经曰∶妇人手少阴动甚者，任子也。（少阴脉指神门言，今则诊于左寸矣。）动甚，流利滑动也。
（旧说谓心生血，血旺故能胎。按手少阴，全元起作足少阴，谓太溪脉，《准绳》从之。）阴搏阳别，（旧注谓阴
尺阳寸，尺脉搏手与寸殊别，《淮绳》从之。）谓之有子。（子，男女通称。）按叔和王氏曰∶左疾为男，右
疾为女。（疾者，滑利之意。）又曰∶左尺偏大为男，右尺偏大为女。又曰∶左沉实为男，
右浮大为女。盖左属阳，右属阴，阳道实，故脉实而沉；阴道虚，故脉浮而虚也。
（观坎离二象可见。）大字含有虚意。而滑伯仁则云∶左尺洪大为男，右尺沉实为女。与叔
和相反，滑说恐非。再按胎孕之脉，六部皆滑疾，而两尺尤甚，不求于尺，而求于
寸，亦误信经语矣。经言心生血，谓血色之赤，自心火来耳，岂真血生于心哉？《准
绳》曰∶妊娠初时，寸微小，呼吸五至，三月而数，尺滑疾，重按之散者，胎已三
月也。不散，但疾不滑者，五月也。（胎至五月，则乳头乳根必黑，乳房亦升发，更为实据。）《脉经》
云∶尺脉按之不绝，妊娠也。（羸弱之妇，不必脉皆滑实，但按尺中应指，源源不绝便是。滑伯仁谓∶三
部浮沉正等，无他病而不月，为胎妊。亦此意。）其脉离经，（经，常也，与常日脉异者是。一说离经谓歇至，及
大小不匀，如雀啄者是。）而腹痛引腰背，为欲生也。（腹不痛，痛不引腰脊，俱未产，当静待之。）张路
玉云∶胎形如抱瓮，按之冰冷，而脉乍大乍小，乍有乍无，浮沉动止，早暮不
同，为鬼胎。又有如风雨乱点，忽去忽来，或指下见两岐者，为夜叉胎。又云∶孕
脉沉细弦急，憎寒壮热，唇青黑，是胎气损也。胎若不动，反觉上抢心闷绝，按之
冰冷者，是胎已死。
《黄帝内经》说：妇女手少阴心经脉动明显，是怀孕的征象。（这里的“少阴脉”指的是神门穴处的脉象，但现在临床多在左寸部诊察。）所谓“动甚”，是指脉搏流利、滑利且跳动有力。
（旧时说认为心主生血，血液旺盛所以能受孕。按手少阴心经，全元起将其解释为足少阴肾经，指太溪脉，《医宗必读》采纳此说。）尺部脉动搏击手指，与寸部脉象明显不同，（旧注认为阴脉对应尺部，阳脉对应寸部，尺脉搏指与寸部截然不同，《准绳》采纳此说。）这叫做有孕在身。（“子”，男女胎儿通称。）
按王叔和所说：左手脉疾数为男胎，右手脉疾数为女胎。（“疾”，意思是滑利快速。）又说：左尺脉偏大为男胎，右尺脉偏大为女胎。又说：左脉沉实为男胎，右脉浮大为女胎。大概是因为左侧属阳，右侧属阴，阳道充实，所以脉象表现为实而沉；阴道虚损，所以脉象表现为浮而虚。（观察坎卦和离卦的象征意义可见此理。“大”字中隐含虚意。）而滑伯仁则说：左尺脉洪大为男胎，右尺脉沉实为女胎。这与王叔和的说法相反，滑伯仁的说法恐怕不正确。
再考察胎孕的脉象，六部脉皆滑利快速，而两尺部尤为明显。不诊察尺脉而只诊察寸脉，也是误信经文所致。经文说“心生血”，是指血液的红色源自心火，难道真是血由心产生吗？《医宗必读》说：妊娠初期，寸脉微小，呼吸五次搏动一次，三个月时脉数，尺脉滑利快速，重按之不散者，是怀孕三个月了。如果不散，只是快而不滑，则是五个月了。（胎儿到五个月，乳头乳根必变黑，乳房也会隆起发育，这是更确凿的证据。）《脉经》说：尺脉按之不绝，是妊娠的表现。（身体羸弱瘦弱的妇女，不一定脉象都滑实，只要按尺部应指，源源不断即可。滑伯仁说：三部脉浮沉力度相等，没有其他疾病但停经，是怀孕。也是这个意思。）其脉象偏离常度，（“经”，指常规，与平日脉象不同的就是。另一种说法认为“离经”指脉搏间歇，以及大小不均，像雀啄米那样的脉象。）并且腹痛牵引腰背，是即将分娩的征兆。（腹部不痛，或痛但不牵引腰脊，都尚未生产，应当静静等待。）张路玉说：胎儿形状如抱瓮，按压感觉冰冷，脉象忽大忽小，忽有忽无，浮沉动静，早晚不同，这是鬼胎。又有脉象如风雨乱点，忽去忽来，或者指下感觉到脉管分叉的，这是夜叉胎。又说：孕妇脉象沉细弦急，怕冷高热，嘴唇青黑，这是胎气受损。如果胎儿不动，反而觉得气上冲心胸闷绝，按压腹部冰冷的，这是胎儿已经死亡。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "When the hand Shaoyin pulse moves vigorously, it indicates pregnancy." (Here, "Shaoyin pulse" refers to the pulse at the Shenmen acupoint; however, in current clinical practice, it is diagnosed at the left Cun position.) "Vigorous movement" refers to a pulse that is fluid, slippery, and forceful.
