治妇人禀受气弱，胎脏虚损，子宫冷惫，血寒痼冷，难成子息，功效如神。
当归 桂心 龙齿 乌药（真天台者佳） 益智 杜仲 石菖蒲 吴茱萸（各一两半） 茯
神川牛膝 秦艽 细辛 苦桔梗 半夏 防风 白芍药（各三分） 干姜（一两，半生半
炒） 附子（一只重八钱者，脐心作一窍如皂子大，入朱砂一钱重，湿面裹煨） 川椒（二
两，汤浸半日，焙） 牡蛎（一大片，要取漳、泉二州者，却用学堂童子小便浸四十九日，
五日一换，取出用硫黄末一两，米醋涂遍，却用皮纸裹，又用米醋浸令纸湿，盐泥浓固济干，
用炭五斤 ，每遇合药入二两，余者留后次合药用）
上为细末，取附子、内朱砂别研为细末，糯米糊为丸，如梧桐子大。每服三十丸至百丸
。空心，淡醋、温酒、盐汤皆可下，一日二服。
此药及疗男子精寒不固，阳事衰弱，白浊梦泄。及治妇人血虚带下，肌瘦寒热。但是男
女诸虚百损，客热盗汗，气短乏力，面无颜色，饮食少味，并皆治之。更有奇效，难以具述
。受持君子，宜预行善及方便，却服此药，无不感应。
求嗣已明，须知胎教，故以次之。
夫妇人妊娠十月，其说见于古书有不同者多矣。按《巢氏病源》论妇人妊娠，一月名始
胚，足厥阴脉养之。二月名始膏，足少阳脉养之。三月名始胎，当此之时，血不流行，形象
始化，未有定仪，见物而变。欲子端正庄严，当令母见贵人，不可见状貌丑恶人也。欲生男
，宜操弓矢，乘牡马。欲生女，宜着珥 ，施环佩。欲子美好，玩白璧，观孔雀。欲子贤能
，宜读诗书，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》有称耆婆者，
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。更有称张仲景者
亦然。又《颅囟经》云∶一月为胎胞，精血凝也。二月为胎形成胚也。三月阳神为三魂。四
月阴灵为七魄。五月五行分五脏也。六月六律定六腑也。七月精关窍通光明也。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，万象成也。今推究数说之理，如《
五脏论》者，类皆浅鄙不经，往往妄托其名。至于三藏佛书，且语涉怪诞，谩不可考。今按
《颅囟经》三卷云∶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！《婴童宝鉴集》云∶小儿
方论起自巫方。黄帝云∶吾不能察幼小，赖国有巫方，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》，则是未尽其理，故不言之。若《圣济经》者，但取其文句，不若巢氏
之论，其间有胎教之法为可取。所以巢氏论妊娠至三月始胎之时，欲令见贵人庄严。若操弓
矢、施环 、观孔雀、读诗书之类，岂非胎教之理乎！尝试推巢氏所论妊娠脉养之理，若足
厥阴肝脉也，足少阳胆脉也。为一脏腑之经，余皆如此。且四时之令，必始于春木，故十二
经之养，始于肝也，所以一月、二月。手心主心胞络脉也，手少阳三焦脉也，属火而夏旺，
所以胎养在三月、四月也。属手少阴心、手太阳小肠者，以君主之官，无为而尊也。足太阴
脾脉也，足阳明胃脉也，属土而旺长夏，所以养胎而五月、六月。手太阴肺脉也，手阳明大
肠脉也，属金而旺秋，所以养胎在七月、八月。足少阴肾脉也，属水而旺冬，所以养胎在九
月。又况母之肾脏系于胎，是母之真气、子之所赖也。至十月，儿于母腹之中，受足诸脏
气脉所养，然后待时而生。此论奥微而有至理，余书所论皆不能及也。观此测知巢氏之论，
世更有明之者，亦未有过于巢氏之论矣，余因述其说。
治疗妇人先天禀赋气弱，胎脏虚损，子宫寒冷疲惫，血分寒凝痼冷，难以受孕生子，功效神奇。
当归、桂心、龙齿、乌药（以天台产的真品为佳）、益智仁、杜仲、石菖蒲、吴茱萸（各一两半）；茯神、川牛膝、秦艽、细辛、苦桔梗、半夏、防风、白芍药（各三分）；干姜（一两，一半生用，一半炒用）；附子（一只重八钱的，在脐心处钻一个如皂角子大小的孔，装入一钱重的朱砂，用湿面包裹后煨制）；川椒（二两，用热水浸泡半天，焙干）；牡蛎（一大片，要取漳州、泉州两地出产的，先用学堂童子的尿液浸泡四十九天，每五天换一次尿，取出后用一两硫黄末均匀涂抹，再用皮纸包裹，用米醋浸湿纸张，最后用浓盐泥密封固济并晾干，使用时取炭五斤，每次合药时投入二两，剩余的留待下次合药用）。
