伯高太师问岐伯曰：余闻形有缓急，气有盛衰，骨有大小，肉有坚脆，皮有厚薄，可分寿天然乎?岐伯曰：人有形则有气，有气则有骨，有骨则有肉，有肉则有皮。形必与气相合也，皮必与肉相称也，气血经络必与形相配也，形充而皮肤缓者寿。形充而皮肤急者天。形充而脉坚大者，气血之顺也，顺则寿。形充而脉小弱者，气血之衰也，衰则危。形充而颧不起者，肉胜于骨也，骨大则寿，骨小则天。形充而大，肉（月囷）坚有分理者，皮胜于肉也，肉疏则天，肉坚则寿。形充而大肉无分理者，皮仅包乎肉也，肉厚寿，肉脆夭。此天生，人不可强也，故见则定人寿夭，即可测人生死矣。少师问曰：诚若师言，人之寿天天定之矣，无豫于人乎?岐伯曰：寿夭定于天，挽回天命者人也。寿夭听于天；戕贼其形骸，泻泄其精髓，耗散其气血，不必至天数而先天者，天不任咎也。少师曰：天可回乎?岐伯曰：天不可回，而天可节也。节天之有余，补人之不足，不亦善全其天命乎。伯高太师闻之曰：岐天师真善言天也。世人贼夭之不足，乌能留人之有余哉。少师曰：伯高非知在人之天者乎。在天之夭，难回也。在人之夭，易延也。吾亦修吾之天，以全天命乎。
陈远公曰：天之天难延，人之天易延。 亦训世延人之夭也。伯高之论，因天师之教而推广之，不可轻天师而重伯高也。
命根养生篇
伯高太师复问岐伯曰：养生之道，可得闻乎?岐伯曰：愚何足以知之。伯高再问，岐伯曰，人生天地之中，不能与天地并久者，不体天地之道也。天锡人以长生之命，地锡人以长生之根。天地锡人以命根者，父母子之也。合父母之精，以生人之身，则精即人之命根也。魂魄藏于精之中，魂属阳，魄属阴，魂趋生，魄趋死。夫魂魄皆神也。凡人皆有神，内存则生，外游则死。魂最善游，由于心之不寂也。
广成子谓：抱神以静者，正抱心而同寂也。伯高曰：夫精者，非肾中之水乎?水性主动，心之不寂者，不由于肾之不静乎?岐伯曰：肾水之中，有真火在焉。水欲下而火欲升，此精之所以不静也。精一动而心摇摇矣。然而制精之不动，仍在心之寂也。伯高曰：吾心寂矣，肾之精欲动奈何?岐伯曰：水火原相须也，无火则水不安，无水则火亦不安。制心而精动者，由于肾水之涸也。补先天之水以济心，则精不动而心易寂矣。
陈远公曰：精出于水，亦出于水中之火也。 精动由于火动，火不动则精安能摇乎?!可见精动由于心动也，心动之极则水火俱动矣。
故安心为利精之法也。（此段亦精妙，可惜为誓所拘，不能尽泄）
救母篇
容成问于岐伯曰：天癸之水，男女皆有之，何以妇人经水谓之天癸乎?岐伯曰：天癸水，壬癸之水也。壬水属阳，癸水属阴，二水者先天之水也。男为阳，女为阴，故妇人经水以天癸名之。其实壬癸未尝不合也。容成曰：男子之精，不以天癸名者，又何故欤?岐伯曰：精者，合水火名之。水中有火，始成其精。呼精而壬癸之义已包于内，故不以天癸名之。容成曰：精与经同一水也，何必两名之?岐伯曰：同中有异也。男之精，守而不溢；女之经，满而必泄也。癸水者，海水也，上应月，下应潮，月有盈亏，潮有往来，女子之经水应之，故潮汐月有信，经水亦月有期也。以天癸名之，别其水为癸水，随天运为转移耳。容成曰：其色赤者何也?岐伯曰：男之精，阳中之阴也，其色白。女之经，阴中之阳也，其色赤。况流于任脉，通于血海，血与经合而成浊流矣。容成曰：男之精亏而不溢者，又何也?岐伯曰：女子阴有余阳不足，故满而必泄。男子阳有余阴不足，故守而不溢也。容成曰：味咸者何也?岐伯曰：壬癸之水，海水也。海水味咸，故天癸之味应之。容成曰：女子二七经行，稚女不行经何也?岐伯曰：女未二七则任冲未盛，阴气未动，女犹纯阳也，故不行经耳。容成曰：女过二七，不行经而怀孕者，又何也?岐伯曰：女之变者也，名为暗经，非无经也。无不足，无有余，乃女中最贵者。终身不字，行调息之功，必长生也。容成问曰：妇女经水，上应月，下应潮，宜月无愆期矣。何以有至有不至乎?岐伯曰：人事之乖违也。天癸之水，生于先天，亦长于后天也。妇女纵欲伤任督之脉，则经水不应月矣。怀抱忧郁以伤肝胆，则经水闭而不流矣。容成曰：其故何也?岐伯曰：人非水火不生，火乃肾中之真火，水乃肾中之真水也。水火盛则经盛，水火衰则经衰。任督脉通于肾，伤任督未有不伤肾者。交接时，纵欲泄精，精伤任督之脉亦伤矣。任督脉伤，不能行其气于腰脐，则带脉亦伤，经水有至有不至矣。夫经水者，火中之水也。水衰不能制火，则火炎水降，经水必先期至矣。火衰不能生水，则水寒火冷，经水必后期至矣。经水之愆期，因水火之盛衰也。容成曰：肝胆伤而经闭者，谓何?岐伯曰：肝藏血者也，然又最喜疏泄。胆与肝为表里也，胆木气郁，肝木之气亦郁矣。木郁不达，任冲血海皆抑塞不通，久则血枯矣。容成曰：木郁何以使水之闭也?岐伯曰：心肾无咎不交者也。心肾之交接，责在胞胎，亦责在肝胆也。肝胆气郁，胞胎上交肝胆，不上交于心，则肾之气亦不交于心矣。心肾之气不交，各脏腑之气抑塞不通，肝克脾，胆克胃，脾胃受克，失其生化之司，何能资于心肾乎?水火未济，肝胆之气愈郁矣。肝胆久郁，反现假旺之象，外若盛内实虚。肾因子虚转去相济涸水，而郁火焚之，木安有余波以下泄乎?此木郁所以水闭也。鬼臾区间曰：气郁则血闭，血即经乎?岐伯曰：经水，非血也。鬼臾区曰：经水非血，何以血闭而经即断乎?岐伯曰：经水者，天一之水也，出于肾经，故以经水名之。鬼臾区曰：水出于肾，色宜白矣，何赤乎?岐伯曰：经水者，至阴之精，有至阳之气存焉，故色赤耳，非色赤即血也。鬼臾区曰：人之肾有补无泻，安有余血乎?岐伯曰：经水者，肾气所化，非肾精所泄也。女子肾气有余，故变化无穷耳。鬼臾区曰：气能化血，各经之血不从之而泄乎?岐伯曰：肾化为经，经化为血，各经气血无不随之而各化矣。是以肾气通则血通，肾气闭则血闭也。鬼臾区曰：然则气闭宜责在肾矣，何以心肝脾之气郁而经亦闭也?岐伯曰：肾水之生，不由于三经。肾水之化，实关于三经也。鬼臾区曰：何也?岐伯曰：肾不通肝之气，则肾气不能开。肾不交心之气，则肾气不能上。肾不取脾之气，则肾气不能成。盖交相合而交相化也。苟一经气郁，气即不入于肾，而肾气即闭矣。况三经同郁，肾无所资，何能化气而成经乎?是以经闭者，乃肾气之郁，非止肝血之枯也。倘徒补其血，则郁不宣反生火矣。徒散其瘀，则气益微反耗精矣。非惟无益，而转害之也。鬼臾区曰：大哉言乎!请勒之金石，以救万世之母乎。
陈远公曰：一篇救母之文，真有益于母者也。讲天癸无余义，由于讲水火无余义也。水火之不通，半成于人气之郁。解郁之法，在于通肝胆也，肝胆通则血何闭哉!
