wanting to disperse an ambush with a single arrow to achieve peace. At that time, selecting one skilled archer was more urgent than mobilizing a million troops. In battle, such a method is impractical. A good general uses both orthodox and unorthodox tactics cautiously. Checking efficacy at the last moment is like digging a well when thirsty or forging weapons when fighting; is it not too late? Physicians who do not thoroughly understand the principles in their minds and the essentials of the *Zhouhou Beiji Fang* (Handbook of Prescriptions Kept Up the Sleeve), but instead hesitate and act arbitrarily out of desperation, bring shame upon themselves. It is like Zhao Kuo, son of Mafulu, engaging in battle recklessly, resulting in defeat. (From *Huoyou Kouyi*)
Note: In the Bingxu year of the Wanli era, Chen Luduan of Guwu published this book, editing the text of prescriptions and treatises. Consequently, the original form of Liu's book has been obscured for a long time. The complete version preserved in the imperial library is a Ming dynasty manuscript. Each volume has two seals: "Descendant of Zhongshan" and "Liu Family of Heyang," indicating a lineage of scholar-physicians, possibly descendants of Liu Fangming. In the Xinhai year of the Kansei era, my ancestor, Lord Lanxi, applied for and obtained a transcription. The catalog of medical collections, authored by Chen Luduan, is quite sparse.
*[Zheng Shi (Duan You) Quan Ying Fanglun]* Twenty-three volumes. Extant.
Note: This book has not been seen in circulation for a long time. In the Jimao year of the Bunka era, Fukui Rotei of Nishi-kyo transcribed it and sent it to me. The letter stated that its format resembled Song dynasty woodblock prints, but Volumes 1 and 2 were missing. Examining the last volume, which recorded commonly treated diseases, contained dates from Shaoxing Gengxu and Qiandao Renwu. This indicates Duan You lived between the reigns of Emperors Gaozong and Xiaozong. The medical source mentioned as "Chunzhong" is likely a typo for "Chunxi." His prescriptions and theories are comprehensive and occasionally offer new insights not found in Liu's *Youyou Xinshu*. It is an indispensable book for pediatrics.
*[Zhu Shi (Duan Zhang) Weisheng Jiabao Xiao'er Fang]* Two volumes. Recorded in Song catalogs. Lost.
*[Anonymous Xiao'er Miyaolun]* One volume. Recorded in Song catalogs. Lost.
*[Anonymous Xiao'er Weisheng Zongwei Lunfang]* Twenty volumes. Extant.
Preface by He Daren: My father possessed twenty volumes of *Xiao'er Weisheng Zongwei Lunfang*, kept in our family collection for over sixty years. The author is unknown. Despite extensive searching, the book had not circulated. From infancy to childhood, it covers the protection of life and summarizes essence and subtlety, being extremely detailed compared to other ancient and modern texts. The author's heart is truly benevolent. Among relatives and friends, when children were ill, I would orally instruct and administer treatments, achieving effects as immediate as shadows. I also adapted some prescriptions for adults, adding decoctions, yielding miraculous results. Perhaps the unspoken brilliance of this book awaits my revelation. How can I keep it as a family treasure without sharing it? Thus, I gathered colleagues to correct copying errors and had it printed at the Imperial Medical Bureau in the capital to spread its transmission. Those who obtain it should use it reverently and know my words are not false. I disregard potential criticism of adding unnecessary details. Alas! The ministers of Qi and Lu are unnamed in history; I regret not knowing more about the author. Prefaced on the Spring Equinox of the Bingwu year of Jiading, by He Daren, Doctor of He'an, Special Envoy and Judge of the Imperial Medical Bureau.
Preface by Zhu Chen: *Baoyou Daquan* (Complete Book for Protecting Infants and Children) is another name for *Xiao'er Zongwei Lunfang*. Because its prescriptions and theories are detailed, prudent, and precise, it was renamed. I have always aspired to benefit beings. Seeing medical books, I enjoyed collecting them. Commander Zheng He was proficient in pediatrics and a close friend. When I asked him about his expertise, he presented this book. I noticed its uniqueness and asked how he obtained it. He said, "It is said a farmer found it in an ancient tomb." I requested a copy. Zheng He readily gave me the complete set, which I copied and treasured for years. Occasionally treating pediatric cases using these prescriptions yielded remarkable results. One day, accompanying Li Zongren, Magistrate of Xuancheng, to inquire about people's hardships, we discussed this book. Li, eager to benefit others, immediately had it printed to spread its transmission. Completed in less than a month. Alas, I have held office during prosperous times without contributing much to the people. If even a few toddlers can be saved from danger by this book, my lifelong wish will be somewhat comforted. As for the skill level, experts will judge it themselves. I merely record its origin.
