夏禹铸曰∶前辈有死症诀，然于中治之，却有不死者，不可弃而不治。大敦无脉是弱症，属不足。直视摇头
是风证，属有余。二者相兼，却无此理；倘有相兼，不治症也；如止有一，断非死症。鱼口自动，忽作鸦声，此脾
有痰，而肝有风，若祛风化痰，似非死证。蛔虫尽出、不加烧热、补肝即安，亦非死症。面黄四肢肿，若黄有宝
色，补脾行气自消，却非死证。至于鼻孔黑燥，兼以肚大青筋，手抱头上，兼以发似油淋，囟门肿起，忽陷成坑，
只犯一宗，犹非死症；若并见之，必死无疑。
夏禹铸曰∶前人忽略推拿，卓溪今来一赋。寒热温平，药之四性；推拿揉掐，性与药同。用推即是用药，何
可乱推。推上三关，代却麻黄肉桂。退下六腑，替来滑石羚羊。水底捞月，便是黄连犀角。天河引水，还同芩柏
连翘。大指脾面旋推，味是人参白术；泻之则为灶土石膏。大肠侧推虎口，何殊诃子炮姜；反之则为大黄枳实。涌
泉右转不揉，朴硝何异？一推一揉右转，参术无差。食指泻肺，功并桑皮桔梗。旋推止咳，效争五味冬花。精
威拿紧，岂羡牛黄贝母。肺俞重揉，漫夸半夏南星。黄蜂入洞，超出防风羌活。捧耳摇头，远过生地木香。五指节
上轮揉，乃祛风之苍术。足拿大敦鞋带，实定掣之钩藤。后溪推上，不减猪苓泽泻。小指补肾，焉差杜仲地黄。
涌泉左揉，类夫砂仁藿叶。重揉手背，同乎白芍川芎。脐风灯火十三，恩符再造。定惊元霄十五，不啻仙丹。病知
表里虚实，推拿重症能生。不谙推拿揉掐，乱用便添一死。代药五十八言，自古无人道及。虽无格致之功，
却是透宗之赋。
涂蔚生曰∶此赋为推拿治病之概略，颇关紧要。学人必须记忆纯熟，方可胸有成竹，不致误用。
夏禹铸说：前辈有关于死症的诀诀，但在治疗过程中，却有不死的案例，因此不能放弃而不治。大敦穴处无脉象是弱症，属于正气不足。眼睛直视、摇头是风证，属于邪气有余。如果这两种情况同时出现，按理说不应该这样；倘若真的同时出现，就是无法治愈的死症；如果只出现其中一种，断然不是死症。鱼口（外生殖器）自动抽动，突然发出乌鸦般的叫声，这是脾脏有痰湿，肝脏有风邪，如果能祛风化痰，似乎并非死症。蛔虫全部排出，不进行烧热处理，补益肝脏后病情安定，也不是死症。面色发黄且四肢浮肿，如果黄色中带有宝色（光泽），补脾并行气后自然消退，也不是死症。至于鼻孔黑而干燥，加上腹部胀大且有青筋暴露，双手抱头，加上头发像被油淋过一样油腻，囟门肿胀突起，或者突然凹陷成坑，只要只犯其中一种症状，仍然不是死症；如果这些症状同时出现，必定死亡无疑。
夏禹铸说：前人忽略了推拿疗法，卓溪（作者自称）如今作了一篇赋。寒、热、温、平，是药物的四种性质；推拿、揉、掐等手法，其性质与药物相同。使用推拿就如同使用药物，怎么可以胡乱推拿。推上三关穴，代替了麻黄和肉桂的功效；退下六腑穴，替代了滑石和羚羊角的功效。水底捞月手法，相当于黄连和犀角的作用；天河引水手法，等同于黄芩、黄柏、连翘的功效。在大拇指脾面旋推，味道如同人参和白术；若泻法则如同灶心土和石膏。侧推大肠经至虎口，与诃子和炮姜有何不同？反之操作则如同大黄和枳实。涌泉穴向右推而不揉，与朴硝有何区别？一推一揉并向右转，与人参、白术的效果没有差别。食指泻肺经，功效并列桑白皮和桔梗。旋推以止咳，效果可与五味子、款冬花争高下。精威穴拿捏紧，岂能羡慕牛黄和贝母。重揉肺俞穴，不必夸耀半夏和南星。黄蜂入洞手法，超出防风、羌活之上。捧耳摇头手法，远胜过生地和木香。在五指节上轮揉，乃是祛除风邪的苍术。足部拿取大敦穴及鞋带处，确实能定住抽搐的钩藤。后溪穴向上推，不减猪苓和泽泻的功效。小指补肾，哪里差杜仲和地黄。涌泉穴向左揉，类似砂仁和藿香叶。重揉手背，同于白芍和川芎。脐风灯火灸十三壮，恩惠如同再造生命。定惊元霄十五壮，不亚于仙丹。知晓病情的表里虚实，推拿重症也能救活。如果不精通推拿揉掐，胡乱使用就会增加一条死路。代药五十八言，自古以来无人提及。虽然没有什么格物致知的深奥功夫，却是透彻宗旨的赋文。
Xia Yuzhu said: The predecessors had aphorisms regarding fatal syndromes, yet in treatment, there are cases of survival; therefore, one must not abandon them without treatment. Absence of pulse at the Dazhunc (Great Push) acupoint indicates a weak syndrome, belonging to deficiency. Staring straight ahead and shaking the head indicate wind syndrome, belonging to excess. If these two conditions coexist, it is theoretically unreasonable; if they do coexist, it is an untreatable fatal condition; however, if only one appears, it is definitely not a fatal condition. Automatic movement of the yu-kou (external genitalia) accompanied by sudden crow-like sounds indicates phlegm in the Spleen and wind in the Liver; if wind is dispelled and phlegm resolved, it does not seem to be a fatal condition. Complete expulsion of roundworms without applying heat therapy, followed by stabilization after tonifying the Liver, is also not a fatal condition. Yellow complexion with swollen limbs: if the yellow color has a lustrous quality (treasure color), it will subside naturally after tonifying the Spleen and promoting Qi circulation, so it is not a fatal condition. As for black and dry nostrils combined with abdominal distension and visible blue veins, hands clutching the head, hair appearing oily as if soaked in oil, bulging fontanelle, or sudden sinking of the fontanelle into a pit: if only one of these signs is present, it is still not a fatal condition; but if they all appear together, death is undoubtedly certain.
