一、残忍之人必不恻怛。不可学。
一、驰骛之人必无静气。不可学。
一、愚下之人必无慧思。不可学。
一、卤莽之人必不思索。不可学。
一、犹豫之人必无定见。不可学。
一、固执之人必不融通。不可学。
一、轻浮之人必多忽略。不可学。
一、急遽之人必期速效。不可学。
一、怠缓之人必多逡巡。不可学。
一、宿怨之人借此报复。不可学。
一、自是之人必以非为是。不可学。
一、悭吝之人必以此居奇。不可学。
一、贪婪之人必以此网利。不可学。
予以此十三种人为不可学。非外之以为必不可学也。苟绝此病。先能自医。又何不可学之有。
一、儿啼哭无声。前辈俱作死症。以为肺绝故也。独予先君于拿之无声者。审出肺气未绝。一药即生。而予亦经验
过。历历不爽。生死关头。何可秘而不传。
一、惊风。伤寒。热疟。三种相似。前辈俱未能辨。误医误死。不知凡几。独予先君辨出惊风的模样。伤寒的光景。
热疟的认法。透彻无遗。一经医治。无有不生。而予亦经验过。历历不爽。生死关头。何可秘而不传。
一、儿左手之三关六腑。大指之脾位。五指之上下。两脚之左右。前辈无不误传。独余先君悟出至理。辟尽各处差
谬。阐出部位根源。推无不效。补无不应。泻无不神。而予亦经验过。历历不爽。毫厘千里。何可秘而不传。
一、儿脐风。前辈只知风入脐内。以致撮口噤口。卒不知风入深浅。死生有异。予独悟
出逆克至理。见外知内。治无不退。经验过历历不爽。生死关头。何可秘而不传。
一、儿慢症。前辈多作慢惊。乱推乱拿。乱掐乱火。以致汗愈亡阳。痛愈伤脾。独予体贴
慢字。不作惊治。惟补脾虚。经验过历历不爽。生死关头。何可秘而不传。
一、儿胃有实痰。药解不散。惟有取法。前人取之。多有壅筑喉内。不吐出。又不下去。因不敢取。予
偶见修养家作练功大睡法。眼翻气筑时。于气海穴以手指曲节抵之。一放即活。予因悟及取痰不出又不下
者。以是法行之。果即下。复取便出。经验过历历不爽。此因诗悟礼。触类旁通。万病俱可因端起悟。何
可秘而不传。（取喉内痰。将儿中指捋至尖。数下。推涌泉穴。左转不揉。以指对抵颊车穴。以耳挖爬舌上。即吐。）
一、儿有惊风。痰热虚实表里。前人俱用推拿。且曰小儿肚肠脆嫩。不可服药。独予先君云。急惊风痰。非推拿不
效。脏腑虚寒。非药味莫瘳。此予两代因病用推用药。经验过历历不爽。好竽鼓瑟。必不相宜。何可秘而不传。
一、儿有病。前人以四季之五行。按五脏之五行。以药味之四性。合天时之四季。其理固是。然不知弃轻从重之妙。
如当夏宜用黄连等味以泻心。不宜用枣仁等味以补心。理也。设使心经虚极。或怔悸不眠。或汗出如雨。补耶泻耶。当
夏宜用五味等味以救肺。不宜用桑皮等味以泻肺。理也。设使肺经热极。或大便闭塞。或热血妄流。泻耶救耶。此种学
问。余从不固执。惟相其缓急。权其标本。弃轻从重。不拘时令。祗照病医。却无不好。经验过历历不爽。深恐胶柱鼓
瑟者流。不敢轻用药味。何可秘而不传。
一、望儿颜色不错。证之苗窍相符。药之又与病合。若服一二三剂。病犹照常不除。又不加甚。切不可因人言药不
合症。半路更方。盖在我望色既真。辨窍既稔。效不见速。无非病深药浅。药力未到。譬之舟人驾舟。两岸辽阔。一时
难到。
我既认定风色。亦只把定舵牙。活握篷索。一任浪涌兼天。鏖一鏖自然到岸。如把持不定。在半江中。或辞篷转舵。则
