楼氏曰∶求子之法,莫先调经(理妇人者,先须熟此症治)。每见妇人之无子者,其经必或前或后,或多或少,
或将
行作痛,或行后作痛,或紫或黑或淡,或凝而不调,不调则血气乖争,不能成孕矣。详夫不
调之由,其或前或后,及行后作痛者,虚也;其少而淡者,血虚也;多者,气虚也;其将行
作痛,及凝块不散者,滞也;紫黑色者,滞而挟热也。治法,血虚者,四物;气虚者,四物
加参 ;滞者,香附、缩砂、木香、槟榔、桃仁、玄胡;滞久而沉痼者,吐之下之(涌泄调经,惟子和可法);脉证热
者,四物加芩连;脉证寒者,四物加桂附,及紫石英之类是也。直至积去滞行虚回,然后气
血和平,能孕子也。予每治经不调者,只一味香附末(有积滞,则污浊不清,虚未回,则新生之气不鼓,一味香附,有
去旧生新之妙),醋为丸服之,亦百发百中也。
袁了凡先生云∶聚精之道,一曰寡欲,二曰节劳,三曰息怒,四曰戒酒,五曰慎味(此五者,非特求子者之
良
药,亦可为摄生者之真方)。今
之谈养生者,多言采阴补阳,久战不泄,此为大谬。肾为精之府,凡男女交接,必扰其肾,
肾动则精血随之而流,外虽不泄,精已离宫。未能坚忍者,亦必有真精数点,随阳之痿而溢
出,此其验也。如火之有烟焰,岂有复反于薪者哉,是故贵寡欲。精成于血,不独房室之交
,损吾之精,凡日用损血之事,皆当深戒。如目劳于视,则血于视耗;耳劳于听,则血以听
耗;心劳于思,则血于思耗。吾随事而节之,则血得其养,而与日俱积矣。是故贵节劳,主
闭藏者肾也,司疏泄者肝也。二脏皆有相火,而其系上属于心,心君火也。怒则伤肝而相火
动,动则疏泄者用事,而闭藏不得其职,虽不交合,亦暗流而潜耗矣,是故当息怒。人身之
血,各归其舍,则常凝,酒能动血,人饮酒则面赤手足俱红,是扰其血而奔驰之也。血气既
衰之人,数月无房事,精始浓而可用,然使一夜大醉,精随薄矣,是故宜戒酒。《内经》云
∶精不足者,补之以味。然浓郁之味,不能生精,惟恬淡之味,乃能补精耳。盖万物皆
有真味,调和胜而真味衰矣,不论腥素,淡煮之得法,自有一段冲和恬淡之气,益人肠胃。
洪范论味,而曰稼穑作甘。世间之物,惟五谷得味之正,但能淡食谷味,最能养精。又
凡煮粥饭,而中有浓汁滚作一团者,此米之精液所聚也,食之骤能生精,试之有效。炼精有
诀,全在肾家下手,内肾一窍,名玄关,外肾一窍,名牝户(玄、牝内外之说,固是旧话,然犹未确)。真精未泄,干
体未破,则外肾
阳气至子时而兴。人身之气,与天地之气,两相吻合(至论),精泄体破而吾身阳生之候渐晚,有丑
而生者,次则寅而生者,又次则卯而生者,有终不生者,始与天地不相应矣。炼之之诀,须
半夜子时,即披衣起坐,两手搓极热,以一手将外肾兜住,以一手掩脐而凝神于内肾(内肾二字,还差一线,须得口诀),
久久
Lou stated: The method for seeking offspring prioritizes regulating menstruation (in treating women's diseases, one must first be familiar with these conditions and treatments). It is often observed that women who are infertile invariably have irregular menstruation—either early or late, heavy or light, painful before or after the period, with colors ranging from purple-black to pale, or congealed and unsmooth. Irregular menstruation leads to a conflict between blood and qi, making conception impossible. A detailed analysis of the causes reveals that early/late periods and post-menstrual pain indicate deficiency; scanty and pale flow indicates blood deficiency; excessive flow indicates qi deficiency; pre-menstrual pain and persistent clumps indicate stagnation; purple-black color indicates stagnation complicated by heat. The treatment methods are as follows: for blood deficiency, use Siwu Tang (Four Substances Decoction); for qi deficiency, Siwu Tang plus Ginseng Radix (Renshen); for stagnation, use Cyperi Rhizoma (Xiangfu), Amomi Fructus Rotundus (Suosha), Aucklandiae Radix (Muxiang), Arecae Semen (Binglang), Persicae Semen (Taoren), and Cystancheae Herba (Xuanyuan); for chronic and entrenched stagnation, employ emetic and purgative methods (Zhang Hezi believed only emetic and purgative therapies were worthy of emulation for regulating menstruation); if pulse and symptoms indicate heat, use Siwu Tang plus Scutellariae Radix (Huangqin) and Coptidis Rhizoma (Huanglian); if they indicate cold, use Siwu Tang plus Cinnamomi Ramulus (Guizhi), Aconiti Lateralis Radix Praeparata (Fuzi), and Pyritum (Zishiyang). Only when stagnation is cleared, flow is smooth, and deficiency is restored can qi and blood harmonize, allowing for pregnancy. In my treatment of menstrual irregularities, I solely use powder of Cyperi Rhizoma (Xiangfu) (if there is stagnation, turbidity remains unclear; if deficiency persists, new qi cannot be generated; single-use Xiangfu has the wonder of eliminating the old and generating the new), formed into pills with vinegar, which proves effective in every case.
