操欲 淫，不自珍重，一也，窘苦拘囚，无潇洒之趣，
二也，怨天尤人，广生烦恼，三也。今日预愁明日，一年常计百年，四也。室人噪聒，
耳目尽成荆棘，五也。听信师巫祷赛，广行杀戮，六也。寝兴不适，饮食无度，七也。
讳疾忌医，使虚实寒热妄投，八也。多服汤药而涤肠胃，元气渐耗，九也。以死为苦，
与六亲眷属常生难割舍之想，十也。众生诸苦，病居第一。愚者以苦生苦，如蚕作茧，
智者于苦灭苦，如鸟脱笼。余悲众生障深，难即解脱，书之以作方便法门耳。
钟离师曰∶长生不死由人做。长生亦有道乎，昔箕子序六极曰∶凶短折。则知人
之不能永年者，亦自戕其生也。譬诸草木方长，从而折之，鲜有能畅茂者矣。盖人身
三宝曰精气神者，人谓修丹须断淫欲，养生者当以此为第一义也。或曰∶炼精者，炼
元精，非交感之精，岂在淫欲之断乎？不知元精与淫佚之精本非二物，凡人未交感时，身
中无处有精，《内经》云∶肾为精府，又云∶五脏各有脏精，井无停泊之所。盖此时精
皆涵于元气之中，未成形质，唯男女交感，此气化而为精，自泥丸顺脊而下，至膀胱外肾
而施泄，则此精即为渣滓之物，而曰交感之精矣。是其生于真一之中，则为元精；漏于交
感之中，则为淫欲。其为元气则一也。是以修仙家只留得精住，则根本壮盛，生气日茂。若
欲心不息，灵根不固，此精日耗，元气日少，渐渐竭尽而死矣。乃世人于交感时，手按尾闾
，闭其淫佚之精，谓之留精不泄。不知留精者，当留于未成形质之先，若俟其成质而后止之，
则此精已离肾府，而神气已去，使败秽之物积于腰肾之间，致酿成
奇癖之疾，何其愚哉？而盲师又诳之曰∶宜引此精自尾闾夹脊双关而止，乃为返精补脑，
名泥水金丹。噫！是杀人而不操刃者也，能逃天谴乎？然则人之欲留精者，必于平时清心
纯念上做工夫始得。
纵情于性欲，不知自我珍重，这是第一种情况；处境困苦拘禁，没有潇洒自在的情趣，这是第二种情况；怨恨上天、归咎他人，广泛产生烦恼，这是第三种情况。今天预先担忧明天，一年常常算计百年（过度忧虑长远），这是第四种情况；家中人喧闹嘈杂，耳目所及之处都令人感到棘手痛苦，这是第五种情况；听信巫师祈祷祭祀，大肆进行杀戮，这是第六种情况；起居不适，饮食没有节制，这是第七种情况；隐瞒疾病忌讳就医，导致对虚实寒热等证候胡乱用药，这是第八种情况；过多服用汤药来洗涤肠胃，元气逐渐消耗，这是第九种情况；把死亡看作痛苦，与六亲眷属常生出难以割舍的念头，这是第十种情况。众生所有的痛苦中，疾病位居第一。愚者因为痛苦而制造新的痛苦，如同蚕作茧自缚；智者在于痛苦中消除痛苦，如同鸟儿脱离牢笼。我悲悯众生业障深重，难以立即解脱，写下这些文字作为权宜方便的方法罢了。
钟离祖师说：长生不死由人自己造就。长生也有方法吗？从前箕子排列六种极端困境时说：凶、短、折。由此可知人不能长寿，也是自己残害自己的生命。譬如草木正在生长时，如果去折断它，很少有能茂盛生长的了。大概人身三宝叫做精、气、神，人们说修炼内丹必须断绝淫欲，养生者应当把这作为首要原则。有人说：炼精，是炼元精，不是交感之精，难道在于断绝淫欲吗？不知道元精与淫佚之精本来不是两种东西，凡人在未发生交感时，身体中没有成形的精，《黄帝内经》说：肾是储藏精的府库，又说：五脏各有脏精，并没有停泊停留的地方。大概此时精都蕴含在元气之中，尚未形成形质，只有男女交感，这种气化而为精，从泥丸宫顺着脊柱向下，到达膀胱和外肾而施泄，那么这种精就成为渣滓之物，称为交感之精。它生于真一之中，就是元精；漏于交感之中，就是淫欲。它们作为元气本源是一样的。所以修仙家只留得精住，则根本壮盛，生气日益茂盛。如果欲望之心不停止，灵根不稳固，这种精每日消耗，元气每日减少，渐渐竭尽而死。然而世人在交感时，用手按住尾闾穴，闭锁其淫佚之精，称之为留精不泄。不知道留精，应当在未形成形质之前保留，如果等到它形成形质后再停止，那么这种精已经离开肾府，而神气已经离去，使败秽之物积聚在腰肾之间，导致酿成奇特的怪病，多么愚蠢啊！而盲目的老师又欺骗他们说：应该引导此精从尾闾、夹脊、双关向上运行并停止，这才是返精补脑，名为泥水金丹。唉！这是杀人而不持刀的人，能逃脱天谴吗？既然这样，那么人想要留精，必须在平时清心纯念上下功夫才能做到。
Engaging in lust without self-reverence is the first; being trapped in hardship and confinement, lacking a free and elegant spirit, is the second; resenting Heaven and blaming others, thereby generating widespread vexation, is the third; worrying about tomorrow today, planning for a hundred years within a single year (excessive anxiety), is the fourth; household members creating noise and disturbance, making everything seen and heard a source of thorns and pain, is the fifth; listening to shamans and engaging in prayer rituals that involve extensive slaughter, is the sixth; improper rest and wakefulness, and undisciplined diet, is the seventh; concealing illness and avoiding medical treatment, leading to the reckless administration of remedies for deficiency-excess or cold-heat patterns, is the eighth; taking excessive herbal decoctions to purge the intestines and stomach, gradually depleting Yuan Qi (Original Energy), is the ninth; regarding death as suffering and harboring persistent, hard-to-sever attachments to one's relatives, is the tenth. Among all the sufferings of sentient beings, disease ranks first. The foolish create suffering from suffering, like a silkworm spinning its own cocoon; the wise extinguish suffering within suffering, like a bird escaping a cage. I pity sentient beings for their deep karmic obstacles, which make immediate liberation difficult, so I write this as a skillful means (Upaya) for their benefit.
