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The chapter "Harmonizing and Nourishing" in the "Original Transformation" section of *Shengji Jing* states: Consuming the qi of food from the mother nourishes the form; consuming the flavors of food from the mother nourishes the essence. The nourishment of form and essence is based on qi and flavor; are there not appropriate seasonal regulations? Examining the transformations of the four seasons, they begin with Wood; the nourishment of the twelve meridians begins with the Liver. The meridian of the Liver is the Foot-Jueyin Liver Meridian. From Jueyin sequentially to Taiyang, from the accumulation of deficiency in the first month to the tenth month, the qi of the Five Elements generating each other and the numbers of Heaven and Earth combining are all included herein. However, the Hand-Shaoyin Heart Meridian and the Hand-Taiyang Small Intestine Meridian do not have a specific role in nourishment, because the Ruler (Heart) acts through non-action (wu-wei); these are all the true qi of the mother, which the fetus relies upon to nourish its form. Regarding the initial formation of embryo and semen, food must be sweet and delicious; to support its tender and fragile nature, flavors must avoid pungency to prevent dispersion. After condensation into the fetus, in the fourth month, eating rice, wheat, fish, and wild goose helps to unblock the essence of Water to form blood; in the fifth month, eating rice, wheat, beef, and sheep assists the essence of Fire to form qi; in the sixth month, eating fierce birds and beasts strengthens the essence to form sinews; in the seventh month, eating sorghum and rice solidifies the essence of Wood to form bones; in the eighth and ninth months, receiving the essence of earth and stone forms skin, flesh, hair, and nails, so that the form is already complete. Drinking sweet wine and eating sweet foods merely assist the harmonious middle; these are all products of heaven and earth's flora and fauna, which the fetus relies upon to nourish its essence. The nourishment of qi and flavor gathers harmonious principles, deepening roots and securing the stem, from which the way arises. Even if qi becomes disordered, using herbs and stones to attack pathogens does not harm the fetus because of consistent prior nourishment. Some argue that treating the mother during pregnancy involves theories of damaging the fetus and breaking blood. How could they know that when pathogenic qi is violent and righteous qi is weak, if one adheres rigidly to formulas without flexibility and allows the condition to go untreated, the mother will become emaciated and weak, and how can the fetus be preserved? The sages of antiquity stated that for pregnant women, toxic substances should be used cautiously; if there is an existing pathology, the mother will not perish; stop when the disease is reduced by more than half. Essentially, the nature and flavor of drugs are intended to treat diseases. If one prescribes with moderation, matches the medication appropriately to the disease, and knows to stop at half, what doubt remains regarding treatment? Furthermore, the placenta is rooted in the source of vital qi. Food and medicine enter the mouth and gather in the Stomach; the Stomach distributes qi and flavor to the Zang-Fu organs. Unless it is an overly toxic or rapid-acting formula, how can it sequentially reach the placenta? To claim that treating the mother during pregnancy causes excessive harm is an overstatement.