《秘要指迷》论贵贱云∶天地之性人为贵。气清者贤，气浊者愚。乃受父母胎气，既能成人。初生曰婴儿，
周岁曰孩儿，三岁曰小儿。况婴儿之病难晓，用药与大人不同，故婴孩受气血弱，不可吐泻。所谓病轻药重，
反受其殃，人命既绝，不可再生。
《惠眼观证》云∶凡生下一七至襁褓内及一岁皆谓之牙儿。二岁曰婴儿，三岁曰奶童，四岁曰奶腥，五岁曰
孩儿，六岁曰小儿。自一岁至十五岁，皆以小方脉治。
《圣济经》原化篇。孕元立本章曰∶有泰初，有泰始。浑沦一判，既见气矣，故曰泰初；既立形矣，故曰泰
始。气初形始，天地相因，生生化化，品物彰矣。故曰大哉干元，万物资始；至哉坤元，万物资生。有生之初，
虽阳予之正，育而充之必阴为之主。因形移易，日改月化，无非坤道之代终也。谓之妊，阳既受始，阴壬之也。
谓之胞，已为正阳，阴包之也。谓之胚，未成为器，犹之坯也。谓之胎，既食于母，为口以也。若娠则以时动
也，若怀则以身根据也。天之德，地之气，阴阳之至和，相与流薄于一体。惟能顺时数，谨人事，勿动而伤，则
生育之道得矣。观四序之运，生、长、收、藏，贷出万有，仪则咸备。而天地之气未始或亏者，盖阴阳相养以
相济也。昧者曾不知此，乃欲拂自然之理，谬为求息之术。方且推生克于五行，蕲补养于药石，以伪胜真，以
人助天，虽或有子，孕而不育，育而不寿者众矣。昔人论年老有子者，男不过尽八八，女不尽七七，则知气血
在人固自有量，夫岂能逃阴阳之至数哉。
《圣济经》原化篇。藏真赋序章曰∶水、木、火、土、金为序者，以其相生有母子之道也。水、火、金、木、
土为序者，以其相克有夫妇之义也。相生所以相继，相克所以相治。维人禀生，命门肇乎。始胎之后，未有不
相克以成者。原自乾坤交遇于亥，一阳始壬于西北。壬为阳水，合丁之阴火而生丙。丙为阳火，合辛之阴金而
生庚。庚为阳金，合乙之阴木而生甲。甲为阳木，合己之阴土而生戊。戊为阳土，合癸之阴水而生壬。兹夫妇
之义，化毓妙理由是出焉。方其壬之兆怀命门，初具有命门，然后生心，心主血，法丁之生丙也。有心，然后
生肺，肺生皮毛，法辛之生庚也。有肺，然后生肝，肝生筋，法乙之生甲也。有肝，然后生脾，脾生肉，法己
之生戊也。有脾，然后生肾，肾生骨髓，法癸之生壬也。有肾，则与命门合，而二数备矣。壬者，其一水一石
之谓欤，此肾于五脏所以独耦。苟徒知在器有权与准，在物有龟与蛇，在色有赤与黑。而六口一水一石之道，
是未达生化之妙。夫太一真精兆于水、立于石，故火之悍、金之坚、木之桡、土之和得以赅存诸中。其相克相
治者，乃所以相成耶。犯人之形者，讵可一于相生相继，而欲以收成物之功哉。析而推之，一月血凝，二月胚
兆，三月阳神为魂，四月阴灵为魄，五月五行分五脏，六月六律定六腑；以之七精开窍，八景神具，宫室罗布，
气足象成，靡不有自然之序。观妙之士，两之以九窍之变，参之以九脏之动，了然胸次，无或逆施者，盖得其
始生之序如此。
《颅囟经》∶夫颅囟者，谓天地阴阳化感颅囟，故受名也。尝览黄帝内传，王母金文，始演四叙二仪阴阳之
术，三才一元之道。采御灵机，黄帝得之升天，秘藏金匮，密固《内经》，百姓莫可见之。后穆王贤士、师巫
于崆峒洞，得而释叙天地大德，阴阳化功，父母交和，中成胎质。爰自精凝血室，儿感阳典；血入精宫，女
随阴住。故以清气降而阳谷生，浊气升而阴井盛。此二者，二仪互换，五气相参。自睹元机，非贤莫趋。
谓真阴错杂，使精血叙而成殃。阳发异端，感荣卫，合而有疾，遂使婴儿才养，惊候多生。庸愚不测始末，
乱施攻疗，便致枉损婴儿。吁哉！吁哉！遂究古言，寻察端由，叙成疾目，曰《颅囟经》焉。真凭辩证，乃定
生死，后学之流，审根据济矣。天和大清，降乘赤海，则谓真一。元气乘之，则母情光 ，荡漾炽然，是
阳盛发阴，当妊其男也，六脉诸经皆举其阳证，所谓妊衰不胜脏气，则触忤而便伤。好胜而气劣，则母疾三、
