《素女妙论》

Long ago, the Yellow Emperor (Xuanyuan) asked the Plain Woman: “I have heard that some sages in antiquity lived to a thousand years, some to eight hundred, and others to two hundred. Sages of the middle ages could live to a hundred and twenty. Today, some people die at thirty or twenty; others die young at fifty or seventy, and some perish at just two or three. Few are healthy and at ease, while many suffer from illness. Why is this? I hope you will enlighten me and conceal none of the essential points.”

The Plain Woman replied: “A person comes into being through the father’s Jing and Qi and the mother’s blood, and the body is formed from the four elements of earth, water, fire, and wind. The reasons for differences in lifespan are not all the same. Those who die at two or three, five or seven, or twelve or thirteen do so because their parents failed to observe the relevant taboos during conception, making it difficult for the child to live long. Those who die in their twenties or thirties have a weak physical foundation and were not robust to begin with; they also never learned the ways of health cultivation. In youth and early adulthood, when blood and Qi are vigorous, they indulge in sexual desire and deplete their Jing and Qi, making illness more likely to arise. They also do not know how to treat disease, and so they exhaust the root of life. How could they expect to prolong their years?”

The Yellow Emperor asked again: “After Taiji (the primal state before Heaven and Earth were divided) differentiated, Yin-Yang began to appear. The light and pure Qi rose to become Heaven, while the turbid Qi gathered to form Earth. The Way of Qian gave rise to men, and the Way of Kun gave rise to women. Human beings dwell between Heaven and Earth, where all things grow. What can be separate from Yin-Yang? Without Yin-Yang, Heaven could not make the sun and moon shine; without Yin-Yang, Earth could not bring forth the growth of all things; without Yin-Yang, the relationships that order human life would be severed. Yin and Yang respond to and unite with one another; not a single day can pass without this. I still do not understand what you have said. I hope you will explain in detail the essentials of union between man and woman and the methods for treating illness, to help people prolong their lives.”

The Plain Maiden replied, “This is indeed very important. The union of man and woman is the way Yin and Yang come together. Yin contains Yang, and Yang contains Yin. The relationship of Yin and Yang between men and women also reflects the principles by which Heaven and Earth operate. But if one does not understand its essentials, it can lead to illness.” She continued, “Yin and Yang embrace one another: when Yang reaches its height, Yin begins to arise; when Yin reaches its height, Yang begins to emerge. The union of man and woman embodies the Way of Heaven and Earth, but failing to understand its essentials can likewise lead to illness. Within a woman’s Yin there is Yin and Yang of its own, and firmness and gentleness each have their distinct forms of comfort.”

The Yellow Emperor asked, “I have heard something of the way husband and wife come together, but I still do not understand its central principles. When a husband and wife unite, how can they draw close to one another and experience pleasure? Please explain this to me.”

The Plain Maiden replied, “The way men and women unite, methods for nourishing Jing and Qi, and massage and Daoyin (methods of caring for the body through massage and breath-regulated movement) all serve to return to the source and restore the original, strengthen the foundation, and preserve lasting vitality. If one does not understand the method of gathering Yin (here, a bedroom practice involving the harmonizing of Yin and Yang and the nourishing of Jing and Qi), and merely forces intercourse, it is difficult to achieve pleasure and harmony; in the end, the effort is fruitless. This is because people do not understand how to follow the underlying principles. To act in accordance with this method is an important secret of health cultivation.

During intercourse, a woman’s body has its own subtle means of experiencing pleasure, but few understand how they work. So if one focuses only on arousing desire, it often leaves both partners dissatisfied, and the union brings little pleasure. If the woman has not yet begun to lubricate and her vagina remains dry, but the man forces intercourse, the friction is futile: it wastes energy and brings no comfort. Conversely, if the woman’s desire has already arisen but the man’s erection is weak and his vital energy depleted, neither partner’s wishes are fulfilled. The woman will feel displeased and disappointed, and may even come to feel aversion.

(2) The Nine Positions Section

The Yellow Emperor asked, “The relations between men and women are a powerful desire in human nature and the source of the reproduction of all things. Do some people deliberately avoid them because they have not yet mastered the essential principles?”

The Plain Girl replied, “Such matters call for care and subtlety. Those with shallow understanding may consider them profane, but this is not a teaching that encourages indulgence; it is a method of preserving health. There are nine essential techniques for sexual union, named in order: the Flying Dragon posture, the Tiger’s Step posture, the Ape’s Grapple posture, the Cicada’s Clinging posture, the Tortoise’s Rising posture, the Phoenix’s Soaring posture, the Rabbit’s Suckling posture, the Fish’s Nibbling posture, and the Crane’s Union posture.”

