（附论）
夫至精才化。一气方凝。始受胞胎。渐成形质。子在腹中。随母听闻。自妊娠之后。则
须行坐端严。性情和悦。常处净室。多听美言。令人读诵诗书。陈礼说乐。耳不闻非言。目
不视恶事。如此则生男女福寿敦浓。忠孝贤明。不然。则男女既生则多鄙贱不寿而愚。此所
谓因外象而内感也。昔太姒妊文王。目不视恶色。耳不听恶声。口不谈恶言。世传胎教之道。
是谓此也。前论亦略叙之矣。然则妇人有终身无子者何也。按巢氏病源云。妇人无子者。盖
有三焉。一者坟墓不嗣。二者夫妇年命相克。三者夫疹妇病。皆令无子。若夫疹妇病。可以
服药而后能有子。余皆不可致也。今观是说。亦未尽善。有人以妇人无子问西京常器之者。
乃曰。女人自少多病。服燥药无节。使天癸耗动且早。故终身无子。又有问襄阳宋大亨者。
亦然。然则妇人妊娠有两胎者何也。余按古今方书并无论及。此者惟巢氏论云。阳施阴化。
精气有余。故生二胎。且谓成一胎之理其精有几耶。今观妇人有两胎者。其精神气宇。略无
小异。至于数有两胎或间成两胎者。有俱男俱女者。有一男一女者。道藏经云。有求子法。
云妇人月信初止后一日、三日、五日。值男女旺相日。阳日阳时交合。有子多男。若男女禀
受皆壮。则多子。一有怯弱则少子。以此推之。理可概见焉。又妇人妊娠男女之别何也。按
颅囟经云。阳盛发阴。当孕成男。六腑诸经皆举其阳。阴盛发阳。当孕成女。六腑诸经皆举
其阴。巢氏病源云。三阳所会则生男。三阴所会则生女。葛洪肘后方云。男从父气。女从母
气。圣济经云。天之德。地之气。阴阳之至和相为流薄于一体。因气而左动。则属阳。阳资
之。则成男。因气而右动。则属阴。阴资之而成女。易称干道成男。坤道成女。此男女之别
也。凡妊娠有疾。投以汤药有伤胎破血者之忌何也。内经云。妇人重身。毒之奈何。岐伯答
曰。有故无殒衰其大半而已也。盖妊娠有疾。不可不投药也。必在医者审度疾势轻重。量度
药性高下。处以中庸。不必多品。视其疾势已衰。药宜便止。则病去母安。子亦无损。复何
惧于攻治哉。
凡妇人妊娠十月。其说见于古书有不同者多矣。按巢氏病源论。妇人妊娠一月。名始胚。
足
未有定仪。见物而变。欲子端正庄严。可常令见贵人。不可见状貌丑恶人也。欲生男。宜操
弓矢。乘牡马。欲生女。宜着珥 。施环佩。欲子美好。玩白璧。观孔雀。欲子贤能。
诗书。务和雅。手心主养之。四月始受水精。以成血脉。手少阳脉养之。五月始受火精。以
成其气。足太阴脉养之。六月始受金精。以成其筋。足阳明脉养之。七月始受木精。以成其
骨。手太阴脉养之。八月始受土精。以成肤革。手阳明脉养之。九月始受石精。以成毛发。
足少阴脉养之。十月五脏六腑关节人神皆备。此其大略也。又五脏论有称耆婆者论。一月如
珠露。二月如桃花。三月男女分。四月形象具。五月筋骨成。六月毛发生。七月游其魂儿能
动左手。八月游其魄儿能动右手。九月三转身。十月受气足。更有称张仲景者亦然。又颅囟
经云。一月为胎胞。精血凝也。二月为胎。形成胚也。三月阳神为三魂。四月阴灵为七魄。
五月五行分五脏也。六月六律定六腑也。七月精开窍通。光明也。八月元神具降。真灵也。
九月宫室罗布。以定生人也。十月受气足。万象成也。今推究数说之理。如五脏论者。类皆
浅陋不经。往往妄托其名。至于三藏佛书。且语涉怪诞。漫不可考。今按颅囟经三卷云。中
古巫方所撰。隋人巢氏亦尝序之。今巢氏论妇人妊娠。乃不见言之。圣济经源化篇亦独取颅
囟经。更不言巢氏论者何哉。婴童宝鉴集云。小儿方论。起自巫方。黄帝云。吾不能察幼小。
赖国有巫方能知小儿之寿夭耳。及观巢氏论小儿候亦云。中古有巫方立小儿颅囟经以占寿夭
世所相传者。有少小方焉。巢氏论小儿则取于颅囟经。则是未尽其理。故不言之。若圣济经
者。但取其文句不若巢氏之论。其间有胎教之法。为可取。所以巢氏论妊娠至三月始胎之时
。欲令见贵人庄严。若操弓矢、施环佩、观孔雀、读诗书之类。岂非胎教之理乎。尝试推巢
氏所论妊娠脉养之理。若足厥阴肝脉也。足少阳胆脉也。为一脏腑之经。余皆如此。且四时
之令。必始于春木。故十二经之养始于肝也。所以一月、二月。手心主心胞络脉也。手少阳
三焦脉也。属火而夏旺。所以胎养在三月四月也。属手少阴心、手太阳小肠者。以君主之官
。无为而尊也。足太阴脾脉也。足阳明胃脉也。属土而旺长夏。所以胎养而五月、六月。手
太阴肺脉也。手阳明大肠脉也。属金而旺秋。所以养胎在七月、八月。足少阴肾脉也。属水
而旺冬。所以养胎在九月。又况母之肾脏。系于胎。是母之真气。子之所赖也。至十月儿于
母腹之中。受足诸脏气脉所养。然后待时而生。此论奥微而有至理。余书所论。皆不能及也。
观此则知巢氏之论。世更有明之者。亦未有过于巢氏之论矣。余因述其说。
又曰。王氏脉经云。产育人伦。莫不爱重。今世希见论者。且谓夫妇配合。阴阳奇偶。
干道成男。坤道成女。天元一气。既已妊娠。自可将护胎息。无犯禁忌。生子必贤明寿考。
