萆 四两，煮酒一斤，善饮者二斤，煎一碗，露一宿，空心服。
一方治男子遗精白浊，女人赤白沙淋。
用鸡子一个，连红白搅匀，入朱砂细末一钱，拌和饭上顿熟，酒下，每日一个、三个痊愈。
萆 厘清饮
方见淋病门。
清心莲子饮
方见燥门。
《经》曰∶五脏皆有精，精者人之本也。肾为藏精之都会，听命于心君，若能遗欲澄
心，精气内守，阴平阳秘，精元固密矣。或纵欲劳神，则心肾不交，关键不固。《经》
曰∶怵惕思虑则伤神，神伤则恐惧，流淫而不止；又曰∶恐惧而不解则伤精，精伤则骨
酸痿厥精时自下；又曰∶五脏主藏精，伤则失守，此皆痿之渐也。
《经》曰∶男子二八肾气盛，天癸至。（谓天一所生癸水故名，今人专以言女人
精血，非也。）精气溢泻，阴阳和，故能有子；又曰∶冲脉者，为十二经之海，五脏六腑皆禀焉。起于
胞中，出于气冲，前行于胸，伏行于背，下入于足，渗灌诸阳，其出入皆少阴经以行；
又曰∶冲为血海，（血海男女皆一，不独女人也。）诸经朝会，男子则运而行之，女子则停而止
之，营运者，无积不满，动也。停止者，有积而能满，静也。不满者，阳也气也。能满
者，阴也血也。故满者，以时而溢谓之信，男子以气运，故阳气应日而一举，女子以
血满，故阴血应月而一下，其不应日而举者，真阳之衰于内也。间数日而一举者，真
阳之渐生于中也。多日而竟不举者，是真阳之绝于内也。不惟嗣育既难，且非长生之象
矣。
任脉者，起于中极之下，以上毛际，循
腹里，上关元，属阴脉之海，此人生养之始，故女人尤重之。
督脉起于下极之俞，并于脊里，属阳脉之海，督者犹言都也。是人阳脉之都纲也。
任脉主任一身之阴血，督脉总督一身之阳气，而其原皆禀于冲也。然冲脉又禀少阴之
气以行，夫此气也。即天一所生之义，朱子所谓禀于有生之初，《悟真篇》所谓生身受
气初者是也。然天地之道，严冬之后，必有阳春，不收敛，不能发生。今人既昧收藏之
理，纵欲竭精，能无内竭而致痿乎？况动者阳也，气也，火也。有火而后有阳，有阳而
后有气，火有无形者也。可上可下，上盛则下虚，外盛则内虚，故必欲其闭藏，方能为
阳气之用，在乎人身心为君火，命门为相火，必心火动，而相火随之，未有心火不
动，而相火动者，奈有劳心过度及思虑无穷，心主神，过思则神驰于外，肾主精，过
劳则精耗于中，君火伤而不能降，肾阴亏而不能升，元阳运用于上，孤阴日衰于下，
《经》曰∶阴阳离决，精气乃绝，以致上下不交，水火不媾，而为阳痿者，更多矣。况
观袁了凡所论聚精之道，则恼怒纵酒，皆是耗损精气，图种玉者，可不知所重欤！袁了
丸论，具女科嗣育门。
夫阳痿一症，《经》文谆谆言之，而后贤诸书，并无专门证论，以其事多隐曲，难
以明言，犹恐后人复肆强阳，嗜欲无度，耗竭精气与其强而纵欲，不若痿而绝欲也，所
以置而不论。爰是阳痿一病，并无专门查考，往往少年犯此，无从调治，难于施化，
致斩万世之传，恐也非仁人之所乐闻也。况《易》曰∶天地氤氲，万物化醇，男女媾精，
万物化生。《灵枢》曰∶两神相搏合而成形，则媾精一道，实关阴阳之大端。书又曰∶老
年多欲者寿，以其阳强而固也。则少年阳痿，而夭之义，已寓于中矣。若不广集经
文，光明昭着，何以垂救于无疆！保全于先后哉！况能施而节，谓之节欲，至于卦数既
终，体天道而绝之，谓之绝欲，是皆得养生之道。诚有益于精气，犹富家节用，自然财
源广蓄也。至于痿者，阳气败绝，阴气消亡，阴阳内竭之候，欲用而难施，有施而难
化，一则能动而心以节之摄之，一则心欲动，而物不为用也。此根本既伤，发生难
长，虽经年绝欲，难见其功，少有感触，便觉其害，犹贫家猛力节俭，财源无自充足
也。然四肢为身之卒伍卑贱，尚有痿痹，尚谓根本有伤，枝叶先萎，多方调补为事，此
则更为宗筋之要领，阴阳之交会，冲、任、督三脉所流通，水火两肾之外候，生人活命
之根本，诸经筋脉结聚之总都。若不内填精血，固注元阳，求其至理而充之，误取外治
辛热强阳之法，益竭其内，尤非保生良法矣。故犯精滑者，当于梦遗门查看。难于得
子者，当子女科嗣育门兼看。犯阳痿者，当于本门查看。三门互参，则固精种子，壮阳
