夫玄黄未兆，天一之水先生，胚体未成。两肾之元先立。盖婴儿未成，先结胞
胎，其象中空，一茎直起，形如莲蕊。一茎，即脐带。莲蕊，即两肾也。而氤氲一点
元阳之为命者，寓于中焉。水生木而后肝成，木生火而后心成，火生土而后脾成，土
生金而后肺成，五脏既成，六腑随之，四肢乃具，百骸乃全。《仙经》曰∶借问如何是
玄牝，婴儿初生先两肾。未有此身，先有两肾，故肾为脏腑之本，十二脉之根，呼吸之
主，三焦之源，而人资之以始者也。故曰∶肾水者，先天之根本也。一点元阳，则寓于
两肾之间，是为命门。盖一阳居二阴之间，所以位乎北，而成乎坎也。人非此火，无以
营运三焦，腐熟水谷。《内经》曰∶少火生气。《仙经》曰∶两肾中间一点明，逆为丹
母顺为人。夫龙潜海底，龙起而火随之。元阳藏于坎腑，运用应于离宫，此生人之命根
也，乃知阳火之根，本于地下，阴火之源，本于天上，故曰∶水出高源；又曰∶火在水
中。夫水火者，阴阳之征兆，天地之别名。独阳不生，独阴不长。天之用在于地下，地
之用在于天上，则天地交通，水火混合而万物生焉。古之神圣，察肾为先天根本，故其
论脉者曰∶人之有尺，犹树之有根，枝叶虽枯槁，根本将自生，伤寒危笃，寸口难稽，
犹诊太溪，以下肾气。夫精也者，水之华也。神倚之，如鱼得水，气根据之，如雾覆
渊。神必根据物，方有附丽，精竭神散，势之自然，方其为婴孩也。未知牝牡之合而勃然
作，精之至也。纯纯全全，合于天方，溟溟清清，合于无沦，年十六而真精满，始能
生子，精泄之后干破而为离，真体已亏，不知节啬，则百脉空虚，不危何待！世有以固
精采补者，是大不然，男女交接，必扰其肾，外虽不泄，精已离宫，必有真精数点，
随阳之痿而溢出，如火之有烟焰，岂能复返于薪哉！是故贵寡欲。然损精伤肾，是非一
端。若目劳于视，精以视耗∶耳劳于听，精以德耗∶心劳于思，精以思耗∶体劳于力，
精以力耗，随事节之，则精与日俱积矣，是故贵节劳，肾司闭藏，肝主疏泄，二脏皆有
相火，其系皆上属于心。心，君火也。怒伤肝。而相火动，则疏泄者用事，而闭藏者不
得其职，虽不交合，精已暗耗矣，是故贵息怒。酒能动血，饮酒则身面俱赤，是扰其血
也。数月不近色，精已凝浓，一夜大醉，精随薄矣，是故宜戒酒。《经》曰∶精不足者，
补之以味。然膏粱之味，未必生精，恬澹之味，最能益精。《洪范》论味，而曰嫁穑作
甘。世间之物，惟五谷得味之正，澹食五谷，大能养精。吴子野云∶芡实本温平，不
能大补，人谓之水中丹者，何也？人之食芡也，必枚啮而细嚼之，未有多嘬而急咽者
也。舌类齿唇，终日嗫嚅而欠无五味，腴而不腻，是以致玉池之水，转相灌注积其功，
虽过乳石可也，以此知人，能淡食而徐饱者，大有益于脾肾。《经》曰∶胃为水谷气
血之海，化荣卫而润宗筋；又曰∶阴阳总宗筋之会，而阳明为之长，故胃强则肾充而精
气旺，胃病则精伤而阳事衰也。《灵枢》曰∶生之来谓之精。此先天元生之精也，《素问》
曰∶食气入胃，散精于五脏。此水谷日生之精也。然日生之精，皆从元精所化，而后分
布其脏，盈溢则输之于肾，故曰∶五脏盛乃能泻。若饮食之精，遇一脏有邪，则一脏之
食味，化之不全，不得与元精俱藏而时自下矣。故肾之阴虚，则精不藏；肝之阳强，则
气不固。若阴邪客于窍，与所强之阳相感，则精脱而外淫矣。阳强者，非真阳之强，乃
肝之相火强耳。夫五脏俱有火，惟相火之寄于肝者，善则发生，恶则为害，独甚于他
火，其阴器既宗筋之所聚，凡人入房，强于作用者，皆相火充其力也。若遇接内，与阴
气合，则三焦上下内外之火，翕然下从，百体玄府悉开，其滋生之精尽会于阴器以跃
出，岂止肾所藏者而已哉！有年老弥健，或问其故，曰曾读《文选》，石愠玉而山辉、
水含珠而川湄，于斯二语，悟得葆精之道。故足于精者，百疾不生；穷于精者，万邪蜂
起。先哲洞窥根本，力勉图全，遇症之虚者，亟保北方，以培生命之本。水不足者，
壮水之主，以制阳光，六味丸是也；火不足者，益火之元，以消阴翳，八味丸是也。只
于年力方刚，尺脉独实者，微加炒枯知柏，抑其亢炎。奈昧者，遂为滋阴上剂，救水神
方，不问虚实而概投之，不知知母多则肠胃滑，黄柏久则肠胃寒，阳明受贼，何以化荣
卫而润宗筋？髓竭精枯，上呕下泄，而幽潜沉冤，此皆守河间“有热无寒”之论，丹溪
“阳常有余”之说，贻祸如此其烈耳！致《求正录》云∶朱刘之言不息，则轩岐之泽
不彰，诚斯道之大魔，亦生民之厄运也。虽其言未免过激，然亦补偏救弊之一片苦心
也。
在天地混沌、万物未生之前，天一之水（先天肾水）首先生成，此时胚胎形体尚未形成，两肾的元气已经确立。大概婴儿在母体中未成形时，先结成胞胎，其形象中空，有一根茎直起，形状像莲花的蕊。这根茎，就是脐带；莲花蕊，就是两肾。而那氤氲的一点元阳作为生命主宰的东西，就寓居在其中。水滋生木，然后肝形成；木滋生火，然后心形成；火滋生土，然后脾形成；土滋生金，然后肺形成。五脏既已长成，六腑随之而成，四肢才具备，全身骨骼才完整。《仙经》说：请问什么是玄牝？婴儿初生时先有两肾。在没有这个身体之前，先有两肾，所以肾是脏腑的根本，十二经脉的根源，呼吸的主宰，三焦的源头，人依靠它而开始生命。所以说：肾水是先天根本。一点元阳，就寓居在两肾之间，这就是命门。大概一阳居于二阴之间，所以位居北方，构成坎卦。人如果没有这团火，就无法营运三焦，腐熟水谷。《内经》说：少火（温和的阳气）能生气。《仙经》说：两肾中间有一点光明，逆用可为丹母，顺用则为人。龙潜藏在海底，龙兴起时火随之而起。元阳藏于坎宫（肾），运用感应于离宫（心），这是人的性命之根。由此可知，阳火的根本在于地下，阴火的源头在于天上，所以说：水出自高源；又说：火在水中。水和火，是阴阳的象征，天地的别名。独阳不能生长，独阴不能发育。天的作用在于地下，地的作用在于天上，这样天地交通，水火混合而万物产生。古代的神圣之人，洞察到肾是先天根本，所以他们论述脉象时说：人有尺脉，就像树有根，枝叶虽然枯槁，根本还会自发生长；伤寒病危重时，寸口脉难以诊察，还可以诊太溪穴以判断肾气。精，是水的花华。神依附于精，如同鱼得水；气根据于精，如同雾气覆盖深渊。神必须依附于物，才有依托，精竭则神散，这是自然的趋势。当他是婴孩时，不知道男女交合之事却自然勃起，这是精气充沛的表现。纯真完整，合乎天道，幽深清澈，合乎无垠之境，到了十六岁真精充满，才开始能够生育子女。泄精之后，乾卦变为离卦，真体已经亏损，如果不知节制爱惜，就会百脉空虚，不危险还等什么！世上有人用固精采补的方法，这非常不对。男女交接，必然扰动肾脏，外表虽然没有射精，但精已经离开本宫，必定有几滴真精，随着阳气的痿弱而溢出，就像火有烟焰一样，怎么可能再返回柴薪之中呢！因此贵在寡欲。然而损伤精血伤害肾脏，并非只有一种情况。如果眼睛过度视物，精因视而耗损；耳朵过度听声，精因听而耗损；心思过度劳碌，精因思虑而耗损；体力过度劳累，精因用力而耗损。随事情加以节制，那么精就会日益积累，因此贵在节制劳累。肾主管闭藏，肝主管疏泄，这两脏都有相火，它们的联系都上属于心。心，是君火。愤怒伤肝，导致相火妄动，那么疏泄的功能就会亢盛，而闭藏的功能就不能尽职，即使不进行性交，精也已经暗中耗损了，因此贵在平息怒气。酒能扰动血液，饮酒后身面都会发红，这是扰动血液。