经曰∶宁医十丈夫，难医一小儿。夫小儿也，脏腑脆嫩，气血未定，经络脉息软弱如丝毫，易虚易实，乍冷乍热，
口不能言证情，手不能指病处，苟不考其方，而先为之所，则当局者迷，终不免束手待尽。其为病， 施姑舍，是自家
之荐遭儿 ，心常痛之。昨年秋，浮屠正训，袖示一册子，曰∶此古皇明成斯文，逸其名号，无忌先生所撰《保幼新编》
也。论症制方最为详备，而世医之等视文具流传烂纸。训恐久而漫灭，荡瓶钵，付剞劂，幸先生之惠一言，弁诸首也。
余于医学实昧昧焉，不能有以测其说之浅深，重以衰病倥偬，经岁不遑。近于旧簏中间阅其所传本，盖其说原于古
经，附以新方，删繁撮要，无浩 难寻之患。参运气，化五行，察阴阳，看日时，对证辄效，如持左契。今得广其流
布，家藏而人诵之。虽非学为方者，开卷了然，及时投剂，俾赤子既殊而回苏之，共登慈航，同跻寿域。夫儒之斥佛，
以其用功于虚无寂灭而止耳。今乃于瓶水枯淡中，有此竭心力念及寿民之方，孰谓吾儒之所未能者，以浮屠氏而能之
乎？余于是益痛其见之之晚，而仆仆愧而叙。
龙集乙巳七夕勿斋病夫卢光履撰
一小儿急病，临时考方，有若当局者迷，常有不及治之患。迨其病未发，宜熟览此一通，使心目了然于诸证，而预
备紧入之材，然后庶可趁其证情之未危而治之也。
一小儿急病皆入重材，乡鄙贫家，卒难觅用，终未免束手待尽，非所以济夭之意也。今者诸方汤散丸中，择其妙紧
之剂，减其难得之材，而另加乡产之性相近者，更为制方。虽涉僭越，而庶可为活命之一助焉。
一古人治病，用意不同，立方甚烦，猝当危急之证，未及精择其当剂，杂施诸方，使标本失次，经纬错乱，或救或
不救，宁不惧哉！小儿之病，不过曰惊、热、风、痰而已，制方虽殊，而所入之材，大同小异。故敢以管见，删其峻毒
之材，取其和平之味，合为通治之剂。而如有别订可以兼治者，则别书加减法；若不可兼治，则别立一、二方，以为便
考之地尔。
一汤剂分钱太过，一、二岁儿，则一帖分五、六次饮之；五、六岁儿，则分二、三次饮之，酌量用之可也。
《黄帝内经》中说：宁可医治十个成年男子，也难以医治一个小儿。这是因为小儿脏腑娇嫩，气血尚未定型，经络和脉象软弱细微，病情容易由虚转实或由实转虚，忽冷忽热；且口不能表达症状，手不能指出病痛部位。如果不先考证医方，就盲目施治，就会像当局者迷一样，最终难免束手待毙。对于小儿患病，我常怀有如同自家遭受丧子之痛般的悲痛心情。去年秋天，僧人正训袖中取出一册书给我看，说：“这是前朝皇明时期一位名为‘斯文’、佚名号的‘无忌先生’所撰写的《保幼新编》。”书中论述病症和制定方剂最为详尽完备，但世间的医生将其视为寻常文书流传，导致书页腐烂破损。正训担心此书久后散失磨灭，于是洗涤钵盂（指筹集资金），交付刻版印刷，希望先生能题写一言作为序言放在卷首。
我在医学方面确实愚昧无知，无法测度其学说的深浅，加之年老多病、事务繁忙，整年无暇顾及。最近我在旧书箱中翻阅到他所传的版本，发现其学说源于古代经典，辅以新方，删去繁杂，摘录要点，没有浩繁难寻的弊端。书中参合运气学说，化用五行理论，察辨阴阳，观察时日，对症用药往往见效，如同拿着左半契券核对一般准确。如今得以广泛流传，家家收藏，人人诵读。即使不是专门研究医术的人，打开书本也能一目了然，及时投药，使初生婴儿在危急时刻得以复苏，共同登上慈悲的渡船，一同达到长寿的境界。儒家排斥佛教，是因为认为佛教徒只致力于虚无寂灭的修行罢了。如今却在清苦平淡的僧侣生活中，见到这样竭尽心力为百姓谋求长寿的方书，谁说我们儒家做不到的，反而被佛教徒做到了呢？我因此更加痛惜自己见到这本书太晚，于是怀着谦卑惭愧的心情撰写了这篇序言。
乙巳年七夕日，勿斋病人卢光履撰写
其一：小儿急病，临时查阅医方，就像当局者迷一样，常有来不及治疗的隐患。如果在疾病未发作时，熟读此书，使心中对各类病症了然于胸，并预先准备好急需的药物，然后才可能在病情尚未危重时进行治疗。
其二：小儿急病往往需要使用药性猛烈的药材，乡间贫苦人家，突然难以找到这些药物，最终难免束手待毙，这不符合救济夭折儿童的本意。现在从各种汤剂、散剂、丸剂中，挑选出精妙紧急的方剂，减少那些难得到的药材，另外加上产地相近、药性类似的替代品，重新制定方剂。虽然可能有僭越古法之嫌，但或许能成为挽救生命的一点帮助。
其三：古人治病，用意不同，制定的方剂非常繁琐。猝然面对危急病症，来不及精心选择适当的方剂，混杂使用各方，导致标本主次颠倒，经纬错乱，有的救活，有的没救活，怎能不令人恐惧呢！小儿的疾病，不过是惊、热、风、痰而已。制方虽然不同，但所用药材大同小异。所以我斗胆以浅见，删去峻烈有毒的药材，选取平和的药味，合成为通用治疗的方剂。如果有其他特别订制的可以兼治的方子，则另行书写加减法；如果不可兼治，则另立一两个方子，以便查阅。
其四：汤剂煎煮后分次服用，以免药量过大。一两岁的幼儿，将一帖药分为五、六次饮用；五、六岁的幼儿，分为二、三次饮用，酌情用量即可。
The *Yellow Emperor's Inner Canon* states: "It is easier to treat ten adult men than one child." This is because children have delicate and tender Zang-Fu organs, their Qi and Blood are not yet stabilized, and their meridians and pulses are weak and fine like a single hair. Their conditions easily shift from deficiency to excess or vice versa, with alternating cold and heat. They cannot verbally describe their symptoms nor point to the painful areas with their hands. If one does not first consult medical formulas before treating them blindly, one will be like an observer lost in the game, ultimately unable to do anything but wait for death. I often feel a pain akin to the loss of my own child when dealing with pediatric illnesses. Last autumn, the monk Zheng Xun showed me a booklet from his sleeve, saying, "This is *Bao You Xin Bian* (New Compilation for Preserving Childhood), written by Mr. Wu Ji, whose name was Si Wen during the Ming Dynasty, though his personal name remains unknown." The book discusses symptoms and formulates prescriptions in great detail, but physicians of the time treated it as a mere document, leading to its deterioration. Fearing that it would be lost over time, Zheng Xun funded its printing and requested a preface from you.
