善治病者。治之于未病之先。则受益深而无所费。故云。致治于未乱。保邦于未危。如
是则无所谓病。何用治为。虽然。能如是者。其有几人。人生世间。唯生与死。最为重要。
若不得其道。则其生之时。或致母子俱死。即令不死。亦或枉受种种痛苦。于万死中。
幸得复生。诚可怜可悯也。亟斋居士。特手辑达生编。以发明世间产难。多由误认试
痛为正生。以致生出种种横生倒产等险难。此临产之一大关系也。又云。保胎以绝
欲为第一义。故保产心法。首戒交媾。文云。妇一有孕之后。切戒交媾。所以昔人有孕。
即居另室。不与共 。恐动欲念也。大抵三月以前犯之。则欲念起而子宫复开。多有
漏下胎动诸患。三月以后犯之。则胞衣浓而难产。要知欲火伤胎。必致汗浊凝积。且
儿身白浊痘毒疮疾。医治难痊。俱因父母不慎也。此初受胎一大关系也。果能识得
受胎与临产之关系。则凡有所生。自无堕胎及难产等患。而所生儿女。咸皆姿质庞
浓。性情温良。既少痘疹等毒。又复长寿康健。人果预知此义。则必致身心安乐。子孙
贤善。丕振家声。有益社会。所谓治病于未病之先。即含致治于未乱。保邦于未危种
种胜益。由是言之。此书之关系也大矣。维扬张善征。以母夫人刘氏逝世。己年尚幼。
未能奉甘旨于生前。欲冀由母氏故。令一切为人母为人子者。咸得享受安乐长寿
之利益。因发心排印此书四万册。以送一切有缘者。令彼咸知未病之治法。与当病
之治法。庶不至或有临产痛苦之事。与子女不育之忧也。又自古以来。慢惊风一症。
十有九死。最为危险。而庄一夔先生所着之福幼编。根据之以治。十有十生。诚幼科中
最要之书。亦附于后。以期广传。因打四付纸型。以备后之欲作福利人者印刷焉。又
产难之近因。前已言之。若论远因。多由宿世现生杀业所致。倘女子于幼时。常念南
无阿弥陀佛。与南无观世音菩萨圣号。自可消除宿现杀业。杀业消则临产自无作
障令不生者。此亦治之于未病之先之一法也。其或未闻佛法。若至临产。苦不即生。
当令产妇。并在旁料理之亲属。均以至诚心。念南无观世音菩萨。所有宿世怨家。障
不令生者。一闻菩萨名号。以菩萨威德神力。当即远避。不敢作祟矣。有谓临产裸露
不净。念菩萨名。或致亵渎得罪。此系以凡夫情见。妄测菩萨心行者。不知此系性命
相关之时。不得以平常了无病苦时论。譬如儿女堕于水火。呼父母以求救援。父母
闻之。当即往救。断不至因衣冠不整齐。身体不洁净。而不肯救援也。吾一弟子。数年
前在四川。至一友人家。闻妇人叫得伤心。因问何故。曰妇生子已两日生不下。恐命
不能保。彼谓急令产妇念观世音圣号。汝于天井。焚香跪念。管保即生。其人即与妇
说。又复自念。未久儿生。妇犹不知。及闻儿哭。方知已生。妇言。初欲生时。见一人以布。
兜其下体。故生不出。及念观世音圣号。见其布已脱。故生出尚不知。闻哭方知已生
耳。古人云。死生亦大矣。可不悲哉。净土法门。特为死时。及死后神超净土所设。此书
乃为将生。及生已种种保护而设。普愿仁人君子。展转流通。俾家备一编。同致力于
培德节欲。则此书所说。悉无所用。而前人流通。与善征印施。及不慧提叙两种关系
之意。方可了无遗憾矣。民国十八年己巳季秋古莘释印光撰
香蕉。芋头。二种不可同时吃。嘉定徐子山言。一友吃香蕉已。随即吃饭。菜有芋头。吃
饭不久。其人即死。其形容若中重毒者。大家莫明其故。后未几月。又有一人。亦复如
是而死。若中毒状。请西医验其粪。谓两粘物相反所致。知此人系吃此二物而死。前
之一人。亦系因此而死。一日往亲戚家。言及此事。群相惊讶。试以二种和成一团。与
鸡食之。其鸡即死。又以二物。置于一器。次日则完全淤黑。大失本色。是知香蕉芋头。
不可同食。因附于此。以期举世咸知云。
治肺病二良方
菜佐膳久之自愈（此菜多产江浙湖泽中叶椭圆茎及叶背皆有粘液作羹甚
美若治病勿同荤菜煮）
枇杷叶去毛煎茶日日饮之一月后大便中见小虫即愈
善于治病的人，在疾病尚未发生之前进行干预，这样受益深远且无需耗费（医药）。所以说，要在混乱未发生前实现治理，在国家未处于危险时保障其安全。像这样就没有所谓的疾病，哪里还需要治疗呢？虽然如此，能这样做的人，能有几个呢？人活在世间，生与死是最为重要的。如果不得其道，那么在出生的时候，或许会导致母子双亡；即使不死，也可能白白遭受种种痛苦。在万死之中侥幸得以复生，确实可怜又可悯。亟斋居士特意亲手编纂《达生编》，以阐明世间难产，大多是由于误将试痛当作正生，从而导致出现各种横生、倒产等险难。这是临产时的一大关键关系。又说，保胎以禁绝性欲为第一要义，所以保产心法首先戒除性交。文中说：“妇女一旦怀孕之后，务必戒除性交。”这是因为过去有人怀孕后，就居住在另外的房间，不与丈夫共寝，恐怕动起欲念。大抵在怀孕三个月以前犯忌，则欲念兴起而子宫重新开启，多有漏下、胎动等各种病患；三个月以后犯忌，则胞衣增厚而导致难产。要知道欲望之火伤害胎儿，必然导致汗浊凝积，而且婴儿身体白浊、痘毒、疮疾等疾病，医治难以痊愈，都因为父母不慎所致。这是受孕之初的一大关键关系。果真能认识到受孕与临产的关键关系，那么凡是有生育的，自然没有堕胎及难产等祸患，而生下的儿女，全都资质丰满，性情温良，既少有痘疹等毒素，又长寿康健。人果真预先知晓这个道理，就一定能使身心安乐，子孙贤良，振兴家声，有益社会。所谓在疾病未发生前治疗，就包含了在混乱未发生前治理、在国家未危时保全等种种优越利益。由此而言，这本书的关系太大了。维扬张善征，因为母亲刘氏去世，自己年纪尚小，未能生前奉养父母，希望借由母亲的原因，让一切为人母、为人子的人，都能享受安乐长寿的利益，于是发心排印此书四万册，送给一切有缘人，让他们都知道未病时的治法与当病时的治法，庶几不至于有临产痛苦之事和子女不育之忧。另外自古以来，慢惊风这一病症，十有九个死亡，最为危险，而庄一夔先生所著的《福幼编》，根据它来治疗，十有十个存活，确实是儿科中最重要的一本书，也附在后面，以期广泛传播。因此打制了四付纸型，以备后来想做福利他人者印刷使用。另外，难产的近期原因，前面已经讲过。若论远期原因，多由宿世和现世的杀业所致。倘若女子在幼年时，常念“南无阿弥陀佛”与“南无观世音菩萨”圣号，自可消除宿世和现世的杀业。杀业消除，则临产时自然没有阻碍令其不生的情况。这也是在疾病未发生前治疗的方法之一。那些未曾听闻佛法的人，如果到了临产时，痛苦而不能立即分娩，应当让产妇以及在一旁料理的亲属，都用至诚心，念“南无观世音菩萨”。所有宿世的怨家，阻碍令其不生的，一听到菩萨名号，凭借菩萨威德神力，当即远远避开，不敢作祟了。有人说临产时裸露不净，念菩萨名号，或许会亵渎得罪。这是以凡夫的情见，妄测菩萨的心行。不知道这是性命相关的时候，不能以平常没有病痛的时候来论断。譬如儿女堕入水火，呼救父母以求救援，父母听到后，当即前往救援，绝不会因为衣冠不整齐、身体不洁净而不肯救援。我的一个弟子，几年前在四川，到一位朋友家，听到妇人叫得伤心，便问什么原因。回答说妇人生产已两天，孩子生不下来，恐怕性命不能保住。他建议急忙让产妇念观世音圣号，自己在天井焚香跪念，保证能生下来。那人就告诉妇人，又自己念诵。不久孩子出生，妇人还不知道，等到听到哭声，才知道已经生了。妇人说，刚开始想生时，看见一个人用布兜住她的下体，所以生不出来；等到念观世音圣号，看见那布已经脱落，所以生出来时还不知道，听到哭声才知已生。古人说，死生也是大事啊，能不悲哀吗？净土法门，特别为临终时及死后神识超升净土所设立。这本书则是为将要生产及生产后种种保护所设立。普愿仁人君子，辗转流通，使得家家备有一编，共同致力于培养德行、节制欲望，那么这本书所说的内容，就全都没有用处了，而前人流通、张善征印施以及我提写序言两种关系的意图，才可以毫无遗憾了。民国十八年己巳季秋古莘释印光撰
