阴阳之道，合则聚，不合则离，合则成，不合则败。天道人事，莫不由之，而尤于斯
道为最。合与不合，机有十焉，使能得之，权在我矣。
一曰阖辟，乃妇人之动机也。气静则阖，气动则辟。动缘气至，如长鲸之饮川，如巨
觥之无滴。斯时也，吸以自然，莫知其入，故未有辟而不受者，未有受而不孕者。但此机
在瞬息之间，若未辟而投，失之太早，辟已而投，失之太迟。当此之际，自别有影响情
状可以默会，不可以言得也。惟有心人能觉之，带雨施云，鲜不谷矣。
二曰迟速，乃男女之合机也。迟宜得迟，速宜见速。但阴阳情质，禀有不齐。固者迟，
不固者速。迟者嫌速，则犹饥待食，及咽不能。速者畏迟，则犹醉添杯，欲吐不得。迟
速不HT ，不相投矣，以迟遇疾，宜出奇由迳，勿逞先声。以疾遇迟，宜静以自持，挑而后
战，能反其机，适逢其会矣。
三曰强弱，乃男女之畏机也。阳强阴弱，则畏如蜂虿，避如戈矛。阳弱阴强，则闻风
而靡，望尘而北。强弱相凌，而道同意合者鲜矣。然抚弱有道，必居仁由义，务得其心。
克强固难，非聚精会神，安夺其魄？此所以强有不足畏，弱有不足虞者，亦在乎为之者
之何如耳。
四曰远近，乃男女之会机也。或以长材排闼，唐突非堪。或以偷觑跽门，敢窥堂室。
欲拒者不能，欲吞者不得， 隔如斯，其能 乎？然敛迹在形，致远在气。敛迹在一时，
养气非顷刻。使不有教养之夙谋，恐终无刚劲之锐气，又安能直透重围，而使鸠居鹊巢
也？
五曰盈虚，乃男女之生机也。胃有盈虚，饱则盈而饥则虚也。肾有盈虚，蓄则盈而泄
则虚也。盛衰由之，成败亦由之，不知所用，则得其幸而失其常耳。
六曰劳逸，乃男女之气机也。劳者气散而怯，逸者气聚而坚，既可为破敌之兵机，亦
可为种植之农具，动得其宜，胜者多矣。
七曰怀抱，乃男女之情机也。情投则合，情悖则离，喜乐从阳，故多阳者多喜，郁怒
从阴，故多阴者多怒。多阳者多生气，多阴者多杀气，生杀之气，即孕育贤愚之机也。莫
知所从，又胡为而然乎？
八曰暗产，乃男子之失机也。勿谓我强，何虞子嗣？勿谓年壮，纵亦何妨？不知过者
失佳期，强者无酸味，而且随得随失，犹所莫知，自一而再，自再而三，则亦如斯而已
矣。
阴阳的道理，相合则聚合，不相合则离散；相合则成功，不相合则失败。天道与人事，没有不遵循这一规律的，而在生育之道上体现得尤为显著。合与不合的关键，有十个机枢，如果能掌握它们，主动权就在我手中了。
第一是开阖（指性交时机的开启与闭合），这是妇女受孕的动机所在。气息平静则为“阖”，气息躁动则为“辟”。气机发动源于气的到来，就像长鲸饮川水、巨杯无余滴一样迅猛。在这个时候，吸入是自然的，不知不觉间精气已入，所以没有开启而不接受的，也没有接受而不能怀孕的。但是这个时机在瞬息之间，如果在未开启时就投入，就失之太早；在开启过后才投入，就失之太迟。在这个关头，自然会有某种影响情状可以心领神会，但无法用言语完全表达。只有用心的人才能察觉，如同云雨施泽，很少有不获得子嗣的。
第二是迟速，这是男女交合的时机把握。迟缓应当顺应迟缓，迅速应当显现迅速。但是阴阳的情质，禀赋各有不同。体质坚固者反应迟缓，不坚固者反应迅速。迟缓的一方嫌弃迅速，就像饥饿等待食物，等到咽下时却已不能吞咽；迅速的一方畏惧迟缓，就像醉酒添杯，想要呕吐却吐不出来。迟速如果不协调，就不能相互投合。以迟缓应对疾速，应该出奇制胜，走捷径，不要先张扬声势；以疾速应对迟缓，应该保持冷静自制，挑逗之后才行动，这样就能逆转局势，恰好赶上合适的时机。
第三是强弱，这是男女交合中的畏忌之机。阳气强而阴气弱，女方就会像害怕毒虫兵器一样躲避；阳气弱而阴气强，男方就会像闻风倒伏、望尘北逃一样溃败。强弱相互欺凌，能够道义相通、心意相合的情况很少。然而安抚弱者是有方法的，必须居于仁义之中，务必赢得对方的心。克服强者固然困难，如果不是聚精会神，怎么能震慑其魂魄？这就是为什么强者不必过分畏惧，弱者也不必过度担忧，关键在于操作者如何作为罢了。
第四是远近，这是男女交会的时机。有的人凭借身材高大强行闯入，这种唐突冒犯是难以承受的；有的人只是偷偷窥视门槛，不敢窥探堂室内部。想拒绝却无法拒绝，想接纳又不得要领，中间隔着障碍，怎么能成功呢？然而收敛行迹在于形体，致远在于养气。收敛行迹只是一时的，养气却不是顷刻能成的。如果没有平日教养的长远谋划，恐怕最终没有刚劲锐利的气概，又怎么能直透重围，占据鹊巢（比喻占有女性）呢？
第五是盈虚，这是男女生发的生机。胃有盈虚，吃饱了就盈满，饿了就空虚。肾有盈虚，蓄积了就盈满，泄泻了就空虚。盛衰由此产生，成败也由此决定，如果不知道如何运用，就只能侥幸得到而失去常态。
第六是劳逸，这是男女气机的变化。劳累则气散而怯懦，安逸则气聚而坚实，这既可以是破敌的兵机，也可以是种植的农具，动作得当，获胜的人就多了。
第七是怀抱，这是男女情感的契机。情意相投则结合，情意违背则分离。喜乐属于阳，所以阳气多的人多喜悦；郁怒属于阴，所以阴气多的人多愤怒。阳气多的人多生气，阴气多的人多杀气，生杀之气，就是孕育贤愚的机枢。如果不知道顺从哪一方，又怎么会这样呢？
第八是暗产（隐性流产），这是男子错失时机的表现。不要以为自己强壮，就担心没有子嗣吗？不要以为自己年轻力壮，放纵又有什么妨碍？不知道过错在于错过了佳期，强者反而没有滋味，而且随得随失，自己还不知道原因，从一次到两次，从两次到三次，也就变成这样了。
The principle of Yin and Yang is that when they combine, they gather; when they do not combine, they separate. When they combine, success is achieved; when they do not, failure ensues. This applies to both the Way of Heaven and human affairs, but it is most evident in the matter of procreation. There are ten pivotal mechanisms regarding combination and non-combination; if one can grasp them, the initiative lies with oneself.
