蓄德录曰∶世人无不急于生子，要知生子之道，精气交媾，熔液成胎。故少欲之人恒多子，且易养气，固
而精凝也。多欲之人常艰子，且易夭，气泄而精薄也。譬之酿酒，然斗米下斗水，则 酽且耐久、其质全也。
斗米倍下水则淡。三倍四倍，酒非酒而水非水矣。其真元少也。倘若淫纵过度，精气妄泄，安能成胎。即
或侥幸生子，又安能必其有成。所以年少生子者，每多羸弱，欲勤而精薄也。晚年生子者，反见强盛，欲少
而精全也。凡勤于欲者，孕后不节，盗泄母阴、耗损胎气，所谓恣纵败坏，殆以是欤。然父主阳施，犹天雨
露，母主阴受，若地资生。胎成之后，阳精之凝犹仗阴气护养，故胎婴在腹，与母同呼吸共安危，而母之饥
饱，劳逸，喜怒忧惊，莫不相为休戚。古有胎教，但愿妊娠之母，遵而行之则善矣。
夫阴阳交媾于经尽之后，本无有不成胎者。惟因男气不足，女
血虚寒，故二气不交，徒施不聚。世之无子者，曾不问自己脏腑
之亏，但以涩精壮阳之剂，误为生子良方，即或侥幸得孕，无非热药偶成，因贻毒于子女，故虽得而不实也。
上工着论立方，男以补肾为要，女以调经为先，而又参以补血行气之说，究其盈亏，审而治之，然后一
举可孕。天下之男无不父，女无不母矣。不然者，则因女人经候不调，或有崩漏、带下等症，必难受孕。男子
不育，必有阳脱痿弱，精冷清淡，或阳萎不射等症。故女以调经为先，男以补肾为主也。服药之后，又
宜清心寡欲，使我之本原先壮，然后奇偶施之，而不孕者，未之有也。
眉批∶昔有人艰于子息，医教以节欲静摄，勿劳心神、心静则精不摇，神完则
气不走，每妻经净，乃一交媾，否则各榻。如是半年，妻果有娠。娠后即异榻，足月
之后，果生男子。后来连生数子，并无夭折之患。奈今人求子，广蓄婢外家，仍无子嗣，
大都不知节欲故也。况文士用心，更当节欲，盖劳心而不节欲，则火易动，火动则肾
气耗散，水不能制火而火愈炽，则肺金受伤，金又不能生水，相克而传变为痨瘵，必至夭亡。大凡终身疾
病，恒从初婚时起，年少兴高力强，恣情无度，暗犯阴阳禁忌，男女多成痨怯，以致无药救治。
乐圃朱善曰∶闺房之乐，本非邪淫，妻外家之欢，虽无伤碍，然而乐不可绝，欲不
可纵，欲纵成患，乐绝生悲。况人之精力有限、淫欲无穷，以有限之精力，资无穷之
淫欲，无怪乎年方少而寿遽夭，人未老而力先衰也。人之一身，上承父母、下抚妻子，
大之有功名富贵之期，小之有产业家私之受，关系非浅，乃皆付之不问，而贪片刻之
欢，乐罔顾寿命之短长，则何也。且人生天地间，圣贤豪杰，惟其所为，然须有十分
精神，方做得十分事业，苟不知节欲，以保守精神，虽有绝大志量，神昏力倦，未有
不半途而废者。王峰曰∶木有根则荣，根绝则枯，鱼有水则活，水涸则死，灯有油则
明，油尽则灭，人有真精保之则寿，戕之则夭。惜命之士，守之咸之。盖人身乃血肉
之躯，非铜浇铁铸也，其所以能长有者，曰精曰气曰血耳。血为阴，气为阳，阴阳之
凝结为精，精舍乎骨髓，上通髓海，下贯尾间，人身之至宝也。故天一之水不竭，则
耳目聪明，肢体强健。如水之润物，而百物皆毓，又如油之蒌灯，油不绝则灯不灭。故
先儒以心肾相交为既济。心为君火也，火性炎上，常乘血气之未定，炽为淫思，君火
一动，则肝肾相火皆动，肾气遭铄，泄于外而竭于内，虽具人形，旋登鬼录。可畏否乎？
《蓄德录》说：世人没有不急于生子的，但要明白生育的道理，在于精气交媾，融合成胎。所以欲望少的人往往子女多，而且容易抚养，因为气机固摄而精液凝聚。欲望多的人往往难以得子，而且子女容易夭折，因为气机外泄而精液稀薄。这就好比酿酒，用一斗米配一斗水酿出的酒，味道醇厚且能久存，其质地纯正。如果一斗米加倍加水，酒味就淡了。如果是三倍、四倍的水，那就既不是酒也不是水了，这是因为真元之气太少了。倘若淫欲放纵过度，精气妄自耗泄，怎么能形成胎孕？即使侥幸生下孩子，又怎能保证他们健康成长？所以年轻时生子的人，大多身体羸弱，是因为房事频繁而精液稀薄；晚年生子的人，反而显得强盛，是因为房事节制而精气充盈。凡是房事勤勉的，怀孕后如果不加节制，就会暗中耗损母亲的阴血，损伤胎气，这就是所谓的放纵导致败坏，大概就是这个原因吧。然而父亲主司阳气的施予，如同天降雨露；母亲主司阴血的受纳，如同大地滋养万物。胎成之后，阳精的凝结仍然依靠阴气来护养，所以胎儿在腹中，与母亲同呼吸共安危，母亲的饥饱、劳逸、喜怒忧惊，无不与胎儿休戚相关。古代有胎教之说，只希望妊娠的母亲能遵照实行，那就好了。