The Yellow Emperor asked, “I have heard the names of the nine postures. Are there specific methods for putting them into practice?”

The Plain Girl replied, “Each posture has its own method, and each is named after the form of the corresponding animal. That is why they are called the ‘Nine Postures.’

“The first is called the ‘Flying Dragon posture.’ Have the woman lie on her back with her legs raised upward. The man lies over her, close to her thighs, and kisses her. The woman raises her lower body to receive him as he enters, then moves with him in rhythm, coordinating their movements. According to the original text, union in a rhythm of ‘eight deep and six shallow’ strokes warms the vagina, brings the man’s penis to erection, gives both partners a sense of pleasure and ease, and helps dispel various illnesses. The posture resembles a coiled dragon springing from hibernation and climbing into the clouds.”

Second, the Tiger’s Pace: Have the woman kneel and bow her head, while the man crouches behind her, holds her around the waist, and has intercourse with her. He moves according to the “five shallow, six deep” method, then thrusts a hundred times. In the text, “jade pincers” and “essence-fluid” are euphemisms for the woman’s genitals and bodily fluids. “Water and Fire in Balance” refers to the harmony of Yin and Yang, while the “cinnabar cauldron” is a metaphor for Neidan (internal alchemy) cultivation. The scripture says this method can dispel distress, promote the circulation of Qi and blood, and nourish the mind and will. The posture resembles a tiger or leopard emerging from the forest and howling into the wind.

Third, the Monkey Seizes Its Prey: Have the woman spread her legs and sit across the man’s thighs, bringing their bodies together. After entering her, the man moves several times in succession, then follows the “nine shallow, five deep” method. The scripture describes the woman responding intensely and fluids flowing, while instructing the man to conserve his Jing and Qi and not ejaculate. It says this method can relieve various ailments, increase strength, prolong life, and even make one feel no hunger. The posture resembles a monkey climbing a branch to pluck fruit; swift movements are best.

Fourth, the Cicada Clings to the Tree: Have the woman extend her left leg and bend her right. The man has intercourse with her from behind, using the “seven deep, eight shallow” method. The scripture uses euphemisms such as “red pearl” and “crimson ball” to describe the woman’s genital area and its responses. It says this method makes bodily movement feel free and easy, promotes the flow of the channels, and is beneficial when practiced over a long period. The posture resembles a golden cicada clinging to a tree, drinking clear dew and giving a soft call. It calls for restraint and conservation of Jing, so that Jing and Qi do not leak out.

Five: The Tortoise Swimming Posture. Have the woman lie on her back, calm and relaxed, her mind clear and empty, as if she has forgotten desire. The man lifts both her legs with his hands, raising them above her chest. He extends his penis, then suddenly inserts it into her vagina and penetrates deeply. As he moves in and out, he alternates between extending and withdrawing, like a tortoise stretching and retracting its head. The scripture says this method can dispel heat that has built up in the body and release pathogenic qi from the Five Viscera. Its form resembles a dark tortoise swimming in water: its shell is firm and protective, while its tail trails through the mud, preserving its vital essence.

Six: The Phoenix Soaring Posture. Have the woman lie horizontally on her back on the bed and lift her legs. The man holds her waist firmly with both hands, inserts his penis into her vagina, and thrusts from side to side. When her genital area grows warm and her body becomes soft and trembles, they have intercourse in a rhythm of “nine shallow, eight deep.” The scripture says this brings the woman pleasure, makes her breathe lightly, and fills her with vaginal fluids. It can also restore deficiency, replenish the marrow, make the body light and agile, and prolong life. Its form resembles an auspicious phoenix on Mount Dan, flying high on the wind and soaring between Heaven and Earth.

Seven: The Rabbit Suckling Posture. First, have the man lie on his back on the bed with his legs straight. The woman straddles his legs, facing away from him. She holds his penis and guides it toward her vagina. Once it is erect, they have intercourse with shallow penetration and deep withdrawal. The scripture says this method nourishes the blood and circulates Qi, relieving soreness and pain in the limbs. Its form resembles a jade rabbit leaping nimbly, now crouching, now springing up. Its movements alternate between advance and retreat but never stray from the proper path. In this way, one can “seize the toad’s essence in the highest heavens”—a metaphor using the toad in the moon to represent the vital essence gained through cultivation.

Eight: The Fish Nibbling Posture. Have two women embrace, one lying on her back and the other face down, in a posture resembling intercourse. Their genital areas press and rub against each other, like swimming fish nibbling duckweed, and their vaginal openings naturally widen. The man sits cross-legged nearby. Once the women’s genital areas are engorged and moist, he touches the place where they meet, then places his penis between them and inserts it, joining with both. The scripture says this method strengthens the sinews and bones, increases physical strength, warms and nourishes the body, and addresses the “five labors and seven injuries”—a general term for many kinds of strain and debility. Its form resembles fish playing among aquatic plants. The key is to “nibble the clear and expel the turbid”: absorb pure qi and release turbid qi.