五月而发，皆随五脏。心脏干，而以口苦舌干；肺脏 而多涕发寒；肝脏邪，而服酸多睡；脾脏发，
而呕逆恶食；肾脏困，而软弱无力。脏妊气平，则和而无苦，胎若劣而强得脏养，至生亦乃多疾。二仪纯阴之
证，升杂真一者，谓阴盛阳，则父情博，妊当成女也，六脉诸经皆发阴证。若血盛气衰，则肥而劣气。若气
盛血衰，则瘦而壮气。余脏妊之气皆同男说。孩儿子处母腹之内，时受化和之正气，分阴阳之纪纲。天地降灵，
日月而化万物以生成。随其时变，大理情纯至一，化成祥瑞之基。全真道一，故生成焉。一月为脉，精血凝也。
二月为胎，形兆分也。三月阳神为三魂，动以生也。四月阴灵为七魄，净镇形也。五月五行分，脏安神也。六
月六律定，脐姿灵也。七月精开窍，通光明也。八月元神具，降真灵也。九月宫室罗布，以生人也。十月气足，
万象成也。太一元真在头曰泥垣，总众神也。得诸百灵，以御邪气。淘异万类，以静为源，是知慎终静远，即
以守恬和可以保长生耳。故小儿之瘦 ，盖他人之过也。
《千金》∶凡儿在胎，一月胚，二月胎，三月有血脉，四月形体成，五月能动，六月诸骨具；七月毛发生，
八月脏腑具，九月谷入胃，十月百神备则生矣。生后六十日瞳子成，能咳笑应和人。百日任脉成，（《千金翼》云∶五十
日任脉成。）能自反复。百八十日体骨成，能独坐。二百一十日掌骨成，能扶伏。三百日膑骨成，能独立。三百六
十日膝骨成，能行也。（《千金翼》云膝膑成。）若不能根据期者，必有不平之处。（《千金翼》与此皆同，异者笺注于下。）
张涣论小儿初受气。经曰∶阴搏阳别，谓之有子。父母气血和调，阳施阴化而成妊娠。全在其母忌慎调养，
则令儿生下少疾易养。若初不忌慎，则儿无由得安。且婴儿在腹亦可辨男女，诊其母脉，左手沉实为男，右手
浮大为女。又母若面南行还复呼之，左回首是男，右回首是女。且妊娠一月、两月血脉行涩，其母勿食腥辛之
物，居必静处。三、四月内形象渐成，无食姜、兔等物。五、六月内，勿食诸辛物等。七、八月内，勿食瓜果
酸物之类。九、十月内忌食生冷一切动风痰物等。常须端心清虚，坐无斜席，立无偏倚，行无邪径，目无邪视，
耳无邪听，口无邪言，心无邪念，无妄喜怒思虑，每见伛偻丑恶形容之人则避之，及不得往田野之间睹一切
禽兽之类。盖母有所动，胎必感之。动、静、听、闻莫不随母。若不根据此法，则男女无由智能聪明，自多疾病
难养，徒施汤药。又妊娠常须调适寒温，一切忌慎。才有小不调，便须服药去其疾病，益其气血，扶养胎气，则
生儿强盛。切宜慎之。
《秘要指迷》论述贵贱时说：天地之间，人以最为尊贵。气质清朗的人贤能，气质浑浊的人愚笨。这是禀受了父母的胎气，从而能够成人。刚出生叫作婴儿，一周岁叫作孩儿，三周岁叫作小儿。况且婴儿的疾病难以知晓，用药与成人不同，所以婴孩气血虚弱，不可轻易使用催吐或泻下的疗法。所谓病情轻浅却用药过重，反而招致灾祸，人命一旦断绝，便无法再生。
《惠眼观证》说：凡是出生一周至襁褓中以及一岁的孩子都叫作牙儿。两岁叫作婴儿，三岁叫作奶童，四岁叫作奶腥，五岁叫作孩儿，六岁叫作小儿。从一岁到十五岁，都可以用小方脉（儿科）的方法进行治疗。
《圣济经》原化篇的“孕元立本”章说道：有泰初，有泰始。混沌未分之时判然分开，已经见到气了，所以叫作泰初；形体已经确立，所以叫作泰始。气在初始，形在开始，天与地相互依存，生生不息，万物得以彰显。所以说伟大啊乾元，万物借此开始；至极啊坤元，万物借此生长。在有生命之初，虽然阳气给予其端正，但养育并充实它必然由阴气来主导。随着形体的推移变化，日复一日，月复一月地转化，无非是地道代终的作用。称为“妊”，是因为阳气既已承受起始，阴气便任护它。称为“胞”，是因为已经具备正阳，阴气包裹它。称为“胚”，是因为尚未形成器质，如同土坯。称为“胎”，是因为已经食于母体，成为口腹之养。若称“娠”，则是按时而动；若称“怀”，则是以身相托。