《素女经》

The Supreme Principle, the First

The Yellow Emperor asked the Plain Girl: “My vigor is declining, Yin and Yang are out of balance, I feel no happiness in my heart, and my body often seems endangered and unsettled. What should I do?”

The Plain Girl answered: “People grow weak mostly because they do not understand the principles of sexual union between man and woman, and so they injure the body. The woman’s effect upon the man is like water that can put out fire. To understand the principle is like using a pot and cauldron to blend the various flavors and make a delicious broth. Those who understand the Way of Yin and Yang can obtain every kind of pleasure; those who do not will suffer harm to body and lifespan—how then can they enjoy pleasure? How can one fail to treat this matter with caution!”

The Plain Girl continued: “There was a Cai Nü who was thoroughly versed in the arts of the Dao (the Way). The king sent her to consult Peng Zu on methods of prolonging life. Peng Zu said: ‘If one treasures Jing (essence) and Qi (vital energy), nurtures Shen (spirit), and also takes various medicines, one may seek long life. But if one does not understand the Way of sexual union between man and woman, even taking medicine is of no use. Man and woman complementing one another is like Heaven and Earth together generating the myriad things. Heaven and Earth follow the way of joining, and so their movement never ceases; if people go against the way of sexual congress, they are gradually injured and easily die young. Only by avoiding these things that slowly harm the body, and by understanding the art of Yin and Yang, does one find the way of long life.’”

Cai Nü bowed again and said: “Please tell me the essentials.”

Peng Zu said: “The principle is not hard to understand; people simply do not believe it and are unwilling to practice it. Now the ruler must attend to the various affairs of government and order the realm, and surely cannot personally practice every method of nurturing life. Since the women of the inner palace are numerous, one ought to understand the methods of sexual joining. The essential point is that, when uniting with young women, one should not release Jing too often; in this way the body can be made light and vigorous, and this helps to dispel various illnesses.”

The Plain Girl said: “When uniting with a woman, one should regard her as ordinary as tile and stone, and regard oneself as precious as gold and jade. If Jing and Qi have already stirred, one should quickly leave the place where they gather. One should treat sexual union as if driving a galloping horse with a rotten rope, and as if standing at the edge of a deep pit with sharp blades at the bottom, fearing lest one fall in. If one can treasure Jing, life will not easily fail.”

Here “the joining of Yin and Yang” means sexual union between man and woman; the text uses “cherishing Jing and nurturing Shen” to indicate the restraint and life-cultivation that it emphasizes.

The Yellow Emperor asked Su Nü, “If one now wishes to refrain from sexual activity for a long time, what should be done?” Su Nü said, “This will not do. Heaven and Earth have their opening and closing; Yin and Yang (yinyang) interact with one another and thereby generate and transform. Human beings should take Yin-Yang as their model and accord with the four seasons. If one goes long without sexual union, spirit and vital energy (Shen and Qi) cannot circulate and find release, and Yin and Yang become blocked and sealed off from each other—then on what can one rely to replenish oneself? One may repeatedly practice moving the Qi, expelling the old and drawing in the new, and thereby nourish the body. If the penis is not exercised, the place it occupies loses its vitality; therefore it should be moved often, as a form of guiding exercise (daoyin). To be able to move without emitting essence (Jing) is called ‘returning the essence’ (huanjing). Returning the essence can supplement and benefit the body, and the way of nurturing life is thereby made clear.”

The Classic of Su Nü (Su Nü Jing) records that the Yellow Emperor asked, “In sexual union between man and woman, how should one observe the proper measure?” Su Nü said, “Sexual union between man and woman has its fixed methods and its moderation. The man can preserve his vigor, the woman can have fewer illnesses, the mood is joyful, and physical strength is also increased. Yet if one does not understand restraint and method, the body will day by day be injured. To grasp the principle of this, one must even out the breath, settle the mind and spirit, and harmonize one’s intent. When breath, spirit, and intent are all settled, the spirit can hold body and mind together. The body should be neither cold nor hot, neither hungry nor too full; one relaxes the body in a calm and steady way, and the movements should be unhurried: enter shallowly, move slowly, and do not thrust in and out too often. Let the woman feel at ease, and let the man also preserve his vigor—take this as the measure.”

The Classic of the Mysterious Woman (Xuan Nü Jing) records that the Yellow Emperor asked the Mysterious Woman (Xuan Nü), “I have already learned the arts of Yin-Yang from Su Nü, and I have methods of my own as well. I hope you will explain them further for me, so that I may understand their principles completely.” The Mysterious Woman replied, “Between Heaven and Earth, action ought to…” Here the original text has a lacuna; the words that survive are not enough to restore what follows.

The Classic of the Mysterious Woman (Xuannü jing) says: The Yellow Emperor asked the Mysterious Woman (Xuannü), “I have already learned from the Plain Woman (Sunü) the methods of Yin-Yang union, and I have also grasped some of the rules. I hope you will explain them once more, so that I may understand the principles in full.”