阴阳交媾发生在月经结束以后，本来没有不成胎的。只是因为男子气不足，女子血虚寒，所以二气不能交合，只是徒然施予而不能聚集成胎。世上那些没有子女的人，从不反省自己脏腑的亏损，却把涩精壮阳的药物误当作生子的良方，即使侥幸怀孕，也不过是热药偶然奏效，因而给子女留下毒害，所以虽然得到了孩子，但体质并不结实。高明的医生著论立方的原则是：男子以补肾为关键，女子以调经为先务，再参酌补血行气的理论，探究其盈亏状况，审慎地治疗，然后才能一举受孕。天下的男人没有不做父亲的，女人没有不做母亲的。如果不是这样，那么因为女子月经不调，或者有崩漏、带下等症状，必然难以受孕。男子不育，必定有阳气脱失、阳痿软弱、精液冷而清稀，或者阳痿不射精等症状。所以女子以调经为先，男子以补肾为主。服药之后，又应当清心寡欲，使我的本源先强壮起来，然后才进行房事，这样的话，还不怀孕的，是从未有过的。
眉批：过去有人难以得到子嗣，医生教导他节制欲望、安静调养，不要劳伤心神，心神宁静则精液不摇动，精神完备则气机不耗散，每当妻子月经干净后，才进行一次交媾，否则分床睡觉。像这样过了半年，妻子果然怀孕。怀孕后即分床居住，足月之后，果然生了男孩。后来接连生了几个儿子，都没有夭折的祸患。无奈现在的人求子，广纳婢妾和外室，仍然没有子嗣，大都不懂得节制欲望的缘故。况且文人学士用心劳神，更应当节制欲望，因为劳心而不节欲，则相火容易妄动，火动则肾气耗散，肾水不能制约心火而火势更加炽盛，就会损伤肺金，肺金又不能生肾水，相克而传变成为痨瘵（肺结核等慢性消耗性疾病），必然导致夭亡。大凡终身的疾病，常常从新婚时起病，年轻人兴致高昂、体力强健，纵情无度，暗中触犯阴阳禁忌，男女多患上痨怯之症，以至于无药可救。
乐圃朱善说：闺房之乐，本来不是邪淫，妻妾之外的欢愉，虽然没有什么伤害，但是快乐不可断绝，欲望不可放纵，欲望放纵会酿成祸患，快乐断绝会产生悲伤。况且人的精力是有限的，淫欲是无穷的，以有限的精力去满足无穷的淫欲，难怪年纪轻轻就寿命短促，人还没老力气就先衰败了。一个人的一生，上承父母之恩，下抚妻子儿女，大的方面有功名利禄的期望，小的方面有产业家私的继承，关系非浅，却都付之不问，贪图片刻的欢愉，不顾寿命的长短，这是为什么呢？而且人生于天地之间，圣贤豪杰，都是凭其行为成就的，但是必须有十分的精神，才能做成十分的事业，如果不懂得节制欲望以保守精神，虽然有极大的志向和气量，也会因为神志昏沉、体力疲倦，而没有不半途而废的。王峰说：树木有根则繁荣，根绝则枯死；鱼有水则活，水干则死；灯有油则明，油尽则灭；人有真精保护则长寿，戕害它则夭折。爱惜生命的人，应当坚守并珍视它。因为人身是血肉之躯，不是铜浇铁铸的，之所以能长久存在，靠的是精、气、血罢了。血属于阴，气属于阳，阴阳凝结而成精，精藏于骨髓，上通髓海，下贯尾闾，是人身的至宝。所以天一之水（肾水）不枯竭，则耳目聪明，肢体强健。就像水滋润万物，百物都能孕育；又像油点亮灯，油不断绝灯就不灭。所以先儒认为心肾相交就是“既济”卦象。心是君火，火性炎上，常常趁血气未定时，炽盛为淫乱之思，君火一动，则肝肾的相火都会随之而动，肾气被销铄，外泄内竭，虽然具备人的形体，很快就会进入鬼录（死亡）。这难道不可怕吗？
The *Xude Lu* (Record of Accumulated Virtue) states: People are generally eager to have children, but one must understand the principle of procreation, which lies in the interaction of essence and qi, fusing to form a fetus. Therefore, those with few desires often have many children and find them easier to raise, because