螽斯之集，为广嗣也。螽斯一生，九十九子，而广嗣之义有取焉。其亦渊乎微哉！天
之生人，能启其机，而必待于有相之道以赞之。赞之非其道，生生之机或息矣。盖合天人以成
者，能也；世之人率意而成者，遇也。幸乎天而不赞之以人者，惑也；至有自散其人而责望于
在天者，妄也。吾徒徐汝元有忧之而是，合古今而集焉。好生之仁可想矣。是集也，以摄精调
经为本，兼以胎产须知之助，参究脉证，虚实寒热，斟酌加减，皆其律。集古今之秘，以成广
嗣之全书，而无胶柱刻舟之弊。诚足以究圣贤之蕴，以赞化育之机者也。世之人知所以用之，
则百斯男，螽斯蛰蛰，非惟利人于一时，咸有以衍宗于百世矣。锡祚永之胤，终天地之功，孰非
汝元之功耶！是为序。邑人心谷汪宦子良序。
大矣哉，人之有生也！其阴阳造化之妙乎！夫阴阳生生不息之德，其在于物，则本乎干
坤；其在于人，则根乎精血。是故虽具道体之妙，而实遇修用之机。自其常而观之，虽愚夫愚
妇，固亦可以知也；自其变而言之，虽志士仁人，亦有所不能焉。是故体则阴阳精血也，用则
阴阳配合也。精血盈足，配合中时，此其常也，所谓愚夫愚妇之有知者，一自然之理也；精血
亏欠，配合不时，此其变也，所谓智士仁人之不能者，一颠沛之势也。夫以处其常也，予固知
其无待形于言矣。然而当其变也，岂可以弗辩哉！达道君子，安可不以用变之际而加之意焉者
乎？是理也，先哲神之，而愚亦得以及其意矣，请详陈于左。《易》曰∶天地 ，万物化醇；
男女媾精，万物化生。又曰∶阴阳合德，而刚柔有体，正所谓独阳不生，独阴不成是也。
盖为人之夫妇，犹天地然。
天地这道，阴阳和而后万物育；夫妇之道，阴阳和而后男女生。苟或父精母血，一有不及，而
谓有胎孕者，未之有也。是故欲求子者，必先审其妇之月经调否。经者，常也，如月月应期而来，
按期止无易常也，故曰月经。期有不调者，或先或后，或一月两至，或间月一来；有绝闭不通，
有频来不止；或先痛而后行者，或先行而后痛者；有黑色者，有紫色者，有淡色者；有白带、
白淫、白浊者，是皆血气不调者也。诸如此类，必按证以药而调治之。
及夫男子之病，亦在所当知也。其有不足者，有肾虚精滑，有精冷精清；或临事而不坚，
坚即流而不射；有盗汗梦遗，有便浊淋涩，有腰惫不能转摇，有好色以致阴虚，有劳热者，
有虚寒者，是皆精气不足者也。诸如此类，亦必按证施药而补益之。夫男而无以上诸病，然后
可以独责乎妇。若此者，诚男子之责也，奈何归咎于妇哉？妇无恙亦未如之何也已矣。妇之经
脉既调，男之真精亦足，所谓阴阳和，气血平，则百病不生，而乐有子乎且寿矣，奚艰嗣之有
哉！既和之以阴阳，且按之以方法，而人事亦不可不尽也。诀曰∶三十时中两日半，二十八九
君须算。落红满地是佳期，金水过期空霍乱。霍乱之时枉费工，树头树底觉残红。但解开花能
结子，何愁丹桂不成丛。此盖妇人月经方止，金水初生，此时子官正开，乃受精结胎之候，
妙合太和之时，宜以人事副之，庶不失造化之妙也。过此佳期，则子宫闭而不受胎矣。然男女
之别，各有要妙存焉。月经方过，一日、三日、五日交合者，此干道成男；二日、四日、六日
交合者，坤道成女。又云∶阴血先至，阳精后冲，纵气来乘，血开裹精，阳内阴外，是则精胜
其血。故阳为之主，男形所由以成也；若阳精先入，阴血后参，横气来助，精开裹血，阴内阳
外，是则血胜其精，故阴为之主，女形所由以成也。欲嗣之广者，必由斯道而得之。诚由斯而
求之，亦由斯而得也。其或不然者，而亦有之，物徼幸于偶然耳。然男女抱患而孕者，亦有之
。夷尝考之，虽孕多堕也，虽产多难也，虽子多病也。何以知其然也？尝观赤子在襁褓之中，
内无七情之牵扰，外无六气之相侵，宜无病之可生也。其患曰变蒸，曰惊悸，曰斑烂，曰风痫，
曰月疮，曰发搐，曰痰喘，曰痘疹，曰火疹，曰赤瘤，曰解颅，曰龟胸，曰滞颐，曰内吊，曰
鹅口，曰木舌、重舌等证，岂不皆根父母精血之初，与夫妊妇
虚弱，不能谨节之所致欤？又或未满百日，遂与咸酸之味，未至周期，辄与肥甘之 ，百病由
此而生也。其患曰丁奚，曰哺露，曰五疳，曰吐逆，曰黄胆，曰腹胀，曰浮肿，曰痞癖，曰疟痢，
