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According to *Bian Chan Xu Zhi* (Necessary Knowledge for Childbirth): Do not take medicine indiscriminately, do not drink alcohol excessively, do not undergo acupuncture or moxibustion arbitrarily, do not give birth in abnormal places, do not lift heavy objects, climb heights, or venture into danger, and do not indulge in sexual intercourse.

If the heart is subjected to great fright, violating these taboos will lead to difficult labor, and the child will inevitably suffer from epilepsy. Do not sleep or lie down too much; walk frequently. Do not overexert yourself, as this may deplete Kidney Qi, resulting in a child born with open fontanelles (Jie Lu). Do not dress too warmly, and do not eat until overly full. If the Spleen and Stomach are disharmonious, and Ying (Nutritive) and Wei (Defensive) Qi are deficient and weak, the child will inevitably be emaciated and prone to illness.

If one encounters construction or earth-moving activities and offends the Earth Qi, it may cause the child to have facial deformities or even die. Offending by blades causes physical injury; offending by mud blocks the orifices; being struck results in dark blue discoloration; being bound leads to limb contractures.

If such conditions occur, verification proves them as accurate as shadows and echoes; one must strictly avoid these taboos. The *Classic* states: How do we know that a pregnant woman is about to give birth? It is said: The body has symptoms of disease, but the pulse shows no pathogenic signs. "Body having disease" refers to amenorrhea. The pulse of amenorrhea typically presents as interrupted at the Chi position. If there are no pathogenic signs, the Chi pulse is harmonious and uniform without disease, indicating that the fetal Qi has not yet transformed. By the second month, Jing (Essence) and Qi are transforming; the fetal Qi rises to the Stomach causing morning sickness (E Zu). By the third and fourth months, morning sickness subsides, and the pulse becomes very slippery and rapid, because the male and female fetuses are forming their physical structures, and their Qi is not yet stable. After the fifth and sixth months, the physical structure is established, and sexes are distinguished. By the eighth and ninth months, Blood and Qi flow smoothly, so the pulse is peaceful, resembling that of a non-pregnant person. Unless a physician deeply understands pulse theory, and the patient understands the reason, it is difficult to diagnose pregnancy solely through pulse taking. The *Mai Jue* (Pulse Classic) says: A slippery and rapid pulse that does not scatter indicates three months of pregnancy; if only rapid and not scattered, it indicates five months; after the sixth month of pregnancy, this rapid quality disappears. However, some women maintain a surging and rapid pulse throughout, indicating vigorous fetal Qi, which cannot be rigidly applied to all cases.

The *Classic* states: When the Foot Shaoyin pulse beats strongly in a woman, she is pregnant. It also says: When the Yin pulse beats forcefully and differs distinctly from the Yang pulse, it is called having a child. Here, Yin refers to the Foot Shaoyin Kidney pulse. "Beating strongly" means trembling like a bean. "Yin" refers to the Chi position. "Bo" (beat) refers to the tactile sensation; the Chi pulse beats forcefully, distinct from the Cun pulse, which is a sign of pregnancy.

Women take Blood as their root; abundant Blood indicates sufficient root. If Qi is abundant, Blood may become relatively deficient. Therefore, it is valuable for women to have Blood prevailing over Qi. When the Shaoyin pulse beats strongly, it refers to the Hand Shaoyin Heart pulse. The Heart governs Blood; strong beating indicates abundant Blood, which facilitates conception, hence "having a child." This corresponds to the *Nei Jing* statement: When the Hand Shaoyin pulse beats strongly in a woman, she is pregnant. The Chi pulse refers to the Left Foot Shaoyin Kidney pulse. The Kidney is the Water of Tian Yi (Heaven One), governing the uterus and connecting to the Bao Gong (Uterus), serving as the root of the fetus. A slippery and smooth pulse indicates moisture and lack of dryness, presenting an image of fullness containing life, thus indicating pregnancy. This aligns with the *Classic*: "Yin beats forcefully and differs from Yang, called having a child," and Wang Shuhe's description: "The Chi pulse, when pressed, does not cease," both conveying the same meaning. Regarding this slippery pulse, responding to the finger as rapid and not scattering, "slippery" represents Blood, and "rapid without scattering" indicates the gathering and condensing of Blood, which is the pulse for three months of pregnancy. If merely rapid without scattering, it indicates a transition from deficiency to excess, where Blood solidifies and forms the body, thus losing slipperiness; this is the pulse for five months of pregnancy.