之道得矣。然阳者生人生物之本，天地造化之机也。得而保之，可以生发而无疆，得而
纵之，是绝长养于化育，更非（张）之广集经文专门方论之心矣。幸尊生者鉴诸。
阳痿之由，有因早年斫丧过度，以致壮年精血不生，盖男子虽二人精通，古人必三
十而娶。女子虽二七癸至，古人必二十而嫁。皆欲阴阳完固，乃得坚壮强寿。今未冠
之男，未笄之女，阴气早泄，未完而伤，未实而动，如花果萌芽伤损，而欲成实坚固者
鲜矣。有因禀气不足，盖先天二阴中一点阳气，谓之祖气，此气禀之若旺，则后天虽有
不节，其发主之势无穷。若禀受真阳不足，则阴精无自而生，虽投补益，总属后天，服
之则旺，已之则衰，终非若祖气根深蒂固，生生不竭也。有因病后劳后不节，盖病后劳
后，生气初萌，而未旺，遽为损耗，以致精血重虚，生气复灭，由是萎顿不长矣。有因
运用劳心，忧愁思虑，动作劳力太过，盖运用则火不内藏，劳心则神皆外越，忧愁则阳
气郁结，思虑则精华潜耗，劳力则中表气
虚，尚有何力以充其用哉？更有因于子后行房，盖子后阳气初生，骤以竭之，生气消
矣。有因嗜饮凉水太过，盖胃喜凉饮而恶热，肠喜热饮而恶寒，脏性之喜恶也。坎宫
一点之阳，宜温以养之，不知节戒，恣进寒凉胃膈爽快于一时，而真阳受伤于无既矣。
有因纵酒嗜味太过，过酒则耗散精血，过味则清气不升，皆足以致痿也。更有因于久旷
脉道闭绝，盖流水不污，户扁不朽，物之常也。惟阳气充足者，周行无间，无微不达，
虽旷久而应日一举，阳虚不足者，运之则动，己之则静，久之则流行之脉络生疏，而
虚阳不能单行于歧路，犹道路之愈亲愈近，日远日疏也。惟智者详之，当以养心补肾为
根本，而以填精补血为佐助，补阳以为阴之主，补阴以济阳之用，则心肾交而阴阳和，
静可养身延年，动则阳壮而生子矣。
夫阳道为宗筋之所会，肝肾之所钟，元阳之所聚。其有不足者，有肾虚精滑，有精
冷精清，或临事而不坚，坚即流而不射，坚者肝火强于外也。不射者，真阳弱于中也。
有盗汗梦遗，有便浊淋涩，有腰惫不能转摇，有好色以致阴虚，有劳热者，有虚寒
者，是皆精气不足，而治之者，总不外乎肝肾二家，滋补精血元阳，盖乙癸同源也。
王节斋曰∶男子阴痿不起，古方多云命门火衰，精气虚冷，固有之矣。然亦有郁火
甚而致痿者。《经》云，壮火蚀气，譬如人在夏暑，而倦怠痿弱，遇冬寒而坚强也。又
曰∶少年人阳痿，有因于失志者，但宜舒郁不宜补阳。《经》曰∶肾为作强之官，技巧
出焉。藏精与志者也。夫志从土从心，志主决定，心主思维，思维则或迁或改，决定则
一定不移，此作强之验也。苟志意不遂，则阳气不舒，惟气者，即真火也。譬诸极盛之
火，置之密器之中，闭闷其气，使不得发越，则火立死而寒矣，此非真火衰也，乃闷
郁之故也。宣其抑郁通其志意，则阳气立舒，而其痿自起矣。
史国信曰∶若欲兴阳，先滋筋力，然筋力之强，由于精血之所养，今人不滋补精
血，而徒以热药为事者，犹釜中无水而进火也。惟人参能补无形之气，生出有形，实为
补气壮阳之妙用，胜于热药多多矣。
凡思想无穷，不获如愿，以致元神萎弱者，当从其所愿，而神自复。若真火之气衰
弱，不能充发后天元阳，而竭其化生之源者，多加参 、黑附，虽然偏阴偏阳之禀不
同，所以补阴补阳之论各异，当于脉候辨之，而无误矣。
《精要》云∶八味丸，久服多服，能令肥健多子。若阴虚甚，则多加熟地；阳虚
甚，则多加桂附；胃虚甚多加山药；胃虚寒，去丹皮；先天不足，加河车、鹿茸；气
虚甚参汤送服；脾虚甚米饮送服；虚火甚淡盐汤送服；冬天温酒送服；夏天生脉散送
服；气虚下陷补中汤送服；心脾不足归脾汤送服。如是久服不间，则五脏平和，脏腑精
血日长，输归于肾，不壮阳而阳自壮矣。今人厌常喜新，舍近求远，皆未得生精之至
理，而参透药性之精微者也。
大抵媾精成胎之法，男子必前数日，调补精力强健，悉戒七情，扰乱真气，临事预
使女人情动，已则心静神恬，若无其事，惟为收摄固注丹田，俟女人候至，然后任其百
脉齐到，自然得子，何疑？若心气先时妄动，精气定难坚固，是为妄泄，何能种玉？
所谓阴先至而成男，阳先至而成女，《经》曰∶阳与之正，阴为之主，阳施正气，万物
