后交合有孕，及变胎而一男一女者，何与？岂奇日受男，而偶日复受女之理乎？俞子木
又谓∶微阳不能射阴，弱阴不能摄阳，信斯言也。世有 羸之夫，祛弱之妇，屡屡受
胎，而血气方刚，精力过人者，往往有终身不育者，何与？丹溪论以妇人经水为主，然
当富贵之家，侍外家亦多，其中宁无月水如期者？又有经前夫频育，而娶此以图易，则不
受胎，岂能受于彼，而不能受于此耶！大抵父母生子，如天地生物。《易》曰∶坤道其
顺乎，承天而时行，知地之生物，不过顺承乎天，则知母之生子，亦不过顺承乎父而
已。知母之顺承乎父，则种子者，当以男子为主矣，岂可专责之于妇人耶！在男子则不
拘老少强弱，康宁病患，精之易泄难泄，只以交感之时，百脉齐到为善耳。若男女之
辨，不以精血先后为拘，不以经尽几日为拘，不以夜半前后交感为拘，不以父母强弱
为拘，只以精血各由百脉齐到者，别胜负耳。此精之百脉齐到，胜乎血则成男，血之
百脉齐到，胜乎精则成女矣。百脉齐到者，畅遂之极，而无一毫勉强是也。（此成胎以百脉
齐到分男女也。）
李东壁曰∶《易》云一阴一阳之谓道，男女媾精，万物化生，干道成男，坤道成
女，此盖言男女生生之机，阴阳造化之良能也。齐褚澄言∶血先至裹精则生男，精先至
裹血则生女，阴阳均至，非男非女之身，精血散分，骈胎品胎之兆。《道藏》言∶月水
亡后，一三五日成男，二四六日成女。东垣言∶血海始净，一二日成男，三四五成女。
《圣济经》言∶因气而左动，阳资之则成男，因气而右动，阴资之则成女。丹溪乃非褚
氏，而是东垣，主《圣济》左右之说立论，窃谓褚氏未可非也，东垣亦未尽是也。盖褚
氏以精血之先后言，《道藏》以日数之奇偶言，东垣以女血之盈亏言，《圣济》、丹溪以
子宫之左右言，会而通之，理自得矣。
丹溪曰∶或问双胎者，何也？曰∶精气有余，歧而分之，血因分而摄之也。若男女
同孕者，刚日阳时，柔日阴时，感则阴阳混杂，不属左不属右，受气于两岐之间也。亦
有三胎四胎者，犹是而已。《人镜经》曰∶精气盛则成二男，血气盛则成二女，精血皆
盛，则成一男一女，精血混杂，则成非男非女。男不可为父，得阳道之亏者也。女不可
为母，得阴道之塞者也。皆非纯气，或感邪崇鬼怪之 气，则成异类也。
（张）按∶《经》曰∶阳予之正，阴为之主，盖谓阳施正气，万物方生，阴为主持，
群形乃立。更观《易》论，坤道其顺乎天而时行，则知地之生物，顺承乎天，而母之生
子，亦不过顺承乎父，则种子者，当以男子为主，岂可专责之于妇人哉！此诚天生地成
之大道，阳施阴长之至理。每见男子六脉洪大，尺脉有力者，子多女少，六脉沉细，尺
脉沉微者，子少女多，生男亦夭，此属验也。况两神相搏。合而成形，神也者，无形
之谓也。惟其无形，故能生出有形，盖造化之理，皆生于无也，岂日数精粕有迹之谓
欤！故神者，生身之本也。然必因乎精气何也？盖神本无体，以气为体，精无定形，以
气而形，体物有三，根本则一，主虽惟神，养其精气，神必附物，精能凝神，三者互
用，不可相离，平叔所谓穷取生身受气初，夫水之精为志，而火之精即神也。盖欲无火
不动，惟此一点无形元阳之真火，以鼓无形默用之真神，《经》曰∶根于中者，命曰神
机，盖以神为机发之主，动用之道，不期然而然，物莫之知。若可以言语形容者，便非
神之为用矣。更观邪淫苟合者，无心种子，偶意为之，易成胎孕，盖心专神笃，欲火炽
而氤氲之气浓密也。安居妙合者，专心种玉，而兢兢业业，每见无功，盖心耗神驰，
欲火衰而之气反薄矣。可见莫非由于神也，莫非由于火也，更莫非重于阳之为用也。既
禀天地之道，而阴阳之理不能外之，故阳旺多生男，阴旺多生女，即干道成男，坤道成
女之义也。更观古载生人之候，常多外因有感而成，即此情之感触，亦莫非神之为用，
然神之为神，莫非火之为精也。若无火以充其神，则无气以生其精，三者既失，则一团
死灰矣，焉有阳和化育之道，情性感触之用哉！古云三月始胎，未有定仪，气类潜感，
造化密移，此亦天地化工之所有，何得执而为尽？无先哲立言曰∶阳生阴长。又曰∶阳
生阴化。云长云化，岂无用意于其间乎？
孕一月名始膏，二月名始胚，三月名始胎。当胚膏之始，真气方遇，如桃花凝聚，
其柔脆易伤也。食必忌辛辣，恐散其凝结，味必稍甘美，欲扶其柔脆，二气既凝，如泥
在钧，如金在熔，惟陶冶之所成，食气于母，所以养其形，食味于母，所以养其精，
形精为滋育，气味为本，故天之五气，地之五味，母食之而子又食之，外则充乎形质，
内则滋乎胎气，母寒亦寒，母热亦热，母饱亦饱，母饥亦饥，因虚而感，随感而变，膏
梁之家，纵恣口腹，暴怒淫欲，饮食七情之火，钟之于内，胎气受之，怯者，即变为
病，壮者，毒不即发，而痘疹疮惊，贻祸于后焉。故胎前可不慎为调摄乎！
巢氏曰∶妊娠一月，凝成一粒，如露珠然，乃太极动而生阳，名胚胎。天一生水，
谓之胚，足厥阴脉养之，经水即闭，饮食稍异。二月名始膏，变成赤色，如桃花瓣，乃
太极静而生阴，地二生火，谓之 ，足少阳脉养之，吐逆恶阻，或偏嗜一物，以见一
脏之虚也。三月名始胎，手厥阴脉养之，形象始化，乃分男女，乃太极之干道成男，坤
道成女也。四月始受水精以成血脉，形像具，六腑成，手少阳脉养之。五月始受火精
以成阴阳之气，筋骨已成，毛发始生，足太阴脉养之。六月始受金精以成筋。口目皆
成，足阳明脉养之。七月始受木精以成骨，游其魂，能动左手，手太阴脉养之。八月始
受土精以成皮肤，形骸渐长，九窍皆成，游其魂，能动右手，手阳明脉养之。九月始受
石精，以成皮毛，百节毕备，三转其身，足少阴脉养之。十月足太阳脉养之，精神备
足，受气而生。独君主无为，故无所养，然堕胎须防一三五七月者，盖单月皆脏养胎，
而三月又相火所主，胎最易动，尤宜慎之，当服清热凉血安胎之药。然诸经有多气少血
者，有多血少气者，宜各以按月养胎之脏腑气血虚实调之，自无堕胎之患矣。
有养胎以五行，分四时论者。凡人自受胎于胞门，则手足十二经脉，其气血周流，
俱以拥养胎元，岂有逐月分经，某经养某月之胎之理？马玄台已驳之矣，故不具载。巢
氏一月二月是论受胎之月数为近理也。
《圣济》曰∶或者以妊娠勿治，有伤胎破血之论，岂知邪气暴戾，正气衰微，苟执方无权，纵而勿药，则母