Mr. Yuan Liaofan said: The way to gather essence involves five principles: first, few desires; second, moderate labor; third, calm anger; fourth, abstain from alcohol; fifth, guard dietary flavors (these five are not only good medicine for those seeking offspring but also the true prescription for health preservation). Modern proponents of health preservation often speak of "harvesting yin to supplement yang" and prolonged intercourse without emission, which is a great fallacy. The Kidney is the mansion of essence. Any sexual intercourse disturbs the Kidney; when the Kidney moves, essence and blood flow with it. Even if external emission does not occur, the essence has already left its palace. Those unable to maintain endurance will inevitably lose small amounts of true essence as yang energy wanes, which serves as proof. Just as fire produces smoke and flame, how can smoke return to the wood? Therefore, few desires are prized. Essence is formed from blood. Not only does sexual intercourse damage our essence, but any daily activity that consumes blood should be deeply guarded against. For instance, visual overuse consumes blood through sight; auditory overuse consumes blood through hearing; mental overuse consumes blood through thought. By moderating these activities, blood is nourished and accumulates day by day. Thus, moderate labor is prized. The Kidney governs closure and storage, while the Liver governs dispersion and excretion. Both viscera contain ministerial fire (Xianghuo), which connects upward to the Heart, the ruler fire (Junhuo). Anger injures the Liver, stirring ministerial fire; once stirred, the dispersing function dominates, and the storing function fails its duty. Even without intercourse, essence secretly flows and is consumed. Therefore, calming anger is essential. Blood in the body returns to its residence and coagulates normally; alcohol agitates blood, causing facial redness and reddened hands and feet, indicating blood agitation and rapid circulation. In individuals with declining qi and blood, even months of abstinence may yield thick, usable essence, but a night of heavy drinking thins it. Hence, abstaining from alcohol is advisable. The *Neijing* states: "For insufficiency of essence, tonify with flavor." However, rich flavors do not generate essence; only bland flavors can tonify essence. All things possess true flavor; excessive seasoning diminishes this true flavor. Regardless of meat or vegetables, properly boiled blandly yields a harmonious, tranquil qi that benefits the intestines and stomach. The *Hongfan* discusses flavors, stating "grains and crops produce sweetness." Among worldly items, only the five grains possess correct flavor. Eating grains blandly best nourishes essence. Furthermore, in cooked porridge or rice, the concentrated liquid rolling into a mass is where the grain's essence gathers; consuming it rapidly generates essence, and trials prove effective. The secret to refining essence lies in acting upon the Kidney system. The inner kidney aperture is called the Mysterious Gate (Xuanguan); the outer kidney aperture is called the Female Door (Pinhu) (though the internal/external distinction of Xuanguan and Pinhu is an old saying, it remains imprecise). If true essence is not leaked and the physical structure intact, the yang qi of the outer kidneys rises at the Zi hour (11 PM - 1 AM). Human qi aligns with the qi of heaven and earth (this is the ultimate principle). Leakage of essence and breaking of the physical structure delay the generation of yang qi in the body; some arise at Chou hour, others at Yin, then Mao, and some never arise, becoming unresponsive to heaven and earth. The secret of refinement requires rising at midnight (Zi hour), rubbing hands until extremely hot, using one hand to cup the outer kidneys and the other to cover the navel, concentrating spirit within the inner kidney (the term 'inner kidney' lacks precision and requires oral transmission), maintaining this practice for a long time...