Cui Zixu stated: Yin pulses beat below, Yang pulses differ above; Blood and Qi are harmonious, indicating pregnancy. The Hand Shaoyin pulse beats strongly, and the Chi pulse does not cease, confirming pregnancy. Shaoyin belongs to the Heart, which governs Blood vessels. The Kidney is the Gate of the Womb, and the pulse manifests at the Chi position. Alternatively, the Cun pulse may be faint, Guan pulse slippery, and Chi pulse rapid, flowing freely like a sparrow pecking. Or, examining the three positions, floating and sinking are equal and stop, or are peaceful and empty; one should inquire about menstruation. A woman with symptoms but no pathogenic pulse is pregnant, not ill, hence the cessation of menstruation. "Having disease" refers to amenorrhea. "No pathogenic pulse" means the Chi pulse is harmonious. Wang Shuhe said: For a woman four months pregnant, to determine the sex: left rapid pulse indicates a boy, right rapid pulse indicates a girl; both rapid indicate twins. He also said: Left Chi pulse biased large indicates a boy, right Chi pulse biased large indicates a girl; both large indicate twins. "Large" resembles an excess condition, meaning Yin beats forcefully and differs from Yang. The Chi pulse is substantial and large, distinct from the Cun pulse, distinguishing male (left) and female (right). He further said: Left pulse deep and solid indicates a boy, right pulse floating and large indicates a girl. Zhang Jingyue stated: Dividing Yin and Yang by left and right, left is Yang, right is Yin. Dividing by Cun and Chi, Cun is Yang, Chi is Yin. Dividing by pulse body, beating and deep-solid are Yang, weak and floating-rough are Yin. All Yang-excess conditions indicate boys, all Yin-deficiency conditions indicate girls; this is a fixed principle. Yang Qi gathers on the face; men have fuller faces, so the fetus lies prone. Yin Qi gathers on the back; women have fuller backs, so the fetus lies supine. Thus, drowning victims exhibit similar postures.

The *Nan Jing* states: There are two kidneys; the left is the Kidney, the right is the Ming Men (Gate of Life). In men, Ming Men stores Essence; in women, it connects to the Bao Gong. Thus, Ming Men is the Gate of the Womb, belonging to the uterus. However, while the Kidneys have left and right distinctions, the uterus does not. Zhu Danxi claimed: Male conception occurs in the left uterus, female conception in the right uterus, implying women have two uteruses. This seems baseless. It is better to say that Qi and Blood protect the fetus, flourishing on the left, so left-large and left-rapid pulses indicate a boy; flourishing on the right, right-large and right-rapid pulses indicate a girl. If one claims flourishing in the left uterus yields a boy and right uterus yields a girl, what about multiple pregnancies? Would there be multiple uteruses?

The *Ju Yao* states: Distinguishing male and female by left and right: left rapid indicates a boy, right rapid indicates a girl; left deep-solid, right floating-large. Left-boy, right-girl can be predicted. Generally, left pulse rapid surpassing right indicates male pregnancy, as males belong to Yang residing on the left, and fetal Qi concentrates on Yang, making left superior. Right pulse rapid surpassing left indicates female pregnancy, as females belong to Yin residing on the right, and fetal Qi concentrates on Yin, making right superior. One may also observe the abdomen: basket-shaped (wider at bottom) indicates a girl; pot-shaped (round) indicates a boy. Females face the mother's abdomen, feet pressing against it, lower part larger, upper smaller, resembling a basket. Males face the mother's back, spine pressing against it, shape round, resembling a pot. Fetal movement timing varies: boys move at three months (Yang acts early); girls move at five months (Yin acts late). Another view: movement at 3rd/5th months suggests boys; 4th/6th months suggests girls, based on odd/even numbers.