方生，阴为主持，群形乃立，更于女科嗣育门求之，其化生之精微得矣。
凡手指足指之歧处，犹道路之歧者，而人之来往必稀，手足之歧者，气血之营运难
及，气血不及之处，便是痿弱无阳之所，所以手足指头，易冷易厥，其前阴之处，更为
歧之甚者也。非至清真阳之气，不能达而温之，非至精真阴之血，不能荣而养之，故名
人既立补养之方，内调其阴阳，复设温润之
药，外导其脉络，如手足寒极，以热水淋洗，宣行阳气而自和缓也。然必内有阳气而
外导可以宣行，设阴阳内竭，而强导之，徒增燥热为害，或溃肌裂肤，或疳蚀腐烂，重
则性命有伤，轻则败坏形体，皆因前贤方论既无，以致后入误药误用，今将可采之方，
具之于后，倘功不掩过者，悉行去之，使后人有所趋向，勿致轻身试药也。
萆薢四两，用酒一斤煮制，酒量大的可用二斤，煎至一碗，露天放置一夜，空腹服用。
另一方法治疗男子遗精、白浊，女子赤白带下及淋证。
用一个鸡蛋，连蛋黄蛋白一起搅匀，加入朱砂细末一钱，拌在饭上蒸熟，酒后送服，每天一个，三个即可痊愈。
《黄帝内经》说：五脏都藏有精气，精气是人的根本。肾是藏精的枢纽，听从心神的指挥。如果能节制欲望、澄澈心神，使精气内守，达到阴平阳秘的状态，精元就会坚固密闭。如果纵欲过度、劳神过度，就会导致心肾不交，关键固摄功能不牢。《黄帝内经》说：惊恐思虑会损伤心神，心神受损则产生恐惧，导致精气滑泄不止；又说：恐惧不解会损伤肾精，肾精受损则骨骼酸痛、肢体痿软厥冷、精液时常自行流出；又说：五脏主藏精，受伤则失守，这些都是痿证的开端。
《黄帝内经》说：男子十六岁时肾气旺盛，天癸到来。（所谓天一所生的癸水而得名，现在的人专指女子的经血，这是错误的。）精气满溢外泻，阴阳调和，所以能生育子女；又说：冲脉是十二经脉的海，五脏六腑都禀受于此。冲脉起于胞中，出于气冲穴，前行于胸部，伏行于背部，下行入足，渗灌诸阳经，其出入都伴随少阴经运行；又说：冲为血海。（血海男女皆有一个，不只女子有。）各经气血朝会于此，男子则运化而行，女子则停蓄而止。运化者，无积滞不满，属动；停蓄者，有积滞而能满，属静。不满者，属阳、属气。能满者，属阴、属血。所以满溢而有定期称为“信”，男子以气运化，所以阳气应日而勃起一次；女子以血满盈，所以阴血应月而月经来潮一次。那些不能按时勃起的，是真阳在内衰微的表现。隔几天才勃起一次的，是真阳在中渐生的表现。多天甚至完全不勃起的，是真阳在内绝灭的表现。这不仅难以繁衍后代，而且也不是长寿的迹象。
任脉起于中极穴之下，上行至毛际，沿腹部内侧，上达关元穴，属于阴脉之海，这是人生养的开始，所以女子尤其重视它。
督脉起于长强穴（下极之俞），并行于脊柱内部，属于阳脉之海。“督”字意为“都”，是人体阳脉的都纲。
任脉主管一身之阴血，督脉总督一身之阳气，而其本源都禀受于冲脉。然而冲脉又禀受少阴之气而运行。这种气，就是“天一所生”的含义，朱熹所说的禀受于生命之初，《悟真篇》所说的“生身受气初”就是指这个。然而天地之道，严冬之后必有阳春，如果不收敛收藏，就不能发生生长。现在的人既不明白收藏的道理，纵欲竭精，能不导致内竭而引发阳痿吗？况且动者属阳、属气、属火。有了火才有阳，有了阳才有气，火是无形的。它可以上下移动，上盛则下虚，外盛则内虚，所以必须使其闭藏，才能发挥阳气的作用。人在心中为君火，命门为相火，一定是心火先动，相火随之而动，没有心火不动而相火动的道理。无奈有人劳心过度及思虑无穷，心主神，过思则神驰于外；肾主精，过劳则精耗于中。君火受伤而不能下降，肾阴亏虚而不能上升，元阳运用于上，孤阴日衰于下。《黄帝内经》说：阴阳离决，精气乃绝，导致上下不交，水火不济，从而形成阳痿的情况，就更多了。况且看袁了凡所论述的聚精之道，恼怒和纵酒都是耗损精气，想要求子的人，难道不知道重视这些吗？袁了凡的论述，详见女科嗣育章节。
