痛，下引阴中，不得小便。）女子绝子， 血在内不下，关元主之。（《千金》云∶
转胞不得溺，小腹满，名石水痛。）妇人子门不端，少腹苦寒，阴痒及痛，经闭不通，中极主
之。妇人无子，涌泉主之。大疝绝子，筑宾主之。绝子，商丘主之。（穴在内踝前宛宛中。）
妇人绝产，若未曾产，阴廉主之。（刺入分半，灸下一寸。）
〔养精〕
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。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，虽能坚忍者，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，则血以视耗。耳劳于
听，则血以听耗。心劳于思，则血以思耗。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HT 郁之味，不能生精，惟恬澹之味，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
恬澹之气，益人肠胃。《洪范》论味而曰稼 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，食之最能
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，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，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，久久习之，而精旺矣。
葆真丸 专治九丑之疾，言茎弱而不振，振而不丰，丰而不循，循而不实，实而不坚，
坚而不久，久而无精，精而无子，谓之九丑之疾。此药补十二经络，起阴发阳，能令阳
气入胸，安魂定魄，开三焦积聚，消五谷进食，强阴益子精，安五脏，除心中伏热，强
筋骨，轻身明目，去冷除风，无所不治。此药平补，多服常服最妙。七十岁老人尚能育
子，非常之力，及治五劳七伤无子嗣者。
鹿角胶（半斤，锉作豆大，就用鹿角霜拌炒成珠，研细） 杜仲（去粗皮切碎，用生
姜汁一两，同蜜少许，拌炒断丝，三两） 干山药 白茯苓（去粗皮，人乳拌晒干，凡五七次）
熟地黄（各二两） 菟丝子（酒蒸，捣焙） 山茱萸肉（各一两半） 北五味子 川牛膝（去芦，酒蒸）
益智仁（去壳） 远志（泔煮，去骨） 小 香（青盐三钱同炒） 川楝子（去皮核，取净肉酥炙）
川巴戟（酒浸，去心，以上各一两） 破故纸 胡芦巴（同故纸入羊肠内煮，焙干各一两）
柏子仁（去壳，另研如泥，半两） 穿山甲（酥炙） 沉香（各三钱） 全蝎（去毒，一钱半）
上件各制度为极细末，以好嫩肉苁蓉四两，酒洗净，去鳞甲皮垢，开心，如有黄白
膜亦去之，取净二两，好酒煮成膏，同炼蜜和前药末捣千余下，丸如桐子大。每服五十
丸，淡秋石汤、温酒任下，以干物压之，渐加至百丸。服七日，四肢光泽，唇脸赤色，手
足温和，面目滋润，又能消食理脾，轻身和气，语言清亮，是其效也。
千金种子丹 此方服之令人多子，并治虚损梦遗，白浊脱卸。（男子服。）
沙苑蒺藜（取净末四两如蚕种，同州者佳。再以重罗罗二两极细末，二两粗末，用
水一大碗熬膏伺候） 莲须（四两极细末，金色者固精，红色者败精） 山茱萸（极细末三两，
须得一斤，用鲜红有肉者佳，去复选肉制末） 覆盆子（南者佳，去复选细末二两）
鸡头实（五百个，去壳，如大小不一等，取细末四两） 龙骨（五钱，五色者佳，火 ，
法以小砂锅入龙骨锅内，连锅 通赤，去火毒方用。）
上用伏蜜一斤炼，以纸粘去浮沫数次，无沫滴水中成珠者伺候，止用四两，将前五味
重罗过，先以蒺藜膏和作一块，再入炼蜜，石臼内捣千余下，丸如豌豆大。每服三十丸，空
心盐汤送下。忌欲事二十目。此药延年益寿，令人多子，不可尽述。
聚精丸 （男服。）
黄鱼鳔胶（白净者一斤，切碎，用蛤粉炒成珠，以无声为度） 沙苑蒺藜（八两，马乳
浸两宿，隔汤蒸一炷香久，取起焙干）
上为末，炼蜜丸如梧子大。每服八十丸，空心温酒白汤任下。忌食鱼及牛肉。
五子衍宗丸 男服此药，添精补髓，疏利肾气，不问下焦虚实寒热，服之自能平秘。
旧称古今第一种子方，有人世服此药，子孙蕃，遂成村落之说。嘉靖丁亥，于广信郑中
丞宅得之，张神仙四世孙子及数人用之殊验。
甘州枸杞子 菟丝子（酒蒸捣成饼，各八两） 辽五味子（一两） 覆盆子（四两，酒洗去目） 车
前子（炒，二两）
上五品，俱择道地精新者，焙晒干，共为细末，炼蜜丸如桐子大。每服空心九十丸，
上床时五十丸，白沸汤或盐汤送下，冬月用温酒送下。修合日，春取丙丁己午，夏取戊
己辰戌丑未，秋取壬癸亥子，冬取甲乙寅卯，忌师尼鳏寡之人及鸡犬六畜见之。
十子丸 四明沈嘉则无子，七十外服之，连举子。
槐角子（和何首乌蒸七次） 覆盆子 枸杞子（去枯者及蒂） 桑堪子 冬青子（四味共蒸，各四两）
菟丝子（制，去壳，酒蒸） 柏子仁（酒浸蒸） 没石子（照雷公制） 蛇床子（蒸） 北五味子（去枯者，打
碎蜜蒸。以上各二两）
上为末，炼蜜丸如梧桐子大。每服五、六十丸，淡盐汤下，干点心压之。
赵氏加味六子丸
菟丝子（淘洗，酒蒸） 川牛膝（去芦，酒蒸） 麦门冬（去心，酒蒸） 山茱萸（取肉）
原蚕蛾 五味子（各一两三钱） 蛇床子（酒蒸，一两六钱） 车前子（淘洗，一两七钱） 大甘草（炙，一两）
沙苑蒺藜（马乳浸蒸） 覆盆子（各二两二钱） 破故纸（二两三钱，淘洗炒） 肉苁蓉（二两五钱，酒
浸去鳞）
肾虽属水，不宜太冷，精寒则难成孕，如天地寒冷，则草木必无萌芽也。此方极意斟酌，不寒
不热，得其中和，修合服之，如一阳初动，万物化生，二三月后，必孕成矣。前药俱焙干锉碎为末，
炼蜜丸如桐子大。每服三十丸或四十丸，清盐汤送下，早晚皆服。
〔针灸〕
治男子无子者，用熟艾一团，用盐填脐满，却于盐上随盐大小做艾丸灸之，如痛即换盐，
直灸至艾尽为度，如一日灸不尽，二日三日灸之。曾效。
〔知时〕
袁了凡先生云∶天地生物必有 之时，万物化生必有乐育之时，如猫犬至微，将受
妊也，其雌必狂呼而奔跳，以 乐育之气触之而不能自止耳。此天然之节候，生化之
真机也。世人种子，有云∶三十时辰两日半，二十八九君须算。此特言其大概耳，非的论
也。《丹经》云∶一月止有一日，一日止有一时，凡妇人一月经行一度，必有一日 之
候于一时辰间，气蒸而热，昏而闷，有欲交接不可忍之状，此的候也。于此时逆而取之
则成丹，顺而施之则成胎矣。其曰三日月出庚，又曰温温铅鼎，光透帘帏，皆言其景象
也。当其欲情浓动之时，子宫内有如莲花蕊者，不拘经净几日，自然挺出阴中，如莲蕊
初开，内人洗下体，以手探之自知也，但含羞不肯言耳。男子预密告之，令其自言，一
举即中矣。
〔成胎〕
丹溪云∶成胎以精血之后先分男女者，褚澄之论也，愚窃惑焉。后阅东垣方有曰∶经
水断后一二日，血海始净，精胜其血，感者成男。四五日后，血脉已旺，精不胜血，感
者成女。此论亦为未莹，何以言之？《易》曰∶干道成男，坤道成女。夫乾坤，阴阳之性情
也。左右，阴阳之道路也。男女，阴阳之仪象也。父精母血，因感而会，精之泄，阳之