几个月不近女色，精已经凝练浓稠，一夜大醉，精液就会随之稀薄，因此宜戒酒。《内经》说：精不足的，用味厚的药物来补。然而肥甘厚味的食物，未必能生精，清淡的食物，最能益精。《洪范论》论味道，说稼穑作甘。世间万物，只有五谷得到味的纯正，淡食五谷，大大能养精。吴子野说：芡实本性温平，不能大补，人们称它为水中丹，为什么呢？人吃芡实，一定是一颗颗咬碎细细咀嚼，没有大口吞咽的。舌头类似牙齿嘴唇，整天嚅动而没有五味，丰腴而不腻，因此导致玉池（口中津液）的水，相互灌注积累它的功效，即使是过乳石也可比，由此知人，如果能淡食且慢慢吃饱的人，对脾肾大有益处。《内经》说：胃是水谷气血的海，化生荣卫并滋润宗筋；又说：阴阳总汇于宗筋，而阳明胃经为统领，所以胃强则肾充而精气旺盛，胃病则精伤而性功能衰退。《灵枢》说：生命的来源叫做精。这是先天的元生之精，《素问》说：饮食之气进入胃，将精微散布于五脏。这是后天水谷每日生成的精。然而每日生成的精，都是从元精所化生，而后分布到各脏，满溢则输送给肾，所以说：五脏盛才能泻。如果饮食之精，遇到某一脏有邪气，则该脏对食味的转化不全，不能与元精一起收藏而时常自行下泄。所以肾阴虚，则精不藏；肝阳强，则气不固。如果阴邪客居于前阴窍道，与所强的阳相感，则精脱而出而外淫。所谓的阳强，不是真阳的强，而是肝的相火强罢了。五脏都有火，只有寄居在肝的相火，善则发生生机，恶则成为危害，特别甚于其他火。那阴器既然是宗筋汇聚之处，凡人入房事，强力作用者，都是相火提供力量。如果遇到内接，与阴气结合，则三焦上下内外的火，忽然向下从属，全身玄府（毛孔/汗孔）全部打开，其滋生的精尽会聚于阴器以跃出，岂止是肾所藏的精而已哉！有年老更加健壮的人，有人问其原因，他说曾读《文选》，领悟到“石蕴玉而山辉，水含珠而川媚”这两句话，悟得了保养精气的道理。所以足于精的人，百病不生；穷于精的人，万邪蜂起。先哲深刻洞察根本，极力勉励保全，遇到虚症，亟需保护北方（肾），以培补生命的根本。水不足的，壮水之主（滋补肾阴），以制约阳光（虚火），六味丸就是这类药；火不足的，益火之元（温补肾阳），以消除阴翳（寒湿），八味丸就是这类药。只在年力方刚、尺脉独实的人身上，稍微加炒枯的黄连、黄柏，以抑制亢盛的炎症。无奈那些不明理的人，就把它们当作滋阴的上等药剂，救水的秘方，不问虚实而一概投用，不知道知母多了则肠胃滑利，黄柏久了则肠胃寒凉，阳明胃经受贼邪侵害，凭什么化生荣卫并滋润宗筋？导致髓竭精枯，上吐下泻，而深沉冤屈，这都是坚守河间“有热无寒”的理论，以及丹溪“阳常有余”的说法，造成的祸害如此猛烈啊！致使《求正录》说：朱丹溪、刘河间的言论不停息，那么轩辕岐伯的恩泽就不能彰显，这确实是医学大道的大魔障，也是百姓的厄运啊。虽然他的话未免过于激进，但这也是一片补偏救弊的苦心啊。
Before the manifestation of heaven and earth (Xuanhuang), the Water of Tianyi (Congenital Kidney Water) is born first, while the embryonic form is not yet established. The primal Qi of both kidneys is established beforehand. Generally, before the infant is formed, the uterine sac (Baotai) knots together first; its image is hollow in the middle, with a single stem rising straight up, shaped like the pistil of a lotus. This "single stem" refers to the umbilical cord; the "lotus pistil" refers to the two kidneys. Within this lies the point of Yuan Yang (Primal Yang Fire) in a state of yinyun (vital energy interaction), which serves as the master of life. Water generates Wood, then the Liver forms; Wood generates Fire, then the Heart forms; Fire generates Earth, then the Spleen forms; Earth generates Metal, then the Lungs form. Once the Five Zang Organs are formed, the Six Fu Organs follow, the four limbs are equipped, and the entire skeleton is complete. The *Classic of Immortals* states: "Ask how one defines Xuanpin (Mysterious Female)? It is that the infant has two kidneys first at birth." Before this body exists, there are already two kidneys; thus, the Kidneys are the root of the Zang-Fu organs, the root of the twelve meridians, the master of respiration, and the source of the Sanjiao (Triple Burner). Humans rely on them to begin life. Therefore it is said: Kidney Water is the root of the congenital constitution. A single point of Yuan Yang resides between the two kidneys, which is called the Mingmen (Gate of Life). Essentially, one Yang line resides between two Yin lines, hence it occupies the North position and constitutes the Kan trigram. Without this fire, humans cannot circulate the Sanjiao or ripen and cook food and drinks. The *Inner Canon* states: "Shao Huo (Mild Fire) generates