The Mysterious Woman replied, “Between heaven and earth, the activity of all things never departs from Yin-Yang. Only when Yang joins with Yin can there be transformation and generation; only when Yin meets Yang can there be free passage. Yin and Yang depend on each other and operate together. Thus, when man and woman unite, the man’s body becomes erect and the woman’s body opens and relaxes; the two Qi (vital energy) of Yin and Yang mingle, and seminal fluid and yin fluid likewise communicate with each other. The man has eight joint points, and the woman has nine palace sites (important places within the female reproductive system). If union loses proper measure, the man may suffer ailments such as paralysis and abscesses, the woman may have her menses injured, all kinds of illness will follow, and life will be shortened. If one understands the principle, union can be pleasurable and beneficial to bodily strength, life can be prolonged, and the complexion will be as vivid as flowers.”

The Secret Instructions of the Jade Chamber (Yufang mijue) says: The Yellow Emperor asked the Plain Woman, “What is the principle of Yin-Yang union? How should it be carried out?”

The Plain Woman replied, “Union has its corresponding methods. By means of them the man regulates his Qi, and by means of them the woman dispels illness; when the mood is joyful, Qi and strength become all the more abundant. If one does not understand these methods, one may gradually weaken because of this. To grasp the principle, the key lies in settling the Shen (spirit), harmonizing mind and will, and keeping the spirit focused and gathered in. One should not practice when it is too cold or too hot, nor when overly full or hungry. The body should be calm, the intention upright, the movements gentle, entering deeply and without haste, and coming and going should not be frequent. Take these as the proper measure, observe them with care, and do not go against them; then the woman will feel delight, and the man will not easily decline.”

The Yellow Emperor asked, “When I now wish to engage in sexual intercourse, the penis will not become erect. I feel embarrassed in my face and ashamed in my heart, and beads of sweat stream down. Although my desire is very strong, and even when I assist with my hand, it still will not become erect. What should be done? Please tell me the method.”

The Plain Girl answered, “What Your Majesty asks is something many people encounter. Sexual union between man and woman has its own fixed principles. First the breath must be made calm and even; only then will the penis become erect. One should follow the so-called Five Constants (here referring to the ordinary principles by which Yin-Yang, Qi (vital energy), blood, and the like are harmonized), sense the responses throughout the body, then observe the woman’s preferences and emotional demeanor, and choose a suitable manner. One gathers the ‘overflowing Jing’ (essence; the seminal fluid produced in sexual union) and takes the fluids into the mouth. The scripture (Jing) holds that Jing and Qi can be transformed, replenishing the bone marrow and the internal organs.

“Observe the taboos of the Seven Injuries (seven kinds of harm that excessive sexual activity may cause), practice the Eight Benefits (eight methods that aid the cultivation of life), and do not go against the ordinary principles of Yin-Yang harmony; only then can the body be nourished and maintained. When upright Qi is abundant within, illness can be dispelled; the internal organs rest secure, and the body is moist and free-flowing. In this way erection is possible at every union, one’s strength is doubled, and there is no longer any need to feel ashamed on this account.”

The Mysterious Woman Scripture (Xuannü Jing) says that the Yellow Emperor asked: “During sexual union, if the woman feels no pleasure, her body does not respond, and she secretes no fluids, while the man’s penis is not firm and lacks strength, why is this?”

The Mysterious Woman replied: “Only when the Yin and Yang of man and woman resonate with each other can they move in mutual response. If Yang Qi (vital energy) receives no resonance from Yin Qi, it will not arise; if Yin Qi receives no resonance from Yang Qi, it likewise will not respond. If the man wishes to unite but the woman is unwilling, or the woman wishes to unite but the man has no desire, their intentions do not accord, and Jing (essence) and Qi cannot resonate with each other. If, in addition, one begins hastily and moves roughly, before either has yet felt pleasure, the body will naturally find it hard to respond in harmony. If both man and woman are willing, their feelings accord, and their hearts are pleased, the woman’s body will respond, the man will become erect and warm, their genitals will touch, fluids will flow forth, and the penis will extend accordingly. Movement may be now slow and now swift, and the vaginal opening will open and close; at times the movement may be ample yet without fatigue, and both can be at ease and comfortable. In this way one can draw in Jing and Qi, harmonize the breath, and nourish the Vermilion Chamber (here referring to the female reproductive organs). The eight essentials are now set forth, and the methods have all been explained clearly, including extending and contracting, bending forward and leaning back, advancing and withdrawing, and flexing, stretching, and turning. The Yellow Emperor should practice them with care, observe them with caution, and not go against them.”

In the Plain Woman Scripture (Sunü Jing), “Approaching and Governing, the Fifth,” the Yellow Emperor asked: “When uniting with a woman, are there methods that should be followed?”

The Plain Woman replied: “When uniting with a woman, one should first have her draw in her body, bend forward and lean back, and perform such movements as advancing and withdrawing and flexing, stretching, and turning. The Yellow Emperor should practice them with care, observe them with caution, and not go against them.”

The Classic of the Plain Girl (Sunü Jing) says that the Yellow Emperor (Huangdi) asked, “Is there a fixed method for sexual union between man and woman?” The Plain Girl (Sunü) replied, “In union, first have the woman lie flat and relax her body, bend her legs, and have the man position himself between them. The two kiss and suck each other’s tongues; the man fondles the penis with his hand and stimulates both sides of the woman’s vulva. Continue in this way for as long as it takes to eat a meal, and then enter slowly. If the penis is thick and large, first enter half a cun (a traditional Chinese inch); if it is relatively slender and weak, enter one cun. Do not thrust; slowly withdraw and enter again. The scripture holds that in this way all kinds of illness can be eliminated.