今人嗜欲为乐。轻弃性命。反又房劳。如鸟兽御之亦有时。盖房劳。络脉满而经脉虚。运动
之间。胎气亦随经络所损。难产、伤胎、堕子。皆从此得。然间有一降生。悖恶寿夭。则患
胎惊。变生诸病难救疗。岂不痛哉。
又曰。妊娠脏腑筋脉濡滞。关节壅塞。切忌昼寝。不可等闲服药针灸。思虑、悲忧、惊
恐。胎孕须要频频行步。宽缓日行三千步。用温水濯足。澡浴不可盆。防水气冲胎。可保无
危。八九个月食葵菜。临产日饮粥饭。或烂煮雌鸡取汁。煮温饱食。则气顺下。必易分娩。
自然无病。饥渴气乏。大冷太热物损。
又云。孙真人大率妊娠唯在抑阴助阳。素问阴搏阳别。谓之有子。盖关前为阳。关后为
阴。尺中之脉。按之搏手而不绝也。妊子也。妇人平居。阳气微盛无害。及其妊子。则方闭
经隧养胎气。若阳盛搏之。则经血旺行。胎乃不固。素问阴虚阳搏。谓之崩。其抑阳助阴之
方甚多。然胎前药唯恶群队。若阴阳交杂。别生他病。唯是内补丸佐之。使阳不至强。阴不
至弱。阴阳调匀。有益胎嗣。此前人未尝论及。二味。熟干地黄四两酒浸。当归二两酒浸。
将息以全人命。更得明医喻于人。幸莫大焉。
气质生成章云。具天地之性。集万物之灵。阴阳平均。气质完备。咸其自尔。然而奇偶
异数。有衍有耗。刚柔异用。或强或羸。血营气卫。不能逃于消息盈虚之理。则禀质之初。
讵可一概论耶。是以附赘垂疣。骈拇枝指。侏儒跛蹩。形气所赋有如此者。疮疡痈肿。聋盲
喑哑。瘦瘠疲瘵。气形之病有如此者。然则胚胎造化之始。精遗气变之后。保卫辅翼。固有
道矣。天有五气。各有所凑。地有五味。各有所入。所凑有节适。所入有度量。凡所畏忌。
悉知戒慎。资物为养者。理固然也。故寝兴以时。出处以节。可以高明。可以周密。使雾露
湿邪。不得乘间而入。因时为养者。理宜然也。故必调喜怒。寡嗜欲。作劳不妄。而气血从
之。皆所以保摄妊娠。使诸邪不得干焉。苟为不然。方授受之时。一失调养。则内不足以为
中之守。外不足以为身之强。气形弗克。而疾疚困之。若食兔缺唇。食犬无声。食杂鱼而生
疮癣之属。皆以食物不戒之过也。心气大惊而癫疾。肾气不足而解颅。脾胃不和而羸瘦。心
气虚乏而神不足之属。皆以气血不调之故也。诚能食饮知所戒。推而达之。五味无所伤。诚
能于气血知所调。推而达之。邪气无所乘。兹乃生育相待而成者。故曰天不人。不因人。
妊娠之人有宿挟 瘵。而后有娠。或有娠时。节适乖理。致生疾病。并令腑脏衰损。气
力虚羸。令胎不长。故须服药去其疾病。盖其气血以扶养胎者也。妊娠将理无方。脾胃不足。
饮
母病疗母。则胎安是也。若使脾胃和而能饮食。水谷化而运气血。则何虑胎气不长也。又云
人由受气至于有生。十二经脉迭相滋养。犹之物也。得寒温之正。土地之宜。无物不长。凡
胎处胞中。或有萎燥者。盖由妊妇所禀怯弱。不足自周。阴阳血气偏系。非冷即热。胞胎失
于滋利。所以萎燥而不长也。日月虽过。不能生育。亦有后时致失者。惟宜资母血气。俾阴
阳调通。本末相应。则胎从而有养矣。又云。妊娠一月。谓之始形。二月谓之始膏。三月谓
之始胎。当是之时。血脉不流。形象始化。男女于此。仪则未分。缘感而应。所以孕妇欲令
见荣贵端正之人。不欲见伛偻侏儒之辈。及猿猴犬马。怪禽异兽。夜卧宜息心静虑。慎勿乱
思。恐形异梦而感不祥也。妊妇所以择食者。盖假五气五味生成五脏。气味各随所喜而归之。
阴阳应象论曰。酸生肝。苦生心。甘生脾。辛生肺。咸生肾。此五脏假五味以生也。六节藏
象论曰。臊气凑肝。焦气凑心。香气凑脾。腥气凑肺。腐气凑肾。此五脏假五气以成形也。
若形藏未备。则随其不足。而孕妇必欲其气味食之。盖阳为气。阴为味。气化则精生。味化
则形长。诚以人之生也。气本于天。形本于地。内经谓天食人以五气。地食人以五味。正此
之谓。若夫天地既分。形质不完者。皆孕妇择食之时。不得其气味。故视斜觑短。偏瞽双盲
。手挛足跛。腰伛背偻。此肝形之不备也。言迟语吃。或哑或聩。神气昏塞。此心形之不备
也。胸背凸凹。舌短唇缺。此脾形之不备也。毫毛疏薄。发鬓秃落。或毫毛通白。皮肤偏赤
。此肺形之不备也。毛发焦黄。形体黑小。五硬五软。数岁不能行。此肾形之不备也。由是
孕妇择食。假其气味。生成五脏。一有不备。病辄随之。譬犹陶冶成器。一或苦窳。是水火
之济不调。岂曰工之良哉。
方
乌雌鸡汤 治妊娠一月。名始胚。饮食精熟酸美受御。宜食大麦。毋食腥辛。是谓
才正。妊娠一月。足厥阴脉养。不可针灸其经足厥阴内属于肝。肝主筋及血。一月之
时。血行痞涩。不为力事。寝必安静。无令恐畏。妊娠一月。阴阳新合为胎。寒多为
痛。热多卒惊。举重腰
乌雌鸡（一只制如食法） 茯苓 阿胶（各二两） 甘草 生姜（各一两） 吴茱萸（一
升） 麦门冬（五合） 人参 芍药 白术（各三两） 上 咀。以水一斗二升。煮鸡取汁
六升。去鸡下药。煎取三升。内酒三升。并胶烊尽。取三升。放温。每服一升。日三。
