一儿患阴痫其脉浮数洪弦是阴中之阳非真阳也
一儿患慢惊得脉数呼吸粗大是其症绝非阳回也
一儿患豆疹作热非伤寒也但看耳后有赤缕者是
一儿患身及张非惊风也或投寒凉药亦愈然非惊风所传
一婴儿闻响即掣跳者非惊也乃肺肝不足而神有未安
一热在筋脉亦发搐者非真搐也如或过剂则变假为真
一议张氏方书南人得病不可以北人处方自是南北异道不可不辨也
二卷云 三才之道各得其九上当有九九者三字
四卷云 不荫心上当有血字
五卷云预利利害上利字当作知字
十二卷心气不足而生之惭字合当作渐字
以上姑举大概余亦未能审于是非揭之卷端以俟今之省翁云
窃闻形端表正周公测度之圭（音基）意到心明华氏扶持之旨处方议幼师傅至理为良凭药活
人学造精粹始妙纯乎其道者惟籍专诚违乎其议者可行必用夫人知其难不知其所以难究其学未究其
自然学言之难者莫过乎药备晓其意参详审察以尽其善然后可以知其难易之旨也仆世居江南叨
参医士极意开陈管见愿彰海字同声虽然利钝从人毕竟因由有自所着是书悉议幼幼症候诚为学
者奥览一悟至理无问不通舍去褊隘之为体取洞明之见方行浅揭（音气）宜探深渊杲通神圣以服
众情者岂不韪欤
议曰古人有择妇孕产之文荆公着昭教育子之法数篇利益万世规模安得人人而尚之世有君
子
小人之别故当述陈利害明智审详而已夫人立室安家求嗣必纯纳妇种子在贤旦德然而妇乃贤淑
夫又质良生男不肖者有之非夫妇之失情人伦失序事有不备者良由公始不能善HT 胚胎之气妯娌
不兴矜顾护爱之理气胎涵养宜在冲和冲和者同其天地之宽量应乎四时之营运妊娠之间怀育之
次但常令孕妇乐以忘忧不作怖畏亦无恐惧饥食有常起居自若此乃以顺其中而全其神以和其气
而益其脉是与调而助之扶而补之何患胎气不安生子不伟所谓妇人之性自未鄙窄因由暴触以动
其气气动则伤血血伤则损脉脉损则胎气不固胎气不固其子何宜爱子者宜顺保其胎气调妇者宜
匀和其血脉然后乃曰得其所哉况夫人生清净与天地以同原性禀真常合阴阳而假质母怀精血成
形夫抱气神为子何由聪慧盖为母性弥宽所以智能乃值父精广爱亦有乡相起自犁锄乃是室家相
从意同道合至诚礼貌怡然一妇一夫淳谨憨勤岂在多淫多欲虽由拙见亦有至理存乎中矣
一个婴儿患阴痫，脉象浮、数、洪、弦，这是阴中之阳，并非真正的阳气。
一个婴儿患慢惊风，脉象数，呼吸粗大，这说明病情绝非阳气回复之兆。
一个婴儿出痘疹发热，这不是伤寒病，只要看耳后有红色血丝（赤缕）就可以确认是痘疹。
一个婴儿身体僵直张强，这不是惊风病，有时投用寒凉药物也能痊愈，但这并非由惊风传变而来。
一个婴儿听到响声就抽搐跳跃，这不是惊风，而是肺肝不足导致神志不安。
热邪在筋脉中也会引发抽搐，但这并非真正的抽搐，如果用药过量，就会将假性抽搐变为真性抽搐。
议论：张氏的方书认为南方人得的病不能用北方人的处方来治疗，这自然是南北地域不同所致，不可不加以辨别。
第二卷说：“三才之道各得其九”上面应该有“九九者”三个字。
第四卷说：“不荫心上”应当有“血”字。
第五卷说：“预利利害”上的“利”字应当作“知”字。
第十二卷说：“心气不足而生之惭”字的“惭”字合起来应当作“渐”字。
以上只是姑且列举大概情况，其余我也未能审察清楚是非，故在此揭出放在卷首，以等待当今省察自我的君子指正。
我听说形体端正则仪表正直，如同周公测量日影所用的圭表；心意到达则内心明亮，正如华佗扶持医道的宗旨。为幼儿开方议药，师傅应以至理为良法，凭借药物救活生命，学问达到精粹境界才算美妙，纯粹遵循其道的人，唯有依靠专心诚意；违背这一议论的人，即使可行也必用人力勉强为之。人们知道其中的困难，却不知道它之所以困难的原因。探究学问而未探究自然规律，谈论学问的艰难没有比药物更过的了。必须透彻理解药性之意，详细审慎考察，以达到尽善尽美的程度，然后才可以知晓难易的宗旨。我世代居住在江南，有幸参与医士行列，极意陈述我的管见，希望彰显海纳百川般的同声相应。虽然药物的利钝听从于人，但毕竟因果自有其来源。我所著的这本书，全部议论幼儿病症候，确实是学者深奥阅览的对象，一旦领悟至理，就没有不通达之处。舍弃偏狭狭隘的体质，取用洞明透彻的见解，方才进行浅显揭示（音气），适宜探求深渊般的高深道理，通达神圣境界以折服众人之情，难道不是很好的吗？
