余读医书而得治天下之道∶人之生也以元气。元气伤则病，绝则死。天下之治也以纲纪，纲纪者，国之元气也，纲
纪紊则变，疲则亡。纲纪莫大于进贤退不肖，赏善、罚恶，四者明则元气壮，虽有欢兜、有苗，巧言、令色、孔壬，亦
皮肤疮疥之疾、旋自愈矣，不足忧且迁而畏也。小儿医者，尤当保其元气者也。嗟乎！为天下而保纲纪如小儿之元气，
天下何足治乎。高平郭定静之以进士作州，不究其用而没，尝得是书于邳，其子坤知兰田，镂以传，余观之有感焉，
于是乎书。正德元年丙寅夏六月十八日，赐进士出身中宪大夫奉 提学陕西按察司副使和顺王云凤书于正学书院之戒惧
斋。
郭君静之，予同年也，尝守邳州，百废具举。其所藏有婴童百问者，相传以为鲁伯嗣学，奈无左验，竟未知其是否。
按医史钱乙字仲阳，宋之明医也，始以颅囟著名，享年八十有二，终于家，其所着有婴孺论百篇。今玩所藏之书，其论
证处方，殊为详备；但中间所称，又有葛氏肘后方、千金方，及仁斋直指方、陈氏方，诸方或者乃钱氏遗意，抑亦鲁伯
嗣学之所辑录者与？静之既卒，厥子坤知兰田县事， 家训，遂绣梓以传，其善继善述，方将有所为云。长安萧谦子
豫书。
人受天地之气以生，纯和完懿，固无不平，而其安全调护之功，必有待其人之所以平之者而后得。况婴童为人之始，
气犹未定，疾为易感，保而育之者，顾可不知所慎哉。苟不疾焉，是堤而预为之取，则气之欲其平也难矣，予一日得所
谓婴童百问者而读焉，乃欣然叹曰∶保婴之道其尽是乎！古之人神睿明哲，于凡人之所病，无不洞究而默契之，故其为
书，论辨详审，制合精当。观其立名为问，计目有百，每问下必浚之以源，表之以证，对之以疗，若将俟问，预为答之
者，参会众说，自成一家，病无遗载，方有余奇，开卷昭然，蒙是发矣。盖扩仁之术，不但为已试之案而已。说者谓其
出于鲁伯嗣学所编，今不复可考，但惜其见之者鲜，遂命工重锓以广其传。夫百病是触，一元用调，人之所以平之者，
固无不至，而其所以受之天者，未有不复其平矣，是岂无益之谈也哉。先儒曰∶事亲者不可不知医。予则曰∶爱子者不
可无是书云。故序。金坛王肯堂宇泰题。
我阅读医书从而领悟了治理天下的道理：人的生存依靠元气。元气受损就会生病，元气断绝就会死亡。治理天下依靠纲纪，纲纪是国家的元气，纲纪紊乱国家就会发生变故，纲纪疲弱国家就会灭亡。维护纲纪没有比任用贤才、罢黜不肖之徒、奖赏善良、惩罚邪恶这四点更重要的了。这四点明确了，元气就会强盛，即使有欢兜、有苗这样的大奸大恶之徒，以及巧言令色、阳奉阴违的小人，他们的危害也不过像皮肤上的疮疥小病一样，很快就能自愈，不值得担忧和畏惧。从事儿科医疗的人，尤其应当保护小儿的元气。唉！治理天下要像保护小儿的元气那样维护纲纪，那么天下哪里还难治理呢？高平人郭定静以进士身份出任邳州知州，未能施展抱负就去世了，他曾在邳州得到这本书，他的儿子郭坤在兰田任县令时，将其刻印流传，我看了之后深有感触，于是写下这篇序言。正德元年丙寅年夏六月十八日，赐进士出身、中宪大夫、提学陕西按察司副使、和顺人王云凤在正学书院的戒惧斋书写。
郭君静之，是我的同年进士，曾经担任邳州知州，兴办了许多被废弃的事业。他所收藏的《婴童百问》，相传是鲁伯嗣的学说，无奈没有确凿证据，最终不知道是否属实。查阅医史记载，钱乙字仲阳，是宋代的著名医生，起初因擅长儿科颅囟诊法而闻名，享年八十二岁，在家中去世，他所著的书籍有《婴孺论》一百篇。现在研读我所收藏的这本书，其辨证和处方非常详细完备；但书中中间提到的又有葛洪的《肘后方》、孙思邈的《千金方》，以及杨仁斋的《直指方》、陈氏的方书等，这些方子或许是钱乙遗留的意思，抑或是鲁伯嗣学说所辑录的内容呢？郭静之去世后，他的儿子郭坤掌管兰田县事务，遵循家训，于是绣版刻印以流传此书，这是善于继承和阐述先人事业，将来会有所作为。长安人萧谦（字子豫）书写。
人禀受天地的精气而生成，纯真和谐、完美高尚，本来就没有不平之处，但是保全和安全调护的功夫，必须有待于能够使其平衡的人来调理后才能实现。何况婴幼儿是人生的开始，气机尚未稳定，疾病容易感受，保护和养育他们，难道可以不知道谨慎吗？如果不及时预防，就像堤坝预先被决口，那么想要保持气的平和就很难了。我有一天得到了所谓的《婴童百问》并阅读它，于是欣然感叹道：保婴的方法大概都在这里了吧！古代的人神睿明哲，对于凡人的各种疾病，无不深入探究并心领神会，所以他们写的书，论述辨析详细审慎，制定配合精当恰当。看它设立名称为“问”，共计有一百目，每个问题下面必定追溯源头，列出证候，对应治疗方法，好像是在等待提问，预先给出回答一样，参考综合各家学说，自成一家之言，疾病没有遗漏记载，方剂有余奇效，打开书卷清晰明了，蒙昧由此启发。这扩展仁爱之术，不仅仅是为了已验证的案例而已。有人说它出自鲁伯嗣学说所编纂，现在不再可考证，只是可惜见到的人很少，于是命令工匠重新刻印以广泛流传。各种疾病都是外邪触发，一元真气用于调理，使人得以平衡的方法，确实无所不至，而人所禀受于天的正气，没有不恢复平和的，这难道是没有什么益处的言论吗？先前的儒者说：侍奉父母的人不可以不懂医术。我则说：爱护子女的人不可以没有这本书。所以作序。金坛人王肯堂（字宇泰）题写。
I understood the way to govern the world by reading medical books: Human life depends on Yuan Qi (Primordial Qi). When Yuan Qi is damaged, illness occurs; when it is exhausted, death follows. The governance of the world relies on ethical principles and laws (Gangji), which are the Yuan Qi of the state. If these principles are chaotic, changes and turmoil arise; if they are weak, the state perishes. There is nothing greater in maintaining these principles than promoting the virtuous and dismissing the incompetent, rewarding the good, and punishing the evil. When these four aspects are clear, Yuan Qi becomes strong. Even with villains like Huandou and Youmiao, or flatterers and hypocrites, their harm would be no more than skin sores and scabies, healing quickly on their own, not worth worrying about or fearing. Practitioners of pediatrics should especially protect the Yuan Qi of children. Alas! If governing the world requires maintaining ethical principles as carefully as protecting a child's Yuan Qi, then how could the world be difficult to govern? Guo Jingzhi from Gaoping, an Jinshi degree holder who served as Prefect of Pi Zhou, died before he could fully utilize his talents. He once obtained this book in Pi Zhou. His son, Guo Kun, who served as Magistrate of Lantian County, had it carved and printed for transmission. I was moved upon reading it and thus wrote this preface. On the 18th day of the sixth month of summer in the Bingyin year of Zhengde Era (1506), Wang Yunfeng of Heshun, a Jinshi graduate, Zhongxian Dafu (Grand Master of Expansion), and Vice Commissioner of Surveillance for Shaanxi Education, wrote this at the Jieju Zhai (Hall of Caution and Fear) in Zhengxue Academy.
