一恨挑筋割肉。五脏之病。岂尽在筋。挑断不知当那一味药。六淫之贼。岂尽在血。血出又不知退那一经邪。这一
种挑筋的。如对予说出理来。予便不恨。
一恨病儿见面。寒热虚实。茫然不知。辄曰死作活医。药之不效。死不任过。一药偶中。活即居功。死症能生。对
予说出理来。予便不恨。
一恨见儿烧热。并不知烧从何感。热自何生。乱推乱拿。致儿大啼大叫。汗出热解。偶尔撞着。便自称神。既自称
神。缘何有效不效。对予说出理来。予便不恨。
一恨不知症候。药与病反。不曰自己用药不当。且曰儿母有失护持。对予说出理来。予便不恨。
一恨活症。屡药不效。名医一药成功。不曰自己不知。且曰他合时机。对予说出理来。予便不恨。
一恨以丸散为欺人之具。其实不值一文。且曰此丸此散。真是无价。不论中病与否。解
包投服。不愈。则多方以药本为辞。丸散既属无价。投服病胡不瘳。对予说出理来。予便不恨。
一恨动用牛黄、竹沥、贝母。为除痰要药。痰有寒热。热痰见此。真似滚汤泼雪。寒痰
见此。竟是雪上加霜。不论寒热。概投儿服。对予说出理来。予便不恨。
一恨必用柴胡退烧。烧热有表里之殊。柴胡专属解表之味。脾虚肾虚。气血两虚。诸烧
热亦用柴胡。对予说出理来。予便不恨。
一恨用汤头有内减外加之说。加减原在汤头内。看脏腑之有虚有实。酌药味之宜多宜寡。
间或清病之来路。塞病之去路。外加一二味。此是变通妙手。如曰内可减。外可加。则四君子加两味。便成六君子。十
全大补减两味。便是八珍。对予说出理来。予便不恨。
夏禹铸曰。余生平来。凡嫉我。欺我。负我。饵我。以及无故加我者。辄过而忘。独于幼科庸医而恨之。且恨之有
九。何也。常见艰于嗣息者。一旦举子。庆也如何。及病付医。轻者重之。生者死之。其饮恨也又何如。余抱公愤人也。
遂引人恨为己恨。然恨之正所以觉之也。觉之则睡汉惊来转脚。便步百尺竿头。悟到医家三昧。方见卓溪叟以九恨作醒
人擘头之一棒也。
第一恨挑筋割肉这种疗法。五脏的疾病，难道都仅仅在筋脉上吗？挑断筋脉却不知道该用哪一味药来补救。六淫邪气之贼，难道都仅仅在血分吗？出血之后又不知道如何退去哪一经的邪气。对于这种挑筋的做法，如果医生能对我讲出其中的道理，我就不恨了。
第二恨患儿见面时，对寒热虚实的证候茫然不知，却随口说“死症当作活症治”。药物如果不生效，死了也不承担责任；偶尔药对症了，就居为己功。如果是死症能救活，请医生对我讲出其中的道理，我就不恨了。
第三恨见到孩子发热，却不知道发热是由什么感受引起的，热是从哪里产生的。胡乱推拿，导致孩子大声啼哭，出汗后热势才消退，只是偶然碰巧，就自称为神医。既然自称神医，为什么有时有效有时无效？请医生对我讲出其中的道理，我就不恨了。
第四恨不了解病症候，用药与病情相反。不说是自己用药不当，反而怪罪小儿母亲没有好好护理。请医生对我讲出其中的道理，我就不恨了。
第五恨面对可治愈的病证，多次用药都不见效，而名医只需一药便成功。不承认是自己无知，反而说对方是恰逢时机。请医生对我讲出其中的道理，我就不恨了。
第六恨把丸药和散剂作为欺骗人的工具，其实它们不值一文钱。却还说这些丸药散剂真是无价之宝。不论是否对症，解开包裹就给孩子服用。病没好，就用各种借口推脱药费的问题。既然丸散是无价之宝，给孩子服用后病为何不好？请医生对我讲出其中的道理，我就不恨了。
第七恨动不动就使用牛黄、竹沥、贝母，把它们当作除痰的要药。痰有寒热之分，热痰遇到这些药，真像滚水浇雪一样（迅速化解）；寒痰遇到这些药，简直是雪上加霜。不论寒热，一概投给小儿服用。请医生对我讲出其中的道理，我就不恨了。
第八恨一定要用柴胡来退烧。发热有表证和里证的区别，柴胡专门属于解表的药物。脾虚、肾虚、气血两虚引起的发热也使用柴胡。请医生对我讲出其中的道理，我就不恨了。
第九恨使用汤剂时有“内减外加之说”。加减原本就在汤剂的配伍原则之内，要看脏腑的虚实情况，斟酌药味的多少。偶尔为了清断病的来路，堵塞病的去路，外加一两味药，这是变通的妙手。如果说内部可以减去，外部可以加上，那么四君子汤加两味药就成了六君子汤，十全大补汤减两味药就成了八珍汤。请医生对我讲出其中的道理，我就不恨了。
夏禹铸说：我生平以来，凡是嫉妒我、欺骗我、辜负我、毒害我以及无故加害我的人，我都往往选择忘记。唯独对这些儿科庸医感到痛恨，而且痛恨他们有九点。为什么呢？经常看到那些难以生育子女的人，一旦有了孩子，该是多么高兴啊。等到把孩子交给医生诊治，轻病变成重病，活人变成死人，他们心中的怨恨又是多么深重啊。我怀抱公正愤慨之人，于是将众人的恨转化为自己的恨。然而，恨正是为了让人觉醒。觉醒了，那些沉睡的人就会惊醒并迈开脚步，百尺竿头更进一步，领悟到医家的三昧真谛，这才明白卓溪叟以《九恨》作为唤醒世人的当头棒喝吧。
First, I detest the practice of cutting tendons and flesh. Do diseases of the five Zang organs (Zang organs: Heart, Liver, Spleen, Lung, Kidney) reside solely in the tendons? When tendons are severed, one does not know which single herb to use for remediation. Do the six exogenous pathogenic factors (Six Exogenous Pathogens: Wind, Cold, Summer-heat, Dampness, Dryness, Fire) affect only the blood level? When bleeding occurs, one does not know how to dispel the pathogen from which meridian. Regarding this kind of tendon-cutting therapy, if the practitioner can explain the rationale to me, I will no longer harbor resentment.
