一方∶乌梅肉为末，酒调二钱。
一方∶棕榈灰加枯矾末，酒调，效。
一方∶苍耳草烧存性，酒调三钱，立效。
一方∶荆芥穗、香油，灯上烧焦为末，酒与童便匀调下，俱效。
一方∶槐花、地榆炒焦，酒煎饮之，效。
胎妊十月，其说见于古书，有不同者多矣。按巢氏云∶妊娠一月名始胎，足厥阴脉养之。
二月名始膏，足少阳脉养之。三月名始胚，当此之时，血不流行，形象始化，未有定仪，见物而
变。欲子端正贤良，当今母见贵，不可见状貌丑恶之人。欲生男，宜操弓矢；欲生女，着 环。
欲子美，玩白璧，观孔雀；欲子肾，看诗书，务和雅，手心脉养之。四月始受水精，以成血脉，
手少阳脉养之。五月始受火精，以成其气，足太阴脉养之。六月始受金精，以成其筋，足阳明脉
养之。七月始受木精，以成其骨，手太阴脉养之。八月始受土精，以成肤革，手阳明脉养之。
九月始受石精，以成毛发，足少阴脉养之。十月五脏六腑、关节人神皆备，此其大略也。又，
《五脏论》有称 婆者论∶一月如珠露；二月如桃花；三月男女分；四月形象具；五月筋骨成；
六月毛发生；七月游其魂，儿能动左手；八月游其魄，儿能动右手；九月三转身；十月受气足。
又，《颅囟经》云∶一月为胎胞，精血凝也；二月为胎形，始成胚也；三月阳神为三魂；四月阴
灵为七魄；五月五行分五脏；六月六律定六腑也；七月精开窍通光明也；八月元神具，降真灵
也；九月宫室罗布，以定生人也；十月受气足，万像成也。按∶《颅囟经》三卷，中古巫方所
撰，隋人巢氏方，亦尝序之。今巢氏论妇人妊娠，乃不见言之，《圣济经·原化篇》亦独取
《颅囟经》，更不言巢氏论者，何哉？《婴产宝鉴集》云∶小儿方论起自巫方。黄帝云∶吾
不能察幼小，赖世有巫方，能知小儿之寿夭耳。及观巢氏论小儿候，亦云∶中古有巫方，
立小儿《颅囟经》以占寿夭。世所相传者，有《少小方》焉。是巢氏论小儿则取于《颅囟经》。
论妊娠至三月始胎之时，欲令见贵，
不是丑恶，操弓矢，施 环，观孔雀，读诗书之类，岂非胎教之理乎？有谓天一生水，小儿初
胚，先生两肾，次生其心，次生其肝肺脾，皆天一生水，地二生火之理也。至巢氏论十二经之养
始于肝经，亦应四时之令，始于春木。所以一月、二月，手心胞络之脉也，余仿此。至十月，
子于母腹之中，受足诸脏气脉所养，然后待时而生。此论奥微而有至理。余书所论，不能及也。
后世论胎养，更莫能外巢氏之说也。
另一方：将苍耳草烧至存性（保留药性），用酒调服三钱，立即见效。
另一方：将荆芥穗和香油在灯上烧焦后研成粉末，用酒和童便均匀调和后服用，均有效。
关于怀孕十个月的说法，在古代书籍中记载不一，存在很多差异。据巢元方所说：妊娠第一个月称为始胎，由足厥阴肝经滋养。第二个月称为始膏，由足少阳胆经滋养。第三个月称为始胚，在这个时候，血液不再像平时那样流行，胎儿的形象开始形成，还没有固定的形态，会因母亲所见之物而发生变化。希望孩子端正贤良，母亲应当接触尊贵的人，不可接触相貌丑陋的人。希望生男孩，宜操持弓矢；希望生女孩，佩戴玉环。希望孩子美丽，把玩白璧，观看孔雀；希望孩子聪慧，阅读诗书，务必保持平和优雅，此时手心脉（手厥阴心包经）滋养胎儿。第四个月开始接受水精，以形成血脉，由手少阳三焦经滋养。第五个月开始接受火精，以形成其气，由足太阴脾经滋养。第六个月开始接受金精，以形成其筋，由足阳明胃经滋养。第七个月开始接受木精，以形成其骨，由手太阴肺经滋养。第八个月开始接受土精，以形成皮肤和肌肉，由手阳明大肠经滋养。第九个月开始接受石精，以形成毛发，由足少阴肾经滋养。第十个月五脏六腑、关节和人的精神都已具备，这是大概的情况。另外，《五脏论》中有《婆者论》称：第一个月如珠露；第二个月如桃花；第三个月男女区分；第四个月形象具备；第五个月筋骨形成；第六个月毛发生长；第七个月魂游动，婴儿能活动左手；第八个月魄游动，婴儿能活动右手；第九个月转三次身；第十个月受气充足。