关于阳痿这一病症，《黄帝内经》文中谆谆告诫，而后世贤者的书籍中，并没有专门的证治论述，因为此事多隐曲，难以明言，还担心后人再次放纵强阳，嗜欲无度，耗竭精气，与其强行纵欲，不如痿而绝欲，所以将其搁置不论。因此对于阳痿这一病，并无专门查考，往往少年人犯此病，无从调治，难以施治教化，导致断绝万世传承，恐怕不是仁人所乐闻的。况且《易经》说：天地氤氲，万物化醇，男女媾精，万物化生。《灵枢》说：两神相搏合而成形，那么媾精一道，实在关乎阴阳的大端。书又说：老年人多欲者长寿，是因为阳气强健而固密。那么少年阳痿而夭折的意义，已蕴含其中了。若不广泛收集经文，光明昭著，何以拯救于无穷？保全于先后呢？况且能够施行且节制，叫做节欲；至于卦数既终，体天道而绝之，叫做绝欲，这都是得养生之道。确实有益于精气，就像富家节约用度，自然财源广蓄一样。至于痿证，是阳气败绝，阴气消亡，阴阳内竭的征候，想使用却难施展，有施展却难化生。一则能动而心能节制摄持它，一则心欲动而身体不为所用。这根本既已受伤，发生生长难长，虽然经年绝欲，难见功效，稍有感触，便觉其害，就像贫家猛力节俭，财源也无法自然充足一样。然而四肢作为身体的卒伍卑贱部位，尚有痿痹，尚且说是根本有伤，枝叶先萎，多方调补为事，这宗筋更是要领，阴阳交会之处，冲、任、督三脉所流通，水火两肾之外候，生人活命的根本，诸经筋脉结聚的总都。如果不内填精血，固注元阳，寻求至理而充实它，误取外治辛热强阳的方法，更加竭尽内在精气，尤其不是保生的良法了。所以犯精滑者，应当在梦遗章节查看。难于得子者，应当在女科嗣育章节兼看。犯阳痿者，应当在本章查看。三门互参，则固精种子、壮阳之道就得到了。然而阳是生人生物的根本，天地造化的机关。得到并保养它，可以生发而无疆界；得到并放纵它，是断绝长养于化育，更不符合（张）仲景广集经文专门方论的心意了。希望尊重生命的人鉴察。
阳痿的原因，有因早年斫丧过度，以致壮年精血不生，大概男子虽精通，古人必三十而娶。女子虽二七癸至，古人必二十而嫁。都是想要阴阳完固，才能坚壮强寿。现在未冠之男，未笄之女，阴气早泄，未完而伤，未实而动，如同花果萌芽伤损，而想成实坚固的很少了。有因禀气不足的，盖先天二阴中一点阳气，叫做祖气，此气禀受若旺，则后天虽有不调，其发主之势无穷。若禀受真阳不足，则阴精无自而生，虽投补益，总属后天，服之则旺，已之则衰，终究不像祖气根深蒂固，生生不竭。有因病后劳后不节制的，盖病后劳后，生气初萌，而未旺，遽为损耗，以致精血重虚，生气复灭，由此萎顿不长。有因运用劳心，忧愁思虑，动作劳力太过，盖运用则火不内藏，劳心则神皆外越，忧愁则阳气郁结，思虑则精华潜耗，劳力则中表气虚，尚有何力以充其用哉？更有因于子后行房，盖子后阳气初生，骤以竭之，生气消矣。有因嗜饮凉水太过，盖胃喜凉饮而恶热，肠喜热饮而恶寒，脏性之喜恶也。坎宫一点之阳，宜温以养之，不知节戒，恣进寒凉胃膈爽快于一时，而真阳受伤于无既矣。有因纵酒嗜味太过，过酒则耗散精血，过味则清气不升，皆足以致痿也。更有因于久旷脉道闭绝，盖流水不污，户扁不朽，物之常也。惟阳气充足者，周行无间，无微不达，虽旷久而应日一举，阳虚不足者，运之则动，己之则静，久之则流行之脉络生疏，而虚阳不能单行于歧路，犹道路之愈亲愈近，日远日疏也。惟智者详之，当以养心补肾为根本，而以填精补血为佐助，补阳以为阴之主，补阴以济阳之用，则心肾交而阴阳和，静可养身延年，动则阳壮而生子矣。
夫阳道为宗筋之所会，肝肾之所钟，元阳之所聚。其有不足者，有肾虚精滑，有精冷精清，或临事而不坚，坚即流而不射，坚者肝火强于外也。不射者，真阳弱于中也。有盗汗梦遗，有便浊淋涩，有腰惫不能转摇，有好色以致阴虚，有劳热者，有虚寒者，是皆精气不足，而治之者，总不外乎肝肾二家，滋补精血元阳，盖乙癸同源也。
王节斋说：男子阴痿不起，古方多云命门火衰，精气虚冷，固有之矣。然亦有郁火甚而致痿者。《黄帝内经》云，壮火蚀气，譬如人在夏暑，而倦怠痿弱，遇冬寒而坚强也。又说：少年人阳痿，有因于失志者，但宜舒郁不宜补阳。《黄帝内经》曰：肾为作强之官，技巧出焉。藏精与志者也。夫志从土从心，志主决定，心主思维，思维则或迁或改，决定则一定不移，此作强之验也。苟志意不遂，则阳气不舒，惟气者，即真火也。譬诸极盛之火，置之密器之中，闭闷其气，使不得发越，则火立死而寒矣，此非真火衰也，乃闷郁之故也。宣其抑郁通其志意，则阳气立舒，而其痿自起矣。
