昔人云∶欲救人而学医则可，欲谋利而学医则不可。此仁人之言，最为深切。诚能玩味斯言而推展之，
譬如我之父母，妻子有疾，望医之相救者，何如。易地而观则利心自淡，利心淡则良心自现，而人之痛痒相
关矣。故圣训以进德，修业二者不可偏废也。若苟无良心，则终日矜名计利，奚暇精研此中义理哉。第事
之关紧最重者，莫如医，而理之蕴奥难明者，亦莫如医。是以轩岐之学，自《灵》、《素》、卢扁，以后如
仲景，河间，东垣，丹溪，以及近代诸名家，其着述注疏非不详尽。然非造诣深遂，心领神会者，不能运用得当
，则浅学肤见者，又乌足以语医哉。至若理不难明，而尤关生死急救者，则莫过于妇科，胎产，儿幼诸症。胎
产之变，如坠胎、血崩、血晕，横逆为患，儿科之变，如闷脐、噤口、锁肚、脐风等症，生死俱在呼吸，倘
僻处山乡，或贫穷无力不及延医，每遭惨变，深可慨也。且其致病之由，皆缘平时不知调理，临时茫无把握，
遂至急切贻误，若产症之变，多因脉未离经，努力太早，转致逼成横倒。而妄听稳婆恐吓，将儿任其生采
活剥，误遭凶残之手，以致母子不保，惨不忍言。更有轻视小产，失于调理，及至成病，尚不知救，因此病
人膏肓，而伤生者多矣。若不明陈利害，流毒安有穷哉，余不揣鄙陋，悉心参观诸先贤笺
述论治经、胎、产、幼诸说，择其至详至妥历验方法，辑成六卷，题曰《济生集》，呈政方家，复蒙指正。
咸谓是编，不特穷僻无医之乡，得此简明方法，便于对症用药，即仕宦之家，亦足以暗示子女节欲广嗣之
确理，则是书诚有室家者，思患预防之宝鉴者也。如能家置一编，平时互相讲解，庶先时胸有成竹，即临时易
于检阅，不致被惑受害，其保全岂有限量。蒙诸君子助资剞劂，以公
同好，还望乐善君子，转相劝勉，刷印施送，使天下后世产母，婴
儿同登寿域，其功德更无量矣。是为序。
光绪二十二年岁在丙申元月王上达春亭氏谨序
古人说：想要救人而学习医学是可以的，想要谋利而学习医学则不可以。这是仁德之人的言论，最为深刻恳切。如果能细细品味这句话并推广它，设想就像我的父母、妻子儿女生病时，希望医生来救助他们，情况是怎样的呢？换位思考，谋利的念头自然就会淡薄；谋利念头淡薄了，良心自然就会显现，从而与他人的痛苦感同身受。所以圣人的教诲中，增进道德修养和钻研学业这两方面是不可偏废的。如果没有良心，整天夸耀名声、算计利益，哪里还有空闲去精研其中的医理呢？
在众多事务中，关系最紧要重大的，没有比得上医学的了；而在道理中，蕴藏深奥难以明白的，也没有比得上医学的了。因此，黄帝岐伯的学问，自从《灵枢》、《素问》以及卢医扁鹊之后，像张仲景、刘河间、李东垣、朱丹溪，以及近代各位名家，他们的著作和注释并非不详尽。然而，如果不是造诣深厚、心领神会的人，就不能运用得当，那么学识浅薄、见解肤浅的人，又怎么足以谈论医学呢？
至于那些道理并不难明白，但尤其关乎生死急救的病症，没有比得上妇科、胎产、儿科诸症的。胎产的变化，如堕胎、血崩、血晕，横逆为患；儿科的变化，如闷脐、噤口、锁肚、脐风等症，生死都在呼吸之间。倘若偏僻地处山乡，或者贫穷无力来不及请医生，往往遭遇惨痛的变故，实在令人感慨。而且这些致病的原因，都是因为平时不知道调理，临时茫然没有把握，导致在紧急时刻贻误病情。比如生产时的变故，多因为脉象尚未离开产经（指临产征兆），用力过早，反而导致难产横倒。再加上盲目听信稳婆的恐吓，任由其将婴儿生采活剥，误遭凶残之手，以致母子都无法保全，惨状不忍言说。
更有轻视小产，失于调理，等到病成，还不知道救治，因此病人病入膏肓，伤害生命的例子太多了。如果不明确陈述利害关系，流毒怎会有穷尽的时候？我不自量力，悉心参观研究各位先贤关于经、胎、产、幼诸说的笺述论治，选择其中极其详细稳妥且经过验证的方法，辑录成六卷，题名为《济生集》，呈请方家指正，又承蒙指点纠正。大家都认为这部书，不仅在穷僻无医的地方，得到这简明方法，便于对症用药；即使是仕宦之家，也足以暗示子女节制欲望、广延子嗣的确切道理。这本书确实是居家者思患预防的宝贵借鉴。如果每家都能置备一本，平时互相讲解，这样事先胸有成竹，临时易于查阅，不至于被迷惑受害，其保全生命的作用难道有限量吗？
承蒙诸位君子资助刻印，以公同好，还希望乐善好施的君子，转相劝勉，刷印施送，使天下后世的产母、婴儿共同登上长寿的境界，那功德更是无量了。这就是序言。
光绪二十二年岁次丙申正月，王上达春亭氏谨序。
Ancient people said: "It is acceptable to study medicine with the intention of saving lives, but it is unacceptable to study medicine for the sake of profit." These are words spoken by benevolent individuals, and they are most profound and earnest. If one can savor these words and extend their application, imagine that if your parents, wife, or children were ill and hoped for a physician's rescue, what would that situation be like? By putting yourself in their place, the desire for profit will naturally fade; as the desire for profit fades, conscience will naturally emerge, allowing you to empathize with others' pain. Therefore, according to sage teachings, both moral cultivation and professional study must not be neglected. Without a conscience, one spends the whole day boasting of fame and calculating profits, leaving no time to meticulously explore the principles within this field.
Among all affairs, none is more critical than medicine; among all principles, none is more profound and difficult to comprehend than medicine. Thus, the learning of Huangdi (Yellow Emperor) and Qibo, since the *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and Bian Que, followed by figures such as Zhang Zhongjing, Liu Wansu, Li Dongyuan, Zhu Danxi, and various masters of recent times, their writings and commentaries are by no means incomplete. However, unless one has reached a deep level of attainment and comprehended them intuitively, one cannot apply them appropriately. How then could those with shallow learning and superficial understanding be qualified to discuss medicine?
