凡治婴儿病。不望颜色。不审苗窍。故病不应药。是书惟以望颜色。审苗窍六字。为大主脑。
凡症俱有颜色可望。苗窍可审。独惊痫 三症。颜色苗窍。俱非本来。无处拿提。是书洞决死生。俱属先君从百千
婴
儿中侦探出来的。辨明形状。俱属先君从百千婴儿中体认出来的。治法药味。俱属先君从百千婴儿中尝试出来的。故
是书于此三症。则冠以初。明有自也。
凡前辈图绘各穴。俱任意栽插。鲜不差谬。是书图穴。由两代考索。毫不舛错。
凡症所载推拿者。俱属必效。不准者。如老汉扳罾猿猴摘果之类。尽行删汰。
凡症推三关。必须少推腑上以应之。推六腑。必须少推三关以应之。防补泻太过。
凡症属。载明灯火艾灸。俱起死回生秘法。
凡症下无汤散名。只有药味者。俱卓溪自立方。历验始载。
凡有夏禹铸曰。其中多出己见。发明至理。亦从治效过立说。
凡症立说引喻。俱属疑团。不譬不明。
凡症后间附效案。系症有疑难。传以较核。
凡症初起不用丸散。因各脏病有轻重。临症用剂。必有加减。如丸散药味分两已定。倘内有一二味与症不宜者。抽
不出来。模糊投入。反生别病。予于暂症。必不肯用。若用丸散。殊是症属一家。
凡口诀。有古人旧诀。有卓溪新诀。新诀上。注卓溪二字。
凡字句用夹圈者。是大主脑。用尖圈者。是认法。用单圈者是紧要。
一、 热疟认法。乃卓溪生平第一着得意处。自分亦能上绳父武。出以传世。更当研究。
一、 症。大小方脉书独不齿及。多因症属至轻。迩来 症为患最重。余每临症。只从
脾肺两脏看虚实。肺脏大肠探根苗。于中创出治法。一剂必效。用以传世。此乃发造物未发之秘。补先辈不足之
书。
凡推拿。古人以之代药。后人竟以推拿为儿戏。并不知推应何经。拿应何脏。所代何药。
以致轻症加重。重予速死。予特载出某推当某药。某拿抵某味。使人晓得用推拿。便是
用药味。药味既不可误投。推拿又何可乱用。
凡是治疗婴儿的疾病，如果不观察面色，不审查苗窍（指目、鼻、口、舌、耳等五官及指纹等反映脏腑气血状况的部位），那么疾病就不会对药物产生反应。本书唯独以“望颜色”和“审苗窍”这六个字作为核心主旨。
凡是病症都有面色可以观察，有苗窍可以审查。唯独惊风、癫痫这三种病症，其面色和苗窍都不是本来的真实状态，无处着手把握。本书能洞察决断生死，都是先父从成百上千个婴儿中探测推断出来的；辨别明确症状形态，都是先父从成百上千个婴儿中体察认识出来的；治疗方法与药味，都是先父从成百上千个婴儿中尝试验证出来的。因此，本书对于这三种病症，冠以“初”字，表明是有源头的。
凡是前辈绘制的各穴位图，都是随意插附的，很少有不出错的。本书绘制穴位，经过两代人的考证探索，毫无差错。
凡是病症记载中提到的推拿手法，都属于必定有效的。不准验的，比如老汉扳罾、猿猴摘果之类，全部删除淘汰。
凡是病症涉及推三关（小儿推拿特定部位/手法）时，必须少推六腑（小儿推拿特定部位/手法）来呼应它；推六腑时，必须少推三关来呼应它。以防补泻太过。
凡是病症属于……（原文此处似有缺漏或语意未尽，依文意理解为某些特定情况），明确记载灯火艾灸，都是起死回生的秘法。
凡是病症下没有汤剂散剂的名称，只有药味的，都是卓溪（作者夏禹铸的号）自行制定的方子，经过多次验证后才载入书中。
凡是带有“夏禹铸曰”的内容，其中多出己见，阐发至理，也是从治疗有效后确立的说法。
凡是病症立说引用的比喻，都属于疑难困惑之处，不通过比喻就不明白。
凡是病症后偶尔附带的效案（有效病例），是因为病症有疑难，传授以便考核核对。
凡是病症初起不用丸剂和散剂，因为各个脏腑的疾病有轻有重，临症用药，必然要有加减变化。如果丸散药的剂量已经固定，倘若其中有一两味药与病情不相宜，抽取不出来，模糊地投入使用，反而会产生其他疾病。我对于暂时性的病症，一定不肯使用丸散。如果使用丸散，殊属同一类病症。
凡是口诀，有古人的旧口诀，有卓溪的新口诀。在新口诀上，标注“卓溪”二字。
凡是字句用夹圈（双圈）标记的，是核心主旨；用尖圈（三角圈）标记的，是辨认方法；用单圈标记的是紧要内容。
一、热疟的辨认方法，是卓溪平生第一得意之处。自认为也能继承父亲的事业，拿出来传世，更应当深入研究。
一、某种病症（原文此处似有缺字，结合下文推测可能指某种特定儿科重症或常见病），大小方脉书籍唯独不提及。多因该病症属于极轻微，近来该病症为患最重。我每次临症，只从脾、肺两脏看虚实，通过肺脏和大肠探求根源，从中创出治疗方法，一剂必效，用来传世。这是发掘造物主未发的秘密，补充先辈不足的书。
凡是推拿，古人用它代替药物，后人竟然把推拿当作儿戏，并不知道推应对应哪条经络，拿应对应哪个脏腑，所替代的是什么药物。以至于轻症加重，重症导致速死。我特意载出某推相当于某药，某拿抵得上某味药，使人懂得使用推拿，就是在使用药味。药味既然不可误投，推拿又怎么可以乱用。
Whenever treating infant diseases, if one does not observe the complexion and does not examine the miaoqiao (sites such as the eyes, nose, mouth, tongue, ears, and fingernails that reflect the condition of organs and qi-blood), the disease will not respond to medication. This book takes only the six characters "observe complexion" and "examine miaoqiao" as its central theme.