将羸弱，子安能保？上古圣人，谓重身毒之，有故无殒，衰其大半而止，盖药之性味本以疗疾，诚能处以中庸，与疾
适当，且知半而止之，亦何疑于攻治哉！慎之者，恐克削破血，有伤胎孕耳。
安胎之法有二，如母病以致动胎者，但疗母则胎自安；若胎气不固，或有触动以致母病者，宜安胎则母自愈。
妇人年幼，天癸未行行属少阴，天癸既行属厥阴，天癸既绝属太阴，治胎产病从厥阴者，是祖气生化之原也。
治法无犯胃气者，是后天化生之源也。及上中下三禁，谓不可汗、不可下、不可利小便，恐亡其津液，而
伤其生气也。
夫二气之感，凝而成形，气血旺，则胎易成而无病，气血弱，则胎多病而难育，食气于母，
所以养其精，食味于母，所以养其形，故胎元以脾胃饮食为本，母子咸赖之今人膏梁浓味，抑郁气恼，而气血渐
亏，痰火必炽，而恶阻、子痫、子肿等病作矣。然胎
前诸症，皆以安胎为主，务使气血和平，则百病不生。若气旺而热，热则耗气血，而胎不安，当清
热养血为主。若起居饮食调养得宜，绝嗜欲安养胎气，则虽成另证，无大害也。丹溪曰∶白术、黄 为安胎
之圣药。俗医谓温剂可以养胎，不知胎前最宜清热，令血循经不妄行，故能养胎。白术益脾以培万物
之母，条芩泻火，能滋子户之阴，与其利而除其害，其胎自安，故黄芩安胎为上中二焦药。益母草治血行
气，有补阴之功，胎前无滞，产后无虚，以行气中有补也。胎至三月、四月忽腹痛，惟砂仁及些
少木香，能治痛行气以安胎也。八九月必须顺气，用枳壳、紫苏之属，但气虚者宜补气以行滞，用参、
术、陈皮、归、芍、甘草、腹皮；气实者，耗气以抑阳，用芩、术、陈皮、甘草加枳壳。如
将临月，胎热者以三补丸加香汤白芍或地黄膏。血虚者，不外四物地黄，加以益母草，预为分娩地步也。至
于世医安胎，多用艾、附、砂仁为害尤甚。不知血气清和，无火煎烁，则胎安而固，气
虚则提不住，血热则溢妄行，胎欲不堕，其可得乎。香附虽云快气开郁，多用则损正气。砂仁快脾气，
多用亦耗真气，香燥之品，气血两伤，求以安胎，适足以损胎矣。惟寒郁气滞者宜之。
赵养葵曰∶或问白术黄芩，安胎之圣药，胎前必不可缺乎？曰∶未尽然也。胎茎之系于肾，犹钟之系于梁，栋柱
不固，栋梁必挠，所以安胎先固两肾，使肾中和暖，始脾有生气，何必定以白术黄芩为安胎耶？凡腹中有热，胎不安者，
宜用凉药。然腹中有寒，胎亦不安，必用温药，此常法也。况两肾中具水火之原，为冲任之根，而胎元之所系甚要，非
白术黄芩之所安也。如肾中无水胎不安者，用六味地黄壮水，肾中无火者，用八味地黄益火。调经当用杜仲、续断、
阿胶、艾叶、当归、五味，出入于六味、八味汤中为快捷方式，总之一以贯之也。诸书之所不及，余特表而出之，此赵氏
之创论也。且脏性所禀之寒热不同，有脏寒不孕，服八味十补而始受娠者，则受娠之后，仍宜照常服之，盖脏腑服
惯，则不觉桂附之热，飞以为常，竟相安于无事，更可长养胎元也。若停止暖药，加以条芩清热之品，要知能安补阳
升举者，必不利补阴降下矣，势必反致坠胎之患，而且有损于胎元。极虚之人脏腑，春夏阳和，升长之气少，秋冬阴
寒，降下之气多也。（张）常治恶阻久吐不止，脉微肢冷者，竟用附子理中汤加五味子，连服数日乃安，但必参术炙
草倍加，则能乘载胎元，其姜附之性，惟从参术以温补中焦，即附子走下之力，不能独发以施其用矣。
古人用黄芩安胎，是因子气过热不宁，故用苦寒以安之，然气血旺脾胃和，胎自无虞，一或有乖，
其胎即堕，是以胎无全赖气血以滋养，而气血又藉谷气以化生，故脾为一身之津梁，主内
外诸气，而胎息运化之机全赖脾土，故用白术以助之，然惟形瘦血热，营行过疾，胎常上逼，过动不安者为
相宜。若形盛气衰，胎常下坠者，非人参举之不安。血虚火旺，腹常不运者，非香砂耗之不安。血虚火旺，
腹常急痛者，非归芍养之不安。体肥痰盛，呕逆眩晕者，非半、苓豁之不安。则桂枝汤、香苏散、葱白香豉
汤，谅所宜用。伏邪时气，尤宜急下，此即安胎之要诀。下药中独芒硝切不可犯，若有客犯而用白术，便
热邪留恋不解，若素患虚寒而服黄芩，则中气脾胃愈伤，皆仅足以伤胎矣。
地之体本重，然得天气以包举之，则生
机不息。若重阴泣寒之区，天日之光不显，则物生实罕，如其人之体肌肉丰盛，乃血之
荣旺，但血旺易至气衰，久而弥觉其偏也。夫气与血，两相维而不可偏，气为主则血
流，血为主则气反不流，非气之衰也，气不流有似乎衰耳。故一切补肌药皆不可用，而
耗气之药，反有可施，缘气得辅则愈锢，不若耗之以助其流动，久之血仍归于统握中
矣。湖阳公主体肥难产，南山道士迸瘦胎方而产得顺利，盖肥满之躯，胎处其中，全无
空隙，以故伤胎之药，止能耗其外之气，而不能耗其内之真气，此用药之妙也。故胎前
宜顺气，气顺则不滞，枳壳散、束胎饮，皆为气实肥盛安佚郁闷者立法耳。若气体虚
弱，元气不足，或虚气胀满，或虚寒腹痛，必须参术大补，岂谓胎前必用耗气药乎？
妇人妊娠，惟在抑阳助阴，然胎前药，最恶群队。若药无专一，则阴阳交错，别生
他病，惟南山道士枳壳散，所以抑阳，四物汤所以助阴，但枳壳散少寒单服，恐有胎寒
腹痛之患。以内补丸佐之，则阳不至强，阴不至弱，阴阳调而孕安，盖妇人平居，阳气
微盛，无诸疾病，则受娠自能经闭以养胎。若阳气太盛，则阳搏于阴，乃经脉妄行，
胎始不固，故贵抑阳助阴者此耳。
丹溪曰∶世之难产者，往往见于郁闷安佚之人，富贵豢养之家。若贫贱辛苦者，无
有也。方书只有瘦胎饮一，按其方为湖阳公主设也，实非极至之论。彼湖阳公主，奉养
太过，其气必实，耗其气使之和平，故易产，此南山道士迸瘦胎枳壳散，抑阳降气，
温隐居加木香、当归佐之。若形肥人其气必虚，久坐其气不运，而气愈弱，儿在胞胎，