Summary of the Siku Quanshu: *Xiao'er Weisheng Zongwei Lunfang*, twenty volumes, author unknown. Contains one hundred treatises covering conditions from birth to childhood. Each treatise is followed by prescriptions. It includes a preface by He Daren from the Bingwu year of Jiading, stating the book was in his family collection for over sixty years, author unknown, and he had it printed at the Imperial Medical Bureau to spread it. (Note: Although the Southern Song capital was Lin'an, it was still referred to as "Xingzai" [Temporary Capital] to signify the intent to recover the north, as clearly recorded in *Xianchun Lin'an Zhi*.) Qian Yi of the Northern Song Dynasty gained fame for treating children; his *Yaozheng Zhijue* survives but is incomplete. Other works listed by Chao and Chen, such as *Yingtong Baojian*, *Xiao'er Ling Mifang*, *Xiao'er Yujue*, *Xiao'er Yifang Miaoxuan*, and *Xiao'er Banzhen Lun*, are lost. This book details various conditions, such as stiff tongue and scaly sores, which are not covered in later medical texts. Its discussions are solid and clear, lacking the sectarianism and factionalism prevalent among Ming dynasty physicians. It is indeed an essential book for protecting infants. This edition was printed by Zhu Chen of Jinan in the Jiyu year of Hongzhi at Ningguo Prefecture, renamed *Baoyou Daquan*. Examining the original Jiading preface restores the original title. Zhu Chen's preface claims he received it from physician Zheng He, who found it in a tomb. This story is fanciful, likely fabricated by practitioners to mystify their transmission.
*[Dong Shi (Daying) Huoyou Wushenji]* Twenty volumes. Recorded in Song catalogs. Lost.
*[Anqing Ji]* Ten volumes. Recorded in Song catalogs. Lost.
*[Tang Shi (Minwang) Yinghan Miaojuelun]* Three volumes. Recorded in Song catalogs. Lost.
Chen Zhen Sun stated: *Tang Shi Yinghan Miaojue*, two volumes, authored by Tang Heng of Dongyang. Tang Heng's grandfather, Tang Minwang, was proficient in pediatrics. His son, Tang Lin, passed the imperial examination. Tang Heng, Lin's son, excelled in this ancestral profession, writing ninety-nine articles for this book.
*[Tang Shi (Heng) Boji Yinghan Baoshu]* Twenty volumes. Recorded in Song catalogs (*Zhutang Mulu* lists two volumes). Not seen.
Xiong Jun stated: During the Southern Song migration, Tang Minwang of Nanyang was proficient in pediatrics. His son Tang Lin passed the Jinshi degree. Tang Heng, Lin's son, delved deeply into this study, obtaining official position through it. He narrated his family traditions, including twenty volumes of verified prescriptions, printed at Kuaiji Zhai, titled *Yinghan Baoshu*.
*[Chen Shi (Wenzhong) Xiao'er Bingyuan Fanglun]* Four volumes. Extant.
Preface by Zheng Quan: I once heard Fan Zhongyan say, "If I cannot be a prime minister, I will be a good doctor." Is the dignity of a prime minister comparable to the lowliness of a doctor? Their roles differ, but their intent to benefit the world is the same. The prime minister benefits the world through Dao; the doctor benefits people through technique. I see many so-called doctors today testing drugs on patients and patients with drugs, rarely achieving perfect results. Only by chance does one succeed. Who can guarantee total efficacy? In the Gengxu year of Chunxi, I visited Lianshui and saw only one doctor, Chen Gong Wenxiu. Chen understood both adult and pediatric medicine, excelling particularly in childhood rashes. Officials and wealthy families in Lianshui, from Governor Xiao Xuanshi downwards, worried about severe illnesses. While other physicians stood helpless, Chen Gong remained calm, treating each case according to symptoms, achieving miraculous results. For poor villagers seeking urgent help, he did not refuse due to their poverty, rushing to save them, saving countless lives. For cases beyond sight or strength, he drew their appearances, distinguished symptoms, traced prescriptions, and had them printed to benefit future generations. Alas! Chen Gong's heart matches Fan Zhongyan's. Chen Gong, named Wenzhong, courtesy name Wenxiu, was from Fulí, Suzhou. After submitting to Song, he lived in Lianshui for fifteen years. Locals, known or unknown, called him "Magistrate Chen of Suzhou." In Yangzhou, where medicine flourished, his son studied literature but indulged in gambling, perhaps reaping what he sowed. I say: May you ponder this deeply. Praising his ancient-mindedness and precise medical choice, I recorded this at the end of the volume.
*[Yang Shi (Shiyng) Ying'er Zhiyao]* Five volumes. Not seen.
*[Liu Shi (Wansu) Baotong Mi Yao]* Two volumes. Extant.
*[Zeng Shi (Shirong) Huoyou Xinshu]* Three volumes. Recorded in *Guoshi Jingjizhi*. Extant.
