尽万物而观之。山无不草木。地无不黍稷。人无不生育。要之得其养耳。得其养。则硗者肥。瘠者沃。
草木何惧乎不蕃。黍稷何惧乎不秀。夫人亦由是也。苟形质强壮。而嗜欲无节。人之不免虚衰。赋禀怯薄。
而摄养有道。终焉亦能完实。不特少健而老衰。早壮而晚惫。滋悟保护之间。固可以视秋冬而复春夏也。
昔者名医罗天益。其年戊午春。桃李始华。雨雪浓寸。一园叟令举家击闷堕雪。焚草于下。是年他果萧然。
而此园大熟。然则天地之气。尚可以力转移。于人之身。岂无所用其术哉。桥乃不惭愚昧。积以平日所闻。
缙绅方士之说。质诸古今名家论议。着为调理精血。直指真源。男女服药三论。阴阳虚实四图。合用方法。
三十五道。附录经验秘方。号曰广嗣要语。精切晓明。纤芥非隐。信此以行。将见天下无不可父之男。无
不可母之女。而螽斯之应。比屋皆然矣。
求嗣之要。在乎男精女血充满而无病也。苟或病焉。必资明医而证调之。夫精者。血也。水也。阴也。
盖以有形言之也。有形而能时者。则又为气。为火。为阳。所使然也。论曰。孤阳不生。独阴不成。无阴
则阳无所附。无阳则阴无所根据。是精兼气。血兼水。火兼阴阳。总属肾与命门二脉。以沉静为平。若见命
门脉微细或绝。阳事痿弱。是为阳虚。法当补阳。若见命门脉洪大鼓击。阳事坚举。是焉相火妄动。法当滋
阴制火。启玄子云。性水之主。以制阳光。正此谓也。若见肾脉洪大或数。遗精尿血。是为阴虚。法当补
阴。若见肾脉虚微太甚。别无相火为病。法当阴阳双补。又如经者。血也。水也。阴也。假火色而为赤也。
随气而行。根据阳以运。亦若精之兼气血。兼水火。兼阴阳者也。其候以一月为
期。上应月之盈缺。故名月水。应其期则平。失其期则病先期者血热也。过期者血虚也。过期而色
淡者。有痰也。或曰虚也。经行而成块者。血之凝也。或曰风冷乘之也。将行而作疼者。气之滞也。
行后而疼者。气血俱虚也。经水紫黑色者。气血俱热也。虽然。又当察其时之寒暄。脉之迟数。证之
冷热。平而调之。以复常候。不可一途而取。夫男女精血既充。别无他疾。惟守投虚之法。是为知要。
纵观万物。山岭上无不生长草木。土地上无不种植黍稷。人类无不具备生育能力。关键在于得到适当的调养罢了。得到了调养，贫瘠的土地就会变得肥沃，瘦弱的土地就会变得滋润。
草木何必担心不繁茂？黍稷何必担心不抽穗结实？人也是如此。如果体质强壮，但纵欲无度，人也难免会虚弱衰退；如果先天禀赋怯弱单薄，但调养有方，最终也能身体充实。不仅不会年少时健壮而年老时衰弱、早壮年时强健而晚晚年疲惫，通过领悟和保护的方法，完全可以使身体状况像从秋冬恢复到春夏一样（恢复生机）。
从前名医罗天益，在戊午年春天，桃花李花刚刚盛开，下了厚达一寸的大雪。一位老园丁让全家在树下敲击盆罐制造噪音，并在树下焚烧草堆。那一年其他果园的果实收成萧条，而这个园子的果树却大丰收。既然天地之气尚且可以通过人力来转移，对于人的身体，难道没有可以运用的方法吗？于是我不自量力，汇集平日所听闻的，以及士大夫和方术家的说法，参照古今名家的议论，撰写了《调理精血论》，直指真源，包括男女服药三论、阴阳虚实四图、合用方法三十五道，并附录经验秘方，命名为《广嗣要语》。内容精切明晓，毫无隐晦。相信并依此而行，将会看到天下没有不能做父亲的男子，没有不能做母亲的女子，那么多子多福的应验，家家户户都会如此。
求子的关键，在于男子的精液和女子的血液充满且无疾病。如果有病，必须依靠明医来辨证调治。所谓精，就是血，就是水，就是阴。这是从有形质的角度而言的。有形质并能按时机发动的，又表现为气、火、阳，这是由它们所驱使的。论述说：孤立的阳气不能生存，单独的阴气不能成形。没有阴，阳就无所依附；没有阳，阴就无所凭借。所以精兼有气，血兼有水，火兼有阴阳，总归属于肾与命门两脉。以沉静为正常状态。如果见到命门脉象微细或断绝，性功能痿弱，这是阳虚，治疗方法应当补阳。如果见到命门脉象洪大鼓击，性功能坚举，这是相火妄动，治疗方法应当滋阴制火。启玄子（王冰）说：“性属水之主，用以制约阳光。”正是这个意思。如果见到肾脉象洪大或快速，遗精尿血，这是阴虚，治疗方法应当补阴。如果见到肾脉象虚微太过，没有其他相火致病的情况，治疗方法应当阴阳双补。又如月经，是血，是水，是阴。借助火的色泽而呈现红色。随气而行，依据阳而运行，也像精一样兼有气血、水火、阴阳。其周期以一个月为期，上对应月亮的盈亏，所以名叫月水。符合周期就是正常，违背周期就是病。提前的属于血热，延后的属于血虚。延后且颜色淡的，有痰湿，或者说是虚证。经期排出血块的，是血凝滞，或者说是风冷侵袭所致。经前疼痛的，是气滞。经后疼痛的，是气血俱虚。经血呈紫黑色的，是气血俱热。虽然如此，还应当观察当时的气候寒暖，脉象的迟数，症状的冷热，平和地调治，以恢复正常状态。不可拘泥于一种途径去取效。如果男女精血既已充足，没有其他疾病，只要坚守填补虚损的方法，这就掌握了关键。
Observing all things, mountains are invariably covered with grass and trees, the earth invariably bears millet and broomcorn millet, and humans invariably possess the capacity for reproduction. The key lies in proper nourishment. With proper nourishment, barren land becomes fertile, and poor land becomes lush. Why should grass and trees fear not flourishing? Why should millet fear not heading and fruiting? Humans are no different. If one’s constitution is strong but desires are unrestrained, one will inevitably become weak and declining; if one’s innate endowment is frail but nurturing is conducted with method, one can ultimately achieve fullness and solidity. Not only can one avoid being vigorous in youth but decrepit in old age, or robust in early adulthood but exhausted in late years, by comprehending and protecting oneself, one can restore vitality as if transitioning from autumn and winter back to spring and summer.
