无故置外家，大非美事。凡诸反目败乱，多
有由之。可已则已，是亦齐家之一要务也。其若年迈妻衰，无后为大，则势有不得不置者。
然置之易而蓄之难，使蓄不有法，则有蓄之名，无蓄之实，亦仍与不蓄等耳。而蓄之之
法，有情况焉，有寝室焉。以情况言之，则主母见外家，大都非出乐从，所以或多嗔怒，或
多骂詈，或因事责其起居，或假借加以声色，是皆常情之所必至者，而不知产育由于血气，
血气由于情怀，情怀不畅，则冲任不充，冲任不充，则胎孕不受，虽云置外家，果何益与？
凡蓄外家之不可过严者以此。再以寝室言之，则宜静宜远，宜少近耳目者为妙。盖私构之顷，
锐宜男子，受宜女人，其锐其受，皆由乎气。当此时也，专则气聚而直前，怯则气馁而不
摄，此受与不受之机也。然勇怯之由，其权在心。盖心之所至，气必至焉。心有疑惧，心
不至矣。心有不至，气亦不至矣，倘临期惊有所闻，则气在耳，而不及器矣。疑有所见，
则气在目，而不及器矣。或忿或畏，则气结在心，而不至器矣。气有不至，则如石投水，
而水则无知也，且如两阵交锋，最嫌奸细之侦伺，一心无二，何堪谗间以相离？闺思兵
机，本无二致，凡外家室之不可不静而远者以此。虽然，此不过为锦囊无奈者设。倘有高
明贤淑，因吾言而三省，惟宗祧之是虑，不惟不妒，而且相怜，则愈近愈慰，而远之之
说，岂近人情？又若有恭谨良人，小心奉治，则求容已幸，又安敢有远而敬之之念？其然
其然，吾末如之何也已。
无缘无故纳妾，绝非美事。凡是导致夫妻反目、家庭败乱的情况，大多由此引起。如果可以避免，就应当避免，这也是治理家庭的重要任务之一。如果因为年事已高且妻子衰老，没有子嗣被视为最大的不孝，那么形势上就有不得不纳妾的情况。
然而，纳妾容易，养好妾室却很难。如果养护没有方法，那么即使有纳妾的名声，也没有纳妾的实效，这仍然与不纳妾没有什么区别。而养护妾室的方法，涉及两个方面：一是处理人际关系（情况），二是居住安排（寝室）。
从处理人际关系的角度来看，正妻见到妾室，大多不是出于乐意接受，所以往往多有嗔怒，或者多有辱骂，或者借故责备她的起居生活，或者假借严厉的态度和神色来对待她。这些都是常情中必然会出现的情况，但人们不知道生育取决于血气，血气又取决于情绪情怀。如果情绪情怀不畅快，那么冲脉和任脉（主管生殖的经脉）就不充盈；冲任二脉不充盈，就无法受孕。虽然说是纳了妾，又有什么益处呢？这就是为什么养护妾室不可过于严苛的原因。
再从居住安排的角度来看，环境应该安静、远离主屋，尽量少让正妻听到或看到为妙。因为在私会之时，关键在于男子要精神集中（锐），女子要身心接纳（受）。这种“锐”与“受”，都取决于“气”。在这个时候，精神专注则气聚拢并直达生殖器，胆怯则气馁散而不能摄持，这是能否受孕的关键所在。
然而，勇敢与胆怯的原因，控制权在于心。心想到的地方，气就会到达那里。心里如果有疑虑和恐惧，心就不能完全投入。心不能投入，气也就不能到达。如果在关键时刻听到令人惊恐的声音，气就会停留在耳朵，而无法到达生殖器。如果看到令人怀疑的事物，气就会停留在眼睛，而无法到达生殖器。如果是愤怒或畏惧，气就会郁结在心脏，而无法到达生殖器。气如果不能到达，就像石头投入水中，水是不会有知觉的。这就像两军对垒，最忌讳奸细的侦察窥探，一心不能有二用，怎么能忍受离间之语使双方分离呢？闺房中的情思与军事上的机谋，本质上是没有区别的。这就是为什么妾室的居所不可不安静且远离主屋的原因。
虽然如此，上述建议不过是针对那些无奈于锦囊妙计的人设立的。如果有高明贤淑的正妻，听了我的话后自我反省，只担忧宗庙祭祀的延续，不仅不嫉妒，反而怜惜妾室，那么越亲近越能安慰，那种“疏远”的说法，难道符合人情吗？又或者如果有恭谨善良的男子，小心谨慎地管理家务，那么妾室能得到容身之处已经庆幸，又怎敢有疏远而恭敬的念头呢？情况确实如此，我也无可奈何了。
Taking a concubine without cause is by no means a good thing. All instances of marital discord and family ruin often stem from this. If it can be avoided, it should be; this is also one of the essential tasks in managing the household. However, if one is advanced in age and the wife is frail, with no heir being considered the greatest unfilial act, then circumstances may necessitate taking a concubine.
Yet, taking a concubine is easy, but maintaining her well is difficult. If there is no proper method for maintenance, one will have the name of having a concubine but not the reality, which is effectively no different from not having one at all. The methods for maintaining a concubine involve two aspects: interpersonal dynamics and residential arrangements.
Regarding interpersonal dynamics, when the principal wife encounters the concubine, it is rarely out of willing acceptance. Consequently, she may often display anger or scolding, blame the concubine's daily conduct on various pretexts, or use harsh tones and expressions. These are inevitable reactions of common sentiment. However, people fail to realize that reproduction depends on *xueqi* (Blood and Qi), which in turn depends on emotional state. If emotions are not smooth and unobstructed, the Chong and Ren meridians (the vessels governing reproduction) will not be filled. If the Chong and Ren meridians are deficient, conception cannot occur. Thus, even if a concubine is taken, what benefit does it bring? This is why the maintenance of a concubine must not be overly strict.
Regarding residential arrangements, it is ideal for the environment to be quiet and distant, minimizing the principal wife's auditory and visual contact. During intimate encounters, the key lies in the man's mental focus ("sharpness") and the woman's receptivity. Both focus and receptivity depend on *Qi*. At this moment, if the mind is concentrated, *Qi* gathers and directs forward; if timid, *Qi* dissipates and fails to sustain. This is the mechanism of conception or non-conception.
However, the source of courage or timidity lies in the heart. Wherever the heart goes, the *Qi* follows. If the heart harbors doubt or fear, it is not fully present. If the heart is not present, the *Qi* is not present either. If startled by sounds during the act, *Qi* remains in the ears and does not reach the genitalia. If distracted by sights, *Qi* remains in the eyes and does not reach the genitalia. If angry or fearful, *Qi* knots in the heart and does not reach the genitalia. If *Qi* does not arrive, it is like a stone thrown into water—the water remains unaware. It is akin to two armies clashing, where the greatest taboo is espionage; the mind cannot serve two masters, nor can it withstand slander that drives them apart. The dynamics of the boudoir and military strategy are fundamentally the same. This is why the concubine's quarters must be quiet and distant.
Nevertheless, these suggestions are only for those who find themselves in helpless situations. If the principal wife is wise and virtuous, reflects upon these words, and worries solely about the continuation of the ancestral line, she would not only refrain from jealousy but also feel compassion. In such a case, closeness brings comfort, making the advice of "distance" contrary to human nature. Or, if the husband is respectful and diligent, carefully managing the household, the concubine would be grateful just to have a place to stay and would dare not entertain thoughts of keeping him at a respectful distance. Such is the situation, and I am powerless to change it.