无故置外家大非美事，凡诸败坏无不由之。若年老妻衰无后为大，则势有不得无置者，然置之易而蓄之难，
则蓄之贵得其法也。一则蓄之不可过严，盖主母见外家大都非所乐从，是以或多嗔怒，或多骂詈，或因事责其起
居，或假借加以声色，是皆常情之所必至者。而不知产育由于气血，气血由于情怀，情怀不畅则冲任受伤，冲
任受伤则胎孕不受，故蓄之不可过严也。一则外家室宜静，宜远，宜少，近耳目者为妙。盖私构之倾，男子宜
锐女子宜受，一锐一受皆由于气，当此之时，专则气聚，而直前是以宜，子怯气馁而不摄，何以成胎？然勇怯
之由，其权在心，心之所致气亦至焉。心有疑惧，则心不至气即不至矣。倘临期惊有所闻，则气在耳而不及器
矣；疑有所见，则气在目而不及器矣；或忿或畏，则气结在心而不至器矣。气有不至，则如石投水，而水则无
知也。且两阵交锋最嫌奸细之侦伺，一心无二，何堪谗间以相离，此外家室所以贵乎静且远也。然此二法亦不过
为锦囊无奈者设耳，倘有高明贤淑，惟宗祧之是虑，不惟不 而且相怜，则愈近愈慰而远之之说，岂近人情苟
其不然，则虽有蓄之之名，而终无蓄之之实，虽置外家有何益哉。
种子之方本无定轨，因人而药，各有所宜，寒者宜温，热者宜凉，滑者宜涩，虚者宜补，去其所偏则阴阳
和，而生化着是，即种子之奇方也。今人不知此理，而但知传方，岂宜于彼者，亦宜于此耶？且或见一人偶中，
而不论己之宜
否，而偏听如神竞相制服，一若张冠李可戴也。况所传种子之方，大抵兴阳壮热之品居多，甚至 炼金石及制
取毒秽悍劣，诸物炫诡矜奇，但助房中之乐，罔顾丧身之祸，求嗣者所宜慎也。
无缘无故纳妾绝非美事，凡是导致家庭败坏的事情，大多由此引起。如果因为妻子年老体衰且没有子嗣，形势所迫不得不纳妾，然而纳妾容易，妥善安置却很难，因此妥善安置的关键在于掌握方法。
一方面，对待妾室不可过于严厉。因为正妻见到妾室通常都不乐意接受，所以往往会有多怒、多骂，或者借故责问她们的起居生活，或者假借声色俱厉地加以斥责，这些都是常情中必然会出现的情况。然而人们不知道生育取决于气血，而气血又受情绪影响，情绪不舒畅就会导致冲任二脉受损，冲任二脉受损就无法受孕，所以对待妾室不可过于严厉。
另一方面，妾室的居所应当安静、偏僻、人数少，靠近耳目（即正妻视线和听觉范围）的地方最为巧妙。盖因男女交合之时，男子宜主动进取，女子宜顺从接受，这一进一受都依赖于“气”。在这个时候，精神专注则气聚，从而顺利前行以成胎；若女子胆怯气馁而不能摄精，怎能形成胎孕？然而勇怯的原因，关键在于心，心念所至，气亦随之。心中若有疑惧，则心念不到，气也就到不了。如果在行房时听到惊恐之事，气就会停留在耳朵而无法到达生殖器；看到可疑之物，气就会停留在眼睛而无法到达生殖器；若是愤怒或畏惧，气就会郁结在心中而无法到达生殖器。气若不能到达，就像石头投入水中，水是毫无知觉的。况且两军交战最忌讳奸细的窥探，一心不二，怎能忍受谗言离间使双方疏远？这就是为什么妾室居所贵在安静且偏僻的原因。
然而这两种方法也只是为那些无奈于无子的情况提供的锦囊妙计罢了。如果有高明贤淑的正妻，只担忧宗庙祭祀无人继承，不仅不嫉妒，反而怜惜妾室，那么越亲近越能安慰，所谓“远离”的说法，难道符合人情吗？倘若不是这样，那么虽然有了纳妾的名分，却始终没有纳妾的实质效果，即使纳了妾又有什么益处呢？
助孕的方剂本来没有固定的模式，应根据个人体质用药，各有所宜。寒性体质适宜温补，热性体质适宜清凉，滑泄体质适宜固涩，虚损体质适宜滋补，去除身体的偏颇，使阴阳调和，生化功能正常，这就是助孕的奇方。现在的人不懂这个道理，只知道流传方剂，难道适合别人的，也一定适合自己吗？而且有的人看见某人偶然成功，就不管自己是否适宜，片面听从像神一样灵验的传言竞相服用，就好像张冠李戴一样。何况所流传的助孕方剂，大多是兴阳壮热的药物，甚至有的炼制金石以及制作有毒秽劣、悍烈之物的药方，炫耀诡诈、标新立异，只是助长房中之乐，不顾丧身之祸，求子者应当慎重。
It is by no means a good thing to take a concubine without cause; all kinds of family ruin stem from this. If, due to an old and frail wife who has borne no children, circumstances force one to take a concubine, then although taking her is easy, keeping her harmoniously is difficult. Therefore, the key to keeping her lies in employing the proper method.
