议曰儿孩睡息魂魄恬游击响高声伤乎其神睡中不稳乃心不宁乳幼饥渴饮食宜细掇物触志
伤
乎其气令肺作噎干脾发噫其气逆不升降其志分不伸舒阴阳差忒胸襟郁闷良久取气发声含饭面
黑
啼哭声焦轻则咳逆致躁盛则咽塞不通所受之后常作咳逆者良由食噎触击闷挫关窍宣通脏腑即
不宜升降荣卫乃利益若不早治咳逆于肠终身致疾而难疗矣
议曰夫人所藉者阴阳而生所宜者气血而长血气不顺则五脏以违其和阴阳不均则百脉以乱其
体流
之于表里相参注之于经络致急凡周 乳儿等闲捉举又更齐齿身体检束头目摇动此乃阴阳有亏
荣卫失正疾名猢狲禁十二种无辜疾之一也丹情不识见之喜笑复作体态以教令如其然也久而不
已愈加其遍次非风痰之所攻无惊热之致作当为舒其气调其脉均其阴阳适其洒淅（止解下息里
寒有作）休言乳幼无妨曾见父母恸哭
议曰三才降气数成方谓为人万象论功道合始知得志胞胎既备心定神全血脉未充骨萎髓薄
筋力
藉乎骨髓智谋出乎心神为人恍惚者斯可知多志者应由是伛偻者乃如然侏儒者必若此不及数之
重者候存五软大过受之深者身负五硬由其肺心脾肝肾所属者气血脉筋骨所受者体舌臂项膝其
或有疾于症候不及议者往往无辜无辜形骸必定受气不足谓如五硬五软只许闻名稍有求医难着
方药后进执谓堪与疗理者野老付之一笑
议曰：婴儿睡眠时呼吸平稳，魂魄安宁，若出现打鼾、高声啼哭，这是损伤了心神，导致睡中不安稳，乃是心气不宁的表现。乳幼儿童处于饥渴状态，饮食应当细致照料。若被异物触碰志向（此处指精神受惊或身体不适），则损伤其气，致使肺气上逆而作噎，脾气受损而发嗳气。此时气机逆乱，不能正常升降；意志郁结，不得舒展。阴阳失调，胸襟郁闷。若长时间取气发声，甚至含饭面黑，啼哭声焦哑，轻则导致咳逆并引发烦躁，重则咽喉堵塞不通。凡是在受到此类伤害之后，经常发生咳逆的，大多是由于食物噎阻、外力撞击、闷挫导致关窍闭塞，脏腑宣通功能受阻，进而影响营卫之气的运行。若不早期治疗，咳逆传入肠道，将终身致病且难以治愈。
议曰：人赖以生存的是阴阳，赖以成长的是气血。若血气不顺，则五脏失去和谐；若阴阳不均，则百脉紊乱形体。邪气流注于表里之间，参杂注入经络，导致病情急迫。凡是寻常抱举乳儿，或者在牙齿生长期间对身体进行过度约束束缚，导致头部和眼睛摇动不定，这是阴阳亏损、营卫失正所致。这种病症名为“猢狲禁”，是十二种无辜疾之一。丹砂之情（此处指迷信或不明医理者的盲目行为）不被识见，见到患儿喜笑无常，体态异常，便用教令去约束纠正，如果情况确实如此，久而久之不仅无效，反而使病情遍传全身。这并非风痰所攻，也不是惊热所致，应当舒缓其气，调理其脉，平衡阴阳，适应其寒热变化（止解下息里寒有作）。不要说乳幼儿童无妨，曾见过父母因患儿病重而恸哭的场景。
议曰：“三才降气”数成方剂，谓为人万象论功，道合始知得志。胞胎既已完备，心定神全，但此时血脉未充，骨萎髓薄，筋力依赖于骨髓，智谋出自于心神。为人恍惚者，由此可知；多志（此处指意志薄弱或发育迟缓）者，应由此推断；伛偻（驼背）者，乃如然；侏儒者，必若此。不及数之重者，候存“五软”；大过受之深者，身负“五硬”。由其肺、心、脾、肝、肾所属者，为气血、脉、筋、骨；所受者，为体、舌、臂、项、膝。其或有疾于症候不及议者，往往属于“无辜”疾。“无辜”形骸必定受气不足。谓如五硬、五软，只许闻名，稍有求医难着方药。后进医者执谓堪与疗理者，野老付之一笑。
Translation:
It is discussed that when an infant sleeps, the breathing should be calm and the hun and po spirits tranquil. If snoring or loud crying occurs, it indicates damage to the shen spirit (Mind/Spirit), resulting in restless sleep, which signifies a disquieted heart. For nursing infants who are hungry or thirsty, diet should be carefully managed. If their will is disturbed by external objects or stimuli, it damages their qi, causing the lung qi to rebel leading to choking (ye), and the spleen qi to fail leading to belching (yi). At this time, qi rebels and fails to ascend and descend properly; the will is constrained and cannot stretch freely. Yin and yang become discordant, causing chest depression. If one exerts breath for a long time to make sounds, or holds food in the mouth with a darkened face, and cries with a hoarse voice, mild cases result in coughing and reversal of qi (ke ni) accompanied by irritability, while severe cases result in throat blockage and inability to pass. Those who frequently suffer from ke ni after such trauma are mostly due to food impaction, physical impact, or compression obstructing the orifices and hindering the free flow of zang-fu organs, thereby affecting the circulation of Ying and Wei (Defensive and Nutritive Qi). If not treated early, ke ni may transmit to the intestines, causing lifelong disease that is difficult to cure.