史国信说：若想兴阳，先滋筋力，然筋力之强，由于精血之所养，今人不滋补精血，而徒以热药为事者，犹釜中无水而进火也。惟人参能补无形之气，生出有形，实为补气壮阳之妙用，胜于热药多多矣。
凡是思想无穷，不获如愿，以致元神萎弱者，当从其所愿，而神自复。若真火之气衰弱，不能充发后天元阳，而竭其化生之源者，多加人参、黑附子，虽然偏阴偏阳之禀不同，所以补阴补阳之论各异，当于脉候辨之，而无误矣。
《精要》说：八味丸，久服多服，能令肥健多子。若阴虚甚，则多加熟地黄；阳虚甚，则多加肉桂、附子；胃虚甚多加山药；胃虚寒，去丹皮；先天不足，加紫河车、鹿茸；气虚甚参汤送服；脾虚甚米饮送服；虚火甚淡盐汤送服；冬天温酒送服；夏天生脉散送服；气虚下陷补中益气汤送服；心脾不足归脾汤送服。如是久服不间，则五脏平和，脏腑精血日长，输归于肾，不壮阳而阳自壮矣。今人厌常喜新，舍近求远，皆未得生精之至理，而参透药性之精微者也。
大抵媾精成胎之法，男子必前数日，调补精力强健，悉戒七情，扰乱真气，临事预使女人情动，已则心静神恬，若无其事，惟为收摄固注丹田，俟女人候至，然后任其百脉齐到，自然得子，何疑？若心气先时妄动，精气定难坚固，是为妄泄，何能种玉？
所谓阴先至而成男，阳先至而成女，《黄帝内经》曰：阳与之正，阴为之主，阳施正气，万物方生，阴为主持，群形乃立，更于女科嗣育门求之，其化生之精微得矣。
凡手指足指之歧处，犹道路之歧者，而人之来往必稀，手足之歧者，气血之营运难及，气血不及之处，便是痿弱无阳之所，所以手足指头，易冷易厥，其前阴之处，更为歧之甚者也。非至清真阳之气，不能达而温之，非至精真阴之血，不能荣而养之，故名 人既立补养之方，内调其阴阳，复设温润之药，外导其脉络，如手足寒极，以热水淋洗，宣行阳气而自和缓也。然必内有阳气而外导可以宣行，设阴阳内竭，而强导之，徒增燥热为害，或溃肌裂肤，或疳蚀腐烂，重则性命有伤，轻则败坏形体，皆因前贤方论既无，以致后入误药误用，今将可采之方，具之于后，倘功不掩过者，悉行去之，使后人有所趋向，勿致轻身试药也。
Si Bai (Rhizoma Dioscoreae Hypoglaucae) four liang, decocted in one jin of wine; for those with good tolerance, two jin. Decoct to one bowl, leave exposed overnight, and take on an empty stomach.
Another prescription treats male spermatorrhea and white turbidity, and female red and white leukorrhea as well as strangury.
Use one chicken egg, mix the yolk and white thoroughly, add one qian of fine Cinnabar (Zhusha, 朱砂) powder, mix with rice and steam until cooked, take with wine. One per day; three will bring recovery.
Bixie Qingfen Yin (Dioscorea Decoction for Clearing Turbidity)
See the "Strangury Disease" chapter for the formula.
Qingxin Lianzi Yin (Heart-Clearing Lotus Seed Decoction)
See the "Dryness Syndrome" chapter for the formula.