Xia Yuzhu said: Predecessors neglected tuina therapy, so Zhuoxi (the author) now presents this fu (rhapsody). Cold, Heat, Warmth, and Neutralness are the four properties of herbs; tuina, rubbing, and pinching techniques share the same properties as drugs. Using tuina is equivalent to using medicine; how can one perform tuina arbitrarily? Pushing up the San-Guan (Three Passages) on the thumb replaces the effects of Mahuang Tang (Ephedra Decoction) and Rougui (Cinnamon Bark); retreating down the Liu-Fu (Six Limbs) on the forearm substitutes for Huashi (Talcum) and Lingyang Jiao (Antelope Horn). Shuidi Laoyue (Fishing the Moon from the Bottom of the Water) corresponds to Huanglian (Coptis Rhizome) and Xijiao (Rhinoceros Horn); Tianhe Yinshui (Drawing Water from the Heavenly River) is similar to Huangqin (Scutellaria Root), Huangbai (Phellodendron Bark), and Lianqiao (Forsythia Fruit). Rotating push on the spleen surface of the thumb tastes like Renshen (Ginseng) and Baizhu (Atractylodes Macrocephala Rhizome); draining it is like Zaotush (Furnace Soil) and Shigao (Gypsum Fibrosum). Side-pushing the Large Intestine meridian towards the Tiger's Mouth differs little from Hezi (Chebula Fruit) and Paojiang (Prepared Ginger); reversing this action is like Dahuang (Rhubarb Radix) and Zhishi (Immature Bitter Orange). Pushing Yongquan (Kidney 1) to the right without rubbing is no different from Xiaomiao (Mirabilite); one push, one rub, turning right, makes no difference from Renshen and Baizhu. Draining the Lung via the index finger works alongside Sangbaipi (Mulberry Root Bark) and Jiegeng (Platycodon Root). Rotating push to stop coughing competes with Wuweizi (Schisandra Fruit) and Donghua (Kalanchoe Flower). Grasping Jingwei (Pericardium 9) tightly surpasses Niuhuang (Calculus Bovis) and Beimu (Fritillaria Bulb). Heavy rubbing of Feishu (Bladder 13) need not boast about Banxia (Pinellia Tuber) and Nanxing (Arisaema Rhizome). Huangfeng Rudong (Yellow Bee Entering the Cave) exceeds Fangfeng (Saposhnikovia Root) and Qianghuo (Notopterygium Rhizome). Peng'er Yaotou (Holding Ears and Shaking Head) far surpasses Shengdi (Rehmannia Root) and Muxiang (Aucklandia Root). Wheel-rubbing over the Five Finger Nodes dispels wind like Cangzhu (Atractylodes Rhizome). Grasping Dazhunc (Liver 1) and the shoe-strap area on the foot truly calms convulsions like Gouteng (Uncaria Ramulus cum Uncis). Pushing Houxi (Small Intestion 3) upwards reduces nothing from Zhuling (Polyporus) and Zexie (Alisma Rhizome). Tonifying the Kidney via the little finger is no inferior to Duzhong (Eucommia Bark) and Dihuang (Rehmannia Root). Rubbing Yongquan (Kidney 1) to the left resembles Sharen (Amomum Fruit) and Huoye (Agastache Leaf). Heavy rubbing of the back of the hand is akin to Baishao (White Peony Root) and Chuanxiong (Ligusticum Rhizome). Thirteen applications of moxa for umbilical convulsion confer grace comparable to rebirth. Fifteen applications of Yuanxiao (likely referring to a specific moxa technique or point combination for calming fright) are not inferior to immortal elixirs. Knowing the exterior-interior and deficiency-excess of diseases allows tuina to save critical conditions. Ignorance of tuina rubbing and pinching, leading to arbitrary use, adds another cause of death. These fifty-eight words substituting for herbs have never been mentioned since ancient times. Although lacking profound investigation into things, this fu penetrates the essence of the art.
Tu Weisheng said: This fu provides a general overview of tuina for treating diseases and is quite important. Students must memorize it thoroughly to have confidence in their practice and avoid misuse.