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The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states that a pronounced pulsation in the Shou Shaoyin (Hand Shaoyin Heart Meridian) pulse indicates pregnancy, and that a Yin pulse that beats forcefully while being distinct from the Yang pulse also indicates pregnancy; both "pulsation" (Dong) and "beating forcefully" (Bo) are manifestations of a strong pulse. However, the *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) further describes pregnancy as presenting with a "small and weak Yin pulse," thirst, inability to eat, and absence of aversion to cold or fever. Why are these two theories so contradictory? It is likely that what the *Neijing* refers to is: one instance where the Shaoyin pulse at the wrist (associated with Kidney essence in some contexts, though textually linked to Heart meridian dynamics here) moves due to blood accumulation and vigorous Qi; another instance where the Yin aspect becomes strong due to fetal Qi, causing the Yin pulse to beat against the fingers, while the Yang pulse differs from it. These signs typically become evident starting around the third month of gestation. As for what the *Jingui* describes, it refers to the sudden consumption of Qi and Blood in the Lower Jiao by the fetus, leading to a temporary deficiency, hence the small and weak pulse. This is only verifiable around the second month of gestation; beyond this period, it is no longer the case, which is why the text later states, "According to the method, within sixty days, such symptoms should appear." From this perspective, the two books seem contradictory but are actually consistent. Furthermore, integrating the statement from the *Qianjin Yaofang* (Prescriptions Worth a Thousand Gold) that "initially the Cun (inch) position is minute and slight, with five pulses per breath, and by the third month, the Chi (cubit) position becomes rapid," allows one to achieve a comprehensive and flexible understanding.

I once read the works of Yu Chang (courtesy name Xichang), who said, "In recent times, many people study medicine, yet medical knowledge declines; they do not investigate texts without prescriptions, yet revere texts containing prescriptions as sacred treasures." This reveals that our scholarly foundation must lie in theoretical texts rather than those merely listing prescriptions. Although classics like the *Shangshu* (Book of Documents) and *Sanfen* (Three Fens) exist, containing profound mysteries, how can we examine and explore them? I briefly record several points here as a guide for further reflection.

Zhu Danxi stated: The discussion on "Shoutai Yin" (Fetus-Thinning Decoction) in medical formularies was created for Princess Huyang. My clan sister suffered from difficult labor, and I pitied her greatly. Observing that she was obese and diligent in acupuncture treatments, after pondering for ten days, I suddenly realized: Her condition is exactly opposite to that of Princess Huyang. Those who live in luxury have substantial Qi; dissipating their excess Qi brings it to harmony, facilitating easy delivery. Now, this patient is obese, indicating Qi deficiency; sedentary lifestyle suggests stagnant Qi transport. Since she was five to six months pregnant, I added Qi-tonifying herbs to the Zisu Yin (Perilla Decoction) from the *Daquan Fang* (Complete Formulas). After administering more than ten doses, she happily delivered a healthy son. Tang Dalie adds: In cases of difficult labor, there is a distinction between deficiency and excess syndromes. A Qi-tonifying formula was derived from the logic of the Fetus-Thinning Decoction. Therefore, when discussing the arguments of former sages, one must understand their correct principles and also consider the opposite perspective to avoid being confined by them. This shows that reading requires looking beyond the obvious surface meaning.