交合后受孕，以及胎儿发育过程中一男一女的情况，是什么原因呢？难道是奇日受胎生男，偶日复受胎生女的道理吗？俞子木又说：微弱的阳气不能射入阴中，虚弱的阴气不能摄持阳气，相信这话。世上有身体羸弱的丈夫和体质虚弱的妻子，屡屡能够受孕；而血气方刚、精力过人的人，往往终身不育，这是为什么呢？朱丹溪论述以妇女的月经为主，然而富贵人家，侍妾众多，其中难道没有月经如期而至的吗？又有在之前丈夫处频繁生育，改嫁此人以求易孕，却反而不受胎，难道能在他处受孕，而不能在此处受孕吗！大抵父母生子，如同天地化生万物。《易经》说：地道柔顺，承奉天道而按时运行，知道大地化生万物，不过是顺承天道，那么母亲生子，也不过是顺承父亲罢了。知道母亲顺承父亲，那么求子的关键，应当以男子为主了，怎么能专门责怪妇人呢！对于男子来说，不论老少强弱，健康或患病，精液容易泄出还是难泄出，只要在交感之时，全身百脉气血同时到达为最好。至于男女之辨，不拘泥于精血先后的顺序，不拘泥于月经干净后几天，不拘泥于夜半前后交感的时间，不拘泥于父母体质的强弱，只以精血各自由百脉同时到达者，来辨别胜负而已。这精气的百脉同时到达，胜过血气的百脉同时到达，则成男孩；血气的百脉同时到达，胜过精气的百脉同时到达，则成女孩。所谓百脉同时到达，就是畅达顺遂到了极点，而没有丝毫勉强。（这里是以百脉同时到达来区分胎儿性别。）
李时珍说：《易经》说一阴一阳叫做道，男女交媾精气结合，万物化生，乾道成就男性，坤道成就女性，这大概是讲男女生生不息的机理，阴阳造化的良能啊。褚澄说：血先到包裹精则生男，精先到包裹血则生女，阴阳均等到达，则非男非女之身，精血散分，则是双胎或多胎的征兆。《道藏》说：月经结束后，一三五日受孕成男，二四六日受孕成女。李东垣说：血海刚刚干净，一二日受孕成男，三四五日受孕成女。《圣济经》说：因气向左动，阳资助它则成男，因气向右动，阴资助它则成女。朱丹溪于是批评褚氏，而赞同李东垣，依据《圣济经》左右之说立论，我认为褚氏不可非议，李东垣也未完全正确。大概褚氏是从精血先后的角度说的，《道藏》是从日数奇偶的角度说的，李东垣是从女子血的盈亏角度说的，《圣济经》和朱丹溪是从子宫左右的角度说的，融会贯通，道理自然明了。
朱丹溪说：有人问双胎是怎么回事？回答说：精气有余，分流而成，血随之分流摄养。如果是男女同孕（指龙凤胎），在刚日阳时、柔日阴时感应，则阴阳混杂，不属左也不属右，受气于两岐之间。也有三胎四胎的，也是同样的道理。《人镜经》说：精气盛则成两个男孩，血气盛则成两个女孩，精血都盛，则成一个男孩一个女孩，精血混杂，则成非男非女。男孩不能做父亲，是因为得阳道亏损；女孩不能做母亲，是因为得阴道闭塞。都不是纯气，如果感受邪祟鬼怪之气，则生成异类。
张景岳按语：《内经》说：阳给予正气，阴作为主宰，是说阳施予正气，万物才能生长，阴为主持，各种形体才能确立。再看《易经》论述，地道顺承天道而按时运行，就知道大地化生万物，是顺承天道，而母亲生子，也不过是顺承父亲，那么求子的关键，应当以男子为主，怎么能专门责怪妇人呢！这确实是天生地成的宏大道理，阳施阴长的至理。常见男子六脉洪大，尺脉有力的，儿子多女儿少；六脉沉细，尺脉沉微的，儿子少女儿多，即使生男孩也容易夭折，这是验证过的。况且两神相搏，结合而成形，神，是指无形的东西。正因为无形，所以能生出有形，大概造化的道理，都生于无啊，哪里是日数、精粕这些有痕迹的东西能决定的呢！所以神，是生命的根本。但必须凭借精气什么呢？因为神本来没有形体，以气为形体，精没有固定的形状，以气而形成，构成事物的有三样，根本却是一个，主虽然只是神，但滋养精气，神必然依附于物，精能凝聚神，三者互相作用，不可分离，平叔所说的穷尽获取生命受气之初，水的精化为志，火的精即为神。大概想要没有火就不动，只有这一点点无形的元阳真火，以鼓动无形默用的真神，《内经》说：根于体内的，叫做神机，是以神为发动的主宰，动用之道，不知不觉，事物没有人知道。如果可以言语形容的，就不是神的运用了。再看邪淫苟合的人，无心求子，偶然为之，容易成胎怀孕，因为心专神笃，欲火炽盛而氤氲之气浓密。安居妙合的人，专心种玉，兢兢业业，常常不见功效，因为心耗神驰，欲火衰微而氤氲之气反而淡薄了。可见无不由于神，无不由于火，更无不重于阳的作用。既然禀受了天地的道理，阴阳的道理就不能超出之外，所以阳旺多生男，阴旺多生女，也就是乾道成男，坤道成女的意义。再看古书记载生人的征候，常常多因外感而成，这种情感的感触，也无不是神的作用，然而神之所以为神，无不是火的作用。如果没有火来充实神，就没有气来生精，三者既失，就是一团死灰了，哪里有阳和化育的道理，情性感触的作用呢！古话说三个月才开始形成胎象，没有固定的仪轨，气类潜通感应，造化秘密转移，这也是天地化工所具有的，怎么能固执认为是全部呢？先哲立言说：阳生阴长。又说：阳生阴化。说长说化，难道中间没有用意吗？
怀孕一个月叫始膏，两个月叫始胚，三个月叫始胎。当胚胎膏脂初成时，真气方才相遇，像桃花凝聚一样，其柔脆容易受伤。饮食必须忌辛辣，恐怕散其凝结，味道必须稍甘美，想要扶持其柔脆，二气既已凝结，像泥土在陶钧上，像金属在熔炉中，只取决于陶冶所成就，通过母体食气来养育，所以滋养其形，通过母体食味来养育，所以滋养其精，形精作为滋育的基础，气味为本源，所以天的五气，地的五味，母亲吃了孩子又吃，外则充实形体质地，内则滋养胎气，母亲寒孩子也寒，母亲热孩子也热，母亲饱孩子也饱，母亲饥孩子也饥，因虚而感邪，随感而变，富贵人家，放纵口腹，暴怒淫欲，饮食七情之火，积聚于内，胎气受之，体质弱的，立即变为病，体质强的，毒不立即发作，而痘疹疮惊，遗留祸患于以后。所以胎前能不谨慎调摄吗！
巢元方说：妊娠一个月，凝成一粒，像露珠那样，乃是太极动而生阳，名叫胚胎。天一生水，叫做胚，足厥阴肝经养之，月经即闭止，饮食稍有不同。两个月叫始膏，变成赤色，像桃花瓣，乃是太极静而生阴，地二生火，叫做膏，足少阳胆经养之，吐逆恶阻，或者偏嗜一种食物，以显示一脏之虚。三个月叫始胎，手厥阴心包经养之，形象开始变化，乃分男女，乃是太极的乾道成男，坤道成女。四月开始受水精以成血脉，形象具备，六腑成，手少阳三焦经养之。五月开始受火精以成阴阳之气，筋骨已成，毛发开始生长，足太阴脾经养之。六月开始受金精以成筋，口目皆成，足阳明胃经养之。七月开始受木精以成骨，游其魂，能动左手，手太阴肺经养之。八月开始受土精以成皮肤，形骸渐长，九窍皆成，游其魄，能动右手，手阳明大肠经养之。九月开始受石精，以成皮毛，百节毕备，三次转动其身，足少阴肾经养之。十月足太阳膀胱经养之，精神备足，受气而生。唯独君主（心）无为，所以无所养，然而堕胎须防备一三五七月，因为单月皆脏养胎，而三月又是相火所主，胎最容易动，尤其应该慎重，应当服用清热凉血安胎的药物。然而诸经有多气少血的，有多血少气的，适宜各以按月养胎的脏腑气血虚实来调理，自然没有堕胎的祸患了。
