盖古人往往以医道喻用兵。谓兵以审虚实。而脉以察阴阳。其间因时制用。凭乎一心。武穆云。神而明之。存乎
其人。洵不诬也。至于小儿。则又微乎其术者。既无声色货利之郁于中。又无劳苦饥渴之积于外。而且口不能
言。脉无从测。使非有独得之秘。审色观形。以流通其血气。调和其动静。则虽爱同珍宝。未有克自遂其长成者。
则调治小儿一道。岂不最微且难哉。且天之生物。栽者培之。则在小儿。正萌芽生发之时也。培之又安可不亟
亟欤。康诰曰。如保赤子。是婴儿之抚育。古人亦兢兢乎其慎之矣。余留心于此。偶得一编。乃推拿之法。诚治小
儿金丹。苦无高明讨论。藏之有年。丙辰岁余仗策军前。亲民青邑。去浙东开府陈公之辕仅里许。陈公神于用
兵。已声播寰区。而又善于此术。余得旦夕请正。以窃庆焉。然医以喻兵。此其征也。陈公素性泛爱。每以保赤为
怀。不为自私。付之剞劂。而名曰推拿广意。是欲公之天下后世也。然圣人大道为心。必曰老者安之。朋友信之。
少者怀之。则此举非即少怀之良法也欤。诚可为拔婴保赤之筮鉴云尔。
西蜀后学熊应雄运英谨识
夫人之所借以为生者。阴阳二气也。阴阳顺行。则消长自然。神清气爽。阴阳逆行。则往来失序。百病生焉。而襁
褓童稚。尤难调摄。盖其饥饱寒热。不能自知。全恃慈母为之鞠育。苟或乳食不节。调理失常。致成寒热。颠倒昏
沉。既已受病。而为父母者。不思所以得病之由。却病之理。乃反疑鬼疑神。师巫祈祷。此义理之甚谬者矣。幸仙
师深悯赤子之夭折。多缘调御之未良。医治之无术。秘授是书。神功莫测。沉离浮坎。而使水火既济。泻实补虚。
而使五行无克。诚育婴之秘旨。保赤之弘功也。乃有迂视斯术。以为鲜当。譬如急慢惊风。牙关紧闭。虽有丹药。
无可如何。先视其病之所在。徐徐推醒。然后进药。不致小儿受苦。则推拿一道。真能操造化夺天功矣。岂不神
欤。然治当分六阴六阳。男左女右。外呼内应。三关取热。六腑取凉。男子推上三关为热为补。退下六腑为凉为
泻。女子推下三关为凉。推上六腑为热。男顺女逆。进退之方。须要熟审。凡沉迷霍乱。口眼歪斜。手足掣跳。惊风
呕吐。种种杂症。要而言之。止有四症。四症分为八候。八候变为二十四惊。阳掌十八穴。阴掌九穴。筋看三关。功
效十二。惊有缓急生死之症。法有捏推拿做之功。先须寻筋推察。次用灯火按穴而行。审病针灸。对症投汤。无
不随手而应。毋偏己见。毋作聪明。因症次第。分别而施。此为不传之秘诀也。留心救世者。曷慎勉旃。
古人常常用军事作战来比喻医学之道。他们说，用兵在于审察敌方的虚实，而诊脉在于洞察患者的阴阳。其中的因时制宜、灵活应用，全凭医者内心的领悟。岳飞（武穆）曾说：“神妙而通达其理，关键在于人本身。”这确实是不假之言。至于儿科医术，更是微妙至极。小儿既没有声色货利在心中郁结，也没有劳苦饥渴在体外积累，而且口不能言，脉象难以测知。如果不是有独得的秘法，通过审察面色、观察形体来流通其血气，调和其动静，那么即使父母视孩子如珍宝，也很少能让孩子顺利健康成长。调理治疗小儿的方法，难道不是最微妙且困难吗？况且上天化生万物，对于栽种的植物要加以培育。对于小儿来说，正是萌芽生发的时候，培育他们又怎能不急切呢？《康诰》说：“像保护初生的婴儿一样。”这说明古人在抚育婴儿时也极其谨慎。我留心于此道，偶然得到一本关于推拿手法的书，这确实是治疗小儿的“金丹”良方。可惜没有高明之人共同研讨，我将其珍藏多年。丙辰年，我持杖前往军前，担任青邑亲民官，距离浙东开府陈公的军营仅一里多路。陈公在用兵上神妙莫测，名声已播扬天下，同时又精通此推拿之术。我得以早晚向他请教指正，暗自庆幸。然而以医喻兵，这就是明证。陈公本性博爱，常以保全婴儿性命为怀，不为私利，于是将此书付梓刊印，命名为《推拿广意》，是想让这种方法公之于天下后世。圣人秉持大道之心，必定希望老者安享晚年，朋友互相信任，少年得到关怀。那么这一举措不就是让少年得到关怀的良好方法吗？诚可作为拯救婴儿、保全生命的借鉴。
西蜀后学熊应雄运英谨识
人所赖以生存的是阴阳二气。阴阳顺行，则消长自然，精神清爽；阴阳逆行，则往来失序，百病由此产生。而襁褓中的儿童尤其难以调摄。因为他们饥饱寒热不能自知，完全依赖慈母养育。如果乳食没有节制，调理失常，导致寒热失调，出现昏沉颠倒的症状。既然已经生病，作为父母的不去思考得病的缘由和治病的道理，反而怀疑鬼神，请巫师祈祷，这是非常荒谬的道理。幸好仙人深深怜悯赤子夭折，大多因为调养不当，医治无术，秘密传授这本书，神功莫测，使离火与坎水相交，达到水火既济，泻实补虚，使五行之间没有相克。这确实是养育婴儿的秘旨，保全生命的宏大功德。然而有些人迂腐地看待这种手法，认为它不合常规。例如急慢惊风，牙关紧闭，虽然有丹药，也无可奈何。应先查看病症所在，慢慢推拿使其苏醒，然后再给药，不致让小儿受苦。那么推拿这一方法，真能掌握造化、夺得天工啊，岂不神奇？然而治疗应当区分六阴六阳，男左女右，外呼内应。推三关取热，推六腑取凉。男子推上三关为热为补，退下六腑为凉为泻；女子推下三关为凉，推上六腑为热。男顺女逆，进退的方法，必须仔细审察。凡是昏迷霍乱、口眼歪斜、手足抽搐跳动、惊风呕吐等各种杂症，总而言之，只有四种症状。四症分为八候，八候变为二十四惊。阳掌有十八个穴位，阴掌有九个穴位。筋看三关，功效十二种。惊风有缓急生死之症，手法有捏、推、拿、做的功夫。必须先寻筋推察，其次用灯火灸按穴位而行，审病针灸，对症投汤，无不随手应验。不要偏执己见，不要自作聪明，根据症状次第，分别施治。这是不传的秘诀。留心救世的人，何不谨慎努力呢？
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?