盖谓精之主宰在心，精之藏制在肾。经云∶精者身之本，生气之源，髓之化也。又曰∶
肾主水，受五脏六腑之精而藏之，曰阴阳之要会也。阳密乃固，故阳强不密，为阴气乃绝，
阴平阳秘，精神乃治，阴阳离决，精气乃竭，此之谓也。然五脏六腑皆有精气，而肾为都会
关司之所，又听命于心，人能法道清净，则精气内持。盖谓肾藏精，右为命门，为其所舍，
三焦为其府库，二者皆谓相火。相火者，即水中真火也，然而所舍不可以失守，府库不可以
受伤。而失守受伤之由，莫不在心，心为君火，右肾为相火，而相火奉行君火之命令焉，故
其病虽在肾，而责本在于心。心主乎神，神有所思，动则神驰不返，致君火伤而不能下降；
肾主乎智，智有所劳，则智乱于中，智乱不已，俾肾水亏而不能上升。降者不下，升者不上
，上下不交，水火不媾，是由君火失其令，相火失其守，府库不能制藏，真精自漏，故不交
而遗泄也。夫遗泄之证，非唯一种，有梦中交而遗者，乃心虚神交也；有下元虚则败精不禁
而遗者，乃肾虚精滑故也；有壮年气盛，久节淫欲，经络壅滞而遗者，乃旷久满而溢也；
有情动于中，所愿不得而遗者，乃为情不遂欲而泄也。经云∶天之在我者德也，地之在我者
气也，德流气通而行者也。故生之来谓之精，两精相搏谓之神，往来者谓之魂，并精而出入
者谓之魄，所以任物者谓之心，心有所忆之意，意之所存谓之志，因志而存变谓之思，因思
而远慕谓之虑，因虑而处物谓之智，故智者谓之养生也。如是者皆因心神情之所感，变而分
之，若忧惕思虑则伤神，神伤则恐惧，流淫而不止，喜乐恐惧则伤精，精伤则骨酸，痿厥而
不举。喜乐者神挥散而不藏，思虑者气闭塞而不行，盛怒者迷惑而不治，则所主之精亦从神
之所变，随处与合，而精自下，是曰遗精也。且夫五脏各得藏其精神，次行其用也。若一脏
之变，不得其正，则一脏病作矣。若一脏精神伤之，甚则必害，岂不亏于心肾？盖精神乃心
肾之所主也，而遗精者，岂非心肾不交之致哉？《金匮要略》云∶虚劳为病，脉浮大，手足
烦，阴寒精自出。又谓脉弦而大，名曰革，男子则遗精，女子则失血。又谓小腹弦急，阴头
寒，脉动微紧，皆为失精梦交之证，由是变为五劳六极诸蒸之病也。至于白浊白淫，自是一
病，而赤浊由肾虚，膀胱火盛，故小便去涩，所以赤浊也。此浊因肾水不能升运以制火，则
停凝自败而成浊，或思虑过度，嗜欲无常，俾心肾不交，精元失守，以为赤白二浊之患焉。
赤浊者，为心虚有热，由思虑而得之；白浊者，为肾虚有寒，因嗜欲而得之。孙真人云∶流
水不腐，户枢不蠹，谓其运动而然也。刘河间又谓∶赤白浊与夫白淫，皆是热也。如清水作
汤，则有白脚。又如夏则土燥而水浊浑，冬则土坚而水清洁，此理最当。然遗精白浊，皆本
由心肾不交而得，惟所出之路，非为一途，其可一例言之！盖遗精则自精气道中而出，淫浊
等则于小便窍中而出，澄定脚有混浊，其状漩面，或如油，或如膏糊，或有五色光彩，多则
渐久令人虚损成劳也。王冰以白淫为白物如精之状，因溲而下，虽云如精将化，未成其精而
竟出者，何以言之？盖精有谓生来之精者，身乃先生之精也。有谓食气入胃，散精于五脏者
；有谓水饮自脾肺输肾，肾气四布，五经并行之精者。此水谷日生之精也。然饮食日生之精
，皆从生来，元精之所化，而后分布其脏，盈溢则输之于肾。肾乃元气之本，生成之根，此
始终化之养之之道也。遇一脏有邪，则真精受伤，不能化之，而不得入与元精俱藏，而竟走
泄也。若夫脾移热于肾，少腹冤热而痛，则出白者，义亦如之。为义者必究其本，细推其
处，明辨详的，然后施治。至若梦遗者治其心，精滑者固其真，满者舒其情，浊而赤者清其
心，浊而白者温其经，白淫者调其荣，能摄生者存其神、养其心，心安神宁，肾气自升，火
来坎户，水到离扁，水火交养，遗浊皆清，毋以我为过谬，惟达道者以自明。
所谓精的主宰在于心，精的封藏与制约在于肾。《内经》说：精是身体的根本，是生气的源头，也是髓的化生之源。又说：肾主水液代谢，接受五脏六腑的精气并加以封藏，这是阴阳交汇的关键所在。阳气致密则阴精固守，如果阳热亢盛而不致密，就会导致阴气枯竭；只有阴气平和、阳气秘固，精神才能正常；若阴阳分离决裂，精气就会耗竭，说的就是这个道理。然而五脏六腑都含有精气，而肾是精气汇聚和关司控制的地方，又听命于心。人若能效法大道的清净无为，精气就能在体内持守。
所谓肾藏精，右肾为命门，是相火所居之所，三焦是其府库，这两者都称为“相火”。相火，就是潜藏在水中的真火。然而，相火所居之处不可失守，府库不可受伤。而导致失守受伤的原因，没有不在心的。心为君火，右肾为相火，相火奉行君火的命令。所以，虽然病症表现在肾，但追究根本原因在于心。心主宰神志，神志有所思虑，一旦动念，神志就会驰散不返，导致君火受损而不能下降；肾主宰智慧，智慧有所劳损，就会使智慧在中焦混乱，智慧混乱不止，致使肾水亏虚而不能上升。该降的不降，该升的不升，上下不交通，水火不交济，这是由于君火失去了号令，相火失去了守位，府库不能制约封藏，真精自然泄漏，所以因不交合而发生遗泄。
至于遗泄的证候，并非只有一种类型：有梦中性交而遗精的，这是心虚神交所致；有下元虚衰导致败精不禁而遗的，这是肾虚精滑的缘故；有壮年人气血旺盛，长期节制淫欲，导致经络壅滞而遗的，这是旷久满溢的结果；有情欲动于心中，愿望不得满足而遗的，这是情志不遂、欲望受阻而泄出的。《内经》说：天赋予我们的是德，地赋予我们的是气，德流气通而行事。所以，生命初始而来的叫做精，两精结合产生神，往来游走的叫做魂，伴随精出入的叫做魄，用来应对事物的叫做心，心对事物的回忆叫做意，意念存留叫做志，依据志进行变化思考叫做思，依据思进行深远的谋划叫做虑，依据虑来处理事物叫做智，所以懂得这些道理的人被称为善于养生。像这样的情况，都是由于心神情志受到感应，变化后分别形成的。例如忧惕思虑会伤神，神伤则恐惧，精气流淫不止；喜乐或恐惧会伤精，精伤则骨酸、痿厥而不能勃起。喜乐会使神志挥散而不能内藏，思虑会使气机闭塞而不能运行，盛怒会使神志迷惑而不能治理，那么所主宰的精也会随着神志的变化，随处结合，从而向下泄漏，这就叫做遗精。