有以五行养胎，分四时论述的。凡人自从在胞门受胎，那么手足十二经脉，其气血周流，都用来拥养胎元，哪有逐月分经，某经养某月之胎的道理？马莳已经驳斥过了，所以不详细记载。巢元方一月二月是论受胎的月数比较近于事理。
《圣济总录》说：有人以为妊娠不要治疗，有伤胎破血的议论，哪里知道邪气暴戾，正气衰微，如果固执方剂不知权变，放任而不用药，那么母亲将羸弱，孩子怎么能保全？上古圣人，谓重身有毒，有病则无殒，衰其大半而止，大概药的性味本是用来疗疾的，诚然能处以中庸，与疾病适当，并且知道减半而止，又有什么可疑于攻治的呢！慎重的，是恐怕克削破血，有伤胎孕罢了。
安胎的方法有二种，如母亲生病以致动胎的，只要治疗母亲则胎自然安；如果胎气不固，或者有触动以致母亲生病的，宜安胎则母亲自愈。
妇人年幼，天癸未行属于少阴，天癸已行属于厥阴，天癸已绝属于太阴，治疗胎产病从厥阴入手，是祖气生化之源。治法不犯胃气，是后天化生之源。以及上中下三禁，谓不可发汗、不可攻下、不可利小便，恐怕亡其津液，而伤其生气。
夫阴阳二气的感应，凝结而成形，气血旺，则胎易成而无病，气血弱，则胎多病而难育，通过母体食气来养育，所以滋养其精，通过母体食味来养育，所以滋养其形，所以胎元以脾胃饮食为本，母子都依赖它。今人膏粱厚味，抑郁气恼，而气血渐亏，痰火必炽，而恶阻、子痫、子肿等疾病发作了。然而胎前诸症，都以安胎为主，务使气血和平，则百病不生。如果气旺而热，热则耗气血，而胎不安，当以清热养血为主。如果起居饮食调养得宜，断绝嗜欲安养胎气，那么即使成为另外的证候，也没有大害。朱丹溪说：白术、黄芩是安胎的圣药。俗医认为温剂可以养胎，不知道胎前最宜清热，令血循经不妄行，所以能养胎。白术益脾以培补万物的母亲，黄芩泻火，能滋长子户之阴，与其利而除其害，胎自然安，所以黄芩安胎是上中二焦的药。益母草治血行气，有补阴之功，胎前无滞，产后无虚，以行气中有补。胎到三月、四月忽腹痛，只有砂仁及少量木香，能治痛行气以安胎。八九月必须顺气，用枳壳、紫苏之类，但气虚者宜补气以行滞，用人参、白术、陈皮、当归、芍药、甘草、腹皮；气实者，耗气以抑阳，用黄芩、白术、陈皮、甘草加枳壳。如将临月，胎热者以三补丸加香汤白芍或地黄膏。血虚者，不外乎四物地黄，加以益母草，预为分娩做准备。至于世医安胎，多用艾叶、附子、砂仁，为害尤其严重。不知道血气清和，无火煎烁，则胎安而固，气虚则提不住，血热则溢妄行，胎想不堕，怎么可能呢。香附虽云快气开郁，多用则损正气。砂仁快脾气，多用亦耗真气，香燥之品，气血两伤，求以安胎，恰好足以损胎。只有寒郁气滞者适宜。
赵献可说：有人问白术黄芩，是安胎的圣药，胎前必不可缺吗？回答说：不完全这样。胎茎系于肾，就像钟系于梁，栋柱不固，栋梁必弯，所以安胎先固两肾，使肾中和暖，然后脾才有生气，何必一定以白术黄芩为安胎呢？凡腹中有热，胎不安的，宜用凉药。然而腹中有寒，胎也不安，必须用温药，这是常法。况且两肾中具水火之源，为冲任之根，而胎元所系非常重要，不是白术黄芩所能安的。如肾中无水胎不安的，用六味地黄丸壮水，肾中无火的，用八味地黄丸益火。调经当用杜仲、续断、阿胶、艾叶、当归、五味子，出入于六味、八味汤中为快捷方式，总之一以贯之。诸书所不及，我特意表而出之，这是赵氏的创论。而且脏性所禀的寒热不同，有脏寒不孕，服八味十补丸才受孕的，那么受孕之后，仍宜照常服用，因为脏腑服惯，则不觉桂附之热，视为平常，竟相安无事，更可长养胎元。如果停止暖药，加上条芩清热之品，要知道能安补阳升举者，必不利补阴降下，势必反致坠胎之患，而且有损于胎元。极虚之人脏腑，春夏阳和，升长之气少，秋冬阴寒，降下之气多。张景岳常治恶阻久吐不止，脉微肢冷的，竟用附子理中汤加五味子，连服数日乃安，但必须人参、白术、炙甘草倍加，则能乘载胎元，其姜附之性，只从参术以温补中焦，即附子走下之力，不能独发以施其用了。
古人用黄芩安胎，是因为子气过热不宁，所以用苦寒以安之，然而气血旺脾胃和，胎自然无虞，一或有乖违，其胎即堕，所以胎无全赖气血以滋养，而气血又藉谷气以化生，所以脾是一身的津梁，主内外诸气，而胎息运化之机全赖脾土，所以用白术以助之，然而只有形瘦血热，营行过疾，胎常上逼，过动不安的才适宜。如果形盛气衰，胎常下坠的，非人参举之不安。血虚火旺，腹常不运的，非香砂耗之不安。血虚火旺，腹常急痛的，非归芍养之不安。体肥痰盛，呕逆眩晕的，非半夏、茯苓豁之不安。则桂枝汤、香苏散、葱白香豉汤，谅所宜用。伏邪时气，尤宜急下，这就是安胎的要诀。下药中独芒硝切不可犯，如果有客邪而用白术，便热邪留恋不解，如果素患虚寒而服黄芩，则中气脾胃愈伤，都仅足以伤胎。
地的本体本重，然而得天气以包举之，则生机不息。如果重阴泣寒的地区，天日之光不显，则物生实在很少，如其人的身体肌肉丰盛，乃是血的荣旺，但血旺易至气衰，久而更加觉得其偏颇。气和血，两相维系而不可偏，气为主则血流，血为主则气反不流，不是气之衰，气不流有似乎衰耳。所以一切补肌药都不可用，而耗气之药，反而有可施，缘气得辅则愈锢，不如耗之以助其流动，久之血仍归于统握中了。湖阳公主体肥难产，南山道士进献瘦胎方而产得顺利，因为肥满之躯，胎处其中，全无空隙，所以伤胎之药，只能耗其外之气，而不能耗其内之真气，这是用药的妙处。所以胎前宜顺气，气顺则不滞，枳壳散、束胎饮，都是为气实肥盛安佚郁闷者立法。如果气体虚弱，元气不足，或虚气胀满，或虚寒腹痛，必须人参、白术大补，岂能说胎前必用耗气药呢？
妇人妊娠，只在抑阳助阴，然而胎前药，最恶群队杂乱。如果药无专一，则阴阳交错，别生他病，只有南山道士枳壳散，所以抑阳，四物汤所以助阴，但枳壳散少寒单独服，恐有胎寒腹痛之患。以内补丸佐之，则阳不至强，阴不至弱，阴阳调而孕安，大概妇人平居，阳气微盛，无诸疾病，则受娠自能经闭以养胎。如果阳气太盛，则阳搏于阴，乃经脉妄行，胎始不固，所以贵在抑阳助阴。
