或问∶《千金方》有房中补益法，可用否？予应之曰∶《传》曰吉凶悔吝生乎动。故人之疾病亦生于动，其动之极也，
病而死矣。人之有生，心为火居上，肾为水居下，水能升而火能降，一升一降，无有穷已，故生意存焉。水之体静，火
之体动，动易而静难，圣人于此未尝忘言也。儒者立教曰∶正心、收心、养心。皆所以防此火之动于妄也。医者立教∶
恬淡虚无，精神内守，亦所以遏此火之动于妄也。盖相火藏于肝、肾阴分，君火不妄动，相火惟有禀命守位而已，焉有
燔灼之虐焰、飞走之狂势也哉？《易·兑》取象于少女。兑，说也。遇少男，艮为咸。咸，无心之感也。艮，止也。房
中之法有艮止之义焉。若艮而不止，徒有戕贼，何补益之有？窃详《千金》之意，彼壮年贪纵者，水之体非向日之静也，
故着房中之法为补益之助。此可用于质壮心静，遇敌不动之人也。苟无圣贤之心、神仙之骨，未易为也。女法水，男法
火，水能制火，一乐于兴，一乐于取，此自然之理也。若以房中为补，杀人多矣。况中古以下，风俗日偷，资禀日薄，
说梦向痴，难矣哉！
邵子曰∶天根据地，地根据天，天地自相根据附。《内经》曰∶大气举之也。夫自清浊肇分，天以气运于外而摄水，地以形
居中而浮于水者也。是气也，即天之谓也。自其无极者观之，故曰大气。至清、至刚、至健，属乎金者也。非至刚，不
能摄此水；非至健，不能营运无息以举地之重；非至清，其刚健不能长，上古而不老。或曰∶子以天气为属金者，固《易》
卦取象之义，何至遂以属金言之乎？善言天者，必有证于人∶善言大者，必有譬于小。愿明以告我。曰∶天生万物人为
贵，人形象天，可以取譬，肺主气外应皮毛。《内经》谓阳为外卫，非皮毛乎？此天之象也。其包裹骨肉、脏腑于其中，
此地之象也。血行于皮里肉腠，昼夜周流无端，此水之象也。合三者而观，非水浮地、天摄水、地悬于中乎？圣人作《易》，
取金为气之象，厥有旨哉！
有人问：“《千金方》中有房中补益的方法，可以使用吗？”我回答说：“《传》中说：‘吉凶悔吝都产生于行动。’所以人的疾病也是由于过度活动而产生的，当这种活动达到极点时，就会生病甚至死亡。人活着的时候，心属火位于上部，肾属水位于下部，水能上升而火能下降，一升一降，循环往复没有穷尽，所以生机得以存在。水的本性是静止的，火的本性是躁动的，动容易而静难，圣人在这一点上从未停止过告诫。儒家建立教化说：端正内心、收敛心神、涵养心性，都是为了防止这心火妄动。医家建立教法说：恬淡虚无，使精神内守，也是为了遏制这心火的妄动。大概相火（寄居于肝肾的命门之火）藏匿在肝、肾的阴分之中，如果君火（心火）不妄动，相火就只有禀受命令、安守本位罢了，怎么会有焚烧灼热的猛烈火焰、飞走狂奔的狂势呢？《易经·兑卦》取象于少女。兑，意为喜悦。遇到少男，艮卦代表咸感。咸，意为无心之感。艮，意为停止。房中的方法含有艮卦停止的意义。如果只知艮止而不能真正停止，只会造成身体的伤害，哪里谈得上补益呢？我仔细推究《千金方》的本意，它是针对那些壮年时期贪恋纵欲的人，因为他们的肾水之体不像往日那样宁静，所以著录房中之法作为补益的辅助。这种方法只适用于体质强壮、心境平静、面对诱惑不为所动的人。如果没有圣贤的心境和神仙的骨格，是不容易做到的。女子效法水，男子效法火，水能制约火，一方乐于兴起，一方乐于给予，这是自然的道理。如果把房事当作补益手段，害死的人就太多了。何况中古以后，风俗日益败坏，资质禀赋日益薄弱，对着痴人说梦，太难了！
邵雍说：天依托地，地依托天，天地互相依存依附。《黄帝内经》说：‘大气托举着大地。’自从清浊之气开始分化，天以气运行在外围并摄持水，地以形体居在中间并浮在水面上。这种气，就是所谓的“天”。从它无边无际的角度来看，所以称为“大气”。它极其清虚、极其刚健、极其强劲，属于金这一类。如果不是极其刚健，就不能摄持这水；如果不是极其强劲，就不能营运不息以托举大地的重量；如果不是极其清虚，它的刚健就不能长久，上古时代就不会衰老。有人说：您认为天气属于金，这固然符合《易经》卦象取义的道理，但为什么一定要用属于金来解释呢？善于谈论天的人，一定能在人身上找到证据；善于谈论宏大事物的人，一定能用微小事物作比喻。希望您明白地告诉我。我说：天生万物，人以最为珍贵，人的形象对应于天，可以用作比喻，肺主气且外应皮毛。《黄帝内经》说阳为外在护卫，难道不是指皮毛吗？这就是天的象征。包裹骨肉、脏腑于其中，这就是地的象征。血液运行在皮肤之内、肌肉腠理之间，昼夜循环流动没有尽头，这就是水的象征。综合这三者来观察，不就是水浮载大地、天摄持水、大地悬于中间吗？圣人创作《易经》，取金作为气的象征，其中确实有深意啊！
A person asked: "The *Qianjin Fang* (Prescriptions Worth a Thousand Gold) contains methods of sexual cultivation for tonification. Can they be used?" I replied: "The *Zhuan* (Commentaries) states: 'Good fortune, misfortune, regret, and shame arise from movement.' Therefore, human diseases also arise from excessive activity; when this activity reaches its extreme, illness and death ensue. In human life, the Heart (Zang organ governing blood and spirit), associated with Fire, resides in the upper part, while the Kidneys (Zang organs storing essence), associated with Water, reside in the lower part. Water ascends and Fire descends; this rising and falling cycle is endless, thus preserving vitality. The nature of Water is stillness, while the nature of Fire is movement. Movement is easy, but stillness is difficult. The Sages never ceased to speak on this point. Confucian scholars established teachings such as: rectifying the mind, gathering the mind, and nourishing the mind. All these are intended to prevent the reckless movement of this Fire. Physicians establish teachings such as: tranquility and emptiness, guarding the spirit within. These are also intended to curb the reckless movement of this Fire. Generally, Ministerial Fire (the fire of the Mingmen residing in the yin aspects of the Liver and Kidneys) is hidden within the Yin compartments of the Liver and Kidneys. If Lord Fire (Heart Fire) does not move recklessly, Ministerial Fire only obeys orders and