阴阳之道，合则聚，不合则离。合则成，不合则败，天道人事，莫不由之，而尤于斯道为最。合与不
合，机有十焉，使能得之，权在我矣。
一曰阖辟。乃妇人之动机也。气静则阖，气动则辟。动缘气至，如长鲸之饮川，如巨觥之无滴。斯时
也，吸以自然，莫知其入，故未有辟而不受者，未有受而不孕者。但此机在瞬息之间。若未辟而投，失之太早；
辟已而投，失之太迟。当此之际，自别有影响情状，可以默会，不可以言得也。惟有心人能觉之，带雨施云，
鲜不 矣。
二曰迟速。乃男女之合机也。迟宜得迟，速宜见速。但阴阳情质，禀有不齐，固者迟，不固者速。迟者
嫌速，则犹饥待食，及咽不能。速者畏迟，则犹醉杯，欲吐不得。迟速不侔，不相投矣。以迟遇疾，宜出奇由
迳，勿呈先声。以疾遇迟，宜静以待，挑而后战，能反其机，适逢其会矣。
三曰强弱。乃男女之畏机也。阳强阴弱，则畏如蜂虿，避如戈矛。阳弱阴强，则闻风而靡，望尘而北。强
弱相凌，而道同意合者鲜矣。然抚弱有道，必居仁由义，务得其心。克强固难，非聚精会神，安夺其魂？此
所以强有不足畏，弱有不足虞者，亦在乎为之者之何如耳。
四曰远近。乃男女之会机也。或以长材，排闼唐突非堪，或以偷觑跖门，敢窥堂室。欲拒者不能，欲吞者
不得。暌隔如斯，其能妒乎？然敛迹在形，致远在气；敛迹在一时，养气非顷刻。使不有教养之夙谋，恐终无
刚劲之锐气，又安能直透重围，而使鸠居鹊巢也。
五曰盈虚。乃男女之生机也。胃有盈虚，饱则盈而饥则虚也。肾有盈虚，蓄则盈而泄则虚也。盛衰由之，
成败亦由之，不知所用，则得其幸而失其常也。
六曰劳逸。乃男女之气机也。劳者气散而怯；逸者
气聚而坚。既可为破敌之兵机，亦可为种植之农具，动得其宜，胜者多矣。
七曰怀抱。乃男女之情机也。情投则合，情悖则离，喜乐从阳，故多阳者多喜；郁怒从阴，故多阴者多
怒。多阳者多生气，多阴者多杀气。生杀之气，即孕育贤愚之机也。莫知所从，又胡为而然乎？
八曰暗产。乃男子之失机也。勿谓我强，何虞子嗣？勿谓年壮，纵欲亦何妨？不知过者失佳期，强者无
酸味，而且随得随失，犹所莫知，自一而再，再而三，则亦如斯而已矣。前有小产病，所当并察之。
九曰童稚。乃女子之时机也。方苞方萼，生气未舒；甫童甫笄，天癸未裕。曾见有未实之粒，可为种
不？未足之蚕，可为茧不？强费心力，而年衰者能待乎？其亦不知机也矣。
十曰二火。乃男女之阳机也。夫君火在心，心其君主也；相火在肾，肾其根本也。然二火相因，无声不
应，故心宜静，不静则火由欲动，而自心挑肾。先心后肾者，以阳烁阴，出乎勉强，勉强则气从乎降。而丹田
失守，已失元阳之本色。肾宜足，肾足则阳从地起，而由肾及心。先肾后心者，以水济火，本乎自然，自然则
气主乎先，而百脉齐到，斯诚化育之真机。然伶薄之夫，每从勉强，故多犯虚劳，讵云子嗣？朴浓之子，常
由自然，故品物咸亨，奚虑后人？知机君子，其务阳道之真机乎。
阴阳的道理，相合则聚合，不相合则离散。相合则成功，不相合则失败，天道与人事，没有不遵循这一规律的，而在生育之道上尤为显著。合与不合的关键有十种情况，如果能掌握这些关键，主动权就在我手中了。
第一种叫“阖辟”（开合）。这是妇女受孕的动机。气静时闭合，气动时开启。动因气至，就像长鲸饮川水，又像巨大的酒杯一滴不漏地喝干。在这个时候，呼吸是自然的，不知道精液是如何进入的，所以从来没有开启而不接受的，也没有接受而不孕的。但这个时机转瞬即逝。如果在未开启时就投入，失之太早；在开启过后才投入，失之太迟。在这个关头，自然会有某种感应的情状，可以心领神会，无法用言语完全表达。只有有心人才能察觉，像云施雨降一样，很少有不成功的。
第二种叫“迟速”（快慢）。这是男女交合的时机。慢的要配合慢的，快的要配合快的。但阴阳性情体质，禀赋各不相同，固涩者反应慢，不固涩者反应快。慢的一方嫌弃快的一方，就像饥饿等待食物，等到咽下时却已不能吞咽。快的一方畏惧慢的一方，就像醉酒想吐却吐不出来。快慢不协调，就无法投合。以慢遇快，应该出奇制胜，不要先露风声。以快遇慢，应该静待时机，挑逗之后才行动，这样能逆转局势，恰好赶上合适的时机。
第三种叫“强弱”（强弱）。这是男女交合中的畏怯心理。阳强阴弱，女方会像害怕毒虫兵器一样躲避。阳弱阴强，男方会像听到风声就倒下，望见尘土就败退。强弱相互欺凌，能够道义相通、心意相合的情况很少。然而安抚弱者有方法，必须居于仁义，务必赢得其心。克服强者固然困难，如果不聚精会神，怎么能震慑其魂魄？这就是为什么强者不必过分畏惧，弱者也不必过度担忧，关键在于操作者如何运用罢了。
第四种叫“远近”（距离/深浅）。这是男女交会的时机。有的因为形体高大，闯入时唐突冒犯让人难以承受；有的因为偷偷窥视，敢于窥探内室。想拒绝却无法拒绝，想接纳又不得要领。隔阂如此之大，怎么能产生嫉妒或排斥呢？然而收敛形迹在于外形，致远在于气息；收敛形迹只是一时的，涵养气息非顷刻可成。如果没有平日教养的深谋远虑，恐怕最终没有刚劲锐利的气势，又怎能直透重围，使鸠占鹊巢呢？
