《灵枢经》第十五篇有曰∶“人经脉上下左右前后
二十八脉”，以应二十八宿。夫谓二十八脉者何？左右手足上下各十二经，又阴跷阳跷，共二十六也。
合任督二脉，前后以足其数云。
生生子曰∶天有四时，地有四海，而人亦应之。四海者，髓海、血海、气海、水谷之海也。十二经
水，皆注于海也。岐伯曰∶“胃者，水谷之海，其输、上在气街，下至三里。冲脉者，为十二经之海，
其输、上在于大杼，下出于巨虚之上下廉。膻中者，为气之海，其输、上在于柱骨之上下，前在于人迎。
脑为髓之海，其输、上在于其盖，下在风府。”有余不足，皆可得而见也。气海有余者，气满胸中， 息
面赤；气海不足，则气少不足以言。血海有余，则常想其身大，怫然不知其所病∶血海不足，亦常想其身
小，狭然不知其所病。水谷之海有余，则腹满；不足则饥，不受谷食。髓海有余，则轻劲多力，自过其度
；不足则脑转耳鸣，胫酸眩冒，目无所见，懈怠安卧。”凡此有余不足，宜“审守其输，而调其虚实，无
犯其虚，顺者得复，逆者必败”（出《灵枢·海论篇》）。
《易》曰∶“天地 ，万物化醇；男女媾精，万物化生。”则 者，升降凝聚之谓也，媾
精者，配合交感之谓也。必二气合，则化自生矣。否则独阳不生，独阴不成，恶能望其化生哉！然
则人之不孕育者，岂夫妇竟无一交媾之遇邪？遇而不识不会，是亦独阴独阳之谓也。不知者诿于天
命，则泥矣。间有倡为资药饵以养精血，候月水以种孕育，又多峻补以求诡遇，则嗣未必得，而害
已随之，此固予之痛惜也久矣。因究种子之道有四∶一曰择地，二曰养种，三曰乘时，四曰投虚是也
。何也？盖地则母之精也，种则父精也，时则两精交媾之时也，虚则去旧生新之初也。又尝闻之师曰
∶不受胎之原有二，阴失其道而不能受者，以气胜血衰故也。衰则寒热乘之，气凝血滞，而营卫不和
，经水先后多寡不一也。阳失其道而不能施者，以气虚精弱故也。弱则原于色欲过度，耗其精元，精
元既弱，譬之射者，力微矢枉，安能中的。究斯二者，皆由不能自宝，以致真元耗散，阳不施，阴不受
，阴涸阳枯，则生生之道息矣，犹乃归之天命，不亦误哉！以是种子者，必地盛则种可投，又必时与
虚俱得焉，可成孕而生子矣。虽然，至难养者精，至难遇者时与虚，苟不
凭以药饵之力，示以调摄之宜，候以如期之法，则养与遇竟茫然矣。又知种子之法，以调经养精为首，而
用药须审平和，夫妇尤必相保守，旬日之间，可使精元俱盛，待时而合。时则所谓三十时中两日半也，
经候至此，积秽荡涤既尽，新血初生，时与虚俱会，而可以施其巧矣。又恐情窦不开，阴阳背弛，续有奇砭
以动其欲，庶子宫开而真元媾合，两情畅美，虽平生不孕者亦孕矣，尚何疑哉。是乃历试历验，百发百中者
也。呜呼！是说也，岂畔道云乎哉，亦以培植元气，顺养天真，特资药力以佐助之，所谓人定亦可以胜天者
是也。由是而知，始而无嗣者，非天也，人自戕天也；继而有嗣者，亦非天也，人能成其天也。故曰∶斯道
顺则成人，逆则成丹，慎毋以天命自诿也。噫！以天命自诿者，良可惜哉。
《灵枢经》第十五篇记载说：“人体经脉上下左右前后共有二十八条”，以此对应天上的二十八宿。所谓二十八条经脉是指什么呢？左右手足各十二条经脉，加上阴跷脉和阳跷脉，共计二十六条。再合上任脉和督脉这两条经脉，用它们来补足数目，就构成了二十八条。
生生子（孙一奎自称）说：天有四时变化，地有四海汇聚，而人体也与之相应。所谓的“四海”，指的是髓海、血海、气海和水谷之海。十二正经中的水液，都注入到这些海中。岐伯说：“胃是水谷之海，其输注穴位，上部在气街穴，下部至足三里穴。冲脉是十二经之海，其输注穴位，上部在大杼穴，下部出于上巨虚和下巨虚的上下边缘。膻中是气之海，其输注穴位，上部在柱骨（脊柱）的上下方，前部在人迎穴。脑是髓之海，其输注穴位，上部在头顶百会处，下部在风府穴。”无论是有余还是不足，都可以从这些方面观察到。气海有余，表现为胸中胀满，面色发红，呼吸急促；气海不足，则气短不足以说话。血海有余，常感觉身体庞大，郁闷不知病痛所在；血海不足，常感觉身体狭小，局促不知病痛所在。水谷之海有余，则腹部胀满；不足则感到饥饿，却无法进食。髓海有余，则身体轻健有力，超过正常限度；不足则头晕耳鸣，小腿酸软，眩晕眼花，视物不清，精神倦怠，嗜卧懒动。凡此种种有余不足的情况，应当“仔细诊察其输注穴位，调和虚实，不要触犯虚证，顺应病机者得以康复，违背病机者必然失败”（出自《灵枢·海论篇》）。
