小儿无专方，以上诸方，折为小剂用之。今儿科开口即曰食、曰惊、曰风、曰疳 ，所
用之药 ，大抵以钩藤、秦艽、防风、羌活、独活、天麻、前胡、全蝎、僵蚕为祛风之品；
朱砂、牛黄、胆星、石菖蒲、天竺黄、代赭石、青黛、赤芍，金银煎汤，为定惊之品；以山
楂、神曲、麦芽、谷芽、莱菔子、枳壳、浓朴、槟榔、草果为消食之品；以芜荑、榧子、使
君子、螟蛉土、五谷虫为治疳之品。如杏仁、葶苈、酒芩、桑白皮、半夏曲、苏陈皮、贝母
、天花粉之类，谓为通用调气化痰之善药。父传子，师传徒，其专方皆杀人之具也。钱仲阳
以金石之药为倡，犹有一二方近道处，至《铁镜》采薇汤则乱道甚矣。近日儿科，只用以上
所列诸药，任意写来，造孽无已，实堪痛恨!
客有问于余曰∶医之为道，乃古圣人泄天地之秘，夺造化之权，起死回生，非读破万卷
书，参透事事物物之理者不能。今非通儒而业此，亦能疗人病获盛名，何也?余曰∶天地间
有理有数，理可胜数，则有学问之医，远近崇之，遂得以尽其活人之道。然仲景为医中之圣
，尚未见许于当时，观《伤寒论》之序文可见，犹宣圣以素王老其身，天之意在万世，不在
一时也。仲景之后，名贤辈出，类皆不得志于时，闭门着书，以为传道之计；而喻嘉言、柯
韵伯二先生书，尤感愤而为不平之鸣，此理数之可言而不可言者矣。今之业医者，无论不足
为通儒，而求其识字者，则为良医矣。无论其识多字也，只求其识一字者，亦可以为良医矣
。客曰∶此何字也，得毋所谓丁字乎?余曰∶亦其类耳。不必他求，即人字是也。人乃阴精
阳气合而成之者也，左为阳，左边一 ，阳之位也；右为阴，右边一HT ，阴之位也。作
书者，遇 处自然轻手挥之，阳主乎气，轻清之象也；遇HT 处自然重手顿之，阴主乎精
，重浊之象也。两画不相离，阴阳互根之道也；两画各自位置，阴阳对待之道也。 在左者
不可使之右，HT 在右者不可使之左，阴阳不离之道也。左 由重而轻，万物生于水，即
男女媾精，万物化生之义，由阴而阳也。右HT 由轻而重，形生于气，即大哉干元，乃通
统天，至哉坤元，乃顺承天之义，阳统乎阴也。二者合之则成人，合之之义，医书谓之曰抱
，《周易》名之曰交，交则为泰矣。试以形景浅言之，人之鼻下口上水沟穴，一名人中，取
人身居乎天地中之义也(天气通于鼻，地气通于口。天食人以五气，鼻受之；地食人以五味
，口受之。穴居其中，故曰人中)。自人中而上，目、鼻、耳皆两窍(偶画)，自人中而下，
口与二便皆单窍(奇画)。上三画偶而为阴，下三画奇而为阳，取天地之义，合成泰卦也。形
景主外，犹必合阴阳之象而成人，况人之所以生之理乎，人之为义大矣哉!子若遇医者，问
此一字，恐高车驷马，诩诩以名医自负者，亦一字不识也。客闻予言，亦大笑而去。
小儿科没有专门的固定方剂，将上述各种方剂减量后使用即可。现在的儿科医生一开口就说是食积、惊风、风邪、疳积，所用的药物，大抵以钩藤、秦艽、防风、羌活、独活、天麻、前胡、全蝎、僵蚕作为祛风（驱散风邪）的药物；朱砂、牛黄、胆星、石菖蒲、天竺黄、代赭石、青黛、赤芍，金银花煎汤，作为定惊（镇静安神）的药物；以山楂、神曲、麦芽、谷芽、莱菔子、枳壳、厚朴、槟榔、草果作为消食（消除食积）的药物；以芜荑、榧子、使君子、螟蛉土、五谷虫作为治疗疳积的药物。像杏仁、葶苈子、酒黄连、桑白皮、半夏曲、苏梗陈皮、贝母、天花粉这一类，被称为通用的调理气机、化痰的良药。父亲传给儿子，老师传给徒弟，那些所谓的专用方剂都是杀人的工具。钱乙（字仲阳）提倡使用金石类药物，尚且有一两个方子接近医理，至于《铁镜》中的采薇汤则荒谬至极。近来的儿科医生，只用上面所列的这些药物，随意开具，造孽无穷，实在令人痛恨！
有位客人问我：医学这门道术，是古代圣人泄露天地间的奥秘，夺取造化的权柄，起死回生，不是读破万卷书，透彻理解万事万物道理的人不能胜任。现在如果不是博学通儒而从事这个行业，也能治愈别人的疾病获得盛名，这是为什么呢？我说：天地间有理和数，理可以统摄数，那么有学问的医生，远近的人都尊崇他，于是能够完全施展救人的大道。然而张仲景被尊为医中之圣，在当时尚未得到认可，从《伤寒论》的序文可以看出，就像孔子以素王（无冕之王）的身份终老，上天的意旨在于万世，而不在于一时。张仲景之后，名医辈出，大多在当时不得志，闭门著书，以此作为传承道统的计划；而喻嘉言、柯韵伯两位先生的著作，更是感慨愤懑而为不平之事鸣不平，这是理与数中可以说又不可说的微妙之处。现在的行医者，无论是否足以称为通儒，只要要求他们识字，就能成为良医了。无论他们认识多少字，只求他们认识“一”字，也可以成为良医了。客人问：这是什么字呢？莫非是说“丁”字吗？我说：也是那一类的字罢了。不必向别处寻求，就是“人”字。人是阴精和阳气结合而成的，左边为阳，左边的一撇，是阳的位置；右边为阴，右边的一捺，是阴的位置。写字的人，遇到撇的地方自然轻手挥过，阳主气，是轻清的形象；遇到捺的地方自然重手顿下，阴主精，是重浊的形象。两笔不相分离，是阴阳互根的道理；两笔各自有位置，是阴阳对待的道理。左边的撇不可移到右边，右边的捺不可移到左边，这是阴阳不离的道理。左边的撇由重到轻，万物生于水，即男女交媾成精，万物化生的意义，是由阴转阳。右边的捺由轻到重，形体生于气，即伟大的乾元，统领天道，至大的坤元，顺承天道的意义，是阳统领阴。这两者合起来就成人，合起来的意义，医书中称之为“抱”，《周易》称之为“交”，相交就成为了泰卦。试着用形象浅显地来说，人的鼻子下面嘴巴上面的水沟穴，一名人中，取人身处于天地之间的意义（天气通过鼻相通，地气通过口相通。天给人五气，鼻接受它；地给人五味，口接受它。穴位在中间，所以叫人中）。自人中往上，眼、鼻、耳都是双窍（偶数笔画），自人中往下，口和二便都是单窍（奇数笔画）。上面三画为偶属阴，下面三画为奇属阳，取天地的意义，合成泰卦。形象在外，还必须结合阴阳的形象才能成人，何况人生存的道理呢？“人”字的含义太重大了！你如果遇到医生，问这个字，恐怕那些坐着高车驾着四匹马，洋洋自得自负为名医的人，也是一个字都不识的。客人听了我的话，也大笑而去。