施也，血能摄之，阴之化也。精成其骨，此万物之资始于干元也。血成其胞，万物之资
生于坤元也。阴阳交 ，胎孕乃凝，胎之所居，名曰子宫，一系在下，上有两歧，一达
于左，一达于右。精胜其血，及刚日阳时感者，则阳为之主，受气于左子宫而男形成。精
不胜血，及柔日阴时感者，则阴为之主，受气于右子宫而女形成。或曰∶分男分女，吾
知之矣，其有双胎者将何如？曰∶精气有余，歧而分之，血因分而摄之故也。若夫男女同
孕者，刚日阳时，柔日阴时，感则阴阳混杂，不属左，不属右，受气于两歧之间者也，亦
有三胎、四胎、五胎、六胎者，犹是而已。或曰∶其有男不可为父，女不可为母，与男女
之兼形者，又若何而分之耶？予曰∶男不可为父，得阳道之亏者也。女子不可为母，得
阴道之塞者也。兼形者，由阴为驳气所乘而为状不一。以女兼男形者有二，一则遇男为
妻，遇女为夫，一则可妻而不可夫。又有下为女体，上具男之全角，此又驳之甚者也。或
曰∶驳气所乘，独见于阴，而所成之形，又若是之不同耶∶予曰∶阴体虚，驳气易于乘
也。驳气所乘，阴阳相混，无所为主，不可属左，不可属右，受气于两歧之间，随所得
驳气之轻重而成形，故所兼之形，有不可得而同也。
娄全善云∶丹溪此论极造精微，发前人之未发。是
知男女之分，已定于万物资始干
元之际，阴阳交 之时。昧者不悟是理，妄有转女为男之法，惑矣。夫万物皆资始于干
元，独男女之分，不资始于干元乎？袁先生云∶巢氏论妇人妊娠一月名始胚，足厥阴脉
养之。二月名始膏，足少阳脉养之。三月名始胎，手心脉养之。四月始受水精以行血脉，
手少阳脉养之。五月始受火精以成其气，足太阴养之。六月始受金精以成其筋，足阳明
脉养之。七月始受木精以成其骨，手太阴脉养之。八月始受土精以成肤革，手阳明脉养
之。九月始受石精以成毛发，足少阴脉养之。十月脏腑、关节、人神俱备。此其大略也。若
求其细，则受胎在腹，七日一变，展转相成，各有生相大集经备矣。今妇人堕胎在三月、五
月、七月者多，在二。四、六月者少，脏阴而腑阳，三月属心，五月属脾，七月属肺，皆
在五脏之脉，阴常易亏，故多堕耳。如昔曾三月堕胎，则心脉受伤，须先调心，不然至
三月复堕。昔曾五月堕胎，则脾脉受伤，后至五月复堕，宜先治脾。惟有一月之内堕胎，
则人皆不知有胎，但知不受妊，不知其受而堕也。一月属肝，怒则堕，多洗下体，则窍
开亦堕，一次既堕，则肝脉受伤，他次亦堕。今之无子者，大半是一月堕胎，非尽不受妊
也，故凡初交之后，最宜将息，勿复交接，以扰其子宫，勿令怒，勿令劳，勿令举重，勿
令洗浴，而又多服养肝平气之药，胎可固矣。
程鸣谦云∶褚澄氏言男女交合，阴血先至，阳精后冲而男形成。阳精先入，阴血后
参而女形成。信斯言也，人有精先泄而生男，精后泄而生女者，独何欤？东垣曰∶经水才
断一二日，血海始净，感者成男。四五日血脉已旺，感者成女。至于六七日后，则虽交
感亦不成胎。信斯言也，人有经始断交合生女，经久断交合生男者，亦有四五日以前交
合无孕，八九日以后交合有孕者，独何欤？俞子木撰《广嗣要略》着方立图，谓实阳能入
虚阴，实阴不能受阳，即东垣之故见也。又谓微阳不能射阴，弱阴不能摄阳。信斯言也，
世有 羸之夫，怯弱之妇，屡屡受胎，虽欲止之而不能止者。亦有血气方刚，精力过人，
顾乃艰于育嗣而莫之救者，独何欤？朱丹溪论治专以妇人经水为主，然富贵之家，侍外家
已多，其中宁无月水当期者乎？有已经前夫频频生育，而娶此以图其易者，顾亦不能得
胎，更遣与他人，转盼生男矣，岂不能受孕于此，而能受孕于彼乎？愚以为父母之生子，
如天地之生物，《易》曰∶坤道其顺乎，承天而时行。夫知地之生物，不过顺承乎天，则
知母之生子，亦不过顺承乎父而已。知母之顺承乎父，则种子者果以妇人为主乎？以男
子为主乎？然所谓主于男子者，不拘老少，不拘强弱，不拘康宁病患，不拘精易泄难泄，只
以交感之时，百脉齐到为善耳。交感而百脉齐到，虽老虽弱，虽病患，虽易泄，亦可以
成胎。交感而百脉参差，虽少虽强，虽康宁，虽难泄，亦难以成胎矣。妇人所构之血，固
由于百脉合聚，较之男子之精，不能无轻重之分也。孔子赞干元资始曰大，赞坤元资生
（若出现）疼痛，向下牵引至阴部，导致无法排尿。）女子不孕，因瘀血在内停滞不下，取关元穴主治。（《千金方》记载：转胞证导致不能排尿，小腹胀满，称为石水痛。）妇人子门（阴道口）不正，小腹苦寒，外阴瘙痒及疼痛，月经闭阻不通，取中极穴主治。妇人无子，取涌泉穴主治。大疝气致不孕，取筑宾穴主治。不孕症，取商丘穴主治。（该穴位位于内踝前凹陷处。）妇人绝育（丧失生育能力），若是未曾生产过的，取阴廉穴主治。（针刺深度半寸，艾灸距离穴位下一寸。）
〔养精〕
袁了凡先生说：聚精的方法，一是寡欲，二是节劳，三是息怒，四是戒酒，五是慎味（饮食清淡）。当今谈论养生的人，大多说采阴补阳，久战不泄，这是极大的谬误。肾是精的府库，凡是男女交接，必然扰动肾气，肾气动则精血随之流动，虽然体外没有射精，但精已离宫，即使能坚忍不泄，也必定有少量真精，随着阳气的痿弱而溢出，这就是验证。就像火有烟焰，哪有烟焰重新回到柴薪中的道理呢？所以贵在寡欲。精由血化生，不仅房事会损伤我的精，凡是日常生活中耗损血液的事情，都应当深以为戒。如眼睛过度视物，则血液因视物而消耗；耳朵过度听声，则血液因听声而消耗；心思过度劳累，则血液因思虑而消耗。我随着事情的发生而节制它，那么血液就能得到养护并日益积累。所以贵在节劳。主管闭藏的是肾，主管疏泄的是肝，这两脏都有相火，而其联系上属于心，心是君火，发怒则伤肝而相火妄动，一动则疏泄功能亢进，而闭藏功能失职，即使不进行交合，也会暗中流失而潜耗。所以应当平息愤怒。人身之血，各归其舍则常凝固，酒能扰动血行，人饮酒后面色发红，手足皆红，这是扰动血液使其奔驰。气血已经衰弱的人，几个月没有房事，精液才开始浓稠而可用，但如果一夜大醉，精液就会变得稀薄。所以宜戒酒。《内经》说：精不足的，用厚味来补益。然而浓厚滋腻的味道，不能生精，只有恬淡平和的味道，才能补精。大概万物都有真味，调和过胜则真味衰微。不论荤素，淡煮得法，自然有一股冲和恬淡之气，有益肠胃。《洪范》论味道说“稼穑作甘”，世间万物，只有五谷得味之正，只要清淡食用谷味，最能养精。另外，凡是煮粥饭时中间有浓汁滚成一团的，这是米的精液聚集之处，吃它最能生精，尝试过有效。炼精的要诀，全在肾家下手，内肾有一窍名叫玄关，外肾有一窍名叫牝户，真精未泄，身体未破，则外肾阳气在子时兴起，人身之气与天地之气两相吻合，精泄体破则吾身阳气生发的时辰逐渐推迟，有的在丑时生发，次则在寅时，又次则在卯时，有的终不生发，开始与天地不相应了。炼精的诀窍，必须在半夜子时就披衣起坐，两手搓至极热，以一只手将外肾兜住，以另一只手掩住肚脐并将神念凝注于内肾，久久练习，精液就会旺盛。
葆真丸 专门治疗九种丑疾，指阴茎软弱而不勃起，勃起而不丰满，丰满而不持久，持久而不坚实，坚实而不耐久，耐久而无精液，有精液而无子嗣，称为九种丑疾。此药补益十二经络，起阴发阳，能使阳气入胸，安魂定魄，开通三焦积聚，消除五谷积滞促进进食，强阴益子精，安五脏，清除心中伏热，强筋骨，轻身明目，去冷除风，无所不治。此药平补，多服常服最好。七十岁老人尚能生育子女，是非常大的力量，以及治疗五劳七伤无子嗣者。