(Old theories suggest that the Heart generates blood, and abundant blood enables conception. Regarding the Hand Shaoyin meridian, Quan Yuanqi interpreted it as the Foot Shaoyin meridian, referring to the Taixi pulse, a view adopted by *Yizong Bidu*.) When the Yin pulse (corresponding to the Chi position) beats forcefully against the fingers, distinct from the Yang pulse (Cun position), this is called being pregnant. ("Zi" is a general term for both male and female fetuses.) According to Wang Shuhe: A rapid pulse on the left indicates a male fetus, while a rapid pulse on the right indicates a female fetus. ("Rapid" implies smoothness and speed.) He further stated: A prominent Chi pulse on the left indicates a male fetus, while a prominent Chi pulse on the right indicates a female fetus. Also: A deep and solid pulse on the left indicates a male fetus, while a floating and large pulse on the right indicates a female fetus. Generally, the left belongs to Yang and the right to Yin. The path of Yang is substantial, hence the pulse is deep and solid; the path of Yin is deficient, hence the pulse is floating and empty. (This can be understood by observing the symbols of Kan and Li. The character "large" contains an implication of emptiness.) However, Hua Boren claimed that a flooding and large Chi pulse on the left indicates a male fetus, while a deep and solid Chi pulse on the right indicates a female fetus. This contradicts Wang Shuhe, and Hua's theory is likely incorrect.
Furthermore, regarding pregnancy pulses, all six positions may show slippery and rapid qualities, with the two Chi positions being particularly pronounced. Diagnosing only the Cun position and neglecting the Chi position is also an error stemming from a blind trust in the classic text. The statement "Heart generates blood" means that the red color of blood originates from Heart Fire; does it truly mean that blood is generated by the Heart? *Yizong Bidu* states: In early pregnancy, the Cun pulse is minute, with five breaths per pulse beat. By three months, the pulse becomes rapid, and the Chi pulse is slippery and rapid. If it remains dispersed upon heavy pressure, the pregnancy is three months old. If it is not dispersed but merely rapid without slipperiness, the pregnancy is five months old. (By five months, the nipples and breast roots must turn black, and the breasts will swell and develop, providing more concrete evidence.) The *Mai Jing* (Pulse Classic) states: If the Chi pulse feels unceasing upon pressure, it indicates pregnancy. (In emaciated women, the pulse need not always be slippery and solid; as long as the Chi position responds to pressure continuously, it suffices. Hua Boren said: If the three positions have equal floating and sinking qualities, with no other illness but amenorrhea, it indicates pregnancy. This conveys the same meaning.) If the pulse deviates from the normal pattern (Jing, meaning routine, differing from the usual daily pulse; another interpretation suggests "deviating from Jing" refers to intermittent beats or irregularities like the sparrow-pecking pulse), accompanied by abdominal pain radiating to the lower back, it indicates impending labor. (If there is no abdominal pain, or if the pain does not radiate to the waist and spine, delivery has not yet occurred, and one should wait quietly.) Zhang Luyu stated: If the fetal shape feels like a held urn and is cold to the touch, and the pulse fluctuates between large and small, present and absent, varying in floating/sinking and motion throughout the day and night, this indicates a "ghost fetus." If the pulse feels like chaotic raindrops, coming and going suddenly, or if a bifurcation is felt under the fingers, this indicates a "yaksha fetus." Furthermore, if the pregnancy pulse is deep, fine, wiry, and urgent, accompanied by aversion to cold and high fever, and bluish-black lips, this indicates damage to the fetal Qi. If the fetus is immobile, accompanied by a sensation of qi rushing upward causing chest oppression and fainting, and the abdomen feels cold to the touch, this indicates that the fetus has died.