曰积聚，曰飧泻，曰洞泻等证，岂不皆由饮食过伤，调养失宜之所致欤！自是观之，大半胎病
而小半伤食也。一本体弱，而禀受不浓。又有妊妇情欲动中，而胎气随炽，或好食煎炙，而多味
辛酸；或喜怒暴寒而嗜欲无节。殊不知儿在胎内，一脉贯通，母饥亦饥，母饱亦饱，动履食息，
而胎气随之，故皆足以令子受患也。胎前既如古者妇人之妊子，寝不侧，坐不偏，立不跸。不
食邪味，割不正不食，席不正不坐。目不视邪色，耳不听淫声，夜则令瞽诵诗道正事。如此则生
子形容端正，才过人矣。夫何今人爱子无方，姑息太过，反致伤生，儿多枉死，正与岩墙桎梏，
不能尽其正命者何异焉？每见温良之妇，妊娠起居皆有节度，生子少病，痘疹亦稀，足可以为
师法矣。有父母之责者，宁不于是而容心哉！由是观之，贤愚得失较然矣。孟子曰∶不孝有三，
无后为大。然孝以事亲，人则知之，而孰知孝之大者，乃所以善继其后矣乎！慨其知此而不知
求子之道也，良可惜哉！奈何委乎自弃者甘于命，过乎虑念者惑于巫。忍心害理，曷此甚也？
大抵君子当造命，不当委命。愚为是论，亦理法之准者言之耳，岂曰无征而不信乎！
螽斯（一种昆虫）的聚集，是为了繁衍后代。螽斯一生能生九十九个子女，因此其广嗣（广泛繁衍子嗣）的意义值得借鉴。这其中的道理真是深远而微妙啊！上天生育人类，能够开启生命的生机，但必须依靠相合之道来辅助它。如果辅助的方法不当，生生不息的生机或许就会熄灭。大概顺应天道与人道相结合而成功的，是能力；世人凭一时意气偶然成功的，是运气。侥幸依赖上天而不以人力去辅助的，是迷惑；甚至有人自己散失精气却责怪命运在天上的，是狂妄。我的同乡徐汝元对此感到忧虑并认为正确，于是汇集古今相关论述而成此书。其好生之仁心可以想见。这部书以摄精调经为根本，兼有胎产须知作为辅助，参究脉象与证候，针对虚实寒热进行斟酌加减，这些都是它的准则。集合古今秘法，以成就广嗣的完整全书，而没有拘泥固执、不知变通的弊端。确实足以探究圣贤的深意，以辅助化育万物的天机。世间的人如果知道如何运用它，那么子孙众多，螽斯般繁衍不绝，不仅有利于一时之人，更能使宗族在百世中延续。赐予福泽给永久的后代，最终完成天地的功业，这难道不是汝元的功劳吗！为此作序。邑人心谷汪宦子良序。
伟大啊，人的生存！其中阴阳造化的奥妙啊！那阴阳生生不息的德行，对于万物来说，根本在于乾坤；对于人来说，根源于精血。所以虽然具备道体的奥妙，但实际上遇到修养运用的时机。从常规来看，即使是愚夫愚妇，本来也可以知道；从变化来说，即使是志士仁人，也有做不到的地方。所以体是阴阳精血，用是阴阳配合。精血充盈充足，配合时间恰当，这是常理，也就是所谓愚夫愚妇所知道的，是一自然之理；精血亏欠，配合时间不恰当，这是变局，也就是所谓智士仁人所不能做到的，是一颠沛之势。处于常理之中，我本来就知道无需多言了。然而当处于变局时，难道可以不辨析吗？通达大道的君子，怎么能在运用应对变化的时候不加注意呢？这个道理，先哲视为神妙，我也得以领会其意，请详细陈述如下。《易经》说：天地交感，万物化育醇厚；男女交合精气，万物化生。又说：阴阳结合德行，刚柔各有形体，这正是所谓的独阳不生，独阴不成。大概为人夫妇，就像天地一样。
天地这道，阴阳和谐而后万物孕育；夫妇之道，阴阳和谐而后男女出生。假如父亲的精和母亲的血，有一点不足，却说有胎孕的，是没有过的事。所以想要求子的，必须先审视妻子的月经是否调和。经，就是常，像每月按时到来，按期停止没有改变常规，所以叫月经。周期有不调和的，或提前或推后，或一月两次，或隔月一次；有闭经不通的，有频繁来不止的；或先痛后行的，或先行后痛的；有黑色的，有紫色的，有淡色的；有白带、白淫、白浊的，这些都是气血不调的表现。诸如此类，必须根据证候用药调治。
