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，迟速不侔
，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，睽隔如斯，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FS 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。前
有小产论，所当并察之。
九曰童稚，乃女子之时机也。方苞方萼，生气未舒，甫童甫笄，天癸未裕，曾见有未实
之粒可为种否？未足之蚕可为茧否？强费心力而年衰者能待乎？其亦不知机也矣。
十曰二火，乃男女之阳机也。夫君火在心，心其君主也；相火在肾，肾其根本也。然二
火相因，无声不应，故心宜静，不静则火由欲动，而自心挑肾。先心后肾者，以阳烁阴，出
乎勉强，勉强则气从乎降，而丹田失守，已失元阳之本色。肾宜足，肾足则阳从地起，而由
肾及心。先肾后心者，以水济火，本乎自然，自然则气主乎升，而百脉齐到，斯诚化育之真
机。然伶薄之夫每从勉强，故多犯虚劳，讵云子嗣？朴浓之子，常由自然，故品物咸亨，奚
虑后人？知机君子，其务阳道之真机乎。
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。天道和人事没有不遵循这一点的，而尤其在这件事（指生育）上最为关键。合与不合的关键，有十个方面，如果能掌握这些关键，主动权就在我手中了。
第一是开阖，这是妇女受孕的动机。气静则闭合，气动则开启，动是因为气至，就像长鲸饮川水，像巨大的酒杯倒酒一样毫无遗漏。在这个时候，吸入是自然的，不知道它进入的过程，所以没有开启而不接受的，也没有接受而不怀孕的。但是这个时机在瞬息之间，如果在未开启时投药/行房，就失之太早；在已开启后投药/行房，就失之太迟。在这个时刻，自然会有某种影响的情状可以心领神会，无法用言语完全表达。只有有心人才能察觉，如同云施雨降，很少有不丰收的。
第二是迟速，这是男女结合的时机。迟应当配合迟，快应当体现快，但阴阳的情质禀赋各有不同，固摄能力强的就慢，固摄能力弱的就快。慢的一方嫌弃快的一方，就像饥饿等待进食，等到吃的时候却无法咽下；快的一方畏惧慢的一方，就像醉酒再加一杯，想吐却吐不出来，迟和速不协调，就不能相互投合。以慢应对快，应该出奇制胜走捷径，不要先张扬声势；以快应对慢，应该保持冷静自我控制，挑逗之后再行动，能够逆转这个机制，恰好赶上合适的机会。
第三是强弱，这是男女相畏的机制。阳强阴弱，就会像害怕毒虫兵器一样躲避；阳弱阴强，就会像听到风声就倒下，看到尘土就败退，强弱互相欺凌，能道义相同心意契合的很少了。然而安抚弱者有方法，必须居于仁义，务必赢得其心；克服强者固然困难，如果不聚精会神，怎么能震慑其魂魄？这就是为什么强者不必过分畏惧，弱者也不必过分担忧的原因，也在于操作者怎么做罢了。
第四是远近，这是男女交汇的机制。有的人凭借身材高大强行闯入，唐突冒犯难以忍受；有的人偷偷窥视门槛，敢于窥探内室，想拒绝却做不到，想接纳却不得要领，隔阂如此之大，怎么能成功呢？然而收敛形迹在于形体，致远在于气，收敛形迹只是一时的，养气非顷刻间能成，如果没有平日教养的长远谋划，恐怕最终没有刚劲锐气，又怎么能直透重围，使鸠占鹊巢呢？
第五是盈虚，这是男女生机的机制。胃有盈虚，饱了就盈，饿了就虚。肾有盈虚，蓄积就盈，泄出就虚。盛衰由此决定，成败也由此决定，如果不知道如何运用，就会得到暂时的满足而失去常态。
第六是劳逸，这是男女气机的机制。劳累则气散而怯懦，安逸则气聚而坚实，这既可以作为破敌的兵法，也可以作为种植的农具，动作得当，获胜的人就多了。
第七是怀抱，这是男女情机的机制。情意相投则合，情意违背则离。喜乐属于阳，所以阳气多的人多喜；郁怒属于阴，所以阴气多的人多怒。阳气多的人多生气，阴气多的人多杀气。生杀之气，就是孕育贤愚的机制。不知道顺从哪个，又怎么会这样呢。
第八是暗产，这是男子错失时机的表现。不要以为自己强壮，何必担心子嗣；不要认为年轻力壮，放纵也无妨。不知道过错会错过佳期，强者没有酸味（指精气不足或无果），而且随得随失，自己也不知道原因，从一次到两次，从两次到三次，也就这样而已了。前面有小产的论述，应当一并考察。
第九是童稚，这是女子把握时机的机制。刚刚含苞待放，生气尚未舒展，刚刚成年及笄，天癸（月经/生殖精华）尚未充裕，曾见过不饱满的种子可以作为种子的吗？未成熟的蚕可以作为茧的吗？勉强耗费心力而年岁衰老的人能等待吗？这也是不懂得把握时机啊。
第十是二火，这是男女阳机的机制。君火在心，心是君主；相火在肾，肾是根本。然而二火相互依存，无声不应，所以心宜静，不静则火因欲望而动，从而由心扰动肾。先心后肾，是以阳灼烧阴，出于勉强，勉强则气向下沉降，丹田失守，已经失去了元阳的本色。肾宜充足，肾足则阳从地起，由肾达心。先肾后心，是以水济火，本乎自然，自然则气主升，百脉齐至，这才是化育的真正机制。然而身体单薄的人往往出于勉强，所以多患虚劳，怎能指望子嗣？朴实浓厚的人，常由自然，所以万物亨通，何必忧虑后人？懂得机巧的君子，务必追求阳道的真正机制。
The principle of Yin and Yang is that union leads to gathering, while disunion leads to separation; union leads to success, while disunion leads to failure. This applies to both the Way of Heaven (Tian Dao) and human affairs, but it is particularly crucial in the matter of reproduction. The key to union or disunion lies in ten factors; if one can grasp these keys, the initiative rests with oneself.