以上药材研为细末，将附子和装入的朱砂单独研为细末，用糯米糊制作成丸药，大小如梧桐子。每次服用三十丸至一百丸。空腹时，可用淡醋水、温酒或盐汤送服，每日两次。
此药也治疗男子精液寒冷不固，性功能衰弱，白浊，梦中遗精。以及治疗妇人血虚导致的带下病，身体消瘦伴有寒热症状。凡是男女各种虚损劳伤，外感客热盗汗，气短乏力，面色无华，饮食无味，都一并治疗。更有奇效，难以详尽叙述。希望持有此方的君子，应当预先行善积德，然后再服用此药，无不灵验感应。
求嗣的方法已经阐明，接下来需要了解胎教，所以将其排在后面。
关于妇人妊娠十月的说法，古书中记载有很多不同之处。查阅《巢氏病源》中关于妇人妊娠的论述：怀孕一月名为始胚，由足厥阴肝经滋养；二月名为始膏，由足少阳胆经滋养；三月名为始胎，在这个时候，血液不再像平时那样流行，胎儿形象开始变化，还没有固定的形态，会因母亲所见之物而改变。希望孩子端正庄严，应当让母亲见到尊贵的人，不可见到相貌丑陋的人。希望生男孩，宜练习射箭，骑乘公马；希望生女孩，宜佩戴耳环，悬挂玉佩。希望孩子美丽，把玩白玉，观看孔雀；希望孩子贤能，宜诵读诗书，保持温和典雅，此时手心主心包络脉滋养胎儿。四月开始接受水之精华，形成血脉，由手少阳三焦经滋养；五月开始接受火之精华，形成其气，由足太阴脾经滋养；六月开始接受金之精华，形成其筋，由足阳明胃经滋养；七月开始接受木之精华，形成其骨，由手太阴肺经滋养；八月开始接受土之精华，形成皮肤肌肉，由手阳明大肠经滋养；九月开始接受石之精华，形成毛发，由足少阴肾经滋养；十月五脏六腑、关节、人神皆已具备，这是大概的情况。
另外，《五脏论》中有称耆婆者，论述说：一月如珠露，二月如桃花，三月男女区分，四月形象具备，五月筋骨形成，六月毛发生长，七月游魂，胎儿能动左手，八月游魄，胎儿能动右手，九月三次转身，十月受气充足。更有称张仲景者也是同样的说法。
又《颅囟经》说：一月为胎胞，是精血凝结而成；二月为胎形，形成胚胎；三月阳神为三魂；四月阴灵为七魄；五月五行分属五脏；六月六律定六腑；七月精关窍通，光明显现；八月元神具备，降下真灵；九月宫室罗列分布，以确定出生之人；十月受气充足，万象成就。
现在推究上述几种说法的道理，像《五脏论》一类，大多浅薄鄙陋，不合常理，往往是妄托其名。至于三藏佛书中的说法，言语涉及怪诞，荒谬不可考证。现在依据《颅囟经》三卷，说是中古时期巫方所撰写，隋代巢元方也曾为之作序。但现在巢元方论述妇人妊娠时，却不见提及这些内容。《圣济经·原化篇》也只选取《颅囟经》的内容，更不提及巢元方的论述，这是为什么呢？《婴童宝鉴集》说：小儿方论起源于巫方。黄帝说：我不能洞察幼小之事，幸亏国家有巫方，能知道小儿的寿夭。等到查看巢元方论述小儿诊候时也说道：中古时期有巫方，创立小儿《颅囟经》来占测寿夭，世间流传的有少小方。这说明巢元方论述小儿时取材于《颅囟经》，是因为觉得其中未尽其理，所以没有采纳。若《圣济经》之类，只是取其文句，不如巢元方的论述，其中有些胎教的方法是可取的。所以巢元方论述妊娠到三月始胎之时，希望让母亲见到贵人庄严之象。至于练习射箭、佩戴玉环、观看孔雀、诵读诗书之类，难道不是胎教的道理吗！
试着推究巢元方所论述的妊娠经脉滋养的道理：足厥阴肝经和足少阳胆经，属于一脏腑的经脉，其余也都如此。况且四季的命令，必定始于春木，所以十二经脉的滋养，始于肝经，因此一月、二月由肝经滋养。手心主心包络脉和手少阳三焦脉，属火而夏季旺盛，所以胎养在三月、四月。属手少阴心和手太阳小肠的，因为心为君主之官，无为而尊贵，故不直接言养。足太阴脾经和足阳明胃经，属土而旺于长夏，所以养胎在五月、六月。手太阴肺经和手阳明大肠经，属金而旺于秋季，所以养胎在七月、八月。足少阴肾经，属水而旺于冬季，所以养胎在九月。更何况母亲的肾脏系于胎，这是母体的真气，也是胎儿所依赖的。到了十月，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。这一论述奥妙精微且含有至理，其他书籍的论述都不能比得上。观察这一点可以推测，巢元方的论述，世上再有阐明它的，也没有超过巢元方的了，我因此陈述这一学说。