至于男子的疾病，也应当知晓。其中有不足的，有肾虚精滑，有精冷精清；或临事时不坚硬，坚硬即流出而不射精；有盗汗梦遗，有便浊淋涩，有腰背疲惫不能转动，有好色导致阴虚，有劳热的，有虚寒的，这些都是精气不足的表现。诸如此类，也必须根据证候施药补益。男子如果没有上述各种疾病，然后才可以单独归责于妻子。像这种情况，确实是男子的责任，怎么能归咎于妻子呢？如果妻子也没病，那就无可奈何了。妻子的经脉既已调和，男子的真精也已充足，所谓阴阳和谐，气血平和，那么百病不生，且乐于有子并且长寿，哪里还有求子艰难的问题呢！既然已经调和阴阳，又按照方法行事，那么人事也不可不尽到。诀曰：三十岁期间两日半，二十八九天数须计算。落红满地是好时机，金水过期空忙乱。霍乱之时枉费功夫，树头树底觉残红。只要懂得开花能结子，何愁丹桂不成丛。这大概是妇人月经刚刚停止，金水初生，此时子宫正开，乃是受精结胎的时候，妙合太和的时刻，适宜以人事配合，才不至于错失造化的奥妙。过了这个佳期，则子宫关闭而不受胎了。然而男女之别，各有要妙存在。月经刚过，一日、三日、五日交合的，此干道成男；二日、四日、六日交合的，坤道成女。又说：阴血先到，阳精后冲，纵气来临，血开裹精，阳在内阴在外，则是精胜其血。所以阳为主，男形由此形成；若阳精先入，阴血后参，横气来助，精开裹血，阴在内阳在外，则是血胜其精，所以阴为主，女形由此形成。想要子嗣广泛的，必须通过这条道路才能得到。诚然通过这条路去追求，也能通过这条路得到。如果不这样，也有这样的情况，那是物徼幸于偶然罢了。然而男女带病而怀孕的，也有。我曾考察过，虽然怀孕多流产，虽然生产多难产，虽然孩子多生病。怎么知道是这样呢？曾观察赤子在襁褓之中，内无七情的牵扰，外无六气的相侵，应该没有病可生。其患病称为变蒸，称为惊悸，称为斑烂，称为风痫，称为月疮，称为发搐，称为痰喘，称为痘疹，称为火疹，称为赤瘤，称为解颅，称为龟胸，称为滞颐，称为内吊，称为鹅口，称为木舌、重舌等证，难道不都是根源于父母精血的初始，以及孕妇虚弱，不能谨慎节制所致吗？又或者未满百日，就给予咸酸的味道，未到周期，就给肥甘之物，百病由此而生。其患病称为丁奚，称为哺露，称为五疳，称为吐逆，称为黄胆，称为腹胀，称为浮肿，称为痞癖，称为疟痢，称为积聚，称为飧泻，称为洞泻等证，难道不都是由饮食过伤，调养失宜所致吗！从这方面看，大半是胎病而小半是伤食。一本身体弱，而禀受不厚。又有孕妇情欲动于中，而胎气随之炽盛，或喜好食用煎炸，而多味辛酸；或喜怒暴寒而嗜欲无节。殊不知孩子在胎内，一脉贯通，母亲饥饿孩子也饥饿，母亲饱足孩子也饱足，行动饮食呼吸，而胎气随之，所以都足以让孩子受害。胎前既然像古时候妇女怀孕，睡觉不侧卧，坐不偏斜，站立不跛行。不吃邪味，肉切得不正不吃，席子不正不坐。眼睛不看邪色，耳朵不听淫声，夜里让盲人诵读诗歌讲述正道。这样则生的孩子形容端正，才能过人。为什么现在的人爱子无方，姑息太过，反而导致伤害生命，孩子多枉死，这与靠在危墙下、戴着枷锁，不能尽得正命的人有什么不同呢？常见温良的妇女，妊娠起居都有节度，生子少病，痘疹也稀少，足可以作为师法了。有父母责任的人，难道不在此处用心吗！从这方面看，贤愚得失明显了。孟子说：不孝有三，无后为大。然而孝是用来侍奉父母的，人们都知道，但谁知道最大的孝，乃是善于继承其后代啊！感慨那些知道这一点却不知道求子之道的人，实在可惜啊！奈何听任自弃的人甘于命运，过度忧虑的人被巫术迷惑。忍心害理，怎么这么严重呢？大体上君子应当创造命运，不应当委身于命运。我写这篇论述，也是从理法的准则来说的，难道说没有证据而不信吗！
The gathering of the locust (Zhongsi) is for the purpose of procreation. A single locust can produce ninety-nine offspring, thus its significance in broad procreation (Guangsi, widely propagating descendants) is worthy of reference. The principle involved is indeed profound and subtle! Heaven's