Do not let the penis slip out to either side. After it enters the vagina, the genital area will naturally grow warm, and the woman will also become eager, her body moving in response; when the movements of both are in harmony, join more deeply. The scripture holds that in this way the various illnesses of both man and woman will be eliminated. Next, thrust shallowly into the “qinxian” (a term used in the original to designate one particular site of the woman’s genitals), entering three and a half cun. At this point unite with the mouth closed, following the rhythm of one, two, three, four, five, six, seven, eight, nine, and then gradually go deeper, moving back and forth beside the “kunshi” (here referring to a bony place near the genitals). The man draws close to the woman’s mouth and inhales; after this has been completed according to the “way of nine times nine” (a method of union regulated by nines), proceed again in the same manner.

The Five Constants, Section Six

The Secret Instructions of the Jade Chamber (Yufang Mijue) says that the Yellow Emperor asked, “What is meant by the Five Constants?” The Plain Girl replied, “The penis also has a way of the Five Constants (wuchang): it lies deep in a hidden place, keeps to due measure, and inwardly the heart harbors the Qi (vital energy) of supreme De (Virtue/Power), while one acts according to the way of nine times nine.”

The Five Constants, Section Six

The Secret Instructions of the Jade Chamber says that the Yellow Emperor asked, “What is meant by the Five Constants?” The Plain Girl replied, “The penis indeed has a way of the Five Constants: it lies deep in a hidden place and holds to due measure; the heart cherishes supreme De; and when it is put into practice there must also be restraint. That the penis has the will to carry out union is humaneness (ren); that it is hollow in the middle is righteousness (yi); that its forward end has due measure is ritual propriety (li); that it becomes erect when desired and ceases when not desired is trustworthiness (xin); and that in union one can lower and raise, advance and withdraw, is wisdom (zhi).

Therefore the True Person (zhenren) regulates union according to the Five Constants. Although humaneness has the intention to bestow, one must still cherish Jing (essence) and Qi, so that they are not easily dissipated. Righteousness lies in guarding the empty aperture and in knowing that there should be things forbidden and that one must not go to excess. Since one understands restraint and yet must still carry out union, ritual propriety is used to set the proper limits. When good faith is kept with perseverance, trustworthiness becomes manifest; after that, one must also understand the way of union. Only by being able to follow the Five Constants can the body enjoy long life.”

The Five Signs, Section Seven

At this point the original text shows only the heading “The Five Signs, Section Seven.”

The Yufang Mijue (Secrets of the Jade Chamber) records that the Yellow Emperor asked the Plain Girl: “How can one know whether a woman feels pleasure?” The Plain Girl replied: “One may observe five signs, five desires, and ten bodily movements, and thereby understand her responses.”

The five signs are these. First, when her face flushes red, the bodies are slowly drawn together. Second, when the breasts grow firm and sweat appears on the nose, one slowly enters. Third, when the throat becomes dry and she swallows saliva, one slowly moves. Fourth, when the genitals grow moist, one slowly goes deeper. Fifth, when fluid flows out near the buttocks, one slowly thrusts.

The five desires are used to recognize her responses. First, when she desires it in her heart, she holds her breath. Second, when the genitals desire it, the nostrils and mouth open. Third, when sexual longing grows urgent, she trembles and embraces the man. Fourth, when she inwardly wishes to be satisfied, sweat soaks her clothes. Fifth, when pleasure reaches an intense degree, her body straightens and she closes her eyes.

The ten movements appear as follows. First, she embraces her partner with both hands, showing that she wishes their bodies to draw close and their genitals to meet. Second, she extends both arms, showing that she hopes for close rubbing against the upper part. Third, the abdomen opens, showing that she hopes her partner will ejaculate. Fourth, the buttocks begin to move, showing that she feels comfortable and pleased. Fifth, she raises both legs to clasp her partner, showing that she hopes for deeper entry. Sixth, the legs cross over one another, showing that the genitals continue to itch. Seventh, she turns onto her side and sways, showing that she hopes to be entered more deeply from the left and right. Eighth, she lifts her body, urging her partner to move more quickly so that her enjoyment grows more intense. Ninth, the body relaxes and stretches out, showing that the limbs feel at ease. Tenth, lubricating fluid flows from the genitals, showing that semen has already been emitted. By observing these manifestations, one can tell whether the woman feels pleasure.

The Yellow Emperor (Huangdi) asked the Mysterious Woman (Xuannü): “I greatly wish to engage in sexual union, but the penis will not become erect. May one force the act and proceed anyway?” The Mysterious Woman said: “No. During union, once the man has emitted his essence (Jing), one can tell from the responses whether the woman has obtained pleasure.”