Second, I detest practitioners who, upon seeing a sick child, are ignorant of the patterns of cold, heat, deficiency, and excess, yet casually declare, "Treat a fatal case as curable." If the herbal medicine fails and the child dies, they bear no responsibility; if by chance the medicine works, they claim the merit. If a fatal case is saved, let the practitioner explain the rationale to me, and I will no longer harbor resentment.
Third, I detest those who, seeing a child with fever, do not know the cause of the contraction or the origin of the heat. They perform random massage techniques, causing the child to cry loudly, and when sweating leads to the resolution of fever, they attribute it to luck and call themselves divine physicians. Since they claim to be divine, why is there inconsistency in efficacy? Let them explain the rationale to me, and I will no longer harbor resentment.
Fourth, I detest those who fail to understand the syndrome differentiation, prescribing herbs that contradict the disease. Instead of admitting their own misuse of medication, they blame the mother for inadequate care. Let them explain the rationale to me, and I will no longer harbor resentment.
Fifth, I detest those who, facing a curable condition, fail after repeated prescriptions, while a renowned physician succeeds with a single dose. Rather than admitting their own ignorance, they claim the other doctor was merely fortunate with timing. Let them explain the rationale to me, and I will no longer harbor resentment.
Sixth, I detest the use of pills and powders as tools for deception, which are actually worthless. Yet, they claim these specific pills and powders are priceless. Regardless of whether the prescription matches the disease, they administer them immediately upon opening the package. If the illness does not heal, they make various excuses regarding the cost of the medicine. If the pills and powders are indeed priceless, why does the illness not resolve after administration? Let them explain the rationale to me, and I will no longer harbor resentment.
Seventh, I detest the indiscriminate use of Realgar (Realgar: Orpiment/Realgar mineral, often used historically but toxic; here likely referring to Niuhuang/Calculus Bovis contextually or general harsh phlegm-resolving agents, but text says Niuhuang), Bamboo Sap (Bamboo Sap: Liquid from bamboo stems, used for clearing heat and resolving phlegm), and Fritillaria Bulb (Fritillaria Bulb: Bulb of Fritillaria species, used for clearing heat and resolving phlegm) as essential drugs for resolving phlegm. Phlegm has cold and heat characteristics. For heat-phlegm, these drugs act like boiling water pouring on snow (rapidly dissolving it); for cold-phlegm, they are like adding frost to snow (worsening the condition). Administering them indiscriminately to children regardless of cold or heat patterns is unacceptable. Let them explain the rationale to me, and I will no longer harbor resentment.
Eighth, I detest the mandatory use of Bupleurum Root (Bupleurum Root: Radix Bupleuri, used for soothing liver qi and releasing exterior) to reduce fever. Fevers differ between exterior and interior patterns. Bupleurum Root specifically belongs to the category of exterior-releasing herbs. However, it is also used for fevers caused by Spleen deficiency, Kidney deficiency, and dual deficiency of Qi and Blood. Let them explain the rationale to me, and I will no longer harbor resentment.
Ninth, I detest the theory of "internal reduction and external addition" in decoction preparation. Modifications (additions and subtractions of herbs) are inherent within the principles of decoctions. One must assess the deficiency or excess of the Zang and Fu organs and adjust the quantity of herbs accordingly. Occasionally, adding one or two herbs to clear the pathogen's entry or block its exit represents flexible mastery. To say that herbs can simply be subtracted internally and added externally implies that adding two herbs to Si Jun Zi Tang (Four Gentlemen Decoction) creates Liu Jun Zi Tang (Six Gentlemen Decoction), and subtracting two herbs from Shi Quan Da Bu Tang (Ten Significant Tonifying Decoction) creates Ba Zhen Tang (Eight Treasures Decoction). This logic is flawed. Let them explain the rationale to me, and I will no longer harbor resentment.
Xia Yuzhu stated: Throughout my life, I have generally forgotten those who envied, deceived, betrayed, poisoned, or unjustly harmed me. However, I hold deep resentment toward quack pediatricians, specifically nine points of grievance. Why? Often, families who struggled with infertility rejoice immensely upon the birth of a child. Yet, when entrusted to a physician, mild conditions become severe, and the living turn to death. How profound is their resulting regret? I am a person driven by righteous indignation, thus transforming others' resentment into my own. However, this resentment serves to awaken people. Awakening causes the sleepers to startle and step forward, advancing to the top of a hundred-foot pole, and comprehending the profound mysteries of medicine. Only then can one understand Zhuo Xi Sou's use of "Nine Resentments" as a sharp blow to awaken the world.