张景岳先生《宜麟策》，为求嗣者必读之书。今采诸书名论，编为四类以续之∶曰蓄
德，曰培元，曰布种，曰胎教。或补其未备之义，或发其未畅之旨，合而读之，遵而行
之，无弗子者矣。
孕元立本章云∶天地之大德曰生，人者天地之心也。具此生理，生生无穷，乃有无
子者曷故？观夫层冰积雪，天行肃杀之令，地合闭蛰之德，斯时生物亦鲜矣。人之气禀无
偏，而生机偶歇者，非其心之所趋，冬秋阴惨之气深，春夏阳和之气少乎？故不可录曰∶
残恶之人多无子，阴贼之人多无子，好杀之人多无子，淫乱之人多无子，财紧之人多无
子，清刻之人多无子，狷隘之人多无子，好洁之人多无子，是岂天定之哉？由人心之自
致耳。然人心至灵，如舟之有舵，一捩便转。其捩转之术如何？曰∶存仁而已矣，仁者生
之德，是以草木蔬谷百果之核，名之曰仁。植之无有不生者也。人能在在存仁，随地随时，
不放过去，如有言责者用其言，（如林给事疏减赈米，妻梦神责，二子皆死，门户遂绝，则
奏疏活人者，后嗣蕃昌必矣。）有官职者尽其职，（如虞允文禁民溺女，本无子而有子之类。）
将兵者不嗜杀，（如曹彬徐达子孙贵盛之类。）掌刑者不妄刑，（如马默除岛囚投海之例，本无
嗣而有子之类。）富者不私其富，（一切众生，以财为命，冻者得之暖，饥者得之饱，离者得
之合，死者得之生，财聚于我，宽一分，则人受一分之福，其仁岂不薄哉，多男之庆有
必然者。）贫贱者能尽其诚，（如任奔走效口舌，以解人之厄，恤人之难，隐人之过，成人之
善，步步是仁，所谓不费钱功德也。非求嗣之快捷方式乎？）凡此皆自尽其心而已。然已默契
夫天地生物之心，种豆者其苗必豆，种瓜者其苗必瓜，断断然矣。夫所谓捩转云何？即
改过之谓也，人非圣贤，孰能无过，过而能改，即求仁得仁，是故存仁之道。以改过为
先，欲求有子而且贤者，可不以此为首务哉？
张景岳先生的《宜麟策》，是寻求子嗣者必须阅读的书籍。如今采集各家书中的精辟论述，编纂为四类以作为其续篇：分别是蓄德、培元、布种、胎教。有的补充了原书未详尽的意义，有的阐发了原书未充分表达的旨意，将这些内容合在一起阅读，并遵循实行，就没有不能得子的了。
《孕元立本章》中说：天地最大的德行就是生育万物，人是天地的中心（主宰）。具备这种生生不息的生理机能，生命繁衍无穷无尽，那为什么还有人没有子女呢？观察那层冰积雪之时，天气施行肃杀的命令，大地顺应闭藏蛰伏的德行，这个时候生物也很少了。人的气禀如果没有偏颇，而生机偶尔停歇的原因，难道不是心里趋向于冬秋阴冷惨烈之气多，而春夏温和阳气少吗？所以不可以记录说：残暴邪恶的人大多没有子女，阴险贼害的人大多没有子女，喜好杀戮的人大多没有子女，淫乱的人大多没有子女，吝啬钱财的人大多没有子女，清高苛刻的人大多没有子女，急躁狭隘的人大多没有子女，过分爱干净的人大多没有子女，这难道是上天注定的吗？这是由人心自己招致的罢了。然而人心非常灵明，就像船有舵一样，一转动就能改变方向。这个转动的技术是什么呢？回答说：不过是心存仁爱罢了。仁，是生的德行，因此草木蔬菜谷物百果的种子，都称为“仁”。种植下去没有不生长的。人若能处处心存仁爱，随时随地，不让善念流逝，如有言论责任的人使用他的言论（例如林给事上疏减少赈灾米粮，他的妻子梦见神灵责备，两个儿子都死了，家族断绝，那么上疏救人的人，后代必然昌盛），有官职的人尽到他的职责（例如虞允文禁止百姓溺杀女婴，本来没有儿子却有了儿子的例子），带兵的人不嗜好杀戮（例如曹彬、徐达子孙尊贵繁盛的例子），掌管刑罚的人不随意施加刑罚（例如马默废除将岛屿囚犯投海的惯例，本来没有后嗣却有了儿子的例子），富有的人不独占财富（一切众生，把财物看作性命，受冻的人得到它感到温暖，饥饿的人得到它感到饱足，离散的人得到它得以团聚，死人得到它得以复生，财物聚集在我这里，宽限一分，别人就受到一分的福泽，这样的仁德难道不深厚吗？多子多孙的喜庆是必然的），贫贱的人能竭尽他们的诚心（例如奔走效劳、运用口才，来解除他人的厄运，体恤他人的困难，隐瞒他人的过错，成就他人的善行，步步都是仁爱，这就是所谓不花钱的功德。这不是求取子嗣的捷径吗？）。所有这些，都是自我尽心罢了。然而已经默默契合了天地化生万物的心意，种豆的人它的苗必然是豆，种瓜的人它的苗必然是瓜，这是毫无疑问的。所谓转动（改变命运）是什么意思呢？就是改正过错的意思。人不是圣贤，谁能没有过错，有过错并能改正，就是求得仁德而得到仁德，所以存仁的道理，以改正过错为先。想要求得子女而且贤良的人，能不把这作为首要任务吗？
Mr. Zhang Jingyue's *Yilin Ce* (Strategy for Producing Offspring) is a must-read book for those seeking heirs. Now, extracting profound theories from various books, I have compiled them into four categories to serve as a continuation: namely, Accumulating Virtue (Xude), Nourishing the Primordial (Peiyuan), Sowing Seeds (Buzhong), and Prenatal Education (Taijiao). Some supplement meanings not fully covered in the original, while others elucidate principles not thoroughly expounded. Reading these together and following their guidance, there will be none who fail to have children.
The chapter "Establishing the Chapter on the Primordial of Pregnancy" states: The greatest virtue of Heaven and Earth is generation; humans are the mind/heart of Heaven and Earth. Possessing this physiological mechanism of endless generation, why do some people lack offspring? Observe the time when layers of ice and piles of snow exist; Heaven issues commands of solemnity and killing, and the Earth conforms to the virtue of closing and hibernating. At this time, living creatures are few. If a person's Qi endowment is not biased, but their generative vitality occasionally rests, is it not because their heart tends towards the Yin and bleak Qi of Winter and