The Four Arrivals, Section Ten

The Yellow Emperor asked: “During sexual union, what conditions must the man fulfill so that the woman will manifest the responses of the nine kinds of vital energy (Qi)?” The Mysterious Woman said: “The man must first attain the ‘four arrivals.’ If the penis has not become erect, the harmonious Qi has not arrived; if it is erect but not yet large enough, the muscle Qi has not arrived; if it has enlarged but is not firm, the bone Qi has not arrived; if it is firm but without a sensation of heat, the spirit Qi (Shen Qi) has not arrived. Thus erection is the sign that essence-Qi has become manifest, enlargement is the place where essence-Qi gathers, firmness is the portal through which essence-Qi enters and leaves, and the sensation of heat is the gateway by which essence-Qi is set in motion. Once all four states are present, one must still exercise restraint according to the proper method, neither stirring rashly nor emitting essence lightly.”

The Nine Qi, Section Eleven

The Yellow Emperor asked: “How can the woman’s nine kinds of Qi be distinguished?” The Mysterious Woman said: “By observing her responses one can tell: deep breathing and swallowing of saliva show that the lung Qi has arrived; making sounds and sucking upon the partner show that the heart Qi has arrived; embracing and pulling the partner show that the spleen Qi has arrived; moistening of the yin gate shows that the kidney Qi has arrived; frequent kissing and biting of the partner show that the bone Qi has arrived; hooking the partner with the legs shows that the sinew Qi has arrived; caressing the penis shows that the blood Qi has arrived; caressing the man’s breasts shows that the flesh Qi has arrived. When union continues for a long time, one may arouse the partner’s feelings by touching and stroking the body, so that all nine Qi appear. If a certain response does not appear, the body is regarded as not yet harmonized, and it may be regulated and treated according to the corresponding method.”

The Nine Methods, Section Twelve

The scripture under this heading is missing in part; the surviving text only indicates that what follows will discuss the “nine methods.”

The Classic of the Mysterious Woman (Xuannü Jing) says that the Yellow Emperor asked, “I have not yet heard how the nine methods you speak of are actually carried out. Please explain them to me, so that I may understand their meaning, treasure them in the stone chamber, and practice them according to the proper method.”

The Mysterious Woman replied, “The nine methods are as follows.

The first is Dragon Turning (Longfan). The woman lies on her back, and the man lies over her with his legs drawn up on the bed. The woman raises her genitals to receive the man’s penis. The man first moves at the entrance of the vagina and then thrusts upward, passing from a slow, unhurried motion into a rocking one, and entering and withdrawing to the rhythm of ‘eight shallow and two deep.’ The woman feels pleasure and reaches what the scripture calls the state in which the genitals naturally tighten. The scripture says that doing this can make the hundred illnesses recede.

The second is Tiger’s Pace (Hubu). The woman lies face down, with her buttocks raised and her head lowered. The man kneels behind her, embraces her abdomen, and then enters the vagina, moving at the place the scripture calls Zhongji (Central Pole). Advance and withdrawal meet, and the practice follows the ‘count of five and eight’; the exact rhythm is decided by the condition of both partners. The scripture describes the woman’s genitals opening and closing and secretions flowing out, after which they rest, and it says that this method can make the woman less prone to illness and the man more robust.

The third is Ape’s Grapple (Yuanbo). The woman lies on her back, and the man raises her legs so that her knees come near her chest, while also lifting her buttocks and back. He then enters the vagina and moves at the place the scripture calls Choushu (Odorous Mouse). The scripture describes the woman’s body swaying and her secretions increasing; the man deepens his movements and stops only when the woman feels satisfied. It says that in this way the hundred illnesses can be cured.

The fourth is Cicada Clinging (Chanfu). The woman lies face down and stretches her body out straight. The man lies on her back from behind, enters deeply into the vagina, and slightly raises her buttocks so as to stimulate the place the scripture calls Chizhu (Red Pearl). This is practiced according to the ‘count of six and nine.’ The scripture describes the woman feeling pleasure and her secretions increasing, the inside of the vagina contracting quickly while the outside opens, and the movements stopping once satisfaction is reached. It says that this can eliminate the Seven Injuries (Qishang), a classification of bodily harm in the Daoist arts of the bedchamber.

The fifth is Turtle Rising (Guiteng). The woman lies on her back and bends her knees. The man pushes her feet up toward her chest, then enters the vagina and moves at the place the scripture calls Yingnü (Infant Maiden). The depth of each advance and withdrawal must be kept in due measure, so as to be sure of stimulating the corresponding place. The scripture says that the woman will feel pleasure, her body will sway in response, and secretions will flow out; the movement reaches its furthest depth, and one stops when the woman is satisfied. The scripture holds that practicing in this way can greatly increase one’s vigor.”

The sixth method is called “Phoenix Soaring” (Fengxiang). The woman lies on her back and raises both feet, while the man kneels between her legs, supporting himself with both hands on the mat. He penetrates deeply and stimulates her genitals. As he moves he feels firmness and warmth, and the woman moves in response. They continue for the “number of three eights” (three times eight, that is, twenty-four times), with their buttocks pressed closely together. They stop once her genitals relax, fluid flows of its own accord, and she feels pleasure. It is said that this can eliminate a hundred illnesses.