断无不覆之舟。予两代经验过历历不爽。似此成败关头。何可秘而不传。
一、儿病患。举世幼科。皆于儿第二指面筋纹。细摹细看。以形色论症候。以透关决死生。予两代以医术济人共约
七十余年。治活婴儿不下百千万数。皆以望面色。审苗窍为主。治无不神。间亦摹看筋纹。了无证验。似此迷津道岸。
何可秘而不传。
一、残忍的人必定缺乏恻隐之心。这种人不可学医。
一、浮躁奔波的人必定没有沉静的气度。这种人不可学医。
一、愚笨低下的人必定没有聪慧的思考能力。这种人不可学医。
一、粗鲁莽撞的人必定不会深入思索。这种人不可学医。
一、犹豫不决的人必定没有坚定的主见。这种人不可学医。
一、固执己见的人必定不能融会贯通。这种人不可学医。
一、轻浮浅薄的人必定多有疏忽遗漏。这种人不可学医。
一、急躁匆忙的人必定期望速效。这种人不可学医。
一、怠慢迟缓的人必定多有迟疑不前。这种人不可学医。
一、怀有旧怨的人借此机会进行报复。这种人不可学医。
一、自以为是的人必定把错误当作正确。这种人不可学医。
一、吝啬小气的人必定借此囤积居奇（谋取暴利）。这种人不可学医。
一、贪婪无度的人必定借此搜刮利益。这种人不可学医。
我列举这十三种人为不可学医之人，并非说他们绝对不可学，而是如果断绝这些弊病，先能自我修养医治，又有什么不可学的呢？
一、婴儿啼哭无声。前辈医家都将其视为死症，认为是肺气衰竭所致。唯独我的父亲对于拿脉时声音微弱的情况，判断出肺气尚未断绝，用一剂药就能救活，我也曾亲自验证过，非常准确无误。在生死攸关的时刻，怎么能秘而不传呢？
一、惊风（小儿惊厥）、伤寒（外感热病）、热疟（温热型疟疾），这三种病症表现相似。前辈医家都未能辨别清楚，误诊误治导致死亡的人数不知有多少。唯独我的父亲辨明了惊风的形态、伤寒的情景、热疟的识别方法，透彻无遗。一经治疗，没有不痊愈的，我也曾亲自验证过，非常准确无误。在生死攸关的时刻，怎么能秘而不传呢？
一、婴儿左手的三关六腑（手太阴肺经循行部位及相应脏腑反射区）、大拇指的脾位、五指的上部下部、双脚的左右侧。前辈医家无不误传。唯独我的父亲领悟到了其中的至理，驳斥了各处谬误，阐明了部位的根源，推法无不有效，补法无不响应，泻法无不神奇，我也曾亲自验证过，非常准确无误。失之毫厘谬以千里，怎么能秘而不传呢？
一、婴儿脐风（新生儿破伤风）。前辈只知道风邪侵入脐内，导致撮口噤口（口唇紧缩、牙关紧闭），却根本不知道风邪侵入的深浅不同，死生结局各异。我独自领悟出逆克（五行相克中的反向克制）的至理，通过外在症状了解内在病情，治疗无不退散，亲自验证过非常准确无误。在生死攸关的时刻，怎么能秘而不传呢？
一、婴儿慢症（慢性虚弱性疾病）。前辈多将其当作慢惊风（慢性惊厥），乱用推拿、掐法等，乱用火灸，导致汗出过多亡阳，疼痛加剧伤脾。唯独我体贴“慢”字的含义，不按惊风治疗，只针对脾虚进行补益，亲自验证过非常准确无误。在生死攸关的时刻，怎么能秘而不传呢？
