凡小儿有不可食之物。不可不知。今具于后。
小儿不可多食栗子。令儿气弱行迟。热食则气壅。
小儿不可食蕨菜。令儿立则无力。久不能行。小儿不可食芡。令儿不能行。
小儿不可食黍米鸡肉胡瓜。令儿腹中生虫。经验方云。小儿未断乳。食鸡肉。令小儿腹中生蛔虫。
小儿不可食越瓜。令儿发痼疾。
小儿不可食麦。令儿发落。（麦是荞麦也）
小儿不可食凫茨。令儿脐下痛。
小儿不可食鲟鱼。令儿生症癖。
小儿不可食炒豆猪肉。令生气壅致死。
经言六岁以上者为小儿。十八以上者为少年。据此之言。则十八以下者。皆为小儿也。此乃古之所论尔。以
今时校之。则时世相异。理或未当。且礼云。男子三十曰壮有室。又曰。男子三十而娶。是古之男子。皆三十以
上方娶。故十八以下。得为小儿之称。今之时则不然。男不过十五而娶。至十八已有生一二子者。岂得为小儿
也。以今时言之。当以十四以下为小儿治。其十五以上者。天癸已行。婚冠既就。则为大人治耳。
经云。小儿六岁已还者。经所不载。有病难治。无承据之事也。详之。此谓婴儿未能
言者。有病则无由问其所苦。故无承据也。若能言者。必能问之。小儿岂有六岁尚不能言者哉。其不能言者。唯
一二岁儿也。故先贤言婴儿未能言者。最为幼小。有病则肌肤未全。寸关不辨。变蒸交互。气血细微。若凭诊
切。实难明晓。惟在观其形色。参其证候。乃知病之所在者矣。其观视之法。须要安神定志。勿令情意惑乱。不
得于儿哭断之时。睡起之际。则色不正矣。须于辰时之后。巳时之前。夏即未热。冬即未温。外色不杂。内气闲
雅。乃可向明而观察之也。圣济经曰。通识之士。必察刚柔勇怯。视其盛衰虚实。适以寒温。平以阴阳。病之轻
重缓急。随证以治之。不必蔽于难治也。诸所论繁紊。难以执据。今采其当者。
叙而次之。
凡是小儿有不能吃的食物，不可不知道。现在列举在后面。
小儿不可以多吃栗子，会导致孩子气弱、行走迟缓。如果吃热栗子，会导致气机壅滞。
小儿不可以吃蕨菜，会导致孩子站立时没有力气，长久以后无法行走。小儿不可以吃芡实（鸡头米），会导致孩子不能行走。
小儿不可以吃黍米、鸡肉、胡瓜，会导致孩子腹中生虫。经验方说，小儿在断奶之前，吃了鸡肉，会导致小儿腹中生蛔虫。
小儿不可以吃越瓜，会导致孩子诱发顽固性疾病。
小儿不可以吃凫茨（莼菜），会导致孩子脐下疼痛。
经文说六岁以上称为小儿，十八岁以上称为少年。根据这种说法，那么十八岁以下都称为小儿。这是古人的论述罢了。拿现在的情况来校勘，时代不同，道理或许不恰当。况且《礼记》说，男子三十岁称为壮年并有妻室，又说男子三十岁才娶妻。这是古时的男子，都要到三十岁以上才娶妻，所以十八岁以下，得以称为小儿。现在的时代就不是这样了，男子不超过十五岁就娶妻，到了十八岁已经有生了一两个孩子的了，怎么能还称为小儿呢？按现在的时代来说，应当以十四岁以下作为小儿来治疗。那些十五岁以上的，天癸已经运行，婚冠之礼已经完成，就当作大人来治疗了。
经文说，小儿六岁以下的人，医经中没有记载，有病难治，没有依据的事情。仔细推敲，这说的是婴儿还不能说话的人，有病就没有办法询问他的痛苦，所以没有依据。如果能说话的人，一定能询问他。小儿难道有六岁还不能说话的么？那些不能说话的，只有一两岁的孩子。所以先贤说婴儿不能说话，是最为幼小的。有病则肌肤未完全，寸关脉难以辨别，变蒸（小儿生长发育过程中的生理现象）交替，气血细微，如果凭借诊脉，实在难以明了。只有在观察孩子的形色，参合证候，才知道病所在的地方。那观察的方法，必须安神定志，不要让情意惑乱。不能在孩子哭泣中断的时候，睡醒之际，那样面色就不正了。必须在辰时之后，巳时之前，夏天即未炎热，冬天即未温暖，外色不杂乱，内气闲雅，才可以向着明亮处进行观察。《圣济经》说，通晓事理的人，必须考察刚柔勇怯，观察其盛衰虚实，适当调节寒温，用阴阳来平衡。病的轻重缓急，随证治疗它，不必拘泥于难治的说法。各种论述繁杂紊乱，难以执守依据。现在选取其中恰当的，叙述并排列次序。
There are certain foods that children must not eat. This is something one must not be unaware of. They are listed below.