天的德行，地的气机，阴阳的最高和谐，共同流注融合于一体。只有顺应时节数度，谨慎人事，不妄动而受伤，那么生育的道理就得到了。观察四季的运行，生、长、收、藏，贷出万物，仪则都已具备。而天地之气未曾有亏损的原因，大概是因为阴阳相互滋养以相互济助。愚昧的人竟然不知道这些，反而想要违背自然的道理，荒谬地追求求子之术。方才推演五行生克，祈求通过药物补养，以虚假战胜真实，以人力辅助天道，即使偶尔有子女，也是怀孕后不能养育，养育后不能长寿者众多。古人论述年老得子的人，男子不超过尽八八（六十四岁），女子不尽七七（四十九岁），就知道气血在人身上本来就有定数，难道能逃脱阴阳的极致规律吗？
《圣济经》原化篇的“藏真赋序”章说道：水、木、火、土、金为顺序，是因为它们相生具有母子之道。水、火、金、木、土为顺序，是因为它们相克具有夫妇之义。相生所以相继，相克所以相治。人禀受生命，命门肇始于始。胎儿形成之后，没有不相克以成就的。源自乾坤交遇于亥时，一阳开始在西北方。壬为阳水，合丁之阴火而生丙。丙为阳火，合辛之阴金而生庚。庚为阳金，合乙之阴木而生甲。甲为阳木，合己之阴土而生戊。戊为阳土，合癸之阴水而生壬。这就是夫妇之义，化育妙理由此而出。当壬兆示怀命门时，最初具有命门，然后生心，心主血，效法丁生丙。有心之后，然后生肺，肺生皮毛，效法辛生庚。有肺之后，然后生肝，肝生筋，效法乙生甲。有肝之后，然后生脾，脾生肉，效法己生戊。有脾之后，然后生肾，肾生骨髓，效法癸生壬。有肾，则与命门相合，而二数备齐了。壬，是指一水一石的意思吗？这就是肾在五脏中所以独为偶数的原因。如果只知道在器物上有权与准，在物类上有龟与蛇，在颜色上有赤与黑，而不知一水一石的道理，就是未通达生化之妙。太一真精兆示于水，立于石，所以火的悍烈、金的坚硬、木的柔韧、土的温和得以包含存在于其中。那些相克相治的，正是为了相互成就啊。犯人之形，岂可只在于相生相继，而想要以此完成收成万物的功效呢？分析并推究它，一月血凝，二月胚兆，三月阳神为魂，四月阴灵为魄，五月五行分属五脏，六月六律确定六腑；用此解释七精开窍，八景神具，宫室罗布，气足象成，无不有自然的秩序。观察微妙之士，以九窍的变化来验证，以九脏的活动来参详，心中了然，没有逆施的，大概是得到了其始生的秩序如此。
《颅囟经》说：所谓颅囟，是说天地阴阳化感作用于颅囟，因此得名。曾经阅览黄帝内传，王母金文，开始演绎四叙二仪阴阳之术，三才一元之道。采御灵机，黄帝得之升天，秘藏金匮，严密固守《内经》，百姓无人可见。后来穆王的贤士、师巫在崆峒洞，得到并解释了天地大德，阴阳化功，父母交和，中成胎质。自从精凝血室，儿感阳典；血入精宫，女随阴住。所以清气降而阳谷生，浊气升而阴井盛。这两者，是二仪互换，五气相参。自睹玄机，非贤者不能趋近。谓真阴错杂，使精血有序而成殃。阳发异端，感荣卫，合而有疾，遂使婴儿才养，惊候多生。庸俗愚昧之人不测始末，乱施攻疗，便导致枉损婴儿。唉！唉！于是探究古言，寻察端由，叙述成疾目，叫作《颅囟经》焉。真正凭借辩证，乃定生死，后学之辈，审慎根据救济矣。天和大清，降乘赤海，则谓真一。元气乘之，则母情光，荡漾炽然，是阳盛发阴，应当妊娠男胎，六脉诸经皆举其阳证，所谓妊衰不胜脏气，则触忤而便伤。好胜而气劣，则母疾在三、五月而发，皆随五脏。心脏干，而以口苦舌干；肺脏燥而多涕发寒；肝脏邪，而服酸多睡；脾脏发，而呕逆恶食；肾脏困，而软弱无力。脏妊气平，则和而无苦，胎若劣而强得脏养，至生亦乃多疾。二仪纯阴之证，升杂真一者，谓阴盛阳，则父情博，妊当成女也，六脉诸经皆发阴证。若血盛气衰，则肥而劣气。若气盛血衰，则瘦而壮气。余脏妊之气皆同男说。孩儿子处母腹之内，时受化和之正气，分阴阳之纪纲。天地降灵，日月而化万物以生成。随其时变，大理情纯至一，化成祥瑞之基。全真道一，故生成焉。一月为脉，精血凝也。二月为胎，形兆分也。三月阳神为三魂，动以生也。四月阴灵为七魄，净镇形也。五月五行分，脏安神也。六月六律定，脐姿灵也。七月精开窍，通光明也。八月元神具，降真灵也。九月宫室罗布，以生人也。十月气足，万象成也。太一元真在头曰泥垣，总众神也。得诸百灵，以御邪气。淘异万类，以静为源，是知慎终静远，即以守恬和可以保长生耳。故小儿之瘦弱，盖他人之过也。
