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Fuke Yuchi consists of six volumes, divided into nine sections: seeking offspring, menstruation, prenatal, parturition, late abortion, postpartum, leukorrhea, menorrhagia and metrostaxis, and women's miscellaneous diseases. Each section begins with a comprehensive overview, summarizing the symptoms related to that category; followed by pulse diagnosis methods; then lists the main diseases within that category, recording and discussing previous theories and treatments, varying in detail but all practical and relevant; finally, it compiles formulas for use according to the symptoms. The book is characterized by its incisive analysis and synthesis, concrete and practical explanations, and new developments based on previous theories.

Although the "Preface" of the book is unrelated to bedroom theories, it innovatively analyzes the causes of women's diseases from the perspectives of environmental influence and psychological changes, compared to predecessors. He said: "The ruler divides inches and feet, measures length and shortness, to achieve accuracy. If the ruler is made of jade, the divisions it marks are durable and unerasing, representing the ultimate accuracy. I ponder that the measurement of length and shortness must rely on the ruler, as with objects, so with diseases, and even more so with women's diseases. Why? Women secluded in their chambers have stifled emotions; women with limited perspectives have constrained understanding; women who serve others with their bodies are often irritable; women who please others with their looks tend to be jealous. Slight dissatisfaction leads to worry, and extreme worry turns into resentment; unaware that worry causes qi stagnation, overthinking causes qi depression, resentment causes qi depression, and anger causes qi to rise, blood follows qi, thus when qi is rebellious, blood also rebels, and the conflict between qi and blood leads to various diseases. When the disease strikes, they often do not know it themselves, or even if they do, the private and hidden aspects are not willingly disclosed, and are often concealed; thus, the family relies entirely on the doctor, and the doctor relies entirely on the pulse, and this pulsating pulse; attempting to use it to gauge the private and hidden aspects of women, to understand their concealed feelings, is as misguided as measuring a thousand miles with a slight error, causing not small harm, is it not reckless speculation, and not knowing to use the jade ruler to measure, and to use the jade ruler to find accuracy?"

In the first volume of the book, under the section "Seeking Offspring," much content is closely related to sexual activities, and the author discusses it from the perspective of "seeding," citing previous theories. The author first points out: "The art of seeking offspring does not go beyond two key points: men nurturing essence and women nurturing blood, for male essence and female blood meet through interaction, essence forms the child, all things begin from the origin."

As for how to nurture essence, he elaborates: "There are five methods to nurture essence. Yuan Liaofan said: one must restrain desires, two must moderate labor, three must control anger, four must abstain from alcohol, five must be cautious with flavors. For the kidney is the residence of essence, whenever men and women interact, kidney qi must be agitated, the kidney agitated then essence flows with it, even if not externally released, essence has already left its palace, those who cannot endure firmly, must have some true essence points, following the decline of yang and overflow, thus the importance of restraining desires. Essence is formed from blood, as the eyes labor in seeing, then blood is consumed in seeing; the ears labor in hearing, then blood is consumed in hearing; the heart labors in thinking, then blood is consumed in thinking. If we moderate these activities, then blood is nourished, thus the importance of moderating labor. The kidney governs hiding and storing, the liver governs dispersion, both organs have ministerial fire, and their connections ascend to the heart, the heart is monarch fire, anger harms the liver, and ministerial fire is agitated, agitation then dispersion takes precedence, and hiding and storing cannot perform its duty, even without intercourse, essence also flows secretly and is consumed, thus the importance of controlling anger. Alcohol can agitate blood, when people drink alcohol, their faces redden, hands and feet redden, this is disturbing the blood and making it run. For those with declining blood and qi, after several months of nurturing, essence can slightly recover, but if one gets heavily drunk in a night, essence is swept away, thus the importance of abstaining from alcohol. Rich flavors cannot produce essence, bland flavors can nourish essence, for all things have true flavors, if harmony is excessive, then true flavors decline; regardless of meat or vegetarian, if cooked properly, naturally there will be a peaceful and serene qi. For the human stomach and intestines can consume grain flavors, which best nourish essence, thus the importance of being cautious with flavors. These are the main points."