况且五脏各自能够封藏其精神，依次发挥其功能。如果某一脏发生变化，不能保持正气，那么这一脏就会发病。如果某一脏的精神受到伤害，严重时必然有害，这难道不是亏损了心肾吗？盖精神是由心肾所主宰的，而遗精，难道不是心肾不交导致的吗？《金匮要略》说：虚劳病，脉象浮大，手足烦热，阴寒且精自出。又说脉象弦而大，名叫革脉，男子会出现遗精，女子会出现失血。又说小腹拘急紧绷，阴头寒冷，脉象动微紧，这些都是失精、梦交的证候，由此演变为五劳六极等各种蒸热之病。至于白浊和白淫，属于另一种病，赤浊是由于肾虚、膀胱火盛，所以小便涩痛，因此呈现赤浊。这种浊是因为肾水不能上升运化以制约火势，导致停凝腐败而成浊，或者因为思虑过度、嗜欲无常，使得心肾不交，精元失守，从而造成赤白二浊的祸患。赤浊，是由于心虚有热，由思虑引起；白浊，是由于肾虚有寒，由嗜欲引起。孙真人说：流水不腐，户枢不蠹，说的是因为运动才这样的。刘河间又说：赤白浊以及白淫，都是热证。就像清水煮汤，会有白脚沉淀。又如夏天土地干燥而水浑浊，冬天土地坚硬而水清洁，这个道理是很恰当的。然而遗精和白浊，根本原因都是由心肾不交引起的，只是排出的途径不同，不能一概而论！遗精是从精气道中排出，白淫等浊症则是从小便窍中排出，澄清后底部有混浊，形状如漩涡表面，或者像油，或者像膏糊，有的带有五色光彩，多了久了会让人虚损成劳病。王冰认为白淫是白色物质像精的形状，随小便排出，虽然说像精一样将要化成精，但未成精就竟自排出了，为什么这么说呢？大概精有生来就有的先天之精，身体先形成的精。有指饮食之气进入胃，将精微散布到五脏的；有指水饮从脾肺输送到肾，肾气四布，五条经脉并行的精。这是后天水谷每日生成的精。然而饮食每日生成的精，都来源于先天元精的化生，然后分布到各脏，充盈后输送给肾。肾是元气的根本，生成的根源，这是始终化生养育的道理。遇到某一脏有邪气，就会损伤真精，不能化生，而不能进入与元精一起封藏，竟然走泄出去。如果是脾将热邪移交给肾，少腹冤热疼痛，流出白色分泌物，义理也是如此。探究义理的人必须追究其本源，仔细推究其部位，明确辨别详细确切，然后施治。至于梦遗的治疗要治心，精滑的治疗要固摄真元，气满郁结的要舒缓情志，浊而赤的要清心，浊而白的要温经，白淫的要调和营卫，能养生的人要存养神志、养护心神，心安神宁，肾气自然上升，火入坎户，水到离宫，水火交相养育，遗精和白浊都会清除，不要认为我过于荒谬，只有通达大道的人才能自我阐明。
It is said that the master of Jing (Essence) lies in the Heart, and its storage and regulation lie in the Kidney. The Classics state: "Jing is the root of the body, the source of vital Qi, and the transformation of Marrow." It also says: "The Kidney governs Water, receiving the Jing of the Five Zang and Six Fu organs to store it; this is the convergence of Yin and Yang." When Yang is dense, it secures [Yin]; thus, if Yang is hyperactive and not dense, Yin Qi will be exhausted. When Yin is peaceful and Yang is secreted, Spirit and Essence are regulated; when Yin and Yang separate and rupture, Essence and Qi are depleted. This is what is meant. However, the Five Zang and Six Fu organs all contain Essence and Qi, but the Kidney is the hub and gatekeeper, and it obeys the command of the Heart. If a person follows the Dao of purity and stillness, Essence and Qi will be maintained internally.
It is said that the Kidney stores Jing, the Right Kidney is the Gate of Life (Mingmen), which is its residence, and the San Jiao (Triple Burner) is its treasury. Both are referred to as Ministerial Fire (Xiang Huo). Ministerial Fire is the true fire hidden within Water. However, its residence must not lose its post, and its treasury must not be injured. The causes of losing the post or being injured lie primarily in the Heart. The Heart is Sovereign Fire (Jun Huo), and the Right Kidney is Ministerial Fire; Ministerial Fire executes the commands of Sovereign Fire. Therefore, although the disease manifests in the Kidney, the root cause lies in the Heart. The Heart governs Shen (Spirit); when Shen has thoughts, once moved, Shen scatters and does not return, causing damage to Sovereign Fire so it cannot descend. The Kidney governs Wisdom (Zhi); when Wisdom is overworked, it becomes chaotic in the middle. If this chaos persists, Kidney Water becomes deficient and cannot ascend. What should descend does not descend; what should ascend does not ascend. Upper and Lower do not interact; Water and Fire do not blend. This is because Sovereign Fire loses its command, and Ministerial Fire loses its post, the treasury fails to control storage, and True Jing leaks spontaneously. Thus, due to lack of interaction, emission occurs.
The syndrome of emission is not of only one type. There are cases of nocturnal emission during dreams, caused by Heart deficiency and spiritual interaction; there are cases where lower Yuan deficiency leads to failure of controlling refined essence, resulting in emission, which is due to Kidney deficiency and essence slipping; there are cases in vigorous youth with abundant Qi, who have long abstained from sexual desire, leading to meridian stagnation and emission, which is simply overflow after long abstinence; there are cases where emotion moves internally, desires are unfulfilled, and emission occurs, which is due to frustrated emotions and blocked desires. The Classics say: "What Heaven gives us is Virtue (De), what Earth gives us is Qi; Virtue flows and Qi connects, allowing movement." Thus, what comes at birth is called Jing; the collision of two Jings creates Shen; what comes and goes is Hun (Ethereal Soul); what enters and exits with Jing is Po (Corporeal Soul); that which handles external objects is the Heart; memory of things is Yi (Intention); what Yi retains is Zhi (Will); thinking based on Zhi is Si (Reflection); deep longing based on Si is Lv (Deliberation); handling matters based on Lv is Zhi (Wisdom). Thus, those who understand this are called good at preserving life. Such conditions all arise from the influence of Heart and Spirit/Emotion, varying and dividing accordingly. For instance, worry and anxiety damage Shen; damaged Shen leads to fear, causing excessive discharge that does not stop. Joy or fear damages Jing; damaged Jing leads to sore bones, flaccidity, coldness, and inability to erect. Joy causes Shen to scatter and not store; anxiety causes Qi to block and not move; extreme anger causes confusion and loss of control. Consequently, the Jing governed by them changes with Shen, combining everywhere and flowing downward, which is called nocturnal emission.