补胎汤（大全良方）若曾伤一月胎者。当预服此方。
细辛（一两） 防风（二两） 干地黄 白术（各三两） 生姜（四两） 吴茱萸 大
麦（各
五合） 乌梅（一升） 上 咀。以水七升煮取二升半。分三服。先食服。寒多者。倍细辛、
茱萸。热多渴者。去之。加栝蒌根二两。若有所思。去大麦。加柏子仁三合。一方有人参一
两。忌生菜、芜荑、桃、李、雀肉等物。
艾叶汤（一名鸡艾汤出千金方）治妊娠二月名始膏。无食辛燥。居必静处。
男子勿劳。百节皆痛。是为胎始结。妊娠二月。足少阳脉养。不可针灸其经。足少阳内
属于胆。主精。二月之时。儿精成于胞里。当慎护惊动也。妊娠二月。始阴阳踞经。有
寒多坏不成。有热即萎悴。中风寒有所动摇。心满脐下悬急。腰背强痛。卒有所下。乍
寒乍热。
艾叶 丹参 当归 麻黄（各二两） 人参 阿胶（各三两） 甘草（六两） 生姜（六
两）
大枣（十二枚） 上 咀。以酒三升。水一斗。煮减半去滓。内胶煎取三升。分三服。一方
用
乌雌鸡一只。宿肥者。治如食法。割头取血。内三升酒中相和。鸡以水一斗二升。先煮取汁。
去鸡内药。煎取三升。内血酒并胶煎。取三升。分温三服。忌海藻、菘菜。
黄连汤（出千金方）若曾伤二月胎者。当预服此。
黄连 人参（各一两）吴茱萸（五合）生地黄（五两一方用阿胶）
上 咀。以酢浆七升。生姜三两煮取三升。分四服。日三夜一。每十日一修合。若颇觉
不安。加乌梅一升。加乌梅者。不用浆。直用水。一方用当归半两。忌猪肉、冷水、芜荑。
雄鸡汤（出千金方）妊娠三月名始胎。当此之时。未有定仪。见物而化。欲
生男者。操弓矢。欲生女者。弄珠玑。欲子美好。数视璧玉。欲子贤良端坐清虚。是为
外象而内感者也。妊娠三月。手心主脉养。不可针灸其经。手心主内属于心。无悲哀思
虑惊动。妊娠三月。为定形。有寒大便青。有热小便难。不赤即黄。卒惊恐忧愁嗔怒喜
顿仆。动于经脉。腹满绕脐苦痛。或腰背痛。卒有所下。
雄鸡（一只制如食法） 黄芩 白术 生姜（各一两） 麦门冬（五合） 芍药（四两）
大枣
(Attached Discussion)
When the supreme essence of heaven and earth first transforms, and the primordial qi begins to condense, the conception of the embryo is initiated, and its form gradually takes shape. While in the womb, the fetus perceives through the mother. After pregnancy begins, the pregnant woman must maintain dignified posture and behavior, keep a harmonious and joyful temperament, dwell in clean rooms, listen to beautiful words, have others recite poetry and books, expound rituals and music, ensuring that her ears do not hear improper words and her eyes do not see evil deeds. In this way, the children born will be blessed with longevity and deep fortune, loyal, filial, wise, and virtuous; otherwise, the children born will be vulgar, lowly, short-lived, and foolish. This is what is called "internal influence due to external images."