香蕉、芋头，这两种食物不可同时吃。嘉定徐子山说，一位朋友吃了香蕉后，随即吃饭，菜中有芋头。吃饭不久，那个人就死了，他的形容如同中了重毒一样，大家不明白其中的缘故。没过几个月，又有一个人，也是这样死的，呈现中毒状。请西医检验其粪便，说是两种粘性物质相冲突所致，知道这个人是因为吃了这两样东西而死。之前的那个人，也是因此而死。有一天去亲戚家，谈到这件事，大家都感到惊讶。试着将这两种食物混合成一团，喂给鸡吃，鸡就死了。又将这两种食物放在一个器皿里，第二天就完全淤黑，大失本色。由此可知香蕉和芋头不可同食，因此附记于此，以期举世皆知。
治疗肺病的两个良方：
1. 食用这种蔬菜佐餐，久而久之自愈。（这种蔬菜多产于江浙湖泽中，叶子椭圆，茎及叶背都有粘液，做羹汤非常美味。如果要治病，不要同荤菜一起煮。）
2. 枇杷叶去毛煎茶，每日饮用，一个月后大便中出现小虫即愈。
Those skilled in treating diseases intervene before the disease occurs, thereby gaining profound benefits without expenditure. Thus it is said: "Achieve order before chaos arises; secure the state before danger looms." In such a manner, there is no so-called disease, and what need is there for treatment? Nevertheless, how few are those who can achieve this? Human life in this world, birth and death, are of utmost importance. If one does not follow the proper way, at the time of birth, mother and child may both die; even if they survive, they may suffer various pains in vain. To survive after facing death ten thousand times is truly pitiable and compassionate. Ji Zhai Ju Shi (Layman Ji Zhai) personally compiled *Da Sheng Bian* (Guidelines for Childbirth) to elucidate that difficult childbirth in the world often stems from mistaking false labor pains for true labor, leading to dangerous situations such as malpresentation or breech birth. This is a critical factor in childbirth. It is also stated that preserving pregnancy prioritizes the abstinence from sexual desire above all else. Therefore, the core principles of safe delivery first prohibit intercourse. The text states: "Once a woman becomes pregnant, she must strictly abstain from intercourse." This is because in ancient times, upon becoming pregnant, women would reside in separate rooms and not share a bed with their husbands, to avoid arousing desires. Generally, if this prohibition is violated within the first three months of pregnancy, the arousal of desire causes the uterus to reopen, leading to various ailments such as spotting and fetal restlessness. If violated after three months, the placenta thickens, causing difficult labor. One must understand that the fire of desire damages the fetus, inevitably leading to the accumulation of turbid sweat and fluids. Consequently, conditions such as infant body cloudiness, smallpox toxins, and sores become difficult to cure, all due to the negligence of parents. This is a critical factor at the initial conception. If one truly comprehends the critical relationship between conception and childbirth, then anyone giving birth will naturally avoid miscarriage and difficult labor. The children born will be physically robust