I am truly ignorant in medicine and cannot judge the depth of its theories. Furthermore, due to old age, illness, and busyness, I had no time for this throughout the year. Recently, while browsing through old books, I found a copy of his transmission. Its theories originate from ancient classics, supplemented by new formulas, deleting redundancy and extracting essentials, avoiding the difficulty of searching through vast texts. It integrates the theory of Six Qi transformations, applies the Five Elements, observes Yin and Yang, and considers timing. When applied to specific syndromes, it is effective as accurately as matching halves of a tally stick. Now that it can be widely disseminated, every household may keep a copy and recite it. Even those not specialized in medicine can understand it at a glance, administer timely remedies, and rescue infants from critical conditions, guiding them together on the boat of compassion to the realm of longevity. Confucians criticize Buddhism because they believe Buddhists focus only on emptiness and nirvana. Yet here, amidst the austere life of a monk, we find such a heartfelt effort to save lives. Who would say that what Confucians cannot achieve is achieved by Buddhists? I deeply regret seeing this book so late and write this preface with humility and shame.
Written by Lu Guanglv, the sick man of Wuzhai, on the Qixi Festival of the Yisi Year.
First: In cases of sudden pediatric emergencies, consulting formulas on the spot is like being lost in the situation, often resulting in missed treatment opportunities. It is advisable to study this text thoroughly before any illness occurs, so that one clearly understands various syndromes and prepares necessary materials in advance, thereby enabling treatment before the condition becomes critical.
Second: Sudden pediatric diseases often require potent medicinal materials, which are difficult for poor rural families to obtain suddenly, leaving them helpless. This contradicts the intent of saving young lives. Therefore, from existing decoctions, powders, and pills, we have selected the most effective and urgent formulas, reduced the use of rare materials, and substituted them with locally available alternatives of similar properties. Although this may seem presumptuous, it may serve as a help in saving lives.
Third: Ancient healers had different intentions and created complex formulas. In sudden crises, without time to carefully select the appropriate formula, mixing various prescriptions can lead to confusion between root and branch, causing disorder. Some patients are saved, others are not; how can one not fear this? Pediatric diseases generally involve fright, heat, wind, and phlegm. Although formulas differ, the ingredients used are largely similar. Thus, with humble insight, I have deleted harsh and toxic materials, selected mild flavors, and combined them into general-purpose formulas. For other specific combinations, addition and subtraction methods are provided separately; if not combinable, separate formulas are established for easy reference.
Fourth: Decoctions should be divided into smaller doses to avoid excessive intake. For one- to two-year-old children, one dose should be divided into five or six servings; for five- to six-year-old children, into two or three servings. Adjust according to circumstances.