育溪曾德显，儒家者流，明小方脉，幼幼之心，不啻父母仁人之用心也。余家有襁褓童
子，感惊风疾，其父母者咸忧焉，德显乃不惮烦暑，随招随至，一视之曰∶毋虑。遂用对证
之药疗之。药未既而效已随之，诚可嘉尚。原其平昔用心之勤，集诸方书之经验者，着以成
帙，目之曰《活幼心书》。夫心者，虚灵善应，神妙不测，主宰一身，应酬万事者也。推展此
心以及人及物，使颠连无告者为同胞，痒 疾痛者为同体，乃刻诸梓，以广其传。非惟传之
今，亦且传诸后。俾后人亦能推此心以及人及物，则活幼之心为无穷也，岂曰小补哉。
天历己巳八月廿又一日朝散大夫同知衡州路总管府事廉公亮引
人得天地生物之心以为心，则当视天地万物为一体，痒 疾痛，举切吾身，仁者事也。先
儒谓医家以手足痿痹为不仁，斯言善状仁字，盖手足痹则气脉不相通，痛痒无所觉，心之生
道息矣，乌得仁？况医家之于婴孩，语言未足辨，脉理未足凭，必能以心体之，然后可以察
其痒痛 疾之所在。非有志于仁者，其能若是乎？ 西曾君德显，儒而为医，幼从乡先生李
月山，固已得儒学于心授，长从世医刘氏，又能得医学于心传，精读医经，详味药性，参前
辈之奥议，伸自己之独见，有求必应，不倦于贫，集其平时论证与方，名曰《活幼心书》。将
与同志共之。夫作书以述其心之所用，而且克广其传，亦庶乎仁者之用心矣。尝观其书，则
审证施剂，信有异乎人者。五苓散在诸家止用之解伤寒温湿暑毒霍乱，而德显于惊风痰搐疮
疹等疾，通四时而用之，前同知衡州府事胡省斋因其子惊风得愈，问之曰∶五苓散何以愈斯
疾乎？德显曰∶此剂内用茯苓，可以安此心之神。用泽泻导小便，小肠利而心气通。木得桂
而枯，足能抑肝之气，而风自止，所以能疗惊风。施之他证，亦皆有说。省斋深然之，此其
善用五苓散也。小儿惊风搐掣，医者视为一病，辄以金石脑麝蜈蚕蛇蝎等剂投之，非徒无益，
反激他证。德显则谓有因惊风而搐者，有因气郁而搐者。惊属心，风属肝，而郁于气者亦有
搐。陈氏所谓蓄气而成搐者是也，但未着其方。余于惊风则随证施治，若气郁而搐者，则用
宽气饮治之，只以枳壳枳实为主。尝因患搐者，仓卒求药，教服铺家枳壳散，而搐亦止。病
者深感之，此又治搐之特见也，其他紧证，俱能究心，用药之奇，成效之速，有未易缕述者，
寄寓予家将十年。二孙藉其调护，每识证于微渺，制疾于萌芽。其用心之溥，非特于吾辈为
然。盖其笃志于仁，重义轻利，亦自读书中来，非可以庸俗例视也。读其方论，因叙数语于
篇端，识者倘察予言，必有知其用心者。
元贞乙未上巳日前太学笃信斋进士吴刚中谨书
育溪的曾德显，是一位儒家学者，精通儿科（小方脉），他爱护幼儿的心意，不亚于父母和仁人志士的用心。我家有一个尚在襁褓中的幼童，感染了惊风病，他的父母都非常担忧。曾德显不畏烦闷酷暑，一接到召唤便立即赶到，诊察后说道：“不必忧虑。”随即使用对症的药物进行治疗。药还未服完，疗效便随之显现，这确实值得嘉奖推崇。追溯他平日用心的勤奋，收集了各种医书中的经验，著书成册，命名为《活幼心书》。所谓“心”，是虚灵善应、神妙莫测的，它主宰全身，应酬万事。推广这种爱心以对待他人和万物，使那些困苦无助的人视为同胞，感到痒痛疾苦的人视为身体的一部分，于是刻印此书，以广泛传播其内容。这不仅是为了流传于当今，也是为了流传于后世。使得后人也能推广这种爱心以对待他人和万物，那么救活幼儿的心愿便是无穷无尽的，这难道只是小小的补益吗？
天历己巳年八月二十一日，朝散大夫、同知衡州路总管府事廉公亮 作序
人获得天地化生万物的本心作为自己的心，就应当视天地万物为一体，他人的痒痛疾苦，都切肤地感受为自身的痛苦，这是仁者的行为。先前的儒者说医生如果对手足痿痹麻木不仁称为“不仁”，这句话很好地描述了“仁”字的含义，因为手足麻痹则气血经脉不相通，对痛痒毫无知觉，心的生机也就停止了，怎么能称得上仁呢？何况医生面对婴儿时，婴儿的语言不足以辨别病情，脉象也不足以完全依赖，必须能够用心去体察，然后才能发现他们痒痛疾苦所在的地方。如果不是有志于仁爱的人，能做到这样吗？
