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The origin of heaven and earth lies in the union of husband and wife, and the coordination of Qian (Heaven) and Kun (Earth) is based on Yin and Yang. Although the properties of clarity and turbidity, movement and stillness differ, their manifestations and imitations have their respective analogies. From this perspective, there are several reasons why women's diseases differ from men's. Ancient prescriptions state that women's diseases are ten times harder to treat than men's; this statement carries profound meaning. However, among the thirty-six diseases and the category of postpartum conditions, which are unique to women, external injuries from wind, summerheat, cold, and dampness, as well as internal injuries from joy, anger, worry, and overthinking, improper diet, sexual excess, as well as deficiency-excess and cold-heat patterns, are exactly the same as those in men. By treating according to the root cause, one can understand this clearly.

Nourishing the fetus requires distinguishing between the "nourisher" (the mother) and the "nourished" (the fetus). The mother is the active agent of nourishment, while the fetus is the recipient. Since their roles differ, the methods of nourishment also differ, hence the term "chong shen" (heavy body/pregnancy). At the initial moment of parental intercourse, the fetus relies on the essence and blood of the parents, offering sincerity within, thereby conceiving. This is the beginning of receiving primordial qi. In the first month, blood gathers, termed "shi xue" (beginning of blood); in the second month, essence condenses, termed "shi gao" (beginning of paste); in the third month, form takes shape, termed "shi tai" (beginning of fetus). This represents order within apparent disorder. Dao generates One, One generates Two, Two generates Three, and Three generates all things. Since completion relies on "Three," it is necessary to divide into several months. After form is established, Yin and Yang transform, and male/female distinctions begin. With exposure to external phenomena, internal sensations arise. In the fourth month, it begins to receive the Qi of Shaoyin Jueyin Fire to nourish essence; in the fifth month, it receives the Qi of Taiyin Damp Earth to nourish flesh; in the sixth month, it receives the Qi of Shaoyang Ministerial Fire to nourish Qi; in the seventh month, it receives the Metal Qi of Yangming to nourish bones; in the eighth month, it receives the Water Qi of Taiyang to nourish blood; in the ninth month, it receives the Wood Qi of Jueyin to nourish sinews; in the tenth month, the zang-fu organs are fully prepared, and spirit/mind is complete, waiting for the time to be born. These are all accomplishments of the nourished fetal respiration, from beginning to end.

In the first month, the Foot-Jueyin Liver Meridian nourishes, internally belonging to the Liver, which stores blood. One must not indulge in anger or exhaust the tendons through labor, nor expose oneself to pathogenic winds, and one must not recklessly needle or moxa this meridian. In the second month, the Foot-Shaoyang Gallbladder Meridian nourishes, internally belonging to the Gallbladder, which harmonizes with the Liver to jointly nourish blood. One must avoid fright and disturbance, and not needle or moxa this meridian. In the third month, the Hand-Jueyin Pericardium Meridian nourishes, internally belonging to the Right Kidney, which governs essence. One must not indulge in lust or sorrow, nor expose oneself to cold, and one must not needle or moxa this meridian. In the fourth month, the Hand-Shaoyang Sanjiao Meridian nourishes, internally belonging to the Sanjiao (Triple Burner), the mansion of essence, which harmonizes with the Kidney to nourish essence. One must avoid excessive work or rest, and not needle or moxa this meridian. In the fifth month, the Foot-Taiyin Spleen Meridian nourishes, internally belonging to the Spleen, which nourishes flesh. One must avoid excessive thinking and irregular eating (hunger/fullness), nor expose oneself to damp and low places, and not needle or moxa this meridian. In the sixth month, the Foot-Yangming Stomach Meridian nourishes, internally belonging to the Stomach, the sea of zang-fu organs, which harmonizes with the Spleen to nourish flesh. One must avoid mixed/irregular diets and not needle or moxa this meridian. In the seventh month, the Hand-Taiyin Lung Meridian nourishes, internally belonging to the Lung, which nourishes skin and hair. One must avoid melancholy and shouting, nor expose oneself to irritability, and not needle or moxa this meridian. In the eighth month, the Hand-Yangming Large Intestine Meridian nourishes, internally belonging to the Large Intestine, which harmonizes with the Lung to nourish Qi. If the mother eats dry foods causing Qi stagnation/stiffness, one must not needle or moxa this meridian. In the ninth month, the Foot-Shaoyin Kidney Meridian nourishes, internally belonging to the Kidney, which nourishes bones. One must avoid fear and sexual fatigue, nor expose oneself to raw/cold items, and not needle or moxa this meridian. In the tenth month, the Foot-Taiyang Bladder Meridian nourishes, internally belonging to the Bladder, which harmonizes with the Kidney. Taiyang is the master of all Yang Qi, thus enabling the fetus's vessels to connect continuously, the six fu organs to become unobstructed, and sharing Qi with the mother so that spirit and Qi are individually complete, waiting for the proper time to be born. The reason the Hand-Shaoyin Heart Meridian is not mentioned as nourishing is that the Heart is the great master of the five zang organs, like an emperor, who does not engage in direct action (specific nourishing operations). If management is appropriate, damaging the fetal viscera is avoided, and further knowledge of methods to influence fetal gender and prenatal education leads to perfection.