In the past, the renowned physician Luo Tianyi, in the spring of the Wumu year, when peach and plum blossoms had just opened, experienced heavy snow an inch thick. An old gardener ordered his entire family to strike pots and pans to create noise under the trees and burned straw beneath them. That year, other orchards yielded poorly, while this garden produced a bumper crop. Since the qi of heaven and earth can still be shifted by human effort, how could there be no methods applicable to the human body? Thus, I, unashamed of my ignorance, accumulated what I had heard daily, combined it with the theories of scholars and practitioners, consulted the discussions of ancient and modern masters, and composed "Treatise on Regulating Essence and Blood," pointing directly to the true source. It includes three treatises on medication for men and women, four diagrams of yin and yang deficiency and excess, thirty-five combined methods, and appended empirical secret prescriptions, titled *Guangsi Yaoyu* (Essential Words for Progeny). The content is precise and clear, hiding nothing. Trusting and acting upon this, one will see that there are no men who cannot be fathers, nor women who cannot be mothers, and the fulfillment of having many descendants will be common in every household.
The essence of seeking progeny lies in the male’s essence and female’s blood being abundant and free from disease. If disease exists, it must be treated by a skilled physician through syndrome differentiation. Essence is blood, water, and yin. This refers to its tangible form. Tangible forms that act according to timing also manifest as qi, fire, and yang, driven by their influence. It is said: isolated yang cannot generate life, and solitary yin cannot form substance. Without yin, yang has no attachment; without yang, yin has no foundation. Thus, essence combines with qi, blood combines with water, and fire combines with yin and yang, all belonging to the Kidney and Mingmen (Gate of Vitality) meridians. Calmness is the normal state. If the Mingmen pulse is faint, thin, or absent, accompanied by impotence, this indicates Yang Deficiency (Yang Xu), and the treatment method should be tonifying Yang. If the Mingmen pulse is surging and forceful, accompanied by persistent erection, this indicates Hyperactivity of Ministerial Fire (Xianghuo Wangdong), and the treatment method should be nourishing Yin to control fire. Qixuanzi (Wang Bing) stated: "Nature belongs to the master of water, used to restrain solar heat." This is precisely what he meant. If the Kidney pulse is surging or rapid, accompanied by seminal emission and hematuria, this indicates Yin Deficiency (Yin Xu), and the treatment method should be tonifying Yin. If the Kidney pulse is extremely faint and weak, without other signs of ministerial fire pathology, the treatment method should be tonifying both Yin and Yang.
Regarding menstruation, it is blood, water, and yin. It appears red due to the color associated with fire. It moves with qi and operates based on yang, similar to essence combining qi and blood, water and fire, yin and yang. Its cycle lasts one month, corresponding to the waxing and waning of the moon, hence called "monthly water" (Yueshui). Adhering to the cycle is normal; deviating from it is pathological. Early arrival indicates Blood Heat (Xue Re); late arrival indicates Blood Deficiency (Xue Xu). Late arrival with pale color suggests Phlegm (Tan) or Deficiency. Clots during menstruation indicate Blood Stasis (Xue Ning) or invasion of Wind-Cold (Feng Leng). Pain before menstruation indicates Qi Stagnation (Qi Zhi); pain after menstruation indicates Deficiency of both Qi and Blood (Qi Xue Ju Xu). Purple-black menstrual blood indicates Heat in both Qi and Blood (Qi Xue Ju Re). Nevertheless, one must observe the climate’s cold or warmth, the pulse’s slow or rapid rate, and the symptoms’ cold or heat nature, regulating gently to restore normalcy. One should not rely on a single approach. Once male essence and female blood are sufficient and free from other diseases, adhering to the method of tonifying deficiency constitutes mastering the essentials.