The seventh method is called “Hare Suckling the Hair” (Tu shun hao). Here the man first lies on his back, and the woman lies prone upon him facing the opposite way. The two move for the number of three eights, with their buttocks pressed together, and stop when her genitals relax, fluid flows, and she feels pleasure. The scripture says that this can eliminate a hundred illnesses.

The name “Hare Suckling the Hair” then appears again, but the posture recorded is different: the man lies on his back with his legs extended, and the woman straddles him, her knees spread to either side, her back toward his head and her face toward his feet. She leans forward, supporting herself on the mat; they then join, and her genitals are stimulated. The scripture says that she feels pleasure, her fluid flows like a spring, and body and mind are joyful; when they stop once she is satisfied, a hundred illnesses will not arise.

The eighth method is called “Fish Joining Scales” (Yu jie lin). The man lies on his back, and the woman straddles him with both legs extended forward. In union the movement is slow and penetration is shallow: he enters only slightly and then pauses, remaining gentle and lingering, and does not go deep, like an infant holding the breast in its mouth. The woman is left to rock by herself, and they try to continue for as long as possible; once she is satisfied, the man withdraws. The scripture says that this method can treat accumulations and lumps within the body.

The ninth method is called “Cranes Crossing Necks” (He jiao jing). The man sits cross-legged, and the woman straddles his legs, embracing his neck with both hands. The two join and stimulate the more sensitive part of her genitals. He holds her buttocks and helps her rock. They stop when she feels pleasure and fluid flows. The scripture says that in this way the “seven injuries” (qishang, the seven kinds of bodily injury or depletion described in traditional medical texts) will heal of themselves.

The Eight Benefits, Section Sixteen

The Yufang Mijue (Secrets of the Jade Chamber, an ancient text of the art of the bedchamber) records that the Plain Girl said: “The union of Yin and Yang brings seven kinds of injury and eight kinds of benefit.”

The first benefit is called “Securing the Essence” (Gujing). The woman lies on her side with her legs apart, and the man lies on his side between them. They move for the “number of two nines” (two times nine, that is, eighteen times) and stop when the count is complete, so that the man securely retains his Jing (essence) and Qi (vital energy). The scripture also says that this method can treat a woman’s leaking blood (bleeding outside the menstrual period): performed twice a day, it can bring recovery in fifteen days.

The second benefit is called “calming the Qi” (anqi), meaning to bring the Qi (qi, vital energy) into a peaceful balance. The woman lies on her back with the pillow raised and both legs spread apart; the man kneels between her legs and they have intercourse, counting the movements by “three nines,” that is, twenty-seven times, and stopping when the count is reached. The scripture says that this can pacify the Qi and can also treat coldness of the woman’s vagina; done three times a day, results may be seen in twenty days.

The third benefit is called “benefiting the viscera” (lizang), meaning to benefit the internal organs. The woman lies on her side with both legs bent, and the man lies crosswise behind her for intercourse, counting the movements by “four nines,” that is, thirty-six times, and stopping when the count is reached. The scripture says that this can pacify the Qi and can also treat coldness of the woman’s vagina; done four times a day, results may be seen in twenty days.

The fourth benefit is called “strengthening the bones” (qianggu), meaning to strengthen the sinews and bones. The woman lies on her side, bending her left knee and extending her right leg, while the man leans over her for intercourse, counting the movements by “five nines,” that is, forty-five times, and stopping when the count is reached. One passage says that this can bring about “coldness of the passes,” done four times a day, with results in twenty days; the same passage then repeats “the fourth benefit, strengthening the bones,” writing that it can harmonize the joints and treat cessation of the woman’s menstrual blood, done five times a day, with results in ten days.

The fifth benefit is called “regulating the vessels” (tiaomai), meaning to free and smooth the channels and vessels. The woman lies on her side, bending her right leg and extending her left leg, while the man has intercourse upon the ground, counting the movements by “six nines,” that is, fifty-four times, and stopping when the count is reached. The scripture says that this can make the vessels and network vessels flow freely and can also treat laxity of the woman’s vagina; done six times a day, results may be seen in twenty days.

The sixth benefit is called “storing blood” (xuxue), meaning to nurture and store blood and Qi. The man lies on his back, and the woman kneels over him, raising her buttocks and joining with him as deeply as possible; the woman counts by “seven nines,” that is, sixty-three times, and stops when the count is reached. The scripture says that this can increase physical strength and can also treat obstructed menstruation in women; done seven times a day, results may be seen in ten days.

The seventh benefit is called “increasing the fluids” (yiye), meaning to augment the bodily fluids. The woman bends forward and raises her buttocks, and the man has intercourse from above, counting the movements by “eight nines,” that is, seventy-two times, and stopping when the count is reached. The scripture says that this can make the bones full and substantial.

The eighth benefit is called “the body of the Dao” (daoti), meaning to cultivate a body in accord with the Dao (dao, the Way). The woman lies on her back with both legs bent and her feet drawn close beneath her buttocks, and the man joins with her by means of his thighs and the sides of his body, counting the movements by “nine nines,” that is, eighty-one times, and stopping when the count is reached. The scripture says that this can make the bones firm and can also treat abnormal odor of the woman’s genital area; done nine times a day, results may be seen in nine days.