Nine: The Crane Mating Posture. The woman wraps her arms around the man’s neck and places her right foot on the bed. The man supports her left leg with his right hand and lifts it onto his shoulder, bringing their bodies close together. He then moves slowly, gazing at the woman’s teeth, entering gradually and rocking gently, following the method of “nine shallow thrusts and one deep.” The scripture says that when the woman becomes sexually aroused, she produces lubricating fluid. This method calls for gathering the mind and maintaining focus. It is said to aid digestion, stimulate appetite, treat illness, extend life, and ward off hunger. Its movements resemble a red-crowned crane wheeling around and spreading its wings, gradually entering a wondrous state. The posture is also likened to fish playing among water plants; its key lies in expelling the old and taking in the new, and harmonizing the breath. It is used to nourish the body’s interior and remedy the “Five Fatigues and Seven Injuries,” a general term for chronic strain and various forms of debility.

(3) On Shallow and Deep Movements

The Yellow Emperor asked, “Knowing how to control the pace and depth of movement is an important principle of health preservation in the bedroom arts. If they are not properly adjusted, can each cause harm?”

The Plain Maiden replied, “Movements that are too shallow and do not reach their mark can cause discomfort; those that are too deep and exceed what is appropriate can also cause distress. There are also said to be thirty-six methods and seventy-two variations that can bring pleasure to both partners, though the principles behind them are profound.”

The Yellow Emperor asked, “When men and women unite, changes in depth often cause more harm than benefit. I have heard of secret methods for gathering and replenishing that can help people prolong their lives. I hope you will explain them in detail.”

The Plain Woman said, “A man should pay attention to a woman’s expressions and preserve his own Jing and Qi, without releasing them carelessly. First, rub the palms of both hands together until they are warm, then hold the penis. Next, use strokes that begin shallow and gradually deepen, continuing for a long time to increase pleasure for both partners. The movements should be neither too fast nor too slow, and should not always be deep: excessive depth can cause injury. Stimulate areas such as the ‘Zither Strings’ and ‘Water Chestnut Teeth.’ When a woman’s pleasure reaches its peak, she may clench her teeth, sweat and pant, close her eyes, and flush; her vagina may open and release lubrication. The scripture describes these as signs of pleasure at its height.

The eight areas inside the vagina are also called the ‘Eight Valleys.’ Listed from shallowest to deepest, they are: ‘Zither Strings’ at one cun, ‘Water Chestnut Teeth’ at two cun, ‘Tuo #’ at three cun, ‘Mysterious Pearl’ at four cun, ‘Grain Substance’ at five cun, ‘Yuque’ at six cun, ‘Kun Gate’ at seven cun, and ‘North Pole’ at eight cun.

The Emperor asked, “What illnesses can result from excessive or improper sexual activity?”

The Plain Woman replied, “The key to sexual activity is to avoid excessive depth, which can injure the five viscera. The scripture says that penetration as deep as ‘Grain Substance’ injures the liver, causing blurred vision, increased eye discharge and tearing, and poor control of the limbs. Reaching ‘Yuque’ injures the lungs, causing nausea, dry retching, phlegm and wheezing, and dizziness. Reaching ‘Kun Gate’ injures the spleen, causing a yellow complexion, abdominal distension, unease in the chest, and cold diarrhea. Reaching ‘North Pole’ injures the kidneys, causing weakness in the lower back and legs, and steaming bones with tidal fever. Sudden changes in depth injure the heart, causing a flushed face, dry cough, nightmares, and nocturnal emission. Sexual activity should therefore not be too deep. The woman’s ‘Cinnabar Cavity’—the name of an acupuncture point meant here—is three cun below the navel; do not injure it. The movements should also be neither too fast nor too slow: moving too quickly injures the blood, while moving too slowly depletes Qi. Both are harmful and bring no benefit.”

The Emperor asked, “I understand the essentials of regulating the fire and judging its intensity during alchemical practice, and the principles concerning bodily harm cannot be ignored. What other taboos and methods are there? Please hold nothing back.”

The Plain Maiden replied, “When practicing alchemy, you must avoid taboos. If you violate them by mistake, the consequences are said to include a shortened lifespan and calamities brought by ghosts and spirits. The Three Peng—the three corpse spirits said to dwell within the body—may also seize the chance to cause trouble, bringing illness and misfortune. The effects may even reach one’s children: they may die young, be foolish and unworthy, or become stubborn and vicious, bringing harm to their parents. How could one fail to be cautious?