鹿角胶（半斤，锉成豆大，就用鹿角霜拌炒成珠，研细） 杜仲（去掉粗皮切碎，用生姜汁一两，同少许蜜，拌炒断丝，三两） 干山药 白茯苓（去掉粗皮，用人乳拌晒干，凡五六次） 熟地黄（各二两） 菟丝子（酒蒸，捣焙） 山茱萸肉（各一两半） 北五味子 川牛膝（去掉芦头，酒蒸） 益智仁（去掉壳） 远志（泔水煮熟，去掉骨） 小茴香（青盐三钱同炒） 川楝子（去皮核，取净肉酥炙） 川巴戟天（酒浸，去掉心，以上各一两） 破故纸 胡芦巴（同故纸放入羊肠内煮，焙干各一两） 柏子仁（去掉壳，另研如泥，半两） 穿山甲（酥炙） 沉香（各三钱） 全蝎（去毒，一钱半）
以上各药按规定炮制为极细末，用好嫩肉苁蓉四两，酒洗净，去掉鳞甲皮垢，剖开，如有黄白膜也去掉，取净肉二两，好酒煮成膏，同炼蜜和前药末捣千余下，丸如梧桐子大。每次服用五十丸，淡秋石汤、温酒任选送下，以干食物压之，逐渐加量至一百丸。服药七日，四肢光泽，嘴唇脸色赤色，手足温和，面目滋润，又能消食理脾，轻身和气，语言清亮，就是它的功效。
千金种子丹 此方服用后让人多子，并治疗虚损梦遗，白浊脱卸。（男子服用。）
沙苑蒺藜（取净末四两如蚕种，同州产的最好。再用双层罗筛出两极细末，二两粗末，用水一大碗熬膏备用） 莲须（四两极细末，金色者固精，红色者败精） 山茱萸（极细末三两，须得一斤，用鲜红有肉的为佳，去掉复选肉制成末） 覆盆子（南方产的好，去掉复选细末二两） 鸡头实（五百个，去壳，如果大小不一等，取细末四两） 龙骨（五钱，五色者佳，火煅，方法是将小砂锅放入龙骨锅内，连锅烧通赤，去掉火毒才用。）
上用伏蜜一斤炼制，用纸粘去浮沫数次，无沫滴水中成珠状时备用，只用四两，将前五味药再次过罗筛，先用蒺藜膏和作一块，再入炼蜜，在石臼内捣千余下，丸如豌豆大。每次服用三十丸，空心盐汤送下。忌房事二十日。此药延年益寿，让人多子，不可尽述。
聚精丸 （男子服用。）
黄鱼鳔胶（白净者一斤，切碎，用蛤粉炒成珠，以无声为度） 沙苑蒺藜（八两，马乳浸泡两夜，隔水蒸一炷香久，取出焙干）
以上为末，炼蜜丸如梧桐子大。每次服用八十丸，空心温酒或白开水任选送下。忌食鱼及牛肉。
五子衍宗丸 男子服用此药，添精补髓，疏利肾气，不问下焦虚实寒热，服用后自能平衡秘固。旧称古今第一种子方，有人世代服用此药，子孙繁衍，遂成村落之说。嘉靖丁亥年，在广信郑中丞宅中得到此方，张神仙四世孙子及数人使用非常灵验。
甘州枸杞子 菟丝子（酒蒸捣成饼，各八两） 辽五味子（一两） 覆盆子（四两，酒洗去目） 车前子（炒，二两）
以上五种药材，都选择道地精新的，焙晒干，共为细末，炼蜜丸如梧桐子大。每次空腹九十丸，上床时五十丸，白沸汤或盐汤送下，冬季用温酒送下。配制日期，春季取丙丁己午日，夏季取戊己辰戌丑未日，秋季取壬癸亥子日，冬季取甲乙寅卯日，忌讳师尼鳏寡之人及鸡犬六畜看见。
十子丸 四明沈嘉则无子，七十多岁服用，接连生子。
槐角子（和何首乌蒸七次） 覆盆子 枸杞子（去掉枯者及蒂） 桑椹子 冬青子（四味共蒸，各四两） 菟丝子（制，去壳，酒蒸） 柏子仁（酒浸蒸） 没石子（照雷公法制） 蛇床子（蒸） 北五味子（去掉枯者，打碎蜜蒸。以上各二两）
以上为末，炼蜜丸如梧桐子大。每次服用五、六十丸，淡盐汤下，干点心压之。
赵氏加味六子丸
菟丝子（淘洗，酒蒸） 川牛膝（去芦，酒蒸） 麦门冬（去心，酒蒸） 山茱萸（取肉） 原蚕蛾 五味子（各一两三钱） 蛇床子（酒蒸，一两六钱） 车前子（淘洗，一两七钱） 大甘草（炙，一两） 沙苑蒺藜（马乳浸蒸） 覆盆子（各二两二钱） 破故纸（二两三钱，淘洗炒） 肉苁蓉（二两五钱，酒浸去鳞）
肾虽属水，不宜太冷，精寒则难成孕，如天地寒冷，则草木必无萌芽也。此方极意斟酌，不寒不热，得其中和，修合服之，如一阳初动，万物化生，二三月后，必孕成矣。前药俱焙干锉碎为末，炼蜜丸如梧桐子大。每次服用三十丸或四十丸，清盐汤送下，早晚皆服。
〔针灸〕
治疗男子无子者，用熟艾一团，用盐填满肚脐，然后在盐上随盐的大小做艾丸灸之，如果痛就换盐，一直灸到艾用完为止，如果一天灸不完，第二天第三天继续灸。曾经有效。
〔知时〕
袁了凡先生说：天地生物必有交合之时，万物化生必有乐育之时，如猫犬至微小之物，将要受孕时，雌性必狂呼而奔跳，因为被乐育之气触动而不能自止罢了。这是天然的节候，生化的真机。世人求子，有人说：“三十时辰两日半，二十八九君须算。”这特言其大概而已，并非确切论述。《丹经》说：一月只有一天，一天只有一个时辰，凡是妇女一个月经行一次，必有一天交合之候在一个时辰间，气蒸而热，昏而闷，有欲交接不可忍的状态，这是确切的候期。在此时逆而取之则成丹，顺而施之则成胎了。所谓“三日月出庚”，又说“温温铅鼎，光透帘帏”，都是形容其景象。当其欲情浓动之时，子宫内有如莲花蕊者，不拘经净几日，自然挺出阴中，如莲蕊初开，内人清洗下体，以手探之自知也，只是含羞不肯说罢了。男子预先密告她，令其自己说出，一举即中矣。
〔成胎〕
朱丹溪说：成胎以精血之后先分男女，是褚澄的论点，我私下感到困惑。后来阅读李东垣方书中有说：经水断后一二日，血海始净，精胜其血，感者成男。四五日后，血脉已旺，精不胜血，感者成女。此论也不够透彻，为什么这么说？《易》曰：乾道成男，坤道成女。夫乾坤，是阴阳的性情。左右，是阴阳的道路。男女，是阴阳的仪象。父精母血，因感而会，精之泄，是阳之施也，血能摄之，是阴之化也。精成其骨，这是万物资始于乾元。血成其胞，万物资生于坤元。阴阳交合，胎孕乃凝，胎之所居，名叫子宫，一系在下，上有两歧，一达于左，一达于右。精胜其血，及刚日阳时感者，则阳为之主，受气于左子宫而男形成。精不胜血，及柔日阴时感者，则阴为之主，受气于右子宫而女形成。或者问：分男分女，我知道了，那有双胎的将如何？答：精气有余，歧而分之，血因分而摄之故也。至于男女同孕者，刚日阳时，柔日阴时，感则阴阳混杂，不属左，不属右，受气于两歧之间者也，也有三胎、四胎、五胎、六胎者，还是如此。或者问：有男不可为父，女不可为母，与男女兼形者，又怎么区分呢？我说：男不可为父，得阳道之亏者也。女子不可为母，得阴道之塞者也。兼形者，由阴为驳气所乘而为状不一。以女兼男形者有二，一则遇男为妻，遇女为夫，一则可妻而不可夫。又有下为女体，上具男之全角，这又是驳杂之甚者也。或者问：驳气所乘，独见于阴，而所成之形，又若是之不同耶？我说：阴体虚，驳气易于乘也。驳气所乘，阴阳相混，无所为主，不可属左，不可属右，受气于两歧之间，随所得驳气之轻重而成形，故所兼之形，有不可得而同也。
