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Whenever a woman is pregnant, the Qi and Blood of the twelve meridians of the hands and feet circulate throughout the body to nourish the fetal origin (Tai Yuan). How could there be any principle that each month a specific meridian nourishes a specific fetus? Therefore, this is not recorded in detail. If a pregnant woman falls ill, one must select a specialized and renowned physician who has been trusted previously without error before employing them. Physicians who have not been tested, or medicines with toxicity, should never be used lightly, lest they cause regret later. One must also avoid using acupuncture and moxibustion lightly, which might induce abortion.

When a woman’s menstruation stops for two or three months, she may suspect she is carrying twins, yet also worry about blood stasis. Symptoms such as irritability, alternating chills and fever, and mental confusion can be verified using Foshou San (Buddha's Hand Powder) or Aiye Tang (Mugwort Decoction). Use Quan Danggui (7 fen) and Sheng Chuanxiong (1 qian), grind them into fine powder, decoct Aiye (Artemisia argyi) tea strongly, and take it on an empty stomach, or it can be taken mixed with good wine. After two or three shichen (4-6 hours), if one feels slight movement between the navel and abdomen, it indicates pregnancy; otherwise, it is menstrual stasis. Once the movement occurs, the condition resolves, and one remains safe and secure. If it is not pregnancy, there will be no movement; the stagnant lochia will discharge naturally, and the menstrual stasis will also resolve. Another formula for verifying amenorrhea lasting three months uses Sheng Chuanxiong ground into fine powder, taken with strongly decocted Aiye tea on an empty stomach (2 qian). Feeling slight internal movement indicates pregnancy; otherwise, it is menstrual stasis. Ancient formulas include Tantai San (Fetus-Exploring Powder), made from Zaojiao (Gleditsia sinensis fruit, peeled) and Zhi Gancao (Prepared Licorice root, 1 qian each) plus a small amount of Huanglian (Coptis chinensis rhizome), ground into powder and taken with wine. Those who are pregnant will vomit; those who are not will not. However, using Zaojiao to explore for pregnancy invariably causes vomiting. Women with weak Stomach Qi may vomit even without pregnancy. This formula is recorded here for reference, but users must exercise caution. These are methods of testing with herbs. Testing with pulse diagnosis involves the Chi (Cun-Kou) pulse beating forcefully against the fingers, combined with a slippery and rolling pulse at the Cun position, indicating pregnancy. Generally, after forty days of conception, a woman will suffer from Ezu (morning sickness/emetic disorder of pregnancy). If symptoms are absent or ambiguous, these testing methods may be employed.

In cases of male pregnancy, fetal movement occurs at three months because Yang energy arrives early. The pregnant woman’s navel protrudes, feels firm upon palpation, and both breasts become very dark. A male fetus faces away from the mother, with its back pressing against the abdomen, making the shape round like a cauldron, thus causing the mother’s abdomen to feel hard. In female pregnancy, fetal movement occurs at five months because Yin energy arrives late. The pregnant woman’s navel is soft, and although the nipples are dark, not excessively so. A female fetus faces the mother’s abdomen, with its feet and knees pressing against the belly, resulting in a shape that is larger at the bottom and smaller at the top, resembling a winnowing basket. Another method: have the pregnant woman hold a child who has not yet grown teeth. If she carries a male fetus, the held girl will pass green stool. If a male fetus is held by a boy, or a female fetus by a girl, there will be no adverse reaction. Another method: have the pregnant woman walk forward, then suddenly call her from behind. Turning the head to the left indicates a male fetus; turning to the right indicates a female fetus. Another method: when the pregnant woman is using the toilet, have her husband call her from behind. A male fetus turns left; a female fetus turns right. This is likely because a male fetus conceives on the left side, making the left side heavier, while a female fetus conceives on the right side, making the right side heavier. Thus, turning the head involves protecting the heavier side. Applying this to pulse diagnosis, the principle is similar. If the fetus is on the left, Qi and Blood protect the fetus and become abundant on the left, so the pulse follows suit, with the left pulse appearing slippery, large, rapid, and frequent, indicating a male fetus. If the fetus is on the right, the same applies. Further deducing from the classics: "Yin pulsates distinctly from Yang, this is called having a child." Since conception occurs below the navel and abdomen, Qi and Blood protect the fetus and become abundant below. Therefore, the Yin Chi pulse beats forcefully and distinctly differs from the Yang Cun pulse. Similarly, if a carbuncle or boil erupts above, Qi and Blood rise, and the Cun pulse becomes strong; if below, Qi and Blood descend, and the Chi pulse becomes strong; if on the left, Qi and Blood flow to the left, and the left pulse becomes strong; if on the right, Qi and Blood flow to the right, and the right pulse becomes strong. Zhu Danxi stated that a larger pulse on the left favors a male fetus, and a larger pulse on the right favors a female fetus. Is this referring to the doctor’s left and right hands? Could this not be a momentary oversight by a wise man? However, Zhu Danxi’s treatment of obstetrics was subtle and precise; he likely did not make such an error. It is probable that he used this method to diagnose the favorable or unfavorable course of diseases related to male or female fetuses, rather than to distinguish the sex of the fetus itself.