歧黄疗病之法，针灸而外，按摩继之尚矣。后世失其传而易为推拿之说。每见野叟老妪
，不
知经络为何，穴道为何，表里寒热虚实病证为何，温清补泻汗吐下和治法为何，而概以随手
推抹，名曰抹惊。或妄灌以自制丸散，以致小儿夭枉无算，恻然心伤。窃念小儿脏腑柔脆，
一触风寒暑湿燥火之气，或痰滞，或食积，最易惊厥，是为急惊，吴鞠通所谓客忤痉也。其
重者有慢惊一证，应如何辨证，如何治法，此余所惴惴焉不克胜任者。方脉一科，望、闻、
问、切，秦越人谓为圣神工巧。前贤临证，所重在问。苏内翰东坡云∶我有病状，必尽情告
医。我求愈病耳，岂以困医为事哉?脉理深邃，变幻多端，按二十七部脉，即以定千变万化
之证，谈何容易。且仲师有从脉不从证，从证不从脉之论，尤须有灵机活法，今昔所慨以为
难也。况小儿昔称哑科，脉无可切，证无可问，即仅以望，闻得之，神圣之事，岂末俗庸流
所能望其项背者。然辨证虽难，而又不得不辨，辨而后又不得不设法以治也。国初龚云林《
推拿全书》，图注不明，无门可入。夏禹铸《幼科铁镜》亦略有可采，亟亟焉求按摩之术而
未莸者。京江张心樵先生，抱利济之怀，溷迹廛市，搜采方书。因见族弟地山善推拿，立起
沉，始则婴儿，继而男妇，治无不效。秘其术不一传。既羡之而又恶之。羡其术之精，恶
其术之吝也。不幸干造物之忌，地山遂殁。先生托族谊，寓其家，遍翻架上书，得《推拿秘
诀》二册，归而录之。藏二十年，以待识者厘订，传世兼济世也。丁亥夏，以所录者谆谆属
余任是役。自首至末凡五阅，始悉此书乃明万历楚人周于蕃所着《推拿要诀》，付梓者三，
但次序错乱，辞语鄙陋。传曰∶言之无文，行而不远，以故坊间不多见，原本 失，只留抄
本于先生之族。因以善其术，先生年七十矣，促余蒇其事，以偿其愿。余不敢辞，乃于重复
者汰之，繁芜者删之，颠倒者理之，俚俗者易之。更博采旁搜附会以明之。颜曰《厘正按摩
要术》，一志其源，一补其阙也。编次以辨证为先，立法为后，历半载而就，以应先生之命
，且以见先生慈惠居心。《书》曰∶惠迪吉，《易》曰∶积善余庆，为先生操左券焉·谨志
其颠末如此。
时维光绪十四年戊子冬月
宝应惕厉子张振 原名醴泉筱衫题于邗上旅次
歧伯与黄帝治疗疾病的方法，除了针灸之外，按摩之术也流传已久。后世失传了正统的按摩技法，而改称为推拿之说。我常常见到乡野的老翁老妪，不知道经络是什么，穴位在哪里，表里、寒热、虚实等病证的区别是什么，温法、清法、补法、泻法、汗法、吐法、下法、和法等治疗方法为何，却一概随意推抹，称之为“抹惊”。或者胡乱灌服自制的丸药散剂，导致无数小儿夭折枉死，令人心中悲痛伤感。我私下想到小儿脏腑柔弱脆弱，一旦触动风寒暑湿燥火六淫之气，或出现痰滞、食积，最容易发生惊厥，这就是急惊风，也就是吴鞠通所说的客忤痉。其中严重的有慢惊风一证，应该如何辨证，如何治疗，这是我感到惶恐不安、难以胜任的地方。方脉这一科，望、闻、问、切四诊，秦越人（扁鹊）称之为圣神工巧。前贤临证诊治，重在问诊。苏内翰苏轼曾说：“我有病症，必定尽情告知医生。我是求治愈疾病罢了，哪里会把难倒医生当作事呢？”脉理深邃，变幻多端，仅凭按察二十七部脉象，就以此断定千变万化的病证，谈何容易。况且张仲景有从脉不从证、从证不从脉的论述，尤其需要有灵动的机巧和灵活的法度，这是古今人们感叹为难的。何况小儿过去被称为哑科，脉象无可切按，症状无可询问，即使仅靠望诊、闻诊所得，这神圣的事情，难道是平庸世俗之辈所能企及的吗？然而辨证虽然困难，却又不得不辨，辨明之后又不得不设法治疗。清朝初年龚云林的《推拿全书》，图注不明确，让人无从入手。夏禹铸的《幼科铁镜》也略有可取之处，急切地寻求按摩之术却没有收获。京江张心樵先生，怀抱救济世人的情怀，混迹于市井之中，搜采医书。因为看到族弟张地山擅长推拿，能起死回生，起初治疗婴儿，继而治疗男女，治疗无不奏效。但他秘而不宣，不轻易传授。人们既羡慕他又厌恶他。羡慕他的医术精湛，厌恶他的吝啬。不幸触犯造物主的忌讳，地山于是去世。先生依托宗族情谊，寓居在他家中，遍翻书架上的书籍，得到《推拿秘诀》两册，回家后抄录下来。收藏二十年，等待识者来厘定修订，以传世并兼济世人。丁亥年夏天，先生郑重嘱托我承担这项任务。从头到尾共阅读五遍，才知晓这本书乃是明代万历年间楚地人周于蕃所著的《推拿要诀》，已付印三次，但次序错乱，辞语鄙陋粗俗。古书说：“言语没有文采，就不能流传久远”，因此在坊间不多见，原本已经失传，只在先生的家族中留有抄本。因此为了完善这门技艺，先生已七十岁了，催促我完成这件事，以偿其心愿。我不敢推辞，于是将重复的内容剔除，删去繁杂芜杂的部分，理顺颠倒的顺序，替换俚俗的语言。更广泛采集旁搜资料附会解释以阐明它。题名为《厘正按摩要术》，一是追溯其源头，一是补充其缺失。编排次序以辨证为先，立法在后，历时半年完成，以回应先生的命令，并且彰显先生慈惠居心的品德。《尚书》说：“遵循正道则吉祥”，《易经》说：“积累善行有余庆”，为先生掌握着成功的凭证。谨记录此事的始末如此。
时值光绪十四年戊子冬月
宝应惕厉子张振 原名醴泉筱衫 题写于邗上旅途之中
The methods of treating diseases by Qibo and Huangdi (Yellow Emperor), besides acupuncture and moxibustion, have long included massage (Tuina). In later generations, the authentic transmission was lost, and it was replaced by the term "Tui Na" (pushing and grasping). I often see old men and women in rural areas who do not know what meridians are, where acupoints are located, what the pathogenic patterns of exterior-interior, cold-heat, deficiency-excess are, nor what the therapeutic methods of warming, clearing, tonifying, purging, sweating, vomiting, purgation, and harmonizing entail. Yet they indiscriminately push and wipe at will, calling it "wiping away fright" (Mo Jing). Or they recklessly administer homemade pills and powders, resulting in countless premature deaths of infants and children, which causes me deep sorrow. I privately reflect that infants' zang-fu organs are tender and fragile; once exposed to the six exogenous pathogens (wind, cold, summerheat, dampness, dryness, fire), or when phlegm stagnation or food accumulation occurs, they are most prone to convulsions. This is known as acute infantile convulsion (Ji Jing Feng), which Wu Jutong referred to as "Ke Wu Jing" (sudden fright-induced spasm). Among the severe cases, there is chronic infantile convulsion (Man Jing Feng); how to differentiate these syndromes and apply treatments is a matter that fills me with trepidation and feels beyond my capacity. The discipline of pulse diagnosis and herbal medicine relies on inspection, auscultation/olfaction, inquiry, and palpation. Qin Yueren (Bian Que) described these four diagnostic methods as divine, sacred, skilled, and ingenious. Ancient sages emphasized inquiry during clinical