朱丹溪说：世上的难产者，往往见于郁闷安佚的人，富贵豢养之家。贫贱辛苦者，没有这种情况。方书只有瘦胎饮一方，按其方是为湖阳公主设的，实在不是极至之论。那湖阳公主，奉养太过，其气必实，耗其气使之和平，所以易产，这是南山道士进献瘦胎枳壳散，抑阳降气，温隐居加木香、当归佐之。如果形肥人其气必虚，久坐其气不运，而气愈弱，儿在胞胎，
After intercourse, conception occurs, and the fetus develops into one male and one female. What is the reason? Is it the principle that conception on odd days yields a male, and on even days yields a female? Yu Zimu also said: Weak Yang cannot penetrate Yin, and weak Yin cannot hold Yang. Believing this statement, in the world there are emaciated husbands and frail wives who conceive repeatedly, while those with robust blood and Qi and abundant vitality often remain infertile throughout their lives. Why is this? Zhu Danxi’s discussion focuses on the woman’s menstruation. However, in wealthy families with many concubines, surely not all have regular menstruation? Furthermore, some women who frequently bore children for a previous husband fail to conceive after marrying a new husband seeking fertility. How can they conceive with one but not the other? Generally speaking, parents giving birth to children is like Heaven and Earth generating all things. The *I Ching* (Book of Changes) states: "The way of Kun (Earth) is its submission, receiving from Heaven and acting according to time." Knowing that Earth generates all things by submitting to Heaven, we know that a mother giving birth to a child is merely submitting to the father. Understanding that the mother submits to the father, then when seeking offspring, the focus should be primarily on the man. How can blame be placed solely on the woman! For men, regardless of age, strength, health, or illness, whether semen is easily or difficult to ejaculate, the best condition is that during intercourse, the Qi and Blood of all meridians arrive simultaneously. Regarding the distinction between male and female fetuses, do not拘泥 (be constrained by) the order of sperm and egg arrival, the number of days after menstruation ends, the time of intercourse relative to midnight, or the strength of the parents. Only distinguish based on which—sperm or egg—arrives via the simultaneous flow of all meridians with greater force. If the simultaneous arrival of sperm's Qi and Blood surpasses that of the egg, a male is formed; if the egg's surpasses the sperm's, a female is formed. "Simultaneous arrival of all meridians" means reaching the peak of smooth and unimpeded flow, without any strain. (This section explains that fetal sex is determined by the simultaneous arrival of Qi and Blood in all meridians.)