The *Classic* states: The five zang organs all store essence (Jing). Essence is the root of human life. The Kidney is the hub where essence is stored, taking orders from the Heart Monarch. If one can restrain desires and purify the mind, allowing essence to remain within, achieving a state where Yin is calm and Yang is secret, then the primordial essence will be solid and secure. However, if one indulges in lust and overworks the spirit, Heart-Kidney non-interaction occurs, and the key mechanisms of retention fail. The *Classic* says: Fear and anxiety damage the Spirit (Shen); when the Spirit is damaged, fear arises, leading to unceasing leakage of essence. It also says: Unresolved fear damages the Kidney essence; when Kidney essence is damaged, there is bone soreness, flaccidity, cold limbs, and spontaneous emission of semen. It further says: The five zang organs are responsible for storing essence; injury leads to loss of control. These are all gradual stages of flaccidity syndrome (Wei Zheng).
The *Classic* states: At age sixteen, a man's Kidney Qi becomes abundant, and Tian Gui arrives. (Tian Gui refers to the Gui water generated by Heaven One; it is incorrect to refer to it solely as women's menstrual blood.) When essence overflows and emits, Yin and Yang harmonize, enabling procreation. It also states: The Chong Mai (Penetrating Vessel) is the sea of the twelve meridians; all five zang and six fu organs receive from it. It originates in the Bao Zhong (uterus), emerges at Qichong (ST30), moves forward to the chest, runs deep along the back, descends into the feet, and seeps into the Yang meridians. Its entry and exit follow the Shaoyin Meridian. It also states: The Chong Mai is the Sea of Blood. (Both men and women have one Sea of Blood, not just women.) All meridians converge here. In men, it circulates and moves; in women, it stops and accumulates. Circulation implies no stagnation or fullness, representing movement. Accumulation implies stagnation and fullness, representing stillness. Fullness belongs to Yin and Blood. Non-fullness belongs to Yang and Qi. Therefore, regular overflow is called "trustworthiness." Men move via Qi, so Yang Qi responds daily with erection. Women fill via Blood, so Yin Blood responds monthly with menstruation. Those who do not erect according to the daily cycle indicate internal deficiency of True Yang. Those who erect only after several days indicate gradual regeneration of True Yang. Those who do not erect for many days indicate extinction of True Yang internally. This not only makes reproduction difficult but is also not a sign of longevity.
The Ren Mai (Conception Vessel) originates below Zhongji (CV3), ascends to the pubic hairline, follows the interior of the abdomen, reaches Guanyuan (CV4), and belongs to the Sea of Yin Meridians. This is the beginning of human generation, so women value it particularly.
The Du Mai (Governing Vessel) originates at Changqiang (GV1, lower extremity acupoint), runs parallel within the spine, and belongs to the Sea of Yang Meridians. "Du" means "capital," making it the chief guideline of the body's Yang meridians.
The Ren Mai governs the Yin blood of the whole body, and the Du Mai commands the Yang Qi of the whole body, both originating from the Chong Mai. However, the Chong Mai receives Qi from the Shaoyin to circulate. This Qi is the meaning of "Heaven One generates," Zhu Xi's concept of receiving it at the beginning of life, and the *Wuzhen Pian*'s description of "receiving Qi at birth." However, the way of Heaven and Earth dictates that after severe winter comes spring; without convergence and storage, generation cannot occur. Today's people ignore the principle of storage, indulging in lust and exhausting essence, inevitably leading to internal depletion and flaccidity. Moreover, movement belongs to Yang, Qi, and Fire. Fire produces Yang, and Yang produces Qi. Fire is formless. It can move up and down; excess above causes deficiency below, excess outside causes deficiency inside. Thus, it must be stored to serve Yang Qi. In humans, the Heart is Ministerial Fire (Jun Huo), and the Mingmen (Gate of Life) is Ministerial Fire (Xiang Huo). Heart Fire must move first, followed by Ministerial Fire. There is no case where Heart Fire is still while Ministerial Fire moves. Unfortunately, excessive mental labor and endless worry cause the Spirit to wander outward (Heart governs Spirit); excessive physical labor consumes essence inwardly (Kidney governs Essence). Ministerial Fire is injured and cannot descend; Kidney Yin is deficient and cannot ascend. Primordial Yang operates upward, while isolated Yin declines downward. The *Classic* says: When Yin and Yang separate, Jing and Qi perish. This leads to failure of interaction between upper and lower, and non-interplay of Water and Fire, resulting in many cases of impotence. Furthermore, Yuan Liaofan's discussion on gathering essence shows that anger and alcohol consumption deplete essence. Those seeking offspring should pay attention to this. Yuan Liaofan's treatise is detailed in the Gynecology and Fertility chapter.
