Library

Wu Fangshi in the *Luxin Jing* (Cranial Sutra) states: At one month of gestation, it is called "taobao" (embryonic sac), formed by the coagulation of essence and blood; at two months, it is called "tai" (fetus), where the shape of the embryo begins to form; at three months, the yang spirit transforms into three hun (ethereal souls); at four months, the yin spirit transforms into seven po (corporeal souls); at five months, the forms of the five zang organs differentiate; at six months, the functions of the six fu organs are determined by the six lü (pitch pipes); at seven months, the eyes open, perceiving light; at eight months, the yuan shen (original spirit) is complete, and the true spirit descends; at nine months, the structures within the uterus are fully arranged, determining the birth of the newborn; at ten months, the qi received is sufficient, and all phenomena are formed.

The *Wuzang Lun* (Treatise on the Five Viscera) quotes Shiva: At one month, like a dewdrop; at two months, like a peach blossom; at three months, male and female distinctions appear; at four months, the image is complete; at five months, sinews and bones form; at six months, hair grows; at seven months, the hun wanders, and the boy can move his left hand; at eight months, the po wanders, and the infant can move his right hand; at nine months, the body turns three times; at ten months, the received qi is sufficient.

Sun Simiao (Sun Zhenren) said: Generally, while the fetus is in the womb, at one month it is an "pei" (germ), at two months it is a "tai" (fetus), at three months there are blood vessels, at four months the physical form is established, at five months it can move, at six months all bones are present, at seven months hair grows, at eight months the zang and fu organs are complete, at nine months food enters the stomach, and at ten months when the hundred spirits are prepared, birth occurs. After birth, at sixty days, the pupils are formed, capable of coughing, smiling, and responding to people; at one hundred fifty days, the Ren Mai (Conception Vessel) is formed, capable of rolling over independently; at one hundred eighty days, the hip bones are formed, capable of sitting alone; at two hundred ten days, the metacarpal bones are formed, capable of supporting oneself in a prone position; at three hundred days, the patella is formed, capable of walking. If development does not follow these timelines, there must be abnormalities.

The *Chao Shi Bing Yuan Lun* (Discussion on Disease Sources by Chao Yuanfang) states: In the first month of pregnancy, named "taipei," nourished by the Foot Jueyin Meridian (Liver Channel); in the second month, named "shigao," nourished by the Foot Shaoyang Meridian (Gallbladder Channel); in the third month, named "shitai," nourished by the Hand Jueyin Pericardium Meridian. At this time, blood circulation is not yet active, the image begins to transform, without fixed features, changing due to external influences. To desire the child to be upright and solemn, one should speak righteous words and perform righteous deeds; to desire beauty, one should wear white jade; to desire virtue and ability, one should read poetry and books. This is called "external images affecting internal sensations." In the fourth month, blood vessels begin to form, nourished by the Hand Shaoyang Sanjiao Meridian; in the fifth month, qi begins to form, nourished by the Foot Taiyin Spleen Meridian; in the sixth month, sinews begin to form, nourished by the Foot Yangming Stomach Meridian; in the seventh month, bones begin to form, nourished by the Hand Taiyin Lung Meridian; in the eighth month, skin and flesh begin to form, nourished by the Hand Yangming Large Intestine Meridian; in the ninth month, hair begins to form, 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.

Chen Linchuan said: I have attempted to deduce the principle of meridian nourishment during pregnancy as discussed by Chao Yuanfang. For instance, the Foot Jueyin is the Liver Meridian; the Foot Shaoyang is the Gallbladder Meridian. They constitute a zang-fu pair and interior-exterior meridians, and so do the others. Furthermore, the commands of the four seasons must begin with Spring Wood; thus, the nourishment of the twelve meridians begins with the Liver and Gallbladder, hence nourishing the fetus in the first and second months. The Hand Jueyin is the Pericardium Meridian; the Hand Shaoyang is the Sanjiao Meridian, belonging to Fire and flourishing in Summer, hence nourishing the fetus in the third and fourth months. The Hand Shaoyin and Hand Taiyang are the Heart Meridians; since the Heart is the Sovereign Officer, it acts through non-action and holds supreme status. The Foot Taiyin is the Spleen Meridian; the Foot Yangming is the Stomach Meridian. They belong to Earth and flourish in Late Summer, hence nourishing the fetus in the fifth and sixth months. The Hand Taiyin is the Lung Meridian; the Hand Yangming is the Large Intestine Meridian. They belong to Metal and flourish in Autumn, hence nourishing the fetus in the seventh and eighth months. The Foot Shaoyin is the Kidney Meridian. It belongs to Water and flourishes in Winter, hence nourishing the fetus in the ninth month. Moreover, the mother's Kidneys are connected to the fetus; this is the mother's true qi, which the child relies upon. By the tenth month, the child in the womb has received sufficient nourishment from the qi and pulses of all zang organs, and then waits for the proper time to be born. This discussion indeed contains profound truth. No one in the world who has elucidated this matter has surpassed Chao Yuanfang's discussion. Therefore, I recount his theory.

1. Distinction between Male and Female Fetuses. The *I Ching* (Book of Changes) states: The Way of Heaven completes the male, the Way of Earth completes the female. The *Luxin Jing* states: Where three yangs converge, a male is born; where three yins converge, a female is born. Ge Xianweng stated: Males derive from the father's qi, females from the mother's qi. The *Shengji Jing* states: The virtue of Heaven, the qi of Earth, the ultimate harmony of yin and yang, flow together into one body. If the qi moves to the left, it belongs to Yang, and Yang nourishes it to become male; if the qi moves to the right, it belongs to Yin, and Yin nourishes it to become female. Thus, regarding male and female fetuses, formation has speed differences; regarding yin and yang bodies, gestation has orientation differences. Therefore, male movement occurs in the third month because yang energy is early; female movement occurs in the fifth month because yin energy is late. Female fetuses face away from the mother, so the maternal abdomen feels soft; male fetuses face the mother, so the maternal abdomen feels hard. These are reasonable statements that should be examined. As for Chu Shi's explanation of male/female based on the sequence of essence and blood, or the *Daozang Jing*'s claim that conception on the first, third, or fifth day results in a male, these are all speculative and vague, lacking definite evidence. I dare not follow or believe them, so I present my own subtle arguments in the section on offspring.