Li Shizhen said: The *I Ching* says, "One Yin and one Yang is called the Dao. When male and female intertwine their essence, all things are transformed. The Dao of Qian (Heaven) forms the male, and the Dao of Kun (Earth) forms the female." This speaks of the generative mechanism of males and females and the virtuous power of Yin-Yang creation. Chu Cheng said: If blood arrives first and envelops the essence, a male is born; if essence arrives first and envelops the blood, a female is born. If Yin and Yang arrive equally, the body is neither male nor female; if essence and blood scatter separately, it indicates twins or multiple births. The *Daozang* (Daoist Canon) states: Conception one, three, or five days after menstruation ends results in a male; two, four, or six days results in a female. Li Dongyuan said: One or two days after the sea of blood (uterus) is clean results in a male; three, four, or five days results in a female. The *Shengji Jing* (Holy Relief Classic) states: If Qi moves to the left, Yang nourishes it to form a male; if Qi moves to the right, Yin nourishes it to form a female. Zhu Danxi criticized Chu Cheng and endorsed Li Dongyuan, basing his theory on the left-right explanation of the *Shengji Jing*. I believe Chu Cheng should not be criticized, nor is Li Dongyuan entirely correct. Chu Cheng spoke from the perspective of the sequence of essence and blood; the *Daozang* from the parity of days; Li Dongyuan from the waxing and waning of female blood; and the *Shengji Jing* and Zhu Danxi from the left and right of the uterus. Integrating these perspectives reveals the underlying logic.
Zhu Danxi asked: What causes twins? The answer is: Excess essence and Qi divide and separate, and blood follows to nourish them. If a male and female are conceived together (fraternal twins), under Yang times on Yang days and Yin times on Yin days, the sensation mixes Yin and Yang, belonging neither to the left nor the right, receiving Qi between the two divisions. There are also triplets and quadruplets, following the same principle. The *Renjing Jing* (Mirror of Humanity Classic) states: Abundant essence and Qi produce two males; abundant blood and Qi produce two females; abundant essence and blood produce one male and one female; mixed essence and blood produce a hermaphrodite. A male cannot be a father due to deficiency in the Yang path; a female cannot be a mother due to obstruction in the Yin path. Neither possesses pure Qi. If influenced by evil spirits or ghosts, abnormal forms may result.
Zhang Jingyue commented: The *Neijing* (Inner Canon) states: "Yang provides the upright Qi, Yin acts as the master." This means Yang imparts upright Qi, allowing all things to grow, while Yin presides, establishing various forms. Observing the *I Ching*, the way of Kun submits to Heaven and acts according to time. Thus, Earth generates things by submitting to Heaven, and mothers bear children by submitting to fathers. Therefore, the key to conception lies with the man, not solely the woman. This is indeed the great principle of Heaven creating and Earth completing, and the ultimate truth of Yang imparting and Yin growing. It is often observed that men with surging six pulses and strong chi pulses tend to have more sons than daughters, while those with deep, fine six pulses and weak chi pulses tend to have more daughters than sons, and even sons may die young. This is verified. Moreover, when two spirits interact, they combine to form shape. Spirit refers to the formless. Because it is formless, it can generate the有形 (form). The principle of creation arises from the formless. Is it merely about days and physical essence? No. Spirit is the root of life. But why must it rely on essence and Qi? Spirit has no body, taking Qi as its body; Essence has no fixed shape, taking form through Qi. These three constitute matter, yet share one root. Although Spirit is the master, nourishing essence and Qi allows Spirit to attach to matter; Essence can condense Spirit. They use each other mutually and cannot be separated. As Pingshu said, one must seek the beginning of life and reception of Qi. The essence of water becomes Will (Zhi), and the essence of fire becomes Spirit (Shen). Fire does not move unless stirred. This trace amount of formless True Fire of Yuan Yang stirs the formless, silent True Spirit. The *Neijing* says: "Rooted within, it is called Shen Ji (Spirit Mechanism)." Spirit is the master of initiation and movement, occurring spontaneously without human knowledge. If it can be described in words, it is not the function of Spirit. Consider illicit unions: unconsciously conceiving, acting by chance, pregnancy is easily achieved because the mind is focused, spirit is sincere, desire-fire is intense, and the misty Qi is dense. In contrast, those living peacefully and intending to conceive with great care often fail because their mind dissipates, spirit wanders, desire-fire declines, and the misty Qi becomes thin. Thus, everything depends on Spirit, everything depends on Fire, and most importantly, on the function of Yang. Having received the Dao of Heaven and Earth, one cannot escape the principles of Yin and Yang. Therefore, excess Yang leads to more sons, and excess Yin leads to more daughters, consistent with the meaning of Qian forming males and Kun forming females. Ancient records show that birth conditions are often caused by external factors. Emotional responses are also functions of Spirit. Spirit, however, is nothing but the essence of Fire. Without Fire to fill Spirit, there is no Qi to generate Essence. If these three are lost, one becomes a lump of dead ash, devoid of the way of Yang harmony and nurturing, or the utility of emotional interaction. Ancients said conception begins at three months, with no fixed pattern. Qi classes subtly sense and transform secretly. This is part of Heaven and Earth's creative work; how can it be rigidly defined? Sages stated: "Yang generates, Yin grows." And "Yang generates, Yin transforms." Do "grow" and "transform" imply intent?