In the past, when Tai Si was pregnant with King Wen, she did not look at ugly colors, did not listen to ugly sounds, and did not speak ugly words. The prenatal education passed down by the world refers to this. The previous discussion has briefly mentioned it. Then why are there women who are infertile throughout their lives? According to *Chao Shi Bing Yuan* (Source of Diseases by Chao), there are three main reasons for female infertility: first, ancestral grave fengshui issues leading to no heirs; second, the husband and wife's birth years and lifespans clash; third, the husband has skin diseases or the wife is ill. These factors can all lead to infertility. If it is due to the husband's skin disease or the wife's illness, one can take medicine to treat it and then have children; the other two situations cannot be resolved. Looking at this theory now, it is not entirely perfect. Someone asked Chang Qizhi from Xijing about the cause of female infertility. Chang said, "Women often fall ill from childhood and take drying-hot medicines without restraint, causing Tian Gui (menstruation and reproductive function) to deplete and dry up prematurely, thus remaining childless throughout life." Another person asked Song Daren from Xiangyang, who gave the same answer.
Then why do some women have twin pregnancies? I have consulted ancient and modern medical texts and found no specific discussions on this. Only *Chao Shi Bing Yuan* mentions: "Yang acts and Yin transforms; if the essence and qi are abundant, twins are born." And it asks: How much essence and qi are required to form one fetus? Observing women with twin pregnancies nowadays, their spirit and demeanor show no slight difference. As for those who have twins consecutively or intermittently, whether both are male, both female, or one of each, the *Daozang Jing* (Scriptures of the Daoist Canon) contains methods for seeking offspring. It states that after a woman's menstruation stops, on the first, third, or fifth day, which are auspicious days for male or female vitality, intercourse on yang days and yang hours tends to produce more sons. If both parents' endowment is strong, there will be many children; if weak, few children. By inference, the principle can be generally understood.