In the "Seeking Offspring" section, Shen Jin-ao summarized some ancient theories and provided explanations and clarifications. He quoted a sexual mantra: "The jade lake should be shallowly traversed, heavy burden brings worry. Yin blood gathers first, yang essence flows afterward. Blood opens to embrace the jade dew, stepping lightly to the river isle." He believed that the so-called "shallow traversal" refers to the method of "nine shallow and one deep" mentioned in the "Su N? Jing," because in sexual intercourse between men and women, "shallow brings pleasure to the woman, deep brings harm," which is the principle behind "heavy burden brings worry." On this, he elaborated further: "The 'Yang Sheng Jing' says: 'During intercourse, women have five signs of injury.'" These "five injuries" are: "First, the vaginal orifice is still closed and cannot be forcibly penetrated, as this would injure the lungs. Second, when a woman's arousal has been stirred and she desires a man, but the man does not comply, and intercourse begins only after her arousal has passed, this injures the heart, and heart injury leads to irregular menstruation. Third, shaoyin encountering old yang, the jade stem is not firm, easily softens upon erection, and even if it enters, it cannot move, thus injuring the woman's eyes, potentially leading to blindness. Fourth, if the Jingshui is not fully released and the man forces intercourse, it injures the kidneys. Fifth, if a man is heavily intoxicated and engages in intercourse, the stem becomes excessively hard, prolonged thrusting does not cease, the woman's passion has passed, but the man's yang arousal does not stop, thus injuring the abdomen. With these five signs of injury, how can there be offspring?"

In order to achieve the perfect state of marital intimacy, the author suggests that before intercourse, both partners should mutually stimulate sexual desire. The man should achieve the "Three Arrivals," and the woman should achieve the "Five Arrivals": "The 'Three Arrivals' for a man refer to the vigorous and erect state of the male organ, which indicates the arrival of liver qi. The robust and heated state indicates the arrival of heart qi. The firm and enduring state indicates the arrival of kidney qi. When all 'Three Arrivals' are present, it pleases the woman's heart. If the organ is flaccid and does not rise, it means liver qi has not arrived. If intercourse is forced without the arrival of liver qi, it harms the tendons, and the semen will drip without ejaculation. If the organ is robust but not heated, it means heart qi has not arrived. If intercourse is forced without the arrival of heart qi, it harms the blood, and the semen will be cold and not warm. If the organ is firm but not enduring, it means kidney qi has not arrived. If intercourse is forced without the arrival of kidney qi, it harms the bones, and the semen will not be emitted, or if emitted, it will be scant. Therefore, for a man seeking to conceive, it is important to maintain a clear mind and few desires to nourish the qi of the liver, heart, and kidney. The 'Five Arrivals' for a woman are: a flush on the face and the sudden appearance of dimples, indicating the arrival of heart qi. Eyes glistening and seductive glances, indicating the arrival of liver qi. Lowered head and silent speech, with mucus flowing from the nose, indicating the arrival of lung qi. Neck entwined and body moving spontaneously, indicating the arrival of spleen qi. The vaginal orifice opening and lubricating fluid moistening, indicating the arrival of kidney qi. When all five qi have arrived, the man should engage in intercourse, employing the method of nine shallow and one deep thrusts, resulting in harmonious and pleasurable intimacy."

The author further analyzes the manifestations of a woman's sexual arousal, summarizing them as the "Five Signs": "Soft moans and whispers, indicating the heart. Closed eyes, indicating the liver. Panting and swallowing, indicating the lungs. Feet either bent or stretched, lying supine like a corpse, indicating the spleen. Cold breath from the mouth and nose, and sticky discharge from the vaginal orifice, indicating the kidneys. With these 'Five Signs,' the pleasure is at its peak. If the man recognizes these signs and acts accordingly, it not only aids in conception but also provides beneficial nourishment."