generation of humans can initiate the mechanism of life, but it must rely on the way of compatibility to assist it. If the assistance is not in accordance with the proper way, the mechanism of continuous generation may cease. Generally, success achieved by combining Heaven and Humanity is due to ability; success achieved by people acting on impulse is due to chance. Relying solely on Heaven without human assistance is confusion; and those who dissipate their own essence yet blame Heaven are delusional. My fellow townsman, Xu Ruyuan, was concerned about this and deemed it correct, so he collected ancient and modern texts to compile this work. His benevolence for preserving life can be imagined. This collection takes conserving essence and regulating menstruation as its foundation, supplemented by knowledge necessary for pregnancy and childbirth. It investigates pulse and symptoms, carefully adjusting prescriptions based on deficiency/excess and cold/heat patterns; these are its principles. It gathers ancient and modern secrets to form a comprehensive book on broad procreation, avoiding the弊 (disadvantage) of being rigid and inflexible. It truly suffices to explore the depths of the sages' wisdom and assist the mechanism of cosmic transformation. If people of the world know how to use it, then they will have many sons, multiplying like locusts, benefiting not only people of their time but also extending their lineage for a hundred generations. Bestowing blessings upon eternal descendants, ultimately fulfilling the work of Heaven and Earth—who could deny that this is Ruyuan's merit? Thus is the preface. Wang Ziliang from Xingu, Yixian, wrote this preface.