After the section title “The Seven Detriments, Number Seventeen,” the opening of the quoted Yufang Mijue (Secrets of the Jade Chamber) reads: “The Plain Girl said:” 】【.

The first kind of injury is called “exhaustion of Qi” (jueqi). What is meant by exhaustion of Qi is that one has no real desire for intercourse yet forces it anyway, with the result that one sweats, one’s strength diminishes, heat arises in the heart, and the eyes grow dim. The method of treatment is this: the woman lies on her back; the man lifts her legs and enters deeply, allowing the woman to move of her own accord. When the woman reaches the point at which her Jing (essence) and Qi (vital energy) are discharged, they stop, and the man must not greedily seek pleasure. This is done nine times a day, and recovery may come after ten days.

The second kind of injury is called “overflow of Jing” (yijing). What is meant by overflow of Jing is that the mind clings greedily to intercourse and forces it before Yin and Yang have been harmonized, so that semen spills out midway; or else one has intercourse after drunkenness or a full meal, breathing becomes rapid and the breath disordered, and the Qi of the lungs is thereby injured. This makes a person suffer rebellious Qi with panting and urgency, thirst with much drinking, and a tendency to anger, and at times also sorrow and desolation, together with a dry mouth, heat in the body, and difficulty standing for long. The method of treatment is this: the woman lies on her back and bends her knees so as to clasp the man; the man enters shallowly, to about one and a half cun, and lets the woman move of her own accord. When the woman reaches the discharge of Jing and Qi, they stop, and the man must not greedily seek pleasure. This is done nine times a day, and recovery may come after ten days.

The third kind of injury is called “disordered vessels” (zamai). What is meant by disordered vessels is that the penis is not yet firm, yet one forces intercourse and, partway through, forces ejaculation, so that Jing and Qi are exhausted; in addition, intercourse after a full meal also injures the spleen and stomach, making food hard to digest and leaving the penis flaccid and without Jing. The method of treatment is this: the woman lies on her back and hooks the man’s buttocks with her feet; the man joins with her upon the mat and lets the woman move of her own accord. When the woman reaches the discharge of Jing and Qi, they stop, and the man must not greedily seek pleasure. This is done nine times a day, and recovery may come after ten days.

The fourth kind of injury is called “leakage of Qi” (qixie). What is meant by leakage of Qi is that one is weary and exhausted and has intercourse while sweat has not yet dried, so that heat arises in the abdomen and the lips become dry and parched. The method of treatment is this: the man lies on his back; the woman straddles him, facing toward his feet and bracing herself on the mat; entry is shallow, and the woman is allowed to move of her own accord. When Jing and Qi are discharged, they stop, and the man must not greedily seek pleasure. This is done nine times a day, and recovery may come after ten days.

The “Fifth Damage” is called “reversal-injury of the mechanisms” (jiguan jue shang), and it refers to injury to the body’s functioning. If one has just finished urinating or defecating and forces sexual intercourse before the body has returned to equilibrium, the liver is harmed. If intercourse is begun suddenly, with movements now fast and now slow and without restraint, so that the sinews and bones are overtaxed, the eyes grow dim, sores and ulcers break out together, and the channels and vessels dry up; over time, this may also lead to paralysis of one side of the body and to impotence. The method of regulation and nourishment given in the scripture is as follows: the man lies on his back, and the woman straddles his legs, facing forward, entering slowly; the woman is not to initiate the movement herself. Once the woman reaches climax, they stop, and the man must not greedily seek pleasure. This is practiced nine times a day, and recovery may come after ten days. Here “practiced” refers to the number of acts of intercourse.

The “Sixth Damage” is called “the hundred closures” (bai bi), and it refers to abandoning oneself to sexual indulgence with women and giving free rein to oneself without knowing restraint, having intercourse frequently and without measure, until Jing (essence) and Qi (vital energy) are exhausted. The symptoms described in the scripture include the drying up of Jing and Qi, straining to emit semen yet being unable to ejaculate, and thereafter the clustering of a hundred illnesses, wasting-thirst, and dimness of vision. The method of regulation given is as follows: the man lies on his back, and the woman straddles him, bends forward, and braces herself on the mat, letting the penis move slowly within her. Once the woman reaches climax, they stop, and the man must not greedily seek pleasure. This is practiced nine times a day, and recovery may come after ten days.

The “Seventh Damage” is called “exhaustion of the blood” (xue jie), and it refers to the depletion of physical strength and of essence and blood. After labor or hurried walking one has sweated and then immediately engages in intercourse; or, when both partners are already exhausted, they still lie back for deep penetration and violent, rapid thrusting, repeating this without stopping. The scripture holds that this exhausts blood and Qi, producing skin that is weak and drawn tight, pain in the penis, dampness of the scrotum, and the transformation of semen into blood. The method of regulation listed in the scripture is as follows: the woman lies on her back, raises her buttocks, and opens her legs; the man kneels between her legs and enters slowly, after which the woman herself initiates the movement. Once the woman reaches climax, they stop, and the man must not greedily seek pleasure. This is practiced nine times a day, and recovery may come after ten days.