Regarding impotence, the *Classic* speaks earnestly about it, yet later scholars' books lack specific discussions on its syndrome differentiation. Because the matter is often private and difficult to state clearly, fearing that later generations might indulge in forced virility and unlimited desire, exhausting essence, it was considered better to abandon desire when impotent than to force virility and indulge. Thus, it was left unmentioned. Consequently, there is little specialized reference for impotence. Often young men suffer from it, having no way to regulate treatment, making it hard to apply transformation, potentially cutting off lineage for generations, which benevolent people would not wish to hear. Moreover, the *I Ching* says: Heaven and Earth interact, causing all things to mature; male and female unite, causing all things to generate. The *Ling Shu* says: Two spirits collide and combine to form shape; thus, the path of sexual union concerns the great principles of Yin and Yang. Books also say: Elderly people who indulge in desire live long because their Yang is strong and solid. Thus, the meaning of youth suffering impotence and dying early is implied herein. Without extensively collecting Classic texts to make them clear, how can we save the boundless and preserve the past and future? Practicing restraint is called "moderation of desire"; reaching the end of cycles and following the Way of Heaven to cease is called "abstinence of desire." Both are ways of health preservation. Truly benefiting essence is like a wealthy family saving expenses, naturally accumulating wealth. Impotence, however, is a sign of Yang collapse, Yin disappearance, and internal exhaustion of Yin and Yang. Desire exists but function fails; function exists but transformation fails. One can move but the Heart controls it; the Heart desires to move but the body does not respond. With the root damaged, growth is difficult. Even years of abstinence may show no effect; slight stimulation reveals harm. Like a poor family saving frantically, wealth does not naturally increase. Although limbs, being humble parts of the body, can suffer flaccidity and numbness indicating root injury affecting branches, the Zong Jin (Sinews) is the main point, intersection of Yin and Yang, circulation of Chong, Ren, and Du meridians, external manifestation of Water and Fire Kidneys, root of life, and gathering place of all sinews and vessels. If one does not internally fill essence and blood, secure primordial Yang, seek profound principles to replenish it, but mistakenly uses external pungent-hot methods to force Yang, it further depletes internal essence, which is certainly not a good method for preserving life. For those with seminal emission, check the Nocturnal Emission chapter. For those having difficulty conceiving, check the Gynecology and Fertility chapter. For those with impotence, check this chapter. Cross-referencing these three chapters yields methods for securing essence, promoting fertility, and strengthening Yang. Yang is the root of generating life and things, the mechanism of Heaven and Earth creation. Preserving it allows boundless generation; indulging it cuts off nourishment in creation, contrary to the intent of collecting Classic texts and formulas. Hope those who respect life will reflect on this.
Causes of impotence include excessive debauchery in youth, leading to lack of essence and blood in middle age. Although men reach sexual maturity, ancients married at thirty. Although women reach puberty, ancients married at twenty. This ensured complete Yin and Yang, leading to robustness and longevity. Today, uncircumcised boys and unmarried girls leak Yin Qi prematurely, injuring before completion, moving before solidity. Like damaged flower buds, few become firm fruit. Causes include insufficient congenital Qi. A spark of Yang within the two Yins of congenital origin is called Ancestral Qi. If this Qi is robust, even postnatal irregularities won't exhaust its potential. If congenital True Yang is insufficient, Yin essence cannot generate spontaneously. Tonics help temporarily but are postnatal; they work while taken but fade when stopped, unlike the deep-rooted, inexhaustible Ancestral Qi. Causes include irregularity after illness or fatigue. After illness/fatigue, vital Qi is budding but weak; sudden depletion causes heavy deficiency of essence and blood, extinguishing vital Qi, leading to flaccidity. Causes include mental exertion, worry, anxiety, and excessive physical labor. Mental exertion prevents Fire from storing inward; mental labor causes Spirit to scatter outward; worry knots Yang Qi; anxiety secretly consumes essence; physical labor empties interior/exterior Qi, leaving no strength for function. Causes include intercourse after midnight. Yang Qi begins to generate after midnight; sudden exhaustion destroys vital Qi. Causes include excessive drinking of cold water. Stomach likes cool drinks and dislikes heat; intestines like warm drinks and dislike cold. This is organ preference. The Yang spark in Kan Palace should be nurtured with warmth. Ignoring moderation and consuming cold drinks brings temporary gastric comfort but irreparably injures True Yang. Causes include excessive alcohol and rich food. Alcohol scatters essence and blood; rich flavors prevent clear Qi from ascending, both causing impotence. Causes include prolonged abstinence leading to closed meridians. Flowing water doesn't stagnate; unused doors don't rot. Only with sufficient Yang Qi can circulation be seamless. Even after long abstinence, sufficient Yang rises daily. Deficient Yang moves when stimulated but rests when idle. Long-term neglect makes meridians unfamiliar, and deficient Yang cannot travel alone, like roads becoming distant with disuse. Wise ones should understand: Nourish Heart and tonify Kidney as root; fill essence and nourish blood as assistance. Tonify Yang to master Yin; tonify Yin to assist Yang. Then Heart-Kidney interact, Yin-Yang harmonize. Stillness preserves life and extends years; movement strengthens Yang and enables procreation.
The Yang pathway gathers at the Zong Jin, concentrates in Liver and Kidney, and gathers Primordial Yang. Deficiencies manifest as Kidney deficiency with seminal slipperiness, cold/clear semen, or inability to maintain hardness during intercourse (hardness indicates strong Liver Fire externally; inability to ejaculate indicates weak True Yang internally). Other symptoms include night sweats, nocturnal emissions, turbid urine, dysuria, lumbar fatigue, Yin deficiency from lust, labor fever, or deficiency cold. All stem from essence-Qi deficiency. Treatment focuses on Liver and Kidney, tonifying essence, blood, and primordial Yang, as Wood and Water share the same source.