Pediatrics does not have exclusive prescriptions; the aforementioned formulas should be used in reduced doses. Currently, pediatricians immediately attribute illnesses to food retention (Shi Ji), wind-stroke (Jing Feng), wind-pathogens (Feng Xie), and infantile malnutrition (Gan Ji). The medicines they generally use include Gouteng (Uncariae Ramulus cum Uncis), Qinjiao (Gentianae Macrophyllae Radix), Fangfeng (Saposhnikoviae Radix), Qianghuo (Notopterygii Rhizoma et Radix), Duhuo (Angelicae Pubescentis Radix), Tianma (Gastrodiae Rhizoma), Qianhu (Peucedani Radix), Quanxie (Scorpio), and Jiangcan (Bombyx Batryticatus) as agents for dispelling wind (Qu Feng); Zhusha (Cinnabaris), Niuhuang (Calculus Bovis), Dansheng (Arisaematis Cum Bile), Shichangpu (Acori Tatarinowii Rhizoma), Tianzhuhuang (Calamus Indicus), Daizheshi (Haematitum), Qingdai (Indigo Naturalis), Chishao (Paeoniae Radix Rubra), and Yinjin Tang (Decoction of Flos Lonicerae et Flos Forsythiae) as agents for calming fright (Ding Jing); ShanZha (Crataegi Fructus), Shenqu (Massa Medicata Fermentata), Maiya (Hordei Fructus Germinatus), Guya (Oryzae Fructus Germinatus), Laifuzi (Raphini Semen), Zhiqiao (Aurantii Fructus Immaturus), Houpo (Magnoliae Officinalis Cortex), Binglang (Arecae Semen), and Caoguo (Tsaoko Fructus) as agents for digesting food (Xiao Shi); Wuyi (Pyrethri Farfarii Flos), Feizi (Torreyaegracilis Semen), Shijunzi (Quisqualis Fructus), Minglingtu (Terra Pingbeiensis), and Wu Gu Chong (Larva Bombycis Mori) as agents for treating Gan Ji (infantile malnutrition). Items such as Xingren (Armeniacae Semen Amarum), Tinglizi (Lepidii Semen), Jiu Huangqin (Scutellariae Radix prepared with wine), Sangbaipi (Mori Cortex), Banxia Qu (Pinelliae Preparata), Su Chenpi (Citri Reticulatae Pericarpium prepared with Perillae Folium), Beimu (Fritillariae Cirrhosae Bulbus), and Tianhuafen (Trichosanthis Radix) are considered good general-purpose medicines for regulating Qi (vital energy) and resolving phlegm (Tan). Fathers pass them down to sons, teachers to disciples; these so-called exclusive prescriptions are instruments of death. Qian Zhongyang (Qian Yi) pioneered the use of mineral drugs; although a few of his formulas were close to the correct principles, the Caiwei Tang (Herb-Picking Decoction) from *Tie Jing* is extremely absurd. Recent pediatricians merely use the aforementioned listed drugs arbitrarily, committing endless karmic offenses, which is truly detestable!