maintains its proper position. How could there be scorching flames or wild, erratic forces? The *I Ching* (Book of Changes) hexagram Dui (Lake/Joy) takes its image from a young girl. Dui means joy. When encountering a young man, Gen (Mountain/Stillness) represents Xian (Influence). Xian means influence without conscious intent. Gen means stopping. The methods of sexual cultivation contain the meaning of Gen's stillness. If one practices Gen's stillness but fails to truly stop, it merely leads to injury and harm; what benefit or tonification is there? Upon careful examination of the intent of the *Qianjin Fang*, it was written for those in their prime who indulge in lust, whose Water nature is no longer as still as before. Thus, sexual methods were recorded as an aid to tonification. This can only be applied to those with robust constitutions, calm minds, and immovability in the face of temptation. Without the heart of a sage or the bones of an immortal, it is not easy to achieve. Women follow the principle of Water, men follow the principle of Fire. Water controls Fire; one delights in arousal, the other in giving. This is the natural order. To regard sexual intercourse as a method of tonification has killed many people. Moreover, since the middle antiquity, customs have deteriorated daily, and innate endowments have grown thinner. It is extremely difficult to explain dreams to fools!
Shao Yong said: Heaven relies on Earth, and Earth relies on Heaven; Heaven and Earth mutually support and attach to each other. The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "The Great Qi lifts it up." Since the separation of clear and turbid energies, Heaven moves with Qi on the outside to encompass Water, while Earth floats on Water with its form in the center. This Qi is what is called "Heaven." From the perspective of its boundless nature, it is called "Great Qi." It is supremely pure, supremely firm, and supremely vigorous, belonging to Metal. Without supreme firmness, it cannot encompass this Water; without supreme vigor, it cannot circulate ceaselessly to lift the weight of the Earth; without supreme purity, its firmness and vigor cannot endure, and the ancient times would not remain ageless. Someone asked: "You say that Heavenly Qi belongs to Metal. This certainly aligns with the symbolic meaning of the *I Ching* hexagrams, but why do you insist on explaining it through the attribute of Metal?" Those who speak well of Heaven must find evidence in humanity; those who speak well of the great must use analogies from the small. Please explain this clearly to me. I said: Heaven generates all things, and humans are the most precious. Human form corresponds to Heaven and can serve as an analogy. The Lungs govern Qi and correspond externally to the skin and hair. The *Neijing* states that Yang serves as the external defense; is this not referring to the skin and hair? This is the image of Heaven. Encasing bones, flesh, Zang, and Fu organs within is the image of Earth. Blood flows within the skin and between muscle layers, circulating day and night without end; this is the image of Water. Observing these three together, is it not Water floating the Earth, Heaven encompassing the Water, and Earth suspended in the middle? When the Sages created the *I Ching*, they took Metal as the symbol of Qi. There is indeed profound significance in this!