Great indeed is human existence! How wondrous is the creation of Yin and Yang! The virtue of endless generation through Yin and Yang, when applied to things, is rooted in Qian and Kun; when applied to humans, it is rooted in Essence and Blood. Therefore, although one possesses the subtleties of the Dao's body, one actually encounters the opportunity for cultivation and application. Viewed from the normal perspective, even simple men and women can understand it; viewed from the perspective of change, even scholars and virtuous men may fail to achieve it. Thus, the substance is Yin-Yang, Essence, and Blood; the function is the combination of Yin and Yang. When Essence and Blood are abundant and the timing of intercourse is appropriate, this is the norm, which is what simple men and women know—a natural law. When Essence and Blood are deficient and the timing of intercourse is inappropriate, this is the variation, which is why even wise men and virtuous men cannot succeed—a situation of adversity. Regarding the norm, I naturally know no words are needed. However, regarding the variation, how can we not analyze it? How can gentlemen who understand the Great Way fail to pay attention during times of change and application? This principle was regarded as divine by ancient sages, and I too have grasped its meaning. Please allow me to elaborate below. The *I Ching* states: "Heaven and Earth interact, and the transformation of all things becomes pure; men and women combine their essences, and all things are born." It also says: "Yin and Yang combine their virtues, and hardness and softness take form," which precisely refers to the saying that "solitary Yang does not generate, solitary Yin does not complete." Couples are like Heaven and Earth.
In the way of Heaven and Earth, only when Yin and Yang are harmonious can all things be nurtured; in the way of couples, only when Yin and Yang are harmonious can males and females be born. If the father's Essence or the mother's Blood is lacking in any way, claiming there is a pregnancy would be unheard of. Therefore, those seeking children must first examine whether the wife's menstruation is regulated. "Jing" (Menstruation) means regularity, coming monthly on schedule and stopping on time without changing the routine, hence called Menstruation. Irregular cycles may come early or late, twice a month, or every other month; there may be amenorrhea or frequent prolonged bleeding; pain may precede or follow flow; the color may be black, purple, or pale; there may be leukorrhea, white discharge, or turbid white fluid. These are all signs of Qi and Blood disharmony. Such cases must be treated with herbs according to the syndrome.
As for men's diseases, these must also be known. Deficiencies include Kidney Essence deficiency with slippery sperm, cold or clear semen; inability to maintain erection during intercourse, or emission without ejaculation upon erection; night sweats and nocturnal emissions; turbid urine and dysuria; lower back fatigue preventing turning; Yin deficiency caused by lust; heat from overwork; and deficiency-cold. All these are signs of insufficient Essence and Qi. Such cases must be tonified with herbs according to the syndrome. Only if the man has none of the above ailments can the responsibility fall solely on the woman. This is indeed the man's responsibility; how can he blame the woman? If the woman is also healthy, nothing can be done. Once the woman's meridians are regulated and the man's True Essence is sufficient, such that Yin and Yang are harmonious and Qi and Blood are balanced, then a hundred illnesses will not arise, and one will happily have children and live long. Why would procreation be difficult? Having harmonized Yin and Yang and followed methods, human effort must also be exerted. The formula states: "At thirty years old, two and a half days are key; calculate twenty-eight or twenty-nine. Where red falls fully on the ground is the auspicious period; after the Golden Water period passes, labor is wasted. Wasting effort during the wrong time is like seeing faded red on trees. If you understand that flowers can bear fruit, why worry that osmanthus will not bloom in clusters?" This refers to the time just after menstruation ends, when Golden Water (post-ovulatory phase) begins, the uterus is open, and it is the moment for conception and fertilization, a time