Autumn, which is deep, while the Yang and harmonious Qi of Spring and Summer is scarce? Therefore, one cannot record that: cruel and evil people mostly have no children, insidious and treacherous people mostly have no children, those fond of killing mostly have no children, licentious people mostly have no children, stingy people mostly have no children, aloof and harsh people mostly have no children, irritable and narrow-minded people mostly have no children, and overly fastidious people mostly have no children. Is this determined by Heaven? No, it is brought about by the human heart itself. However, the human heart is extremely agile, like a rudder on a boat; with one turn, it changes direction. What is the technique for turning it? It is said: merely to harbor Ren (Benevolence/Humaneness). Ren is the virtue of life; thus, the kernels of grasses, vegetables, grains, and fruits are named "Ren." When planted, they all grow. If a person harbors Ren everywhere, at every place and time, letting no moment pass without action—if one has the responsibility to speak and uses words effectively (e.g., Lin Jishi submitted a memorial to reduce relief grain; his wife dreamed of divine reprimand, their two sons died, and the family line ended; conversely, those who submit memorials to save lives will surely see flourishing descendants), if one holds an official position and fulfills duties completely (e.g., Yu Yunwen prohibited the drowning of female infants, originally childless but later had children), if one leads troops and does not delight in killing (e.g., Cao Bin and Xu Da saw their descendants become noble and prosperous), if one manages punishments and does not inflict penalties arbitrarily (e.g., Ma Mo abolished the practice of throwing island prisoners into the sea, originally without heirs but later had sons), if the wealthy do not hoard their wealth (all sentient beings regard wealth as life; the frozen find warmth in it, the hungry find satiety, the separated find reunion, the dead find revival. If wealth accumulates with me, leaving a margin of one part brings one part of blessing to others. Is such Ren not profound? The joy of having many sons is inevitable), if the poor and lowly can exert their sincerity completely (e.g., running errands, using speech to resolve others' distress, sympathizing with others' difficulties, concealing others' faults, assisting others' goodness—every step is Ren, known as merit without cost. Is this not a shortcut to seeking offspring?). All these are merely exhausting one's own heart/mind. Yet, one secretly aligns with the Heart of Heaven and Earth in generating things. Those who plant beans will certainly have bean seedlings; those who plant melons will certainly have melon seedlings. This is certain. What does "turning" mean? It means correcting faults. Humans are not sages; who can be without fault? To have a fault and correct it is to seek Ren and obtain Ren. Therefore, the way of preserving Ren prioritizes correcting faults. For those wishing to have children who are also virtuous, can they not take this as their primary task?