人禀天地阴阳之气以生，藉父母精血以成其形。人之始孕，一月如珠露，二月如桃花，三
月男女分，四月形象具，五月五脏生，六月六腑成，七月关窍通，八月游其魂，九月三转身，
十月受气足。及其生也，头圆象天，足方象地，五脏以法五岳，九窍以布九州，四肢分比四时，
六腑配乎六律。胆视同乎日月，呼吸犹乎风云，气血行类江河，毛发比之草木。一年象三百六
十节，二肠应二十四气。天有风水寒暑，人有取与喜怒。天之气升，人之气亦升；天之气降，
人之气亦降；浮亦浮，沉亦沉。人与天地同一橐 ，其不与天地参者矣？
《千金》论曰∶儿在母胎受其精气，一月胚，二月胎，三月血脉，四月形体成，五月能动，
六月筋骨成，七月毛发生，八月脏腑具，九月谷神入胃，十月百神备而生。生后六十日瞳子成，
能笑语识人，百日任脉生能反复，一百八十日尻骨成，能独立，二百一十日掌骨成，能匍匐，
三百日髌骨成，能独倚，三百六十日为一期，膝骨成乃能移步。此理之常，不如是者，身不得
其平矣。或有四五岁不能行立，此皆受胎气之不足者也。若筋实则多力，骨实则早行，血实则
形瘦多发，肉实则少病，精实则伶利多语笑，不怕寒暑，气实则少发而体肥。
此皆受胎气之充足者也。大抵禀赋得中，阴阳纯粹，刚柔兼济，气血相和，精神全备，形体壮
健。其未周之先，颅顾坚合，睛黑神清，口方背浓，骨粗臀满，脐深肚软，茎小卵大，齿细发
润，声洪稳睡。此皆受胎气之得中和者也。以故听其声，观其形，则可以知其虚实寿夭矣。
人禀受天地的阴阳之气而诞生，借助父母的精血而形成形体。人在开始受孕时，第一个月像露珠一样微小，第二个月像桃花一样娇嫩，第三个月男女性别分化，第四个月身体形象具备，第五个月五脏生成，第六个月六腑形成，第七个月七窍贯通，第八个月魂魄游动，第九个月胎儿转身，第十个月元气充足。等到出生之后，头部圆润象征天，脚部方正象征地，五脏对应五岳，九窍分布如九州，四肢分别对应四季，六腑配合六律。胆的视物功能如同日月之明，呼吸如同风云之变，气血运行如同江河之水，毛发如同草木之生。一年三百六十五天对应人体的三百六十节（指周身骨节），大肠和小肠应合二十四节气。天有风、水、寒、暑的变化，人有取予、喜怒的情绪波动。天的气机上升，人的气机也随之上升；天的气机下降，人的气机也随之下降；气的浮沉规律也是一致的。人与天地处于同一个橐籥（风箱，喻指气化运动的机制）之中，这难道不是与天地并列为三才吗？
《千金方》论述说：婴儿在母胎中接受精气，第一个月为胚，第二个月为胎，第三个月血脉形成，第四个月形体成就，第五个月能够活动，第六个月筋骨长成，第七个月毛发生出，第八个月脏腑完备，第九个月谷神入胃（指消化功能初步建立），第十个月百神具备而出生。出生后六十天瞳孔成形，能笑、说话、识别亲人；一百天任脉生长，能翻身仰卧；一百八十天尻骨（尾椎部位）长成，能独自站立；二百一十天掌骨长成，能匍匐爬行；三百天髌骨（膝盖骨）长成，能独自倚靠；三百六十天为一个周期，膝骨长成后才能迈步行走。这是正常的生理规律，如果不是这样，身体就不能保持平衡健康。有的人到了四五岁还不能行走站立，这都是因为受胎气不足造成的。如果筋实，则力气大；骨实，则早能行走；血实，则形体消瘦但头发多；肉实，则少生病；精实，则聪明伶俐且多言笑，不怕寒暑侵袭；气实，则头发少且身体肥胖。这些都是受胎气充足的体现。大致而言，禀赋适中，阴阳纯粹，刚柔相济，气血调和，精神完备，形体健壮。在未满周岁之前，颅骨坚固闭合，眼睛黑亮有神，口型方正背部厚实，骨骼粗壮臀部丰满，肚脐深腹部柔软，阴茎小睾丸大，牙齿细密头发润泽，声音洪亮睡眠安稳。这些都是受胎气得到中和的表现。因此，通过听其声音，观察其形体，就可以知道其虚实、寿命长短了。
Human beings are born by inheriting the Qi of Yin and Yang from Heaven and Earth, and their physical forms are constituted by relying on the essence and blood of their parents. At the beginning of conception, in the first month, the embryo is like a dewdrop; in the second month, it resembles a peach blossom; in the third month, male and female distinctions emerge; in the fourth month, the physical shape is formed; in the fifth month, the Zang organs (solid organs) develop; in the sixth month, the Fu organs (hollow organs) are completed; in the seventh month, the orifices become patent; in the eighth month, the Hun soul (ethereal soul) wanders; in the ninth month, the fetus turns its position; and in the tenth month, the Qi is fully received. Upon birth, the head is round symbolizing Heaven, and the feet are square symbolizing Earth; the five Zang organs correspond to the Five Sacred Mountains, and the nine orifices are distributed like the Nine Provinces; the four limbs correspond to the Four Seasons, and the six Fu organs align with the Six Pitch-pipes. The function of the Gallbladder in vision is akin to the Sun and Moon; respiration is comparable to wind and clouds; the circulation of Qi and Blood resembles rivers and streams; hair and nails are compared to grass and trees. One year corresponds to 365 days (or 360 joints in some