Translation of the classical Chinese text into academic English based on WHO International Standard Terminologies on Traditional Medicine.
Treatment for women with weak congenital constitution, deficiency and damage to the fetal organ (Tai Zang), coldness and exhaustion of the uterus, persistent cold in the blood causing difficulty in conceiving and bearing children, with efficacy as if divine.
Dang Gui (Angelicae Sinensis Radix), Guixin (Cinnamomi Cortex), Longchi (Dentis Mammuti Fosilium), Wuyao (Linderae Radix) [the authentic product from Tiantai is preferred], Yizhi Ren (Alpiniae Oxyphyllae Fructus), Duzhong (Eucommiae Cortex), Shichangpu (Acori Tatarinowii Rhizoma), Wu Zhu Yu (Evodiae Fructus) [each 1 lian 5 qian]; Fushen (Poria Cum Radix Pini), Chuan Niuxi (Achyranthis Bidentatae Radix), Qin Jiao (Gentianae Macrophyllae Radix), Xi Xin (Asari Radix et Rhizoma), Ku Jie Geng (Platycodonis Radix), Ban Xia (Pinelliae Rhizoma), Fang Feng (Saposhnikoviae Radix), Bai Shao Yao (Paeoniae Radix Alba) [each 3 fen]; Gan Jiang (Zingiberis Rhizoma) [1 lian, half raw and half stir-fried]; Fu Zi (Aconiti Lateralis Radix Praeparata) [one piece weighing 8 qian, make a hole in the navel center the size of a soap bean, insert 1 qian of Zhusha (Cinnabaris), wrap in wet flour dough and bake]; Chuan Jiao (Zanthoxyli Pericarpium) [2 lian, soak in hot water for half a day, then dry-roast]; Mu Li (Ostreae Concha) [one large piece, sourced from Zhangzhou and Quanzhou, soak in urine from schoolboys for 49 days, changing every 5 days; take out, coat evenly with 1 lian of Liu Huang (Sulfur) powder mixed with rice vinegar, wrap in leather paper, soak the paper in rice vinegar until wet, seal firmly with thick salt mud and dry. When preparing the medicine, use charcoal totaling 5 jin, add 2 lian per preparation, and reserve the rest for future preparations].
