--- title: "素女经 – English Interpretation | Daozang" url: "https://daozang.app/en/text/GD1569/" canonical: "https://daozang.app/en/text/GD1569/" lang: "en" edition: - "Source: This site’s Godners Daozang dataset" - "Daozang section: 藏外道書" - "Size: 1 volume · 7,866 characters" source: "Godners/DaoZang 录文" license: "Apache-2.0" --- # 《素女经》 Zangwai Daoshu 藏外道書 · 1 volumes · 7,866 characters ## About this edition - **Source**: This site’s Godners Daozang dataset - **Daozang section**: 藏外道書 - **Size**: 1 volume · 7,866 characters ## Vol. 1 素女经 《素女经》 至理第一 黄帝问素女曰：“吾气衰而不和，心内不乐，身常恐危，将如之何？”素女曰：“凡人之所以衰微者，皆伤于阴阳交接之道尔。夫女之胜男，犹水之灭火。知行之，如釜鼎能和五味，以成羹霍。能知阴阳之道，悉成五乐；不知之者，身命将夭，何得欢乐？可不慎哉！ 素女曰：“有采女者，妙得道术。王使采女问：彭祖延年益寿之法，彭祖曰：“爱精养神，服食众药，可得长生。然不知交接之道，虽服药无益也。男女相成，犹天地相生也。天地得交会之道，故无终竟之限。人失交接之，可得长生。然不知交接之道，虽服药无益也。男女相成，犹天地相生也。天地得交会之道，故无终竟之限。人失交接之道，故有夭折之渐，能避渐伤之事而得阴阳之术，则不死之道也。” 采女再拜曰：“愿闻要教。”彭祖曰：“道甚易知，人不能信而行之耳。今君王御万机，治天下，必不能备为众道也。幸多后宫，宜知交接之法，法之要者，在於多御少女而莫数泻精，使人身轻，百病消除也。” 素女曰：“御敌，当视敌如瓦石，自视如金玉，若其精动，当疾去其乡。御女当如朽索御奔马，如临深坑下有刃，恐坠其中。若能爱精，命亦不穷也。” **Interpretation** 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. 黄帝问素女曰：“今欲长不交接，为之奈何？”素女曰：“不可。天地有开阖，阴阳有施化。人法阴阳随四时，今欲不交接，神气不宣布，阴素女曰：“不可。天地有开阖，阴阳有施化。人法阴阳随四时，今欲不交接，神气不宣布，阴阳闭隔，何以自补？练气数行，去故纳新，以自助也。玉茎不动，则辟死其舍，所以常行以当导引也。能动而不施者，所谓还精。还精补益，生道乃着。” 《素女经》云：黄帝曰：“夫阴阳交接节度，为之奈何？”素女曰：“交接之道，故有形状，男致不衰，女除百病，心意娱乐，气力强。然不知行者，渐以衰损。欲知其道，在於定气、安心、和志。三气皆至，神明统归，不寒不热，不饥不饱，宁身定体，性必舒迟，浅内徐动，出入欲希。女快意，男盛不衰，以此为节。” 《玄女经》云：黄帝问玄女曰：“吾受素女阴阳之术，自有法矣。愿复命之，以悉其道。”玄女曰：“天地之间，动须。女快意，男盛不衰，以此为节。” **Interpretation** 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. 《玄女经》云：黄帝问玄女曰：“吾受素女阴阳之术，自有法矣。愿复命之，以悉其道。”玄女曰：“天地之间，动须阴阳，阳得阴而化，阴得阳而通。