一、婴儿胃中有实痰，药物无法化解消散，只有采用取痰的方法。前人取痰，多有壅塞在喉内，既吐不出来，也咽不下去，因此不敢轻易取痰。我偶然见到养生家练习功法的“大睡法”，当眼睛上翻、气息阻滞时，用手指关节抵住气海穴（位于腹部前正中线上，脐下1.5寸），一松开患儿即苏醒。我由此悟到取痰不出又不下者，可以用这种方法处理，果然痰随即下行，再取出便排出。亲自验证过非常准确无误。这是因诗悟礼，触类旁通，万病都可以由此端点领悟，怎么能秘而不传呢？（注：取喉内痰的方法：将婴儿中指捋至指尖数次，推涌泉穴（足底前部凹陷处），向左转不揉，用指腹对抵颊车穴（面部下颌角前上方一横指处），用耳挖勺爬舌根，即可吐出。）
一、婴儿患有惊风，涉及痰、热、虚、实、表、里等不同证型。前人全都使用推拿，并且说小儿肚肠脆嫩，不可服药。唯独我的父亲说：急惊风（急性惊厥）的痰证，非推拿无效；脏腑虚寒，非药物不能治愈。这是我们两代人因病选用推拿或药物的经验，亲自验证过非常准确无误。好比吹竽打鼓弹瑟，必须各得其宜，怎么能秘而不传呢？
一、婴儿生病，前人根据四季的五行，对应五脏的五行，结合药味的四性（寒热温凉），顺应天时的四季变化。这个理论固然正确，然而不知道弃轻从重（舍弃次要矛盾，抓住主要矛盾）的妙处。例如夏季适宜用黄连等药味来泻心火，不宜用枣仁等药味来补心，这是常理。假设心经极度虚弱，或者出现怔悸失眠、出汗如雨等症状，是补还是泻？应当夏季用五味子等药味来救肺（实则泻其子，虚则补其母，此处意指通过补肺或敛肺来间接调节，或指防止心火刑金后的补救，原文语境偏向于辨证灵活），不宜用桑白皮等药味来泻肺，这也是常理。假设肺经热极，或者出现大便闭塞、热血妄行等症状，是泻还是救？这种学问，我从不固执，只是观察病情的缓急，权衡标本主次，弃轻从重，不拘泥于时令，只根据病情治病，却没有不好的。亲自验证过非常准确无误。深怕那些胶柱鼓瑟（比喻拘泥成法，不知变通）的人，不敢轻易用药，怎么能秘而不传呢？
一、观察婴儿面色不错，与苗窍（眼、耳、鼻、口、舌等五官及其反映内脏状况的部位）的症状相符，用药也与病情契合。如果服用一二三剂后，病情依然如常未除，也没有加重，千万不要因为别人的话认为药不对症，中途更换方剂。既然我望色真实，辨窍熟练，疗效不见迅速，无非是病深药浅，药力未到。就像船夫驾舟，两岸辽阔，一时难以到达。我既然认定了风向，也只把定舵盘，牢牢握住篷索，任凭浪涌滔天，坚持划行自然能到岸。如果把持不定，在半江之中，或者丢弃篷帆转动舵盘，那就必定有翻船的危险。我们两代人的经验非常准确无误。像这样成败攸关的时刻，怎么能秘而不传呢？
一、婴儿患病，全天下的小儿科医生，都在婴儿第二指面的筋纹（指纹），仔细描摹细看，通过形色来判断症候，通过透关（指纹透过风、气、命三关）来决定死生。我们两代人靠医术救人共约七十多年，治活的婴儿不下千万数，都是以望面色、审苗窍为主，治疗无不神奇。偶尔也描摹观看筋纹，但没有确切的验证效果。像这样的迷津渡口和彼岸正道，怎么能秘而不传呢？
One, a cruel person must lack compassion. Such a person cannot learn medicine.
One, a restless and bustling person must lack calmness. Such a person cannot learn medicine.
