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Translation of the classical Chinese text into academic English based on WHO International Standard Terminologies on Traditional Medicine.

Treatment for women with weak congenital constitution, deficiency and damage to the fetal organ (Tai Zang), coldness and exhaustion of the uterus, persistent cold in the blood causing difficulty in conceiving and bearing children, with efficacy as if divine.

Dang Gui (Angelicae Sinensis Radix), Guixin (Cinnamomi Cortex), Longchi (Dentis Mammuti Fosilium), Wuyao (Linderae Radix) [the authentic product from Tiantai is preferred], Yizhi Ren (Alpiniae Oxyphyllae Fructus), Duzhong (Eucommiae Cortex), Shichangpu (Acori Tatarinowii Rhizoma), Wu Zhu Yu (Evodiae Fructus) [each 1 lian 5 qian]; Fushen (Poria Cum Radix Pini), Chuan Niuxi (Achyranthis Bidentatae Radix), Qin Jiao (Gentianae Macrophyllae Radix), Xi Xin (Asari Radix et Rhizoma), Ku Jie Geng (Platycodonis Radix), Ban Xia (Pinelliae Rhizoma), Fang Feng (Saposhnikoviae Radix), Bai Shao Yao (Paeoniae Radix Alba) [each 3 fen]; Gan Jiang (Zingiberis Rhizoma) [1 lian, half raw and half stir-fried]; Fu Zi (Aconiti Lateralis Radix Praeparata) [one piece weighing 8 qian, make a hole in the navel center the size of a soap bean, insert 1 qian of Zhusha (Cinnabaris), wrap in wet flour dough and bake]; Chuan Jiao (Zanthoxyli Pericarpium) [2 lian, soak in hot water for half a day, then dry-roast]; Mu Li (Ostreae Concha) [one large piece, sourced from Zhangzhou and Quanzhou, soak in urine from schoolboys for 49 days, changing every 5 days; take out, coat evenly with 1 lian of Liu Huang (Sulfur) powder mixed with rice vinegar, wrap in leather paper, soak the paper in rice vinegar until wet, seal firmly with thick salt mud and dry. When preparing the medicine, use charcoal totaling 5 jin, add 2 lian per preparation, and reserve the rest for future preparations].

Grind all ingredients into fine powder. Take the Fu Zi and the inserted Zhusha separately and grind into fine powder. Use glutinous rice paste to form pills, sized like paulownia seeds. Each dose is 30 to 100 pills. Taken on an empty stomach, can be administered with light vinegar water, warm wine, or salted water, twice a day.

This medicine also treats men with cold sperm and instability, impotence, white turbidity, and nocturnal emission. It also treats women with blood deficiency leading to leukorrhea, emaciation, and alternating chills and fever. It treats all kinds of deficiency and damage in both men and women, including external heat with night sweats, shortness of breath and fatigue, lack of luster in the face, and poor appetite. It has miraculous effects that are difficult to fully describe. Gentlemen who possess this prescription should perform good deeds and acts of charity beforehand, and then take this medicine; there will be no failure in its response.

Since the methods for seeking heirs have been clarified, one must next understand prenatal education (Tai Jiao), so it is placed subsequently.

Regarding the ten months of pregnancy in women, ancient texts offer many differing accounts. According to the *Chao Shi Bing Yuan* (Source Book of Diseases by Chao Yuanfang): In the first month, it is called "Shi Pei" (Beginning Embryo), nourished by the Foot-Jueyin Liver Meridian. In the second month, it is called "Shi Gao" (Beginning Paste), nourished by the Foot-Shaoyang Gallbladder Meridian. In the third month, it is called "Shi Tai" (Beginning Fetus). At this time, blood does not circulate freely, the image begins to transform, and has not yet taken a fixed form; it changes according to what the mother sees. If desiring the child to be upright and dignified, the mother should see noble people and avoid those with ugly appearances. If desiring a son, she should handle bows and arrows and ride stallions. If desiring a daughter, she should wear earrings and pendants. If desiring beauty, she should play with white jade and observe peacocks. If desiring virtue and ability, she should read poetry and books and maintain harmony and elegance; at this stage, the Hand-Jueyin Pericardium Meridian nourishes the fetus. In the fourth month, it begins to receive the essence of Water to form blood vessels, nourished by the Hand-Shaoyang Sanjiao Meridian. In the fifth month, it begins to receive the essence of Fire to form its Qi, nourished by the Foot-Taiyin Spleen Meridian. In the sixth month, it begins to receive the essence of Metal to form its sinews, nourished by the Foot-Yangming Stomach Meridian. In the seventh month, it begins to receive the essence of Wood to form its bones, nourished by the Hand-Taiyin Lung Meridian. In the eighth month, it begins to receive the essence of Earth to form its skin and flesh, nourished by the Hand-Yangming Large Intestine Meridian. In the ninth month, it begins to receive the essence of Stone to form its hair, nourished by the Foot-Shaoyin Kidney Meridian. In the tenth month, the five zang organs, six fu organs, joints, and human spirit are all complete; this is the general outline.