Furthermore, how to distinguish between male and female fetuses during pregnancy? According to *Lun Xin Jing* (Classic of Cranial Fontanelle): "When Yang is abundant and stimulates Yin, a male is conceived"; the six fu organs and meridians all emphasize Yang. "When Yin is abundant and stimulates Yang, a female is conceived"; the six fu organs and meridians all emphasize Yin. *Chao Shi Bing Yuan* says: "Where the three Yang meridians converge, a boy is born; where the three Yin meridians converge, a girl is born." Ge Hong's *Zhou Hou Bei Fang Fang* (Emergency Prescriptions Kept Up One's Sleeve) says: "Males derive from the father's qi, females from the mother's qi." *Sheng Ji Jing* (Holy Relief Classic) says: "The virtue of Heaven and the qi of Earth, the supreme harmony of Yin and Yang flow together into one body. If movement occurs to the left due to qi, it belongs to Yang; nourished by Yang, a male is formed. If movement occurs to the right due to qi, it belongs to Yin; nourished by Yin, a female is formed." The *I Ching* (Book of Changes) states: "The Way of Heaven creates males, the Way of Earth creates females." This is the distinction between males and females.
Why are there taboos against using decoctions that damage the fetus or break blood during pregnancy? *Nei Jing* (Inner Canon) asks: "How should toxic substances be used for a pregnant woman?" Qibo answers: "If there is a disease, there will be no harm; reduce the pathogen by half." This means that if a pregnant woman is ill, medication is necessary. However, the physician must carefully assess the severity of the disease and the potency of the drugs, prescribing moderate treatments without using too many ingredients. Once the disease subsides, medication should stop. Thus, the illness is cured, the mother is safe, and the fetus is unharmed. Why fear treatment then?
Regarding the ten months of pregnancy, ancient texts offer various differing accounts. According to *Chao Shi Bing Yuan Lun*, in the first month of pregnancy, it is named "Shi Pei" (Initial Embryo). The fetus has not yet taken a definite shape and changes upon seeing things. To ensure the child is upright and solemn, one should frequently expose them to noble people and avoid ugly ones. To conceive a boy, one should handle bows and arrows or ride stallions; to conceive a girl, one should wear earrings and pendants. To ensure beauty, admire white jade and watch peacocks; to ensure virtue, read poetry and books and pursue elegance. The Pericardium Meridian of Hand-Jueyin nourishes the fetus in the first month. In the fourth month, water essence is received to form blood vessels, nourished by the Sanjiao Meridian of Hand-Shaoyang. In the fifth month, fire essence is received to form Qi, nourished by the Spleen Meridian of Foot-Taiyin. In the sixth month, metal essence is received to form sinews, nourished by the Stomach Meridian of Foot-Yangming. In the seventh month, wood essence is received to form bones, nourished by the Lung Meridian of Hand-Taiyin. In the eighth month, earth essence is received to form skin and flesh, nourished by the Large Intestine Meridian of Hand-Yangming. In the ninth month, stone essence is received to form hair, nourished by the Kidney Meridian of Foot-Shaoyin. By the tenth month, the five zang organs, six fu organs, joints, and spirit are complete. This is the general overview.
Another text, *Wu Zang Lun* (Discussion on Five Zang Organs), attributed to Jivaka, states: First month like dewdrop, second month like peach blossom, third month gender distinguishes, fourth month features complete, fifth month bones and sinews form, sixth month hair grows, seventh month soul wanders and the baby moves its left hand, eighth month spirit wanders and the baby moves its right hand, ninth month turns three times, tenth month qi is sufficient. Zhang Zhongjing is also cited similarly. *Lun Xin Jing* says: First month is fetal sac, congealed essence and blood; second month is fetus, forming embryo; third month, Yang Spirit forms Three Hun; fourth month, Yin Spirit forms Seven Po; fifth month, Five Elements divide the Five Zang; sixth month, Six Laws determine the Six Fu; seventh month, essence opens apertures, bringing light; eighth month, Primordial Spirit descends, becoming True Spirit; ninth month, palace structures are arranged to determine birth; tenth month, qi is sufficient, all phenomena are formed.
