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Ancients often used military strategy to metaphorize the medical arts. They stated that in warfare, one must assess the emptiness and fullness (deficiency and excess) of the enemy, while in pulse diagnosis, one must inspect Yin and Yang. The application according to time and circumstances relies entirely on the physician's mind. Yue Fei (Wumu) said, "Divine understanding and illumination depend on the person." This is indeed not false. Regarding pediatrics, the art is even more subtle. Children have no depression of desires for sound, color, goods, or profit within, nor accumulation of toil, hunger, or thirst without. Moreover, they cannot speak, and their pulses are difficult to measure. Unless one possesses unique secrets, examining colors and observing forms to circulate their Qi and Blood, and harmonize their movement and stillness, then even if parents treasure them like jewels, few will achieve healthy growth. Thus, is not the method of regulating and treating children the most subtle and difficult? Furthermore, Heaven generates all things; those planted require nurturing. For children, this is precisely the time of sprouting and growing. Is it not urgent to nurture them? The *Kang Gao* states, "As if protecting a newborn infant." This shows that ancients were also extremely cautious in nursing infants. I paid attention to this field and accidentally obtained a manuscript on Tuina methods. It is truly a "Golden Pill" for treating children. Lacking discussion with superior scholars, I kept it for years. In the Bingchen year, I traveled to the military front as a local official in Qingyi, only about a li from the camp of Chen Gong, the Governor-General of Eastern Zhejiang. Chen Gong was divine in using troops, his fame spread throughout the world, and he was also skilled in this Tuina art. I had the opportunity to seek his correction day and night, secretly rejoicing. However, medicine compared to war, this is the evidence. Chen Gong naturally loved all beings, always keeping the preservation of infants in mind, not acting selfishly. He had it printed and named it *Tuina Guangyi* (Broad Intentions of Tuina), wishing to make it public to the world and future generations. The Great Sage holds the Way in heart, desiring that the old be at peace, friends trust each other, and the young be cherished. Is this act not a good method to cherish the young? It can truly serve as an oracle for saving infants and preserving life.

Xiong Yingxiong Yunying, junior scholar from Western Shu, respectfully recorded.

What humans rely on for life is the two Qi of Yin and Yang. When Yin and Yang proceed smoothly, their waxing and waning are natural, resulting in clear spirit and refreshing clarity. When Yin and Yang proceed inversely, their coming and going lose order, and hundreds of diseases arise. Infants and young children are especially difficult to regulate. Their hunger, fullness, cold, and heat cannot be known by themselves, relying entirely on their loving mothers for upbringing. If breastfeeding and food intake are not regulated, and care is abnormal, leading to disorders of cold and heat, dizziness, and lethargy, once illness has occurred, parents do not think about the cause of the disease or the principle of curing it, but instead suspect ghosts and gods, praying to shamans. This is a very erroneous view of principles. Fortunately, the Immortal deeply pitied the premature death of infants, mostly due to poor regulation and lack of medical skills, and secretly transmitted this book. Its divine power is unfathomable, making Li Fire and Kan Water interact, achieving the state where Water and Fire are both complete (Shui Huo Ji Ji), draining excess and tonifying deficiency, so that the Five Elements do not overcome each other. This is indeed the secret purport of raising infants and the great merit of preserving life. However, some people view this art pedantically, considering it inappropriate. For example, in acute or chronic convulsions (Jing Feng) with locked jaws, even with pills, there is nothing to be done. One should first observe the location of the disease, slowly push to wake the child, and then administer medicine, avoiding suffering for the child. Then the Tuina method can truly manipulate creation and rival heavenly work, how divine! However, treatment should distinguish between Six Yin and Six Yang, left for males and right for females, external call and internal response. Pushing the San Guan (Three Passes) generates heat, pushing the Liu Fu (Six Bowels) generates coolness. For males, pushing up the San Guan is heat and tonification, pushing down the Liu Fu is coolness and drainage. For females, pushing down the San Guan is coolness, pushing up the Liu Fu is heat. Males follow smoothness, females follow reversal; the methods of advancing and retreating must be carefully examined. For various miscellaneous symptoms such as coma, cholera, deviation of mouth and eyes, twitching of hands and feet, convulsions, and vomiting, generally speaking, there are only four symptoms. These four symptoms are divided into eight signs (Hou), which transform into twenty-four types of convulsions. The Yang palm has eighteen acupoints, the Yin palm has nine acupoints. Tendons are viewed through the Three Passes, with twelve effects. Convulsions have mild, severe, fatal, and non-fatal conditions; techniques include pinching, pushing, grasping, and doing. First, one must locate tendons and push to investigate; second, use fire-lamp moxa to press acupoints; third, diagnose and apply acupuncture; fourth, prescribe decoctions according to symptoms. All respond immediately. Do not be biased by your own views, do not pretend to be clever. Treat symptoms sequentially and differently. This is the untransmitted secret. Those who pay attention to saving the world, why not be cautious and diligent?