of perfect harmony. Human intercourse should coincide with this to not miss the miracle of creation. After this period, the uterus closes and cannot conceive. However, there are subtleties in the difference between male and female. Intercourse on the 1st, 3rd, or 5th day after menstruation leads to a male (Qian path); on the 2nd, 4th, or 6th day leads to a female (Kun path). It is also said: If Yin Blood arrives first and Yang Essence follows, with Qi assisting, the blood opens to wrap the essence, with Yang inside and Yin outside, then Essence dominates Blood. Thus Yang is master, forming the male shape. If Yang Essence enters first and Yin Blood follows, with Qi assisting, the essence opens to wrap the blood, with Yin inside and Yang outside, then Blood dominates Essence. Thus Yin is master, forming the female shape. Those wishing for numerous descendants must follow this path. Indeed, seeking through this path yields results through this path. If not, exceptions occur, relying on chance. However, pregnancies resulting from illness in either partner do occur. I have examined them: though pregnant, miscarriage is common; though giving birth, difficulty is common; though having children, sickness is common. How do I know this? I have observed infants in swaddling clothes, free from internal emotional disturbances and external climatic invasions, seemingly disease-free. Yet they suffer from Bianzheng (feverish changes), Jingji (fright palpitations), Banlan (rashes), Fengxian (wind epilepsy), Yuechuang (monthly sores), Faxu (convulsions), Tanchuan (phlegm wheezing), Douzhen (smallpox/rubella), Huozhen (fire rash), Chilou (red tumors), Jielu (open fontanelle), Guixiong (turtle chest), Zhiyi (drooling), Neidiao (internal strangulation), Ekou (goose mouth), Mushe (wooden tongue), Chongshe (double tongue), etc. Are these not rooted in the initial state of parents' Essence and Blood, and the pregnant woman's weakness and lack of restraint? Or, before one hundred days, giving salty/sour flavors, or before the cycle is set, giving rich/greasy foods, causing a hundred illnesses? Diseases include Dingxi, Bulu, Wugan (five types of malnutrition), Tuoni (vomiting), Huangdan (jaundice), Zhangfu (abdominal distension), Fengzhong (edema), Pipi (masses), Moli (malaria/dysentery), Jizhi (accumulations), Xunxie (undigested stool diarrhea), Dongxie (profuse diarrhea), etc. Are these not caused by dietary excess and improper nursing? From this, most are fetal diseases, and a minority are food injuries. Some are constitutionally weak with thin endowment. Also, if a pregnant woman's desires stir internally, fetal Qi flares; if she likes fried/spicy foods; or if she has violent emotions, extreme cold exposure, or uncontrolled desires. Unknowingly, the fetus is connected by one vessel; if the mother is hungry, the fetus is hungry; if full, the fetus is full. Movement, diet, and breathing affect fetal Qi, causing harm to the child. During pregnancy, one should follow ancient practices: sleep without side-sleeping, sit without leaning, stand without limping. Avoid strange tastes, meat cut improperly, or mats placed incorrectly. Do not look at lewd sights, listen to obscene sounds, or recite poetry of righteousness at night. Then the child will be handsome and talented. Why do modern people love children improperly, spoiling them excessively, leading to injury and premature death? This is no different from leaning against a dangerous wall or wearing shackles, failing to fulfill one's natural destiny. I often see gentle women who regulate their pregnancy lifestyle, whose children are rarely sick and have few rashes; they are worth emulating. Parents, should you not pay attention to this? Thus, the difference between the wise and foolish is clear. Mencius said: "There are three forms of unfilial conduct, of which having no descendants is the greatest." Filial piety serves parents, which everyone knows, but who knows that the greatest filial piety is to properly continue the lineage? It is pitiful that some know this but do not seek the way to have children. How lamentable that some resign themselves to fate, while others are confused by witchcraft due to excessive anxiety. Cruelty and injustice are severe. Generally, gentlemen should create their destiny, not surrender to it. I wrote this treatise based on principles and methods, not without evidence.