李时珍曰∶女子二七天癸至，七七天癸绝，其常也。有女年十二、十三而生子，如褚记室所载，平江苏达
卿之女，年十二受孕，有妇人年五十、六十而生子，如《辽史》所载，亟普妻，年六十，生二男一女。此又异
常之尤，学医者宜留心焉。
慎斋按∶以上三条，序胎孕育产，有迟速变异之证也。
《圣济总录》曰∶人受气于有生，十二经脉迭相滋养。凡胎处胞中，或有萎燥者，由孕妇所禀怯弱，不足自
周。阴阳血气偏胜，非冷即热，胞胎失于滋养，所以萎燥不长也。唯宜滋母血气，则胎从而有养矣。
《圣济总录》曰∶妊娠将理无方，脾胃饮食减少，不能行荣卫，化精微，养冲任，故令胎脏内弱，子气不足，
生化稍亏。巢元方谓母病疗母，则胎安是也。若使脾胃和而能食饮，水谷化而运气血，何虑胎气不长也。
慎斋按∶以上二条，序妊娠有胎萎不长证也。妊娠以十二经脉养胎，全赖气血以充养胎元。而气血之旺，
唯以脾胃水谷之气化精微，而生血气。虽有宿疾失调，总以健脾扶胃，为长养胎元之本，此《圣济》一条，为
知要也。
《妇人良方》曰∶人之脏腑调和，则血气充实，风邪鬼魅，不能干之。若荣卫虚损，精神衰弱，妖魅鬼精，
得入于脏，状如怀娠，故曰鬼胎也。
虞天民曰∶或问，妇人怀鬼胎者何欤？曰∶昼之所思，为夜之所见。凡男女之性淫而虚者，肝肾相火无时不
起，故劳怯人多梦与鬼交。所谓鬼胎者，伪胎也，非实有鬼神交接成胎也。古方有云，思想无穷，所愿不遂，
为白淫。白浊流于子宫，结为鬼胎。本妇自己之血液淫精结聚成块，胸腹胀满，俨若胎孕耳，非伪胎而何？滑
伯仁《医验》有杨天成女，薄暮游庙，庙庑见一黄衣神，觉心动，是夕梦与交，腹渐大如孕，邀伯仁诊之，
曰∶此鬼胎也。女道其故，遂与破血堕胎之药，下
如蝌蚪鱼目者二升许，遂安。此非遇神交乎？曰∶有是事，实无是理。岂有土木为形，能与人交而有精成胎耶？
此非神之惑于女，乃女之感于神耳。度此女必年长无夫，正所谓思想无穷，所愿不遂也。
李时珍说：女子十四岁天癸（指月经等生殖物质）来潮，四十九岁天癸枯竭，这是正常的生理规律。有的女子十二三岁就生育子女，如褚记室所记载的，平江苏达卿的女儿，十二岁受孕；有的妇人五十岁、六十岁才生育子女，如《辽史》所载，亟普的妻子，六十岁时生了两个儿子和一个女儿。这又是异常中的极端情况，学医的人应当留心注意。
慎斋按语：以上三条，叙述了胎孕孕育生产有迟慢、快速及变异的情况。
《圣济总录》说：人在有生之初接受元气，十二经脉（手三阴经、手三阳经、足三阴经、足三阳经）交替相互滋养。凡是胎儿处在胞宫（子宫）中，如果出现枯萎干燥的情况，是因为孕妇先天禀赋怯弱，不足以周全滋养胎儿。阴阳血气偏盛或偏衰，不是寒就是热，导致胞胎失去滋养，所以枯萎干燥而不生长。只宜滋补母体的血气，那么胎儿就能顺从并得到养育了。
《圣济总录》说：妊娠期间调理没有方法，脾胃饮食减少，不能运行营卫（营气与卫气），转化精微物质，滋养冲脉和任脉（调节气血的重要经脉），因此导致胎脏内部虚弱，子气不足，生化功能稍微亏损。巢元方认为母亲生病治疗母亲，那么胎儿就能安稳，就是这个道理。如果使脾胃调和并能进食饮水，水谷转化为精气运气血，何必担心胎气不生长呢？
慎斋按语：以上二条，叙述了妊娠出现胎萎不长（胎儿在宫内发育迟缓）的症状。妊娠依靠十二经脉养胎，完全依赖气血来充养胎元。而气血的旺盛，全靠脾胃将水谷之气化为精微，从而生成血气。虽然有旧疾失调，总之以健脾扶胃为长养胎元的根本，这一条出自《圣济总录》，是抓住了关键要点。
《妇人良方》说：人的脏腑调和，则血气充实，风邪鬼魅，不能干扰它。如果营卫虚损，精神衰弱，妖魅鬼精，得以进入脏腑，症状如同怀孕，所以称为鬼胎。
虞天民说：有人问，妇人怀鬼胎是什么原因呢？回答说：白天所想的，成为夜晚所见到的。凡是男女本性淫乱且身体虚弱的，肝肾相火（寄居于肝肾的命门之火）无时无刻不起动，所以劳损虚怯的人多梦与鬼神交合。所谓的鬼胎，是伪胎，并非真有鬼神交接形成胎儿。古方有云，思想无穷，愿望不能实现，导致白淫（指非性交时的精液或带下流出）。白浊流注到子宫，结聚成鬼胎。本妇自己的血液和淫精结聚成块，胸腹胀满，俨然像怀孕一样，这不是伪胎又是什么？滑伯仁《医验》中记载杨天成的女儿，傍晚游览庙宇，在庙廊看见一个穿黄衣的神像，觉得心动，当晚梦见与之交合，腹部逐渐变大如怀孕，邀请滑伯仁诊治，他说：这是鬼胎。女子说明了原委，于是给予破血堕胎的药物，排出像蝌蚪鱼目一样的东西两升左右，于是平安无事。这难道不是遇到神灵交合吗？回答说：有这样的事，但没有这样的理。怎么会有土木构成的形体，能与人交合并有精液形成胎儿呢？这不是神被女子迷惑，而是女子被神感化罢了。推测这个女子必定年长无夫，正所谓思想无穷，愿望不能实现。
Li Shizhen stated: When a girl reaches fourteen years of age, Tian Gui (menstrual fluid and reproductive essence) arrives; when she reaches forty-nine, Tian Gui ceases. This is the normal physiological pattern. However, some girls give birth at twelve or thirteen years old, as recorded by Chu Jishi regarding the daughter of Su Daqing from Pingjiang, who conceived at twelve. Conversely, some women bear children at fifty or sixty years old, such as the wife of Ji Pu mentioned in the *History of Liao*, who gave birth to two sons and one daughter at sixty. These are extreme abnormalities, and medical practitioners should pay close attention to them.
