巫方氏《颅囟经》云∶一月为胞胎，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；五月五形分五脏也；六月六律定六腑也；七月睛开窍，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，万象成也。
《五脏论》有耆婆论曰∶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，男能动左手，八月游其魄，儿能动右手，九月三转身，十
月受气足。
孙真人曰∶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；百五十日，任脉成，能自反复；百八十日，髋骨成，能独坐；二百一十日，
掌骨成，能扶伏；三百日，髌骨成，能行也。若不能根据期者，必有不平之处。
《巢氏病源论》曰∶妊娠一月名胎胚，足厥阴脉养之；二月名始膏，足少阳脉养之；三
月名始胎，手心主脉养之。当此之时，血不流行，形象始化，未有定仪，因感而变。欲子端
正庄严，常口谈正言，身行正事；欲子美好，宜佩白玉；欲子贤能，宜看诗书，是谓外象而
内感者也。四月始成其血脉，手少阳脉养之；五月始成其气，足太阴脉养之；六月始成其筋
，足阳明脉养之；七月始成其骨，手太阴脉养之；八月始成肤革，手阳明脉养之；九月始成
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。
陈临川曰∶尝试推巢氏所论云妊娠脉养之理，若足厥阴，肝脉也；足少阳，胆脉也。为
一脏一腑，表里之经，余皆如此。且四时之令，必始于春木，故十二经之养，始于肝胆，所
以养胎在一月二月。手心主，心胞络脉也；手少阳，三焦脉也，属火而夏旺，所以养胎在三
月四月。手少阴、手太阳，乃心脉也，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，所以养胎在五月六月。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。此论诚有至理，世更有明之者，亦未有过于巢氏之论矣。余因述其说。
一、胎有男女之辨。《易》曰∶干道成男，坤道成女。《颅囟经》曰∶三阳所会则生男
，三阴所会则生女。葛仙翁曰∶男从父气，女从母气。《圣济经》曰∶天之德，地之气，阴
阳之至和，流薄于一体，因气而左动则属阳，阳资之则成男；因气而右动则属阴，阴资之则
成女。是以胎有男女，则成有迟速；体有阴阳，则怀有向背。故男动在三月，阳性早也；女
动在五月，阴性迟也。女胎背母而怀，故母子腹软；男胎面母而怀，故母之腹硬。此皆
得理之谈，所当察也。至若褚氏以精血之先后言男女，《道藏经》以一日、三日、五日得者
为男等说，总属亿度渺茫，非有确见也。余不敢遵信，故别有微论，列子嗣类。
巫方氏在《颅囟经》中说：怀孕一个月称为胞胎，是精血凝结而成；两个月称为胎，胚胎的形态开始形成；三个月时阳神化为三魂；四个月时阴灵化为七魄；五个月时五脏的形体分化完成；六个月时六腑的功能通过六律确定；七个月时眼睛睁开，通晓光明；八个月时元神具备，真灵降临；九个月时子宫内结构分布完备，以此决定新生儿的诞生；十个月时胎儿禀受的气充足，万物之象皆已成就。
《五脏论》中引用耆婆的话说：怀孕一个月像露珠，两个月像桃花，三个月男女性别区分，四个月形象具备，五个月筋骨形成，六个月毛发生长，七个月魂魄游动，男孩能活动左手，八个月魂魄游动，婴儿能活动右手，九个月身体转动三次，十个月禀受的气充足。
孙思邈（孙真人）说：凡是胎儿在母体内，一个月为胚，二个月为胎，三个月有血脉，四个月形体长成，五个月能活动，六个月诸骨具备，七个月毛发生长，八个月脏腑具备，九个月食物进入胃中，十个月百神齐备就出生了。出生后六十天，瞳孔成形，能咳嗽、笑并回应他人；一百五十天，任脉成形，能自己翻身；一百八十天，髋骨成形，能独自坐立；二百一十天，掌骨成形，能伏身支撑；三百天，髌骨成形，能行走。如果不能按期发育，必定有异常之处。
《巢氏病源论》说：妊娠一个月名为胎胚，由足厥阴肝经滋养；两个月名为始膏，由足少阳胆经滋养；三个月名为始胎，由手厥阴心包经滋养。在这个时候，血液不流行，形象开始变化，还没有固定的仪态，因感应而变化。希望孩子端正庄严，常口谈正言，身行正事；希望孩子美好，宜佩戴白玉；希望孩子贤能，宜看诗书，这叫做外象而内感。四个月开始形成血脉，由手少阳三焦经滋养；五个月开始形成气，由足太阴脾经滋养；六个月开始形成筋，由足阳明胃经滋养；七个月开始形成骨，由手太阴肺经滋养；八个月开始形成皮肤和肌肉，由手阳明大肠经滋养；九个月开始形成毛发，由足少阴肾经滋养；十个月五脏、六腑、关节、人神都具备，这是大概的情况。
陈临川说：我曾推究巢元方所论述的妊娠经脉滋养的道理，如果是足厥阴，是肝经；足少阳，是胆经。为一脏一腑，表里之经，其余也都如此。而且四季的命令，一定始于春木，所以十二经的滋养，始于肝胆，因此养胎在一月二月。手心主，是心包络经；手少阳，是三焦经，属火而在夏季旺盛，所以养胎在三月四月。手少阴、手太阳，是心经，因为君主之官，无为而尊贵。足太阴，是脾经；足阳明，是胃经。属土而在长夏旺盛，所以养胎在五月六月。手太阴，是肺经；手阳明，是大肠经。属金而在秋季旺盛，所以养胎在七月八月。足少阴，是肾经。属水而在冬季旺盛，所以养胎在九月。况且母亲的肾脏系于胎，这是母亲的真气，是儿子所依赖的。到了十月，孩子在母腹之中，接受各脏气脉的充分滋养，然后等待时机而生。这个论述确实有至理，世上再有阐明它的，也没有超过巢元方的论述了。我因此陈述他的学说。
一、胎儿有男女的区别。《易经》说：天道成就男，地道成就女。《颅囟经》说：三阳汇聚则生男孩，三阴汇聚则生女孩。葛仙翁说：男孩从父气，女孩从母气。《圣济经》说：天的德，地的气，阴阳的极致和谐，流薄于一体，因气向左动则属阳，阳资助它则成男；因气向右动则属阴，阴资助它则成女。因此胎儿有男女，则成型有快慢；体有阴阳，则怀有朝向背向。所以男孩动在三月，因为阳性早；女孩动在五月，因为阴性迟。女胎背对母亲而怀，所以母子腹部软；男胎面对母亲而怀，所以母亲的腹部硬。这些都是合乎道理的言论，应当考察。至于褚氏以精血先后来说男女，《道藏经》以一日、三日、五日得者为男等说法，总属于猜测渺茫，没有确切的见解。我不敢遵从相信，所以另有微论，列在子嗣类中。
Wu Fangshi in the *Luxin Jing* (Cranial Sutra) states: At one month of gestation, it is called "taobao" (embryonic sac), formed by the coagulation of essence and blood; at two months, it is called "tai" (fetus), where the shape of the embryo begins to form; at three months, the yang spirit transforms into three hun (ethereal souls); at four months, the yin spirit transforms into seven po (corporeal souls); at five months, the forms of the five zang organs differentiate; at six months, the functions of the six fu organs are determined by the six lü (pitch pipes); at seven months, the eyes open, perceiving light; at eight months, the yuan shen (original spirit) is complete, and the true spirit descends; at nine months, the structures within the uterus are fully arranged, determining the birth of the newborn; at ten months, the qi received is sufficient, and all phenomena are formed.