《千金方》说：凡儿在胎，一月胚，二月胎，三月有血脉，四月形体成，五月能动，六月诸骨具；七月毛发生，八月脏腑具，九月谷入胃，十月百神备则生矣。生后六十日瞳子成，能咳笑应和人。百日任脉成，（《千金翼》云：五十日任脉成。）能自反复。百八十日体骨成，能独坐。二百一十日掌骨成，能扶伏。三百日膑骨成，能独立。三百六十日膝骨成，能行也。（《千金翼》云膝膑成。）若不能根据期者，必有不平之处。（《千金翼》与此皆同，异者笺注于下。）
张涣论小儿初受气。经曰：阴搏阳别，谓之有子。父母气血和调，阳施阴化而成妊娠。全在其母忌慎调养，则令儿生下少疾易养。若初不忌慎，则儿无由得安。且婴儿在腹亦可辨男女，诊其母脉，左手沉实为男，右手浮大为女。又母若面南行还复呼之，左回首是男，右回首是女。且妊娠一月、两月血脉行涩，其母勿食腥辛之物，居必静处。三、四月内形象渐成，无食姜、兔等物。五、六月内，勿食诸辛物等。七、八月内，勿食瓜果酸物之类。九、十月内忌食生冷一切动风痰物等。常须端心清虚，坐无斜席，立无偏倚，行无邪径，目无邪视，耳无邪听，口无邪言，心无邪念，无妄喜怒思虑，每见伛偻丑恶形容之人则避之，及不得往田野之间睹一切禽兽之类。盖母有所动，胎必感之。动、静、听、闻莫不随母。若不根据此法，则男女无由智能聪明，自多疾病难养，徒施汤药。又妊娠常须调适寒温，一切忌慎。才有小不调，便须服药去其疾病，益其气血，扶养胎气，则生儿强盛。切宜慎之。
*Mi Yao Zhi Mi* discusses nobility and baseness, stating: Among all things in heaven and earth, humans are the most precious. Those with clear *Qi* (vital energy) are virtuous, while those with turbid *Qi* are foolish. This is due to receiving the prenatal *Qi* from parents, which enables one to become an adult. A newborn is called "Ying'er" (infant), a one-year-old is called "Hai'er" (child), and a three-year-old is called "Xiao'er" (young child). Moreover, diseases in infants are difficult to understand, and medication differs from that for adults. Therefore, since infants have weak blood and *Qi*, emetic or purgative therapies should not be used lightly. If the medicine is too heavy for the mild illness, it will instead bring disaster. Once life is lost, it cannot be restored.
