猪蹄汤（妇八七） 涌泉散（妇八八） 漏芦汤（妇九十） 八珍汤（补十九） 四君子汤（补
一） 十全大补汤（补二十） 保阴煎（新寒一） 归脾汤（补三二） 加味归脾汤（补三三） 栝
蒌散（妇九一） 神效栝蒌散（外一八一） 加味逍遥散（补九三） 加减一阴煎（新补九） 人参
败毒散（散三六） 连翘金贝煎（新因三一）
（总论，共十二段，六七）
天地 ，万物化醇，男女构精，万物化生，此造化自然之理也。亦无思无
为之道也。故有人道即有夫妇，有夫妇即有子嗣，又何有乏嗣之说？然天有不生之时，地有
不毛之域，则人不能无乏嗣之流矣。然则生者自生，乏者当乏，而求嗣之说，又何为也？果
可求耶？果不可求耶？则其中亦自有说，亦自有法矣。所谓说者，非为不生不毛者而说也，亦
非为少壮强盛者而说也。盖不生不毛者，出于先天之禀赋，非可以人力为也。少壮强盛者，
出于妙合之自然，不必识，不必知也。惟是能子弗子者，无后难堪，本非天付，衰老无儿者
，精力日去，岂比少年，此所以有挽回之人力，则有说而有法矣。虽法之垂诸古者已不为少
，然以余觉之，则若有未尽其妙蕴者焉。因而胪列其法，曰天时，曰地利，曰人事，曰药食
，曰疾病，总五类二十四条。但凡其一，便足败乃公事矣。宾于晚年得子，率鉴乎此，凡苦
于是者，惟察之信之，则祚胤之猷，或非渺小，故命之曰《宜麟》策。
Zhuti Tang (Pig Trotter Decoction, Gynecology Chapter 87) Yongquan San (Yongquan Powder, Gynecology Chapter 88) Loulu Tang (Caulis Tetrastematis Trichosanthis Decoction, Gynecology Chapter 90) Bazhen Tang (Eight Treasures Decoction, Tonification Chapter 19) Sijunzi Tang (Four Gentlemen Decoction, Tonification Chapter 1) Shiquan Dabu Tang (Ten Thousand Complete Great Tonifying Decoction, Tonification Chapter 20) Baoyin Jian (Yin-Preserving Infusion, New Cold Chapter 1) Guipi Tang (Spleen-Restoring Decoction, Tonification Chapter 32) Jiawei Guipi Tang (Modified Spleen-Restoring Decoction, Tonification Chapter 33) Gualou San (Trichosanthes Powder, Gynecology Chapter 91) Shenxiao Gualou San (Divine Efficacy Trichosanthes Powder, Surgery Chapter 181) Jiawei Xiaoyao San (Modified Free and Easy Wanderer Powder, Tonification Chapter 93) Jiayi Yiyin Jian (Modified One Yin Infusion, New Tonification Chapter 9) Renshen Baidu San (Ginseng Detoxification Powder, Dispersing Agents Chapter 36) Lianqiao Jinbei Jian (Forsythia and Golden Shell Infusion, New Etiology Chapter 31)
(General Discussion, twelve sections in total, page 67)
Between heaven and earth, all things are transformed and thrive; when male and female essence combine, all things are generated. This is the principle of natural creation, the Way of non-thought and non-action. Thus, where there is human conduct, there are husband and wife; where there are husband and wife, there are offspring. How could there be a notion of lacking offspring? However, just as heaven has times when it does not generate, and earth has regions where nothing grows, so too must humans have cases of lacking offspring. Then, those who give birth do so naturally, and those lacking offspring remain so; why then speak of seeking offspring? Can it truly be sought? Can it truly not be sought? There is indeed a discourse and a method within this. The so-called discourse is not for those with congenital inability to generate or grow, nor for those who are young, strong, and vigorous. Congenital inability stems from innate endowment, which cannot be altered by human effort. The fertility of the young and vigorous arises from the natural harmony of yin and yang, requiring no conscious knowledge or deliberate action. It is only for those capable of having children but failing to do so, who find the lack of heirs unbearable, and who are not destined by heaven to be childless; or for the elderly who have no sons and whose vital energy declines daily, unlike the youth. This is why there is human effort to reverse the situation, hence the existence of discourse and methods. Although ancient methods are numerous, in my opinion, their profound essence has not been fully explored. Therefore, I list these methods under five categories: Timing of Heaven (Tianshi), Advantage of Earth (Dili), Human Affairs (Renshi), Medicine and Food (Yaoshi), and Diseases (Jibing), totaling twenty-four items. If any one of these is mishandled, it is sufficient to ruin the matter. In my late years, I had a son, relying entirely on these principles. Those who suffer from infertility should examine and trust this, and the plan for continuing the lineage may not be insignificant. Hence, I named this strategy "Yilin Ce" (Strategy for Suitable Offspring).