One, an ignorant and inferior person must lack insightful thinking. Such a person cannot learn medicine.
One, a reckless and hasty person must fail to deliberate. Such a person cannot learn medicine.
One, a hesitant person must lack firm judgment. Such a person cannot learn medicine.
One, a stubborn person must fail to integrate and adapt. Such a person cannot learn medicine.
One, a frivolous person must often be negligent. Such a person cannot learn medicine.
One, an impatient person must expect quick results. Such a person cannot learn medicine.
One, a sluggish person must often hesitate and delay. Such a person cannot learn medicine.
One, a person harboring old grudges may use this for revenge. Such a person cannot learn medicine.
One, a self-righteous person must mistake wrong for right. Such a person cannot learn medicine.
One, a stingy person may use this to hoard and speculate for profit. Such a person cannot learn medicine.
One, a greedy person may use this to net profits. Such a person cannot learn medicine.
I list these thirteen types of people as those who should not learn medicine. This is not to say they are absolutely incapable of learning; if they can eradicate these faults and first heal themselves, what is there that they cannot learn?
One, infants crying without sound. Predecessors all regarded this as a fatal syndrome, attributing it to the exhaustion of Lung Qi (Vital Energy of the Lungs). Only my father, upon observing weak or absent cries during pulse-taking, determined that Lung Qi had not yet perished, and one dose of medicine could revive the infant. I have also experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, Infantile Convulsion (Pediatric Epilepsy/Convulsions), Shanghan (Cold Damage/Exogenous Febrile Disease), and Heat Malaria (Warm-type Malaria). These three conditions present similarly. Predecessors failed to distinguish them, leading to misdiagnosis and mis-treatment resulting in countless deaths. Only my father clearly distinguished the manifestations of Infantile Convulsion, the presentation of Shanghan, and the identification of Heat Malaria, leaving no detail unexplained. Once treated, none failed to recover. I have also experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, regarding the Three Passes and Six Fu Organs on the infant's left hand, the Spleen position on the thumb, the upper and lower sections of the five fingers, and the left and right sides of both feet. Predecessors all transmitted erroneous information. Only my father comprehended the profound principles, refuted various errors, elucidated the origins of these positions, and found that pushing techniques were always effective, tonifying techniques always responsive, and draining techniques always miraculous. I have also experienced this personally, with consistent accuracy. A difference of a hair's breadth leads to a thousand miles of error; how can this knowledge be kept secret and not transmitted?
One, Umbilical Tetanus (Neonatal Tetanus). Predecessors only knew that wind pathogen entered the umbilicus, causing mouth contraction and jaw stiffness, but did not understand that the depth of wind invasion varied, leading to different outcomes of life and death. I alone comprehended the profound principle of reverse overcoming (counteracting via Five Element interactions), inferring internal conditions from external signs, and treatment was always successful. I have experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, Chronic Syndromes in infants. Predecessors mostly treated them as Chronic Infantile Convulsion, using indiscriminate massage, pinching, and moxibustion, leading to excessive sweating causing Yang collapse and pain exacerbating Spleen injury. Only I understood the meaning of "chronic," treating it not as convulsion but by solely tonifying Spleen deficiency. I have experienced this personally, with consistent accuracy. At such critical junctures of life and death, how can this knowledge be kept secret and not transmitted?
One, when infants have substantial Phlegm in the Stomach that medicines cannot resolve, extraction methods must be used. Predecessors' attempts to extract phlegm often resulted in obstruction in the throat, neither vomited nor swallowed, so they dared not attempt extraction. I once observed practitioners of health cultivation performing a "deep sleep" exercise; when eyes rolled back and breath became obstructed, pressing the Qihai Acupoint (CV6, located 1.5 cun below the umbilicus) with finger joints revived them immediately upon release. I realized this method could be applied to cases where phlegm could not be expelled downward or upward. Indeed, the phlegm descended and was subsequently expelled. I have experienced this personally, with consistent accuracy. This is deriving wisdom from poetry to ritual, making analogies across fields; myriad diseases can be understood through such insights. How can this knowledge be kept secret and not transmitted? (Note: Method for extracting throat phlegm: Stroke the infant's middle finger from base to tip several times, push Yongquan Acupoint (KI1, on the sole of the foot), rotate left without rubbing, press against Jiache Acupoint (ST6, anterior to the angle of the mandible) with fingertips, and use an ear pick to stimulate the tongue root to induce vomiting.)