《易经》说：“天地阴阳二气交感，万物化育醇厚；男女精气结合，万物由此化生。”这里的“氤氲”，指的是升降凝聚的状态；“媾精”，指的是配合交感的状态。必须两气相合，化生自然产生。否则，独阳不能生长，独阴不能成就，怎能期望化生呢！那么，人之所以不孕育，难道是夫妇之间完全没有交合的机会吗？如果有机会相遇却不懂得把握时机，这也属于独阴独阳的情况。不懂的人将其推卸给天命，那就太拘泥了。间或有人提倡依靠药物补养精血，等待月经周期来孕育种子，又多用峻猛补药以求偶然受孕，这样未必能得到子嗣，反而危害随之而来，这确实是我长久以来痛惜的事情。因此我探究生育之道主要有四个方面：一是选择土地（比喻母体条件），二是保养种子（比喻父精质量），三是把握时机，四是利用空虚（指排卵期的生理状态）。为什么呢？因为“地”代表母亲的精气，“种”代表父亲的精子，“时”代表两精交合的时刻，“虚”代表去旧生新的初始阶段。我又曾听老师说过：不能受孕的原因主要有两种，一种是阴道失其道而不能受胎，这是因为气盛血衰的缘故。血衰则寒热邪气乘虚而入，导致气血凝滞，营卫不和，月经周期先后不定，经量多少不一。另一种是阳道失其道而不能施精，这是因为气虚精弱的缘故。精弱源于色欲过度，耗损了精元。精元既已虚弱，就像射箭的人，力气微弱箭矢歪斜，怎么能射中目标呢？究其这两种情况，都是因为不能自我珍摄，导致真元耗散，阳气不能施泄，阴气不能接纳，阴液枯竭阳气枯槁，那么生生不息的道理就断绝了，还要归咎于天命，不也是错误的吗！因此，想要生育的人，必须土地肥沃才能投入种子，而且必须同时把握时机和利用空虚，才能成功怀孕生子。虽然如此，最难保养的是精，最难遇到的是时机与空虚。如果不凭借药物的力量，不明确调摄的方法，不遵循定期的法则，那么保养和机遇就会变得茫然无措。另外，我知道生育的方法，以调理月经、保养精元为首要，用药必须审慎平和，夫妇尤其必须相互保守节制，在旬日之间，可以使精元都旺盛，等待时机结合。这个时机就是所谓的三十天中有两天半的时间，月经到此结束，积存的污秽荡涤干净，新血初生，时机与空虚在此交汇，就可以施展技巧了。又担心情窦未开，阴阳背离，于是辅以奇特的针石等方法来激发欲望，使子宫开启而真元交合，双方情意畅美，即使平生不孕的人也能怀孕了，还有什么可怀疑的呢。这是经过多次尝试验证，百发百中的方法。唉！这种说法，难道违背大道吗？这也是通过培植元气，顺应养护天真，特别借助药力来辅助它，这就是所说的“人力也可以战胜天命”。由此可知，起初没有子嗣，不是天命，而是人自己伤害了天性；后来有了子嗣，也不是天命，而是人能成全天性。所以说：这条道路顺应则成人，违背则成丹（此处指修炼或病理转化，意指逆则有害），千万不要把责任推卸给天命。唉！把责任推卸给天命的人，真是可惜啊。
In Chapter 15 of the *Ling Shu Jing* (Spiritual Pivot Classic), it is stated: "The human body has twenty-eight meridians in the upper, lower, left, right, anterior, and posterior aspects," corresponding to the Twenty-Eight Mansions of the sky. What are these twenty-eight meridians? There are twelve meridians on each side of the hands and feet, totaling twenty-four, plus the Yin Qiao Mai (Yinchiao Vessel) and Yang Qiao Mai (Yangchiao Vessel), making twenty-six. Adding the Ren Mai (Conception Vessel) and Du Mai (Governing Vessel), the total number is completed at twenty-eight.