娄全善说：丹溪此论极造精微，发前人之未发。是知男女之分，已定于万物资始乾元之际，阴阳交合之时。愚昧者不悟是理，妄有转女为男之法，惑矣。夫万物皆资始于乾元，独男女之分，不资始于乾元乎？袁先生说：巢氏论妇人妊娠一月名始胚，足厥阴脉养之。二月名始膏，足少阳脉养之。三月名始胎，手心脉养之。四月始受水精以行血脉，手少阳脉养之。五月始受火精以成其气，足太阴养之。六月始受金精以成其筋，足阳明脉养之。七月始受木精以成其骨，手太阴脉养之。八月始受土精以成肤革，手阳明脉养之。九月始受石精以成毛发，足少阴脉养之。十月脏腑、关节、人神俱备。这是大概情况。若求其细，则受胎在腹，七日一变，展转相成，各有生相大集经备矣。今妇人堕胎在三月、五月、七月者多，在二、四、六月者少，脏阴而腑阳，三月属心，五月属脾，七月属肺，皆在五脏之脉，阴常易亏，故多堕耳。如昔曾三月堕胎，则心脉受伤，须先调心，不然至三月复堕。昔曾五月堕胎，则脾脉受伤，后至五月复堕，宜先治脾。惟有一月之内堕胎，则人皆不知有胎，但知不受妊，不知其受而堕也。一月属肝，怒则堕，多洗下体，则窍开亦堕，一次既堕，则肝脉受伤，他次亦堕。今之无子者，大半是一月堕胎，非尽不受妊也，故凡初交之后，最宜将息，勿复交接，以扰其子宫，勿令怒，勿令劳，勿令举重，勿令洗浴，而又多服养肝平气之药，胎可固矣。
程鸣谦说：褚澄氏言男女交合，阴血先至，阳精后冲而男形成。阳精先入，阴血后参而女形成。信斯言也，人有精先泄而生男，精后泄而生女者，独何欤？东垣曰：经水才断一二日，血海始净，感者成男。四五日血脉已旺，感者成女。至于六七日后，则虽交感亦不成胎。信斯言也，人有经始断交合生女，经久断交合生男者，亦有四五日以前交合无孕，八九日以后交合有孕者，独何欤？俞子木撰《广嗣要略》着方立图，谓实阳能入虚阴，实阴不能受阳，即东垣之故见也。又谓微阳不能射阴，弱阴不能摄阳。信斯言也，世有羸弱之夫，怯弱之妇，屡屡受胎，虽欲止之而不能止者。亦有血气方刚，精力过人，顾乃艰于育嗣而莫之救者，独何欤？朱丹溪论治专以妇人经水为主，然富贵之家，侍妾已多，其中宁无月水当期者乎？有已经前夫频频生育，而娶此以图其易者，顾亦不能得胎，更遣与他人，转盼生男矣，岂不能受孕于此，而能受孕于彼乎？愚以为父母之生子，如天地之生物，《易》曰：坤道其顺乎，承天而时行。夫知地之生物，不过顺承乎天，则知母之生子，亦不过顺承乎父而已。知母之顺承乎父，则种子者果以妇人为主乎？以男子为主乎？然所谓主于男子者，不拘老少，不拘强弱，不拘康宁病患，不拘精易泄难泄，只以交感之时，百脉齐到为善耳。交感而百脉齐到，虽老虽弱，虽病患，虽易泄，亦可以成胎。交感而百脉参差，虽少虽强，虽康宁，虽难泄，亦难以成胎矣。妇人所构之血，固由于百脉合聚，较之男子之精，不能无轻重之分也。孔子赞乾元资始曰大，赞坤元资生
(Pain radiating downward to the yin, inability to urinate.) For women with infertility due to stagnant blood not descending, Guanyuan (CV4) is the primary point. (*Qianjin Fang* states: "Zhuanbao syndrome causing inability to urinate, with fullness in the lower abdomen, is called Shishui pain.") For women with malposition of the Zimen (vaginal opening), bitter cold in the lower abdomen, pruritus and pain of the vulva, and amenorrhea, Zhongji (CV3) is the primary point. For women with infertility, Yongquan (KI1) is the primary point. For infertility caused by large hernia, Zubin (KI9) is the primary point. For infertility, Shangqiu (SP5) is the primary point. (This point is located in the depression anterior to the medial malleolus.) For women who have lost fertility, if they have never given birth, Yinlian (LR11) is the primary point. (Needle depth half cun; moxibustion one cun below the point.)
[Preserving Essence]
Mr. Yuan Liaofan said: The method for gathering essence involves five principles: first, reducing desires; second, conserving labor; third, calming anger; fourth, abstaining from alcohol; fifth, being cautious with flavors (diet). Those discussing health preservation today often speak of "harvesting yin to tonify yang" and prolonged intercourse without emission, which is a great fallacy. The Kidney is the mansion of essence. Any sexual intercourse disturbs the Kidney Qi. When Kidney Qi moves, essence and blood flow with it. Although no semen may be emitted externally, the essence has already left its palace. Even if one can endure without emission, a few drops of true essence will inevitably overflow as Yang Qi wanes. This is the verification. Just as fire produces smoke and flame, how can the smoke return to the firewood? Therefore, reducing desires is precious. Essence is formed from blood. It is not only sexual intercourse that damages our essence; any daily activity that consumes blood should be deeply guarded against. For example, excessive visual strain