Yang Renzhai stated: Wang Shhe considered left Taiyang floating-large as female, right Taiyin deep-thin as male. Yuan Shi considered right floating-large as female, left deep-solid as male. These views contradict. However, analyzing the original intent of the *Mai Jing*, they appear different but are essentially the same. The *Classic* says: Left deep-solid is male, right floating-large is female. Both hands floating-large produce two girls; both deep-solid produce two boys. This supports Yuan Shi's view. The *Classic* also says: Left Chi floating-large is male, right Chi deep-thin is female. Both Chi floating produce two boys; both Chi deep produce two girls. This supports Wang Shuhe's view. Why does "deep-thin" differ from "deep-solid"? Why does "right Chi floating-large" differ from "right hand floating-large"? To determine sex: generally, deep-solid is male, deep-thin is female. Right Chi floating-large indicates female; left Chi floating-large generally indicates male. Deep-thin is female, deep-solid is male, corresponding to "All Yang is male, All Yin is female." Left Chi floating-large is male, right Chi floating-large is female, corresponding to "Left rapid is male, right rapid is female." Yuan Shi detailed this by combining both hands to list Yin/Yang. Wang Shuhe was concise, discussing only the Chi pulse in the *Mai Jing*. Is there any real difference? If a woman's three positions are floating and sinking equally, with no other illness but amenorrhea, she is pregnant. If Chi pulse is large and vigorous, similarly pregnant. Left Chi洪大 (surging-large) slippery-solid is male; right Chi洪大 slippery-solid is female. In weak women, if Chi pulse does not cease upon pressure, it indicates pregnancy. If menstruation stops due to illness but six pulses show no pathology, it also indicates pregnancy, because weak constitution makes pulse manifestations difficult. The *Mai Jing* states: Three positions floating/sinking equal, pressing without ceasing, indicates pregnancy. Why restrict oneself to洪滑 (surging-slippery) pulses?

Women must ensure Blood and Qi are sufficient, Yin and Yang are harmonious, menstruation is regular, and the uterus is unobstructed. Consolidate innate Qi, strengthen Stomach Qi. Do not blindly assume women have excessive Qi and use herbs like Xiang Fu (Cyperi Rhizoma) to damage Blood, or Sha Ren (Amomi Fructus) to harm Qi. Harmonize temperament, nurture Shen (Spirit), manifest gentle virtue, and conception will surely occur. Such a state is called "having the ground" (suitable environment). Conversely, male seminal deficiency often stems from emotional neglect and failure of the Five Zang organs to generate each other. The *Su Wen* states: The Kidney governs Water, receiving and storing Essence from all Five Zang and Six Fu organs. Only when Five Zang Essence is abundant can it be discharged. The *Ling Shu* states: Five Zang store Essence. Stored Essence must not be injured. Each Zang has its own Essence, which pours into the Kidney as needed. The Kidney is merely a central hub, not the sole owner of Essence. Why does the world fail to discern the excess or deficiency of Zang organs and balance them, focusing only on tonifying the Kidney? Ignoring that heat harms Water and cold destroys Fire, even if Kidney Qi is tonified, if the Four Zang are unbalanced, generation cycles cannot function, and conception cannot succeed. One must regulate the Five Zang, ensuring all Essence is full, and Heart and Kidney are robust. Such a state is called "having good seed." Heaven and Earth produce life during moments of yin-yang interaction (Yin Yun). When conceiving, both partners should practice restraint. Upon menstruation, there is one day of Yin Yun opportunity. Within one shichen (two hours), Qi steams and heats, spirit becomes confused and stuffy, with an irresistible urge to move. This is the precise moment. Reversing this flow creates elixirs; following it creates embryos. Knowing this timing is called "knowing the hour." However, intentionally seeking conception with anxiety makes it difficult. Casual, unaware intercourse makes conception easy. After conception, avoid intercourse to disturb the uterus, avoid labor, cold food, running, falling, excessive bathing, drunkenness, anger, and fright. Take herbs to strengthen the Stomach, harmonize the Middle, calm the Liver, and nourish Qi. Adjust care according to circumstances to prevent miscarriage. People know of miscarriages after several months, but those after one month go unnoticed. Once the fetus is secured, follow prenatal education. Chao Yuanfang stated: At three months of pregnancy, the fetus begins to form and transform, lacking fixed features, changing due to influences. To have a dignified child, speak rightly, act rightly. To have a boy, wear string instruments, hold bows/arrows. To have a girl, wear leather ornaments, rings. To have a beautiful child, wear white jade. To have a virtuous child, read poetry/books. Ancients used methods to change gender: wearing realgar in a red silk bag on the left, hiding husband's hair/nails under the mat, placing a cauldron under the bed with blade down, or hiding three long rooster tail feathers under the mat, unknown to the woman. These rely on external images affecting internal sensations. Testing with chickens shows a nest becomes all male. Fetal transformation follows natural principles. Eating rooster takes Yang essence from animal products; wearing realgar takes Yang essence from mineral products; using bows/weapons takes hardness from human artifacts. Qi resonates secretly, creation shifts subtly. Physical laws apply. Pregnant women seeing divine statues or strange objects often give birth to deformed children, proving this influence. Ivory/rhino horn patterns follow elephants; yam/chicken comb shapes follow humans. Feeding eggs to stove gods hatches chickens; sweeping with brooms causes pregnancy. Even objects respond, let alone humans. Creation has barren lands; humans correspond. Some women lack uteruses. Creation has rain/dew everywhere; humans correspond. Men can propagate but often lose their way, cutting off generations. Those desiring children should awaken suddenly!