Shen Zhai commented: The above three passages describe variations in the timing and nature of conception, gestation, and childbirth, including delays, precocity, and anomalies.
The *Shengji Zonglu* states: Humans receive their vital Qi at birth, and the Twelve Meridians (Twelve Primary Channels) nourish each other alternately. When a fetus resides in the Bao Guo (uterus), if it appears withered or dry, it is due to the pregnant woman's weak constitutional endowment, which is insufficient to fully nourish the fetus. An imbalance of Yin and Yang, Blood and Qi—either cold or hot—causes the Bao Tai (fetal sac) to lose nourishment, resulting in stunted growth. Therefore, it is appropriate to tonify the mother's Blood and Qi, allowing the fetus to be sustained and nurtured.
The *Shengji Zonglu* further states: If pregnancy management lacks proper methods, spleen and stomach function declines, leading to reduced dietary intake. Consequently, Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) cannot circulate properly, Jing Wei (Essence and Micro-nutrients) cannot be transformed, and the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel) fail to receive nourishment. This results in weakness within the Tai Zang (fetal organs) and insufficiency of Zi Qi (fetal Qi), causing a slight deficit in metabolic generation. Chao Yuanfang asserted that treating the mother cures the disease, thereby ensuring fetal safety. If the spleen and stomach harmonize and appetite returns, transforming food and water into Qi and Blood, there would be no need to worry about the lack of fetal growth.
Shen Zhai commented: The above two passages discuss the syndrome of "Tai Wei Bu Zhang" (Fetal Stagnation/Intrauterine Growth Restriction). Pregnancy relies on the Twelve Meridians to nourish the fetus, which entirely depends on Qi and Blood to support the Tai Yuan (fetal root). The prosperity of Qi and Blood relies on the spleen and stomach transforming the Qi of food and water into Jing Wei to generate Blood and Qi. Even in cases of chronic illness or disharmony, strengthening the spleen and supporting the stomach remains the fundamental approach to nurturing the fetal root. This passage from the *Shengji Zonglu* captures the essential principle.
The *Furen Liang Fang* states: When the internal organs are harmonious, Blood and Qi are abundant, preventing Wind Pathogens and demonic influences from interfering. However, if Ying and Wei are deficient and spiritual energy is weak, demonic essences may enter the Zang Organs. Presenting symptoms similar to pregnancy, this condition is termed "Gui Tai" (Ghost Fetus).
Yu Tianmin stated: One might ask, what causes a woman to conceive a "Ghost Fetus"? The answer is: Thoughts during the day manifest as visions at night. Individuals with licentious natures and physical deficiency experience constant activation of Xiang Huo (Ministerial Fire residing in the Liver and Kidney). Thus, those suffering from consumptive diseases often dream of sexual intercourse with spirits. The so-called "Ghost Fetus" is a pseudo-pregnancy, not a true conception resulting from actual interaction with deities. Ancient texts state that endless thoughts and unfulfilled desires lead to Bai Yin (seminal emission or leukorrhea without intercourse). When Bai Zhuo (turbid discharge) flows into the uterus and coagulates, it forms a Ghost Fetus. It is merely the accumulation of the woman's own blood and seminal fluids forming a mass, causing abdominal distension resembling pregnancy. Is this not a pseudo-pregnancy? In Hua Borun's *Medical Cases*, the daughter of Yang Tiancheng visited a temple at dusk and saw a statue of a deity in yellow robes. Feeling stirred, she dreamed of intercourse with him that night. Her abdomen gradually enlarged as if pregnant. Upon consultation, Hua Borun diagnosed it as a Ghost Fetus. After the woman explained the cause, he prescribed blood-breaking and abortifacient herbs. She expelled approximately two sheng of material resembling tadpoles or fish eyes, after which she recovered. Was this truly an encounter with a deity? The response was: Such events occur, but the underlying principle does not exist. How could a wooden or earthen idol engage in intercourse and produce semen for conception? This was not the deity being bewitched by the woman, but rather the woman being influenced by her own psyche. It is likely that this unmarried older woman experienced endless thoughts and unfulfilled desires.