粤自先祖杏城翁。豫章人。以幼科鸣。第一世。蚤卒。先考菊轩翁孤。继其志而述之。
庚子客于罗，娶先妣陈氏。生不肖。乃家焉。其术大行。远近闻而诵之万氏小儿科云。为贰
世。罗有钜儒张玉泉、胡柳溪。讲明律历史纲之学。翁知全可教。命从游于夫子之门而学焉
。颇得其传。翁卒矣。顾其幼科之不明不行也。前无作者。虽美弗彰。后无述者。虽盛弗传
。不肖之责也。故予暇日。自求家世相传之绪。散失者集之。缺略者补之。繁芜者删之。错
误者订之。书成。名育婴家秘。以遗子孙。为三世。惜乎有子十人。未有能而行之者。其书
已流传于荆、襄、闽、洛、吴、越之间。莫不曰此万氏家传小儿科也。余切念之。治病者法
也。主治者意也。择法而不精。徒法也。语意而不详。徒意也。法愈烦而意无补于世。不如
无书。又着幼科发挥以明之者。发明育婴家秘之遗意也。吾不明。后世君子必有明之者。不
与诸子。恐其不能明。不能行。万氏之泽。未及肆世而斩矣。极闸人者。苟能如尹公他得庾
公之斯而教之。则授受得人。夫子之道不坠。若陈相虽周孔之道。亦失其传也。诸贤勖之哉
造化大慈也。有所授之。于焉有晰于其微。而身皆传之者。是帝之力臣。而轩岐氏嗣响
慈父母涂阱陷设夏威。顾乃于意实嗜好而犊之。有形无形之别也。无形而汨天和。即慈父母
之怀。犹然灾疹之区。矧乎寒热燥湿之微茫。而又以的为招乎。或者谓彭殇有主。方书之奇
也。 龙之代甘脆也。则参、术、芎、芩当不与山青并烂。其半为造物所蠹者。天与人不并
至也。而不见夫蓬蓬者乎。塞向有方。指而胜之。 而胜之。南北海而 躅犹有及也。而不
见乎豫章之木乎。邓林之腴。青阳之德。然必七年。而后可觉。方芽而斫削是寻。其尽也斯
须。柰何养赤子者。爱于一指一 。斧斫而还自贼也。其忽锱铢。其 什伯。蚤觉者反是。
操寸帙而攻万瘥。代冥冥力。故耳目递贵于方舆之内。所谓朝宓轩而参元宰者。万氏于此道
至焉哉。广嗣者弓 皇皇焉。而几得之。已痘者 治皇皇焉。而几得之。其危而不可必者。
屡屡也。斯书成人之命。所必欲得者。无不得之于万氏。则非 龙之诡。而甘脆之可递尝也。
手授其徒。命曰家秘。不佞奄有赤子之邦。不以广而
氏者。无以得之于天矣。不佞又不以归万氏。而归
自从我先祖杏城公以来，他是豫章人，以儿科医术闻名于世。第一代（指其父辈或更早的传承者）早逝，我的父亲菊轩公独自继承了他的志向并加以阐述。
庚子年，我客居在罗地，娶了先母陈氏，生下了不孝之子（即万全自己），于是便定居于此。我家的医术因此大为流行，远近的人们都传颂“万氏小儿科”。这是第二代。
罗地有大学者张玉泉、胡柳溪，他们讲授阐明律历和史纲之学。家翁（指祖父或长辈，此处语境似指家族长辈或恩师，结合下文“翁知全可教”，应指对万全有教导之恩的长辈或特定人物，原文此处略晦涩，通常理解为家族中重视教育的长辈或当地名流）知道我可以教导，便命我跟从夫子门下学习。我颇得其真传。
家翁去世后，考虑到儿科医术如果不明确传播就无法发扬光大。前无前人著述，即使有美德也无法彰显；后无后人记述，即使兴盛也无法流传。这是我的责任。所以我在闲暇之日，寻求家世相传的线索，将散失的收集起来，将缺漏的补充完整，将繁杂冗长的删减掉，将错误的订正过来。书完成后，命名为《育婴家秘》，留给子孙，这是第三代。可惜我有十个儿子，却没有一个能掌握并施行此术的。这本书已经流传于荆、襄、闽、洛、吴、越之间，人们无不说这是万氏家传的儿科医术。
我深切思考：治病的方法是法则，主治医生的意图是心法。选择方法而不精纯，只是死法；言语意图而不详细，只是空意。如果法则越繁琐而意图对世人没有补益，不如没有这本书。我又撰写《幼科发挥》来阐明这一点，旨在发明《育婴家秘》中遗留的深意。我不明白其中的奥妙，后世的君子们一定会有明白的人。我不将此传给诸子，是担心他们不能明白，不能施行，导致万氏的恩泽不到第四代就断绝了。极尽审慎之人，如果能像尹公他得到庾公之斯那样去教导（比喻得良师传授），那么传授与接受都能得人，夫子的道统就不会坠落；如果像陈相那样背离，即使是周公孔子的道统也会失传。各位贤达要勉励啊！
