议曰凡调理小儿须先观视气色察其症候其或气色有不正者（谓啼哭而致散乱）即凭察纹诊
脉有
不定者（谓久睡）即究症候其或症有坏候作变（谓前人攻击有伤气血或伤脏腑）即选良妙方药以
主
之不及则无咎切不可大过若以意揣其疾盲投其药深恐有乎得共古云医者意也审思前贤载述妙
用无虞之意文参详父兄师长教诲指示取舍可否之意又裁度自己曾经疗治轻重量度斟酌成全之
意三者既备可谓HT 者意也如此究竟无不尽善原夫医家为用凭药以活人所言下药者临机辐凑是
也可以下即下当下不下其候少顷则过矣不当下而下其症反为它疾矣下药之法慎勿踌躇若也思
虑可否之间或反复再四则疑在中有疑切莫用药须当预察无大过不及之议即而定已投之决效非
止利下之谓下又非于投剂之谓下下者有先有后或先利而后补或先补而后利或先扶表次救里或
先救里后解表如此者众举隅而言之用药得其中轻重得其所是谓下药毋恣意毋致缓毋仓皇毋竞
利毋勉强毋疑惑或得或失利害有之利则侥幸以全其功害则尽世不可言也凡为医士用药不可妄
知不容无知不可执见毋徇众见主医裁药明识俱见按脉对症心无亏弊道副自然以应上古圣意端
的篇章君臣问答语言玄妙至道而已
议曰医之为字左七右八乃言表里其下九昼乃云九道合之二十四以按二十四气古人设意义
理深
奥垂象于天地之间以应人伦之道与其成人之夫为契论独小儿气脉微弱难以谓之医盖是七表八
里未全故云调理愚曰不然曷不知其善用心者则奇妙纯粹在其中矣兹说孰是经云医者意也以意
理之为得扰之为失得失之义于人祸福是以纯粹之妙良工之能学人究备行则尽心可谓善术之道
凡见脉不若议症议证不如识病识病争如药对小儿作疾多是无事历家轻狂所以有乎得失如病患
危荐但需其药求速安愈医者要须得中无有大过不及之害所谓HT 之为功神圣工巧明其标本表里
阴阳参其盈亏经络荣卫察平升降脏腑肠胃审其盛衰然后可以度其疾之轻重较其方之优劣行医
之功譬如簧弩发矢一视决中十全为工如此准绳可谓医者意也若也觑睹侥幸勿谓医之良工为福
使之然也智者谓宜鉴戒二者不可偏有仆谓良鱼福乌医士者乃醇乎醇者耶
议曰：大凡调理小儿，必须先观察其气色，审察其症候。如果气色有不正常的（指因啼哭导致神情散乱），就凭据察指纹、诊脉象；如果有不确定的（指长时间睡眠后状态不明），就进一步探究症候。如果症候有坏变迹象的（指前人攻伐治疗损伤了气血或脏腑），就选择精良巧妙的方药来主治它。治疗不及则没有过失，切不可过度。如果凭主观臆测疾病而盲目投药，深恐会有偏差。正如古语所说：“医者意也”，要审慎思考前贤记载中的妙用，以求无虞；参详父兄师长的教诲指示，以取舍可否；又裁度自己曾经治疗过的案例，权衡轻重，斟酌成全。这三方面都具备，才可谓之“医者意也”。如此究竟，无不尽善。
原夫医家之用，凭借药物来救活生命。所谓“下药”，是临机应变、迅速凑效的意思。这也就是该下则下，当下不下，稍等片刻就会错过时机；不该下而下，病症反而会变成其他疾病。下药之法，务必不要犹豫。如果在思虑可否之间反复再三，心中产生疑虑，切莫用药。应当预先察知，避免有过大或不及的议论，一旦决定，投药必有效验。“下”不仅仅指通利大便，也不仅仅指投给药剂。“下”的含义有先有后：或者先通利而后补益，或者先补益而后通利；或者先扶助表证，次救里证；或者先救里证，后解表证。这样的情况很多，举隅而言之，用药得其中道，轻重得当，这就叫作“下药”。不要肆意妄为，不要导致迟缓，不要仓皇失措，不要竞逐利益，不要勉强行事，不要疑惑不定。或有得失，利害并存。利则侥幸保全功效，害则终身不可言说。
大凡作为医生，用药不可无知，也不容许完全无知；不可固执己见，不要盲从众见。主医裁断药物，必须明识俱见，按脉对症，心无亏弊，道理自然符合，以应上古圣人的意旨。端详篇章君臣问答的语言，玄妙至极，不过是至道罢了。
议曰：“医”这个字，左边是“七”，右边是“八”，乃是指表里；下面是一个“九”和“日”（注：原文为“昼”，此处依字形拆解逻辑通常指“九”与“日/月”或特定部件，但原文写作“九昼”，结合下文“二十四气”，此处指代某种数理结构，暂译其形义组合），说是“九道”。合起来是二十四，用来对应二十四节气。古人设立的意义，理致深奥，垂示形象于天地之间，以应人伦之道，与其成人之夫相契合。唯独论述小儿，因为气脉微弱，难以称之为完整的“医”，大概是因为七表八里尚未周全，所以说需要“调理”。
我说：不是这样。怎么不知道善于用心的人，奇妙纯粹的道理就在其中了？这种说法哪一种是正确的呢？云：“医者意也。”以心意去理解就是得，以扰乱心神去处理就是失。得失的意义关系到人的祸福。因此，纯粹之妙，良工之能，学习之人究备行则尽心，可称为善术之道。
凡是见到脉象，不如议论症候；议论症候，不如识别疾病；识别疾病，争如药物对证。小儿患病多是无事（指病情轻浅或家长大惊小怪），历家（指算命或经验主义者）轻狂，所以有得失。如果病患危急，只需等待药物求速安愈。医者必须要得中，没有过大或不及的危害。所谓“神、圣、工、巧”之功，在于明了标本、表里、阴阳，参悟盈亏、经络、营卫，察辨平升、升降、脏腑、肠胃，审视盛衰。然后才可以度量疾病的轻重，比较方剂的优劣。行医的功效，譬如弓弩发矢，一视决中，十全为工。如此准绳，可称为“医者意也”。如果觑睹侥幸，不要说是良工之福使之然也。智者谓宜鉴戒，二者不可偏有。仆认为良医是醇乎醇者耶？
Translation:
It is said: In general, when regulating the condition of children, one must first observe their Qi and complexion (Qi Se), and examine their symptoms and signs. If the Qi and complexion are abnormal (referring to disordered expression caused by crying), one should rely on observing the fingerprint veins (Cun Guan Mai) and diagnosing the pulse. If there is uncertainty (referring to the state after prolonged sleep), one must further investigate the symptoms. If the symptoms show deteriorating or changing signs (referring to damage to Qi and Blood or Zang-Fu organs caused by previous aggressive treatments), one should select excellent and subtle formulas to treat them. Treatment that is insufficient incurs no blame, but one must strictly avoid excess. If one guesses at the disease based on personal opinion and blindly administers medicine, there is great fear of error. As the ancients said, "The physician relies on intention (Yi)." One must carefully ponder the profound applications recorded by former sages to ensure safety; study the teachings and guidance of fathers, elders, and teachers to determine what to accept or reject; and evaluate one's own past clinical experiences, weighing severity and dosage to perfect the treatment. When these three aspects are prepared, it can be called "the physician's intention." Thus, the outcome will be flawless.