One, when infants suffer from Infantile Convulsion involving Phlegm, Heat, Deficiency, Excess, Exterior, and Interior patterns. Predecessors exclusively used Tuina (pediatric massage), claiming infants' intestines are fragile and delicate and thus cannot take medicine. Only my father stated: For Excess-Heat Infantile Convulsion with Phlegm, Tuina is ineffective unless combined with other methods; for Zang-Fu Cold-Deficiency, only medicinal flavors can cure. This represents two generations of our family using Tuina or medicine according to the disease. I have experienced this personally, with consistent accuracy. Just as playing musical instruments requires appropriate suitability, how can this knowledge be kept secret and not transmitted?
One, when infants are ill, predecessors based treatments on the Five Elements of the four seasons, corresponding to the Five Elements of the Five Zang Organs, combining the Four Natures of medicinal flavors with the seasonal timing. While this theory is sound, they lacked the subtlety of discarding the minor for the major. For example, in summer, it is appropriate to use Coptis Rhizome (Huanglian) to drain Heart Fire, but inappropriate to use Jujube Seed (Suanzaoren) to tonify the Heart. This is correct reasoning. However, if the Heart Meridian is extremely deficient, presenting with palpitations, insomnia, or profuse sweating like rain, should one tonify or drain? One should use Schisandra Berry (Wuweizi) to rescue the Lungs in summer, rather than Mulberry Bark (Sangbaipi) to drain the Lungs. This is also correct reasoning. If the Lung Meridian has extreme heat, presenting with constipation or wild bleeding, should one drain or rescue? In such matters, I never adhere rigidly to dogma, but instead observe the urgency of the condition, weigh the root and branch, discard the minor for the major, and do not拘泥 (adhere rigidly) to seasonal timing, but treat strictly according to the disease. There has never been a failure. I have experienced this personally, with consistent accuracy. I deeply fear those who are rigid and inflexible, afraid to prescribe medicines lightly. How can this knowledge be kept secret and not transmitted?
One, if the infant's complexion appears normal, matches the symptoms of the Miao Qiao (facial orifices reflecting internal states), and the prescribed medicine aligns with the disease, but after one to three doses the illness persists unchanged without worsening, one must not change the prescription midway due to others' claims that the medicine does not match the syndrome. Since my observation of color is accurate and my differentiation of orifices is proficient, the lack of rapid effect simply means the disease is deep and the medicine is shallow, or the medicinal power has not yet arrived. It is like a boatman navigating a wide river; reaching the shore takes time. Having identified the wind direction, I hold the rudder steady and grasp the sail ropes firmly, allowing the waves to surge; persisting in rowing will naturally lead to the shore. If one loses control mid-river, discards the sail and turns the rudder, the boat will surely capsize. Our two generations have experienced this personally, with consistent accuracy. At such critical junctures of success and failure, how can this knowledge be kept secret and not transmitted?
One, when infants are ill, pediatricians worldwide examine the nail vein pattern (finger print) on the second finger surface, carefully tracing and observing it to diagnose syndromes based on color and shape, and determine life or death based on whether the pattern penetrates the passes. Our two generations have practiced medicine for about seventy years, saving millions of infants, primarily relying on observing facial complexion and examining Miao Qiao, achieving miraculous results. Occasionally examining the nail vein pattern yielded no reliable verification. Like a ferry crossing a confusing river to reach the shore, how can this knowledge be kept secret and not transmitted?