（凌波按：天癸之义大抵相当于“道生一，一生二，二生三，三生万物”之一，一就是无极，无极而太极，太极就是有对立统一。中华哲学较诸老马之学为高即在此处。说远了，再说医道，天癸相当于脑垂体的內分泌物质。由脑而带动全身，可谓无极而太极，此不过让初学有所把握，说到底还是有所区别）
红铅损益篇
容成问曰：方士采红铅接命，可为训乎?岐天师曰：慎欲者采之，服食延寿；纵欲者釆之，服食丧躯。容成曰：人能慎欲，命自可延，何藉红铅乎?岐伯曰：红铅延景丹也。容成曰：红铅者，天癸水也。虽包阴阳之水火，溢满于外则水火之气尽消矣，何以接命乎?岐伯曰：公之言，论天癸则可，非论首经之红铅也。经水甫出户辄色变，独首经之色不遽变者，全其阴阳之气也。男子阳在外，阴在内；女子阴在外，阳在内。首经者，坎中之阳也。以坎中之阳补离中之阴，益乎不益乎。独补男有益，补女有损。补男者，阳以济阴也；补女者，阳以亢阳也。容成曰：善。
陈远公曰：红铅何益于人，讲无益而成有益者，辨其既济之理也。谁谓方士非恃之以接命哉。（大抵不懂行的人说到红铅无不说其无用，痛骂方士误人。其实世上之事有真必有假落入后天，本是有两极的。方法是死的，全在人之运用。红铅之友人房中术亦是如此。）
初生微论篇
容成问曰：人之初生，目不能睹，口不能餐，足不能履，舌不能语，三月而后见，八月而后食，期岁而后行，三年而后言，其故何也?岐伯曰：人之初生，两肾水火未旺也。三月而火乃盛，故两目有光也。八月而水乃充，故两龈有力也。期岁则髓旺而膑生矣。三年则精长而囟合矣。男十六天癸通，女十四天癸化。容成曰：男以八为数，女以七为数，子知之矣。天师于二八、二七之前，《内经》何未言也?岐伯曰：《内经》首论天癸者，叹天癸难生易丧也。男必至十六而天癸满，年末十六皆未满之日也。女必至十四而天癸盈，年未十四皆未满之日也。既满既盈，又随年俱耗，示人宜守此天癸也。容成曰：男八八之后犹存，女七七之后仍在，似乎天癸之未尽也。天师何以七七、八八之后不再言之欤?岐伯曰：予沦常数耳，常之数可定，变之数不可定也。予所以论常不论变耳。
陈远公曰：人生以天癸为主，有则生，无则死也。常变之说，惜此天癸也。二七、二八之论，亦可言而言之，非不可言而不言也。
骨阴篇
鸟师问于岐伯曰：婴儿初生，无膝盖骨，何也?岐伯曰：婴儿初生，不止无膝盖骨也，囟骨、耳后完骨皆无之。鸟师曰：何故也?岐伯曰：阴气不足也。阴气者，真阴之气也。婴儿纯阳无阴，食母乳而阴乃生，阴生而囟骨，耳后完骨、膝盖骨生矣。生则儿寿，不生则天。鸟师曰：其不生何也?岐伯曰：三骨属阴，得阴则生，然亦必阳旺而长也。婴儿阳气不足，食母乳而三骨不生，其先天之阳气亏也。阳气先漓，先天已居于缺陷，食母之乳补后天而无余，此三骨之所以不生也。三骨不生又焉能延龄乎!