First is Opening and Closing (referring to the timing of sexual intercourse), which is the motive force for female conception. When Qi is calm, it is "Closing"; when Qi is active, it is "Opening". The movement arises from the arrival of Qi, as swift as a whale drinking from a river or a large goblet being emptied drop by drop. At this moment, inhalation is natural, and entry occurs without conscious awareness. Therefore, there is no instance where opening does not receive, nor where reception fails to result in pregnancy. However, this opportunity exists only in an instant. If penetration occurs before opening, it is too early; if after closing, it is too late. At this juncture, there are subtle influences and states that can be intuitively understood but not fully expressed in words. Only the attentive person can perceive them. Like rain and clouds bestowing fertility, few will fail to conceive.
Second is Slowness and Speed, which concerns the timing of union between man and woman. Slowness should accommodate slowness; speed should manifest speed. However, the constitutional qualities of Yin and Yang vary among individuals. Those who are solid tend to be slow; those who are not solid tend to be fast. If the slow partner dislikes speed, it is like hunger waiting for food, yet unable to swallow when it arrives. If the fast partner fears slowness, it is like adding cups to a drunkard, wanting to vomit but unable to do so. If slowness and speed are incompatible, they cannot harmonize. To meet speed with slowness, one should employ surprise tactics and take shortcuts, avoiding premature display of strength. To meet slowness with speed, one should remain calm and self-possessed, teasing before engaging. By reversing the dynamic, one can catch the right moment.
Third is Strength and Weakness, which relates to the dynamics of fear and dominance in intercourse. If Yang is strong and Yin is weak, the female may flee as if fearing stinging insects or weapons. If Yang is weak and Yin is strong, the male may collapse as if defeated by wind or dust. When strength and weakness clash, it is rare for their paths and intentions to align. However, soothing the weak requires a method: one must dwell in Benevolence and follow Righteousness, striving to win the heart. Overcoming the strong is difficult; unless one gathers spirit and focuses the mind, how can one seize their soul? Thus, the strong need not be overly feared, nor the weak overly worried about; it depends entirely on how the practitioner acts.
Fourth is Distance and Proximity, which pertains to the mechanics of meeting. Some rely on physical stature to force entry, but such rudeness is unbearable. Others merely peek through the door gap, daring not to enter the inner chamber. If rejection is impossible yet acceptance is unattainable, separated by barriers, how can success be achieved? Restraining one's form is temporary; extending influence relies on cultivating Qi. Form can be controlled for a moment, but Qi cultivation takes time. Without long-term planning for nourishment and education, one will likely lack the vigorous energy needed to penetrate defenses and occupy the nest (a metaphor for possessing the female).
Fifth is Fullness and Emptiness, which represents the vital potential for generation. The stomach has fullness and emptiness: full when sated, empty when hungry. The Kidney has fullness and emptiness: full when storing essence, empty when releasing it. Prosperity and decline stem from this, as do success and failure. If one does not know how to utilize this, one may achieve lucky results but lose consistency.
Sixth is Labor and Rest, which governs the Qi mechanism. Labor scatters Qi, leading to timidity; rest gathers Qi, leading to firmness. This can serve as military strategy for breaking enemy lines or as agricultural tools for planting. When movement is appropriate, victory is common.
Seventh is Emotional State, which is the emotional catalyst for union. When emotions align, there is union; when they conflict, there is separation. Joy follows Yang, so those with abundant Yang are often joyful. Depression and anger follow Yin, so those with abundant Yin are often angry. Abundant Yang generates life-giving Qi; abundant Yin generates killing Qi. These life-giving and killing energies are the mechanisms determining whether offspring will be wise or foolish. If one does not know which path to follow, how can one succeed?
Eighth is Silent Miscarriage (occult abortion), which represents the man's failure to seize the opportunity. Do not think that because you are strong, you need not worry about heirs. Do not assume that because you are young and vigorous, indulgence causes no harm. Ignorance leads to missing the opportune moment. The strong may find no pleasure, and losses occur immediately after gain, often without realizing the cause. From once to twice, from twice to thrice, the situation deteriorates accordingly.