Lord Guo Jingzhi was my fellow Jinshi graduate. He once served as Prefect of Pi Zhou, reviving many abandoned undertakings. Among his collections was *Yingtong Baiwen* (A Hundred Questions on Infants and Children), traditionally attributed to the teachings of Lu Bosi, but lacking corroborating evidence, its authenticity remained unknown. According to medical history, Qian Yi (courtesy name Zhongyang) was a renowned physician of the Song Dynasty, famous initially for his expertise in cranial fontanelle diagnosis. He lived to be eighty-two and passed away at home. His works include *Yingru Lun* (Treatise on Infants and Toddlers) in one hundred chapters. Studying the book in my possession, its syndrome differentiation and prescription formulations are remarkably detailed and complete. However, it mentions texts such as Ge Hong's *Zhouhou Beifang* (Emergency Prescriptions Ke up One's Sleeve), Sun Simiao's *Qianjin Fang* (Prescriptions Worth a Thousand Gold), Yang Renzhai's *Zhizhi Fang* (Direct Reference Formulas), and Chen Shi's formulas. These prescriptions might represent the legacy of Qian Shi (Master Qian), or perhaps they are compilations from the teachings of Lu Bosi? After Guo Jingzhi passed away, his son Guo Kun, managing the affairs of Lantian County, followed family instructions to have the book embroidered and woodblock-printed for transmission, demonstrating virtue in inheriting and elaborating upon ancestral achievements, promising future contributions. Xiao Qian (courtesy name Ziyu) of Chang'an wrote this.
Humans are born receiving the Qi of Heaven and Earth, pure, harmonious, perfect, and noble, originally without imbalance. However, the efforts required for preservation and safe nursing depend on someone capable of balancing them. Especially since infants and children are at the beginning of life, their Qi is not yet settled, and they are susceptible to diseases. Is it not necessary to be cautious in protecting and nurturing them? If one does not prevent illness promptly, it is like a dike being breached in advance, making it difficult to maintain the balance of Qi. One day, I obtained and read the so-called *Yingtong Baiwen*, and exclaimed joyfully: "The methods for protecting infants must be entirely contained herein!" Ancient sages were spiritually wise and philosophically profound. Regarding all illnesses afflicting humans, they investigated thoroughly and intuitively understood them. Thus, their writings featured detailed discussions and precise prescriptions. Observing its structure, titled "Questions," comprising one hundred items, each question traces the source, presents symptoms, and provides corresponding treatments, as if anticipating questions and offering answers in advance. It integrates various theories to form a unique school of thought, leaving no disease unrecorded and providing efficacious formulas. Opening the scroll reveals clarity, dispelling ignorance. This expands the art of benevolence, serving not merely as verified cases. Some claim it was compiled from the teachings of Lu Bosi, though this cannot be verified today. Regrettably, few have seen it, so I ordered craftsmen to re-engrave it for wider dissemination. A hundred diseases are triggered by external pathogens, while one Yuan Qi is used for regulation. The methods to restore human balance are indeed comprehensive, and the natural endowment of humans will inevitably return to equilibrium. How could this be considered useless talk? Former Confucians said: "Those who serve their parents must know medicine." I say: "Those who love their children must possess this book." Therefore, I composed this preface. Wang Kentang (courtesy name Yutai) of Jintan inscribed this.