Chapter Eighteen, Returning the Essence (the chapter title, meaning “to restore Jing and Qi”).

The Yufang Mijue records that the Yellow Emperor asked the Plain Girl: “If one engages in sexual intercourse yet does not emit Jing (essence), what effect will there be?” The Plain Girl replied: “Move once without emitting essence, and Qi (vital energy) and strength will increase; move twice without emitting essence, and the ears and eyes will grow keen; move three times without emitting essence, and illness will subside; move four times without emitting essence, and the Shen (spirit) will be settled; move five times without emitting essence, and the blood vessels will be full; move six times without emitting essence, and the waist and back will be sturdy; move seven times without emitting essence, and the buttocks and thighs will be stronger; move eight times without emitting essence, and the body will seem to glow with radiance; move nine times without emitting essence, and one’s life can be long; move ten times without emitting essence, and one can attain communion with the divine.” Here “move” refers to the movements in sexual intercourse, and “xie” refers to the emission of essence.

“Shi Xie,” the nineteenth section, discusses moderation in the emission of essence during sexual intercourse. The Yufang Mijue records that the Yellow Emperor asked the Plain Girl: “The essential point of sexual intercourse lies in not lightly depleting Jing and Qi and in cherishing the seminal fluid; yet if one wishes for offspring, how can one refrain from emitting essence?” The Plain Girl replied: “People’s constitutions differ in strength and weakness, and their ages differ between old and young; one should act according to one’s own vitality and not force a pursuit of frequency. Forcing the matter will harm the body. At fifteen, a man of robust constitution may do so twice a day, and one of weaker constitution once a day; at twenty, the robust may do so twice a day and the weaker once a day; at thirty, the robust once a day and the frail once every two days; at forty, the robust once every three days and the frail once every four days; at fifty, the robust once every five days and the frail once every ten days; at sixty, the robust once every eleven days and the frail once every twenty days; at seventy, the robust once every thirty days, while the frail should not emit essence.” In the original text, “shi” refers to emitting essence during sexual intercourse, and both “xie” (写) and “xie” (泻) refer here to emission.

“Treating Injury,” the twentieth section, is the title of the next section, meaning the treatment of injury.

The Yufang Mijue records that Cainü asked Pengzu, “What signs show that a man’s vitality is flourishing or failing?”

Pengzu replied, “When Yang Qi (vital energy) is vigorous and the breath is full, the penis grows warm and the semen is thick and cohesive. Failing vitality appears in five ways. First, semen leaks out, which shows that Qi has been injured. Second, the semen is scant and thin, which shows that the muscles have been injured. Third, the semen spoils and turns foul-smelling, which shows that the sinews have been injured. Fourth, semen flows out but cannot be ejaculated, which shows that the bones have been injured. Fifth, the penis is weak and cannot become erect, which shows that the body has been injured. All these injuries come from a lack of composure in sexual union, and from emitting Jing (essence) in a hasty and violent way. The method of restoration is to practice the arts of the bedchamber without emitting Jing; if this is kept up for no more than a hundred days, Qi and strength will be greatly restored.”

Seeking a Child, Section 21

The Yufang Mijue records that Sunü said, “Seeking a child follows set norms. One should clear the mind and lessen desire, reduce worry, settle body and mind, remain empty and still, and observe purification and abstinence. Three days after a woman’s menses have ended, intercourse should take place after midnight and before the cock crows. First bring the woman to emotional arousal and excitement, and only then join with her. One should follow a fitting manner so that both feel pleasure. When the man draws back to emit, he should leave the semen half an inch from the Jade Gate (the entrance to the female genitals) and not let it enter the womb. The Qianyi says that one should not go too far, but only reach the place called the ‘wheat teeth.’ If one goes too deep, one passes beyond the Child’s Gate and cannot enter the Child’s Chamber. If these arts of the bedchamber are followed, the children born will be worthy and long-lived.”

It is further recorded that Sunü said, “When man and woman join, they should avoid what is taboo and regularly accord with shengqi (the timing favorable to conception and to nurturing life); in this way they can prolong life. If husband and wife are both already old, then even if they can conceive and bear a child, that child will not be long-lived.”

A Good Woman, Section 22

Here the original text has gaps, and the surviving words cannot be fully interpreted.

In the Daqing Jing (Scripture of Great Clarity), the Yellow Emperor (Huangdi) asked the Plain Girl (Sunü): “What kind of woman is suited to sexual union?” The Plain Girl replied: “A woman suited to union is gentle and compliant by nature, speaks in a soft, smooth voice, and moves in a light, unhurried way. Her hair is jet-black, her skin tender, and her bones fine; her figure is neither tall nor short, neither fat nor thin. The opening of her genitals sits relatively high, there is no hair above the genital area, and her sexual fluids, her Jing (essence), are relatively abundant. She is over twenty-five and under thirty, and has never given birth. During union a good deal of bodily fluid flows from her; her body sways, she can hardly control herself, sweat streams down, and her movements change in response to her partner. Even if a man does not follow the rules of the art of the bedchamber, so long as he unites with such a woman he will not be harmed by it.” Here “the bedchamber” (fangzhong) refers to ancient teachings on sexual activity and the cultivation of life.