Pregnancy at one month is called "Shi Gao" (Beginning Paste); at two months, "Shi Pei" (Beginning Embryo); at three months, "Shi Tai" (Beginning Fetus). At the start of embryo and paste formation, True Qi meets, resembling condensed peach blossoms, soft and fragile, easily injured. Diet must avoid spicy foods to prevent scattering the condensation; flavors should be slightly sweet to support fragility. Once the two Qi condense, like clay on a potter's wheel or metal in a furnace, only the shaping process matters. The fetus receives Qi from the mother's food to nourish its form, and flavor to nourish its essence. Form and essence are nurtured by Qi and Flavor, which are fundamental. Heaven's Five Qi and Earth's Five Flavors are consumed by the mother and then the fetus, externally filling the form and substance, internally nourishing fetal Qi. If the mother is cold, the fetus is cold; if hot, the fetus is hot; if full, the fetus is full; if hungry, the fetus is hungry. Due to deficiency, pathogens enter, and changes follow. Wealthy families indulge their appetites, rage, and lust, accumulating fire from diet and seven emotions internally. Fetal Qi suffers; the weak become ill immediately, while the strong may not show symptoms immediately but suffer later from smallpox, measles, sores, or convulsions. Thus, prenatal care requires caution!
Chao Yuanfang said: In the first month of pregnancy, a grain condenses like a dewdrop, representing Taiji moving to generate Yang, named Embryo. "Heaven generates Water," called Pei, nourished by the Foot Jueyin Meridian. Menstruation stops, and diet changes slightly. In the second month, it is called Shi Gao, turning red like peach petals, representing Taiji stillness generating Yin. "Earth generates Fire," called Gao, nourished by the Foot Shaoyang Meridian. Nausea and vomiting occur, or specific cravings appear, indicating deficiency in one Zang organ. In the third month, it is called Shi Tai, nourished by the Hand Jueyin Pericardium Meridian. The image begins to transform, distinguishing male and female, following the Taiji principle of Qian forming males and Kun forming females. In the fourth month, it receives Water Essence to form blood vessels; the image is complete, six Fu organs form, nourished by the Hand Shaoyang Sanjiao Meridian. In the fifth month, it receives Fire Essence to form Yin and Yang Qi; bones and sinews are formed, hair begins to grow, nourished by the Foot Taiyin Spleen Meridian. In the sixth month, it receives Metal Essence to form sinews; mouth and eyes form, nourished by the Foot Yangming Stomach Meridian. In the seventh month, it receives Wood Essence to form bones; the Hun (Ethereal Soul) roams, the left hand moves, nourished by the Hand Taiyin Lung Meridian. In the eighth month, it receives Earth Essence to form skin; the body grows, nine orifices form, the Po (Corporeal Soul) roams, the right hand moves, nourished by the Hand Yangming Large Intestine Meridian. In the ninth month, it receives Stone Essence to form hair and fur; all joints are complete, the body turns three times, nourished by the Foot Shaoyin Kidney Meridian. In the tenth month, the Foot Taiyang Bladder Meridian nourishes it; spirit and essence are sufficient, receiving Qi to be born. The Monarch (Heart) acts non-actionally, thus providing no specific nourishment. However, miscarriage prevention is crucial in months 1, 3, 5, and 7, as single months involve Zang organs nourishing the fetus, and the third month is governed by Ministerial Fire, making the fetus most prone to movement. Caution is needed, and cooling-blood, calming-fetus herbs should be taken. Since various meridians have varying amounts of Qi and Blood, regulation should follow the monthly nourishing Zang organs' Qi and Blood deficiency or excess to avoid miscarriage.
Some discuss fetal nourishment using the Five Elements and Four Seasons. From conception in the uterine gate, the twelve meridians of hands and feet circulate Qi and Blood to nurture the fetal origin. How can there be a theory that specific meridians nourish specific months? Ma Xuantai refuted this, so it is not detailed here. Chao Yuanfang's discussion of months one and two regarding conception timing is closer to reason.
The *Shengji Zonglu* states: Some argue against treating pregnancy due to fears of damaging the fetus or breaking blood. They do not realize that if pathogenic Qi is violent and healthy Qi is weak, sticking rigidly to formulas without flexibility and refusing medication will weaken the mother, endangering the child. Ancient sages said: "For a pregnant woman with toxicity, if there is pathology, there is no harm; reduce it by more than half and stop." Medicines are meant to treat disease. If used moderately and appropriately, stopping halfway, why doubt treatment? Caution is only against harsh purgatives or blood-breaking drugs that might harm the fetus.
There are two methods for calming the fetus: If the mother's illness disturbs the fetus, treating the mother calms the fetus. If fetal instability causes maternal illness, calming the fetus heals the mother.
For young women, before Tian Gui (menstruation) arrives, the condition belongs to Shaoyin; after it arrives, it belongs to Jueyin; after it ceases, it belongs to Taiyin. Treating obstetric diseases via Jueyin addresses the source of ancestral Qi generation. Treatment methods must not violate Stomach Qi, the source of postnatal transformation. Also, the upper, middle, and lower prohibitions: no sweating, no purging, no promoting urination, to prevent loss of fluids and damage to vital Qi.