Analyzing these theories, texts like *Wu Zang Lun* are shallow and unreliable, often falsely attributing names. Buddhist scriptures are bizarre and unverifiable. *Lun Xin Jing* Volume 3 claims it was written by Wu Fang of the Middle Antiquity, and Chao Shi wrote a preface. Yet Chao Shi does not mention this in his discussion of pregnancy. *Sheng Ji Jing* also cites *Lun Xin Jing* but ignores Chao Shi. Why? *Ying Tong Bao Jian Ji* states that pediatric prescriptions originated with Wu Fang. The Yellow Emperor said, "I cannot examine the young; I rely on state-appointed Wu Fang to know the lifespan of children." Chao Shi's discussion on pediatric signs also mentions Wu Fang's *Lun Xin Jing*. Since Chao Shi took from *Lun Xin Jing* for pediatrics but omitted it for pregnancy, perhaps he deemed it insufficiently logical. *Sheng Ji Jing* only quotes its phrasing rather than Chao Shi's depth, though it includes valuable prenatal education methods. Thus, Chao Shi's advice at three months—seeing nobles, handling bows/arrows, wearing jewelry, watching peacocks, reading books—is indeed prenatal education.
Examining Chao Shi's theory of meridian nourishment: Foot-Jueyin Liver and Foot-Shaoyang Gallbladder are paired meridians of one zang-fu pair. Seasons begin with Spring Wood, so nourishment starts with the Liver. Thus, months 1-2 involve Heart Pericardium and Sanjiao (Fire, flourishing in Summer), so nourishment occurs in months 3-4. Heart and Small Intestine (Emperor, revered and inactive) follow. Spleen and Stomach (Earth, flourishing in Late Summer) nourish in months 5-6. Lung and Large Intestine (Metal, flourishing in Autumn) nourish in months 7-8. Kidney (Water, flourishing in Winter) nourishes in month 9. Moreover, the mother's Kidneys connect to the fetus, representing the mother's true Qi, which the fetus relies on. By month 10, the fetus is fully nourished by all organ meridates before birth. This theory is profound and logical, surpassing other texts. Therefore, Chao Shi's theory remains unsurpassed. I present this view.
Furthermore, Wang Shuhe's *Mai Jing* (Pulse Classic) states: "Childbirth nurtures humanity; everyone should value it highly." Few discuss it today. Couples combine Yin and Yang, Heaven creates males, Earth creates females. Once pregnant, one must protect the fetal breath and avoid taboos to ensure a wise and long-lived child. Modern people indulge desires, neglect life, and engage in excessive sexual activity. Even beasts have limits. Excessive sex fills collateral vessels and empties main meridians; movement damages fetal Qi along meridians, leading to difficult labor, fetal injury, or miscarriage. Occasionally, a child is born with bad omens or short life, suffering from fetal fright and incurable diseases. Is this not painful?
Also, pregnancy causes stagnation in organs, sinews, and meridians, blocking joints. Daytime sleep must be avoided. Medication and acupuncture should not be used casually. Worry, sorrow, shock, and fear are harmful. Pregnant women should walk frequently, aiming for 3,000 steps daily at a leisurely pace. Wash feet with warm water. Bathe carefully to prevent water vapor from disturbing the fetus, ensuring safety. In months 8-9, eat sunflower seeds/vegetables. On the day of delivery, drink porridge or well-cooked hen broth to smooth Qi and facilitate easy, natural birth without illness. Extreme cold or hot foods are damaging.
Sun Simiao emphasizes suppressing Yin and assisting Yang in pregnancy. *Su Wen* says: "Yin pulse distinct from Yang indicates pregnancy." Guan anterior is Yang, posterior is Yin. The Chi pulse beats firmly and continuously, indicating pregnancy. Normally, slight Yang excess is harmless, but during pregnancy, meridians close to nourish the fetus. If Yang attacks vigorously, blood flows heavily, and the fetus becomes unstable. *Su Wen* warns: "Yin deficiency with Yang pounding leads to metrorrhagia." There are many formulas to suppress Yang and assist Yin, but prenatal medicines should avoid complex mixtures. Mixing Yin and Yang may cause other diseases. Instead, use *Nei Bu Wan* (Internal Tonifying Pill) to balance Yang and Yin, benefiting offspring. This was previously unmentioned. Recipe: Prepared Rehmannia Root (Shu Di Huang) 4 liang soaked in wine, Angelica Sinensis (Dang Gui) 2 liang soaked in wine. Restoring life is paramount; understanding this by skilled physicians is a great blessing.