Furthermore, the *Wu Zang Lun* (Treatise on Five Viscera) attributes views to Harita (Qipo): The first month is like a dewdrop; the second like a peach blossom; the third, male and female differentiate; the fourth, the form is complete; the fifth, bones and sinews form; the sixth, hair grows; the seventh, the Hun (Ethereal Soul) roams, and the fetus can move its left hand; the eighth, the Po (Corporeal Soul) roams, and the fetus can move its right hand; the ninth, it turns three times; the tenth, the Qi is sufficient. Others attribute similar views to Zhang Zhongjing.

The *Lu Xing Jing* (Classic of the Cranium) states: The first month is the fetal sac, formed by the coagulation of essence and blood. The second month is the fetal shape, forming the embryo. The third month, the Yang Spirit forms the Three Hun. The fourth month, the Yin Spirit forms the Seven Po. The fifth month, the Five Elements divide among the Five Zang. The sixth month, the Six Laws determine the Six Fu. The seventh month, the essence opens the orifices, bringing light. The eighth month, the Original Spirit is complete, descending true spirits. The ninth month, the palace is arranged, determining the birth of the person. The tenth month, the Qi is sufficient, and all phenomena are formed.

Examining the logic of these various theories, those in the *Wu Zang Lun* appear shallow and absurd, often falsely attributing names. As for the Buddhist Tripitaka texts, their language involves superstition and cannot be verified. Currently, relying on the *Lu Xing Jing*, Volume 3, which claims authorship by Wu Fang in the middle antiquity, and noting that Sui dynasty scholar Chao Yuanfang wrote a preface for it. However, Chao Yuanfang’s discussion on pregnancy does not mention these details. Why does the *Sheng Ji Jing · Yuan Hua Pian* (Holy Relief Classic · Chapter on Origin of Transformation) only adopt the *Lu Xing Jing* and omit Chao Yuanfang’s theory? The *Ying Tong Bao Jian Ji* (Collection of Precious Mirrors for Infants and Children) states: Pediatric prescriptions originated from Wu Fang. The Yellow Emperor said: "I cannot perceive the affairs of the young; fortunately, the state has Wu Fang, who knows the longevity or early death of children." Upon reviewing Chao Yuanfang’s treatise on pediatric signs, he also states: "In the middle antiquity, there was Wu Fang, who established the Pediatric *Lu Xing Jing* to predict longevity. What is passed down in the world are formulas for the very young." This indicates that Chao Yuanfang drew upon the *Lu Xing Jing* for pediatric discussions but omitted them because he felt they did not fully capture the principles. The *Sheng Ji Jing* merely quotes phrases and lacks the depth of Chao Yuanfang’s discussion, although some of its prenatal education methods are valuable. Thus, when Chao Yuanfang discusses pregnancy reaching the third month ("Shi Tai"), he advises seeing noble people. Practices such as handling bows and arrows, wearing rings, observing peacocks, and reading poetry—do these not constitute the principles of prenatal education?

Attempting to deduce the principle of meridian nourishment in pregnancy as discussed by Chao Yuanfang: The Foot-Jueyin Liver Meridian and Foot-Shaoyang Gallbladder Meridian belong to one zang-fu pair, as do the others. Since the command of the four seasons begins with Spring-Wood, the nourishment of the twelve meridians begins with the Liver. Hence, the first and second months are nourished by the Liver. The Hand-Jueyin Pericardium Meridian and Hand-Shaoyang Sanjiao Meridian belong to Fire and prosper in Summer; thus, fetal nourishment occurs in the third and fourth months. The Hand-Shaoyin Heart Meridian and Hand-Taiyang Small Intestine Meridian correspond to the Heart, the Ruler of Organs, which is revered for its non-action (wu-wei), so it is not explicitly stated as nourishing. The Foot-Taiyin Spleen Meridian and Foot-Yangming Stomach Meridian belong to Earth and prosper in Late Summer; thus, fetal nourishment occurs in the fifth and sixth months. The Hand-Taiyin Lung Meridian and Hand-Yangming Large Intestine Meridian belong to Metal and prosper in Autumn; thus, fetal nourishment occurs in the seventh and eighth months. The Foot-Shaoyin Kidney Meridian belongs to Water and prospers in Winter; thus, fetal nourishment occurs in the ninth month. Moreover, the mother’s Kidneys are connected to the fetus; this is the mother’s true Qi, which the fetus relies upon. By the tenth month, within the mother’s womb, the fetus has received sufficient nourishment from the Qi and meridians of all zang organs, and then waits for the time to be born. This discussion is profound, subtle, and contains ultimate truth; other books’ discussions cannot compare. Observing this, we can infer that regarding Chao Yuanfang’s theory, even if others have elucidated it further in the world, none have surpassed Chao Yuanfang. Therefore, I recount this theory.