造化是大慈大悲的，有所授予，于是有人能洞察其微妙之处，从而身体力行地传承它，这是天帝得力的大臣，也是轩辕、岐伯氏的继响者。然而，那些设置陷阱、陷害善良的人，却反而对婴儿有着特殊的嗜好（此处原文逻辑较乱，疑为抄录错误或隐喻，意指有些人虽有大慈之心，但面对婴儿疾病时往往因无知或疏忽而陷入困境，或者反讽某些人对婴儿健康的漠视）。有形和无形的区别在于：无形之气扰乱了天和，即便是在慈父母怀抱中的婴儿，也依然是灾疹的区域。何况寒热燥湿等细微变化，又怎能轻易招致呢？
有人说寿命长短有主宰，方书中的奇效如同龙代甘脆（比喻珍贵难得）。那么人参、白术、川芎、黄芩应当不会与山野青草一起腐烂。其中一半被造物所蛀蚀，是因为天与人不能同时达到完美境界。难道没看到那蓬蓬勃勃生长的草木吗？堵塞窗户的方向是有定数的，指着它胜过它。南北海虽然遥远，但脚步还能触及。难道没看到豫章的大木吗？邓林肥沃，青阳（春气）的德行，但必须经过七年才能察觉。刚发芽就被砍削寻找，它的生机很快就会耗尽。为什么养育婴儿的人，爱在一根手指、一寸肌肤上，用斧头砍削反而伤害了自己？忽视微小的征兆，损失却十倍百倍。早点觉察的人则相反。拿着小册子攻治万种疾病，代替冥冥中的力量，所以在方圆之内耳目显得尤为珍贵。所谓早晨拜见宓牺（伏羲）、参拜元宰（黄帝/天帝），万氏在这条道路上达到了极致。
广嗣（求子）的人惶惶不安，几乎得到了。治疗痘疮的人惶惶不安，几乎得到了。那些危险且不可必定的情况，屡屡发生。这本书关乎成人的性命（此处原文可能有误，应为婴儿性命，或指通过育儿保全成人之命脉），所必定想要得到的，没有不在万氏这里得到的。这就不是龙的诡诈，也不是甘脆可以随意递尝的。亲手传授给徒弟，命名为家秘。我不才，拥有这片婴儿的国度，如果不是因为万氏，就无法从上天那里得到（救治婴儿的方法）。我不才，也不将功劳归于万氏，而是归于……（原文截断）
Since my ancestor, the Old Man Xingcheng (Apricot City), who was from Yuzhang and gained fame in pediatrics, the lineage has continued. The first generation passed away early. My father, the Old Man Juxuan (Chrysanthemum Pavilion), alone inherited his will and elaborated upon it.
In the Gengzi year, I resided as a guest in Luo, married my late mother, Lady Chen, and gave birth to an unworthy son (referring to myself, Wan Quan). Thus, we settled there. Our medical art became widely practiced, and people from near and far recited the name "Wan's Pediatrics." This constituted the second generation. In Luo, there were great scholars such as Zhang Yuquan and Hu Liuxi, who lectured on the principles of law, calendar, and historical outlines. The Old Man (likely referring to a respected elder or mentor) knew that I could be taught and ordered me to follow the Master to study. I acquired much of the true transmission.