鸟师曰：三骨缺一，亦能生乎?岐伯曰：缺一则不全乎其人矣。鸟师曰：请悉言之。岐伯曰：囟门不合则脑髓空也；完骨不长则肾宫虚也；膝盖不生则双足软也。脑髓空则风易入矣；肾宫虚则听失聪矣；双足软则颠仆多矣。鸟师曰：吾见三骨不全亦有延龄者，又何故欤?岐伯曰：三者之中，惟耳无完骨者亦有延龄，然而疾病不能无也。若囟门不合、膝盖不生，吾未见有生者。盖孤阳无阴也。
陈远公曰：孤阳无阴，人则不生，则阴为阳之天也。无阴者，无阳也。阳生于阴之中，阴长于阳之外，有三骨者，得阴阳之全也。（学者于此段不必尽信，得其理，忘其词，斯为善学。）
外经微言二卷
媾精受妊篇
雷公问曰：男女媾精而受妊者，何也?岐伯曰：肾为作强之官，故受妊而生人也。雷公曰：作强而何以生人也?岐伯曰：生人者，即肾之技巧也。雷公曰：技巧属肾之水乎，火乎?岐伯曰：水火无技巧也。雷公曰：离水火又何以出技巧乎?岐伯曰：技巧成于水火之气也。雷公曰：同是水火之气，何生人有男女之别乎?岐伯曰：水火气弱则生女，水火气强则生男。雷公曰：古云：女先泄精则成男，男先泄精则成女。今曰：水火气弱则生女，水火气强则生男。何也?岐伯曰：男女俱有水火之气也，气同至则技巧出焉，一有先后不成胎矣。男泄精，女泄气，女子泄精则气脱矣，男子泄气则精脱矣，乌能成胎?!雷公曰：女不泄精，男不泄气，何以受妊乎?岐伯曰：女气中有精，男精中有气，女泄气而交男子之精，男泄精而合女子之气，此技巧之所以出也。雷公曰：所生男女，有强有弱，自分于父母之气矣。但有清浊寿夭之异，何也?岐伯曰：气清则清，气浊则浊，气长则寿，气促则夭。
皆本子父母之气也。雷公曰：生育本于肾中之气，余已知之矣。但此气也，豫于五脏七腑之气乎?岐伯曰：五脏七腑之气，一经不至皆不成胎。雷公曰：媾精者，动肾中之气也。与五脏七腑何豫乎?岐伯曰：肾藏精，亦藏气。藏精者，藏五脏七腑之精也。藏气者，藏五脏七腑之气也。藏则俱藏，泄则俱泄。雷公曰：泄气者，亦泄血乎?岐伯曰：精即血也。气无形?血有形，无形化有形，有形不能化无形也。雷公曰：精非有形乎?岐伯曰：精虽有形，而精中之气正无形也。无形隐于有形，故能静能动。动则化耳，化则技巧出矣。雷公曰：微哉言乎，请传之奕祀，以彰化育焉。
陈士铎曰：男女不媾精，断不成胎。胎成于水火之气，此气即男女之气也。气藏于精中，精虽有形而实无形也。形非气乎，故成胎即成气之谓。
（此段最要紧处为有形不能化无形，故有形之精欲化为无形之炁，不亦惑乎？学南派栽接之法，于此段正宜反复阅读）
社生篇
【背景信息】
书名：外经微言 章节：正文(2/13) 类别：综合
【待处理原文】
伯高太师问岐伯曰：余闻形有缓急，气有盛衰，骨有大小，肉有坚脆，皮有厚薄，可分寿天然乎?岐伯曰：人有形则有气，有气则有骨，有骨则有肉，有肉则有皮。形必与气相合也，皮必与肉相称也，气血经络必与形相配也，形充而皮肤缓者寿。形充而皮肤急者天。形充而脉坚大者，气血之顺也，顺则寿。形充而脉小弱者，气血之衰也，衰则危。形充而颧不起者，肉胜于骨也，骨大则寿，骨小则天。形充而大，肉（月囷）坚有分理者，皮胜于肉也，肉疏则天，肉坚则寿。形充而大肉无分理者，皮仅包乎肉也，肉厚寿，肉脆夭。此天生，人不可强也，故见则定人寿夭，即可测人生死矣。少师问曰：诚若师言，人之寿天天定之矣，无豫于人乎?岐伯曰：寿夭定于天，挽回天命者人也。寿夭听于天；戕贼其形骸，泻泄其精髓，耗散其气血，不必至天数而先天者，天不任咎也。少师曰：天可回乎?岐伯曰：天不可回，而天可节也。节天之有余，补人之不足，不亦善全其天命乎。伯高太师闻之曰：岐天师真善言天也。世人贼夭之不足，乌能留人之有余哉。少师曰：伯高非知在人之天者乎。在天之夭，难回也。在人之夭，易延也。吾亦修吾之天，以全天命乎。
陈远公曰：天之天难延，人之天易延。 亦训世延人之夭也。伯高之论，因天师之教而推广之，不可轻天师而重伯高也。
命根养生篇
伯高太师复问岐伯曰：养生之道，可得闻乎?岐伯曰：愚何足以知之。伯高再问，岐伯曰，人生天地之中，不能与天地并久者，不体天地之道也。天锡人以长生之命，地锡人以长生之根。天地锡人以命根者，父母子之也。合父母之精，以生人之身，则精即人之命根也。魂魄藏于精之中，魂属阳，魄属阴，魂趋生，魄趋死。夫魂魄皆神也。凡人皆有神，内存则生，外游则死。魂最善游，由于心之不寂也。
广成子谓：抱神以静者，正抱心而同寂也。伯高曰：夫精者，非肾中之水乎?水性主动，心之不寂者，不由于肾之不静乎?岐伯曰：肾水之中，有真火在焉。水欲下而火欲升，此精之所以不静也。精一动而心摇摇矣。然而制精之不动，仍在心之寂也。伯高曰：吾心寂矣，肾之精欲动奈何?岐伯曰：水火原相须也，无火则水不安，无水则火亦不安。制心而精动者，由于肾水之涸也。补先天之水以济心，则精不动而心易寂矣。
陈远公曰：精出于水，亦出于水中之火也。 精动由于火动，火不动则精安能摇乎?!可见精动由于心动也，心动之极则水火俱动矣。
故安心为利精之法也。（此段亦精妙，可惜为誓所拘，不能尽泄）
救母篇