their qi is consolidated and their essence is dense. Those with excessive desires often struggle to conceive and their children are prone to early death, because their qi leaks out and their essence becomes thin. This is like brewing wine: using one dou of rice with one dou of water yields wine that is strong and durable, preserving its pure quality. If one dou of rice is mixed with double the amount of water, the wine becomes weak. With three or four times the water, it is neither wine nor water, indicating a deficiency of primordial yuan qi. If sexual indulgence is excessive, causing essence and qi to leak recklessly, how can a fetus be formed? Even if by chance a child is born, how can one guarantee their healthy growth? Thus, those who conceive at a young age are often frail, due to frequent sexual activity leading to thin essence; whereas those who conceive later in life often appear robust, due to restrained desires leading to complete essence. For those who are diligent in sexual activity, if they do not exercise restraint after conception, they secretly deplete the mother's yin blood and damage fetal qi. This is what is meant by indulgence leading to ruin. The father governs the yang action, akin to rain and dew from heaven; the mother governs the yin reception, akin to the earth nourishing all things. After conception, the consolidation of yang essence still relies on yin qi for protection. Thus, while in the womb, the fetus shares breath and safety with the mother; the mother's hunger or fullness, labor or rest, joy, anger, worry, or fright are all closely linked to the fetus. In ancient times, there was prenatal education (Taijiao); it would be beneficial if pregnant mothers followed these practices.
