庚申岁，友人携慈善家印送《产科心法》见赠。其书于胎前产后证治靡不备具，且简而赅，约
而括，诚临证之导师，治疗之绳墨。浏览已，久思以公诸于世，乃倩越友三三医报社主任裘吉生
先生刊印流通，饷我同人，未必无小补云尔。
民国十二年夏六月邗江漱石生徐召南伯英识于拯黎
清光绪己丑孟冬，拙荆产后五日，面赤气喘，医者目为外邪，用麻杏甘膏、大青龙汤治之。服
后大汗数日，竟成不治。阅二年辛卯，偶在亲戚家获睹《种子产科心法》一书。其于胎前产后按
症立方，颇为简要，且悉麻黄为产后禁忌之药，因借录之。自后家内凡遇胎产见症，照方服药，无
不获效如神，诚胎产之金针，医家之宝筏也。近缘刻本罕见，借阅抄本者日多，硕果仅存，殊堪为
虑。用是付印以利己而利人，其庶几汪朴斋先生一片救世婆心，得以垂诸久远云。
民国七年三月鹤城成荣泽谨识
汪朴斋先生《产科心法》一书，向只有钞本，予与弟侄捐资刻之以公诸世。自胎前临产以及
产后一切调治之法，无不曲折精到，犁然毕具。而开卷一门，则为种子方法。夫有万物然后有男
女，有男女然后有夫妇，有夫妇然后有父子。生育一事，乃天地自然之理，而必求种子方法，不几
涉于人为乎？不知此盖为艰于子嗣者言也。顾艰于子嗣者，或因祖宗德泽衰微，或因夫妇命宫
克制，或因本身体薄精虚，虽理数难知，大率不离乎此三者近是。是则求种子者，道有存乎其先
者矣。其一宜积德。古来劝善之书甚伙，予独爱汉昭烈帝“勿以小善而不为，勿以恶小而为之”
二语。夫小善必为，则大者可知矣。然善之大者，必有大经济、大力量，而尤必有大机缘，遇者盖
少。至于小善，则人生一日之间，自朝至暮，一出一入，一言一动，罔不有善之可积。所谓德，无
论阴不阴，只遇着善端，便勿错过是也。善必自伦纪之地积起，乃为有本。推而至于济人，又推
而至于利物。积者，积也。日积月累，以小成大，而善量于是乎充矣。为善必先去恶。恶之大者，
人皆知其伤天理、损阴 ，固不为也。至于小者，人每忽之。不知恶无论大小，一念之微，一事之
细，苟有伤天地之和，即宜戒之慎之。大要总在去刻薄，从忠浓，务使方寸之内慈爱恻怛，无非一
团生生之机，行之久久，自可扶祖宗之德泽，挽命宫之克制，而承先启后之道在是矣。其一在节
欲。夫外遇之邪淫，正人所不为，至妻外家之间，亦宜有节。节者，制也。不知节，而以有限之精神，
供不已之淫欲。譬如激川之流而水必涸，荡家之产而用必穷。延嗣经云∶元精耗竭，欲炽神疲，
若此类者，欲求其种子，焉可得乎？惟能节欲，则精神充足，志气清明，生子必然康强寿考，聪明
端秀。语云∶寡欲者多男，贪淫者无后，是欲之不可不节也明矣。予观朴斋先生是书，于种子一
门特揭明云，其法先宜积德存阴 ，可见积德为种子之本。至精薄体虚之人，则有五子种玉丹一
方，以补填精髓。然与其精既竭而藉药饵以补填之，何如节之而使不竭之为得乎？即或禀受怯
弱，本质虚羸，然惟能节欲，而后药力之滋补乃有效耳。予故因刻是书，而复为申论之如右。或
有谓予曰∶子之论是矣，而尚未得嗣何也？予曰∶古人所谓行年五十，而知四十九年之非者是也。
嘉庆九年岁在甲子季秋上浣二日石门李超恒识
庚申年，一位朋友带着慈善家印刷赠送的《产科心法》一书来送给我。这本书对于胎前和产后病症的治疗无所不备，而且简明扼要，简练而全面，确实是临床诊疗的导师，治疗的准则。浏览之后，我长久以来想着将它公之于众，于是请越地朋友、三三医报社主任裘吉生先生刊印流通，馈赠给我的同道中人，或许能有一点小小的补益吧。
民国十二年夏六月，邗江漱石生徐召南伯英在拯黎（地名）记述。
清光绪己丑年孟冬（农历十月），我的妻子产后五天，面色发红且气喘，医生认为是外邪侵袭，使用麻杏甘膏汤、大青龙汤治疗。服药后大汗淋漓持续数日，最终竟成了不治之症。过了两年辛卯年，偶然在亲戚家看到《种子产科心法》这一本书。书中对于胎前产后按照症状开具方剂，颇为简要，并且明确指出麻黄是产后禁忌的药物，因此抄录了下来。从此以后，家中凡是遇到胎产方面的病症，照着方子服药，没有不获得神奇疗效的，这确实是胎产疾病的金针（关键方法），医家的宝筏（重要工具）。最近因为刻本罕见，借阅抄本的人越来越多，硕果仅存，实在令人担忧。因此将其付印以利于自己也利于他人，这样或许能让汪朴斋先生的一片救世婆心得以流传久远。
民国七年三月，鹤城成荣泽谨记。
