（王隐君）
婴儿初生，车篮襁褓，各随风俗。大概厥初下地之时，勿待其出声，急以帛裹指，展去舌
上污血。用手一迟，啼声一出，即入腹中，斯为患矣。如下地少顷，不能出声者，急以温水
一口少许灌之，即出声也。久不出声者，以其脐带倒捋入腹，然以口频进气于儿口中，则自能
啼。初浴先将以猪胆汁一个，入汤温浴之，则不生疮疥。次用桃李梅根或枝各两许， 咀煎
汤浴之，则去不祥。浴罢即看口中舌下并 上，或有白泡，相连去处，即便用指摘去，则无重舌
等病。此其大略。凡婴儿六十日后，瞳人将成，而能应和人情，自此为有识之初，盒饭诱其正
性，父母尊长渐次令其别之。僮仆婢外家不可训其手舞足蹈，无礼骂人，高举放倒，猛推闪避。
儿虽强笑，失色惊骇，乖张恶性，自此无端。乳母纵嗜浓味，纯醪煎爆，儿亦受之于乳，是
以惊疳积癖泻痢由之而生。及其临病，又忌灌以苦辛之药味，姑惜隐忍，无所不致。大抵爱子
之偏无出于母，所嗜之食，任其饱足，必致所伤。余幼时酷嗜甘饴，忽于一日，饴中有蚯蚓引
头而出，自此不敢食饴。至长始知长上为之。不然，脾疳久患，深染难调，奈何不为残害？
大抵庠序之教，礼义节文之诲，幼稚幼学，通字未真，须自千文蒙求，调其句读，候其舌便语
清，始可入大学，课其文本。成性纯然，精神不耗，何病之有？
凡人之病，其义有五。一曰禀受之病，与生俱生者是也。二曰果报之病，伯牛之癞，袁
盎之疮者是也。三曰六淫之病，风寒暑湿燥火，外邪所侵者是也。四曰七情之病，喜怒忧思悲
恐惊者是也。五曰金疮颠
扑，外伤者是也。外伤之证，显而易晓。其所谓七情者，责当在谁？六淫之疾，则亦以此
而召耳。
（王隐君论述）
婴儿刚出生时，用车子、篮子或襁褓包裹，各地风俗各不相同。大致在婴儿刚落地时，不要等到他啼哭出声，急忙用布帛裹住手指，擦拭掉舌头上的污血。如果用手动作迟缓，一旦啼声发出，污血就会进入腹中，这就成为祸患了。如果落地片刻后仍不能出声，急忙喂一口少许温水，就能发出声音了。如果长时间不出声，是因为脐带倒卷入了腹部，此时应用口频繁向婴儿口中吹气，自然就能啼哭。初次洗澡前，先用一个猪胆汁加入温水中给婴儿洗浴，就不会生疮疥。接着用李树、桃树、梅树的根或枝条各约二两，切碎煎汤给婴儿洗浴，可以去除不祥之气。洗完澡后立即查看婴儿的口腔、舌下以及上颚，如果有白泡相连的地方，就立即用手指挑破去除，这样就不会患重舌等疾病。这大概是大致的处理方法。
凡是婴儿六十天以后，瞳孔逐渐形成，能够回应和顺应人的情感，从此开始有了意识的萌芽，应当诱导培养其纯正的本性，父母尊长应逐渐教导他们分辨是非。童仆婢女及娘家亲戚不可纵容孩子手舞足蹈、无礼骂人、被高高举起又猛然放下、猛烈推搡闪避等行为。虽然孩子表面强颜欢笑，但内心已失色惊骇，乖张恶性便由此毫无缘由地产生。乳母如果放纵自己嗜好浓烈滋味、纯酒、油炸爆炒的食物，婴儿也会通过乳汁受到影响，因此惊风、疳积、癖块、泄泻痢疾等病症便由此而生。等到孩子生病时，又忌讳灌服苦辛的药味，姑且爱惜忍耐，无所不至。大体上偏爱孩子的偏颇没有超过母亲的，所喜欢的食物，任其吃饱，必然导致伤害。我小时候酷嗜甜食，忽然有一天，发现糖中有蚯蚓引头而出，从此不敢吃糖。长大后才得知是长辈故意做的。不然的话，脾疳久病，深染难治，怎么能不遭受残害？
大体上学堂的教化，礼义节文的教诲，对于年幼的学习者，连汉字都尚未认全，必须从《千字文》、《蒙求》开始，调节句读节奏，等到他舌头灵活、言语清晰，才可以进入大学，学习课本文章。本性纯真，精神不耗损，有什么疾病呢？
大凡人的疾病，其道理有五种。一是禀受之病，与生俱来的就是这类。二是果报之病，如伯牛患癞疮，袁盎患疮疡就是这类。三是六淫之病，风寒暑湿燥火，由外邪侵袭所致就是这类。四是七情之病，喜怒忧思悲恐惊就是这类。五是金疮颠扑，由外伤所致就是这类。外伤的证候，明显容易知晓。至于所说的七情致病，责任当归于谁？六淫的疾病，也是因此招致的罢了。
(Wang Yinjun's Discourse)
When an infant is first born, whether carried in a cart, basket, or swaddling clothes varies according to local customs. Generally, at the moment of birth, do not wait for the infant to cry out; immediately wrap a finger with cloth and wipe away the foul blood on the tongue. If one hesitates in handling it, once the crying sound emerges, the blood will enter the abdomen, causing harm. If the infant cannot cry out after a short while upon landing, quickly give a small amount of warm water to drink, and they will cry out. If there is no sound for a long time, it is because the umbilical cord has rolled back into the abdomen; in this case, frequently blow air into the infant's mouth with your own mouth, and they will naturally cry. For the first bath, mix one pig gallbladder into warm water for bathing, which prevents sores and scabies. Next, use about two liang each of plum, peach, and plum tree roots or branches, chopped and decocted in water for bathing, to dispel misfortune. After bathing, immediately inspect the mouth, under the tongue, and the palate; if there are connected white blisters, pick them open and remove them immediately with a finger, thus preventing diseases such as double tongue (Chongshe). This is the general procedure.