Qi." The *Classic of Immortals* states: "Between the two kidneys lies a point of brightness; reversed, it becomes the mother of the Elixir; reversed, it becomes human." When the Dragon hides at the bottom of the sea, the Dragon rises and the Fire follows. Yuan Yang hides in the Kan Palace (Kidney), and its operation corresponds to the Li Palace (Heart); this is the root of life for humans. Thus we know that the root of Yang Fire originates from below ground, and the source of Yin Fire originates from above in the sky. Hence it is said: "Water flows from high sources"; and again: "Fire is within water." Water and Fire are the manifestations of Yin and Yang, and alternative names for Heaven and Earth. Solitary Yang does not generate; solitary Yin does not grow. The function of Heaven lies underground, and the function of Earth lies in the sky; thus Heaven and Earth communicate, Water and Fire mix, and all things are born. The ancient sages observed that the Kidney is the root of the congenital constitution, so when discussing pulse diagnosis they said: "Humans having the Chi pulse (at the wrist) is like trees having roots; even if the branches and leaves wither, the root will naturally regenerate. In critical cases of Shanghan (Cold Damage), where the Cun Kou pulse is difficult to assess, one still diagnoses Taixi (KI3) to evaluate Kidney Qi." Jing (Essence) is the flower of Water. Shen (Spirit) relies on it, like a fish relying on water; Qi relies on it, like mist covering an abyss. Shen must rely on material objects to have attachment; when Jing is exhausted, Shen scatters, which is the natural trend. When he was an infant, unaware of sexual intercourse, he would erect spontaneously; this was the utmost abundance of Jing. Pure and complete, conforming to the Heavenly Way, deep and clear, conforming to the boundless void, by age sixteen his True Jing is full, and he can begin to produce offspring. After ejaculation, the Qian trigram changes to Li, and the true substance is already deficient. If one does not know how to conserve and cherish it, the hundred vessels will become empty; what else awaits but danger! Some people in the world use methods to consolidate Jing and supplement, which is greatly incorrect. Sexual intercourse inevitably disturbs the Kidneys; although externally no semen is discharged, the Jing has already left its palace. There must be several drops of True Jing that overflow along with the flaccidity of the Yang, just as fire produces smoke and flame; how can it return to the firewood? Therefore, one should value frugality in desires. However, damaging Jing and injuring the Kidneys is not a single issue. If the eyes labor in vision, Jing is consumed by sight; if the ears labor in hearing, Jing is consumed by listening; if the heart labors in thought, Jing is consumed by mental exertion; if the body labors in strength, Jing is consumed by physical effort. By regulating according to circumstances, Jing will