interpretations), and the Large Intestine and Small Intestine correspond to the 24 Solar Terms. Heaven has wind, water, cold, and heat; humans have giving/taking, joy, and anger. When Heaven's Qi ascends, human Qi also ascends; when Heaven's Qi descends, human Qi also descends; floating and sinking follow the same patterns. Humans and Heaven and Earth share the same "Tuoyue" (bellows, metaphor for the mechanism of Qi transformation); does this not make humans one of the Three Powers (Heaven, Earth, Human)?
The *Qianjin Fang* states: While in the womb, the fetus receives essence and Qi. In the first month, it is a "Pei" (germ); in the second month, it is a "Tai" (embryo); in the third month, blood vessels form; in the fourth month, the body shape is established; in the fifth month, movement begins; in the sixth month, sinews and bones develop; in the seventh month, hair grows; in the eighth month, the Zang and Fu organs are complete; in the ninth month, the "Gu Shen" (spirit of grain/digestion) enters the stomach; in the tenth month, all spirits are prepared, and the child is born. After birth, at sixty days, the pupils are formed, and the infant can smile, speak, and recognize people; at one hundred days, the Ren Mai (Conception Vessel) develops, allowing the infant to roll over; at one hundred and eighty days, the sacral bone forms, enabling standing; at two hundred and ten days, the metacarpal bones form, allowing crawling; at three hundred days, the patella forms, enabling leaning independently; at three hundred and sixty days, completing a cycle, the knee bones mature, permitting walking. This is the normal physiological process; deviations indicate that the body is not balanced or healthy. Some children cannot walk or stand at four or five years of age; this is due to insufficient prenatal Qi. If sinews are substantial, strength is great; if bones are substantial, walking begins early; if blood is substantial, the body is thin but hair is abundant; if flesh is substantial, illness is rare; if essence is substantial, the child is intelligent, talkative, and resistant to cold and heat; if Qi is substantial, hair is sparse and the body is obese. These are signs of sufficient prenatal Qi. Generally, those with moderate endowment possess pure Yin and Yang, balanced rigidity and flexibility, harmonious Qi and Blood, complete spirit, and robust physique. Before the first year is complete, the skull sutures are firm, eyes are black and clear with bright spirit, mouth is square, back is thick, bones are coarse, buttocks are full, navel is deep, abdomen soft, penis small, testicles large, teeth fine, hair lustrous, voice resonant, and sleep steady. These indicate that the prenatal Qi was balanced and moderate. Therefore, by listening to the voice and observing the form, one can determine the deficiency or excess, as well as longevity or shortness of life.