议曰五行之为物各有轻重虚实得共之性生乎堪任之地资质自然固壮金之至坚隐生虚土质
轻色
淡火之至虚猛发坚木焰烈炎炽土有固陷水有盈涸本有岩石数十年之秀实者不得阳气亦萎有之
人之资质禀赋父精气母血脉浑朴胞胎调摄鞠育凡儿变蒸之后其形可知是以颅囟未合筋骨柔弱
颅囟青筋脉虚不荣颅囟常玩滑泄便便颅囟睡起风痰不止颅囟久冷吐利清青颅囟虚软癫痫不免
颅囟匾阔暴泻易脱颅囟 长风作即三颅囟连额惊风易得颅囟未完怕热怯寒颅囟缓收怡气不周
颅囟动数神气昏弱颅囟宽大受疾恐害颅囟者乃精神之门户也关窍之橐龠也上下相贯百会相通
七孔应透五脏所籍泥丸之宫魂魄之穴气实则合气虚即开良由长大不可不合医者一见当知其可
否用药凡儿有颅囟未合受病沉重者慎勿将作寻常矧思究竟犹恐得共何况瞑杰妄投丸散此示婴
儿虑愚者有曰医杀之说曷不谨欤
议曰天地造化万物发萌之端其来有渐其根悉用其名则常其用则别夫人之种性所受胞胎含
宏隐
密生而未显长而能知利钝巧醇良野狼戾者未奂言诲亦拙有自然之理血气身体假质于父母痞泰苦
乐禀赋于天地故天地生我以资质相识旦仁义在我以古朴淳素寿夭贫富分之以时贤愚贵贱委
之以命惟心惟性乃忠乃神通违智能之者不可得而言之渐矣其所言渐者久矣知乎微妙之道寄乎
清净之室微妙之道乃心脉之所生清净之室系肺气之所主初诞牙儿胃气未全其脉方行于大极五
脏之脉心为元首一月之内未有可挺虽形已具且脉气方与天地同参血肉初共人事相夺真邪离合
犹如混沌初分自此乃曰脉气之渐矣其脉初行太始阴阳未谐自囟之下发际之前齐铺三指但按其
冷热察其症候斯可谓脉气之生渐且微也百日之外脉气行之大初左右食指三节侧看缕纹风气随
所发作轻重攻击而生至于五百七十四日之外行于大素于脉应动于息有数高骨之间一指分三部
取之浮沉察之缓数可知冷热虚实之理千日之外行之四方游于五脏外应HT 颊耳花准头唇口眼目
五色隐显一气盈亏相生则平而善相克则凶而恶及其危困然后按之大冲大冲之脉在脚面曲陷之
间
其脉定吉凶休复应指顺息则可尚HT 指或逆散可谓绝矣幼幼脉气分之有五深其究竟其次察之症
候轻重审之表里虚实然后可以议药得不虚设医工之良也试较优劣而后知之
议曰：五行作为物质，各有轻重虚实，具备共同的属性。它们生长在适宜的土地上，资质自然坚固。金的性质至坚，隐生于虚土；土的质地轻淡；火的性质至虚而猛烈，爆发时如坚木燃烧，火焰炽烈；水有充盈与枯竭之时。本有岩石中生长数十年秀实之物，若不得阳气，也会枯萎。人的资质禀赋，源于父亲的精气和母亲的血脉，在胞胎中浑朴一体，经过调摄养育。凡是婴儿经历变蒸之后，其形体特征便可知晓。因此，如果颅囟未闭合，说明筋骨柔弱；颅囟处青筋显露，说明脉气虚弱不能荣养；颅囟常玩弄且大便滑泄，说明脾胃虚弱；颅囟睡起后风痰不止，说明内有风痰；颅囟久冷且呕吐腹泻清稀青色，说明里寒；颅囟虚软，难免癫痫；颅囟匾阔，暴泻易致脱证；颅囟长有风作（异常突起），即三颅囟连额，易患惊风；颅囟未完备，怕热怯寒；颅囟缓收，说明怡气不周；颅囟动数，说明神气昏弱；颅囟宽大，受病恐有害。颅囟是精神的门户，关窍的橐龠（呼吸出入之处），上下贯通，百会穴相通，七孔应透，五脏所籍。泥丸之宫是魂魄之穴，气实则闭合，气虚则开放。良由长大不可不合，医者一见便当知道可否用药。凡是婴儿有颅囟未合且受病沉重者，切勿将其当作寻常病症看待，况且思考究竟，犹恐得共（此处疑为衍文或误字，意指难以把握），何况盲目妄投丸散？这显示了对于婴儿的忧虑，愚者有“医杀”之说，何不谨慎呢？
议曰：天地造化万物，发萌之初，其来有渐，其根悉用其名，则常；其用则别。人之种性，所受胞胎含宏隐密，生而未显，长而能知。利钝巧醇、良野狼戾者，未奂言诲亦拙，有自然之理。血气身体假质于父母，痞泰苦乐禀赋于天地。故天地生我，以资质相识；旦仁义在我，以古朴淳素；寿夭贫富分之以时，贤愚贵贱委之以命。惟心惟性，乃忠乃神通。违智能之者，不可得而言之渐矣。其所言渐者，久矣。知乎微妙之道，寄乎清净之室。微妙之道乃心脉之所生，清净之室系肺气之所主。初诞牙儿，胃气未全，其脉方行于大极。五脏之脉，心为元首，一月之内未有可挺，虽形已具，且脉气方与天地同参，血肉初共，人事相夺，真邪离合，犹如混沌初分。自此乃曰脉气之渐矣。其脉初行太始，阴阳未谐，自囟之下发际之前齐铺三指，但按其冷热，察其症候，斯可谓脉气之生渐且微也。百日之外，脉气行之大初，左右食指三节侧看缕纹风气，随所发作轻重攻击而生。至于五百七十四日之外，行于大素，于脉应动于息，有数高骨之间，一指分三部取之，浮沉察之，缓数可知冷热虚实之理。千日之外，行之四方，游于五脏，外应HT（此处疑为衍文或误字，结合上下文应为面部五官等）颊耳花准头唇口眼目五色隐显，一气盈亏相生则平而善，相克则凶而恶。及其危困然后按之大冲。大冲之脉在脚面曲陷之间，其脉定吉凶休复，应指顺息则可，尚HT（同上）指或逆散，可谓绝矣。幼幼脉气分之有五深，其究竟其次察之症候轻重，审之表里虚实，然后可以议药，得不虚设，医工之良也。试较优劣而后知之。
Translation:
It is said that the Five Elements, as substances, each possess distinct degrees of weight, lightness, emptiness, and fullness, sharing common attributes. They grow in suitable lands, their natural endowments inherently solid. Metal is extremely hard, hidden within loose earth; Earth is light and pale in nature; Fire is extremely void yet fierce, erupting like burning hard wood with blazing flames; Water has periods of abundance and depletion. Even things that have grown for decades in rocks will wither if they do not receive Yang Qi. Human endowment originates from the father's essence and the mother's blood vessels, forming a unified whole in the womb, nurtured through care and upbringing. After an infant undergoes "Bian Zheng" (periodic physiological changes), their physical characteristics become apparent. Therefore, if the fontanelle is not closed, it indicates weak bones and sinews; visible blue veins at the fontanelle suggest pulse deficiency failing to nourish; frequent playing at the fontanelle accompanied by loose stools indicates Spleen-Stomach deficiency; wind-phlegm persisting after waking suggests internal wind-phlegm; a cold fontanelle with vomiting and diarrhea of clear, greenish fluid indicates interior cold; a soft fontanelle predisposes to epilepsy; a broad fontanelle makes sudden diarrhea prone to collapse; abnormal protrusion at the fontanelle, connecting to the forehead, predisposes to convulsions; an incomplete fontanelle leads to aversion to heat and fear of cold; slow retraction indicates inadequate circulation of harmonious Qi; rapid movement at the fontanelle indicates dim and weak Shen Qi; a wide fontanelle suggests susceptibility to disease and potential harm. The fontanelle is the gateway of Spirit, the bellows of orifices, connecting up and down, communicating with the Baihui point, opening to seven orifices, and relating to the Five Zang Organs. The Niwang Palace is the residence of Hun and Po; when Qi is full, it closes; when Qi is deficient, it opens. As it grows, it must close properly; upon seeing this, physicians should immediately determine whether medication is appropriate. For infants with unclosed fontanelles suffering from severe illness, one must not treat it as an ordinary condition. Moreover, considering the complexity, even careful deliberation may fall short, let alone blindly administering pills and powders. This reflects the caution required for infants; foolish practitioners speak of "doctors killing patients," so how can one not be prudent?