“Avoid times when Heaven and Earth are dark and shaking; days of fierce thunder and lightning, violent winds, and torrential rain; the dark moon, new moon, first and last quarters, and full moon—that is, the days marking changes in the moon’s phases; severe cold and heat; eclipses of the sun or moon; the birthdays of divine beings; Gengshen days, Jia days, and your own birth-sign day; the Three Primes and Eight Festivals; and the fifth day of the fifth month. Monthly Sha, Yuebei, Pima, Hongsha, and other inauspicious days should also be avoided.

“There is further harm in practicing near altars dedicated to Heaven and Earth, the Five Sacred Peaks, and rivers and waterways; inside shrines and temples to divine beings; in front of images of gods and spirits; and beside wells, stoves, roof drains, or toilets. The scriptures say that practicing in these places may cause a person to die young or to have children with strange appearances.

“There are also taboos concerning intercourse: avoid it when extremely hungry or full, drunk, mentally exhausted or physically weary, grieving or frightened, newly recovered from illness, wearing mourning clothes, or during a woman’s menstrual period.”

(4) The Five Desires and Five Harms

The Emperor asked, “When people indulge themselves in their youth and strength, they are more likely to decline later; and the greatest joy often gives way to sorrow. Those who attain the Dao exercise restraint in accordance with its principles. It is said that they can master a hundred women and live as long as Heaven and Earth. Yet people today, before they reach fifty, often have weakened sinews and strength, wasted muscles, excessive Fire and depleted Kidney Water, until their bodies ultimately break down. Why is this?”

The Plain Maiden said, “There are five signs of desire, five signs of harm, and ten kinds of behavioral response. If one can judge the right moment and use the right method, both partners can find satisfaction; if not, each may be harmed. Why do some people suffer weakened sinews and vessels, wasting muscles, an excess of ‘Fire’ within the body and a depletion of ‘Water,’ eventually damaging their health?”

Five signs of desire:

First, a flush across the face indicates desire in the heart. At this point, the man should first insert his penis into the vagina, moving gently and withdrawing slowly. This is usually done outdoors, so that he can observe his partner’s response.

Second, breathing through the nostrils indicates that desire is just beginning to stir. The man should first enter the vagina without going too deep, and wait for desire to gradually grow stronger.

Third, a dry throat and hoarse voice indicate that passion has arisen and desire is intense. During thrusting, wait until the partner closes her eyes, sticks out her tongue, and breathes audibly. Then adjust the depth and pace freely in response, gradually building excitement.

Fourth, increased vaginal secretions indicate strong desire. The vagina will feel lubricated upon penetration, and secretions may flow out. Touch the labia gently, alternating from side to side, varying the pace, and adjusting to the circumstances.

Fifth, wrapping the legs around the man’s waist, holding his shoulders and back, and leaving the tongue extended indicate that desire is fully aroused. At this point, the limbs will feel at ease, and intercourse may become deeper.

Five signs of harm:

First, do not enter before the vagina has opened. Doing so can harm the lungs; lung damage may lead to excess phlegm, panting, and a hoarse voice.

Second, if desire has arisen but the man’s penis has become soft, forcing intercourse after the excitement has passed can harm the heart. Damage to the heart may lead to irregular menstruation.

Third, when a young woman has intercourse with an older man and her desire has been aroused but left unsatisfied, it harms the liver. When the liver is damaged, she may suffer dizziness, blurred vision, and dimmed sight.

Fourth, when her desire has been satisfied but the man’s penis remains erect, it harms the kidneys. When the kidneys are damaged, symptoms such as abnormal vaginal discharge and excessive uterine bleeding may occur.

Fifth, being forced to have intercourse before menstruation has ended harms the spleen. When the spleen is damaged, the complexion becomes sallow.

“Ten signs of arousal:

First, the woman puts her arms around the man’s back, moves her lower body of her own accord, and presses close to him with her tongue extended. This shows that she is arousing and exciting the man.

Second, the woman lies on her back, her arms and legs stretched out and still, while her breathing through the nose grows slightly quick. This shows that she wants the man to enter and thrust.

Third, the woman extends her wrist, opens her hand, and takes hold of the penis of a sleeping man, moving it with her hand. This shows intense desire and eager longing.

Fourth, the woman jokes and flirts, conveys affection with her brows and eyes, and at times makes sounds tinged with restlessness. This shows that her passion has reached its height.

Fifth, the woman takes hold of the man’s penis with both hands and moves it. This shows intense desire and eager longing.

Fourth, the woman jokes and flirts, conveys affection with her brows and eyes, and at times makes sounds tinged with restlessness. This shows that her passion has reached its height.