After sixty days, when the pupils are forming and the infant can respond to human emotions, this marks the beginning of awareness. One should guide their pure nature, and parents and elders should gradually teach them to distinguish right from wrong. Servants, maids, and maternal relatives must not indulge the child in dancing wildly, cursing rudely, being lifted high and dropped suddenly, or pushed and dodged violently. Although the child may force a smile, they are internally frightened and alarmed, and perverse, malicious tendencies arise without cause. If the wet nurse indulges in strong flavors, pure alcohol, fried, and roasted foods, the infant receives these through breast milk, leading to conditions such as frightful gan syndrome (Jing Gan), accumulation masses (Pi Pi), diarrhea, and dysentery. When illness strikes, one often avoids administering bitter and pungent medicines, showing excessive tenderness and tolerance, which leads to various complications. Generally, maternal favoritism knows no bounds; allowing the child to eat until full based on preference inevitably causes injury. In my childhood, I had a strong craving for sweet maltose. One day, I noticed an earthworm emerging from the maltose, and thereafter I dared not eat it. Only upon growing up did I realize this was done by elders. Otherwise, chronic spleen gan syndrome would be deeply rooted and difficult to treat; how could one not suffer such harm?
Generally, the education in schools, the instruction in propriety and ritual, applies to young learners. Before they truly recognize characters, they must start with texts like *Thousand Character Classic* (*Qianziwen*) and *Mengqiu*, adjusting their sentence reading rhythms. Only when their tongue becomes flexible and speech clear can they enter higher learning to study classical texts. With a pure nature and undiminished spirit, what disease could there be?
The principles of human illness fall into five categories. First is congenital illness, present from birth. Second is karmic illness, such as Bo Niu's leprosy or Yuan Ang's sores. Third is illness caused by the Six Excesses (Liu Yin: Wind, Cold, Summer-heat, Dampness, Dryness, Fire), resulting from external pathogenic invasion. Fourth is illness caused by the Seven Emotions (Qi Qing: Joy, Anger, Worry, Thought, Sorrow, Fear, Fright). Fifth is injury from metal wounds or falls, resulting from external trauma. The manifestations of external trauma are obvious and easy to understand. As for the seven emotions, who bears the responsibility? Diseases of the six excesses are also summoned thereby.