The interaction of Yin and Yang Qi condenses to form shape. Robust Qi and Blood lead to easy conception without disease; weak Qi and Blood lead to frequent illness and difficulty nurturing. The fetus receives Qi from the mother to nourish essence, and flavor to nourish form. Thus, fetal origin relies on Spleen and Stomach digestion. Modern people consume rich foods, feel depressed and angry, leading to declining Qi and Blood, blazing Phlegm-Fire, causing nausea, eclampsia, edema, etc. Prenatal symptoms should prioritize calming the fetus, ensuring harmonious Qi and Blood to prevent disease. If Qi is excessive and hot, consuming Qi and Blood makes the fetus unstable; clear heat and nourish blood. With proper lifestyle and diet, avoiding desires, even other syndromes cause little harm. Zhu Danxi said: Atractylodes macrocephala (Baizhu) and Scutellaria baicalensis (Huangqin) are holy medicines for calming the fetus. Common doctors think warm agents nourish the fetus, not knowing that clearing heat is best prenatally to keep blood in the meridians. Baizhu benefits the Spleen to nurture the mother of all things; Huangqin clears fire to nourish the Yin of the uterus. Removing harm ensures fetal stability, so Huangqin works on the upper and middle jiao. Motherwort (Yimucao) regulates blood and Qi, having Yin-nourishing properties, preventing stagnation prenatally and deficiency postnatally. For sudden abdominal pain at 3-4 months, Amomum villosum (Sharen) and slight Costus root (Muxiang) calm the fetus by moving Qi. At 8-9 months, regulate Qi using Aurantium fructus (Zhike) and Perilla folium (Zisu). For Qi deficiency, tonify Qi to move stagnation using Ginseng (Renshen), Baizhu, Citrus reticulata (Chenpi), Angelica sinensis (Danggui), Paeonia lactiflora (Baishao), Licorice (Gancao), and Tugela bark (Fupi); for Qi excess, deplete Qi to suppress Yang using Huangqin, Baizhu, Chenpi, Gancao, and Zhike. Near term, for fetal heat, use Sanbu Wan plus Fragrant Soup Baishao or Rehmannia paste. For blood deficiency, use Siwu Tang with Shudi and Yimucao to prepare for delivery. Worldly doctors often use Mugwort (Aiye), Aconite (Fuzi), and Sharen, which are harmful. Clear and harmonious Qi and Blood without fire ensure fetal stability. Qi deficiency fails to hold; blood heat causes leakage. How can the fetus not miscarry? Cyperus rotundus (Xiangfu) opens depression but damages upright Qi if overused. Sharen moves Spleen Qi but consumes True Qi if overused. Aromatic-dry agents injure both Qi and Blood, harming rather than calming the fetus. Only suitable for Cold stagnation.
Zhao Yangkui asked: Are Baizhu and Huangqin indispensable for calming the fetus? Not necessarily. The fetal stem connects to the Kidneys like a bell hangs from a beam. If pillars are unstable, beams bend. Thus, calming the fetus first secures the Kidneys, warming them so the Spleen gains vitality. Why insist on Baizhu and Huangqin? Heat in the abdomen requires cooling; cold requires warming. The Kidneys contain the source of Water and Fire, roots of Chong and Ren meridians, crucial for the fetus, beyond Baizhu and Huangqin. Kidney Yin deficiency uses Liuwei Dihuang Wan; Yang deficiency uses Bajia Dihuang Wan. Regulating menstruation uses Eucommia (Duzhong), Dipsacus (Xuduan), Donkey-hide gelatin (Ejiao), Mugwort (Aiyè), Danggui, Schisandra (Wuweizi), modified within Liuwei or Bajia decoctions. Zhao's innovation highlights that organ constitution varies. Some with cold organs conceive only after taking Bajia or Shibu pills; continue post-conception as organs adapt, avoiding perceived heat from Cinnamon and Aconite, safely nurturing the fetus. Stopping warm agents and adding Huangqin to clear heat may cause miscarriage, as tonifying Yang lifting opposes Yin descending. Extremely deficient people have less rising Qi in spring/summer and more descending Qi in autumn/winter. Zhang Jingyue treated persistent nausea with cold limbs and faint pulse using Fuzi Lizhong Tang plus Wuweizi, heavily dosed with Renshen, Baizhu, and roasted Gancao to support the fetus. Ginger and Aconite warmth supports the Middle Jiao via these tonics, preventing Aconite's downward drift from acting alone.
Ancients used Huangqin for fetal heat causing restlessness. If Qi and Blood are robust and Spleen-Stomach harmonious, the fetus is safe. Deviation leads to miscarriage. The fetus relies on Qi and Blood for nourishment, which derive from grain Qi. The Spleen is the hub of internal and external Qi, essential for fetal respiration and transformation. Thus, Baizhu aids the Spleen. Suitable for thin individuals with blood heat and rapid Ying circulation causing fetal pressure and restlessness. For obese individuals with Qi deficiency and fetal dropping, Renshen lifts. For blood deficiency with fire and abdominal stagnation, Sharen and Muxiang move Qi. For blood deficiency with fire and acute pain, Danggui and Baishao nourish. For obesity with phlegm, vomiting, and dizziness, Pinellia (Banxia) and Poria (Fuling) resolve phlegm. Guizhi Tang, Xiangsu San, Congbai Xiangchi Tang are appropriate. For latent pathogens, urgent purging is needed. This is the key to calming the fetus. Mangxiao (Mirabilite) must never be used. Using Baizhu with exterior pathogens traps heat; using Huangqin in chronic cold damages Middle Qi, both harming the fetus.
Earth is heavy, but Heaven's Qi covers it, sustaining life. In cold, dark regions, growth is rare. Obese individuals have abundant blood but prone Qi deficiency. Qi and Blood must balance. Qi dominance drives blood flow; blood dominance hinders Qi flow, appearing as Qi deficiency. Thus, flesh-tonifying drugs are contraindicated; Qi-depleting drugs may help, as Qi needs assistance to move. Over time, blood returns to control. Princess Huyang was obese and had difficult labor; Daoist Nan Shan prescribed a slimming formula for smooth delivery. In an obese body, the fetus fills space, leaving no gap. Drugs that harm the fetus only deplete external Qi, not internal True Qi. This is the subtlety of medication. Prenatal care should regulate Qi; smooth Qi prevents stagnation. Zhike San and Shutai Yin are for Qi-excess, obese, sedentary, depressed types. For Qi deficiency, Yuanqi insufficiency, false distension, or cold pain, Renshen and Baizhu tonification is necessary. Can we say prenatal care always requires Qi-depleting drugs?
Pregnancy requires suppressing Yang and assisting Yin. Prenatal drugs should not be mixed杂乱. Lack of specificity causes Yin-Yang confusion and other diseases. Nan Shan Daoist's Zhike San suppresses Yang; Siwu Tang assists Yin. Zhike San alone is too cold, risking fetal cold pain. Combine with Neibu Wan to balance Yin and Yang, ensuring safety. Normally, women have slight Yang excess without disease, allowing amenorrhea to nourish the fetus. Excessive Yang attacks Yin, causing irregular bleeding and fetal instability. Hence, suppressing Yang and assisting Yin is crucial.
Zhu Danxi said: Difficult labor often occurs in depressed, sedentary, wealthy individuals. Poor, hardworking women rarely experience this. Medical texts only list Shutai Yin, designed for Princess Huyang, who had excessive nourishment and excess Qi. Depleting Qi brought harmony, easing birth. This is the Daoist's Zhike San suppressing Yang and lowering Qi, supplemented by Wen Juju with Muxiang and Danggui. Obese individuals have Qi deficiency and stagnation from sitting, weakening Qi further. The fetus in the womb...