*Hui Yan Guan Zheng* states: Any baby from one week after birth up to being in swaddling clothes, as well as those under one year old, are called "Ya'er" (teething infant). Two-year-olds are called "Ying'er", three-year-olds "Nai Tong" (milk child), four-year-olds "Nai Xing", five-year-olds "Hai'er", and six-year-olds "Xiao'er". From one year to fifteen years of age, they can all be treated using pediatric pulse diagnosis methods (*Xiao Fang Mai*).
The chapter "Yun Yuan Li Ben" (Establishing the Root of Pregnancy) in the *Yuan Hua* section of *Sheng Ji Jing* says: There was Tai Chu (Great Beginning), and there was Tai Shi (Great Start). When the undifferentiated chaos was separated, *Qi* became visible, hence called Tai Chu; when form was established, hence called Tai Shi. *Qi* begins first, then form starts. Heaven and Earth rely on each other, generating and transforming endlessly, making all creatures manifest. Thus it is said: Great is the Creative Power (Qian Yuan), by which all things begin; Supreme is the Receptive Power (Kun Yuan), by which all things grow. At the beginning of life, although Yang provides the upright nature, nurturing and filling it must be led by Yin. As form shifts and changes, day by day and month by month, it is nothing but the substitutional role of the Way of Kun (Earth). It is called "Ren" (pregnancy) because Yang has received the start, and Yin protects it. It is called "Bao" (womb) because positive Yang exists, and Yin wraps it. It is called "Pei" (embryo) because it has not yet formed organs, like raw clay. It is called "Tai" (fetus) because it feeds on the mother, becoming nourishment for the mouth and belly. If called "Shen", it moves according to time; if called "Huai", it relies on the body. The virtue of Heaven, the *Qi* of Earth, and the highest harmony of Yin and Yang flow together into one entity. Only by following the seasonal cycles and carefully managing human affairs, without reckless movement that causes injury, can the way of reproduction be achieved. Observing the movement of the four seasons—birth, growth, harvest, and storage—they lend out all existence, and all rituals are complete. The reason why the *Qi* of Heaven and Earth is never depleted is that Yin and Yang nourish and assist each other. Ignorant people do not understand this; instead, they try to defy natural laws and absurdly seek methods to obtain offspring. They deduce the generation and restriction among the Five Elements and beg for nourishment through herbs, using falsehood to overcome truth, and human effort to assist Heaven. Even if they occasionally have children, many fail to nurture them during pregnancy, or raise them only to have them live short lives. Ancients discussed men having children in old age, saying men should not exceed the end of 8x8 (64 years), and women should not exceed the end of 7x7 (49 years). Thus we know that blood and *Qi* in humans have their limits; how could they escape the ultimate numbers of Yin and Yang?