practice. Su Shi, Grand Secretary Su, said: "When I am ill, I must inform the physician of all symptoms completely. I seek cure, not to hinder the physician." Pulse theory is profound and ever-changing; determining thousands of varying syndromes merely by palpating twenty-seven pulse positions—how difficult is this! Moreover, Zhang Zhongjing discussed principles such as "following the pulse but not the symptoms" and "following the symptoms but not the pulse," requiring灵动 (spiritual flexibility) and adaptable methods, which both past and present scholars lament as difficult. Furthermore, pediatrics was historically called the "mute department" because pulses cannot be easily palpated and symptoms cannot be verbally reported by infants. Even relying solely on inspection and auscultation, this divine task is far beyond the reach of mediocre practitioners. However, although syndrome differentiation is difficult, it must be done; after differentiation, treatment methods must be devised. In the early Qing Dynasty, Gong Yunlin's *Complete Book of Tui Na* had unclear illustrations and notes, offering no entry point. Xia Yuzhu's *Iron Mirror for Pediatric Medicine* also had some merit, yet one urgently sought massage techniques without success. Mr. Zhang Xinqiao from Jingjiang, harboring a benevolent desire to benefit humanity, mingled with the market crowds and collected medical texts. He observed his clan brother, Di Shan, excelling in Tui Na, curing critical conditions. Initially treating infants, then men and women, his treatments were invariably effective. However, he kept the technique secret and did not transmit it. People admired him for his skill but resented his stinginess. Unfortunately offending the jealousy of Heaven, Di Shan died prematurely. Relying on clan ties, Mr. Zhang stayed at Di Shan's home, searched through bookshelves, and found two volumes of *Secret Essentials of Tui Na*, which he copied upon returning home. He stored them for twenty years, waiting for knowledgeable individuals to collate and revise them, intending to preserve them for posterity and benefit society. In the summer of Dinghai year, Mr. Zhang earnestly entrusted me with this task. After reading the text five times from beginning to end, I realized that this book was actually *Essential Secrets of Tui Na* written by Zhou Yufan, a native of Chu during the Wanli era of the Ming Dynasty. It had been printed three times, but the order was chaotic, and the language was vulgar. As the saying goes: "Words without literary grace do not travel far," hence it was rarely seen in bookshops. The original manuscript was lost, leaving only a copy within Mr. Zhang's clan. Therefore, to perfect this art, and since Mr. Zhang was already seventy years old, he urged me to complete this work to fulfill his wish. I dared not refuse. I eliminated repetitive content, deleted verbose and trivial parts, rectified disordered sequences, and replaced colloquialisms with refined language. I also extensively collected supplementary materials to elucidate the text. I titled it *Collated and Corrected Essential Techniques of Massage* (Li Zheng An Mo Yao Shu), aiming to trace its origins and fill its gaps. The compilation prioritizes syndrome differentiation followed by formulation of treatment laws. It took half a year to complete, fulfilling Mr. Zhang's request and demonstrating his compassionate and benevolent heart. The *Book of Documents* states: "Following the Way brings auspiciousness"; the *I Ching* says: "Accumulating good deeds leaves surplus blessings." I hold the guarantee for Mr. Zhang's success. I hereby record the details as follows.
In the winter month of Wuzi year, the 14th year of Guangxu
Zhen Zhen, styled Ti Li Zi, from Baoying (formerly named Li Quan, Xiao Shan), inscribed while traveling in Hanshang.