Regarding conditions where the principles are not difficult to understand but are particularly crucial for life-and-death emergencies, none surpasses gynecology, obstetrics, and pediatrics. Changes in obstetrics, such as spontaneous abortion (miscarriage), metrorrhagia (uterine bleeding), and syncope due to blood loss, can lead to adverse complications. Changes in pediatrics, such as umbilical obstruction, lockjaw, abdominal distension, and neonatal tetanus, determine life or death in the blink of an eye. If residing in remote mountainous areas or being too poor to afford a physician in time, one often encounters tragic changes, which is deeply lamentable. Moreover, the causes of these diseases often stem from a lack of daily regulation and a lack of confidence during emergencies, leading to delays at critical moments. For instance, complications during childbirth often occur because the pulse has not yet left the labor meridian (indicating early labor signs), but exertion begins too early, resulting in dystocia. Furthermore, blindly listening to midwives' threats and allowing them to handle the infant roughly can lead to fatal outcomes for both mother and child, a tragedy too horrific to describe.
There are also cases where minor abortions are underestimated and neglected in care; when illness sets in, treatment is unknown, causing patients to fall into incurable states, resulting in many deaths. If the harms and benefits are not clearly explained, how can the spread of harm ever end? I, unassuming as I am, have carefully studied the commentaries and treatments of past sages regarding menstruation, pregnancy, childbirth, and infancy. I have selected the most detailed, appropriate, and empirically verified methods and compiled them into six volumes, titled *Jisheng Ji* (Collection for Saving Lives), presented to experts for correction, and further guided by their feedback. Everyone agrees that this compilation not only provides simple and effective methods for treating symptoms in remote areas without physicians but also offers households clear guidance on regulating desires and ensuring progeny. This book serves as a precious mirror for families to prevent disasters before they occur. If every household possesses a copy and discusses it regularly, one will be prepared in advance and able to consult it easily during emergencies, avoiding confusion and harm. The preservation of life achieved thereby is immeasurable.
With the financial support of gentlemen for printing, shared among enthusiasts, I hope benevolent individuals will encourage each other to print and distribute copies freely, so that mothers and infants throughout the world and future generations may attain longevity. The merit of such an act is boundless. This is the preface.
Preface respectfully written by Wang Shangda, courtesy name Chunting, in the first month of Bing Shen year, the 22nd year of Guangxu.