子嗣有无之责，全归男子，而世俗专主妇人，此不通之论也。易曰∶坤道其顺乎承天而时行，夫地之生物
不过顺承乎天，则母之生子亦不过顺承乎父而已，安可以妇人为主耶？若以妇人为主，试观富贵之家侍外家已
多，其中岂无经水当期而无病者乎？有已经前夫频频生育，而娶以图其易者，顾亦不能得胎。更遣与他人转
盼生子者，岂不能受孕于此，而能受孕于彼乎？是以子嗣之有无，责专男子。无论老少强弱，俱要神足，神足
全凭寡欲，寡欲则不妄交合，积气储精，待时而动，一举而成。世人不察，以小产专责之母，不育专付之儿，
寿夭专诱之数，不亦谬乎？盖少年生子多有羸弱者，欲勤而精薄也；老年生子反多强壮者，欲少而精全也。又
交接时不可大肆出入，密密揉之可也。若大肆出入，胎风自不能免矣。故年老人得子多不受风者，不能大肆出入故也。
又受胎后切不可再与之交，一恐伤胎暗产，一恐生子胎毒为患也。是男子必先自治而后及妇人则几矣。
种子之法，男子必先养精，女子必先养血。今人之无子者，往往勤于色欲，岂知施泄无度阳精必薄，纵欲
适情真气乃伤，妄欲得子，岂能孕乎？夫男主乎施，女主乎受，一施一受胎孕乃成。今所施者，全非先天浓郁
之气，不过后天渣滓之物，纵使阴受可化，而实乏阳施之用矣。故求嗣者，毋伤于思虑，毋耗其心神，毋意驰
于外而内虚，毋志伤于内而外驳，毋以酒为色媒，毋以药而助火，清心寡欲，安神惜精，静养日久，气足神完，
根据时而动，其一点先天之真精，生气勃然，随阳之痿而溢出，自万举而万当矣。内经云∶阴平阳秘，精神乃治；
阴阳离决，精气乃绝。老子曰∶必清必静，毋摇尔精。人镜经曰∶精气盛则生二男，益谓此也。
子嗣有无的责任，完全在于男子，而世俗却专门归咎于妇人，这是不通达的论调。《易经》说：“地道柔顺，承奉天道而按时运行。”大地化生万物，不过是顺应承接天道，那么母亲生育子女，也不过是顺应承接父亲罢了，怎么可以把妇人作为主导呢？如果把妇人作为主导，试看富贵人家侍奉外家（岳父母/娘家）的人已经很多了，其中难道没有月经按期来潮且没有疾病的人吗？有的女子曾与前夫频繁生育，娶她是为了图谋容易怀孕，结果却不能受孕。再派遣（其他女子）与他人转眼就生了孩子，这难道不是能在此处受孕，而不能在彼处受孕吗？因此子嗣的有无，责任专在于男子。无论老少强弱，都必须神气充足，神气充足全凭寡欲，寡欲就不会妄行房事，从而积蓄气、储存精，等待时机而动，一举就能成功。世人不能明察，把小产的责任专门推给母亲，把不育的责任专门推给孩子，把寿夭归因于命运，不也是荒谬的吗？大概少年生子多有瘦弱者的，是因为欲望勤多而精气稀薄；老年生子反而多强壮的，是因为欲望少而精气完整。另外，交接时不可大肆进出，密密揉动就可以了。如果大肆进出，胎风（胎儿受风邪侵袭）自然不能避免。所以老年人得子多不受风邪侵害，是因为不能大肆进出的缘故。还有，受孕后切不可再与之交合，一是恐怕损伤胎儿导致暗产，二是恐怕孩子出生后胎毒为患。这是男子必须先自我调理然后才能惠及妇人，这样才差不多成功了。
种子的方法，男子必须先养精，女子必须先养血。现在没有子嗣的人，往往勤于色欲，哪里知道施泄无度，阳精必然稀薄，纵欲适情，真气必然受伤，妄想得到子嗣，怎么能怀孕呢？丈夫主司施予，妻子主司接受，一施一受，胎孕才能形成。现在所施予的，全然不是先天浓郁之气，不过是后天产生的渣滓之物，纵使阴血能够转化，但实际上缺乏阳气施予的作用了。所以求取子嗣的人，不要因为思虑而受伤，不要耗损心神，不要让意念驰骛于外而导致内虚，不要让志向损伤于内而导致外表驳杂，不要把酒当作色欲的媒介，不要用药物来助长火气，清心寡欲，安神惜精，静养日久，气足神完，根据时机而动，那一点先天的真精，生气勃然兴起，随着阳气的痿弱（注：此处原文可能有误或特指某种生理状态，通常理解为随阳气发动）而溢出，自然万举万当（每次都能成功）。《内经》说：“阴气平和，阳气固秘，精神就能正常；阴阳分离决裂，精气就会断绝。”老子说：“必须清静，不要摇动你的精气。”《人镜经》说：“精气盛则生二男”，说的就是这个道理。
The responsibility for having or not having offspring lies entirely with the man, whereas the secular world blames women exclusively; this is an unreasonable argument. The *I Ching* (Book of Changes) states: "The way of Earth is to be yielding, receiving from Heaven and acting in accordance with time." Just as the Earth generates all things by following and receiving from Heaven, so too does a mother give birth to children by following and receiving from the father. How can one consider the woman as the primary factor? If we were to consider the woman as primary, observe wealthy families where many serve their maternal relatives; among them, are there not those whose menstruation occurs on schedule without illness? There are women who have frequently given birth to previous husbands, and are married hoping for easy conception, yet they fail to conceive. Furthermore, if another woman conceived quickly with someone else, does this mean she could conceive here but not there? Therefore, the presence or absence of offspring depends solely on the man. Regardless of age or strength, one must possess sufficient *Shen* (Spirit/Mind). Sufficient *Shen* relies on few desires; few desires prevent reckless