容成问于岐伯曰：天癸之水，男女皆有之，何以妇人经水谓之天癸乎?岐伯曰：天癸水，壬癸之水也。壬水属阳，癸水属阴，二水者先天之水也。男为阳，女为阴，故妇人经水以天癸名之。其实壬癸未尝不合也。容成曰：男子之精，不以天癸名者，又何故欤?岐伯曰：精者，合水火名之。水中有火，始成其精。呼精而壬癸之义已包于内，故不以天癸名之。容成曰：精与经同一水也，何必两名之?岐伯曰：同中有异也。男之精，守而不溢；女之经，满而必泄也。癸水者，海水也，上应月，下应潮，月有盈亏，潮有往来，女子之经水应之，故潮汐月有信，经水亦月有期也。以天癸名之，别其水为癸水，随天运为转移耳。容成曰：其色赤者何也?岐伯曰：男之精，阳中之阴也，其色白。女之经，阴中之阳也，其色赤。况流于任脉，通于血海，血与经合而成浊流矣。容成曰：男之精亏而不溢者，又何也?岐伯曰：女子阴有余阳不足，故满而必泄。男子阳有余阴不足，故守而不溢也。容成曰：味咸者何也?岐伯曰：壬癸之水，海水也。海水味咸，故天癸之味应之。容成曰：女子二七经行，稚女不行经何也?岐伯曰：女未二七则任冲未盛，阴气未动，女犹纯阳也，故不行经耳。容成曰：女过二七，不行经而怀孕者，又何也?岐伯曰：女之变者也，名为暗经，非无经也。无不足，无有余，乃女中最贵者。终身不字，行调息之功，必长生也。容成问曰：妇女经水，上应月，下应潮，宜月无愆期矣。何以有至有不至乎?岐伯曰：人事之乖违也。天癸之水，生于先天，亦长于后天也。妇女纵欲伤任督之脉，则经水不应月矣。怀抱忧郁以伤肝胆，则经水闭而不流矣。容成曰：其故何也?岐伯曰：人非水火不生，火乃肾中之真火，水乃肾中之真水也。水火盛则经盛，水火衰则经衰。任督脉通于肾，伤任督未有不伤肾者。交接时，纵欲泄精，精伤任督之脉亦伤矣。任督脉伤，不能行其气于腰脐，则带脉亦伤，经水有至有不至矣。夫经水者，火中之水也。水衰不能制火，则火炎水降，经水必先期至矣。火衰不能生水，则水寒火冷，经水必后期至矣。经水之愆期，因水火之盛衰也。容成曰：肝胆伤而经闭者，谓何?岐伯曰：肝藏血者也，然又最喜疏泄。胆与肝为表里也，胆木气郁，肝木之气亦郁矣。木郁不达，任冲血海皆抑塞不通，久则血枯矣。容成曰：木郁何以使水之闭也?岐伯曰：心肾无咎不交者也。心肾之交接，责在胞胎，亦责在肝胆也。肝胆气郁，胞胎上交肝胆，不上交于心，则肾之气亦不交于心矣。心肾之气不交，各脏腑之气抑塞不通，肝克脾，胆克胃，脾胃受克，失其生化之司，何能资于心肾乎?水火未济，肝胆之气愈郁矣。肝胆久郁，反现假旺之象，外若盛内实虚。肾因子虚转去相济涸水，而郁火焚之，木安有余波以下泄乎?此木郁所以水闭也。鬼臾区间曰：气郁则血闭，血即经乎?岐伯曰：经水，非血也。鬼臾区曰：经水非血，何以血闭而经即断乎?岐伯曰：经水者，天一之水也，出于肾经，故以经水名之。鬼臾区曰：水出于肾，色宜白矣，何赤乎?岐伯曰：经水者，至阴之精，有至阳之气存焉，故色赤耳，非色赤即血也。鬼臾区曰：人之肾有补无泻，安有余血乎?岐伯曰：经水者，肾气所化，非肾精所泄也。女子肾气有余，故变化无穷耳。鬼臾区曰：气能化血，各经之血不从之而泄乎?岐伯曰：肾化为经，经化为血，各经气血无不随之而各化矣。是以肾气通则血通，肾气闭则血闭也。鬼臾区曰：然则气闭宜责在肾矣，何以心肝脾之气郁而经亦闭也?岐伯曰：肾水之生，不由于三经。肾水之化，实关于三经也。鬼臾区曰：何也?岐伯曰：肾不通肝之气，则肾气不能开。肾不交心之气，则肾气不能上。肾不取脾之气，则肾气不能成。盖交相合而交相化也。苟一经气郁，气即不入于肾，而肾气即闭矣。况三经同郁，肾无所资，何能化气而成经乎?是以经闭者，乃肾气之郁，非止肝血之枯也。倘徒补其血，则郁不宣反生火矣。徒散其瘀，则气益微反耗精矣。非惟无益，而转害之也。鬼臾区曰：大哉言乎!请勒之金石，以救万世之母乎。
陈远公曰：一篇救母之文，真有益于母者也。讲天癸无余义，由于讲水火无余义也。水火之不通，半成于人气之郁。解郁之法，在于通肝胆也，肝胆通则血何闭哉!
（凌波按：天癸之义大抵相当于“道生一，一生二，二生三，三生万物”之一，一就是无极，无极而太极，太极就是有对立统一。中华哲学较诸老马之学为高即在此处。说远了，再说医道，天癸相当于脑垂体的內分泌物质。由脑而带动全身，可谓无极而太极，此不过让初学有所把握，说到底还是有所区别）
红铅损益篇
容成问曰：方士采红铅接命，可为训乎?岐天师曰：慎欲者采之，服食延寿；纵欲者釆之，服食丧躯。容成曰：人能慎欲，命自可延，何藉红铅乎?岐伯曰：红铅延景丹也。容成曰：红铅者，天癸水也。虽包阴阳之水火，溢满于外则水火之气尽消矣，何以接命乎?岐伯曰：公之言，论天癸则可，非论首经之红铅也。经水甫出户辄色变，独首经之色不遽变者，全其阴阳之气也。男子阳在外，阴在内；女子阴在外，阳在内。首经者，坎中之阳也。以坎中之阳补离中之阴，益乎不益乎。独补男有益，补女有损。补男者，阳以济阴也；补女者，阳以亢阳也。容成曰：善。
陈远公曰：红铅何益于人，讲无益而成有益者，辨其既济之理也。谁谓方士非恃之以接命哉。（大抵不懂行的人说到红铅无不说其无用，痛骂方士误人。其实世上之事有真必有假落入后天，本是有两极的。方法是死的，全在人之运用。红铅之友人房中术亦是如此。）
初生微论篇
容成问曰：人之初生，目不能睹，口不能餐，足不能履，舌不能语，三月而后见，八月而后食，期岁而后行，三年而后言，其故何也?岐伯曰：人之初生，两肾水火未旺也。三月而火乃盛，故两目有光也。八月而水乃充，故两龈有力也。期岁则髓旺而膑生矣。三年则精长而囟合矣。男十六天癸通，女十四天癸化。容成曰：男以八为数，女以七为数，子知之矣。天师于二八、二七之前，《内经》何未言也?岐伯曰：《内经》首论天癸者，叹天癸难生易丧也。男必至十六而天癸满，年末十六皆未满之日也。女必至十四而天癸盈，年未十四皆未满之日也。既满既盈，又随年俱耗，示人宜守此天癸也。容成曰：男八八之后犹存，女七七之后仍在，似乎天癸之未尽也。天师何以七七、八八之后不再言之欤?岐伯曰：予沦常数耳，常之数可定，变之数不可定也。予所以论常不论变耳。
陈远公曰：人生以天癸为主，有则生，无则死也。常变之说，惜此天癸也。二七、二八之论，亦可言而言之，非不可言而不言也。
骨阴篇
鸟师问于岐伯曰：婴儿初生，无膝盖骨，何也?岐伯曰：婴儿初生，不止无膝盖骨也，囟骨、耳后完骨皆无之。鸟师曰：何故也?岐伯曰：阴气不足也。阴气者，真阴之气也。婴儿纯阳无阴，食母乳而阴乃生，阴生而囟骨，耳后完骨、膝盖骨生矣。生则儿寿，不生则天。鸟师曰：其不生何也?岐伯曰：三骨属阴，得阴则生，然亦必阳旺而长也。婴儿阳气不足，食母乳而三骨不生，其先天之阳气亏也。阳气先漓，先天已居于缺陷，食母之乳补后天而无余，此三骨之所以不生也。三骨不生又焉能延龄乎!
