竹泉生曰∶余习医术，颇有心得，用集诸前辈名贤之说，略分门户，纂为是书。而余一己之私意为多也。非敢曰命
世，亦不敢自秘。为独得之奇。信吾言者，吾亦愿就正焉，其莫以为然，则吾将启吾后人耳。
竹泉生曰∶女科之难治，与夫造化之妙道，皆在天癸。世莫知其故，是以虽有能为带下医者，但守成法，弗克变通。
其理《经》无明文，昔贤论说难多，然皆未确。余好深思，颇有心得，愿揭着之。（〔批〕《女科集要》自注∶补论、余义，
皆列之上层，以醒阅者之目。）
今夫人身，一小天地也。天一生水，水之数一，人身亦只一水可知也。地二生火，火之数二，人身亦有二火可知也。
人身之一水何在，肾为体而膀胱为用也。水生于肾，藏贮变化，则在膀胱。《经》曰∶膀胱者，州都之官，津液藏焉，
气化则能出矣。
人身之二火何在，心为君火，命门为相火也。命门者，右肾也。昔贤多疑是说，不知睾丸虽二，当交媾泄精时，惟
右丸勃然上掌少腹，发精而鼓注之，于此可验，其为命火之标也。
人所以生，以水火之交也。水交于君火，入心而成血，以灌溉百骸，交于命火，入肾而成精。精者，水之源而命火
之根也。是二者，皆养身之本，人无是不生，故曰∶人未有不水火相交而生者。
然此皆以一水而分交于二火者也。童男当五六岁，或八九岁时，见美好女子，其心知好之矣。然及其昵偎而相搂抱
也，其阳物安然而不动，是君火动而相火静也。吾以是知其君相火未尝相谋也。无故而为之摩弄之，则其物亦能跃然而
挺起，然其心不知何以故也。是相火动而君火静也。吾以是更知其君相火不相谋也。此之谓一水分交于于二火耳。
逮夫男子十六，女子十四，则君相二火相会，入于胞宫，而合交于一水矣。二火合交于一水，于是乎始成天癸，君
欲取是水以为血，故水从君火之化而为血之色；相又欲取是水以为精，故水又从相火之化而为精之质。然既不成精，又
不成血，君舍之，相亦舍之，则是人身之废材，而不足以有养身之益矣，故及其盈也而泄之。故曰∶二火合交于一水，
是成天癸。
当斯时也，君相二火，合于一水，生生之气，循环而发，化育之意，油然而兴，心有爱慕，则相火亦随之而动矣。
相火勃不自遏，则虽无所怀念，亦且至无端而生遐想，则是相火掣动君火也。明乎此者，不独有益于医理，慎独诚意之
功，可以思过半矣。
然而男子之亦有天癸，何以不外见也？男子秉阳道而生，本乎天，天行健，健则不息，而阳道以气胜，故其天癸随
化为精也，虽亦设之天癸，其色不赤。女子秉阴道而生，本乎地，地浓重而不变，而阴道以血胜，故其天癸既成赤色，
不能复返其本。至于女子外泄，而男子独否者，交媾之道。男子无所取，女子有所茹，是亦退者进之益者损之之义也。
观夫新婚士女，男必少瘦，妇必加肥，亦可以明其道矣。
二火合交于一水，有天地交泰，水火既济之义。于道又为两仪返本，重混一而成太极之象。故袁了凡曰∶斯时也，
顺而施之则成胎，逆而取之则成丹，盖此意也。然左道邪术，君子弗言也。
欲动情胜，不自制之害也。故能澄水制火者，可造道入德。而黄老之道，亦生于是矣。
尝闻者有武弁，嬖一男外家，廿年，遂以月行经如妇人，事虽无考，然亦理之所固有也。不胜客阳反为所制，积久而
消，化为纯阴，故竟为外家妇之道矣。质之变迁，气之移易，亦理之常，附是论之。
竹泉生说：我研习医术，颇有心得，于是汇集各位前辈名贤的学说，大致区分门户流派，编纂成这本书。其中包含了我个人的见解居多。我不敢说是能拯救世道的杰出人才，也不敢独自秘藏这些知识作为独得之奇技。相信我的话的人，我也愿意接受指正；如果不以为然，那我就把这些留给我的后人吧。
竹泉生说：妇科病难以治疗，以及造化（生命生成）的奥妙道理，都在于“天癸”。世人不知道其中的缘故，所以虽然有擅长治疗带下病的医生，也只是墨守成法，不能灵活变通。这个道理在《内经》中没有明文记载，过去贤人的论述大多也不确切。我喜好深入思考，颇有心得，愿将此揭示出来。（〔批注〕《女科集要》自注：补充的论述、余下的义理，都列在上层，以醒目读者。）
现在看人身，就像一个小天地。天一生水，水的数理是一，人身也只有一水可以知道。地二生火，火的数理是二，人身也有二火可以知道。人身中的一水在哪里？肾为体，膀胱为用。水生于肾，贮藏和变化则在膀胱。《内经》说：膀胱是州都之官，津液藏在这里，经过气化作用才能排出。
人身的二火在哪里？心为君火，命门为相火。命门就是右肾。过去的贤人多怀疑这种说法，不知道睾丸虽然有两个，但在交媾泄精时，只有右边的睾丸会勃起上提至少腹部，喷射精气并鼓动，从这里可以验证，它是命门之火的表现标志。
人之所以生存，是因为水火相交。水与君火相交，进入心中变成血，用来灌溉全身百骸；水与命火相交，进入肾中变成精。精，是水的源头也是命火的根基。这两者，都是养生的根本，人没有它们就不能生存，所以说：人没有不靠水火相交而生存的。
然而这都是以一水分别向二火相交的情况。男童在五六岁或八九岁时，见到美好的女子，心里知道喜欢它。但是等到亲密依偎互相搂抱时，阳物安然不动，这是君火动而相火静。我由此知道君火和相火未曾相互谋划。如果没有原因地去抚摸玩弄它，阳物也能突然挺起，但心里不知道为什么这样。这是相火动而君火静。我由此更知道君火和相火不相谋合。这就叫一水分交于二火。