Self-Preface: I heard the ancient scholars say, "Heaven divides creation from one center; man initiates governance from the heart." Great is the heart! Is it not the pivot of all matters? Before past millennia, establishing heart for heaven and earth, and destiny for the people, was this heart. After future millennia, continuing lost learning for sages and transmitting teachings to successors, was also this heart. This heart, when used to save children, manifests true compassion. As the saying goes, seeing a child about to fall into a well evokes alarm and compassion in everyone; this stems from this heart. Dai Kechen (courtesy name Yaodao), Grand Hanlin Attendant and Imperial Physician in the Huizong reign, was a master of saving children, trusted in his time, and renowned in court and countryside. Heart transmitted to heart; only Liu Maoxian of Gaoyuan, Chengxi (name Si, pseudonym Guchong Shanyu), grasped its essence. Liu Maoxian's heart was inherited by his fifth-generation grandson, Zi Zhifu (name Sidao), who mastered it deeply. Applying his understanding yielded immediate results, revealing his dedication. However, ancient learning was transmitted via heart, but without books, the transmission could not expand. Since the Kaixi era, books have scattered, and the heart-transmission of Dai and Liu is nearly lost. Born after these two masters, I desired to resonate with their hearts. In my youth, I studied with Shi Yifu for years, receiving face-to-face instruction and heart-transmission, gaining much understanding. But considering medical books, prescriptions, theories, and poems, distant in time and disorganized in volumes, makes them hard to consult in emergencies. Alas! Those who grasp the heart dare not neglect investigating it. By bright windows in daylight and short lamps in rainy nights, I edited his遗留 works. Removing redundancy, supplementing deficiencies. Only recording usable books and effective prescriptions. Saving one part in a thousand, exploring the legacy of the Three Sovereigns and ancient sages above, and the intentions of Kechen and Maoxian below. This is the inherent principle of my heart, supplemented by contemporary brilliant physicians' theories, serving as an aid for saving children. Thus I named the book *Huoyou Xinshu*. Upon completion, a guest questioned me: "Medicine is intention. Observing form and pulse, guessing intentions, is sufficient. Why rely on books? And why name it 'Heart Book'?" I replied: "Not so. I do not intend to write to distinguish myself. I merely extend the true heart of the Liu lineage to align with Dai's original heart. Zhu Xi said: 'Intention is the emission of the heart.' Do not the books describe the flow and manifestation of the heart?" The guest withdrew in agreement. Thus written. In the Ju month of the Jiawu year of Zhixuan, Zeng Shirong Dexian, junior scholar from Yuxi, Hengyang, recorded this.
Preface by Hao Gangzhong: Humans receive the heart of heaven and earth that generates life. Thus, one should view heaven, earth, and all things as one body. Itches, pains, and illnesses are felt as one's own. This is the act of a benevolent person. Ancient scholars said physicians consider limb paralysis and numbness as "not benevolent" (bu ren). This phrase aptly describes "Ren" (Benevolence). When limbs are paralyzed, qi and pulses do not connect, pain and itch are not felt, and the life force of the heart ceases. How can one be benevolent? Especially regarding infants, whose speech is undeveloped and pulses unreliable, one must empathize with the heart to locate their pain and itch. Only those devoted to benevolence can achieve this. Zeng Dexian of Chengxi was a Confucian who became a physician. In youth, he learned Confucianism from local scholar Li Yueshan; in adulthood, he learned medicine from the hereditary Liu family. He studied medical classics carefully, tasted drug properties deeply, referenced profound discussions of predecessors, and asserted his unique views. He responded to all requests tirelessly, regardless of poverty. Collecting his usual diagnoses and prescriptions, he named it *Huoyou Xinshu*, intending to share it with like-minded individuals. Writing a book to express one's heart and spreading its transmission is the intention of a benevolent person. Observing his book, his diagnosis and prescription selection differed from others. Wu Ling San (Poria Decoction) was typically used by others for cold damage, damp-warmth, summerheat toxicity, and cholera. However, Dexian used it throughout the four seasons for convulsions, phlegm-choking, and rashes. Hu Shengzhai, Former Deputy Prefect of Hengzhou, asked after his son recovered from convulsions using Wu Ling San: "How did Wu Ling San cure this disease?" Dexian replied: "Fuling (Poria) calms the spirit of the heart; Zexia (Alisma) guides urination, benefiting the small intestine and connecting heart qi; Guizhi (Cinnamon Twig) suppresses liver qi, stopping wind naturally. Hence it treats convulsions. It has explanations for other conditions too." Shengzhai agreed deeply. This shows his adept use of Wu Ling San. Physicians often view infant convulsions as a single disease, administering minerals, borneol, musk, centipede, silkworm, snake, and scorpion agents, which are not only ineffective but may provoke other conditions. Dexian stated there are convulsions due to fright and those due to qi stagnation. Fright belongs to the heart, wind to the liver, but qi stagnation also causes convulsions. This aligns with Chen's statement that "accumulated qi forms convulsions." No specific prescription was given. For convulsions, I treat according to symptoms. If due to qi stagnation...