On the taboos of sexual relations, the scripture says that one should not engage in union at the end or the beginning of the month, on the days of the waxing and waning quarters and the full moon (around the fifteenth of the lunar month), on the six ding and six bing days, on po days, or on the twenty-eighth of the lunar month, nor during a solar or lunar eclipse, a great wind or violent rain, an earthquake, thunder and lightning, severe cold or severe heat, the days when the seasons change, or the five days before and after these seasonal nodes. As for the taboos of benming and xingnian (the years and fortunes tied to one’s own birth), one should especially avoid the bingzi and dingchou days after the summer solstice and the gengshen and xinyou days after the winter solstice. In addition, one should not unite just after washing the hair, just after returning from a long journey, when the body is weary, or when the emotions are in a state of great joy or great anger. The scripture also says that once a man has reached the years of decline, he should not carelessly dissipate his Jing (essence) and Qi (vital energy).

The Plain Girl states: “The sixteenth day of the fifth month is the day when Heaven and Earth, female and male, unite; one must not engage in sexual intercourse. If one violates this, one will certainly die within three years. How is this known? Take one chi of new cloth and hang it on the eastern wall that night; look at it the next day, and there will surely be a blood-red color on the cloth. Therefore one must be sure to avoid it.”

The Selected Girl (Cainü) asked: “Why does one contract the illness of intercourse with ghosts?” Pengzu replied: “It is because Yin and Yang (Yin-Yang) have not joined, while sexual desire is very deep and intense; thereupon ghosts and demons feign a bodily form and come to couple with the person.”

Cainü asked, “Why does the illness known as intercourse with ghosts arise?” Pengzu replied, “It comes about because the Qi (vital energy) of Yin and Yang cannot join, while desire has long been pent up. Ghosts and demons then assume illusory forms and unite with a person. The experience of such union is said to surpass intercourse with an ordinary partner. If this continues for a long time, the sufferer gradually grows confused, yet conceals it out of taboo and will not tell anyone, even coming to believe that the experience is a good one. In the end the person may die alone, and no one will know.

“If one contracts this illness, the treatment given in the original text is to have the woman unite with a man, while the man does not release his Jing (essence). This is kept up day and night; even one who is exhausted will recover in at most seven days. If the body is too fatigued to go on, one may also press deeply and remain still, which is said to be equally effective. Left untreated, the condition may prove fatal within a few years.

“The original text also says that in spring or autumn one may go into deep mountains and great marshes, sit quietly without moving, and concentrate in the mind solely on the union of man and woman and the joining of Yin and Yang. After three days and three nights the body turns now cold, now hot; the heart grows restless and the eyes dizzy. A man will see a woman, and a woman will see a man, and hallucinations of intercourse arise, with sensations said to surpass those of ordinary people. Yet this brings on an illness that is hard to cure: emotions long repressed, together with living alone, readily leave one open to invasion by pathogenic Qi.

“The same condition appears in later ages as well. If the sufferer is a virgin or a person of high station, for whom union with a man is inconvenient, the original text offers another treatment: take several liang of mineral sulfur, burn it, and fumigate the woman’s lower body with the smoke, and also take one fangcunbi of powdered deer antler—the measure of a small ancient spoon used for modest doses. Recovery is said to follow, and the sufferer will see the ghost depart in tears. Another account says that one need only take one fangcunbi of powdered deer antler, three times a day, until cured.”

Cainü asked, “I have already heard of the Dao (the Way) of sexual union between men and women. May I ask which medicines are also effective when taken?”

Pengzu replied, “Among medicines that can make a person strong, slow aging, and, in sexual intercourse, keep one from depleting Qi (vital energy) and strength or letting the complexion fade, none is better than elk antler. The method is to take ten liang of elk antler, scrape it into a fine powder, then take star anise and one piece of raw aconite (aconite that has not been processed) and mix them with the antler powder. Take one fangcunbi (an ancient implement used to measure medicinal powders) each time, three times a day; the effect is excellent. Elk antler may also be stir-fried until slightly yellow and taken alone, which can likewise slow aging. It works more slowly, however, and is not as good as the formula that includes aconite; after twenty days the effect will be clearly felt. One may also take the finest poria from Longxi, grind equal portions into powder and sift it, and take one fangcunbi three times a day. It is said that this can enable a person to live long, and that the capacity for sexual intercourse will not decline either.”

The Yellow Emperor asked Sunü. Sunü replied, “When a woman reaches twenty-eight or twenty-nine, or twenty-three or twenty-four, there are times when her Yin Qi is abundant and she longs to unite with a man yet can hardly restrain herself. Food and drink seem tasteless, and the pulse beats throughout her body. Her Jing (essence) and Qi are full; Yin fluid flows out and soils her clothing. In a woman’s vagina there are worms shaped like a horse’s tail, about three fen long. If the head is red, they cause vexation and distress; if the head is black, they cause foaming at the mouth. The treatment is to shape dough into the form of a penis, of whatever length and size one wishes, wrap it with sauce and two pieces of cotton cloth, and insert it into the vagina. The worms will cling to it and be drawn out. After it is removed, insert it again. If the worms are many, as many as thirty may be taken out; if few, twenty.”