另外，《颅囟经》说：第一个月为胎胞，是精血凝结而成；第二个月为胎形，开始形成胚胎；第三个月阳神化为三魂；第四个月阴灵化为七魄；第五个月五行分属五脏；第六个月六律确定六腑；第七个月精气开通窍道，通光明；第八个月元神具备，降下真灵；第九个月宫室罗列分布，以确定出生的人；第十个月受气充足，万物形象都形成了。按：《颅囟经》共三卷，是中古时期巫方所撰写，隋代巢元方的《诸病源候论》也曾为其作序。如今巢元方论述妇人妊娠时，却没有提到这些内容，《圣济经·原化篇》也单独选取《颅囟经》的内容，更不提及巢元方的论述，这是为什么呢？《婴产宝鉴集》说：小儿方论起源于巫方。黄帝说：我不能洞察幼小之事，依赖世间有巫方，能知晓小儿的寿夭。等到观察巢元方论述小儿诊候时，也说：中古时期有巫方，创立小儿《颅囟经》来占测寿夭。世间所流传的，有《少小方》。因此巢元方论述小儿则取法于《颅囟经》。论述妊娠到第三个月始胎之时，希望让母亲见到尊贵之人，不要见到丑陋邪恶之人，操持弓矢，佩戴玉环，观看孔雀，读诗书之类，这难道不是胎教的道理吗？有人说是天一生水，小儿初胚，先生两肾，其次生心，再次生肝肺脾，这都是遵循“天一生水，地二生火”的道理。至于巢元方论述十二经的滋养始于肝经，也应合四时的时令，始于春木。所以第一个月、第二个月，是手心脉（手厥阴心包经）和心包络之脉在滋养，其余月份依此类推。到了第十个月，胎儿在母腹之中，接受了各脏腑气脉的充分滋养，然后等待时机出生。这种论述深奥微妙且含有至理。我书中论述的，不能比得上它。后世论述胎养，更没有能超出巢元方学说的。
One prescription: Powder the flesh of *Mume Fructus* (Wumei, 乌梅), mix with wine, and take two qian.
Another prescription: Mix ash from *Livistona Chinensis* trunk (Zonglüu Hui, 棕榈灰) with calcined alum powder (Kufan, 枯矾), mix with wine, and take; this is effective.
Another prescription: Burn *Xanthium Strumarium* herb (Cangercao, 苍耳草) until it retains its properties (burnt to retain efficacy), mix with wine, and take three qian; immediate effect is observed.
Another prescription: Burn *Schizonepetae Spica* (Jingjiesui, 荆芥穗) and sesame oil (Xiangyou, 香油) over a lamp until charred, then powder them. Mix evenly with wine and child's urine (Tongbian, 童便) for oral administration; all are effective.
Another prescription: Stir-fry *Sophorae Flavescentis Flos* (Huaihua, 槐花) and *Sanguisorbae Radix* (Diyu, 地榆) until charred, decoct in wine, and drink; this is effective.