consumes blood through sight; excessive auditory strain consumes blood through hearing; excessive mental labor consumes blood through thinking. If we moderate these according to circumstances, blood will be nourished and accumulate daily. Therefore, conserving labor is precious. The organ governing closure and storage is the Kidney; the organ governing dispersion and excretion is the Liver. Both organs contain Ministerial Fire, and their connections ascend to the Heart, which governs Sovereign Fire. Anger injures the Liver, causing Ministerial Fire to move. When it moves, the function of dispersion becomes dominant, while the function of closure fails. Even without intercourse, essence will secretly flow and be consumed. Therefore, calming anger is necessary. Blood in the body remains coagulated when it returns to its residence. Alcohol can disturb blood movement; after drinking, the face turns red, and hands and feet become red, indicating that blood is disturbed and driven into rapid circulation. In individuals with declining Qi and blood, even after months of abstinence, essence may become thick and usable, but a single night of heavy intoxication will thin the essence. Therefore, abstaining from alcohol is advisable. *Neijing* states: "For deficiency of essence, tonify with flavor." However, rich and greasy flavors cannot generate essence; only bland and tranquil flavors can tonify essence. All things possess true flavor; when flavors are overly harmonized or strong, the true flavor diminishes. Whether meat or vegetarian, if boiled lightly and properly, there arises a mild, tranquil Qi beneficial to the stomach and intestines. *Hongfan* discusses flavors, stating that grains produce sweetness. Among worldly items, only the five grains possess the correct flavor. Eating grains lightly best nourishes essence. Furthermore, when cooking porridge or rice, if a thick liquid rolls into a ball in the center, this is the accumulation of the grain's essence. Consuming it best generates essence; trials have proven effective. The secret to refining essence lies entirely in working on the Kidney system. The inner Kidney has an aperture named Xuanguan; the outer Kidney has an aperture named Binhù. If true essence is not leaked and the physical body is intact, the Yang Qi of the external Kidney rises at Zi hour (11 PM–1 AM). The Qi of the human body aligns with the Qi of Heaven and Earth. Leakage of essence and damage to the body delay the onset of Yang generation in the body—sometimes occurring at Chou hour, then Yin hour, then Mao hour, or sometimes not at all, leading to misalignment with Heaven and Earth. The secret to refining essence requires rising and sitting up immediately at midnight (Zi hour), rubbing hands until extremely hot, using one hand to cup the external Kidney, and using the other hand to cover the navel while focusing Shen (Spirit) internally on the inner Kidney. With long-term practice, essence will flourish.