Master Zhongli said: Longevity and immortality are achieved by human effort. Is there a way to achieve longevity? In the past, Jizi categorized the six extremes, stating: misfortune, short life, and untimely death. Thus, we know that humans' inability to live long lives is due to their self-destruction of life. It is like grass and trees just beginning to grow; if they are broken, few can flourish and thrive. The Three Treasures of the human body are Jing (Essence), Qi (Energy), and Shen (Spirit). People say that cultivating the Elixir requires cutting off sexual desire, and those who practice health preservation should regard this as the primary principle. Some ask: "Refining Jing refers to refining Yuan Jing (Primal Essence), not the Jing produced through sexual intercourse; does it really depend on cutting off lust?" One does not realize that Yuan Jing and the Jing of licentiousness are fundamentally not two different substances. Before sexual stimulation occurs, there is no formed Jing in the body. The *Huangdi Neijing* states: "The Kidney is the mansion of Jing," and also: "Each of the Five Zang organs has its own organ essence," with no place for it to stagnate. At this time, Jing is contained within Yuan Qi and has not yet taken form. Only during sexual union does this Qi transform into Jing, descending from the Niwang Palace (Cavity of Mud Pill) along the spine to the Bladder and external genitals, where it is expelled. This expelled Jing becomes dregs, known as the Jing of sexual sensation. When it arises from True Oneness, it is Yuan Jing; when it leaks through sexual sensation, it is lust. Their nature as the source of Yuan Qi is identical. Therefore, cultivators of Immortality retain Jing, causing the root to become strong and Sheng Qi (Vital Energy) to flourish daily. If the desire mind does not cease and the Spiritual Root is not firm, this Jing is consumed daily, Yuan Qi diminishes daily, until exhaustion leads to death. However, people during sexual intercourse press their hands against the Weilu point (Governing Vessel 4), blocking the expulsion of licentious Jing, calling this "retaining Jing without emission." They do not know that retaining Jing must be done before it takes form. If one waits until it has formed and then tries to stop it, the Jing has already left the Kidney mansion, and Shen Qi has departed. This causes foul matter to accumulate between the waist and kidneys, leading to strange diseases. How foolish! Blind teachers deceive them, saying: "One should guide this Jing upward from Weilu, through Jiaji and Shuangguan, and stop it, which constitutes returning Jing to nourish the brain, named Ni Shui Golden Elixir." Alas! This is killing without wielding a blade; can one escape heavenly retribution? Therefore, those who wish to retain Jing must exert effort in clearing the mind and purifying thoughts during ordinary times.