The chapter "Zang Zhen Fu Xu" in the *Yuan Hua* section of *Sheng Ji Jing* states: The order of Water, Wood, Fire, Earth, Metal exists because they generate each other, possessing the way of mother and son. The order of Water, Fire, Metal, Wood, Earth exists because they restrict each other, possessing the meaning of husband and wife. Generation ensures succession; restriction ensures governance. Humans receive life, and the Gate of Vitality (Ming Men) originates at the start. After conception, none are completed without mutual restriction. Originating from the interaction of Qian and Kun at the Hai hour, one Yang begins in the northwest. Ren is Yang Water, combining with Ding's Yin Fire to produce Bing. Bing is Yang Fire, combining with Xin's Yin Metal to produce Geng. Geng is Yang Metal, combining with Yi's Yin Wood to produce Jia. Jia is Yang Wood, combining with Ji's Yin Earth to produce Wu. Wu is Yang Earth, combining with Gui's Yin Water to produce Ren. This is the meaning of husband and wife; the wonder of transformation arises from this principle. When Ren signals the conception of the Ming Men, initially the Ming Men exists, then the Heart is born. The Heart governs Blood, modeling Ding producing Bing. With the Heart, the Lungs are born next; the Lungs generate skin and hair, modeling Xin producing Geng. With the Lungs, the Liver is born next; the Liver generates tendons, modeling Yi producing Jia. With the Liver, the Spleen is born next; the Spleen generates flesh, modeling Ji producing Wu. With the Spleen, the Kidneys are born next; the Kidneys generate bone marrow, modeling Gui producing Ren. With the Kidneys, they combine with the Ming Men, and the two numbers are complete. Ren refers to one water and one stone? This is why the Kidney is uniquely paired among the Five Zang Organs. If one only knows that in vessels there are weights and measures, in objects there are turtles and snakes, and in colors there are red and black, but does not understand the way of one water and one stone, one has not reached the subtlety of generation and transformation. The True Essence of Tai Yi manifests in Water and stands in Stone; thus the fierceness of Fire, hardness of Metal, flexibility of Wood, and harmony of Earth are contained within. Those that restrict and govern each other are precisely what accomplish each other. Can the formation of humans rely solely on mutual generation and succession, hoping thereby to achieve the function of harvesting all things? Analyzing and deducing this: In the first month, blood coagulates; in the second, the embryo appears; in the third, Yang Spirit becomes Hun (Ethereal Soul); in the fourth, Yin Spirit becomes Po (Corporeal Soul); in the fifth, the Five Elements divide into the Five Zang Organs; in the sixth, the Six Harmonies determine the Six Fu Organs. Using this to explain the opening of seven apertures, the presence of eight spiritual scenes, the arrangement of palaces, the sufficiency of *Qi* and formation of images—all follow a natural order. Those who observe the subtle use the changes of nine apertures to verify and the movements of nine viscera to investigate, understanding clearly in their minds, avoiding reverse actions, because they grasp this initial order of birth.
*Culuo Jing* states: The term "Culuo" (cranium fontanelle) is named because Heaven and Earth's Yin-Yang transformation affects the cranium fontanelle. I once read the *Nei Zhuan of Huangdi* and the Golden Text of Queen Mother, which began to expound the arts of Four Narratives, Two Instruments (Yin-Yang), and the Way of Three Powers and One Origin. Collecting spiritual mechanisms, Huangdi attained them and ascended to heaven, hiding them in golden chests, strictly guarding the *Nei Jing*, so common people could not see them. Later, wise men and shamans of King Mu found them in Kongtong Cave and interpreted the great virtue of Heaven and Earth, the transformative power of Yin-Yang, the harmony of parents, and the formation of fetal substance. Since essence and blood coagulated in the uterus, the fetus feels Yang principles; blood enters the essence palace, and the female follows Yin residence. Thus, clear *Qi* descends and Yang Valley generates; turbid *Qi* ascends and Yin Well flourishes. These two represent the interchange of Two Instruments and the participation of Five Qi. Witnessing the primal mechanism, only the virtuous can approach it. It is said that true Yin and Yang mix, causing essence and blood to have order but resulting in calamity. Yang emits heterodoxy, affecting Ying and Wei, combining to cause disease, so that infants, just nurtured, often suffer from fright syndromes. Vulgar and foolish people, unaware of the origin and end, indiscriminately apply attacking treatments, causing unjust harm to infants. Alas! Alas! Thus investigating ancient words and tracing the causes, listing disease categories, it is called *Culuo Jing*. Relying truly on syndrome differentiation determines life and death; later learners should examine and base their relief on this. Tian He Da Qing descends to Chi Hai, called Zhen Yi. Yuan Qi rides it, so maternal emotion shines, rippling fiercely. This is Yang flourishing emitting Yin, indicating male pregnancy. All pulses and meridians show Yang syndromes. If pregnancy is weak and cannot withstand organ *Qi*, it leads to shock and injury. If competitive but *Qi* is poor, maternal illness arises in the third or fifth month, following the Five Zang. If Heart