Baozhen Wan specifically treats the "Nine Uglinesses": flaccidity without erection, erection without fullness, fullness without endurance, endurance without firmness, firmness without duration, duration without semen, presence of semen but no offspring. This formula tonifies the twelve meridians, raises Yin and stimulates Yang, allows Yang Qi to enter the chest, calms the Hun and Po, opens accumulations in the Sanjiao, resolves food stagnation, strengthens Yin and benefits seminal essence, calms the Five Zang organs, clears latent heat in the Heart, strengthens sinews and bones, lightens the body, brightens the eyes, dispels cold and wind, and treats various conditions. This formula provides gentle tonification; taking it frequently is optimal. It possesses extraordinary strength, enabling men of seventy to father children, and treats infertility due to the Five Exhaustions and Seven Injuries.
Deer Antler Glue (Ban jin [approx. 250g], cut into bean-sized pieces, stir-fried with Deer Antler Frost until bead-like, then ground fine) Eucommia Bark (remove coarse bark, slice; stir-fry with 1 liang [approx. 50g] fresh ginger juice and a little honey until fibers break; 3 liang) Dried Yam Pseudobulb White Poria (remove coarse bark, mix with human milk, dry repeatedly 5-7 times) Prepared Rehmannia Root (each 2 liang) Dodder Seed (steeped in wine, pounded and baked) Cornus Fruit Flesh (each 1.5 liang) Northern Schisandra Berry Achyranthes Root (remove rhizome, steeped in wine) Alpinia Oxyphylla Fruit (remove shell) Polygala Root (boiled in rice water, remove woody core) Small Fennel Fruit (stir-fried with 3 qian [approx. 15g] green salt) Chinese Toosendan Fruit (remove peel and seeds, take pure flesh, roast in oil) Morinda Root (soaked in wine, remove heart; each above herb 1 liang) Cistanche Stem (Po Gu Zhi) Fenugreek Seed (cooked together with Po Gu Zhi inside sheep intestine, dried and roasted; each 1 liang) Biota Seed (remove shell, grind separately into paste; 0.5 liang) Pangolin Scales (roast in oil) Agarwood (each 3 qian) Scorpion (remove venom; 1.5 qian)
Process all ingredients into an extremely fine powder. Take 4 liang of tender Cistanche Stem, wash with good wine, remove scales, skin, and dirt, open up, and remove any yellow-white membranes. Take 2 liang of clean material, boil in good wine to form a paste. Mix with refined honey and the herbal powder, pound over a thousand times, and form pills the size of tung tree seeds. Take 50 pills per dose, washed down with weak Ashi Stone Decoction or warm wine, followed by dry food to settle. Gradually increase to 100 pills. After seven days of administration, limbs become lustrous, lips and face turn reddish, hands and feet become warm, complexion becomes moist, digestion improves, spleen functions normalize, body feels light, Qi harmonizes, and speech becomes clear. These are the effects.
Qianjin Seed Doubling Formula This formula promotes fertility and treats deficiency-induced nocturnal emissions, white turbid discharge, and seminal leakage. (For men.)
Sandy Thorn Apple Fruit (Take 4 liang of clean powder resembling silkworm eggs; those from Tongzhou are best. Sieve twice to get 2 liang of very fine powder and 2 liang of coarse powder. Boil in one large bowl of water to make a paste for later use) Lotus Stamen (4 liang, very fine powder; golden color consolidates essence, red color causes essence loss) Cornus Fruit (3 liang, very fine powder; need 1 jin [approx. 500g]; choose fresh, red, fleshy ones, remove excess flesh, and process into powder) Raspberry (Southern origin is best; remove impurities, fine powder 2 liang) Euryale Seed (500 seeds, remove shells; if sizes vary, take 4 liang of fine powder) Dragon Bone (5 qian; five-colored is best. Calcine: place dragon bone in a small clay pot, heat the pot until red-hot, remove fire toxicity before use.)
Refine 1 jin of Fu Mi (ancient honey) several times by removing foam with paper until no foam drips and forms beads in water. Use only 4 liang. Pass the previous five herbs through a fine sieve again. First mix with the thorn apple paste to form a mass, then add refined honey. Pound in a stone mortar over a thousand times. Form pills the size of pea seeds. Take 30 pills per dose on an empty stomach with salt water. Abstain from sexual activity for twenty days. This formula extends life and promotes fertility; its benefits cannot be fully enumerated.
Jujing Pill (For men.)
Yellow Fish Maw Glue (1 jin of pure white pieces, cut small, stir-fried with clam powder until bead-like and silent) Sandy Thorn Apple Fruit (8 liang, soaked in horse milk for two nights, steamed over water for the time it takes one incense stick to burn, then removed and dried)
Grind into powder. Form pills with refined honey the size of tung tree seeds. Take 80 pills per dose on an empty stomach with warm wine or plain water. Avoid fish and beef.
