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*Bao Sheng Ji Yao* states: Pregnant women must absolutely avoid falling. In the early stages of pregnancy, when the fetal origin (Tai Yuan) is not yet solid, any bump or fall often leads to injury or miscarriage. When the months have progressed significantly, the fetus's spiritual consciousness begins to emerge, and its Po and Hun souls are fragile. If the mother falls, the fetus within the womb experiences a sensation akin to an earthquake or landslide; its spirit is startled, and its Qi becomes chaotic. Regardless of whether this results in miscarriage with loss of both mother and child, even if birth occurs successfully, the child will inevitably face the risk of premature death due to prenatal fright. Can one be too cautious?

*Hu Sheng Bian* states: Upon realizing one is pregnant, one should not raise hands to wash hair, nor bend the body to wash feet, nor frequently wash the lower body with hot water, as this may cause the orifices to open and lead to miscarriage. This is especially important to observe during initial conception and near term. The implications are significant.

The *Yueling* (Monthly Ordinances) records: Three days before the first thunder, wooden clappers are shaken to announce to the people: "Thunder is about to sound. Those who do not guard their demeanor and conduct will bear children with physical defects and surely face misfortune." From this, we can understand that conditions such as warts, polydactyly (branch fingers), blindness, deafness, muteness, dwarfism, and lameness in newborns—where the physical form is incomplete—have specific causes. Sages issued warnings at the very beginning of receiving life and Qi, while later generations verified these phenomena at the stage of congealing substance and forming shape. Thus, the theory of "fetal imitation" (Tai Xiao) is indeed credible.

*Fei Xue Lu* records: In Fan Chang, the Gao Ba household kept turtles in their courtyard for several years, breeding over a hundred. They had four or five children, all exhibiting turtle-like chests and hunched backs. At the end of the Zhiheng era, a couple in Yue lived in a shelter made of reeds beside the Vajra Deity at Dashan Temple. The wife gave birth to a son with two fleshy horns on his head and upturned nostrils, resembling a Yaksha. In the Chen Baiyun household, Cassia seeds (Jue Ming) were planted by the fence; family members picked them to make tea. Their three sons were all short and lame. Wang's niece was also lame; I knew all these individuals personally. A man surnamed Zhu from Kuaiji had a son with similar traits; his family also grew Cassia seeds extensively but eventually pulled them all out. *Tai Yang Bao Zhen Lun* states: I have seen vulgar women who, during pregnancy, watched puppet shows, deity impersonations, or monkey dances, and whose children afterward bore a resemblance to those performances. *Bian Chan Xu Zhi* states: Pregnant women should avoid witnessing slaughter and cruel acts, and should not see disabled or unclean individuals. These various trivial remarks ultimately align with sage teachings; can they be ignored? Generally, when the fetal origin begins to transform, there is no fixed pattern. Like a mirror reflecting images, it responds and takes shape according to what it perceives. This is the natural principle.