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Prenatal care requires distinguishing between the "nourisher" (the mother who provides nourishment) and the "nourished" (the fetus receiving it). Since their roles differ, the methods of nourishment also vary, hence pregnancy is referred to as *Chongshen* (carrying a heavy body). At the initial union of parents, the fetus borrows the essence and blood from both, implanting its consciousness within, thereby forming gestation; this is called the beginning of primordial substance. In the first month, blood gathers, termed *Shibao* (beginning of the womb); in the second month, essence condenses, termed *Shigao* (beginning of paste); in the third month, form takes shape, termed *Shitai* (beginning of the fetus). This represents order within apparent chaos. The Dao generates One, One generates Two, Two generates Three, and Three generates all things. Since formation relies on the number three, months are divided accordingly.

After physical form is established, Yin and Yang execute transformation, and male/female distinctions emerge. Thus, internal changes occur in response to external phenomena. In the fourth month, the fetus begins to receive the Qi of Shaoyin Jueyin Fire to nourish essence; in the fifth month, Taiyin Damp Earth Qi to nourish flesh; in the sixth month, Shaoyang Ministerial Fire Qi to nourish Qi; in the seventh month, Yangming Metal Qi to nourish bones; in the eighth month, Taiyang Water Qi to nourish blood; in the ninth month, Jueyin Wood Qi to nourish sinews; by the tenth month, all Zang-Fu organs are complete, and Shen (spirit/mind) is fully formed, waiting for the proper time to be born. These constitute the beginning and end of fetal nourishment. Effective care depends entirely on the mother. She must follow the prescriptions in the *Neijing* (*Huangdi Neijing*, Yellow Emperor's Inner Canon) for timely nourishment, avoid indiscriminate ingestion of food or medicine, and refrain from improper acupuncture, labor, or rest, as these not only harm the fetus but also injure herself. Such knowledge must be studied diligently. Wet nurses or tutors (*Baofu*) should be particularly familiar with these principles. Herein, the mother's nurturing methods and various avoidance taboos are listed in detail.

In the first month, the Foot-Jueyin Liver Meridian (*Zujueyin Ganjing*) governs nourishment, internally connecting to the Liver. The Liver stores Blood. One must avoid excessive anger, overexertion of sinews and muscles, and exposure to pathogenic winds; furthermore, one must not perform acupuncture on this meridian. In the second month, the Foot-Shaoyang Gallbladder Meridian (*Zushaoyang Danjing*) governs nourishment, internally connecting to the Gallbladder. The Gallbladder harmonizes with the Liver, jointly prospering the Blood. One must avoid fright and disturbance, as well as acupuncture on this meridian. In the third month, the Hand-Jueyin Pericardium Meridian (*Shoujueyin Xinbaojing*) governs nourishment, internally connecting to the Right Kidney (Note: Text specifies Right Kidney). The Kidney governs Essence. One must avoid sexual indulgence, sorrow, and exposure to cold; acupuncture on this meridian is prohibited. In the fourth month, the Hand-Shaoyang Sanjiao Meridian (*Shoushaoyang Sanjiangjing*) governs nourishment, internally connecting to the Sanjiao (Triple Burner). The Sanjiao is the mansion of essence, harmonizing with the Kidney to nourish essence. One must avoid excessive labor or idleness, and acupuncture on this meridian. In the fifth month, the Foot-Taiyin Spleen Meridian (*Zutaiyin Piping*) governs nourishment, internally connecting to the Spleen. The Spleen nourishes flesh. One must avoid excessive thinking, irregular eating habits (hunger/fullness), and exposure to damp earth environments; acupuncture on this meridian is prohibited. In the sixth month, the Foot-Yangming Stomach Meridian (*Zuyangming Weijing*) governs nourishment, internally connecting to the Stomach. The Stomach is the sea of Zang-Fu organs, harmonizing with the Spleen to nourish flesh. One must avoid mixed or improper diets, and acupuncture on this meridian. In the seventh month, the Hand-Taiyin Lung Meridian (*Shoutaiyin Feijing*) governs nourishment, internally connecting to the Lungs. The Lungs nourish skin and hair. One must avoid melancholy, loud shouting, and exposure to irritability; acupuncture on this meridian is prohibited. In the eighth month, the Hand-Yangming Large Intestine Meridian (*Shouyangming Dachangjing*) governs nourishment, internally connecting to the Large Intestine, harmonizing with the Lungs to nourish Qi. One must avoid dry/hot foods that cause Qi stagnation, and acupuncture on this meridian. In the ninth month, the Foot-Shaoyin Kidney Meridian (*Zushaoyin Shennjing*) governs nourishment, internally connecting to the Kidneys to nourish bones. One must avoid fear, sexual fatigue, and exposure to raw/cold foods; acupuncture on this meridian is prohibited. In the tenth month, the Foot-Taiyang Bladder Meridian (*Zuta yang Pangguangjing*) governs nourishment, internally connecting to the Bladder to harmonize with the Kidney. Taiyang is the source of Qi for all Yang meridians, ensuring the fetus's vessels are continuously formed, the Six Fu organs are unobstructed, and Qi separates from the mother, allowing Spirit and Qi to be complete, waiting for the auspicious time to be born. The Hand-Shaoyin Heart Meridian (*Shoushaoyin Xinjng*) is not mentioned as governing nourishment because the Heart is the Great Master of the Five Zang organs, akin to an emperor who must remain unmoved and unaffected. If management is appropriate, preventing damage to the fetal viscera, and if one also understands the teachings for influencing the sex of the fetus (specifically turning to male), this would be perfect. The detailed rules follow.