余读太史公书而叹越人之善乎方也，邯郸贵妇人则治妇人，周贵老人则治老人，秦人爱
小儿亦即治小儿，其施屡变，然其所奏亦并效。何哉？盖古者卜筮、医药皆有专官，世授其
业，不迁而为良。苟能专其传、精其意，通知其理而无所惑，则妇人、孺子、老幼之各得其
治，吾以为虽不必越人可也。后世专业既失，凡其治方术者，又不能精而多通，由此，妇人、
丈夫之与小儿，始各为分科。而小儿之中又有所为疹者、疳者、惊风者、疮疡者，与夫他疾
多端之分部。《庄子》所云∶道为天下裂者，非耶？然世之为小儿医者，虽习其书、用其方，
往往无所效，岂其传于古者，法犹有未备，而道或犹有所未至也乎！岭南陈君飞霞自幼知医，
以治小儿者多所乖误，而弊实中于惊风家言，不惮大声疾呼，以辟其谬。乃取前代之说，存
其精要，辨其是非，订为一书，名之曰《幼幼集成》。其间以搐子易惊字，标出误搐、类搐、
非搐三条，既可使天下习惊风之教者，废然自返，而又俾从书中所载病因、证治，循涂守辙，
庶几于动无不当，投无不宜。君之心勤而语恳如此，此盖欲举天下之幼，扶持而安全之，令
一无夭札而后快也。君学仙好道，瓢笠洒然。吾闻道家者流，以老氏为宗。老氏言三宝，其
一曰慈。夫慈之为道大矣，固不独幼幼，然幼幼则所以为慈。君本此意行之，而将托是书以
为婴儿孺子之福，岂非仁人长者所乐与哉！乃因其请而为之序云。
赐进士出身通奉大夫日讲起居注官内阁学士兼礼部侍郎加二级西昌裘日修撰
我读太史公（司马迁）的著作，感叹扁鹊（越人）在方术上的高明。在邯郸，人们重视妇女，他就专门治疗妇女病；在周地，人们重视老人，他就专门治疗老人病；在秦地，人们喜爱小儿，他就专门治疗小儿病。他的施治方法虽然屡有变化，但所取得的疗效却同样显著。为什么呢？大概是因为古代掌管占卜、医药的都有专职官员，世代传授其技艺，不随意变更，从而成为良医。如果能专精于传承、精通其意旨，通晓其中的道理而没有疑惑，那么妇女、幼儿、老幼各得其治，我认为即使不必像扁鹊那样也可以做到。后世专业失传，凡是从事治疗方术的人，又不能精研且广泛通达，因此，妇女、成年男子与小儿，才开始各自分为不同的科室。而在小儿科中，又有疹病、疳积、惊风、疮疡等，以及其他多种疾病的分部。正如《庄子》所说：“道为天下裂”，难道不是这样吗？然而世间从事小儿医疗的人，虽然熟习其书籍、使用其方剂，往往却没有疗效，这难道是古人的传承，方法还有不完善之处，而大道或许还没有达到极致吗？
岭南的陈飞霞君自幼懂得医学，因为看到治疗小儿时多有乖误，而弊端实际上在于惊风一派的言论，他不畏大声疾呼，以驳斥那些谬误。于是选取前代的学说，保留其精要，辨别是非，编纂成书，命名为《幼幼集成》。书中用“搐子”代替“惊”字，标出误搐、类搐、非搐三条，既可以使天下学习惊风疗法的人，颓然自省回头，又使得遵循书中记载的病因、证治，循规蹈矩，差不多能做到行动没有不当，投药没有不宜。陈君的心意勤勉，言语恳切如此，这大概是想要举天下的幼儿，扶持他们并使他们安全成长，直到没有一个夭折后才感到痛快。陈君修习仙道，喜好道家思想，生活潇洒自在。我听说道家流派，以老子为宗师。老子言三宝，其中一宝叫做慈。慈道的意义广大啊，固然不仅限于爱护幼儿，但爱护幼儿正是体现慈道的方式。陈君本着这个心意去实行，并将托付这本书作为婴儿幼儿的福气，这难道不是仁人长者所乐于做的吗？于是应他的请求写了这篇序言。
赐进士出身、通奉大夫、日讲起居注官、内阁学士兼礼部侍郎、加二级、西昌裘日修 撰
Having read the works of Grand Historian Sima Qian, I sigh at the proficiency of Bian Que (Yue Ren) in medical arts. In Handan, where women were valued, he treated women's diseases; in Zhou, where the elderly were respected, he treated the elderly; in Qin, where children were cherished, he treated pediatric cases. Although his methods varied frequently, the efficacy achieved was consistently remarkable. Why is this? It is likely that in ancient times, divination and medicine were managed by specialized officials who passed down their professions through generations without change, thereby becoming competent physicians. If one can specialize in transmission, master its essence, understand the principles thoroughly without confusion, then treating women, infants, and the elderly appropriately is achievable, even without being as renowned as Bian Que.
In later ages, professional specialization was lost. Practitioners of medical arts failed to be both precise and versatile. Consequently, treatments for women, adult men, and children began to be separated into distinct departments. Within pediatrics, further subdivisions emerged for exanthems (rash diseases), malnutrition syndromes (Gan syndrome), convulsive disorders (Jing Feng), sores and ulcers, and various other ailments. Is this not what Zhuangzi meant when he said, "The Dao is fractured under heaven"? However, contemporary pediatric practitioners, despite studying books and using prescriptions, often achieve no effect. Does this imply that ancient transmissions were incomplete in method or that the Dao had not yet reached perfection?
Chen Feixia from Lingnan understood medicine since childhood. Observing frequent errors in pediatric treatment, particularly those stemming from misconceptions regarding convulsive disorders, he boldly spoke out to refute these fallacies. He selected teachings from previous dynasties, retained their essentials, distinguished right from wrong, and compiled them into a book titled *Youyou Jicheng* (Complete Collection for Infants and Children). The text substitutes "convulsion child" for "convulsive disorder," highlighting three categories: mistaken convulsions, similar convulsions, and non-convulsive conditions. This allows practitioners of convulsive disorder theories to reflect and correct themselves, while enabling others to follow the etiology and treatment protocols recorded in the book, ensuring appropriate actions and suitable prescriptions. Chen's diligence and earnestness are evident; his aim is to protect all children, ensuring none perish prematurely.
Chen practiced Daoist cultivation and lived with detachment. I know that the Daoist school reveres Laozi, who spoke of the Three Treasures, one of which is Compassion (Ci). The virtue of Compassion is vast; it extends beyond just caring for children, yet caring for children is a manifestation of Compassion. Chen acts upon this principle, entrusting this book as a blessing for infants. Is this not what benevolent elders would gladly support? Thus, I write this preface at his request.
Qiu Xiuxiu, Xichang
Preface by Qiu Rixiu, Jinshi Graduate, Tongfeng Daifu, Daily Lecturer on Imperial Diary and Routine Notes, Hanlin Academician, Vice Minister of Rites, Second Class Rank Added