鸟师曰：三骨缺一，亦能生乎?岐伯曰：缺一则不全乎其人矣。鸟师曰：请悉言之。岐伯曰：囟门不合则脑髓空也；完骨不长则肾宫虚也；膝盖不生则双足软也。脑髓空则风易入矣；肾宫虚则听失聪矣；双足软则颠仆多矣。鸟师曰：吾见三骨不全亦有延龄者，又何故欤?岐伯曰：三者之中，惟耳无完骨者亦有延龄，然而疾病不能无也。若囟门不合、膝盖不生，吾未见有生者。盖孤阳无阴也。
陈远公曰：孤阳无阴，人则不生，则阴为阳之天也。无阴者，无阳也。阳生于阴之中，阴长于阳之外，有三骨者，得阴阳之全也。（学者于此段不必尽信，得其理，忘其词，斯为善学。）
外经微言二卷
媾精受妊篇
雷公问曰：男女媾精而受妊者，何也?岐伯曰：肾为作强之官，故受妊而生人也。雷公曰：作强而何以生人也?岐伯曰：生人者，即肾之技巧也。雷公曰：技巧属肾之水乎，火乎?岐伯曰：水火无技巧也。雷公曰：离水火又何以出技巧乎?岐伯曰：技巧成于水火之气也。雷公曰：同是水火之气，何生人有男女之别乎?岐伯曰：水火气弱则生女，水火气强则生男。雷公曰：古云：女先泄精则成男，男先泄精则成女。今曰：水火气弱则生女，水火气强则生男。何也?岐伯曰：男女俱有水火之气也，气同至则技巧出焉，一有先后不成胎矣。男泄精，女泄气，女子泄精则气脱矣，男子泄气则精脱矣，乌能成胎?!雷公曰：女不泄精，男不泄气，何以受妊乎?岐伯曰：女气中有精，男精中有气，女泄气而交男子之精，男泄精而合女子之气，此技巧之所以出也。雷公曰：所生男女，有强有弱，自分于父母之气矣。但有清浊寿夭之异，何也?岐伯曰：气清则清，气浊则浊，气长则寿，气促则夭。
皆本子父母之气也。雷公曰：生育本于肾中之气，余已知之矣。但此气也，豫于五脏七腑之气乎?岐伯曰：五脏七腑之气，一经不至皆不成胎。雷公曰：媾精者，动肾中之气也。与五脏七腑何豫乎?岐伯曰：肾藏精，亦藏气。藏精者，藏五脏七腑之精也。藏气者，藏五脏七腑之气也。藏则俱藏，泄则俱泄。雷公曰：泄气者，亦泄血乎?岐伯曰：精即血也。气无形?血有形，无形化有形，有形不能化无形也。雷公曰：精非有形乎?岐伯曰：精虽有形，而精中之气正无形也。无形隐于有形，故能静能动。动则化耳，化则技巧出矣。雷公曰：微哉言乎，请传之奕祀，以彰化育焉。
陈士铎曰：男女不媾精，断不成胎。胎成于水火之气，此气即男女之气也。气藏于精中，精虽有形而实无形也。形非气乎，故成胎即成气之谓。
（此段最要紧处为有形不能化无形，故有形之精欲化为无形之炁，不亦惑乎？学南派栽接之法，于此段正宜反复阅读）
社生篇
[Background Information]
Book: Waijing Weiyan (Secrets of the External Classic)
Chapter: Main Text (2/13)
Category: Comprehensive
[Original Text Processing]
Grand Master Bogao asked Qibo, saying: "I have heard that the physical form varies in tension and relaxation, Qi varies in abundance and deficiency, bones vary in size, flesh varies in firmness and fragility, and skin varies in thickness. Can these differences distinguish between natural longevity and premature death?" Qibo replied: "When a person has a physical form, they have Qi; when they have Qi, they have bones; when they have bones, they have flesh; when they have flesh, they have skin. The form must harmonize with Qi, the skin must correspond to the flesh, and the Blood, Qi, and Jingluo (Meridians and Collaterals) must match the form. If the form is full and the skin is relaxed, it indicates longevity. If the form is full but the skin is tight, it indicates premature death. If the form is full and the pulse is firm and large, it indicates smooth flow of Blood and Qi; smooth flow leads to longevity. If the form is full but the pulse is small and weak, it indicates decline of Blood and Qi; decline leads to danger. If the form is full but the cheekbones do not protrude, it means flesh exceeds bone; large bones indicate longevity, small bones indicate premature death. If the form is full and large, with firm flesh showing distinct texture, it means skin exceeds flesh; loose flesh indicates premature death, firm flesh indicates longevity. If the form is full and large but the great muscles lack texture, the skin merely wraps the flesh; thick flesh indicates longevity, fragile flesh indicates premature death. This is determined by Heaven (natural constitution), and humans cannot force it. Therefore, observing these signs allows one to determine a person's lifespan and predict their life and death."
Shaoshi (Junior Master) asked, saying: "If this is true as you say, then human longevity and premature death are entirely fixed by Heaven, with no room for human intervention?" Qibo replied: "Longevity and premature death are determined by Heaven, but those who can reverse the mandate of Heaven are humans. Longevity and premature death are subject to Heaven; however, if one damages their body, drains their essence and marrow, and dissipates their Blood and Qi, causing them to die before their natural time limit, Heaven does not bear the blame." Shaoshi said: "Can the mandate of Heaven be reversed?" Qibo replied: "Heaven itself cannot be reversed, but its excesses can be regulated. Regulating Heaven's excesses to supplement human deficiencies—would this not be an excellent way to fully preserve one's heavenly mandate?" Grand Master Bogao heard this and said: "Tian Shi (Heavenly Master) Qi truly excels in discussing Heaven. People today damage what is insufficient in premature death; how can they retain what is abundant in humans?" Shaoshi said: "Does not Bogao know about the 'Heaven within humans'? The premature death determined by Heaven is difficult to reverse. The premature death caused by human factors is easy to extend. I too will cultivate my own 'Heaven' to fulfill the heavenly mandate."
Chen Yuan Gong commented: "The Heaven of Heaven is difficult to extend; the Heaven of Humans is easy to extend. This also instructs the world to extend human life. Bogao's discussion expands upon Tian Shi's teachings; one should not slight Tian Shi while elevating Bogao."
**Chapter on the Root of Life and Nourishing Life**
Grand Master Bogao again asked Qibo, saying: "May I ask about the way of nourishing life?" Qibo replied: "How am I worthy to know this?" After Bogao asked again, Qibo said: "Humans live within Heaven and Earth. Those who cannot last as long as Heaven and Earth do not embody the Dao of Heaven and Earth. Heaven bestows upon humans the destiny of long life; Earth bestows upon humans the root of long life. What Heaven and Earth bestow as the root of life comes from parents and children. Combining the essence of parents to create the human body, the essence becomes the root of life. Hun (Ethereal Soul) and Po (Corporeal Soul) are hidden within the essence. Hun belongs to Yang, Po belongs to Yin; Hun tends toward life, Po tends toward death. Both Hun and Po are Shen (Spirit). All ordinary people possess Shen; if Shen is stored internally, there is life; if Shen wanders externally, there is death. Hun is most prone to wandering due to the mind's lack of stillness."