一阴一阳，相须而行。故男感坚强，女动辟张，二气交精，流液相通。男有八节，女有九宫，用之失度，男发瘫疽，女害月经，百病生长，寿命消亡。能知其道，乐而且强，寿即增延，色如华英。” 和志第四 《玉房秘诀》云：黄帝曰：“夫阴阳之道，交接奈何？”素女曰：“交接之道，固有行状，男以致气，女以除病，心意娱乐” 和志第四 《玉房秘诀》云：黄帝曰：“夫阴阳之道，交接奈何？”素女曰：“交接之道，固有行状，男以致气，女以除病，心意娱乐，气力益壮。不知道者，则侵以衰。欲知其道，在安心、和志。精神统归，不寒不暑，不饱不饥，定身正意，性必舒迟，深内徐动，出入欲希。以是为节，慎无敢违，女即欢喜，男则不衰。” **Interpretation** 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.” 又云：黄帝曰：“今欲强交接，玉茎不起，面惭意羞，汗如珠子，心情贪欲，强助以手，何以强之，愿闻其道。”素女曰：“帝之所问，众人所有。凡欲接女，固有经纪，必先和气，玉茎乃起。顺其五常，存感九部，女有五贪欲，强助以手，何以强之，愿闻其道。”素女曰：“帝之所问，众人所有。凡欲接女，固有经纪，必先和气，玉茎乃起。顺其五常，存感九部，女有五色，审所足扣。采其溢精，取液於口，精气还化，填满髓脏。避七损之禁，行八益之道，毋逆五常，身乃可保。正气内充，何疾不去？府藏安宁，光滑润理，每接即起，气力百倍，敌人宾服，何惭之有？” **Interpretation** 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.” 《玄女经》云：黄帝曰：“交接之时，女或不悦，其质不动，其液不出。玉茎不强，小而不势，何以尔也？”玄女曰：“阴阳者，相感而应耳。故阳不得阴则不喜，阴不得阳则不起，，女或不悦，其质不动，其液不出。玉茎不强，小而不势，何以尔也？”玄女曰：“阴阳者，相感而应耳。故阳不得阴则不喜，阴不得阳则不起，男欲接而女不乐，女欲接而男不欲，二心不和，精气不感，加以卒上暴下，爱乐未施。男欲求女，女欲求男，情意合同，俱有悦心，故女质振感，男茎盛男热，营扣俞鼠，精液流溢，玉茎施纵，乍缓乍急，玉户开翕，或实作而不劳，强敌自佚，吸精引气，灌溉朱室。今陈八事，其法备悉，伸缩俯仰，前却屈折。帝审行之，慎莫违失。” 临御第五 《素女经》云：黄帝曰：“阴阳贵有法乎？”素女曰：“临御女时，先令妇人缩俯仰，前却屈折。帝审行之，慎莫违失。” 临御第五 **Interpretation** 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.” 《素女经》云：黄帝曰：“阴阳贵有法乎？”素女曰：“临御女时，先令妇人放平安身，屈两脚，男人其间，衔其口，吮其舌，拊搏其玉茎，击其门户东西两傍，如是食顷，徐徐内入。玉茎肥大者内半寸，弱小者入一寸，勿摇动之，徐出更入，除百病。勿令四傍泄出，玉茎入玉门，自然生热且急，妇人身当自动摇，上与男相得，然后深之，男女百病消灭。浅刺琴弦，入三寸半，当闭口刺之，一二三四五六七八九，因深之，至昆石旁往来，口当妇人口而吸气，行九九之道讫，乃如此。” 五常第六 《玉房秘诀》云：黄帝曰：“何谓五常？”素女曰：“玉茎实有五常之道，深居隐处，执节自守，内怀至德气，行九九之道讫，乃如此。” 五常第六 《玉房秘诀》云：黄帝曰：“何谓五常？”素女曰：“玉茎实有五常之道，深居隐处，执节自守，内怀至德，施行无己。夫玉茎意欲施与者，仁也；中有空者，义也；端有节者，礼也；意欲即起，不欲即止者，信也；临事低仰者，智也。是故真人因五常而节之，仁虽欲施予，精苦不固。义守其空者，明当禁，使无得多。实既禁之道矣，又当施予，故礼为之节矣。执诚持之，信既着矣，即当知交接之道。故能从五常，身乃寿也。” 