Children should not consume chestnuts in excess, as this may cause weak Qi and delayed motor development. If eaten while hot, it may lead to Qi stagnation.
Children should not eat bracken fern (Jue Cai), as this may result in weakness when standing and an inability to walk after a prolonged period. Children should not eat Euryale Seed (Qian Shi), as this may impair their ability to walk.
Children should not eat broomcorn millet (Shu Mi), chicken meat, or Luffa fruit (Hu Gua), as this may lead to the generation of intestinal parasites. Empirical formulas state that if infants who have not yet been weaned consume chicken meat, it may cause roundworms (Hui Chong) to develop in the abdomen.
Children should not eat winter melon (Yue Gua), as this may trigger chronic diseases.
Children should not eat wheat/buckwheat (Mai; specifically referring to buckwheat here), as this may lead to hair loss.
Children should not eat water shield (Fu Ci/Chun Cai), as this may cause pain below the umbilicus.
Children should not eat sturgeon (Xun Yu), as this may lead to abdominal masses (Zheng Pi).
Children should not stir-fried beans or pork, as this may cause fatal Qi stagnation.
The classics state that those above six years old are termed "children" (Xiao Er), and those above eighteen are termed "adolescents" (Shao Nian). Based on this statement, all under eighteen are considered children. This was the discussion of the ancients. Comparing it with the present times, eras differ, and the rationale may be inappropriate. Furthermore, the *Book of Rites* states that a man at thirty is called "Zhuang" (vigorous/adult) and has a household, and also that men marry at thirty. Thus, ancient men did not marry until after thirty, so those under eighteen could rightly be called children. The current era is different; men may marry before fifteen, and by eighteen, some already have one or two children. How can they still be called children? Speaking according to the present time, treatment should be directed at those under fourteen as children. Those fifteen and older, whose Tian Gui (essence for reproduction) has begun to flow and whose marriage and capping ceremonies are complete, should be treated as adults.
The classics mention that for children under six, conditions are not recorded in the medical texts, making treatment difficult due to lack of evidence. Upon detailed examination, this refers to infants who cannot yet speak. When ill, there is no way to ask about their suffering, hence the lack of evidence. However, those who can speak can certainly be questioned. Are there really children of six who cannot speak? Those unable to speak are only one- or two-year-olds. Therefore, the sages stated that infants unable to speak are the most tender and young. When ill, their skin and muscles are not fully developed, the Cun and Guan positions of the pulse are indistinguishable, Bian Zheng (physiological changes during growth) interact, and Qi and Blood are subtle. Relying solely on pulse diagnosis makes it truly difficult to understand clearly. One must observe the child's complexion and form, and correlate the signs and symptoms, to know where the disease lies. The method of observation requires calming the mind and stabilizing the will, avoiding emotional confusion. Observation must not be done when the child is crying or just waking up, as the complexion will be distorted. It should be conducted after Chen hour and before Si hour, when summer heat has not yet risen or winter warmth has not yet set in, ensuring the external complexion is pure and internal Qi is tranquil. Only then can one observe facing the light. The *Sheng Ji Jing* states: "Those who possess comprehensive knowledge must examine rigidity and flexibility, courage and timidity, observing abundance and deficiency, fullness and emptiness, appropriately adjusting cold and heat, and balancing Yin and Yang. Treating according to the severity and urgency of the disease based on the syndrome, one need not be constrained by the notion of 'difficult to treat.' Various discussions are complex and disordered, making them hard to rely upon strictly. Now, I select the appropriate ones, narrate them, and arrange them in order."