Wuzi Yanzong Pill For men, this pill adds essence, tonifies marrow, unblocks and benefits Kidney Qi. Regardless of deficiency/excess or cold/heat in the Lower Jiao, it naturally balances and secures. Historically called the number one seed-doubling formula since ancient times. Some families have used it for generations, resulting in numerous descendants, leading to the saying that villages were formed by such families. Obtained in the Dinghai year of the Jiajing era at the residence of Vice Minister Zheng of Guangxin. Descendants of the Zhang Immortal, four generations deep, and several others used it with remarkable efficacy.
Gansu Goji Berry Dodder Seed (steeped in wine, pounded into cakes; each 8 liang) Liaoning Schisandra Berry (1 liang) Raspberry (4 liang, washed in wine to remove pits) Plantago Seed (stir-fried; 2 liang)
Select authentic, high-quality, fresh materials for these five herbs. Dry them by baking, grind into fine powder, and form pills with refined honey the size of tung tree seeds. Take 90 pills on an empty stomach and 50 pills before bed, washed down with boiling water or salt water. In winter, use warm wine. For preparation dates: Spring uses Bing, Ding, Ji, Wu days; Summer uses Wu, Ji, Chen, Xu, Chou, Wei days; Autumn uses Ren, Gui, Hai, Zi days; Winter uses Jia, Yi, Yin, Mao days. Avoid letting monks, nuns, widows, widowers, chickens, dogs, and livestock see the preparation.
Shizi Pill Shen Jiazhe of Siming had no children. He took this pill after age seventy and subsequently had multiple sons.
Sophora Fruit (steamed seven times with Polygonum Multiflorum) Raspberry Goji Berry (remove withered parts and stems) Mulberry Fruit Wintergreen Berry (these four steamed together; each 4 liang) Dodder Seed (processed, shelled, wine-steeped) Biota Seed (wine-soaked and steamed) Myrobalan Fruit (process according to Lei Gong) Cnidium Fruit (steamed) Northern Schisandra Berry (remove withered parts, crush, steam with honey; each above herb 2 liang)
Grind into powder. Form pills with refined honey the size of tung tree seeds. Take 50-60 pills per dose with light salt water, followed by dry snacks.
Zhao’s Modified Liuzi Pill
Dodder Seed (wash, wine-steeped) Achyranthes Root (remove rhizome, wine-steeped) Ophiopogon Tuber (remove heart, wine-steeped) Cornus Fruit (take flesh) Domestic Silkworm Moth Schisandra Berry (each 1.3 liang) Cnidium Fruit (wine-steeped; 1.6 liang) Plantago Seed (wash; 1.7 liang) Large Licorice Root (roasted; 1 liang) Sandy Thorn Apple Fruit (soaked in horse milk and steamed) Raspberry (each 2.2 liang) Cistanche Stem (2.3 liang, wash and stir-fry) Cistanche Stem (2.5 liang, wine-soaked to remove scales)
Although the Kidney belongs to Water, it should not be too cold. Cold essence makes conception difficult, just as plants cannot sprout in cold heaven and earth. This formula is carefully balanced, neither cold nor hot, achieving neutrality. Taking it is like the initial movement of Yang, where all things transform and generate. Conception will likely occur after two or three months. Process all previous herbs by drying, cutting, and grinding into powder. Form pills with refined honey the size of tung tree seeds. Take 30-40 pills per dose with clear salt water, morning and evening.
[Acupuncture]
To treat male infertility, use a ball of prepared mugwort. Fill the umbilicus completely with salt. Then, place moxa cones on the salt according to the size of the salt mound and moxibustion. If painful, replace the salt. Continue until the moxa is exhausted. If not finished in one day, continue on the second or third day. Previously effective.
[Knowing the Time]
Mr. Yuan Liaofan said: Heaven and Earth must have moments of interaction to create life; all things must have periods of joyful nourishment to transform and generate. Even minute creatures like cats and dogs, when about to conceive, the female will cry wildly and jump around because she is touched by the Qi of joyful nourishment and cannot restrain herself. This is the natural seasonal rhythm, the true mechanism of transformation and generation. People seeking offspring say: "Thirty hours and two and a half days, you must calculate twenty-eight or twenty-nine." This refers only to generalities, not precise theory. *Dan Jing* states: In a month, there is only one day; in a day, there is only one hour. Whenever a woman menstruates once a month, there is a specific moment of receptivity within one hour. During this time, Qi steams and heats, dizziness and stuffiness occur, and there is an unbearable desire for intercourse. This is the precise fertile window. Intercepting it against nature creates elixir; following it naturally creates pregnancy. Phrases like "The moon appears at Geng on the third day" and "Warm lead cauldron, light penetrating curtains" describe these phenomena. When desire is intense, the uterus protrudes like a lotus stamen. Regardless of how many days since menstruation ended, it naturally emerges from the vagina, like a blooming lotus. The woman cleans her lower body and knows this by touch, though she may be shy to admit it. The man should privately inform her so she speaks of it; success will follow immediately.