Guangchengzi said: "Embracing Shen in stillness is precisely embracing the mind to achieve unity in stillness." Bogao said: "Is essence not the water within the Kidneys? Water nature tends to move. Is the mind's lack of stillness not due to the Kidneys' lack of tranquility?" Qibo replied: "Within the Kidney Water, there is True Fire. Water desires to descend, and Fire desires to ascend; this is why essence is not still. Once essence moves, the mind becomes unsettled. However, controlling essence to remain still still depends on the stillness of the mind." Bogao said: "If my mind is still, what should be done if Kidney essence desires to move?" Qibo replied: "Water and Fire originally require each other; without Fire, Water is不安 (uneasy); without Water, Fire is also uneasy. Controlling the mind yet having essence move is due to the depletion of Kidney Water. Supplementing the Pre-Heaven Water to assist the Heart will prevent essence from moving and make the mind easily still."
Chen Yuan Gong commented: "Essence arises from Water, but also from the Fire within Water. Essence moves because Fire moves; if Fire does not move, how can essence shake? Thus, it is evident that essence moves because the mind moves. When the mind moves to the extreme, both Water and Fire move."
Therefore, calming the mind is the method to benefit essence. (This section is also exquisite, but unfortunately constrained by vows, it cannot be fully revealed.)
**Chapter on Saving Mothers**
Rongcheng asked Qibo, saying: "Both men and women possess Tian Gui (Heavenly Genital Water). Why is menstrual blood in women called Tian Gui?" Qibo replied: "Tian Gui Water is the Ren-Gui Water. Ren Water belongs to Yang, Gui Water belongs to Yin. These two waters are Pre-Heaven Water. Men are Yang, women are Yin. Therefore, women's menstrual blood is named Tian Gui. In reality, Ren and Gui never fail to combine." Rongcheng said: "Why is men's essence not named Tian Gui?" Qibo replied: "Essence is named by combining Water and Fire. Only when there is Fire within Water can essence be formed. Calling it 'essence' already encompasses the meaning of Ren and Gui internally, so it is not named Tian Gui." Rongcheng said: "Essence and menstruation are both water; why name them differently?" Qibo replied: "There is difference within similarity. Men's essence is guarded and does not overflow; women's menstruation fills up and must discharge. Gui Water is Sea Water, responding upward to the Moon and downward to the tides. The Moon has waxing and waning, tides have ebb and flow. Women's menstrual blood responds to this, so tides have monthly reliability, and menstruation also has a monthly cycle. It is named Tian Gui to distinguish this water as Gui Water, shifting with Heavenly movements." Rongcheng said: "Why is its color red?" Qibo replied: "Men's essence is Yin within Yang, so its color is white. Women's menstruation is Yang within Yin, so its color is red. Moreover, it flows through the Ren Mai (Conception Vessel), connects to the Blood Sea (Chong Mai), and combines with blood to form turbid flow." Rongcheng said: "Why is men's essence deficient yet does not overflow?" Qibo replied: "Women have excess Yin and insufficient Yang, so they fill up and must discharge. Men have excess Yang and insufficient Yin, so they guard and do not overflow." Rongcheng said: "Why is the taste salty?" Qibo replied: "Ren-Gui Water is Sea Water. Sea water tastes salty, so Tian Gui's taste corresponds to it." Rongcheng said: "Women begin menstruating at fourteen (two sevens). Why do young girls not menstruate?" Qibo replied: "Before age fourteen, the Ren and Chong vessels are not prosperous, Yin Qi has not moved, and the girl is still Pure Yang, so she does not menstruate." Rongcheng said: "Why do some women past age fourteen not menstruate but become pregnant?" Qibo replied: "This is a variation in women, named 'Dark Menstruation.' It is not that there is no menstruation. Having neither excess nor deficiency, it is the most precious state for women. If she remains unmarried throughout her life and practices breath regulation, she will surely attain long life." Rongcheng asked: "Women's menstrual blood responds upward to the Moon and downward to the tides, so it should have no missed periods. Why do some arrive late or not at all?" Qibo replied: "It is due to deviations in human affairs. Tian Gui Water is born from Pre-Heaven but grows in Post-Heaven. If women indulge in lust and injure the Ren and Du vessels, menstrual blood will not respond to the Moon. If dwelling in sorrow and depression injures the Liver and Gallbladder, menstrual blood will close and cease to flow." Rongcheng said: "What is the reason?" Qibo replied: "Humans cannot survive without Water and Fire. Fire is the True Fire in the Kidneys; Water is the True Water in the Kidneys. Abundant Water and Fire lead to abundant menstruation; deficient Water and Fire lead to deficient menstruation. The Ren and Du vessels connect to the Kidneys; injuring Ren and Du inevitably injures the Kidneys. During intercourse, indulging in lust and releasing essence injures the essence, which also injures the Ren and Du vessels. If Ren and Du are injured, they cannot circulate Qi to the waist and navel, thus injuring the Dai Mai (Girdle Vessel). Consequently, menstruation may arrive or not. Menstrual blood is Water within Fire. If Water is deficient and cannot control Fire, Fire flares and Water descends, causing menstruation to arrive early. If Fire is deficient and cannot generate Water, Water becomes cold and Fire becomes cold, causing menstruation to arrive late. Missed periods in menstruation are due to the abundance or deficiency of Water and Fire." Rongcheng said: "What about liver and gallbladder injury causing amenorrhea?" Qibo replied: "The Liver stores Blood but also loves dispersion and drainage. The Gallbladder is interior-exterior related to the Liver. If Gallbladder Wood Qi is stagnant, Liver Wood Qi is also stagnant. If Wood stagnation fails to unblock, the Ren, Chong, and Blood Sea are suppressed and blocked. Over time, Blood dries up." Rongcheng said: "How does Wood stagnation cause Water closure?" Qibo replied: "Heart and Kidney naturally do not fail to interact. The interaction between Heart and Kidney is responsible to the Bao Luo (Uterus/Womb) and also to the Liver and Gallbladder. If Liver and Gallbladder Qi is stagnant, the Uterus interacts with Liver and Gallbladder but not with the Heart. Then Kidney Qi also does not interact with the Heart. If Heart and Kidney Qi do not interact, Qi in all Zang-Fu organs is suppressed and blocked. Liver overacts on Spleen, Gallbladder overacts on Stomach. Spleen and Stomach, being overacted upon, lose their role in transformation and transportation. How can they nourish Heart and Kidney? When Water and Fire are not balanced, Liver and Gallbladder Qi becomes more stagnant. Long-term stagnation of Liver and Gallbladder presents a false prosperity, appearing strong externally but actually empty internally. Because Kidney Zi (Child) is deficient, it turns to assist the drying Water, but stagnant Fire burns it. How can Wood have surplus waves to