After the Old Man passed away, he left behind a concern that if pediatrics were not clarified and propagated, it would not flourish. Without predecessors' works, even beauty cannot be highlighted; without successors' records, even prosperity cannot be transmitted. This is my responsibility. Therefore, during my leisure time, I sought the threads of family transmission, collected scattered materials, supplemented missing parts, deleted redundant content, and corrected errors. Upon completion, the book was named *Yuying Jiami* (Family Secrets for Nurturing Infants) to leave to my descendants, marking the third generation. Alas, although I had ten sons, none were able to practice it. The book has already circulated among Jing, Xiang, Min, Luo, Wu, and Yue, with everyone saying this is the Wan family's hereditary pediatrics. I deeply reflect: treating disease relies on methods (Fa), while the physician's intent (Yi) guides the treatment. If the method is chosen but not refined, it is merely dead technique; if the intent is spoken but not detailed, it is empty intention. If the methods become more complicated but the intent brings no benefit to the world, it is better to have no book at all. I then wrote *Youke Fahui* (Elucidation of Pediatrics) to clarify this, aiming to expound the hidden meanings left in *Yuying Jiami*. I may not understand it fully, but future gentlemen will surely elucidate it. I did not pass it to my sons because I feared they might not understand or practice it, causing the grace of the Wan clan to cease before the fourth generation. A prudent person, if they can teach like Yin Gong Ta received instruction from Yu Gong Zhi Si, will ensure proper transmission, and the Way of the Sages will not fall into ruin. But if one deviates like Chen Xiang, even the Way of Zhou and Confucius will be lost. Let the worthy strive!
Creation possesses great compassion. Those who receive its teachings can perceive its subtleties and transmit them personally; these are the ministers of the Emperor and the successors of Xuanyuan and Qibo. However, those who set traps and陷set others seem to have a peculiar obsession with calves (infants). There is a distinction between the tangible and intangible. When the intangible disrupts the Harmony of Heaven, even infants in the embrace of loving parents remain in the zone of disaster and rashes. How much more so with the subtle variations of cold, heat, dryness, and dampness? Some say longevity and premature death are destined, and the wonders in medical books are like dragons replacing sweet delicacies. Thus, herbs like Ginseng, Atractylodes, Ligusticum, and Scutellaria should not rot alongside wild grasses. Half of them are corrupted by creation itself, implying that Heaven and Humanity do not always align perfectly. Have you not seen the flourishing vegetation? There is a direction to block the window, pointing out how to overcome obstacles. Though the North and South Seas are vast, one's steps can still reach them. Have you not seen the trees of Yuzhang? The fertility of Denglin and the virtue of Qingyang (Spring) take seven years to manifest. If cut down when just sprouting, their vitality perishes instantly. Why do those who raise infants focus love on a single finger or inch of skin, using axes to chop and thus harming themselves? Neglecting trifles leads to losses of ten or a hundred times. Those who perceive early act differently. Holding a small volume of text to treat myriad diseases, one substitutes for the unseen forces. Thus, within the realm of human experience, ears and eyes are precious. To greet Fuxi in the morning and consult the Prime Minister (Yellow Emperor) implies reaching the pinnacle of Dao. The Wan clan has reached this height here.
Those seeking heirs are anxious, nearly attaining their goal. Those treating smallpox are anxious, nearly succeeding. Yet, dangerous and uncertain situations occur repeatedly. This book concerns life (originally likely referring to infant life, though text says adult life, context suggests pediatric survival). What is desperately desired can be found in the Wan school. It is not the trickery of dragons, nor the casual tasting of sweet delicacies. Handing it over to disciples, it is named Family Secret. I, though unworthy, govern the realm of infants. Without the Wan lineage, one could not obtain this from Heaven. I do not attribute this solely to the Wan family...