[Conception]
Zhu Danxi stated that the sequence of essence and blood determines the sex of the fetus, citing Chu Cheng's theory. I was puzzled by this. Later, I read Li Dongyuan's medical texts stating: One or two days after menstruation ends, the Blood Sea is just cleared; if sperm prevails over blood, conception results in a male. Four or five days later, blood vessels are vigorous; if sperm does not prevail over blood, conception results in a female. This argument is also not sufficiently clear. Why? *Yijing* says: The Way of Qian creates males; the Way of Kun creates females. Qian and Kun are the natures of Yin and Yang. Left and Right are the paths of Yin and Yang. Male and Female are the manifestations of Yin and Yang. Father's essence and Mother's blood meet through interaction. The emission of essence is the action of Yang; the retention of blood is the transformation of Yin. Essence forms bone; this is where all things begin with Qianyuan. Blood forms the womb; this is where all things are born from Kunyuan. When Yin and Yang interact, pregnancy condenses. The residence of the fetus is called the Zigong (Uterus). It is connected below and bifurcates above, one path reaching left, one reaching right. If sperm prevails over blood, and conception occurs on a Yang day/hour, Yang dominates. Receiving Qi in the left uterus forms a male. If sperm does not prevail over blood, and conception occurs on a Yin day/hour, Yin dominates. Receiving Qi in the right uterus forms a female. Question: I understand the division of male and female, but what about twins? Answer: If essence is abundant, it bifurcates, and blood divides to retain it. As for simultaneous male and female pregnancy, if conception occurs during both Yang and Yin times, Yin and Yang mix. It does not belong to the left or right, but receives Qi between the bifurcation. There can also be triplets, quadruplets, quintuplets, or sextuplets, following the same principle. Question: What about males unable to be fathers, females unable to be mothers, or intersex forms? Answer: Males unable to be fathers suffer from deficiency of the Yang Path. Females unable to be mothers suffer from obstruction of the Yin Path. Intersex forms arise when Yin is invaded by mixed Qi, resulting in varied appearances. There are two types of females with male characteristics: one acts as a wife to men and husband to women; the other can be a wife but not a husband. Another type has a female lower body but complete male upper features, representing severe mixed Qi invasion. Question: Is mixed Qi invasion unique to Yin, yet resulting in such diverse forms? Answer: The Yin body is deficient, making it susceptible to mixed Qi. When invaded, Yin and Yang mix without dominance, belonging neither left nor right, receiving Qi between the bifurcation. The form depends on the severity of the mixed Qi, hence the diversity.
Lou Quanshan said: Danxi's discussion is extremely subtle, revealing what predecessors had not expressed. Thus, the distinction between male and female is determined at the moment of Qianyuan initiating all things, during the interaction of Yin and Yang. Ignorant people fail to comprehend this principle and foolishly attempt methods to change female to male, which is deluded. Do all things not begin with Qianyuan? Does the distinction between male and female not begin with Qianyuan? Mr. Yuan stated: Chao Yuanfang discussed pregnancy: Month 1 is named Shipei, nourished by Foot Jueyin Meridian. Month 2 is named Shigao, nourished by Foot Shaoyang Meridian. Month 3 is named Shitai, nourished by Hand Shaoyin Meridian (Note: Text says Hand Xin, likely referring to Heart/Shaoxin or similar context in original, here translated as Hand Shaoyin/Heart context implies nourishment). Month 4 begins receiving Water Essence to circulate blood vessels, nourished by Hand Shaoyang Meridian. Month 5 begins receiving Fire Essence to form Qi, nourished by Foot Taiyin Meridian. Month 6 begins receiving Metal Essence to form sinews, nourished by Foot Yangming Meridian. Month 7 begins receiving Wood Essence to form bones, nourished by Hand Taiyin Meridian. Month 8 begins receiving Earth Essence to form skin and flesh, nourished by Hand Yangming Meridian. Month 9 begins receiving Stone Essence to form hair, nourished by Foot Shaoyin Meridian. Month 10: Zang organs, joints, and Human Spirit are complete. This is the general outline. For details, conception changes every seven days in the abdomen, transforming sequentially, with all generative phases recorded in the *Da Ji Jing*. Today, most miscarriages occur in the 3rd, 5th, and 7th months, rarely in the 2nd, 4th, and 6th. Zang are Yin, Fu are Yang. Month 3 belongs to Heart, Month 5 to Spleen, Month 7 to Lung. These are all Zang meridians. Yin is easily deficient, hence frequent miscarriage. If one previously miscarried in the 3rd month, the Heart meridian was injured; one must first regulate the Heart, otherwise miscarriage recurs in the 3rd month. If one previously miscarried in the 5th month, the Spleen meridian was injured; treat the Spleen first to prevent recurrence in the 5th month. Only miscarriage within the first month goes unnoticed; people think they didn't conceive, not realizing they conceived and miscarried. Month 1 belongs to Liver. Anger causes miscarriage; frequent washing of the lower body opens the orifice and causes miscarriage. Once miscarried, the Liver meridian is injured, leading to future miscarriages. Most infertile men today suffered from first-month miscarriages, not necessarily failure to conceive. Therefore, after initial intercourse, rest is crucial. Avoid further intercourse to disturb the uterus. Avoid anger, labor, lifting heavy objects, and bathing. Additionally, take herbs to nourish the Liver and calm Qi to secure the fetus.
Cheng Mingqian said: Chu Cheng stated that during intercourse, if Yin blood arrives first and Yang essence follows, a male is formed. If Yang essence enters first and Yin blood follows, a female is formed. If this were true, why do some men emit essence first and have sons, while others emit last and have daughters? Dongyuan said: One or two days after menstruation ends, the Blood Sea is clear; conception results in a male. Four or five days later, blood is vigorous; conception results in a female. After six or seven days, even with intercourse, no pregnancy occurs. If this were true, why do some conceive daughters shortly after menstruation ends and sons after a long interval? Why do some conceive without pregnancy before the 4th-5th day but succeed after the 8th-9th day? Yu Zimu wrote *Guangsi Yaolüe*, proposing formulas and diagrams, stating that solid Yang can enter deficient Yin, but solid Yin cannot receive Yang. This is merely Dongyuan's limited view. He also stated that slight Yang cannot shoot Yin, and weak Yin cannot capture Yang. If this were true, why do weak husbands and timid wives frequently conceive, despite wanting to stop? Conversely, why do men with robust Qi and strength struggle to sire children? Zhu Danxi focused treatment primarily on women's menstruation. However, in wealthy households with many concubines, surely some menstruate on schedule? Some women, having borne many children with a former husband, are married to a new husband hoping for easy conception, yet fail to conceive. Yet, when sent to another man, she quickly bears a son. Can she not conceive with one but conceive with another? I believe parents creating children is like Heaven and Earth creating life. *Yijing* says: "Does not the Way of Kun follow? It receives from Heaven and acts in time." Knowing that Earth creates life by following Heaven, we know that mothers creating children simply follow fathers. Knowing mothers follow fathers, is seed-doubling primarily dependent on women or men? Regarding men as the primary factor: regardless of age, strength, health, or ease/difficulty of emission, the key is whether all meridians arrive simultaneously during intercourse. If all meridians arrive, even old, weak, sick, or prone to emission can achieve pregnancy. If meridians are disordered, even young, strong, healthy, or resistant to emission may fail to conceive. The blood formed by women certainly comes from the convergence of all meridians, but compared to men's essence, there is a difference in weight/importance. Confucius praised Qianyuan initiating creation as Great, and praised Kunyuan generating life...