flow downward? This is why Wood stagnation causes Water closure." Gui Yuzi asked: "When Qi is stagnant, Blood closes. Is Blood the same as menstruation?" Qibo replied: "Menstrual blood is not Blood." Gui Yuzi said: "If menstrual blood is not Blood, why does menstruation stop when Blood closes?" Qibo replied: "Menstrual blood is Tian Yi Water, originating from the Kidney Meridian, hence named Menstrual Blood." Gui Yuzi said: "If Water originates from the Kidney, its color should be white. Why is it red?" Qibo replied: "Menstrual blood is the essence of Extreme Yin, containing the Qi of Extreme Yang, hence its color is red. Red color does not mean it is Blood." Gui Yuzi said: "The Human Kidney has tonification but no purgation. How can there be surplus Blood?" Qibo replied: "Menstrual blood is transformed by Kidney Qi, not discharged from Kidney Essence. Women have surplus Kidney Qi, hence infinite transformations." Gui Yuzi said: "Qi can transform into Blood. Does Blood from other meridians not follow this and discharge?" Qibo replied: "Kidney transforms into Menstruation, Menstruation transforms into Blood. Qi and Blood in all meridians follow this and transform accordingly. Therefore, when Kidney Qi is open, Blood is open; when Kidney Qi is closed, Blood is closed." Gui Yuzi said: "Then Qi closure should be blamed on the Kidney. Why does stagnation of Heart, Liver, and Spleen Qi also cause menstrual closure?" Qibo replied: "The generation of Kidney Water does not depend on the Three Meridians. The transformation of Kidney Water is actually related to the Three Meridians." Gui Yuzi said: "Why?" Qibo replied: "If Kidney does not communicate with Liver Qi, Kidney Qi cannot open. If Kidney does not interact with Heart Qi, Kidney Qi cannot ascend. If Kidney does not take from Spleen Qi, Kidney Qi cannot form. They mutually combine and mutually transform. If even one Meridian's Qi is stagnant, Qi does not enter the Kidney, and Kidney Qi closes. Especially if all Three Meridians are stagnant, the Kidney has no resources. How can it transform Qi to form menstruation? Therefore, menstrual closure is stagnation of Kidney Qi, not just dryness of Liver Blood. If one merely tonifies Blood, stagnation is not dispersed, leading to Fire generation. If one merely disperses stasis, Qi becomes weaker, consuming Essence. This is not only useless but harmful." Gui Yuzi said: "Great words! Please engrave them on metal and stone to save mothers for ten thousand generations."
Chen Yuan Gong commented: "This chapter on saving mothers truly benefits mothers. Discussing Tian Gui exhaustively stems from discussing Water and Fire exhaustively. The blockage of Water and Fire is half caused by human Qi stagnation. The method to resolve stagnation lies in unblocking Liver and Gallbladder. If Liver and Gallbladder are unblocked, how can Blood close? One need not additionally tonify the Kidney. Who would know that if Liver and Gallbladder are not stagnant, the Kidney benefits? The harm of stagnation is also great."
(Ling Bo Note: The meaning of Tian Gui is roughly equivalent to 'Dao generates One, One generates Two, Two generates Three, Three generates Ten Thousand Things.' One is Wuji (Non-Polar). Wuji becomes Taiji (Polar). Taiji implies unity of opposites. Chinese philosophy is superior to Lao-Zhuang learning in this regard. Speaking broadly, regarding medical theory, Tian Gui is equivalent to endocrine substances of the pituitary gland. Driven by the brain to affect the whole body, it can be described as Wuji becoming Taiji. This is merely to help beginners grasp the concept; ultimately, there are still differences.)
**Chapter on Benefits and Detriments of Red Lead**
Rongcheng asked: "Alchemists harvest Red Lead to connect life. Can this be a model?" Tian Shi Qibo said: "Those who guard desire harvest it; taking it extends life. Those who indulge in lust harvest it; taking it destroys the body." Rongcheng said: "If a person guards desire, life can naturally be extended. Why rely on Red Lead?" Qibo replied: "Red Lead is Yan Jing Dan (Longevity Pill)." Rongcheng said: "Red Lead is Tian Gui Water. Although it contains the Water and Fire of Yin and Yang, if it overflows externally, the Qi of Water and Fire is completely dissipated. How does it connect life?" Qibo replied: "Your words discuss Tian Gui, but not the Red Lead of the first menstruation. Menstrual blood changes color immediately after leaving the body. Only the color of the first menstruation does not change abruptly because it retains its complete Yin and Yang Qi. Men have Yang outside and Yin inside; women have Yin outside and Yang inside. The first menstruation is Yang within Kan (Water Trigram). Using Yang within Kan to supplement Yin within Li (Fire Trigram)—is it beneficial or not? It is beneficial only for men; it is detrimental for women. Supplementing men uses Yang to aid Yin; supplementing women uses Yang to hyperactivate Yang." Rongcheng said: "Good."
Chen Yuan Gong commented: "What benefit does Red Lead have to humans? Discussing non-benefit to become benefit distinguishes the principle of Ji Ji (Completion/Balance). Who says alchemists do not rely on it to connect life? (Generally, laypeople speaking of Red Lead always say it is useless and curse alchemists for misleading people. Actually, worldly matters have truth and falsehood falling into Post-Heaven; originally there are two poles. Methods are dead; it all depends on human application. The same applies to Red Lead and Friend methods in Fangzhong Shu (Bedchamber Arts).)"
**Chapter on Subtle Discussion of Early Birth**
Rongcheng asked: "At birth, humans cannot see, eat, walk, or speak. They see after three months, eat after eight months, walk after one year, and speak after three years. What is the reason?" Qibo replied: "At birth, the Water and Fire in the two Kidneys are not vigorous. After three months, Fire becomes prosperous, so the eyes have light. After eight months, Water becomes sufficient, so the gums have strength. At one year, Marrow is prosperous and kneecaps grow. At three years, Essence grows and fontanelles close. Males reach Tian Gui patency at sixteen; females reach Tian Gui transformation at fourteen." Rongcheng said: "Males use eight as the number, females use seven as the number. You know this. Why did Tian Shi not speak of before Er Ba (16) and Er Qi (14) in Nei Jing (Inner Classic)?" Qibo replied: "Nei Jing first discusses Tian Gui because it sighs that Tian Gui is hard to generate and easy to lose. Males must reach sixteen for Tian Gui to be full; ages under sixteen are all days of not being full. Females must reach fourteen for Tian Gui to be abundant; ages under fourteen are all days of not being full. Once full and abundant, they are consumed along with the years, indicating that humans should guard this Tian Gui." Rongcheng said: "After Ba Ba (64) for males and Qi Qi (49) for females, Tian Gui still exists, seeming not entirely exhausted. Why does Tian Shi no longer speak of after Qi Qi and Ba Ba?" Qibo replied: "I discuss constant numbers. Constant numbers can be fixed; variable numbers cannot be fixed. That is why I discuss constants, not variables."