First, one must not be overly strict with the concubine. The principal wife generally does not welcome the presence of a concubine, leading to frequent anger, scolding, reprimands regarding daily conduct, or harsh verbal rebukes. These are inevitable aspects of human nature. However, people fail to realize that reproduction depends on Qi and Blood (Vital Energy and Nutritive Substance), which in turn depend on emotional state. If emotions are not smooth, the Chong and Ren meridians (Penetrating and Conception Vessels) will be injured; if these vessels are injured, conception cannot occur. Thus, one must not be overly strict with the concubine.
Second, the living quarters for the concubine should be quiet, remote, and occupied by few people; being close to the ears and eyes (i.e., within the sensory range of the principal wife) is ideal. Regarding sexual intercourse, the man should be vigorous and proactive, while the woman should be receptive. Both actions rely on Qi. At this moment, focused attention gathers Qi, facilitating successful penetration and conception. If the woman is timid and her Qi is weak and unable to retain essence, how can pregnancy be achieved? The source of courage or timidity lies in the Heart (Mind). Where the Mind goes, Qi follows. If there is doubt or fear in the Heart, the Mind does not arrive, and consequently, Qi does not arrive. If startled by sounds during intercourse, Qi remains in the ears and fails to reach the genitals; if distracted by sights, Qi remains in the eyes and fails to reach the genitals; if angry or fearful, Qi knots in the Heart and fails to reach the genitals. If Qi does not arrive, it is like throwing a stone into water—the water remains unaware. Furthermore, in the "battle" of intercourse, espionage is most detested; with a single-minded focus, how can slander drive a wedge between them? This is why the concubine's residence must be quiet and remote.
However, these two methods are merely remedies for those helpless in their desire for heirs. If the principal wife is wise and virtuous, concerned only with continuing the ancestral line, and instead of jealousy shows compassion, then closeness brings comfort, and the notion of "keeping away" would seem contrary to human sentiment. If she is not like this, then despite the name of having a concubine, there is no reality to it; what benefit is there in taking a concubine?
Prescriptions for promoting fertility have no fixed rules; they vary according to individual constitution. Cold constitutions require warming, hot constitutions require cooling, slippery/loose constitutions require astringing, and deficient constitutions require tonifying. Removing bodily imbalances allows Yin and Yang to harmonize, and vital transformation to manifest; this is the miraculous prescription for fertility. Today’s people do not understand this principle but merely circulate prescriptions. Does what suits one person suit another? Moreover, seeing someone succeed occasionally, they ignore whether the prescription suits themselves, blindly following rumors as if divine, competing to use them, much like wearing Zhang’s hat on Li’s head. Furthermore, circulated fertility prescriptions mostly contain herbs that stimulate Yang and increase heat, even some involving refined minerals or toxic, foul, and harsh substances, displayed with诡诈 (deceitful) novelty. They merely aid sexual pleasure while ignoring the disaster of losing one’s life. Those seeking offspring should exercise caution.