Wang Jiezhai said: Ancient formulas often attribute male impotence to decline of Mingmen Fire and deficiency-cold of essence. This is true. However, some impotence is caused by severe constrained Fire. The *Classic* says: Vigorous Fire consumes Qi. Like feeling fatigued and weak in summer heat but strong in winter cold. Also: Youthful impotence due to thwarted ambition should be treated by relieving constraint, not tonifying Yang. The *Classic* says: Kidney is the official of strength and skill, storing essence and will. "Zhi" (Will) involves earth and heart; Will determines, Heart thinks. Thinking changes; determination stays fixed. This proves strength. If will is frustrated, Yang Qi does not flow. Qi is True Fire. Like intense fire sealed in a container, pressure builds, fire dies, and cold results. This is not True Fire decline but constraint. Relieving constraint and opening the will allows Yang Qi to flow, and impotence resolves.
Shi Guoxin said: To restore Yang, first nourish sinew strength. Sinew strength comes from essence and blood. Today's people neglect tonifying essence/blood and rely on hot medicines, like adding fire to an empty pot. Only Ginseng (Renshen, 人参) can tonify formless Qi to produce form, truly excellent for tonifying Qi and strengthening Yang, far superior to hot medicines.
For those whose endless thoughts lead to unfulfilled wishes and Spirit weakness, fulfill their desires so the Spirit recovers. For those with weak True Fire unable to stimulate postnatal Primordial Yang, depleting the source of generation, add more Renshen and Black Prepared Aconite (Hei Fuzi, 黑附子). Although constitutions vary in Yin/Yang bias, theories on tonifying Yin/Yang differ; differentiate by pulse to avoid error.
The *Jing Yao* says: Bawei Wan (Eight-Ingredient Pill), taken long-term, promotes health and fertility. For severe Yin deficiency, add more Prepared Rehmannia (Shu Dihuang, 熟地黄); for severe Yang deficiency, add more Cinnamon Bark (Rougui, 肉桂) and Aconite (Fuzi, 附izi); for severe Spleen/Stomach deficiency, add more Chinese Yam (Shanyao, 山药); for Spleen/Stomach deficiency-cold, remove Moutan Cortex (Danpi, 牡丹皮); for congenital insufficiency, add Placenta Humanum (Ziheche, 紫河车) and Deer Antler (Lurong, 鹿角); for severe Qi deficiency, take with Ginseng decoction; for severe Spleen deficiency, take with rice water; for deficient fire, take with light salt water; in winter, take with warm wine; in summer, take with Shengmai San (Pulse-Generating Powder); for sinking Qi, take with Buzhong Yiqi Tang (Middle-Warming Qi-Supplementing Decoction); for Heart-Spleen deficiency, take with Guipi Tang (Spleen-Restoring Decoction). Taking continuously without interruption harmonizes the five zang, increases essence/blood daily, transports to Kidney, and strengthens Yang without direct tonification. Today's people reject the common for the new, seeking far instead of near, missing the profound truth of generating essence and penetrating drug properties.
Generally, the method of conception requires the man to adjust and tonify energy for days prior, avoiding Seven Emotions that disturb True Qi. Before intercourse, ensure the woman is aroused; the man remains calm and tranquil, focusing on retaining essence in Dantian. Wait for the woman's peak, then allow all meridians to converge, naturally conceiving. If Heart Qi moves recklessly beforehand, essence cannot be solid, leading to reckless emission, preventing conception.
It is said: Female arrival creates male; Male arrival creates female. The *Classic* says: Yang provides correctness, Yin acts as host. Yang applies positive Qi, allowing all things to generate; Yin hosts, establishing forms. Seek deeper understanding in the Gynecology and Fertility chapter.
Where fingers and toes branch, like diverging roads, human traffic is sparse. Where hands/feet branch, Qi/Blood circulation is difficult. Areas lacking Qi/Blood are sites of flaccidity and lack of Yang. Hence, finger/toe tips get cold easily. The anterior genital region is even more branched. Only pure True Yang Qi can reach and warm it; only pure True Yin Blood can nourish it. Ancients established tonifying prescriptions to internally regulate Yin/Yang and set moistening/warming drugs to externally guide meridians. Like washing cold limbs in hot water to promote Yang circulation and harmony. However, internal Yang must exist for external guidance to work. If Yin/Yang are internally exhausted, forcing guidance increases dryness/heat, causing skin ulceration or rot. Severe cases endanger life; mild cases deform the body. Due to lack of previous experts' formulas, later practitioners misuse drugs. Here are selected formulas. Discard those where harm outweighs benefit, guiding future practitioners to avoid testing drugs lightly.