First is Opening and Closing (He-Bi), which is the motive force for women's conception. When Qi is still, it closes; when Qi moves, it opens. Movement occurs due to the arrival of Qi, like a giant whale drinking from a river, or a large goblet being emptied drop by drop. At this moment, inhalation is natural, and its entry is imperceptible. Thus, there is no case where opening does not receive, nor where reception fails to result in pregnancy. However, this opportunity exists only for an instant. If action is taken before opening, it is too early; if taken after opening has passed, it is too late. At this juncture, there are subtle influences and conditions that can be intuitively understood but cannot be fully expressed in words. Only those who are attentive can perceive them. Like clouds bringing rain, harvest is rarely lacking.
Second is Slowness and Speed, which is the timing of male-female union. Slowness should match slowness, and speed should manifest as speed. However, the constitution and temperament of Yin and Yang vary. Those who are firm tend to be slow, while those who are not firm tend to be fast. If the slow party dislikes the fast party, it is like waiting hungrily for food but being unable to swallow when it arrives. If the fast party fears the slow party, it is like adding another cup to intoxication, wanting to vomit but unable to do so. If slowness and speed do not correspond, they will not harmonize. When facing speed with slowness, one should use surprise tactics and take shortcuts, avoiding premature display of strength. When facing slowness with speed, one should remain calm and self-possessed, provoking before engaging. By reversing the mechanism, one can meet the opportune moment.
Third is Strength and Weakness, which is the dynamic of mutual apprehension between men and women. If Yang is strong and Yin is weak, one may fear like insects or weapons and flee like before spears. If Yang is weak and Yin is strong, one may collapse at the sound of wind and retreat at the sight of dust. When strength and weakness clash, it is rare for their paths and intentions to align. However, there is a way to soothe the weak: one must act with benevolence and righteousness, striving to win their heart. Overcoming the strong is difficult; without concentrating essence and spirit, how can one seize their soul? Therefore, the strong need not be overly feared, nor the weak overly worried; it depends on how one acts.
Fourth is Distance and Proximity, which is the timing of male-female convergence. Some rely on physical stature to force entry, making abrupt intrusion unbearable. Others peek stealthily at the door, daring to spy into the inner chambers. The desire to reject is impossible, and the desire to accept is unfulfilled. With such separation, how can success be achieved? However, restraining one's form lies in the body, while reaching far lies in Qi. Restraining the form is temporary, but nurturing Qi takes time. Without long-term planning for cultivation, one may lack the vigorous energy needed to penetrate defenses and occupy the nest (metaphorically succeeding).
Fifth is Fullness and Emptiness, which is the vital mechanism of men and women. The stomach has fullness and emptiness: it is full when satiated and empty when hungry. The Kidney (Shen) has fullness and emptiness: it is full when storing and empty when excreting. Prosperity and decline depend on this, as do success and failure. If one does not know how to utilize it, one gains temporary satisfaction but loses normalcy.
Sixth is Labor and Rest, which is the Qi mechanism of men and women. Labor scatters Qi, leading to timidity; rest gathers Qi, leading to solidity. This can serve as military strategy for breaking enemy lines or as agricultural tools for planting. If movement is appropriate, victory is common.
Seventh is Mindset and Emotion, which is the emotional mechanism of men and women. 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, while abundant Yin generates killing Qi. The Qi of life and death is the mechanism for conceiving wise or foolish offspring. If one does not know which path to follow, why would it happen thus?
Eighth is Hidden Miscarriage, which represents the man's missed opportunity. Do not assume that because you are strong, you need not worry about heirs. Do not think that because you are young, indulgence is harmless. Ignorance causes one to miss the prime time. The "strong" may lack substance (sourness/flavor metaphor for essence), losing what they gain immediately, unaware of the cause. From once to twice, from twice to thrice, it remains the same. Refer to the previous discussion on spontaneous abortion for further inspection.
Ninth is Childhood/Adolescence, which is the timing for women. Just as buds have not yet opened and vital energy is not yet舒展 (unfolding), or just as a girl has reached puberty but Tian Gui (menstrual/reproductive essence) is not yet abundant, can one find immature grains suitable for seed? Can an underdeveloped silkworm produce a cocoon? Can one who forces effort while aging wait for results? This is also a failure to grasp the timing.
Tenth is the Two Fires, which is the Yang mechanism of men and women. Ministerial Fire (Jun Huo) resides in the Heart (Xin), which is the sovereign; Ministerial Fire (Xiang Huo) resides in the Kidney (Shen), which is the root. These two fires interact; silence meets with response. Therefore, the Heart should be still. If not still, Fire moves due to desire, stirring the Kidney from the Heart. Acting Heart first, then Kidney, means using Yang to scorch Yin, which is forced. Force causes Qi to descend, leading to loss of control over the Dantian and deviation from the true nature of Primordial Yang (Yuan Yang). The Kidney should be sufficient. When Kidney Qi is sufficient, Yang rises from the earth, moving from Kidney to Heart. Acting Kidney first, then Heart, means using Water to balance Fire, following nature. Nature causes Qi to ascend, reaching all meridians simultaneously. This is the true mechanism of creation. However, frail individuals often rely on force, leading to deficiency consumption (Xu Lao), making heirs unlikely. Robust individuals often follow nature, ensuring prosperity of all things, leaving no reason to worry about descendants. The gentleman who understands these mechanisms should strive for the true essence of the Yang path.