西蜀的曾德显先生，以儒者身份行医，幼年跟随乡里的先生李月山学习，已经通过心授得到了儒学的精髓；成年后跟随世医刘家学习，又能通过心传得到医学的真谛。他精读医经，仔细品味药性，参考前辈深奥的议论，阐发自己独到的见解，有求必应，不因患者贫穷而懈怠，收集了他平时论证与方剂，命名为《活幼心书》，准备与志同道合者共同分享。撰写这本书来阐述他所用的心意，并且能够广泛传播，这也差不多是仁者的用心了。我曾经阅读他的书，发现他审证施药，确实有不同于常人的地方。五苓散在其他医家中仅用于解除伤寒、温病、湿邪、暑毒及霍乱，而曾德显在惊风、痰搐、疮疹等疾病中，四季通用此方。前任同知衡州府事的胡省斋，因其子患惊风痊愈，问道：“五苓散为什么能治愈这种病？”曾德显回答说：“此方内用茯苓，可以安定心神。用泽泻引导小便排出，小肠通畅则心气相通。桂枝能使木枯（抑制肝木），从而抑制肝气，风气自然停止，所以能治疗惊风。应用于其他病症，也都有相应的道理。”胡省斋对此深表赞同，这就是他善于使用五苓散的原因。小儿惊风抽搐，医生们往往将其视为一种病，动辄投用金石、脑麝、蜈蚣、蚕、蛇、蝎等药物，不仅无益，反而激发其他病症。曾德显则认为，有的是因惊风而抽搐，有的是因气郁而抽搐。惊归属于心，风归属于肝，而因气郁导致的也有抽搐。这就是陈氏所说的蓄积气机而成抽搐的情况，只是他没有记载具体的方剂。我在治疗惊风时随证施治，如果是气郁导致的抽搐，则使用宽气饮治疗，主要以枳壳、枳实为主。曾经遇到患儿突然抽搐，仓促间求药，我教其服用药店出售的枳壳散，抽搐也就停止了。病患者对此深感感激，这也是他治疗抽搐的独特见解。其他危急重症，都能深入研究，用药奇妙，见效迅速，难以一一详述。他寄居在我家将近十年，我的两个孙子依靠他的调护，每能在细微处识别病症，在疾病萌芽阶段加以控制。他的用心之广博，不仅仅对我们一家如此。大概是因为他笃志于仁爱，重义轻利，这也源自读书修养，不能用庸俗的眼光来看待。阅读他的方论，因此写下几句话放在篇首，懂行的人如果能体察我的话，一定会有理解他用心的人。
元贞乙未年上巳日，前太学笃信斋进士吴刚中 谨书
Zeng Dexian from Yuxi was a Confucian scholar who specialized in pediatrics (Xiaofangmai). His care for young children was no less than that of parents or benevolent individuals. My family had an infant suffering from convulsive disease (Jingfeng), causing great anxiety to his parents. Zeng Dexian, undeterred by the oppressive heat and humidity, arrived immediately upon summons. After examination, he said, "Do not worry." He then prescribed medication appropriate to the syndrome. Before the course of treatment was completed, efficacy followed promptly, which is truly commendable. Tracing back to his diligent efforts in collecting experiences from various medical texts, he compiled them into a volume titled *Huoyou Xinshu* (Heart Book for Reviving the Young). The "heart" (Xin) is void, spiritual, responsive, and divinely mysterious; it governs the whole body and handles all affairs. By extending this heart-mind to others and all things, making those in distress one's own kin, and sharing their physical sensations of pain and itching, he had the book printed to disseminate its teachings widely. This is not only for transmission in the present but also for posterity, so that future generations may extend this compassion to others and all things, rendering the intention to save children infinite. Is this not more than a minor benefit?