sexual intercourse, allowing one to accumulate Qi and store Jing (Essence), waiting for the right moment to act, thus succeeding in one attempt. People today fail to realize this, blaming mothers for miscarriages, attributing infertility to children, and attributing longevity or shortness of life to fate; is this not absurd? Generally, sons born to young parents are often frail because frequent desires lead to thin Jing; conversely, sons born to older parents are often robust because fewer desires preserve complete Jing. Additionally, during intercourse, one should not thrust vigorously; gentle rubbing is sufficient. Vigorous thrusting inevitably leads to *Tai Feng* (Fetal Wind, pathogenic wind affecting the fetus). Thus, children born to older fathers are less likely to suffer from wind pathogens because vigorous thrusting is avoided. Moreover, after conception, one must absolutely avoid intercourse: first, to prevent damaging the fetus and causing hidden miscarriage; second, to prevent the child from suffering from *Tai Du* (Fetal Toxin) later in life. Thus, the man must first regulate himself before benefiting the woman; only then will success be near.
The method for seeding offspring requires men to first nourish Jing and women to first nourish Blood. Those currently childless often indulge in lust. Do they not know that excessive emission makes Yang Jing thin, and indulging in desires damages True Qi? How can one hope to conceive while harboring such reckless desires? The husband provides the seed (Shi), and the wife receives it (Shou); only through this interaction is pregnancy formed. What is provided now is often not the rich Qi of the Pre-Heaven (Innate), but merely the dregs of the Post-Heaven (Acquired). Even if the Yin can transform it, it lacks the utility of Yang's provision. Therefore, those seeking offspring should not injure themselves with overthinking, nor deplete their Shen. They should not let their mind wander externally causing internal emptiness, nor let their will be damaged internally causing external disorder. They should not use wine as a medium for lust, nor use drugs to assist Fire. By clearing the heart and reducing desires, calming the Shen, cherishing Jing, and resting quietly for a long time, until Qi is full and Shen is complete, one acts according to the timing. Then, that single point of Pre-Heaven True Jing will rise with vigorous Sheng Qi (Vital Energy), emerging as Yang Qi moves; every attempt will be successful. The *Neijing* (Inner Canon) states: "When Yin is peaceful and Yang is secure, Spirit and Mind are regulated; when Yin and Yang separate and break apart, Essence and Qi are exhausted." Laozi said: "Be clear and still, do not shake your Jing." The *Renjing Jing* (Mirror of Humanity Classic) says: "When Jing and Qi are abundant, two males are born," which refers to this principle.