五征第七 **Interpretation** 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.” 《玉房秘诀》云：黄帝曰：“何以知女之快也？”素女曰：“有五征五欲，又有十动，以观其变，而知其故。夫五征之候：一曰面赤征第七 《玉房秘诀》云：黄帝曰：“何以知女之快也？”素女曰：“有五征五欲，又有十动，以观其变，而知其故。夫五征之候：一曰面赤，则徐徐合之；二曰乳坚鼻汗，则徐徐内之；三曰嗌干咽唾，则徐徐摇之；四曰阴滑，则徐徐深之；五曰尻传液，徐徐引之。” 五欲第八 素女曰：“五欲者，以知其应：一曰意欲得之，则屏息屏气；二曰阴欲得之，则鼻口两张；三曰精欲烦者，则振掉而抱男；四曰心欲满者，则汗流湿衣裳；五曰其快欲之甚者，身直目眠。” 十动第九 素女曰：“十动之效：一曰两手抱人者，欲体相薄阴相当也；二曰伸其两臂者，切磨其上方也之甚者，身直目眠。” 十动第九 素女曰：“十动之效：一曰两手抱人者，欲体相薄阴相当也；二曰伸其两臂者，切磨其上方也；三曰张腹者，欲其泄也；四曰尻动者，快善也；五曰举两脚拘人者，欲其深也；六曰交其两股者，内痒滔滔也；七曰侧摇者，欲深切左右也；八曰举身者，迫人摇乐甚也；九曰身巾纵者，支体快也；十曰阴液滑者，精已泄也。见其效以知女之快也。” 四至第十 **Interpretation** 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. 《玄女经》云：黄帝曰：“意贪交接而茎不起，可以强用不？”玄女曰：“不可矣。夫欲交接之已泄也。见其效以知女之快也。” 四至第十 《玄女经》云：黄帝曰：“意贪交接而茎不起，可以强用不？”玄女曰：“不可矣。夫欲交接之道，男经四至，乃可致女九气。”黄帝曰：“何谓四至？”玄女曰：“玉茎不怒，和气不至；怒而不大，肌气不至；大而不坚，骨气不至；坚而不热，神气不至。故怒者，精之明；大者，精之关；坚者，精之户；热者，精之门。四气至而节之以道，开机不妄，开精不泄矣。” 九气第十一 《玄女经》云：黄帝曰：“善哉！女之九气，何以知之？”玄女曰：“伺其九气以知之。女人大息而咽唾者，肺气来至；鸣而吮人者，心气来至；抱而持人者，脾气来至；阴门滑泽者，肾气来至；勤殷咋人者，骨气来至；足拘人者，筋气来至；抚弄玉茎者，血气来至；持弄男乳者，肉气来至。久与交接，弄其实以感其意，九气皆至。有不至者则容茎者，血气来至；持弄男乳者，肉气来至。久与交接，弄其实以感其意，九气皆至。有不至者则容伤，故不至，可行其数以治之。” 九法第十二 **Interpretation** 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.” 《玄女经》云：黄帝曰：“所说九法，未闻其法，愿为陈之，以开其意，藏之石室，行其法式。”玄女曰：“九法： 第一曰龙翻。令女正偃卧向上，男伏其上，股隐於床，女举其阴，以受玉茎。刺其谷实，又攻其上，疏缓动摇，八浅二深，死往生返，势壮且强，女则烦悦，其乐如倡，致自闭固，百病消亡。 第二曰虎步。令女俯伏，尻仰首伏，男跪其后，抱其腹，乃内玉茎，刺其中极，务令深密，进退相薄，行五八之数，其度自得，女阴闭张，精液外溢，毕而休息，百病不发，男益盛。 第三曰猿搏。令女偃卧，男担其股，膝还过胸，尻背俱举，乃内玉茎，刺其臭鼠，女烦摇动，精液如雨，男深案之，极壮且怒，股，膝还过胸，尻背俱举，乃内玉茎，刺其臭鼠，女烦摇动，精液如雨，男深案之，极壮且怒，女快乃止，百病自愈。 第四曰蝉附。令女伏卧，直伸其躯，男伏其后，深内玉茎，小举其尻，以扣其赤珠，行六九之数，女烦精流，阴里动急，外为开舒，女快乃止，七伤自除。 第五曰龟腾。令女正卧，屈其两膝，男乃推之，其足至乳，深内玉茎，刺婴女，深浅以度，令中其实，女则感悦，躯自摇举，精液流溢，乃深极内，女快乃止，行之勿失，精力百倍。 **Interpretation** 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.” 第六曰凤翔。令女正卧，自举其脚，男跪其股间，两手处席，深内玉茎，刺其昆石，坚热内牵，令女动作，行三八之数，尻急相薄，女阴开舒，自吐精液，女快乃止，百病消灭。 第七曰兔吮毫。男正反卧作，行三八之数，尻急相薄，女阴开舒，自吐精液，女快乃止，百病消灭。 第七曰兔吮毫。男正反卧，直伸脚，女跨其上，膝在外边，女背头向足，处席俯头，乃内玉茎，刺其琴弦，女快，精液流出如泉，欣喜和乐，动其神形，女快乃止，百病不生。 第八曰鱼接鳞。男正偃卧，女跨其上，两股向前，安徐内之，微入便止，缠授勿深，如儿含乳，使女独摇，务令持久，女快男退，治诸结聚。 第九曰鹤交颈。男正箕座，女跨其股，手抱男颈，内玉茎，刺麦齿，中其实，男抱女尻，助其摇举，女自感快，精液流溢，女快乃止，七伤自愈。” 八益第十六 《玉房秘诀》云：素女曰：“阴阳有七损八益。 一益曰固精。令女侧卧，张股男侧，卧其中，玉房秘诀》云：素女曰：“阴阳有七损八益。 一益曰固精。令女侧卧，张股男侧，卧其中，行二九数，数毕止，令男固精，又治女子漏血，日再行，十五日愈。 **Interpretation** 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. 二益曰安气。令女正卧高枕，伸张两股，男跪其股间刺之，行三九数，数毕止，令人气和，又治女门寒，日三行，二十日愈。 三益曰利藏。令女侧卧，屈其两股，男横卧，却刺之，行四九数，数毕止，令人气和，又治女门寒，日四行，二十日愈。 四益曰强骨。令女侧卧，屈左膝，伸其右股，男伏刺之，行五九数，数毕止，令人关寒，日四行，二十日愈。 四益曰强骨。令女侧卧，屈左膝，伸其右股，男伏刺之，行五九数，数毕止，令人关节调和，又治女闭血，日五行，十日愈。 五益曰调脉。令女侧卧，屈其右希伸其左股，男处地刺之，行六九数，数毕止，令人脉通利，又治女门辟，日六行，二十日愈。 六益曰蓄血。男正偃卧，令女戴尻跪其上，极内之，令女行七九数，数毕止，令人力强，又治女子月经不利，日七行，十日愈。 七益曰益液。令女人正伏举后，男上往，行八九数，数毕止，令人骨填。 八益曰道体。令女正卧，屈其股，足迫尻下，男以股胁刺之，以行九九数，数毕止，令人骨实，又治女阴臭，日九行，九日愈。” 七损第十七 《玉房秘诀之，以行九九数，数毕止，令人骨实，又治女阴臭，日九行，九日愈。” 七损第十七 《玉房秘诀》云：素女曰： **Interpretation** 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:” 】【. “一损谓绝气。绝气者，心意不欲而强用之，则汗泄气少，令心热目冥冥。治之法，令女正卧，男担其两股，深案之，令女自摇，女精出止，男勿得快，日九行，十日愈。 二损谓溢精。溢精者，心意贪爱，阴阳未合而用之，精中道溢，又醉饱而交接，喘息气乱则伤肺，令人□逆上气，消渴喜怒，或悲惨惨，口干身热而难久立。治之法，令女人正卧，屈其两膝侠男，男浅刺，内玉茎寸半，令女子自摇，女精出止，男勿得快，日九行，十日愈。 三损谓杂脉。杂脉者，阴不坚而强用之，中道强写，精气竭，及饱食女子自摇，女精出止，男勿得快，日九行，十日愈。 三损谓杂脉。杂脉者，阴不坚而强用之，中道强写，精气竭，及饱食讫，交接伤脾，令人食不化，阴痿无精。治之法，令女人正卧，以脚钩男子尻，男则处席内之，令女自摇，女精出止，男勿快，日九行，十日愈。 四损谓气泄。气泄者，劳倦汗出，未干而交接，令人腹热唇焦。治之法，令男子正卧，女跨其上，向足，女据席，浅内玉茎，令女自摇，精出止，男子勿快，日九行，十日愈。 **Interpretation** 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. 五损谓机关厥伤。机关厥伤者，适新大小便，身体未定而强用之，则伤肝，及卒暴交会，迟疾不理，不理劳疲筋骨，令人目茫茫，痈疽并发，众脉槁绝，久生偏枯，阴痿不起。治之法，令男子正卧，女跨其股，踞前向，徐徐案内之，勿令女人自摇，女精出止，男勿快，日九行，十日愈。 六损谓百闭。百闭者，淫佚於女，自用不节，数交失度，竭女精出止，男勿快，日九行，十日愈。 六损谓百闭。百闭者，淫佚於女，自用不节，数交失度，竭其精气，用力强写，精尽不出，百病并生，消渴目冥冥。治之法，令男正卧，女跨其上，前伏据席，令女内玉茎相摇，精出止，男勿快，日九行，十日愈。 七损谓血竭。血竭者，力作疾行，劳因汗出，因以交合，俱已之时，偃卧推深，没本暴急，剧病因发，连施不止，血枯气竭，令人皮虚肤急，茎痛囊湿，精变为血。治之法，令女正卧，高抗其尻，申张两股，男跪其间偃卧推深，没本暴急，剧病因发，连施不止，血枯气竭，令人皮虚肤急，茎痛囊湿，精变为血。治之法，令女正卧，高抗其尻，申张两股，男跪其间深刺，令女自摇，精出止，男勿快，日九行，十日愈。www.taoismcn.com 还精第十八 **Interpretation** 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”). 《玉房秘诀》云：黄帝曰：“愿闻动而不施，其效如何？”素女曰：“一动不写，则气力强；再动不写，耳目聪明；三动不写，病消亡；四动不写，神威安；五动不写，血脉充长；六动不写，腰背竖强；七动不写，尻股益力；八动不写，身体生光；九动不写，寿命未央；十动不写，通於神明。” 施泻第十九 《玉房秘诀》云：黄帝问素女曰：“道要不欲失精，宜爱液者也，即欲求子，何可得写？”素女曰：“人有强弱，年有老壮泻第十九 《玉房秘诀》云：黄帝问素女曰：“道要不欲失精，宜爱液者也，即欲求子，何可得写？”素女曰：“人有强弱，年有老壮，各随其气力，不欲强快，强快即有损。故男年十五，盛者可一日再施，瘦者可一日一施；年廿，盛者日再施，嬴者可一日一施；年卅，盛者可一日一施，劣者二日一施；册，盛者三日一施，虚者四日一施；五十，盛者可五日一施，虚者可十日一施；六十，盛者十一日一施，虚者二十日一施；七十，盛者可卅日一施，虚者不写。” 治伤第廿十 **Interpretation** 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. 《玉房秘诀》云：采女曰：“男之盛衰，何以为候？”彭祖曰：“阳盛得气则玉茎当热，阳精浓而凝也。其衰有五：一曰精泄而出，则气伤也；二曰精清而少，此盛衰，何以为候？”彭祖曰：“阳盛得气则玉茎当热，阳精浓而凝也。其衰有五：一曰精泄而出，则气伤也；二曰精清而少，此肉伤也；三曰精变而臭，此筋伤也；四曰精出不射，此骨伤也；五曰阴衰不起，此身伤也。凡此众伤皆由不徐交接而卒暴施写之所致也。治之法，但御而不施，不过百日，气力必致百倍。” 求子第廿一 《玉房秘诀》云：素女曰：“求子法自有常体，清心远虑，安定其衿袍，垂虚斋戒，以妇人月经后三日，夜半之后，鸡鸣之前嬉戏，令女盛动，乃往从之。适其道理，同其快乐，却身施写，下精欲得，去玉门半寸，不可过子宫，《千翼》，勿过远，至麦齿。远则过子门，不入子户。若依道术，有子贤良而老寿也。” 又云：素女曰：“夫人合阴阳，当避禁忌，常乘生气，无不老寿。若夫妇俱老，虽生化有子齿。远则过子门，不入子户。若依道术，有子贤良而老寿也。” 又云：素女曰：“夫人合阴阳，当避禁忌，常乘生气，无不老寿。若夫妇俱老，虽生化有子，皆不寿也。” 好女第廿二 **Interpretation** 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. 