It is said that Heaven and Earth create all things; the beginning of sprouting is gradual. Their roots use specific names, remaining constant in nature but distinct in function. Human lineage and prenatal development are vast and hidden, manifesting only after birth and becoming discernible as they grow. Variations in sharpness, dullness, skill, purity, goodness, wildness, and cruelty follow natural laws without explicit teaching. Blood, Qi, and body derive form from parents, while comfort and suffering are endowed by Heaven and Earth. Thus, Heaven and Earth give us life according to our endowments; benevolence and righteousness lie within us, characterized by simplicity and purity; longevity, death, wealth, and poverty are determined by timing; wisdom, folly, nobility, and lowliness are entrusted to fate. Only Heart and Mind, loyalty and spirit, transcend these limits. Those who violate wisdom and intelligence cannot grasp this gradual process. What is spoken of as "gradual" has been long known. Understanding the subtle Dao resides in a pure and quiet chamber. The subtle Dao arises from the Heart Pulse, and the pure chamber is governed by Lung Qi. In a newborn, Stomach Qi is incomplete, and the pulse begins to circulate in the Great Ultimate. Among the pulses of the Five Zang Organs, the Heart is the head. Within the first month, there is no firm pulse, though the form is complete; the pulse Qi begins to participate with Heaven and Earth, flesh and blood initially unite, human affairs compete, true and pathogenic factors separate and combine, resembling the initial separation of chaos. From this point, we speak of the gradual emergence of pulse Qi. Initially, the pulse travels in Taishi, Yin and Yang are not harmonized. Placing three fingers evenly from below the fontanelle to the hairline, one feels for temperature and observes symptoms; this is considered the subtle generation of pulse Qi. Beyond one hundred days, pulse Qi moves to Da Chu. Observing the vein patterns on the three segments of the left and right index fingers reveals wind and Qi attacks varying in severity. Beyond five hundred and seventy-four days, pulse Qi moves to Da Su. The pulse responds to breaths, located between several high bones. Using one finger, divide into three positions (Cun, Guan, Chi); floating and sinking, slow and rapid rates reveal principles of cold/heat and emptiness/fullness. Beyond one thousand days, pulse Qi travels to the four directions, circulating in the Five Zang Organs, externally reflecting in the cheeks, ears, nose tip, lips, mouth, eyes, and the visibility of the five colors. When One Qi generates and supports, it is peaceful and good; when it overcomes, it is ominous and bad. When critically ill, palpate the Dazhong pulse. The Dazhong pulse is located in the depression on the top of the foot. Its pulse determines auspiciousness or misfortune; if it follows the breath smoothly, it is acceptable; if it is scattered or contrary, it indicates extinction. Pediatric pulse Qi is divided into five depths. Investigating thoroughly, then observing the severity of symptoms, examining exterior-interior and emptiness-fullness, allows for appropriate prescription, avoiding ineffective treatment, which is the mark of a skilled physician. Compare advantages and disadvantages to understand this.