accumulate day by day; therefore, one should value moderation in labor. The Kidney governs closure and storage, while the Liver governs dispersion and drainage. Both organs contain Xiang Huo (Ministerial Fire), and their connections all ascend to belong to the Heart. The Heart is Jun Huo (Monarch Fire). Anger injures the Liver, causing Xiang Huo to move; then the function of dispersion takes over, and the function of closure fails in its duty. Even without sexual intercourse, Jing is secretly consumed; therefore, one should value calming anger. Wine can disturb Blood; drinking wine makes the body and face red, which is disturbing the Blood. If one abstains from sex for months, Jing condenses and thickens; but after one night of heavy drunkenness, Jing becomes thin; therefore, one should abstain from alcohol. The *Canon* states: "For deficiency of Jing, supplement with flavor." However, rich and fatty foods may not necessarily generate Jing; bland flavors are best for benefiting Jing. The *Hongfan* discusses flavors, stating that crops yield sweetness. Among worldly things, only the five grains obtain the correct flavor. Eating blandly and consuming the five grains greatly nourishes Jing. Wu Ziye said: "Qishi (Euryale Seed) is naturally warm and neutral; it cannot strongly tonify. Why do people call it 'Dan of the Water'?" When people eat Qishi, they must bite it piece by piece and chew it finely; few gulp it down quickly. The tongue resembles teeth and lips; all day it moves without tasting strong flavors, plump but not greasy, thus causing the water of the Jade Pool (saliva) to pour and accumulate its efficacy. Even compared to Ru Shi (Oyster Shell and Cinnabar), this shows that those who eat blandly and fill up slowly benefit greatly from the Spleen and Kidney. The *Canon* states: "The Stomach is the sea of water and grain Qi, transforming Ying and Wei to moisten the Zongjin (Major Tendon)." It also states: "Yin and Yang converge at the Zongjin, with the Yangming Meridian as their leader." Thus, if the Stomach is strong, the Kidney is filled, and Jing-Qi is vigorous; if the Stomach is diseased, Jing is injured, and sexual function declines. The *Lingshu* states: "What comes with life is called Jing." This is the congenital Yuan Sheng Jing. The *Suwen* states: "When food Qi enters the Stomach, it scatters Jing to the Five Zang Organs." This is the daily generated Jing from water and grain. However, the daily generated Jing is all transformed from Yuan Jing, and then distributed to the organs; when full, it is transported to the Kidney. Hence it is said: "Only when the Five Zang are abundant can they discharge." If dietary Jing encounters pathogenic factors in one organ, the transformation of food flavor in that organ is incomplete; it cannot be stored together with Yuan Jing and will leak out spontaneously. Thus, Kidney Yin deficiency leads to inability to store Jing; Liver Yang excess leads to inability to secure Qi. If Yin