Preface by Lian Gongliang, Chaosan Dafu (Court Gentleman of Rank Four), Tongzhi (Co-Director) of Hengzhou Lu Zongguanfu, on the 21st day of the 8th month, Ji Si year of Tianli era.
When humans receive the heart-mind of Heaven and Earth that generates living things as their own heart, they should regard Heaven, Earth, and all things as one body. Others' pain and itching are felt as one's own; this is the conduct of a benevolent person. Former Confucians stated that physicians consider numbness and paralysis of limbs as "lack of benevolence" (Bu Ren). This statement aptly describes the character "Ren" (Benevolence): when limbs are paralyzed, Qi and blood meridians do not communicate, sensation of pain and itch is lost, and the life-giving function of the heart ceases; how can such a state be called benevolent? Moreover, regarding infants, whose language cannot yet clearly express symptoms and whose pulse diagnosis may not be fully reliable, a physician must use the heart-mind to empathize and perceive where their discomfort lies. Only those dedicated to benevolence can achieve this.
Mr. Zeng Dexian from Western Shu practiced medicine as a Confucian scholar. In his youth, he studied under Mr. Li Yueshan, a local scholar, thereby receiving Confucian learning through mental transmission. In adulthood, he studied under hereditary physicians of the Liu family, acquiring medical knowledge through similar mental transmission. He meticulously read medical classics, carefully pondered drug properties, referenced profound discussions of predecessors, and articulated his own unique insights. He responded to every request tirelessly, regardless of the patient's poverty. He collected his usual syndrome analyses and prescriptions, naming the work *Huoyou Xinshu*, intending to share it with like-minded colleagues. Writing a book to express his inner dedication and ensuring its wide dissemination aligns with the mindset of a benevolent person. Having read his book, I found his syndrome differentiation and prescription application indeed differed from others. For instance, *Wuling San* (Five-Ingredient Poria Decoction) was used by other practitioners solely for resolving Cold Damage (Shanghan), warm pathogens, dampness, summerheat toxicity, and cholera. However, Zeng Dexian applied it seasonally for convulsions, phlegm-induced spasms, sores, and rashes. Hu Shengzhai, former Tongzhi of Hengzhou Prefecture, asked after his son recovered from convulsions: "Why did *Wuling San* cure this illness?" Zeng Dexian replied: "This formula uses Fuling (Poria) to calm the spirit of the Heart. Zexie (Alisma) guides urination; when the Small Intestine is unblocked, Heart Qi connects. Guizhi (Cinnamon Twig) dries wood [suppresses Liver Wood], thereby restraining Liver Qi and stopping wind, thus treating convulsions. Its application to other syndromes also has theoretical justification." Mr. Hu deeply agreed, demonstrating his skillful use of *Wuling San*. Physicians often treat pediatric convulsions as a single entity, indiscriminately administering minerals, Borneol, Musk, centipedes, silkworms, snakes, and scorpions. This is not only ineffective but may provoke other syndromes. Zeng Dexian distinguished between convulsions caused by fright and those caused by Qi stagnation. Fright relates to the Heart, wind relates to the Liver, and Qi stagnation can also cause spasms, as described by Chen Shi as "accumulated Qi leading to spasms," though he did not provide a formula. I treated convulsions according to the syndrome; for Qi stagnation-induced spasms, I used *Kuanqi Yin* (Broaden Qi Decoction), primarily using Zhike (Aurantium Fructus Immaturus) and Zhishi (Immature Bitter Orange). Once, encountering a sudden case of spasms, I instructed the administration of Zhike San (Aurantium Powder) from a pharmacy, which stopped the spasms. The patient was deeply grateful, illustrating his unique insight into treating spasms. Regarding other critical conditions, he investigated thoroughly; his prescriptions were ingenious, and results swift, difficult to enumerate completely. He resided in my home for nearly ten years. My two grandsons benefited from his care; he identified syndromes at subtle stages and controlled diseases at their inception. His extensive dedication was not limited to our family. His firm commitment to benevolence, valuing righteousness over profit, stemmed from scholarly cultivation and should not be judged by vulgar standards. Reading his formulas and discussions, I have written these words at the beginning. Those who understand will surely recognize his dedication.
Respectfully inscribed by Wu Gangzhong, Jinshi of Duxin Studio, Former Taixue (Imperial Academy), on Shangsi Day, Yiwei Year of Yuanzhen Era.