Shengshengzi (Sun Yikui's self-styled name) said: Heaven has four seasons, Earth has four seas, and the human body corresponds to them. The so-called "Four Seas" refer to the Sea of Marrow, Sea of Blood, Sea of Qi, and Sea of Water and Grain. The fluids of the Twelve Regular Meridians all pour into these seas. Qibo said: "The Stomach is the Sea of Water and Grain; its shu points are located above at Qichuan (St30) and below at Zusanli (St36). The Chong Mai (Penetrating Vessel) is the Sea of the Twelve Meridians; its shu points are located above at Dazhu (Bl11) and below emerging from the upper and lower edges of Shangjuxu (St37) and Xiaguxu (St39). the Danzhong (Chest Center) is the Sea of Qi; its shu points are located above at the upper and lower parts of the vertebral column, and anteriorly at Renying (ST9). The Brain is the Sea of Marrow; its shu points are located above at the crown of the head and below at Fengfu (GV16)." Both excess and deficiency can be observed through these. When the Sea of Qi has excess, there is fullness in the chest, reddish face, and rapid breathing; when deficient, there is shortness of breath insufficient for speech. When the Sea of Blood has excess, one often feels their body is large, feeling depressed and unaware of the illness; when deficient, one often feels their body is small, feeling constrained and unaware of the illness. When the Sea of Water and Grain has excess, there is abdominal fullness; when deficient, there is hunger but an inability to accept food. When the Sea of Marrow has excess, the body feels light and strong, exceeding normal limits; when deficient, there is dizziness, tinnitus, soreness in the calves, vertigo, blurred vision, lassitude, and a desire to lie down. For all such excesses and deficiencies, one should "carefully observe their shu points and regulate their excess and deficiency, do not violate the deficiency, those who follow the pattern will recover, those who oppose it will fail" (from *Ling Shu · Hai Lun Pian*).
The *I Ching* (Book of Changes) states: "Heaven and Earth interact, and the transformation of all things becomes pure; male and female essence combine, and all things are born." Here, "interacting" refers to the state of ascending, descending, condensing, and aggregating; "combining essence" refers to the state of pairing and mutual influence. Only when the two qi merge does transformation naturally arise. Otherwise, solitary Yang cannot generate, and solitary Yin cannot form; how can one expect transformation? Then, why is it that some couples cannot conceive? Is it because they never meet for intercourse? If they meet but do not understand or seize the moment, this is also considered a state of solitary Yin and solitary Yang. Those who do not understand attribute this to destiny, which is too rigid. Occasionally, people advocate using medicinal herbs to nourish essence and blood, waiting for the menstrual cycle to plant conception, or using harsh tonics to seek accidental pregnancy. This may not yield offspring but will bring harm, which has long been a source of pain and regret for me. Therefore, I have investigated the way of conception, which has four aspects: first, selecting the land (metaphor for the mother's physical condition); second, nurturing the seed (metaphor for the quality of the father's sperm); third, seizing the time; fourth, utilizing emptiness (referring to the physiological state around ovulation). Why? Because "land" represents the mother's essence, "seed" represents the father's sperm, "time" represents the moment of conjunction of the two essences, and "emptiness" represents the initial stage of discarding the old and generating the new. I once heard my teacher say: There are two main reasons for failing to conceive. One is that the Yin pathway loses its way and cannot receive; this is due to abundant Qi and deficient Blood. Deficiency allows cold and heat pathogens to invade, causing Qi and Blood stagnation, disharmony of Ying and Wei, and irregular menstrual cycles with varying flow. The other is that the Yang pathway loses its way and cannot deliver; this is due to deficient Qi and weak essence. Weakness stems from excessive sexual indulgence, depleting the primordial essence. Once the primordial essence is weak, it is like an archer with little strength shooting crooked arrows; how can they hit the target? Investigating these two cases, both result from failing to treasure oneself, leading to the dispersion of true Yuan Qi, where Yang cannot deliver and Yin cannot receive. When Yin dries up and Yang withers, the path of generation ceases. To then blame destiny is certainly mistaken! Therefore, those wishing to conceive must ensure the land is fertile to receive the seed, and must simultaneously grasp the time and utilize emptiness to successfully become pregnant. Although, essence is hardest to nurture, and time and emptiness are hardest to encounter. Without relying on the power of medicine, without clear guidance on regulation, and without following regular methods, nurturing and encountering these opportunities would remain vague. Furthermore, I know that the method of conception prioritizes regulating menstruation and nourishing essence. Medication must be mild and balanced. Couples must especially practice mutual restraint. Within ten days, they can make their essence and Yuan Qi vigorous, waiting for the right time to unite. This time refers to the two and a half days within a thirty-day cycle. When menstruation ends here, accumulated impurities are washed away, new blood begins to grow, and time and emptiness converge, allowing skillful action. Fearing that emotional desires may not open and Yin and Yang may diverge, one may use unique acupuncture techniques to stimulate desire, opening the uterus for the union of true Yuan Qi. With mutual satisfaction, even those who have never conceived can become pregnant. What is there to doubt? This is a method tested repeatedly and proven effective every time. Alas! Does this saying contradict the Dao? It is about cultivating Yuan Qi, harmoniously nurturing natural innocence, and specifically using medicinal power to assist. This is what is meant by "human effort can overcome destiny." From this, we know that initially having no offspring is not destiny, but humans harming their own nature; subsequently having offspring is also not destiny, but humans fulfilling their nature. Thus it is said: Following this path leads to human life, opposing it leads to alchemical transformation (or pathology). Do not blame destiny. Alas, those who blame destiny are truly pitiable.