Grind all ingredients into fine powder. Take the Fu Zi and the inserted Zhusha separately and grind into fine powder. Use glutinous rice paste to form pills, sized like paulownia seeds. Each dose is 30 to 100 pills. Taken on an empty stomach, can be administered with light vinegar water, warm wine, or salted water, twice a day.
This medicine also treats men with cold sperm and instability, impotence, white turbidity, and nocturnal emission. It also treats women with blood deficiency leading to leukorrhea, emaciation, and alternating chills and fever. It treats all kinds of deficiency and damage in both men and women, including external heat with night sweats, shortness of breath and fatigue, lack of luster in the face, and poor appetite. It has miraculous effects that are difficult to fully describe. Gentlemen who possess this prescription should perform good deeds and acts of charity beforehand, and then take this medicine; there will be no failure in its response.
Since the methods for seeking heirs have been clarified, one must next understand prenatal education (Tai Jiao), so it is placed subsequently.
Regarding the ten months of pregnancy in women, ancient texts offer many differing accounts. According to the *Chao Shi Bing Yuan* (Source Book of Diseases by Chao Yuanfang): In the first month, it is called "Shi Pei" (Beginning Embryo), nourished by the Foot-Jueyin Liver Meridian. In the second month, it is called "Shi Gao" (Beginning Paste), nourished by the Foot-Shaoyang Gallbladder Meridian. In the third month, it is called "Shi Tai" (Beginning Fetus). At this time, blood does not circulate freely, the image begins to transform, and has not yet taken a fixed form; it changes according to what the mother sees. If desiring the child to be upright and dignified, the mother should see noble people and avoid those with ugly appearances. If desiring a son, she should handle bows and arrows and ride stallions. If desiring a daughter, she should wear earrings and pendants. If desiring beauty, she should play with white jade and observe peacocks. If desiring virtue and ability, she should read poetry and books and maintain harmony and elegance; at this stage, the Hand-Jueyin Pericardium Meridian nourishes the fetus. In the fourth month, it begins to receive the essence of Water to form blood vessels, nourished by the Hand-Shaoyang Sanjiao Meridian. In the fifth month, it begins to receive the essence of Fire to form its Qi, nourished by the Foot-Taiyin Spleen Meridian. In the sixth month, it begins to receive the essence of Metal to form its sinews, nourished by the Foot-Yangming Stomach Meridian. In the seventh month, it begins to receive the essence of Wood to form its bones, nourished by the Hand-Taiyin Lung Meridian. In the eighth month, it begins to receive the essence of Earth to form its skin and flesh, nourished by the Hand-Yangming Large Intestine Meridian. In the ninth month, it begins to receive the essence of Stone to form its hair, nourished by the Foot-Shaoyin Kidney Meridian. In the tenth month, the five zang organs, six fu organs, joints, and human spirit are all complete; this is the general outline.
Furthermore, the *Wu Zang Lun* (Treatise on Five Viscera) attributes views to Harita (Qipo): The first month is like a dewdrop; the second like a peach blossom; the third, male and female differentiate; the fourth, the form is complete; the fifth, bones and sinews form; the sixth, hair grows; the seventh, the Hun (Ethereal Soul) roams, and the fetus can move its left hand; the eighth, the Po (Corporeal Soul) roams, and the fetus can move its right hand; the ninth, it turns three times; the tenth, the Qi is sufficient. Others attribute similar views to Zhang Zhongjing.