*Qi Zhi Sheng Cheng Zhang* (Chapter on Constitution Generation) states: Endowed with Heaven and Earth's nature, gathering the spirit of all things, balanced Yin and Yang, complete constitution arises naturally. However, odd/even numbers vary, strength/weakness differs. Ying and Wei Qi cannot escape the laws of waxing and waning. Thus, initial endowment varies. Deformities like extra digits or dwarfism result from form and Qi endowment. Diseases like ulcers, deafness, blindness, and wasting result from Qi and Form pathology. Therefore, from conception, protection and support have principles. Heaven has Five Qi, Earth has Five Flavors. Appropriateness and measure are key. Avoid taboos and nourish properly. Sleep and wake according to time, act with moderation, avoiding mist and damp pathogens. Regulate emotions, reduce desires, work moderately, allowing Qi and Blood to follow. This protects pregnancy from pathogens. Otherwise, improper care during conception leads to internal weakness and external frailty, causing disease. Eating rabbit may cause cleft lip; eating dog may cause silence; eating mixed fish may cause sores. These are dietary errors. Great shock damages Heart Qi causing epilepsy; insufficient Kidney Qi causes open fontanelle; Spleen-Stomach disharmony causes emaciation; Heart Qi deficiency causes spiritual lack. All stem from Qi-Blood imbalance. If one knows dietary taboos and regulates Qi-Blood, flavors will not harm, and pathogens will not invade. This is mutual generation. Thus, Heaven does not act without Human, nor Human without Heaven.
Women with chronic consumption (*Zhai*) before or during pregnancy may suffer from irregular habits causing disease, weakening organs and Qi, hindering fetal growth. Medication is needed to remove disease, as Qi and Blood nourish the fetus. If Spleen-Stomach is weak, treating the mother's illness secures the fetus. Harmonizing Spleen-Stomach allows digestion and Qi-Blood production, ensuring fetal growth. Humans develop through twelve meridians nurturing each other, like plants thriving in proper climate and soil. Fetuses in the uterus may wither due to maternal weakness, Yin-Yang imbalance, or cold/heat, failing to nourish the sac. Even if term passes, birth may fail. Nourishing maternal Qi-Blood and balancing Yin-Yang ensures fetal support.
Month 1 is "Shi Xing" (Initial Shape); Month 2 "Shi Gao" (Initial Paste); Month 3 "Shi Tai" (Initial Fetus). At this stage, blood flow is slow, form begins to transform, gender indistinguishable. Influence comes from external stimuli. Pregnant women should see noble, upright people, avoiding hunchbacks, dwarfs, monkeys, dogs, horses, strange birds, and beasts. Sleep calmly, avoid chaotic thoughts, fearing bad dreams and influences. Diet selection is crucial because Five Qi and Flavors generate Five Zang. Sour generates Liver, Bitter Heart, Sweet Spleen, Pungent Lung, Salty Kidney. Odors also correspond: Musky to Liver, Scorched to Heart, Fragrant to Spleen, Fishy to Lung, Rotten to Kidney. If organs are incomplete, pregnant women crave corresponding flavors. Yang is Qi, Yin is Flavor. Qi transformation generates Essence; Flavor transformation generates Form. Heaven feeds Qi, Earth feeds Flavor. If form is incomplete due to poor diet during selection, defects arise: squinting, short stature, bent limbs (Liver); slow speech, stuttering, muteness, deafness, dull spirit (Heart); convex/concave chest/back, short tongue, cleft lip (Spleen); sparse hair, baldness, white hair, red skin (Lung); yellow hair, small dark body, five hardnesses/softnesses, inability to walk (Kidney). Improper diet leads to disease, like flawed pottery due to improper firing.
Prescriptions:
Wu Ci Ji Tang (Black Hen Decoction): Treats Month 1 pregnancy ("Shi Pei"). Eat cooked, sour, delicious food; consume barley; avoid raw/spicy food. This is "Cai Zheng". Month 1 is nourished by Foot-Jueyin Liver Meridian; do not needle/moxa this meridian. Liver governs sinews and blood; blood flow is sluggish in Month 1. Avoid heavy labor, rest quietly, avoid fear. New Yin-Yang union forms fetus; cold causes pain, heat causes sudden fright, lifting weights causes back pain.
Ingredients: Black Hen (1, prepared), Poria (Fu Ling), Donkey-hide Gelatin (E Jiao) (2 liang each), Licorice Root (Gan Cao), Fresh Ginger (Sheng Jiang) (1 liang each), Evodia Fruit (Wu Zhu Yu) (1 sheng), Ophiopogon Tuber (Mai Men Dong) (5 he), Ginseng (Ren Shen), White Peony Root (Bai Shao), Atractylodes Rhizome (Bai Zhu) (3 liang each). Chop herbs. Boil hen in 12 sheng water to get 6 sheng juice. Remove hen, add herbs, boil to 3 sheng. Add 3 sheng wine and dissolve gelatin. Take 3 sheng total, warm, 1 sheng per dose, 3 times daily.