汪朴斋先生的《产科心法》一书，向来只有手抄本，我和弟弟侄子们捐资刻印以公之于世。从胎前临产以及产后一切调理治疗的方法，无不曲折精到，详尽完备。而开篇的一门，则是关于种子的方法。大概有万物然后有男女，有男女然后有夫妇，有夫妇然后有父子。生育一事，是天地自然的道理，而一定要追求种子的方法，岂不是涉及人为吗？不知道这是针对难以拥有子嗣的人所说的。那些难以拥有子嗣的人，可能是因为祖宗德泽衰微，可能是因为夫妇命宫相克，可能是因为本身身体单薄精气虚弱，虽然理数和命运难以知晓，大体上都不离这三点接近真实。既然如此，寻求种子之道，就有在于先行的方面了。其一应当积德。古来劝善的书很多，我唯独喜爱汉昭烈帝刘备“不要因为是小的善事就不做，不要因为是小的坏事就去做”这两句话。小的善事一定去做，那么大的善事就可以知道了。然而大的善事，必定要有大的经济能力、大的力量，而且特别需要大的机缘，遇到的人很少。至于小的善事，则人在一天之中，从早到晚，一出一入，一言一动，无不有善可以积累。所谓的德，不论是有阴德还是显德，只要遇到善的念头，就不要错过即可。善行必须从伦理纲常的地方开始积累，这才是有根本。推广开来至于救济他人，又推广开来至于爱护万物。积，就是积累。日积月累，由小变大，善的量于是充实了。为善必须先去恶。大的恶，人们都知道它伤害天理、损阴德，所以不做。至于小的恶，人们往往忽视它。不知道恶无论大小，一念之间的细微之处，一件事的细小之处，如果有损伤天地和谐的地方，就应该戒慎它。大要总是在去除刻薄，遵循忠厚，务必使内心之内慈爱恻隐，无非是一团生生不息的生机，实行久了，自然可以扶持祖宗的德泽，挽回命宫的克制，而承前启后的道就在这里了。其二在于节制欲望。外面的邪淫，正人君子是不做的，至于夫妻之间，也应该有节制。节，就是制约。不知道节制，而以有限的精神，供给无尽的淫欲。譬如激流的水流而水必然枯竭，荡尽家产而用度必然穷尽。延嗣经说：元精耗竭，欲望炽盛精神疲惫，像这类情况，想要寻求种子（子嗣），怎么可能得到呢？只有能够节制欲望，那么精神充足，志气清明，生子必然健康强壮长寿，聪明端正秀气。俗话说：寡欲的人多男孩，贪淫的人没有后代，这是欲望不可不节制的明证。我看朴斋先生的这本书，在种子一门特别阐明清楚，其方法首先应当积德存阴，可见积德是种子的根本。至于精液薄弱身体虚弱的人，则有五子种玉丹一方，用来补填精髓。然而与其精液已经枯竭而借助药物来补填它，哪里比得上节制它而使它不枯竭来得好呢？即使禀受怯弱，本质虚羸，但只要能节制欲望，然后药力的滋补才有效力。我因此借着刻印这本书的机会，又反复论述如上。或许有的人对我说：你的理论是对的，但是还没有得到子嗣为什么呢？我说：这就是古人所说的活到五十岁，才知道四十九年错误的人啊。
嘉庆九年岁在甲子季秋上浣二日，石门李超恒记述。
In the Gengshen year, a friend brought me a copy of *Obstetric Heart Method* (Chanke Xinfa) printed and gifted by a philanthropist. This book covers all aspects of treatment for conditions before and after childbirth, being both concise and comprehensive, brief yet inclusive. It is truly a mentor for clinical practice and a standard for treatment. After browsing it, I had long desired to make it public to the world. Thus, I commissioned Mr. Qiu Jisheng, Director of the Sansany Medical News Agency in Yue, to print and circulate it, offering it to my colleagues. It may provide some minor benefit.
Recorded by Xu Zhaonan Boying, pseudonym Shushengsheng from Hanjiang, at Zhengli, in the sixth month of summer in the 12th year of the Republic of China.