议论说：古人有关于选择配偶、怀孕生产的文章，王安石著有昭示教育子女的方法数篇，利益万世，规模宏大，怎么能让人人都崇尚呢？世间有君子与小人之别，所以应当陈述利害关系，明智地审慎详察罢了。人建立家庭、安家立业、求得子嗣，必须纯正。接纳妻子、播种种子在于贤德，然而妻子贤淑，丈夫又品质优良，生下的儿子却不肖气的，这种情况是有的，这并不是夫妇的过失，而是人伦秩序混乱，事情有不完备的地方，良由起初不能妥善保护胚胎之气，妯娌之间不兴起矜持顾护爱护的道理。气养胎涵育应当在冲和的状态下，冲和就是具备天地般的宽大量度，顺应四时的运行。在妊娠期间，怀育次序上，只常让孕妇快乐得忘记忧愁，不作怖畏，也没有恐惧，饮食有常，起居自如。这是通过顺应其中气机来保全神志，调和其气来增益血脉，这与调理而助益、扶持而补益有什么不同？何必担心胎气不安、生子不伟大呢？所谓妇人的本性，自从未受鄙窄影响之前，因由暴烈触动而动摇了气，气动则伤血，血伤则损脉，脉损则胎气不固，胎气不固，对儿子有什么益处？爱子的人应该顺应并保护胎气，调教妇人应该均匀调和其血脉，然后才可以说得到了适当的位置。况且人生清净与天地同源，禀赋真常，结合阴阳而借助母体成形。母亲怀抱精血形成胎儿，父亲抱持气神成为儿子，孩子怎么会不聪慧呢？这是因为母亲的性情更加宽广，所以智能才得以具备；父亲的精广博爱，也有相互起自犁锄劳作乃是室家相从，意同道合，至诚礼貌，怡然自得。一夫一妻，淳朴谨慎憨厚勤劳，岂在多淫多欲？虽然这是我的拙见，但也存有至理在其中。
One infant suffered from Yin Epilepsy (Yin Jian, 阴痫), with a floating (Fu, 浮), rapid (Shu, 数), full (Hong, 洪), and wiry (Xian, 弦) pulse. This is Yang within Yin, not true Yang.
One infant suffered from Slow Convulsion (Man Jing Feng, 慢惊风), with a rapid pulse and coarse breathing. This indicates that the condition is absolutely not a sign of Yang recovery.
One infant had fever due to smallpox/rubella rash (Dou Zhen, 豆疹); this is not Cold Damage (Shang Han, 伤寒). One can confirm it by observing red threads (Chi Lv, 赤缕) behind the ears.
One infant exhibited body stiffness and rigidity (Zhang, 张); this is not Wind-Stroke/Convulsion (Jing Feng, 惊风). Sometimes administering cold-natured herbs also leads to cure, but this is not transmitted from Wind-Stroke.
One infant twitched and jumped upon hearing loud noises; this is not Wind-Stroke, but rather insufficient Lung and Liver Qi causing unsettled Spirit (Shen, 神).
Heat in the sinews and vessels may also cause spasms, but this is not true convulsion. If overdosed, false spasms will transform into true convulsions.