第五种叫“盈虚”（充盈与空虚）。这是男女生机的关键。胃有盈虚，饱了就充盈，饿了就空虚。肾有盈虚，蓄积了就充盈，泄出后就空虚。盛衰由此决定，成败也由此决定，如果不知道如何运用，就会得到侥幸的成功而失去常态。
第六种叫“劳逸”（劳累与安逸）。这是男女气机的关键。劳累则气散而怯懦；安逸则气聚而坚实。这既可以作为破敌的兵法，也可以作为种植的农具，动作得当，获胜的人就多了。
第七种叫“怀抱”（心境/情怀）。这是男女情机的关键。情意相投则结合，情意违背则分离。喜乐属于阳，所以阳气多的人多喜；郁怒属于阴，所以阴气多的人多怒。阳气多的人多生气，阴气多的人多杀气。生杀之气，就是孕育贤愚的关键。不知道顺应哪一方，又怎么会这样呢？
第八种叫“暗产”（隐性流产/滑胎）。这是男子错失良机的表现。不要以为自己强壮，何必担心子嗣？不要认为年轻力壮，纵欲又有什么妨碍？不知道过分会错过佳期，强者也会变得无味，而且随得随失，自己还浑然不知，从一次到两次，再到三次，也就变成这样了。前面提到的小产病症，应当一并考察。
第九种叫“童稚”（年幼）。这是女子受孕时机的关键。花苞初结，花萼初绽，生气尚未舒展；刚刚成年，天癸（月经）尚未充足。曾见过未成熟的种子可以作为良种吗？未足月的蚕能结茧吗？强行耗费心力，而年事已高的人还能等待吗？这也是不懂时机啊。
第十种叫“二火”（君火与相火）。这是男女阳机的关键。君火在心，心是君主；相火在肾，肾是根本。然而二火相互依存，无声不应，所以心宜静，不静则火因欲望而动，从而由心扰动肾。先用心后及肾，是以阳烁阴，出于勉强，勉强则气向下沉。丹田失守，已经失去了元阳的本色。肾宜充实，肾充实则阳从地起，由肾及心。先用肾后及心，是以水济火，本乎自然，自然则气主导于前，百脉齐至，这才是化育的真机。然而身体单薄的人，往往出于勉强，所以多患虚劳，哪里谈得上子嗣？朴实浓厚的人，常由自然，所以万物亨通，何须忧虑后人？懂得时机的君子，务必要掌握阳道的真机。
The principle of Yin and Yang is that union leads to gathering, while disunion leads to separation. Union results in success, while disunion results in failure. This applies to both the Way of Heaven (Tian Dao) and human affairs, but is particularly paramount in the matter of procreation. The key factors regarding union and disunion are ten in number; if one can grasp them, the initiative lies with oneself.
First is "He-Pi" (Opening and Closing). This is the motive force for conception in women. When Qi is still, it closes; when Qi moves, it opens. Movement arises from the arrival of Qi, like a giant whale drinking from a river, or a large goblet being emptied drop by drop. At this moment, breathing is natural, and one is unaware of how the essence enters. Therefore, there has never been an opening that does not receive, nor a reception that does not result in pregnancy. However, this opportunity exists only for an instant. If one acts before the opening, it is too early; if one acts after the closing, it is too late. At this juncture, there is a subtle state of resonance that can be intuitively understood but not fully expressed in words. Only those who are attentive can perceive it; like rain falling from clouds, few fail to conceive.