Fifth, the woman clasps her ‘golden lilies’—a term of praise for a woman’s feet—with both hands and reveals the ‘Gate of the Mysterious Female,’ meaning the female genitalia. This shows that her desire has matured and she feels pleasure.

Sixth, the woman takes the ‘jade ruyi’—here meaning the man’s penis—in her mouth. Her expression is like that of someone drunk or asleep, while her genital area secretly itches. This shows that she wants shallow or deep penetration and thrusting.

Seventh, the woman stretches out both legs and hooks them around the man’s penis, moving it in and out while moaning softly. This shows that vaginal fluid is flowing.

Eighth, the woman suddenly reaches satisfaction, her waist moving slightly. Though her fragrant sweat has not yet dried, she often wears a smile. This shows that she fears her Yang energy has already been released and that the pleasure is about to end.

Ninth, affection is deep and pleasure continues to grow. Though semen has already been ejaculated, the two still cling tightly to each other. This shows that their feelings remain unsatisfied.

Tenth, the woman’s body grows hot and is drenched in sweat, while her arms and legs move more slowly. This shows that desire has reached its height and her wish has been fulfilled.”

(V) On the Great Human Relationships

The Yellow Emperor asked, “Among human relationships, husband and wife come first, and only afterward do children and descendants follow. Are a woman’s virtue and appearance not worthy of examination?”

Su Nü replied, “A woman’s virtue is an inner beauty; her appearance is an outer beauty. First observe her outward appearance, then look to her inner qualities. If her hair is dry, brittle, and dark; her bones large and her muscles coarse; her build excessively heavy or thin; her height unusually great or small; or her age unsuitable, she may have difficulty bearing children. If her voice is forceful, her emotions and actions are rash and fierce, her genitals are dry, her womb is cold, or she suffers from persistent bleeding, red or white discharge, leaking turbid fluids, or a strong body odor, these conditions can severely deplete a man’s Yang Qi.”

The Yellow Emperor asked, “I understand what you have said about depleting Yang Qi. What do you think of using medicines and foods to nourish and regulate the body?”

Su Nü replied, “Sexual union between men and women is not merely for sensual pleasure. People today do not understand how to preserve and regulate their health, and force themselves into sexual activity. As a result, they often deplete their Jing and Qi and damage their vital energy, bringing illness upon themselves. Some also harm their bodies by mistakenly taking certain foods and medicines, and may even lose their lives. It is truly tragic.”

The Yellow Emperor asked, “The purpose of a husband and wife’s union is to have children. Why, then, are some people childless?”

Su Nü replied, “Some people harm their bodies by taking foods and medicines, and may even lose their lives. It is truly tragic.”

The Yellow Emperor asked again, “The purpose of a husband and wife’s union is to have children. Why, then, are some people childless?”

Su Nü replied, “There are three conditions that can make a woman unable to bear children, and three that can make a man unable to father them. A man may be childless if his semen is cold and thin, if excessive sexual activity has left him weak and exhausted, or if he shrinks back in fear at the moment of union. A woman may be childless if her desire is excessive and she is aroused by whatever she sees, or if her womb is weak and cold or her birth passage is blocked. Discord between husband and wife, intense jealousy, and excessive desire may also prevent them from having children.”

The Yellow Emperor asked, “If people have no children, what methods should they use to have them?”

Lady Su replied: “The method for conceiving a child follows the principle of Yin-Yang union. Prepare yellow gauze, damask, and silk, and make them into clothes, bedding, and curtains. On an auspicious day, take a peach branch that grew toward the east, write the couple’s birth-year sexagenary signs on it, and place it in the bedroom. On the third day of the ninth month, take another east-growing peach branch, write the couple’s names on it, and insert it in the bed. Also, after the woman’s menstrual bleeding has stopped for three or four days, the couple should each choose an auspicious day to bathe and burn incense, pray to Heaven, Earth, and the spirits, then enter the curtained bedchamber and unite. The scripture holds that at this time the womb has not yet closed, so conception is more likely.

The art of the bedchamber calls for measured advance and retreat, a calm heart, and a quiet mind. Do not play or flirt, and do not use aphrodisiacs or look at erotic illustrations. The scripture holds that violating these taboos harms one’s parents and is unfavorable to childbearing.”

The Yellow Emperor asked: “Why is the way of Yin and Yang called ‘joining’?”

Lady Su replied: “When Yin and Yang unite, the man gives and the woman receives, so it is called ‘joining.’ A woman’s Yin has signs of its own: even without stimulation like the plucking of a zither string, she can reach a pleasure like the ridges of a water chestnut; when her excitement reaches its height, her precious Yin fluid appears. When Yin blood envelops Yang essence, a boy is conceived; when Yang essence envelops Yin blood, a girl is conceived. This is what is meant by the way of Yin-Yang joining.”