Qigong Wan (Palace-Opening Pill)
Treats obese women with fatty, obstructed uteri unable to conceive.
Chuanxiong, Baizhu, Banxia Qu, Xiangfu (1 liang each); Fuling, Shenqu (5 qian each); Juhong, Gancao (2 qian each).
Make pills with rice congee, take 3 qian with warm water.
Juhong, Banxia, Baizhu dry dampness to resolve phlegm; Xiangfu, Shenqu regulate Qi to eliminate stagnation; Chuanxiong disperses depression to invigorate Blood; Fuling, Gancao remove dampness and harmonize the Middle, boosting vital Qi. Obstruction clears, blockage opens. Obesity leading to infertility is often due to abundant phlegm; thus Er Chen Tang is the sovereign formula, augmented with Blood/Qi herbs.

Shenshen Wan
Treats women with Deficient-Cold of Chong and Ren meridians, failing to conceive or suffering recurrent miscarriages.
Danggui (wine-washed, dried), Chuanxiong, Shihu (wine-soaked, fried), Baishaoyao, Mudanpi, Yanhusuo (1 liang each); Rougui (peeled, 5 qian); Zelan Ye, Baizhu (1.5 liang each); Ganjiang (processed, 5 qian); Shudihuang (washed, dried, 2 liang).
Powder, make pills with vinegar paste, size of tung seeds. Take 50 pills on an empty stomach with warm wine.

Danggui Jianzhong Tang
Treats all conditions of insufficient Blood and Qi in women, wasting and emaciation due to deficiency.
Danggui (4 liang); Rougui (peeled), Gancao (roasted, 2 liang each); Baishaoyao (6 liang).
Take 5 qian, decoct with ginger and jujube, drink warm.

Buzhong Wan
Treats various deficiency diseases in women; suitable for long-term use.
Chuanxiong, Baishaoyao, Huangqi, Danggui, Renshen, Chenpi (5 qian each); Baizhu, Dihuang (1 liang each).
Powder, honey pills. Take 50 pills with warm water.

Bazhen San
Harmonizes Ying and Wei, nourishes Blood and Qi, improves appetite.
Siwu Tang and Sijunzi Tang in equal parts.
Decoct with ginger and jujube, take warm before meals.

Dihuang Wan
Treats Kidney Meridian insufficiency: fever with thirst, dysuria/retention, Qi stagnation with phlegm-cough, dizziness, blurred vision/deafness, dry throat/tongue pain, loose teeth, weak waist/knees, spontaneous/night sweats, blood-loss aphonia, water overflowing as phlegm, blood-deficiency irritability, lower body ulcers, heel pain.
Shudihuang (8 liang, wine-boiled to paste); Shanzhuyu (wine-moistened branch fried); Gansanyao (fried yellow, 4 liang each); Mudanpi (wine-washed, lightly fried); Bai Fuling (human milk processed, dried); Zexie (light salt-wine stir-fried, 3 liang each).
Powder, honey pills, tung seed size. Take 4 qian on empty stomach with light salt water.

Zixue Tang
Treats women with dry/shedding skin, Heart/Lung injury, weak Blood vessels, delayed menstruation. Tonifies Qi and nourishes Blood.
Renshen, Bai Fuling, Chuanxiong, Danggui, Baishao, Shanyao, Huangqi, Shudihuang.
Decoct in water, take warm before meals.