All symptoms have a complexion that can be observed and miaoqiao that can be examined. Only in the cases of wind-stroke (Jingfeng) and epilepsy (Xian), the complexion and miaoqiao are not their original true states, making it difficult to grasp from any specific point. The ability of this book to discern life and death is derived from my late father's exploration among hundreds of thousands of infants; the differentiation of symptom shapes is based on his personal experience with hundreds of thousands of infants; and the treatment methods and herbal ingredients are the result of his trials on hundreds of thousands of infants. Therefore, for these three conditions, this book prefixes them with "Initial," indicating a clear origin.
The acupoint diagrams drawn by predecessors were arbitrarily inserted, rarely without error. The acupoint diagrams in this book have been researched over two generations, containing absolutely no mistakes.
The tuina (pediatric massage) techniques recorded for various symptoms are all deemed effective. Inaccurate ones, such as "Old Man Pulling Net" and "Monkey Plucking Fruit," have been entirely deleted.
When pushing the San Guan (Three Passages) for a symptom, one must slightly push the Liu Fu (Six Viscera) to correspond; when pushing the Liu Fu, one must slightly push the San Guan to correspond, preventing excessive tonification or sedation.
For symptoms belonging to [specific category implied], the use of moxibustion with lamp-fire is explicitly recorded as a secret method capable of bringing the dying back to life.
Where no decoction or powder formula name is listed under a symptom, but only herbal ingredients are provided, these are self-formulated prescriptions by Zhuoxi (the author's pseudonym), included only after repeated verification.
Statements prefixed with "Xia Yuzhu says" contain personal insights elucidating profound principles, established based on successful treatments.
Metaphors used in explaining symptoms are often obscure; clarification through analogy is necessary for understanding.
Effective cases occasionally appended after symptoms address difficult diagnoses, transmitted for cross-verification.
At the initial stage of a symptom, pills and powders are not used because diseases in various zang-fu organs vary in severity, requiring adjustments in dosage during clinical practice. If the dosages in pre-made pills or powders are fixed, and one or two herbs are unsuitable for the specific condition, they cannot be removed. Blindly administering them may cause other diseases. I refuse to use pills or powders for transient conditions. Using them implies treating all similar symptoms identically.
Mnemonics include both ancient old verses and new verses by Zhuoxi. The name "Zhuoxi" is annotated on the new verses.
Characters enclosed in double circles indicate the core theme; those in triangle circles indicate identification methods; those in single circles indicate important points.
1. The identification method for Heat Malaria is my greatest achievement in life. I believe I can uphold my father's legacy and pass it down to future generations, warranting further study.
2. Certain symptoms are not mentioned in standard pulse diagnosis books, likely because they were considered trivial. Recently, however, this symptom has become severely prevalent. Whenever I treat this, I assess the deficiency or excess in the Spleen and Lung organs, tracing the root via the Lung and Large Intestine. I developed a treatment method from this approach, which yields immediate results with one dose, intended for transmission. This reveals secrets unexplored by nature and supplements the deficiencies of predecessors.
Tuina was originally used by ancients as a substitute for medicine. Later generations treated it as a game, unaware of which meridians correspond to pushing, which zang-fu correspond to grasping, and what medicinal effects they replace. Consequently, mild conditions worsened, and severe conditions led to rapid death. I specifically record which pushing technique corresponds to which herb and which grasping technique equals which ingredient, so that practitioners understand that using tuina is equivalent to using herbs. Since herbs must not be misapplied, tuina should not be used recklessly either.