and gentle in temperament, free from toxins like smallpox, and enjoy longevity and health. If people foresee this principle, they will ensure physical and mental peace, virtuous descendants, family honor, and social benefit. Treating disease before it occurs encompasses the superior benefits of achieving order before chaos and securing the state before danger. Thus, the significance of this book is immense. Zhang Shanzheng of Weiyang, whose mother Lady Liu passed away when he was still young and unable to support her in life, hoped that through his mother's legacy, all mothers and children might enjoy the benefits of peace, longevity, and health. He therefore resolved to print and distribute forty thousand copies of this book to all those with affinity, enabling them to know the methods of treating disease before it arises and during its onset, so as to avoid the suffering of difficult childbirth and the worry of infertility. Furthermore, since ancient times, slow convulsions (Man Jing Feng) has been the most dangerous condition, with nine out of ten deaths. However, Mr. Zhuang Yikui’s *Fu You Bian* (Guidelines for Infant Care), based on which treatment yields ten out of ten survivals, is indeed the most important book in pediatrics. It is attached here to facilitate widespread dissemination. Four printing blocks were cast for future benefactors to use for printing. Regarding the proximate cause of difficult childbirth, it has been discussed previously. As for the remote cause, it is mostly due to karma from past lives and present actions involving killing. If girls frequently recite the sacred names of "Namo Amitabha Buddha" and "Namo Guanyin Bodhisattva" during childhood, they can eliminate past and present killing karma. Once this karma is eliminated, there will be no obstruction preventing birth during delivery. This is another method of treating disease before it occurs. For those unfamiliar with Buddhist teachings, if they face difficult labor and cannot deliver immediately, the parturient and relatives assisting should sincerely recite "Namo Guanyin Bodhisattva." All karmic enemies from past lives obstructing birth, upon hearing the Bodhisattva's name, will flee due to the Bodhisattva's majestic power and virtue, daring not to interfere. Some argue that being naked and unclean during childbirth makes reciting the Bodhisattva's name disrespectful or offensive. This is a delusion based on ordinary worldly views, failing to comprehend the Bodhisattva's mindset. This is a matter of life and death; it cannot be judged by standards applicable to times of normal health. For instance, if children fall into fire or water and cry out to their parents for rescue, the parents will rush to save them immediately, never refusing due to disheveled clothes or unclean bodies. A disciple of mine was in Sichuan several years ago and visited a friend's home, where he heard a