等到男子十六岁，女子十四岁时，君火和相火二火相会，进入胞宫，并与一水合交。二火合交于一水，于是开始形成天癸。君火想要取这水化为血，所以水随着君火的化育成为血的颜色；相火又想要取这水化为精，所以水又随着相火的化育成为精的质地。如果既不成精，又不化成血，君火舍弃它，相火也舍弃它，那就是人体的废料，不足以起到滋养身体的作用了，所以在它充盈时就排泄出去。所以说：二火合交于一水，这就是形成天癸。
在这个时候，君火和相火二火合于一水，生生之气循环发动，化育之意油然而生，心里有爱慕之情，相火也随之而动。相火勃发不可遏制，那么即使没有怀念之事，也会无端产生遐想，这是相火牵动君火。明白这个道理的人，不仅对医理有益，对于修身慎独诚意的功夫，也可以思过半矣。
然而男子也有天癸，为什么不外现呢？男子秉承阳道而生，本乎天，天道运行刚健不息，阳气以气取胜，所以男子的天癸随化而为精，虽然也设有天癸，但其色不红。女子秉承阴道而生，本乎地，地道浓重而不改变，阴气以血取胜，所以女子的天癸既成红色，不能返回本源。至于女子外泄而男子唯独不泄的原因，在于交媾之道。男子无所摄取，女子有所容纳，这也是退者进之、益者损之的道理。看新婚男女，男子必定稍瘦，女子必定加肥，也可以明白这个道理了。
二火合交于一水，有天地交泰、水火既济的含义。在道家中又称为两仪返本，重混一而成太极的形象。所以袁了凡说：在这个时候，顺应它施行则成胎，逆着它摄取则成丹，大概就是这个意思。然而左道邪术，君子是不说的。
欲望冲动、情欲胜过理智，是不自我控制带来的危害。所以能澄清水源、制约火势的人，可以修道入德。黄老之道，也是从这里产生的。
曾经听说有个武官，宠爱一个男性外室，二十年，竟然像妇人一样每月行经。这件事虽然无法考证，但也是情理中固有的。不胜任客阳反而被其制约，积久消减，化为纯阴，所以竟成了外室妇人的道路。质体的变迁，气息的移易，也是常理，附在此论之后。
Zhuquansheng said: I have studied medicine and gained considerable insight. I have collected the theories of past masters, roughly categorized them by school, and compiled this book. It contains much of my personal opinion. I dare not claim to be a savior of the world, nor do I wish to keep these secrets as a unique discovery. Those who believe my words, I am willing to accept correction; those who do not agree, I shall leave this for my descendants.
Zhuquansheng said: The difficulty in treating gynecological diseases and the profound mysteries of creation both lie in *Tian Gui* (Heavenly Water / Reproductive Essence). The world does not know the reason for this. Therefore, although there are physicians skilled in treating leukorrhea, they merely adhere to established methods without flexibility. This principle is not explicitly stated in the *Classic of Internal Medicine* (*Huangdi Neijing*), and previous scholars' discussions were mostly inconclusive. I enjoy deep contemplation and have gained insights, so I wish to reveal this theory. ([Commentary] *Summary of Gynecological Essentials* self-note: Supplementary discussions and additional meanings are listed at the upper level to catch the reader's eye.)