The *Lu Xing Jing* (Classic of the Cranium) states: The first month is the fetal sac, formed by the coagulation of essence and blood. The second month is the fetal shape, forming the embryo. The third month, the Yang Spirit forms the Three Hun. The fourth month, the Yin Spirit forms the Seven Po. The fifth month, the Five Elements divide among the Five Zang. The sixth month, the Six Laws determine the Six Fu. The seventh month, the essence opens the orifices, bringing light. The eighth month, the Original Spirit is complete, descending true spirits. The ninth month, the palace is arranged, determining the birth of the person. The tenth month, the Qi is sufficient, and all phenomena are formed.
Examining the logic of these various theories, those in the *Wu Zang Lun* appear shallow and absurd, often falsely attributing names. As for the Buddhist Tripitaka texts, their language involves superstition and cannot be verified. Currently, relying on the *Lu Xing Jing*, Volume 3, which claims authorship by Wu Fang in the middle antiquity, and noting that Sui dynasty scholar Chao Yuanfang wrote a preface for it. However, Chao Yuanfang’s discussion on pregnancy does not mention these details. Why does the *Sheng Ji Jing · Yuan Hua Pian* (Holy Relief Classic · Chapter on Origin of Transformation) only adopt the *Lu Xing Jing* and omit Chao Yuanfang’s theory? The *Ying Tong Bao Jian Ji* (Collection of Precious Mirrors for Infants and Children) states: Pediatric prescriptions originated from Wu Fang. The Yellow Emperor said: "I cannot perceive the affairs of the young; fortunately, the state has Wu Fang, who knows the longevity or early death of children." Upon reviewing Chao Yuanfang’s treatise on pediatric signs, he also states: "In the middle antiquity, there was Wu Fang, who established the Pediatric *Lu Xing Jing* to predict longevity. What is passed down in the world are formulas for the very young." This indicates that Chao Yuanfang drew upon the *Lu Xing Jing* for pediatric discussions but omitted them because he felt they did not fully capture the principles. The *Sheng Ji Jing* merely quotes phrases and lacks the depth of Chao Yuanfang’s discussion, although some of its prenatal education methods are valuable. Thus, when Chao Yuanfang discusses pregnancy reaching the third month ("Shi Tai"), he advises seeing noble people. Practices such as handling bows and arrows, wearing rings, observing peacocks, and reading poetry—do these not constitute the principles of prenatal education?
Attempting to deduce the principle of meridian nourishment in pregnancy as discussed by Chao Yuanfang: The Foot-Jueyin Liver Meridian and Foot-Shaoyang Gallbladder Meridian belong to one zang-fu pair, as do the others. Since the command of the four seasons begins with Spring-Wood, the nourishment of the twelve meridians begins with the Liver. Hence, the first and second months are nourished by the Liver. The Hand-Jueyin Pericardium Meridian and Hand-Shaoyang Sanjiao Meridian belong to Fire and prosper in Summer; thus, fetal nourishment occurs in the third and fourth months. The Hand-Shaoyin Heart Meridian and Hand-Taiyang Small Intestine Meridian correspond to the Heart, the Ruler of Organs, which is revered for its non-action (wu-wei), so it is not explicitly stated as nourishing. The Foot-Taiyin Spleen Meridian and Foot-Yangming Stomach Meridian belong to Earth and prosper in Late Summer; thus, fetal nourishment occurs in the fifth and sixth months. The Hand-Taiyin Lung Meridian and Hand-Yangming Large Intestine Meridian belong to Metal and prosper in Autumn; thus, fetal nourishment occurs in the seventh and eighth months. The Foot-Shaoyin Kidney Meridian belongs to Water and prospers in Winter; thus, fetal nourishment occurs in the ninth month. Moreover, the mother’s Kidneys are connected to the fetus; this is the mother’s true Qi, which the fetus relies upon. By the tenth month, within the mother’s womb, the fetus has received sufficient nourishment from the Qi and meridians of all zang organs, and then waits for the time to be born. This discussion is profound, subtle, and contains ultimate truth; other books’ discussions cannot compare. Observing this, we can infer that regarding Chao Yuanfang’s theory, even if others have elucidated it further in the world, none have surpassed Chao Yuanfang. Therefore, I recount this theory.