The Yellow Emperor asked: “Joining is the foundation of human relations. Why, then, are some couples unable to unite in harmony?”

The Plain Maiden answered, “This is because women do not understand their husbands’ feelings, while men do not understand women’s dispositions. They do not know the principles of human relationships or the way to have descendants. Each stubbornly follows their own desires, and their greed is excessive; they are always dissatisfied and so grow resentful of one another. Some men abandon their wives and casually have affairs with other women; some women deceive their husbands and have affairs with others outside the home. Some men are impotent or cannot satisfy their sexual desire, while others have excessive desire and indulge without restraint, eventually growing weary of married life.”

The Yellow Emperor asked, “It is only natural for spouses to live in harmony and cherish one another. How does this affection and respect arise?”

The Plain Maiden answered, “When things proceed smoothly, this is called ‘Already Fulfilled’; when they do not, it is called ‘Not Yet Fulfilled.’ If the two people’s birth charts are compatible, and they are of similar age and in the prime of life, things are proceeding smoothly. If their charts are incompatible, or one is old while the other is young, things do not proceed smoothly. If they are well matched in talent and appearance and share similar interests, things proceed smoothly; if they are dull and unattractive, at odds with one another, and harsh in disposition, they will turn against each other. Yet if they love one another and their feelings are in harmony, they can develop respect and courtesy even when circumstances were not favorable to begin with. With mutual respect and courtesy, they can enjoy wealth, honor, and long life, and their descendants will flourish.”

(6) On Size, Width, and Length

The Yellow Emperor asked, “Why do men’s sexual organs differ in size, length, and firmness?”

The Plain Maiden answered, “People are endowed with different physical constitutions, just as their faces all differ. So sexual organs also vary in size, length, and firmness; these differences all come from one’s inborn endowment. Thus some men are short in stature but have larger sexual organs, while some are strongly built but have shorter ones. Some are frail, yet their organs are thick and firm; some are stout, yet their organs are soft and short. Some are exceptionally thick, others more moderate, and in some the veins swell and stand out when engorged. None of these differences interferes with the principles of intercourse.”

The Yellow Emperor asked, “If men’s sexual organs differ in size, length, and firmness, do the methods for attaining pleasure and fulfillment in intercourse also differ?”

The Plain Girl replied, “People’s bodies differ in shape; size and length are only outward appearances. What matters inwardly is whether both partners feel harmony and closeness, and take pleasure in the experience. First build affection through love and respect, then treat one another with sincerity. Why be concerned with size or length?”

The Yellow Emperor asked, “Do firmness and softness also make a difference?”

The Plain Girl replied, “A large but limp body is no better than a small but firm one; firmness that is rough is no better than gentleness and tenderness. Only what is just right can be called fully good.”

The Yellow Emperor asked, “Can those who practice the arts of cultivation use medicines to make what is small grow larger, or what is soft become firm? Would this leave harmful effects, or does it truly bring benefit?”

The Plain Girl replied, “When the partners’ feelings are in accord and their Qi (vital energy) circulates in harmony, what is small will naturally seem full, and what is soft will naturally become firm. Those who follow the Dao and understand the methods of cultivation can engage in intercourse for a long time without flagging. By following these methods, using Yin to support Yang and regulating the body through breathing, one can temper the force of fire as with water, safeguarding original Qi and Jing (essence). If one refrains from ejaculation through the night and practices over a long period, this can extend life and dispel illness. Taking aphrodisiacs such as the Five Mineral tonic or hǎinà (a medicinal substance made from seal or sea lion genitals) only makes deficient fire blaze on its own while true Yang is depleted, causing considerable harm.”

The Yellow Emperor asked, “Must those who understand the methods of cultivation also exercise restraint?”

The Plain Girl replied, “Let Qi circulate in cycles, follow its course during intercourse, and stop at the proper time, acting only within your capacity. Those who force themselves into excessive desire and lose control will gradually decline, even if they practice cultivation. The ancients warned: the benefit of taking medicine for three days is less than spending one night resting alone.”

(Seven) The Chapter on Nourishing Life

The Yellow Emperor asked the Plain Girl, “What is the foundation of the methods for nourishing life?”

The Plain Girl replied, “Qi is the foundation of nourishing life. Qi propels the blood, blood can transform into Jing, and Jing can nourish Shen. When Shen and Qi endure, a person can live; when Shen and Qi disperse, a person dies. Qi is the root of Shen. Someone who can cultivate Qi will not be burned even if they enter fire, nor drowned if they enter water. By guarding Jing and Qi and preventing them from dissipating, one can have intercourse throughout the night without losing Jing. Jing nourishes Shen; when Shen and Qi endure, a person can live, and when Shen and Qi disperse, a person dies. Qi is the root of Shen. Someone who can cultivate Qi will not be burned even if they enter fire, nor drowned if they enter water. By guarding Jing and Qi and preventing them from dissipating, one can have intercourse throughout the night without losing Jing. If one fails to preserve one’s vital spirit and acts without restraint, Shen and Qi will be depleted. This is called the ax that cuts short one’s life.”