Yin and yang interact after the menstrual period has ended, and normally conception should occur. However, due to insufficient male qi and deficient, cold female blood, the two energies fail to interact, resulting in mere emission without aggregation. Those in the world who are childless rarely examine the deficiencies of their own zang-fu organs, instead mistakenly using astringent and yang-strengthening agents as good prescriptions for conception. Even if pregnancy occurs by chance, it is merely an accidental effect of hot medicines, thereby transmitting toxicity to the offspring; thus, although a child is obtained, their constitution is not solid. Expert physicians formulate principles and prescriptions based on the following: for men, tonifying the kidney is essential; for women, regulating menstruation is paramount. These should be combined with theories of nourishing blood and promoting qi circulation. By investigating their excesses and deficiencies and treating them prudently, pregnancy can be achieved in one attempt. Every man in the world can become a father, and every woman a mother. Otherwise, if a woman suffers from irregular menstruation, such as metrorrhagia (binglou) or leukorrhea (daixia), she will likely find it difficult to conceive. If a man suffers from infertility, he must have symptoms such as yang collapse, impotence, cold and clear semen, or failure to ejaculate. Therefore, for women, regulating menstruation comes first; for men, tonifying the kidney is primary. After taking medicine, one should maintain a clear mind and reduce desires, strengthening one's root source before engaging in sexual intercourse. In this way, failure to conceive is unheard of.
Marginal note: In the past, someone struggled with infertility. A doctor advised him to restrain desires and practice quiet cultivation, avoiding mental exertion. When the mind is calm, essence does not stir; when spirit is complete, qi does not dissipate. He engaged in intercourse only once after his wife's menstruation ceased, otherwise sleeping in separate beds. After half a year, his wife became pregnant. They slept separately during the pregnancy, and at full term, a son was born. Subsequently, several sons were born without any risk of early death. Unfortunately, modern people seeking children accumulate concubines and mistresses yet remain childless, largely due to ignorance of desire restraint. Moreover, scholars who exert their minds excessively should particularly restrain desires. Mental exertion without desire restraint causes ministerial fire to move easily; when fire moves, kidney qi dissipates. Kidney water fails to control heart fire, causing fire to blaze further, injuring lung metal. Lung metal then fails to generate kidney water, leading to mutual restriction and transformation into consumption (laozai, e.g., tuberculosis). This inevitably leads to premature death. Most chronic illnesses begin at marriage. Young people, high-spirited and strong, indulge without limit, secretly violating yin-yang taboos. Both men and women often develop consumptive weakness, becoming incurable.
Zhu Shan of Lepu said: The joys of the bedroom are not inherently illicit. Pleasure with concubines or mistresses may cause no harm, but joy should not be cut off entirely, nor desires indulged excessively. Excessive desire breeds disaster; cessation of joy brings sorrow. Human energy is finite, while lust is infinite. Using finite energy to satisfy infinite lust explains why some die young and lose strength before aging. One's life connects parents above and wife and children below. It involves great expectations of fame and wealth, and small responsibilities of family property. These relationships are significant, yet people ignore them for momentary pleasure, disregarding lifespan. Why is this? Humans live between heaven and earth. Sages and heroes achieve through their actions, but require full spiritual energy to accomplish great deeds. Without restraining desires to conserve spirit, even those with grand ambitions will fail halfway due to mental confusion and fatigue. Wang Feng said: Trees flourish with roots; without roots, they wither. Fish live with water; without water, they die. Lamps shine with oil; without oil, they extinguish. Humans live long by protecting true essence; they die young by harming it. Those who cherish life must guard and preserve it. The human body is flesh and blood, not cast bronze or iron. Its longevity depends on essence, qi, and blood. Blood is yin; qi is yang. Yin and yang condense to form essence. Essence resides in bone marrow, connecting upward to the sea of marrow and downward to the weiyang point. It is the supreme treasure of the body. As long as the "Water of Tianyi" (kidney water) does not dry up, ears and eyes remain sharp, and limbs remain strong. Like water nourishing all things, or oil keeping a lamp burning, as long as the oil lasts, the lamp does not go out. Hence, ancient Confucians considered the interaction of heart and kidney as the hexagram Ji Ji (Already Fording). The heart is sovereign fire. Fire nature rises upward. Often, when blood and qi are unsettled, it blazes into lustful thoughts. Once sovereign fire moves, the ministerial fires of liver and kidney also move. Kidney qi is scorched, leaking outward and exhausting inward. Though possessing a human form, one soon enters the register of ghosts (dies). Is this not terrifying?