pathogens lodge in the orifices and interact with the excessive Yang, Jing will escape and lead to external licentiousness. The so-called Yang excess is not true Yang excess, but rather Liver Ministerial Fire excess. All five Zang organs have fire, but only the Ministerial Fire lodged in the Liver, when good, generates life; when bad, it causes harm, exceeding other fires significantly. Since the genitalia are the gathering place of the Zongjin, anyone engaging in sexual activity with strong intent relies on Ministerial Fire for power. If internal connection occurs, combining with Yin Qi, the fire of the Sanjiao above and below, inside and outside, suddenly descends, opening all the Xuanfu (pores/cavities) of the body. The generated Jing gathers entirely at the genitalia to leap out; it is not limited to what the Kidney stores. Some elderly people remain robust; when asked why, they replied: "I once read the *Wenxuan* and understood the principle of conserving Jing from the phrases 'A stone containing jade makes the mountain shine; water holding pearls makes the river charming.'" Therefore, those abundant in Jing suffer no hundred diseases; those depleted in Jing attract myriad evils. Ancient philosophers deeply penetrated the root and urged preservation. When encountering deficiency syndromes, they urgently protected the North (Kidney) to cultivate the root of life. For insufficient Water, one strengthens the Master of Water (nourishes Kidney Yin) to control the Solar Flare (deficiency heat); Liuwei Wan (Six-Ingredient Pill) is used for this. For insufficient Fire, one benefits the Origin of Fire (warms Kidney Yang) to dissipate Yin Shadows (cold-dampness); Bawei Wan (Eight-Ingredient Pill) is used for this. Only in those young and vigorous with a distinctively solid Chi pulse is one advised to slightly add stir-fried and charred Zhimu (Anemarrhena Rhizome) and Huangbai (Phellodendron Bark) to suppress hyperactive inflammation. Unfortunately, ignorant practitioners treat these as top-tier Yin-nourishing agents and divine formulas for saving Water, administering them indiscriminately regardless of deficiency or excess. They do not know that excessive Zhimu causes intestinal lubrication, and prolonged Huangbai causes intestinal cold. If the Yangming receives this thief, how can it transform Ying and Wei to moisten the Zongjin? This leads to exhaustion of Marrow and Essence, vomiting above and diarrhea below, resulting in deep, hidden grievances. These disasters stem from adhering to Hejian's theory of "Heat without Cold" and Danxi's theory of "Yang is Often Excessive," causing such severe harm! As stated in *Qiu Zheng Lu*: "As long as the words of Zhu [Danxi] and Liu [Hejian] do not cease, the grace of Xuanyuan and Qibo will not be manifest. Indeed, this is the great demon of this Dao, and the misfortune of the people." Although his words may be somewhat extreme, they represent a sincere effort to correct biases and remedy defects.