《集略》云∶母子之肾脏系于胎，是母之真气，子之所赖也。受孕之后则宜镇静，则血
气安
和，须内远七情，外薄五味，大冷大热之物皆在所禁，使雾露风邪不投间而入。亦不得交合
阴阳，触动欲火。务谨节饮食，若食兔缺唇，食犬无声，食杂鱼而致疮癣。心惊而癫疾，肾
气不足而解颅(心藏神，肾主骨，故云然)，脾气不和而羸瘦，心气虚乏而神不足。儿从母气
，不可不慎也。苟无胎痛、胎动、泻痢及风寒外邪所伤，不可轻易服药。不得已者，审度疾
势轻重，药性高下，不必多品(胎前药最忌群队，故不必多出遗书，乃至言也)。
然父少母老，产女必羸，母壮父衰，生男必弱。受气偏瘁，与以补之。补羸女则养血壮
补弱男则壮脾节色。羸女宜及时而嫁，弱男必在壮而婚。昔人论年老而有子者，男不过八八
，女不过七七，则知气血在人固自有量，夫岂逃阴阳之至数哉。
丹溪曰∶胎前当清热养血，孕妇因火逼动胎逆，上作喘急，用条芩、香附之类为末调下
(条
芩水中沉者为佳)。黄芩乃上中二焦药，能降火下行，天行不息，所以生生而无穷。茺蔚子
治血行气，有补阴之妙，命名益母，以其行中有补也。故曰胎前无滞，产后无虚(难产可煎
作膏)，条芩、白术乃安胎之圣药。俗以黄芩为寒而不用，反为温热药能养胎，殊不知胎孕
宜清热养血，使血循经而不妄行，乃能养胎怀孕。嗜物乃一脏之虚，如爱酸物乃肝脏不能养
胎而虚。有孕八九个月必用顺气，须用枳壳、苏梗等。
《集略》中说：母亲的肾脏与胎儿相连系，这是母亲的真气，也是胎儿所依赖的根本。受孕之后应当保持心境镇静，这样气血才能安宁调和。必须在内远离七情（喜、怒、忧、思、悲、恐、惊）的过度刺激，在外避免过浓的五味（酸、苦、甘、辛、咸），大冷大热的食物都在禁忌之列，使雾露风邪没有机会侵入体内。也不应有性生活，以免触动欲火。务必谨慎节制饮食，如果吃了兔子肉会导致孩子唇裂，吃了狗肉会导致孩子无声，吃了杂鱼会导致孩子生疮癣；受惊吓会导致癫疾，肾气不足会导致解颅（心藏神，肾主骨，所以这样说），脾气不和会导致身体消瘦，心气虚乏会导致精神不足。胎儿从母体获取气息，不可不谨慎。如果没有胎痛、胎动不安、腹泻痢疾以及被风寒外邪所伤的情况，不要轻易服药。如果不得已要用药，必须审度病势的轻重和药性的强弱，不必使用多种药物（胎前用药最忌讳药味杂乱堆砌，所以不必列出太多方剂，这也是至理名言）。
然而，父亲年轻母亲年老，生下的女儿必定瘦弱；母亲强壮父亲衰老，生下的儿子必定虚弱。这是由于受气偏颇亏虚，需要给予补益。补养瘦弱的女儿要养血壮骨，补养虚弱的儿子要健脾并节制房事。瘦弱的女儿适宜及时出嫁，虚弱的男子必须在身体强壮时结婚。古人论述年老得子的人，男子不超过六十四岁（八八之数），女子不超过四十九岁（七七之数），就知道人的气血本来就有定数，难道能逃脱阴阳的极致规律吗？
朱丹溪说：胎前应当清热养血。孕妇因为火热逼迫导致胎动不安，气逆上冲出现喘息急促，可以用条芩（黄芩的一种）、香附等药研成末调服（条芩中以在水中下沉者为佳）。黄芩是作用于上焦和中焦的药物，能降火下行，生生不息，所以生命繁衍无穷无尽。茺蔚子能治疗血行和气滞，有补阴的妙处，命名为益母草，是因为它在行血中有补益的作用。所以说“胎前无滞，产后无虚”（难产可以煎煮成膏状服用），条芩和白术是安胎的圣药。世俗之人认为黄芩性寒而不用它，反而用温热药来养胎，殊不知胎孕适宜清热养血，使血液循行经脉而不妄行，这样才能养胎怀孕。嗜吃某种食物是一脏之虚的表现，比如爱吃酸味食物，是肝脏不能养胎而导致的虚损。怀孕八九个月时必须使用顺气的方法，须用枳壳、苏梗等药物。
*Jilüe* states: The Kidney system of the mother is connected to the fetus; this is the mother's Zhenqi (True Qi), which the offspring relies upon. After conception, one should maintain a calm and tranquil state so that Qi and Blood remain peaceful and harmonious. Internally, one must avoid excessive stimulation by the Seven Emotions (Joy, Anger, Worry, Pensiveness, Sorrow, Fear, Fright); externally, one must avoid strong flavors of the Five Flavors (Sour, Bitter, Sweet, Pungent, Salty). Foods that are extremely cold or hot are strictly prohibited, preventing mist, dew, wind, and pathogenic factors from finding an opportunity to invade. Sexual intercourse should also be avoided to prevent stirring up desire. One must carefully regulate diet; for instance, eating rabbit meat may cause cleft lip in the child, eating dog meat may result in a silent child, and eating miscellaneous fish may cause skin sores and tinea. Being startled may lead to epilepsy, insufficient Kidney Qi may result in Jiechu (cranial fontanelle delay/cranioschisis) [as the Heart stores the Spirit and the Kidney governs bone, hence this explanation], disharmonious Spleen Qi may cause emaciation, and deficient Heart Qi may lead to mental insufficiency. Since the fetus derives its Qi from the mother, caution is essential. If