is dry, mouth is bitter and tongue dry; if Lung is dry, there is much phlegm and cold; if Liver has pathogenic factors, sour taste prevails and sleepiness increases; if Spleen is affected, vomiting and aversion to food occur; if Kidney is exhausted, weakness and lack of strength result. If organ pregnancy *Qi* is balanced, there is harmony without suffering. If the fetus is poor but strongly nourished by organs, it will still have many diseases after birth. Pure Yin syndromes of Two Instruments, mixing with Zhen Yi, indicate Yin flourishing Yang, suggesting paternal emotion is broad, predicting female pregnancy. All pulses and meridians show Yin syndromes. If blood is abundant and *Qi* is weak, the body is fat but *Qi* is poor. If *Qi* is abundant and blood is weak, the body is thin but *Qi* is strong. The pregnancy *Qi* of other organs is the same as for males. The child within the mother's womb constantly receives the righteous *Qi* of harmony and division of Yin-Yang guidelines. Heaven and Earth descend spirit, sun and moon transform all things to generate and form. Following temporal changes, the great principle's emotion becomes pure and unified, forming the foundation of auspiciousness. Preserving true Dao unity, thus generation occurs. Month one is Pulse, essence and blood coagulate. Month two is Fetus, form appears. Month three Yang Spirit becomes Three Hun, moving to generate. Month four Yin Spirit becomes Seven Po, purifying and stabilizing form. Month five Five Elements divide, organs settle spirits. Month six Six Harmonies determine, navel posture becomes spiritual. Month seven essence opens apertures, connecting to light. Month eight primordial spirit is complete, descending true spirit. Month nine palaces are arranged, giving birth to humans. Month ten *Qi* is sufficient, myriad phenomena form. The Primordial True One in the head is Niwan, gathering all spirits. Obtaining hundred spirits to resist evil *Qi*. Filtering myriad categories, taking stillness as source, knowing that careful ending and distant stillness, maintaining tranquility and harmony, can preserve long life. Thus, the emaciation of children is generally the fault of others.
*Qian Jin* states: While in the womb, a fetus in the first month is Pei, in the second month is Tai, in the third month blood vessels appear, in the fourth month form is complete, in the fifth month it can move, in the sixth month bones are complete; in the seventh month hair grows, in the eighth month internal organs are complete, in the ninth month grain enters the stomach, in the tenth month hundred spirits are prepared, then it is born. Sixty days after birth, pupils form, able to cough, laugh, respond, and interact. Hundred days after birth, Ren Mai forms (*Qian Jin Yi* says: Ren Mai forms in fifty days), able to roll over independently. One hundred eighty days after birth, body bones form, able to sit alone. Two hundred ten days after birth, palm bones form, able to crawl. Three hundred days after birth, patella forms, able to stand independently. Three hundred sixty days after birth, knee bones form, able to walk (*Qian Jin Yi* says knee patella forms). If unable to meet these timelines, there must be abnormalities (*Qian Jin Yi* is consistent with this, differences annotated below).
Zhang Huan discusses the initial reception of *Qi* in children. The Classic says: Pulsation of Yin distinct from Yang is called pregnancy. When parents' blood and *Qi* are harmonious, Yang applies and Yin transforms to create pregnancy. It entirely depends on the mother's cautious care and regulation; then the child will be born with few illnesses and easy to raise. If initially not cautious, the child has no way to be safe. Furthermore, the sex of the infant in the womb can be distinguished by diagnosing the mother's pulse: deep and solid left hand indicates male, floating and large right hand indicates female. Also, if the mother walks facing south and calls back, turning head left indicates male, turning head right indicates female. During the first and second months of pregnancy, blood vessels run sluggish; the mother should not eat fishy or pungent foods and must reside in quiet places. In the third and fourth months, image gradually forms; do not eat ginger, rabbit, etc. In the fifth and sixth months, do not eat various pungent foods. In the seventh and eighth months, do not eat melons, fruits, or sour substances. In the ninth and tenth months, avoid raw, cold, wind-moving, and phlegm-generating foods. One must constantly maintain a pure and empty heart, sit without slanting mats, stand without leaning, walk without deviant paths, look without evil sights, listen without evil sounds, speak without evil words, think without evil thoughts, and avoid excessive joy, anger, worry, or contemplation. Whenever seeing hunchbacked or ugly people, avoid them, and do not go to fields to view all kinds of birds and beasts. Because whatever the mother moves, the fetus must sense it. Movement, stillness, hearing, and smelling all follow the mother. If not following this method, the child will lack intelligence and wisdom, naturally prone to many diseases, difficult to raise, and medical decoctions will be useless. Also, during pregnancy, one must always adjust to cold and heat and observe all taboos. As soon as slight discomfort occurs, one must take medicine to remove disease, benefit blood and *Qi*, and nourish fetal *Qi*, so the born child will be strong. Be extremely cautious.