It is discussed that humans rely on Yin and Yang for life, and on Blood and Qi for growth. If Blood and Qi are not smooth, the Five Zang organs lose their harmony; if Yin and Yang are uneven, the hundred vessels disrupt the body's structure. Pathogens flow between the interior and exterior, merging into the meridians, causing acute conditions. Ordinary handling or lifting of nursing infants, or excessive binding during the teething period, causing head and eye tremors, indicates a deficiency of Yin and Yang and a deviation of Ying and Wei. This condition is named "Hu Sun Jin" (Monkey Restraint Syndrome), which is one of the twelve types of "Wu Gu" (Innocent/Unjustified) diseases. Ignorance of medical principles leads to misinterpretation; seeing a child laugh inappropriately or exhibit abnormal postures, one might try to correct them with commands. If prolonged without success, the condition spreads. This is not caused by wind-phlegm or fright-heat. Instead, one should soothe the qi, regulate the pulse, balance Yin and Yang, and adapt to their chills and fevers. Do not assume that nursing infants are immune to harm; parents have been seen weeping bitterly over sick children.
It is discussed that the formula "San Cai Jiang Qi" (Three Powers Descending Qi Decoction) is completed based on numerical principles, discussing human phenomena and merit, aligning with the Dao to understand the acquisition of will. Once the conception is complete, the heart is settled and the spirit whole, yet the blood vessels are not fully filled, bones are brittle, marrow is thin, sinews and strength depend on marrow, and wisdom originates from the heart-mind. A person appearing dazed can be understood through this; those with weak will can be inferred thus; those with kyphosis (stooping back) are like this; dwarfs are also like this. Severe developmental delays correspond to the presence of "Five Softnesses"; deep constitutional deficiencies correspond to "Five Stiffnesses." These relate to the Lung, Heart, Spleen, Liver, and Kidney, governing Qi, Blood, Vessels, Sinews, and Bones, manifesting in the body, tongue, arms, neck, and knees. Diseases that do not fit standard discussions often fall under "Wu Gu" (Innocent) disorders. The physique of "Wu Gu" definitely suffers from insufficient Qi reception. Regarding Five Stiffnesses and Five Softnesses, one may only know the names; finding effective prescriptions is difficult. Later practitioners who claim they can treat these effectively are laughed at by experienced old farmers.