woman crying bitterly. Upon asking why, he was told that a woman had been in labor for two days with the baby stuck, fearing for her life. He advised urgently having the woman recite the sacred name of Guanyin, while he himself knelt in the courtyard burning incense and reciting. He guaranteed success. The man informed the woman and recited himself. Soon, the baby was born, but the woman did not realize it until she heard the crying. She explained that initially, she felt someone holding her lower body with cloth, preventing birth; but upon reciting the sacred name of Guanyin, she saw the cloth disappear, allowing the baby to pass, though she remained unaware until hearing the cry. The ancients said, "Birth and death are great matters," can one not grieve? The Pure Land Dharma Gate is specifically established for the time of death and the transcendence of consciousness to the Pure Land after death. This book, however, is established for protection before and after birth. May benevolent gentlemen circulate this widely, ensuring every household keeps a copy, jointly dedicating themselves to cultivating virtue and restraining desires. Then, the contents of this book will find no application, and the intentions behind the previous circulation, Zhang Shanzheng's printing and donation, and my preface will be fulfilled without regret. Written by Yin Guang, a monk from Gushen, in the late autumn of the Jisi year, the 18th year of the Republic of China (1929).
Bananas and taro must not be eaten together. Xu Zishan of Jiading stated that a friend ate bananas and then immediately ate rice containing taro. Shortly after eating, the person died, appearing as if poisoned heavily. Everyone was puzzled. Not long after, another person died in the same manner, showing signs of poisoning. Western doctors examined the feces and attributed it to the conflict between the two viscous substances, confirming death resulted from consuming these two foods. The previous case was also due to this. One day, discussing this at a relative's house, everyone was astonished. They tested mixing the two foods into a ball and feeding it to a chicken, which died. Placing the two foods in a vessel overnight turned them completely black and ruined their original color. Thus, it is known that bananas and taro cannot be consumed together. This is recorded here to inform the world.
Two Excellent Prescriptions for Treating Lung Disease:
1. Consuming this vegetable with meals leads to self-healing over time. (This vegetable grows abundantly in lakes and marshes of Jiangsu and Zhejiang. It has oval leaves and sticky mucilage on the stem and underside of leaves. It makes delicious soup. When used for medicinal purposes, do not cook with meat.)
2. Decocted tea made from peeled Loquat Leaf (Loquat Folium) drunk daily will result in the expulsion of small worms in the stool after one month, indicating a cure.