there are no symptoms such as fetal pain, fetal restlessness, diarrhea, dysentery, or injury from external Wind-Cold pathogens, medication should not be taken lightly. If medication is unavoidable, one must assess the severity of the disease and the potency of the herbs, avoiding the use of too many ingredients simultaneously (using a large number of herbs during pregnancy is taboo, thus limiting prescriptions is indeed a profound truth).
However, if the father is young and the mother old, the daughter born will likely be frail; if the mother is robust and the father weak, the son born will likely be feeble. This is due to biased or deficient conception Qi, requiring tonification. To tonify a frail girl, nourish Blood and strengthen bones; to tonify a weak boy, strengthen the Spleen and moderate sexual activity. A frail girl should marry promptly, while a weak boy should wait until he is robust before marrying. Ancients discussed having children in old age, stating that men should not exceed the age of 64 (8x8 years) and women should not exceed 49 (7x7 years). This indicates that Qi and Blood in humans have their fixed limits; how could they escape the ultimate laws of Yin and Yang?
Zhu Danxi said: During pregnancy, one should clear heat and nourish Blood. If a pregnant woman experiences fetal restlessness due to Fire forcing movement, with rebellious Qi causing wheezing and urgency, she can take powdered Tiaoqin (a type of Scutellariae Radix, Huangqin) and Xiangfu (Cyperi Rhizoma) mixed with water [Tiaoqin that sinks in water is superior]. Huangqin (Scutellariae Radix) acts on the Upper and Middle Jiao, descending Fire, ensuring continuous vitality and endless reproduction. Chongweizi (Leonuri Fructus) regulates Blood circulation and Qi movement, possessing the subtle effect of tonifying Yin. It is named Yimucao (Motherwort) because it has tonifying properties within its moving action. Thus it is said: "During pregnancy, there should be no stagnation; after birth, there should be no deficiency" (for difficult labor, it can be decocted into a paste). Tiaoqin and Baizhu (Atractylodis Macrocephalae Rhizoma) are the holy medicines for calming the fetus. Laypeople consider Huangqin too cold and do not use it, instead using warm-hot herbs to nourish the fetus. They fail to realize that pregnancy requires clearing heat and nourishing Blood, allowing Blood to follow the meridians without reckless flow, thereby nourishing the fetus. Cravings for specific foods indicate deficiency in a single Zang organ; for example, craving sour foods indicates Liver deficiency failing to nourish the fetus. In the eighth or ninth month of pregnancy, Qi-moving methods are necessary, using herbs such as Zhike (Aurantii Fructus) and Sugeng (Perillae Caulis).