Bu Tai Tang (Fetal Tonifying Decoction - Da Quan Liang Fang): For those who have lost a Month 1 fetus, take this prophylactically.
Ingredients: Asarum (Xi Xin) (1 liang), Saposhnikovia Root (Fang Feng) (2 liang), Prepared Rehmannia Root (Shu Di Huang), Atractylodes Rhizome (Bai Zhu) (3 liang each), Fresh Ginger (Sheng Jiang) (4 liang), Evodia Fruit (Wu Zhu Yu), Barley (Da Mai) (5 he each), Mume Fruit (Wu Mei) (1 sheng). Chop herbs. Boil in 7 sheng water to get 2.5 sheng. Divide into 3 doses, take before meals. For cold excess, double Xi Xin and Wu Zhu Yu; for heat/thirst, remove them, add Trichosanthes Root (Gua Lou Gen) 2 liang. If anxious, remove Barley, add Biota Seed (Bai Zi Ren) 3 he. Some versions add Ginseng 1 liang. Avoid raw vegetables, coriander, peach, plum, sparrow meat.
Ai Ye Tang (Mugwort Leaf Decoction - also Ji Ai Tang from Qian Jin Fang): Treats Month 2 pregnancy ("Shi Gao"). Avoid spicy/drying foods, stay in quiet places, men should avoid exertion. Body aches indicate fetal knotting. Month 2 is nourished by Foot-Shaoyang Gallbladder Meridian; do not needle/moxa. Gallbladder governs essence; fetal essence forms in uterus. Guard against shock. Yin-Yang meridians engage; cold causes failure to form, heat causes withering. Wind-cold causes trembling, chest fullness, umbilical tension, back pain, bleeding, alternating chills/fever.
Ingredients: Mugwort Leaf (Ai Ye), Salvia Root (Dan Shen), Angelica Sinensis (Dang Gui), Ephedra Stem (Ma Huang) (2 liang each), Ginseng (Ren Shen), Donkey-hide Gelatin (E Jiao) (3 liang each), Licorice Root (Gan Cao) (6 liang), Fresh Ginger (Sheng Jiang) (6 liang), Jujube (Da Zao) (12 pieces). Chop herbs. Boil in 3 sheng wine and 10 sheng water until half remains. Strain, add gelatin, boil to 3 sheng. Divide into 3 doses. Alternative: Use black hen, cut head, collect blood into 3 sheng wine. Boil hen in 12 sheng water to get juice. Remove hen, add herbs, boil to 3 sheng. Add blood-wine mixture and gelatin, boil to 3 sheng. Divide into 3 warm doses. Avoid seaweed, cabbage.
Huang Lian Tang (Coptis Decoction - from Qian Jin Fang): For those who have lost a Month 2 fetus, take this prophylactically.
Ingredients: Coptis Rhizome (Huang Lian), Ginseng (Ren Shen) (1 liang each), Evodia Fruit (Wu Zhu Yu) (5 he), Raw Rehmannia Root (Sheng Di Huang) (5 liang, some use E Jiao). Chop herbs. Boil in 7 sheng vinegar juice and 3 liang fresh ginger to get 3 sheng. Divide into 4 doses, 3 times day, 1 time night. Reprepare every 10 days. If uneasy, add Mume Fruit (Wu Mei) 1 sheng. If adding Wu Mei, use water instead of vinegar juice. Some versions add Angelica 0.5 liang. Avoid pork, cold water, coriander.
Xiong Ji Tang (Male Chicken Decoction - from Qian Jin Fang): Month 3 pregnancy ("Shi Tai"). No fixed image, changes upon seeing things. To conceive boy, handle bow/arrows; to conceive girl, play with beads/jewelry; for beauty, view jade; for virtue, sit quietly in purity. This is "external image influencing internal". Month 3 is nourished by Pericardium Meridian of Hand-Jueyin; do not needle/moxa. Pericardium connects to Heart; avoid grief, worry, shock. Month 3 fixes form. Cold causes green stool; heat causes difficult urination (red/yellow). Sudden fright, anger, joy, fainting, meridian disturbance, abdominal fullness, umbilical pain, back pain, bleeding.
Ingredients: Male Chicken (1, prepared), Scutellaria Root (Huang Qin), Atractylodes Rhizome (Bai Zhu), Fresh Ginger (Sheng Jiang) (1 liang each), Ophiopogon Tuber (Mai Men Dong) (5 he), White Peony Root (Bai Shao) (4 liang), Jujube (Da Zao)