《大清经》云：黄帝曰：“入相女人，云何谓其事？”素女曰：“入相女人，天性婉顺，气声濡行，丝发黑，弱肌细骨，不长不短，不大不小，凿孔居高，阴上无毛，多精液者；年五五以上，三十以还，未在产者。交接之时，精液流漾，身体动摇，不能自定，汗流四逋，随人举止。男子者，虽不行法，得此人由不为损。” 房中禁忌：日月晦朔、上下弦望、六丁六丙日、破日、月廿八、日月蚀、大风甚雨、地动、雷电霹雳、大寒大暑、春秋冬夏节变之日，送迎五日之中，不行阴阳。本命行年禁之重都者：夏、日月蚀、大风甚雨、地动、雷电霹雳、大寒大暑、春秋冬夏节变之日，送迎五日之中，不行阴阳。本命行年禁之重都者：夏至后丙子丁丑，冬至后庚申辛酉，及新沐头、新远行、疲倦、大喜怒，皆不可合阴阳。至丈夫衰忌之年，皆不可妄施精。 素女论曰：“五月十六日，天地牝牡日，不可行房。犯之，不出三年必死。何以知之？但取新布一尺，此夕悬东墙上，明日视之，必有血色，切忌之。” 采女曰：“何以有鬼交之病？”彭祖曰：“由于阴阳不交，情欲深重，即鬼魅假像，与之交通” **Interpretation** 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.” 采女曰：“何以有鬼交之病？”彭祖曰：“由于阴阳不交，情欲深重，即鬼魅假像，与之交通。与之交通之道，其有胜于人，久处则迷惑，讳而隐之，不肯告人，自以为佳，故至独死而莫知之也。若得此病，治之法：但令女与男交，而男勿泻精，昼夜勿息，困者不过七日必愈。若身体疲劳，不能独御者，但深按勿动，亦善也。不治之，煞人不过数年也。欲验其事实，以春秋之际，入于深山大泽间，无所云为，但远望极思，唯含交会阴阳，三日三夜后，则身体翕然寒热，心烦目眩，男见女子，女见男子，但行交接之事，美胜于人，然必病人而难治，怨旷之气，为邪所凌。后世必当有此者，若处女贵人，苦不当交。与男交以治之者，当以石硫黄子，女见男子，但行交接之事，美胜于人，然必病人而难治，怨旷之气，为邪所凌。后世必当有此者，若处女贵人，苦不当交。与男交以治之者，当以石硫黄数两，烧以熏妇人阴下身体，并服鹿角末方寸匕，即愈矣。当见鬼涕泣而去。一方服鹿角方寸匕，日三，以瘥为度。” **Interpretation** 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.” 采女曰：“交接之事既闻之矣，敢问服食药物，何者亦得而有效？”彭祖曰：“使人丁强不老，房室不劳损气力，颜色不衰者，莫过麋角也。其法：取麋角，刮之为末十两，辄用八角、生附子一枚，合之服方寸匕，日三，大良。亦可熬麋角令微黄，单服之，亦令人不老。然迟缓不及用附子者，服之廿日，大觉。亦可用陇西头伏苓分等捧筛，服方寸枚，合之服方寸匕，日三，大良。亦可熬麋角令微黄，单服之，亦令人不老。然迟缓不及用附子者，服之廿日，大觉。亦可用陇西头伏苓分等捧筛，服方寸匕，日三，令人长生，房内不衰。” 黄帝问素女对曰：“女人年廿八、九，若廿三、四，阴气盛，欲得男子，不能自禁，食饮无味，百脉动体，候精脉实，汁出污衣裳。女人阴中有虫，如马尾，长三分，赤头者闷，黑头者沫。治之方：用面作玉茎，长短大小随意，以酱及二辨绵裹之，内阴中，虫即着来出，出复内，如得大夫，其虫多者卅，少 **Interpretation** 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.” 者廿。” --- 原文底本：Godners/DaoZang 录文（Apache-2.0）。 Source text: Godners/DaoZang transcription (Apache-2.0). 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