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，而求嗣之说又何为之？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HT 之猷，或非渺小，
故命之曰宜麟策。
凡交会下种之时，古云宜择吉日良时，天德、月德及干、支旺相，当避丙丁之说。顾以仓猝之顷，亦安得
择而后行？似属迂远，不足凭也。然惟天日晴明，光风霁月，时和气爽，及情思安宁，精神闲裕之况，则随行
随止，不待择而人人可辨。于斯得子，非惟少疾，而必且聪慧贤明。胎元禀赋，实基于此。至有不知避忌者，犯
天地之晦冥，则受愚蠢迷蒙之气；犯日月星辰之薄蚀，则受残缺刑克之气；犯雷霆风雨之惨暴，则受狠恶惊狂
之气；犯不阴不阳，倏热倏寒之变幻，则受奸险诡诈之气。故气盈则盈，乘之则多寿，气缩则缩，犯之则多夭。
顾人生六合之内，凡生长壮老已，何非受气于生成？而智愚贤不肖，又孰非禀质于天地？此感兆元始之大本，
苟思造命而赞化育，则当以此为首务。
天地之间，万物得以醇厚化育；男女交合精气，万物由此化生，这是造化自然的规律，也是无思无虑、无为而治的道理。因此，有人伦之道就有夫妇，有夫妇就有子嗣，哪里会有没有后代的说法呢？然而，天有不产生万物的时候，地有不生长草木的区域，那么人也不能完全没有缺乏子嗣的情况。既然这样，生育的人自然生育，缺乏子嗣的人自然缺乏，那么寻求子嗣的说法又何必存在呢？果真可以追求吗？果真不可以追求吗？这中间自有道理，也自有方法。所谓道理，不是为那些先天不能生育、土地贫瘠不长庄稼的人而说的，也不是为那些年轻力壮、身体强健的人而说的。因为不能生育、土地贫瘠，是出于先天的禀赋，不是人力所能改变的；年轻力壮、身体强健，是出于阴阳妙合的自然状态，不需要刻意去认识或知晓。只有那些能够生子却未生子的人，因无后而感到难以忍受，这本来就不是上天注定的；年老体衰而没有儿子的人，精力日渐衰退，怎能比得上少年时期，这就是说可以通过人力来挽回，因而有了道理和方法。虽然流传于古代的方法已经不少，但依我看来，似乎还有未尽其精妙之处。于是列举出这些方法：天时、地利、人事、药食、疾病，总共五类二十四条。只要其中任何一项处理不当，就足以败坏生育的大事。我在晚年得子，都是借鉴于此。凡是苦于无子的人，只要仔细考察、相信并践行，那么绵延后代的大计，或许并非渺茫，因此命名为《宜麟策》。
凡是在性交受孕的时候，古人说应当选择吉日良辰，如天德、月德以及天干地支旺盛相生的时候，应当避开丙丁日（火旺之日）。但在仓促之间，怎么能等待选择好了再行房事呢？这似乎显得迂腐遥远，不足以依赖。然而，只有在天气晴朗明亮，风光清朗，气候温和爽适，以及心情安宁、精神悠闲舒适的情况下，无论何时行房，不需要刻意选择，人人都能辨别。在这样的状态下受孕得到的孩子，不仅少生病，而且必定聪慧贤明。胎元的禀赋，实际上基于此。至于那些不知道避忌的人，触犯天地昏暗之时，就会受到愚蠢迷蒙之气的影响；触犯日月星辰蚀亏之时，就会受到残缺刑克之气的影響；触犯雷霆风雨的惨烈暴虐之时，就会受到狠恶惊狂之气的影響；触犯忽冷忽热、不阴不阳的变幻之时，就会受到奸险诡诈之气的影響。所以，当天地之气充盈时，顺应它则多长寿；当天地之气缩敛时，触犯它则多夭折。但是，人生在六合之内，从生长到壮盛再到衰老死亡，哪一点不是接受天地生成的气？而聪明愚笨、贤良不肖，又有谁不是禀受于天地的体质？这是感应兆示元始的根本大道理，如果想要改造命运并辅助天地化育万物，就应当把这一点作为首要任务。
Between heaven and earth, all things are nurtured and matured; when male and female combine their essence, all things are born. This is the natural law of creation, a way of non-thought and non-action. Therefore, where there is human conduct, there are husbands and wives; where there are husbands and wives, there are offspring. How can there be talk of lacking heirs? However, there are times when heaven does not generate, and regions where earth does not sprout vegetation; thus, humans cannot be without those who lack heirs. If so, those who bear children do so naturally, and those who lack heirs remain so. Then why speak of seeking heirs? Can it truly be sought? Can it truly not be sought? There are indeed principles and methods within this. The principle discussed here is not for those congenitally unable to conceive or barren lands that yield no crops, nor for those in their prime with robust vitality. Congenital infertility stems from innate endowment, which cannot be altered by human effort; robust vitality in youth arises from the natural harmony of yin and yang, requiring no conscious knowledge or deliberate action. It applies only to those capable of having children but have not, who find childlessness unbearable, as this is not necessarily heaven's decree; and to the elderly who lack sons, whose energy wanes daily, unlike the young. Thus, there is room for human intervention, providing both rationale and method. Although ancient methods are numerous, I feel they do not fully capture their subtleties. Therefore, I list these methods: Heavenly Timing (Shi Tian), Earthly Advantage (Di Li), Human Affairs (Ren Shi), Medicinal and Dietary Therapy (Yao Shi), and Diseases (Ji Bing), totaling five categories and twenty-four items. Neglecting any one of them can ruin the endeavor. I had a son in my old age, relying on these principles. Those suffering from infertility should observe, believe, and apply them, and the plan for continuing the lineage may not be insignificant. Hence, the title *Yilin Ce* (Strategy for Seeking Heirs).
Regarding the timing of intercourse for conception, ancients advised selecting auspicious days and hours, such as those blessed by the Heavenly Virtue (Tiande) and Monthly Virtue (Yuede), or when heavenly stems and earthly branches are prosperous, while avoiding days associated with Bing and Ding (Fire elements). However, in moments of urgency, how can one wait to select an auspicious time before acting? Such advice seems pedantic and impractical. Nevertheless, conditions such as clear sunny weather, gentle breezes, mild and refreshing climate, along with a calm mind and relaxed spirit, are universally recognizable without needing specific selection. Conception under such favorable conditions results in offspring who are not only healthy but also intelligent and virtuous. The constitution of the fetus is fundamentally established here. Conversely, those ignorant of taboos may encounter the dimness of heaven and earth, absorbing qi of stupidity and confusion; encounter eclipses of sun, moon, and stars, absorbing qi of defect and conflict; encounter violent thunderstorms, absorbing qi of ferocity and madness; or encounter erratic shifts between hot and cold, absorbing qi of deceit and treachery. When cosmic qi is abundant, aligning with it brings longevity; when it is contracting, violating it leads to premature death. Humans live within the six directions, and every stage from growth to decline is shaped by the qi received from creation. Intelligence, foolishness, virtue, and vice are all determined by the constitution endowed by heaven and earth. This is the fundamental root of sensing the primordial origin. To alter one's destiny and assist in the nurturing of life, this must be the primary concern.