The Yellow Emperor asked, “If people devote themselves solely to nourishing life and do not engage in marital relations, human relationships will come to an end, and future generations will also come to an end.”

The Plain Girl replied, “Ordinary people in their youth have not yet built up sufficient Qi and blood. They should moderate sexual activity and must not indulge excessively or suddenly release large amounts of Jing. In their prime, Jing and Qi are abundant. If they simply hold fast to Jing and shun desire, they may instead develop strange illnesses. So one must neither refrain from release entirely nor overdo it, and certainly not release so little that it becomes unsuitable.”

The Yellow Emperor asked, “Can one release Jing at regular times to satisfy desire, while also preserving Jing and nourishing Shen and Qi?”

The Plain Girl replied, “That is not so. If someone often releases Jing and then, on one occasion, does not, sores and swellings may develop. If someone always keeps Jing stored and then releases it on one occasion, they will suddenly become weak. Neither circumstance is beneficial for nourishing life.”

The Yellow Emperor asked again, “When a man’s Jing and blood are abundant and his Shen and Qi are full, how can this be known?”

The Plain Maiden replied, “When a man reaches sixteen years of age—the ancient expression ‘two eights’ means sixteen—the Celestial Stem begins to arrive. This refers to the vital essence associated with reproductive development beginning to flourish. But his Qi and blood are not yet abundant, and his mind and spirit are not yet settled, so he should exercise restraint. By the age of twenty, his Qi and blood gradually grow strong, and his vital essence gathers in the stomach and intestines; he should release semen once every thirty days. At thirty, his Qi and blood are strong, and his vital essence gathers between the thighs; he should release semen once every five days. At forty, his vital essence gathers in the lower back and spine; he should release semen once every seven days. At fifty, his Qi and blood are beginning to decline, and his vital essence gathers in the back and spine; he should release semen once every half month. By the age of sixty-four, the Celestial Stem is exhausted, the Yin-Yang cycle has run its full course, Qi and blood are weak, and seminal fluid has dried up. People over sixty who can still preserve their remaining original Qi and are physically strong may continue to release semen. By seventy, they should no longer indulge their desires or give free rein to their passions.”

The Yellow Emperor asked, “I know some people who show no restraint and, trusting in their physical strength, release semen three or even five times a day. Why is this?”

The Plain Maiden replied, “Releasing semen so frequently and suddenly weakens the body at once, and afterward it will inevitably become limp and feeble. To keep releasing semen without pause is to bring about an early death.”

The Yellow Emperor asked, “Why does a man’s Yang Qi suddenly rise and become aroused at night?”

The Plain Maiden replied, “Morning, daytime, evening, and night are the four divisions of the day. Yang Qi begins to arise at the hour of Zi (midnight), corresponding in the trigrams to ‘Return.’ At the hour of Chou, the second Yang line appears, corresponding to ‘Approach.’ At the hour of Yin, all three Yang lines are present, corresponding to ‘Peace.’ If a man suddenly releases semen at midnight, his Yang essence will be harmed. Before the age of fifty, this may lead to dizziness, abdominal pain, blurred vision, and blocked ears. There are also five kinds of harm:

“First, when a man and woman have intercourse and little semen is released, this is called harm to Qi.

“Second, when semen flows out during release but the body feels discomfort, this is called harm to the flesh.

“Third, when release is accompanied by pain, this is called harm to the sinews.

“Fourth, when release feels obstructed, this is called harm to the bones.

“Fifth, when the penis suddenly becomes limp and saliva flows just as intercourse is about to begin, this is called harm to the blood.

“All these conditions result from releasing semen excessively and exhausting seminal fluid.”

The second condition is pain when semen flows out, indicating that the muscles have been injured.

The third condition is a feeling of blockage when ejaculating, indicating injury to the bones.

The fourth condition occurs when, just before intercourse, the penis suddenly becomes limp and saliva flows from the mouth. This indicates injury to Qi and blood. All these conditions are caused by excessive sexual indulgence and depletion of essence. How could one fail to exercise caution?

(Eight) The Chapter on the Four Arrivals and Nine Responses

The Yellow Emperor asked, “When a man and a woman are attracted to each other, each can sense the other’s feelings before either has spoken. Such feelings are subtle and hard to grasp. What method should be used to discern and guide them?”