In the early winter of the Jichou year during the Guangxu reign of the Qing Dynasty, five days after my wife gave birth, she presented with a red face and panting. The physician diagnosed it as an external pathogenic factor and treated her with Mahuang Xingan Gaotang (Ephedra, Apricot Kernel, Licorice, and Gypsum Paste Decoction) and Da Qinglong Tang (Major Blue Dragon Decoction). After taking the medicine, she sweated profusely for several days, eventually leading to an incurable condition. Two years later, in the Xinmao year, I偶然ly encountered the book *Seed and Obstetric Heart Method* (Zhongzi Chanke Xinfa) at a relative's house. Its prescriptions for symptoms before and after childbirth were quite concise, and it explicitly stated that Mahuang (Ephedrae Herba) is a contraindicated herb for postpartum use. Therefore, I copied it. Since then, whenever any childbirth-related symptoms occurred in my family, following the prescriptions yielded miraculous effects. It is indeed the golden needle (key method) for obstetric diseases and a precious raft for physicians. Recently, printed editions have become rare, and the number of people borrowing manuscript copies has increased daily. With only a few copies remaining, this is a matter of great concern. Hence, I decided to have it printed to benefit both myself and others, hoping that Mr. Wang Puzhai’s compassionate heart for saving the world may be preserved for a long time.
Respectfully recorded by Cheng Rongze from Hecheng, in the third month of the seventh year of the Republic of China.
Mr. Wang Puzhai’s *Obstetric Heart Method* was previously available only in manuscript form. My younger brother, nephews, and I donated funds to have it printed and made public. From pregnancy and impending labor to all methods of regulation and treatment after childbirth, everything is handled with meticulous precision and completeness. The opening chapter focuses on methods for conception (Zhongzi). Generally, there are all things, then men and women; men and women, then husband and wife; husband and wife, then father and son. Childbearing is a natural law of heaven and earth. Why seek specific methods for conception? Is this not involving human intervention? In fact, this is said for those who find it difficult to conceive. Those who struggle with infertility may do so because the virtue of their ancestors has waned, because of mutual astrological clashes between husband and wife, or because of inherent physical frailty and essence deficiency. Although fate and numbers are hard to predict, these three factors are generally close to the truth. Thus, in seeking conception, there are preliminary steps to take. The first is accumulating virtue. There are many books advising goodness since ancient times, but I particularly admire the words of Emperor Liu Bei (Han Zhaolie Di): "Do not fail to do good because it is small; do not do evil because it is small." If one always does small goods, one can understand how to do greater goods. However, great goods require great resources, strength, and especially great opportunities, which are rare. As for small goods, throughout a day, from morning to night, in every action, word, entry, and exit, there is always virtue to be accumulated. Virtue, whether hidden or manifest, means not missing any opportunity for goodness when it arises. Goodness must start from ethical relationships to have a foundation. Extending this, one helps others, and further, benefits all living things. Accumulation means gathering over time. Day by day, month by month, small accumulations lead to greatness, filling the measure of goodness. To do good, one must first eliminate evil. Everyone knows that great evils harm heavenly principles and damage yin virtue, so they are avoided. But small evils are often ignored. One should know that regardless of size, if even a subtle thought or minor act damages the harmony of heaven and earth, it must be guarded against. The main point is to remove harshness and follow loyalty and sincerity, ensuring that within one's heart lies nothing but compassion and a spirit of life-giving vitality. Practiced over time, this naturally supports ancestral virtue, mitigates astrological clashes, and fulfills the way of inheriting the past and initiating the future. The second aspect is restraining desires. While righteous people avoid illicit affairs, even within marriage, restraint is necessary. Restraint means control. Without restraint, using limited spiritual energy to satisfy endless lust is like accelerating a river until the water dries up or squandering family wealth until poverty ensues. The *Yan Si Jing* states: When primordial essence is exhausted and desire burns while spirit tires, how can one hope for offspring? Only by restraining desires can one ensure sufficient spirit and clear mind, resulting in healthy, strong, long-lived, smart, and upright children. As the saying goes: "Those with few desires have many sons; those greedy for lust have no descendants." This clearly shows the necessity of restraining desire. Observing Mr. Puzhai’s book, he specifically highlights that the method for conception begins with accumulating virtue and preserving yin, showing that virtue is the root of conception. For those with thin essence and weak constitutions, there is the Wuzi Zhongyu Dan (Five Seeds Jade-Planting Pill) formula to replenish essence. However, rather than relying on medicine to replenish essence after it is depleted, is it not better to restrain oneself to prevent depletion? Even if one is constitutionally weak, only by restraining desires can medicinal tonics be effective. Therefore, while printing this book, I elaborate on these points above. Someone might ask me: "Your theory is correct, yet you still have no heir?" I reply: "This is what the ancients meant when they said, 'At fifty, one knows the errors of the previous forty-nine years.'"
Recorded by Li Chaoheng from Shimen, on the second day of the upper ten-day period of the late autumn of the Jiazi year, in the ninth year of the Jiaqing reign.