Moreover, each Zang organ stores its Spirit and performs its functions. If one Zang changes and loses its righteousness, disease arises in that Zang. If the Spirit of one Zang is damaged, it will severely harm the body; how could this not impair the Heart and Kidney? Since Spirit and Essence are governed by the Heart and Kidney, is nocturnal emission not caused by the non-interaction of Heart and Kidney? *Jingui Yaolue* states: In deficiency consumption diseases, the pulse is floating and large, hands and feet are vexed/hot, genitalia feel cold, and essence emits spontaneously. It also states: A pulse that is wiry and large is called Ge (Leather) pulse; in men, this causes nocturnal emission, and in women, blood loss. It further states: Tight urgency in the lower abdomen, coldness at the glans penis, and a pulsating, slightly tight pulse are all signs of lost essence and dream intercourse, which can evolve into various steaming disorders of the Five Exhaustions and Six Extremities. As for white turbidity (Bai Zhuo) and white seminal discharge (Bai Yin), these belong to a different disease. Red turbidity is due to Kidney deficiency and excessive Bladder Fire, causing astringent urination, hence red turbidity. This turbidity forms because Kidney Water cannot ascend to control Fire, leading to stagnation and corruption into turbidity, or due to excessive mental labor and irregular desires, causing Heart-Kidney non-interaction and loss of control over Primordial Essence, resulting in red and white turbidity. Red turbidity is due to Heart deficiency with heat, caused by mental labor; white turbidity is due to Kidney deficiency with cold, caused by sensual desires. Sun Simiao said: "Flowing water does not rot, door hinges are not worm-eaten," meaning motion prevents decay. Liu Wansu also stated: Red and white turbidity, along with Bai Yin, are all heat syndromes. Like clear water boiling soup leaving white sediment. Or like summer soil being dry and water muddy, while winter soil is hard and water clean; this reasoning is most appropriate. However, nocturnal emission and white turbidity both originate from Heart-Kidney non-interaction, though the exit paths differ, so they cannot be treated identically! Nocturnal emission exits through the Jing pathway, while Bai Yin and other turbidities exit through the urinary orifice. After settling, the bottom shows turbidity, resembling vortex surfaces, oil, or paste, sometimes with five-colored luster; prolonged occurrence leads to deficiency consumption. Wang Bing considered Bai Yin as white matter resembling semen, discharged with urine. Although it resembles transforming essence, it exits before fully becoming essence. Why is this? Essence includes congenital essence present at birth, forming the body first. It also refers to essence dispersed to the Five Zang from food Qi entering the Stomach; and essence transported from Spleen and Lungs to Kidneys via fluids, distributed by Kidney Qi along the five meridians. This is daily generated essence from water and grain. However, daily generated essence originates from the transformation of primordial essence, then distributes to organs; when full, it transfers to the Kidney. The Kidney is the root of Yuan Qi and the foundation of generation; this is the way of continuous transformation and nourishment. If one Zang has pathogenic factors, True Essence is damaged, cannot transform, and fails to enter and store with Yuan Essence, instead leaking out. If Spleen transfers heat to the Kidney, causing painful heat in the lower abdomen and white discharge, the principle is similar. Those exploring principles must trace the root, carefully deduce the location, distinguish clearly and accurately, then apply treatment. For dream emission, treat the Heart; for essence slipping, consolidate the True Essence; for fullness/stagnation, soothe the emotions; for red turbidity, clear the Heart; for white turbidity, warm the meridians; for Bai Yin, regulate Ying (Nutritive) Qi. Those who preserve life should maintain Shen and nourish the Heart. When the Heart is calm and Shen is tranquil, Kidney Qi naturally ascends, Fire enters Kan (Water trigram), Water reaches Li (Fire trigram), Water and Fire nourish each other, and emission/turbidity clears. Do not think I am absurd; only those who understand the Dao can clarify this themselves.