Now, the human body is a small heaven and earth. Heaven generates Water first; the number of Water is one, so it can be known that the human body has only one Water. Earth generates Fire second; the number of Fire is two, so it can be known that the human body has two Fires. Where is the one Water in the human body? The Kidney is the substance (Ti), and the Bladder is the function (Yong). Water originates from the Kidney, but its storage and transformation occur in the Bladder. The *Classic* says: "The Bladder is the official of the provincial capital; fluids are stored here, and through Qi transformation, they are excreted."
Where are the two Fires in the human body? The Heart is the Sovereign Fire, and the Mingmen (Gate of Life) is the Ministerial Fire. The Mingmen is the right Kidney. Past scholars often doubted this view. They did not realize that although there are two testicles, during intercourse and ejaculation, only the right testicle rises vigorously to the lower abdomen, ejecting semen and pulsating. From this, it can be verified that it is the manifestation of the Fire of the Mingmen.
Human life exists because of the interaction between Water and Fire. When Water interacts with the Sovereign Fire, it enters the Heart and becomes Blood, irrigating the entire body. When Water interacts with the Ministerial Fire, it enters the Kidney and becomes Essence. Essence is the source of Water and the root of the Ministerial Fire. These two are the foundation of nourishing the body. Without them, humans cannot survive. Thus it is said: No human survives without the interaction of Water and Fire.
However, this refers to one Water interacting separately with two Fires. When boys are five or six years old, or eight or nine, seeing beautiful women, their hearts know they like them. But when they embrace closely, the penis remains calm and motionless. This indicates that the Sovereign Fire moves while the Ministerial Fire is still. From this, I know that the Sovereign and Ministerial Fires do not conspire together. If touched or played with without cause, the penis may rise suddenly, but the mind does not know why. This indicates that the Ministerial Fire moves while the Sovereign Fire is still. From this, I further know that the Sovereign and Ministerial Fires do not interact. This is called one Water interacting with two Fires.
When boys reach sixteen and girls fourteen, the Sovereign and Ministerial Fires meet, enter the Uterus (Bao Gong), and combine with the one Water. When the two Fires combine with the one Water, *Tian Gui* begins to form. The Sovereign Fire desires to transform this Water into Blood, so the Water takes on the color of Blood under the influence of the Sovereign Fire. The Ministerial Fire also desires to transform this Water into Essence, so the Water takes on the quality of Essence under the influence of the Ministerial Fire. If it forms neither Essence nor Blood, and is abandoned by both the Sovereign and Ministerial Fires, it becomes waste material in the body, useless for nourishment. Therefore, it is expelled when full. Thus it is said: The combination of two Fires with one Water constitutes *Tian Gui*.
At this time, the Sovereign and Ministerial Fires combine with the one Water. The vital energy of generation circulates and arises; the intent of creation emerges spontaneously. If the heart harbors affection, the Ministerial Fire moves accordingly. If the Ministerial Fire erupts uncontrollably, even without specific thoughts, endless fantasies arise. This shows the Ministerial Fire pulling the Sovereign Fire. Understanding this benefits not only medical theory but also the practice of mindfulness and sincerity in self-cultivation.
Why does men's *Tian Gui* not manifest externally? Men are born following the Yang Dao, rooted in Heaven. Heaven's movement is vigorous and unceasing, and Yang prevails through Qi. Thus, men's *Tian Gui* transforms into Essence. Although *Tian Gui* is present, its color is not red. Women are born following the Yin Dao, rooted in Earth. Earth is heavy and unchanging, and Yin prevails through Blood. Thus, women's *Tian Gui* becomes red and cannot return to its original state. As for why women menstruate externally while men do not, it lies in the way of intercourse. Men take nothing; women receive. This follows the principle that what retreats advances, and what increases diminishes. Observing newlyweds, men tend to lose weight slightly, while women gain weight, which clarifies this principle.
The combination of two Fires with one Water carries the meaning of Heaven and Earth communicating (Jiao Tai) and Water and Fire achieving balance (Ji Ji). In Daoism, this is also described as the Two Modes returning to their origin, mixing again to form the image of the Great Ultimate (Taiji). Therefore, Yuan Liaofan said: At this time, following it leads to conception; reversing it leads to the formation of the Elixir. This is the meaning. However, heterodox arts are not spoken of by gentlemen.
Desire moving and emotion prevailing, if not self-controlled, causes harm. Therefore, those who can clarify Water and control Fire can attain the Dao and virtue. The Way of Huang-Lao also arises from this.
I once heard of a military officer who favored a male concubine for twenty years, eventually menstruating monthly like a woman. Although this event cannot be verified, it is inherent in reason. Unable to withstand the guest Yang, he was controlled by it. Over time, it diminished and transformed into pure Yin, thus becoming the path of a female concubine. Changes in substance and shifts in Qi are also normal principles. I attach this discussion here.