Chen Yuan Gong commented: "Human life is dominated by Tian Gui. Having it means life; lacking it means death. The theory of constant and variable laments this Tian Gui. The discussion of Er Qi and Er Ba could be spoken of; it is not that it cannot be spoken of but is not."
**Chapter on Bone Yin**
Niao Shi asked Qibo: "Infants at birth have no kneecaps. Why?" Qibo replied: "Infants at birth not only lack kneecaps but also lack fontanelle bones and mastoid bones behind the ears." Niao Shi said: "Why?" Qibo replied: "Yin Qi is insufficient. Yin Qi is True Yin Qi. Infants are Pure Yang without Yin. Eating mother's milk generates Yin. When Yin is generated, fontanelle bones, mastoid bones, and kneecaps grow. If they grow, the child lives; if they do not, the child dies prematurely." Niao Shi said: "Why do they not grow?" Qibo replied: "These three bones belong to Yin. They grow when receiving Yin, but they must also grow when Yang is prosperous. Infants have insufficient Yang Qi. Eating mother's milk does not cause these three bones to grow because their Pre-Heaven Yang Qi is deficient. Yang Qi depletes first, leaving Pre-Heaven in defect. Nursing supplements Post-Heaven but leaves nothing surplus. This is why these three bones do not grow. If these three bones do not grow, how can lifespan be extended!"
Niao Shi said: "If one of the three bones is missing, can one still live?" Qibo replied: "Missing one means the person is incomplete." Niao Shi said: "Please explain thoroughly." Qibo replied: "If the fontanelle does not close, the brain marrow is empty. If mastoid bones do not grow, the Kidney Palace is empty. If kneecaps do not grow, both feet are soft. Empty brain marrow allows Wind to enter easily. Empty Kidney Palace causes hearing loss. Soft feet lead to frequent falls." Niao Shi said: "I have seen those with incomplete three bones who also extended their lifespan. Why?" Qibo replied: "Among the three, only those without mastoid bones can also extend their lifespan, yet disease cannot be absent. If the fontanelle does not close or kneecaps do not grow, I have never seen anyone survive. This is because of Solitary Yang without Yin."
Chen Yuan Gong commented: "Solitary Yang without Yin means humans do not live. Thus, Yin is the Heaven of Yang. No Yin means no Yang. Yang is born within Yin; Yin grows outside Yang. Those with three bones obtain the completeness of Yin and Yang. (Scholars need not believe this section entirely; grasping the principle and forgetting the words is good learning.)"
**Volume II of Waijing Weiyan**
**Chapter on Conceiving Essence and Pregnancy**
Lei Gong asked: "Why do men and women conceive pregnancy when engaging in essence?" Qibo replied: "The Kidney is the Official of Strength, thus it receives pregnancy and gives birth to humans." Lei Gong said: "Strength—how does it give birth to humans?" Qibo replied: "Giving birth to humans is the skill and technique of the Kidney." Lei Gong said: "Does skill and technique belong to Kidney Water or Fire?" Qibo replied: "Water and Fire have no skill and technique." Lei Gong said: "Apart from Water and Fire, how does skill and technique emerge?" Qibo replied: "Skill and technique are formed from the Qi of Water and Fire." Lei Gong said: "Since it is the Qi of Water and Fire, why is there a distinction between male and female births?" Qibo replied: "Weak Qi of Water and Fire generates females; strong Qi of Water and Fire generates males." Lei Gong said: "Ancient texts say: If the woman releases essence first, a male is conceived; if the man releases essence first, a female is conceived. Now you say: Weak Qi generates females, strong Qi generates males. Why?" Qibo replied: "Both men and women possess Qi of Water and Fire. If Qi arrives simultaneously, skill and technique emerge. If there is any sequence, conception does not occur. Men release essence; women release Qi. If women release essence, Qi escapes. If men release Qi, essence escapes. How can conception occur?!" Lei Gong said: "If women do not release essence and men do not release Qi, how is pregnancy received?" Qibo replied: "Women's Qi contains Essence; Men's Essence contains Qi. Women release Qi and engage with Men's Essence; Men release Essence and combine with Women's Qi. This is how skill and technique emerge." Lei Gong said: "The born males and females have strengths and weaknesses, differing according to Parents' Qi. But there are differences in clarity/turbidity and longevity/premature death. Why?" Qibo replied: "Clear Qi produces clear [offspring]; turbid Qi produces turbid [offspring]. Long Qi produces longevity; short Qi produces premature death. All originate from Parents' Qi." Lei Gong said: "Reproduction originates from Qi in the Kidney. I know this. But does this Qi relate to the Qi of the Five Zang and Seven Fu organs?" Qibo replied: "If Qi from any of the Five Zang and Seven Fu organs does not arrive, conception does not occur." Lei Gong said: "Engaging in essence moves Qi in the Kidney. How does it relate to the Five Zang and Seven Fu?" Qibo replied: "The Kidney stores Essence and also stores Qi. Storing Essence means storing Essence of the Five Zang and Seven Fu. Storing Qi means storing Qi of the Five Zang and Seven Fu. When stored, they are all stored; when released, they are all released." Lei Gong said: "Releasing Qi—does it also release Blood?" Qibo replied: "Essence is Blood. Qi is formless; Blood is formed. Formless transforms into formed; formed cannot transform into formless." Lei Gong said: "Is Essence not formed?" Qibo replied: "Although Essence has form, the Qi within Essence is truly formless. Formless hides within formed, thus it can be still or active. Activity leads to transformation. Transformation leads to skill and technique." Lei Gong said: "Profound words! Please pass them down for generations to clarify fertility."
Chen Shiduo said: "Without men and women engaging in essence, conception certainly does not occur. The fetus is formed from the Qi of Water and Fire. This Qi is the Qi of men and women. Qi is stored in Essence. Although Essence has form, it is essentially formless. Is form not Qi? Thus, forming the fetus means forming Qi."
(This section's most crucial point is that 'formed cannot transform into formless.' Thus, trying to transform formed Essence into formless Qi is confusing? Those studying Southern School Zaijie methods should read this section repeatedly.)
**Chapter on Social Birth**