The utility of the medical profession lies in using herbs to save lives. The term "administering purgatives" (Xia Yao) refers to acting swiftly according to the situation. This means if purgation is indicated, one must purge immediately; if one delays when purgation is needed, the opportunity will pass. If one purges when it is not indicated, the symptoms may transform into other diseases. The method of administering purgatives must not be hesitant. If one wavers back and forth in deliberation, harboring doubt, one must absolutely not administer medicine. One must pre-examine to avoid excessive or insufficient treatment. Once a decision is made, the administration of medicine must be effective. "Xia" does not merely refer to promoting bowel movement, nor simply to the act of prescribing. "Xia" implies sequence: sometimes purging first and tonifying later, or tonifying first and purging later; sometimes supporting the Exterior first and then rescuing the Interior, or rescuing the Interior first and then releasing the Exterior. There are many such cases. To illustrate, using medicine with due measure and appropriate weight constitutes "administering purgatives." Do not act arbitrarily, do not cause delay, do not act in panic, do not compete for profit, do not force the issue, and do not hesitate. There will be gains and losses, benefits and harms. Benefit brings luck in completing the cure; harm makes it impossible to speak of success for a lifetime.
In general, as a physician, one must not be ignorant of medicine, nor allow oneself to be completely unlearned; one must not be dogmatic, nor follow the crowd. The chief physician deciding on prescriptions must have clear understanding, match the pulse to the symptoms, maintain an unbiased mind, and naturally align with the principles of the ancient sages. Examining the dialogues between Sovereign and Minister in the classics, the language is profound, embodying the Ultimate Dao.
It is said: The character "Physician" (Yi) consists of "seven" on the left and "eight" on the right, referring to the Exterior and Interior. Below is "nine" and "day" (Zhou), referred to as the "Nine Paths." Together they make twenty-four, corresponding to the Twenty-Four Solar Terms. The meaning established by the ancients is profound and obscure, manifesting in heaven and earth to correspond to human ethics and the role of adult men. However, regarding children, because their Qi and pulse are weak, it is difficult to apply the full scope of "medicine," largely because the Seven Superficial and Eight Interior pulses are not yet fully developed; hence, it is said that regulation (Tiao Li) is required.
I say: Not so. Does one not know that those who use their minds well find the subtle and pure essence within? Which of these statements is correct? It is said, "The physician relies on intention." Understanding through intention yields gain; disturbing the mind yields loss. The meaning of gain and loss relates to human fortune and misfortune. Therefore, the subtlety of purity and the skill of the master craftsman require the learner to exhaust their mind in practice, which can be called the way of good art.
When seeing the pulse, it is better to discuss symptoms; discussing symptoms is better than identifying the disease; identifying the disease is best matched by appropriate herbs. Children's illnesses are often trivial, yet empiricists are frivolous, leading to gains and losses. If the patient is critically ill, one waits for the medicine to seek rapid recovery. The physician must strike the mean, avoiding the harm of excess or deficiency. The merit of "Divine, Holy, Skillful, and Ingenious" lies in clarifying Root and Branch, Exterior and Interior, Yin and Yang; contemplating Deficiency and Excess, Meridians, Ying and Wei; observing Levelness, Ascension, and Descension; examining Zang-Fu and Bowels; and assessing Decline and Abundance. Only then can one gauge the severity of the disease and compare the superiority of formulas. The efficacy of practicing medicine is like drawing a bow and releasing an arrow: aiming true ensures ten successes out of ten. Such precision can be called "the physician's intention." If one relies on luck, do not claim it is the blessing of a skilled physician. Wise people advise caution; neither extreme should be favored. I believe the true physician is one of purest essence.