Regarding the ten months of pregnancy, ancient texts offer various differing accounts. According to Chao Yuanfang: The first month of gestation is called "Shitai" (Beginning Embryo); it is nourished by the Foot Jueyin Liver Meridian (Zujueyin Ganmai, 足厥阴脉). The second month is called "Shigao" (Beginning Paste); it is nourished by the Foot Shaoyang Gallbladder Meridian (Zushaoyang Ganmai, 足少阳脉). The third month is called "Shippei" (Beginning Germ); at this time, blood circulation changes, the fetal form begins to transform, lacks fixed structure, and may change according to what the mother sees. If one desires the child to be upright and virtuous, the mother should associate with noble persons and avoid those of ugly appearance. To conceive a male, one should handle bows and arrows; to conceive a female, wear jade rings. To have a beautiful child, play with white jade and observe peacocks; to have an intelligent child, read poetry and books, and maintain a peaceful and elegant demeanor. At this stage, the Hand Shaoyin Pericardium Meridian (Shouxinbao Mai, 手心脉) nourishes the fetus. The fourth month begins to receive the essence of Water to form blood vessels, nourished by the Hand Shaoyang Sanjiao Meridian (Shoushaoyang Mai, 手少阳脉). The fifth month begins to receive the essence of Fire to form Qi, nourished by the Foot Taiyin Spleen Meridian (Zutaiyin Mai, 足太阴脉). The sixth month begins to receive the essence of Metal to form tendons, nourished by the Foot Yangming Stomach Meridian (Zuyangming Mai, 足阳明脉). The seventh month begins to receive the essence of Wood to form bones, nourished by the Hand Taiyin Lung Meridian (Shoutaiyin Mai, 手太阴脉). The eighth month begins to receive the essence of Earth to form skin and flesh, nourished by the Hand Yangming Large Intestine Meridian (Shouyangming Mai, 手阳明脉). The ninth month begins to receive the essence of Stone to form hair, nourished by the Foot Shaoyin Kidney Meridian (Zushaoyin Mai, 足少阴脉). By the tenth month, the five Zang organs, six Fu organs, joints, and human spirit are all complete; this is the general outline. Additionally, the *Wuzang Lun* (Treatise on Five Viscera) contains the *Po Zhe Lun* (Discourse of Po Zhe), which states: In the first month, like dewdrop; in the second month, like peach blossom; in the third month, male and female differentiate; in the fourth month, forms are complete; in the fifth month, sinews and bones form; in the sixth month, hair grows; in the seventh month, the Hun (Ethereal Soul) wanders, and the infant can move the left hand; in the eighth month, the Po (Corporeal Soul) wanders, and the infant can move the right hand; in the ninth month, the body turns three times; in the tenth month, Qi is sufficient. Furthermore, the *Lunxin Jing* (Classic of Cranial Fontanelle) states: The first month is the fetal sac, formed by the coagulation of essence and blood; the second month is the fetal shape, beginning as a germ; the third month, the Yang Spirit becomes the Three Hun; the fourth month, the Yin Spirit becomes the Seven Po; the fifth month, the Five Elements correspond to the Five Zang; the sixth month, the Six Laws determine the Six Fu; the seventh month, essence opens the orifices, bringing light; the eighth month, the Primordial Spirit is complete, descending true spirit; the ninth month, the palace is arranged to determine the newborn; the tenth month, Qi is sufficient, and all forms are complete. Note: The *Lunxin Jing* consists of three volumes, written by Wu Fang in the Middle Antiquity period. Chao Yuanfang’s *Zhoubing Yuanshou Hou* (General Treatise on Causes and Manifestations of All Diseases) also included a preface for it. However, when Chao Yuanfang discusses female pregnancy, he does not mention these contents. The *Shengji Jing* (Holy Relief Classic), in its *Yuanhua Pian* (Chapter on Origin of Transformation), exclusively adopts the *Lunxin Jing* and does not mention Chao Yuanfang’s discourse. Why is this? The *Yingchan Baojian Ji* (Collection of Precious Mirrors for Infant Production) states that pediatric prescriptions originated from Wu Fang. The Yellow Emperor said: "I cannot discern matters concerning the young; I rely on the existence of Wu Fang in the world, who knows the longevity or early death of children." Upon observing Chao Yuanfang’s discussion on pediatric diagnosis, he also stated: "In the Middle Antiquity, there was Wu Fang, who established the Pediatric *Lunxin Jing* to predict longevity." What is passed down in the world is the *Shaoxiao Fang* (Pediatric Prescriptions). Thus, Chao Yuanfang’s discussion on pediatrics is derived from the *Lunxin Jing*. Regarding pregnancy, specifically at the third month when the embryo begins, advising the mother to see noble people, avoid ugliness, handle bows and arrows, wear rings, observe peacocks, and read poetry—these are indeed principles of prenatal education (Taijiao, 胎教). Some argue that "Heaven generates One with Water," so in the initial embryo, the two kidneys form first, followed by the heart, then the liver, lungs, and spleen. This follows the principle of "Heaven generates One with Water, Earth generates Two with Fire." As for Chao Yuanfang’s discussion that the nourishment of the Twelve Meridians begins with the Liver Meridian, this also corresponds to the seasonal commands, starting with Spring Wood. Therefore, in the first and second months, the Hand Shaoyin Pericardium Meridian (Shouxinbao Mai, 手心脉) and Pericardium Collateral nourish the fetus; the rest follow this pattern. By the tenth month, the fetus within the maternal abdomen has received sufficient nourishment from the Qi and pulses of all viscera, and then waits for the proper time to be born. This discussion is profound, subtle, and contains ultimate truth. My own discussions cannot compare to it. Later generations discussing prenatal nourishment have not been able to exceed Chao Yuanfang’s theory.