Discussion: Zhang's formula book states that diseases contracted in the South cannot be treated with prescriptions for the North. This is naturally due to the different paths of the North and South, which must not fail to be distinguished.
Volume II states: "The Three Powers (San Cai, 三才) each obtain their nine," above which there should be the three characters "Jiu Jiu Zhe" (九九者).
Volume IV states: "Bu Yin Xin Shang" should contain the character "Xue" (Blood).
Volume V states: In "Yu Li Li Hai," the first "Li" should be changed to "Zhi" (Know).
Volume XII states: The character "Can" (Ashamed) in "Xin Qi Bu Zu Er Sheng Zhi Can" should collectively be read as "Jian" (Gradual).
Above are merely general examples. I have been unable to thoroughly examine the right and wrong of the rest, so I reveal them at the beginning of this volume to await the correction of contemporary self-reflective scholars.
I have heard that when the form is upright, the appearance is correct, like the gnomon (Gui, 圭) used by the Duke of Zhou for measurement; when the intention arrives, the mind becomes bright, just as Hua Tuo upheld his medical principles. Prescribing for infants and discussing pediatrics, masters should take supreme principles as good methods, relying on herbs to save lives. Learning reaching refinement is only wonderful; those purely following the Way rely solely on sincere devotion. Those who violate this discussion, even if feasible, must rely on human effort. People know the difficulty but do not know why it is difficult. Investigating learning without investigating nature, speaking of learning, nothing is more difficult than herbs. One must fully understand their intent, examine carefully, and exhaust perfection, then one can know the essence of difficulty and ease. I have lived in Jiangnan for generations and am honored to participate as a medical practitioner. I earnestly present my humble opinions, hoping to manifest resonance like the sea. Although the sharpness or dullness of herbs depends on others, the causes and effects have their own origins. My written work discusses pediatric symptoms comprehensively, truly serving as profound reading for learners. Once awakened to supreme principles, there is no不通 (unobstructed). Abandoning narrow-mindedness, adopting clear insights, one can then make shallow revelations (Qi, 气), suitable for exploring abyssal depths, connecting to the sacred and divine to win over public sentiment. Is this not commendable?
Discussion says: Ancients had texts on choosing spouses, pregnancy, and childbirth; Wang Anshi wrote several articles on educating children, benefiting ten thousand generations with grand standards. How can everyone still uphold them? Since there is a distinction between gentlemen and petty people in the world, one should state benefits and harms, wisely and prudently examining them. When establishing a household and seeking heirs, purity is essential. Accepting a wife and sowing seeds depends on virtue. Although the wife is virtuous and the husband has good quality, having an unworthy son does occur. This is not the fault of the couple, but disorder in human relations and incomplete affairs. It is largely because initially failing to properly protect the Qi of the embryo, and sisters-in-law failing to foster care and protection. Nurturing the fetus with Qi should be in a state of harmony (Chong He, 冲和). Harmony means possessing the broad capacity of heaven and earth, responding to the operations of the four seasons. During pregnancy, in the sequence of nurturing, one should constantly let the pregnant woman be happy enough to forget worries, without fear or terror, eating regularly, living normally. This is to preserve the spirit by smoothing internal Qi, and benefit the pulses by harmonizing Qi. What is the difference between this and regulating to assist, supporting to tonify? Why worry about unstable fetal Qi or an unimpressive birth? It is said that women's nature, before becoming narrow, moves Qi through violent triggers. Moving Qi damages Blood; damaging Blood injures Pulses; injuring Pulses makes Fetal Qi insecure. If Fetal Qi is insecure, what benefit is there for the child? Those who love their children should follow and protect Fetal Qi; those who manage women should evenly harmonize their blood pulses. Then it can be said that everything is in its proper place. Moreover, human life's purity originates from heaven and earth; nature endures truth, combining Yin and Yang, borrowing form from the mother. The mother holds essence and blood to form shape; the father holds Qi and Spirit to become the child. How could the child not be intelligent? Because the mother's nature is broader, intelligence is thus achieved; the father's generous love also arises from mutual respect starting from farming, being family companions, sharing ideals and paths, sincere etiquette, and peaceful contentment. One man, one woman, pure, cautious, honest, and diligent. Does it lie in excessive lust and desire? Although this is my clumsy view, supreme principles exist within it.