Second is "Chi-Su" (Slowness and Speed). This is the timing of intercourse between man and woman. Slowness should meet slowness, speed should meet speed. However, the constitutions and temperaments of Yin and Yang vary. Those who are rigid react slowly, while those who are lax react quickly. If the slow partner dislikes the fast one, it is like hunger waiting for food, yet unable to swallow when it arrives. If the fast partner fears the slow one, it is like being drunk and wanting to vomit but unable to do so. When speed and slowness are mismatched, they cannot harmonize. To encounter speed with slowness, one should employ surprise tactics without revealing intentions beforehand. To encounter slowness with speed, one should wait quietly, stimulate first, and then engage, thereby reversing the situation and meeting the opportune moment.
Third is "Qiang-Ruo" (Strength and Weakness). This relates to the psychological dynamics of fear and submission during intercourse. If the male is strong and the female weak, she may flee as if avoiding stinging insects or weapons. If the male is weak and the female strong, he may collapse at the sound of wind or retreat at the sight of dust. When strength and weakness clash, it is rare for their paths and hearts to align. However, soothing the weak requires benevolence and righteousness, aiming to win her heart. Overcoming the strong is difficult; unless one gathers spirit and focus, how can one captivate her soul? Thus, the strong need not be overly feared, nor the weak overly worried; it depends entirely on the practitioner's approach.
Fourth is "Yuan-Jin" (Distance and Depth). This is the timing of physical union. Some, due to large stature, may intrude abruptly, causing discomfort; others, through stealthy glances, may dare to penetrate deeply. The desire to resist may be impossible, while the desire to accept may be unfulfilled. Such separation makes harmony difficult. However, restraining form relies on appearance, while reaching far relies on Qi; restraining form is momentary, but cultivating Qi takes time. Without long-term cultivation and planning, one may lack the vigorous energy needed to penetrate deeply and achieve union (symbolized by the dove occupying the magpie's nest).
Fifth is "Ying-Xu" (Fullness and Emptiness). This is the vital mechanism of men and women. The stomach has fullness and emptiness: full after eating, empty when hungry. The Kidney (Shen) has fullness and emptiness: full when storing essence, empty when releasing it. Prosperity and decline, success and failure, all depend on this. If one does not know how to utilize this balance, one may achieve accidental success but lose consistency.
Sixth is "Lao-Yi" (Labor and Rest). This is the Qi mechanism of men and women. Labor scatters Qi, leading to timidity; rest gathers Qi, leading to firmness. This can serve as military strategy for breaking enemy lines or as agricultural tools for planting. Acting appropriately leads to victory.
Seventh is "Huai-Bao" (State of Mind/Emotion). This is the emotional mechanism of men and women. When emotions align, they unite; when they conflict, they separate. Joy belongs to Yang, so those with abundant Yang tend to be joyful; depression and anger belong to Yin, so those with abundant Yin tend to be angry. Abundant Yang generates life-giving Qi, while abundant Yin generates killing/destructive Qi. These life-and-death Qi dynamics determine the potential for nurturing wise or foolish offspring. One must know which path to follow.
Eighth is "An-Chan" (Hidden Miscarriage/Subclinical Loss). This represents missed opportunities by the male. Do not assume that because you are strong, you have nothing to worry about regarding heirs. Do not think that because you are young, indulgence is harmless. Ignorance of excess leads to missing the prime window. Even the strong may lose vitality ("sour taste"), experiencing frequent losses without realizing it. From once to twice, to three times, the condition persists. Previous conditions involving spontaneous abortion should also be examined.
Ninth is "Tong-Zhi" (Childhood/Immaturity). This refers to the timing for women. Just as buds have not yet opened and vital Qi is not fully extended, or just as a girl has reached puberty but Tian Gui (menstrual essence) is not yet abundant, can immature seeds serve as good stock? Can underdeveloped silkworms spin cocoons? Forcing effort while aging is futile. This demonstrates a lack of understanding of timing.
Tenth is "Er-Huo" (Two Fires). This is the Yang mechanism of men and women. The Minister Fire (Jun Huo) resides in the Heart (Xin), which is the sovereign; the Ministerial Fire (Xiang Huo) resides in the Kidney (Shen), which is the root. These two fires interact, responding to every stimulus. Therefore, the Heart should be calm; if not, fire moves due to desire, stirring the Kidney from above. Starting with the Heart and then affecting the Kidney involves Yang burning Yin, which is forced and unnatural, causing Qi to sink. The Dantian loses its hold, losing the true nature of Yuan Yang (Original Yang). The Kidney should be sufficient; when sufficient, Yang rises from below, moving from Kidney to Heart. Starting with the Kidney and then affecting the Heart involves Water nourishing Fire, which is natural. In nature, Qi leads, and all meridians arrive together. This is the true mechanism of creation. However, frail men often rely on force, leading to deficiency consumptive diseases, lacking heirs. Robust men follow nature, ensuring prosperity. Those who understand timing must grasp the true mechanism of Yang.