The Plain Woman replied, “If a man wants to discern a woman’s feelings, he can first tease and entice her with playful words, then guide her to reveal her feelings through gentle movements. A man has the ‘Four Arrivals,’ and a woman has the ‘Nine Responses.’ If they have intercourse before the Four Arrivals have come and the Nine Responses are complete, lasting harm will surely follow.”

The Yellow Emperor asked, “What are the man’s Four Arrivals?”

The Plain Woman replied, “If the penis is not yet hard, the Yang Qi has not yet arrived. If it is hard but shows no response, the Qi of the muscles has not yet arrived. If it trembles but is not firm, the Qi of the bones has not yet arrived. If it is erect and firm but cannot remain so, the Kidney Qi has not yet arrived. If even one of the Four Arrivals has not come and intercourse is forced, injury will surely result.”

The Yellow Emperor asked, “What are the woman’s Nine Responses?”

The Plain Maiden replied, “If a woman stretches and yawns wearily and remains drowsy when she wakes, it shows that her Lung Qi has not yet arrived. If her private parts are not moist and her legs remain bent, unwilling to open, it shows that her Heart Qi has not yet arrived. If her gaze does not move and her manner is not joyful, it shows that her Spleen Qi has not yet arrived. If her hand strokes the penis while she remains dull and drowsy, it shows that her Lung Qi has not yet arrived. If her private parts are not moist and her legs are unwilling to open, it shows that her Heart Qi has not yet arrived. If her gaze does not move and her manner is not joyful, it shows that her Spleen Qi has not yet arrived. If her hand strokes the penis without pleasure or desire, it shows that her Blood Qi has not yet arrived. If her hands and feet are limp and weak, and she lies on her side without moving, it shows that her sinew Qi has not yet arrived. If she caresses both breasts and finds no pleasure in it, it shows that her Bone Qi has not yet arrived. If her eyes begin to glimmer but her lips have not yet parted, it shows that her Liver Qi has not yet arrived. If she turns her body toward her partner but her cheeks do not flush, it shows that her Kidney Qi has not yet arrived. If her private parts are only slightly moist and her mouth is not thirsty, it shows that the Qi of fluids has not yet arrived. Once all these signs appear, proceed with ‘nine shallow strokes and one deep stroke.’ This can harmonize Yin and Yang, deepen affection, support Yang Qi, and replenish weakness and exhaustion.”

The Yellow Emperor asked, “What does ‘nine shallow strokes and one deep stroke’ mean?”

The Plain Maiden replied, “Enter shallowly nine times and deeply once, using one breath for each stroke. This is called ‘nine shallow strokes and one deep stroke.’ From the ‘qin strings’ to the ‘Mysterious Pearl’ is considered shallow; from ‘tuo’ to ‘grain’ is considered deep. If the penetration is too shallow, it may feel unsatisfying; if it is too deep, it may cause injury.”

The Yellow Emperor asked, “I have already heard in detail about the cauldron of the elixir—the furnace for refining the elixir—adjusting advances and withdrawals, carefully controlling the firing time, and the principle of ‘water and fire in balance,’ meaning the harmony of Yin and Yang. What remains unexplained? I hope you will make the whole teaching clear and extend your benevolence widely, helping the people, so that future generations need no longer suffer premature death or fear weakness, wasting, and infertility.”

The Plain Woman replied, “When Heaven and Earth join and Yin and Yang unite, first observe each person’s feelings and desire. Then discern whether their breathing and timing are right, and master the techniques of movement, advance and retreat, and changes in rhythm. You must also preserve your own Yang Qi so that the two of you remain closely joined. Use breathing and bodily fluids to nourish the body, allowing Qi and blood to flourish, the spirit to remain vigorous, and the face to resist the signs of age.”

The Emperor asked, “Nourishing oneself by gathering and replenishing is the most important method for refining the inner elixir. Shouldn’t all who possess spiritual awareness understand its principles?”

The Plain Woman replied, “Indeed. This accords with Your Majesty’s wishes and is an important way to prolong life. The ancients said that the celestial bodies incline toward the northwest, so men have an abundance of Yang Qi and a deficiency of Yin blood; the earth inclines toward the southeast, so women have an abundance of Yin blood and a deficiency of Yang Qi. Those who understand the mystery can draw from what is abundant to replenish what is lacking. Even at a hundred years old, they can still enjoy life in comfort, remain healthy for a long time, and live as long as Heaven and Earth. These principles should be engraved on metal and stone and passed down through the generations, so that everyone may benefit from them.”

After fasting and bathing, the Emperor followed this method to refine the inner elixir for eighty-one days and lived to the age of one hundred and twenty. Later, when the elixir was complete, he cast a cauldron beside a lake. A divine dragon came to welcome him, and the Emperor and the Plain Woman ascended to Heaven together in broad daylight.