A guest asked me: Medicine is a Dao (Way/Path) wherein ancient sages revealed the secrets of Heaven and Earth, seized the power of creation, raised the dead back to life, and cannot be mastered without reading tens of thousands of books and thoroughly comprehending the principles of all things. Why can those who are not erudite scholars practice this profession, cure people's diseases, and gain great fame? I replied: In the world, there are Li (Principles/Reasons) and Shu (Numbers/Fates). When Li prevails over Shu, physicians with profound learning are revered by people near and far, thereby fully realizing the Way of saving lives. However, Zhang Zhongjing, revered as the Sage of Medicine, was not accepted in his own time, as seen in the preface to *Shanghan Lun* (Treatise on Cold Damage Disorders). Just as Confucius lived out his life as a "Su Wang" (King without a crown), Heaven's will lies in ten thousand generations, not in a single era. After Zhang Zhongjing, numerous famous virtuous men emerged, most of whom failed to achieve success in their times. They closed their doors to write books, intending to transmit the Dao. The works of Mr. Yu Jiayan and Mr. Ke Yunbo especially expressed indignation and cried out against injustice. This involves aspects of Li and Shu that can be spoken of yet remain unspoken. Today's practitioners, regardless of whether they qualify as erudite scholars, if they are required only to recognize characters, can become good physicians. Regardless of how many characters they know, if they are required only to recognize one character, they can also become good physicians. The guest asked: What is this character? Could it be the character "Ding" (丁)? I said: It is of that category. There is no need to seek elsewhere; it is the character "Ren" (人, Human). Humans are formed by the union of Yin Essence (Yin Jing) and Yang Qi (Yang Qi). The left side represents Yang; the left stroke (丿) is the position of Yang. The right side represents Yin; the right stroke (㇏) is the position of Yin. When writing, one naturally brushes lightly at the left stroke, as Yang governs Qi, representing lightness and clarity. One naturally presses heavily at the right stroke, as Yin governs Essence, representing heaviness and turbidity. The two strokes do not separate, illustrating the principle of Yin and Yang rooting each other (Hu Gen). The two strokes maintain their respective positions, illustrating the principle of Yin and Yang opposing each other (Dui Dai). The left stroke must not move to the right, and the right stroke must not move to the left, demonstrating the principle that Yin and Yang do not depart from each other. The left stroke goes from heavy to light, symbolizing that all things are born from water, meaning the conjunction of male and female essences leads to the generation of all things, transitioning from Yin to Yang. The right stroke goes from light to heavy, symbolizing that form is born from Qi, meaning the Great Qian Yuan (乾元) commands the Heavenly Dao, and the Supreme Kun Yuan (坤元) follows and receives the Heavenly Dao, where Yang commands Yin. These two combined form a human. The meaning of their combination is called "Bao" (Embrace/Hold) in medical texts and "Jiao" (Intersection/Communion) in the *I Ching* (Book of Changes). Intersection leads to Tai Hexagram (Peace). Speaking superficially using physical forms: the acupoint below the nose and above the mouth, known as Shuigou or Renzhong (GV26), takes its name from the meaning that humans reside between Heaven and Earth (Heavenly Qi connects through the nose, Earthly Qi connects through the mouth. Heaven feeds humans with Five Qi, received by the nose; Earth feeds humans with Five Flavors, received by the mouth. The acupoint is in the middle, hence called Renzhong). Above Renzhong, the eyes, nose, and ears are paired apertures (even numbers/broken lines); below Renzhong, the mouth and the two excretions are single apertures (odd numbers/solid lines). The upper three lines are even, belonging to Yin; the lower three lines are odd, belonging to Yang. Taking the meaning of Heaven and Earth, they combine to form the Tai Hexagram. Physical forms are external, yet still require the image of Yin and Yang to form a human, let alone the principle of human life. The significance of "Ren" is indeed great! If you encounter a physician and ask about this character, I fear that those driving high carriages with four horses, boasting proudly as famous doctors, would not recognize a single character. Upon hearing my words, the guest laughed heartily and departed.