The *Wuzang Lun* (Treatise on the Five Viscera) quotes Shiva: At one month, like a dewdrop; at two months, like a peach blossom; at three months, male and female distinctions appear; at four months, the image is complete; at five months, sinews and bones form; at six months, hair grows; at seven months, the hun wanders, and the boy can move his left hand; at eight months, the po wanders, and the infant can move his right hand; at nine months, the body turns three times; at ten months, the received qi is sufficient.
Sun Simiao (Sun Zhenren) said: Generally, while the fetus is in the womb, at one month it is an "pei" (germ), at two months it is a "tai" (fetus), at three months there are blood vessels, at four months the physical form is established, at five months it can move, at six months all bones are present, at seven months hair grows, at eight months the zang and fu organs are complete, at nine months food enters the stomach, and at ten months when the hundred spirits are prepared, birth occurs. After birth, at sixty days, the pupils are formed, capable of coughing, smiling, and responding to people; at one hundred fifty days, the Ren Mai (Conception Vessel) is formed, capable of rolling over independently; at one hundred eighty days, the hip bones are formed, capable of sitting alone; at two hundred ten days, the metacarpal bones are formed, capable of supporting oneself in a prone position; at three hundred days, the patella is formed, capable of walking. If development does not follow these timelines, there must be abnormalities.
The *Chao Shi Bing Yuan Lun* (Discussion on Disease Sources by Chao Yuanfang) states: In the first month of pregnancy, named "taipei," nourished by the Foot Jueyin Meridian (Liver Channel); in the second month, named "shigao," nourished by the Foot Shaoyang Meridian (Gallbladder Channel); in the third month, named "shitai," nourished by the Hand Jueyin Pericardium Meridian. At this time, blood circulation is not yet active, the image begins to transform, without fixed features, changing due to external influences. To desire the child to be upright and solemn, one should speak righteous words and perform righteous deeds; to desire beauty, one should wear white jade; to desire virtue and ability, one should read poetry and books. This is called "external images affecting internal sensations." In the fourth month, blood vessels begin to form, nourished by the Hand Shaoyang Sanjiao Meridian; in the fifth month, qi begins to form, nourished by the Foot Taiyin Spleen Meridian; in the sixth month, sinews begin to form, nourished by the Foot Yangming Stomach Meridian; in the seventh month, bones begin to form, nourished by the Hand Taiyin Lung Meridian; in the eighth month, skin and flesh begin to form, nourished by the Hand Yangming Large Intestine Meridian; in the ninth month, hair begins to form, 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.
Chen Linchuan said: I have attempted to deduce the principle of meridian nourishment during pregnancy as discussed by Chao Yuanfang. For instance, the Foot Jueyin is the Liver Meridian; the Foot Shaoyang is the Gallbladder Meridian. They constitute a zang-fu pair and interior-exterior meridians, and so do the others. Furthermore, the commands of the four seasons must begin with Spring Wood; thus, the nourishment of the twelve meridians begins with the Liver and Gallbladder, hence nourishing the fetus in the first and second months. The Hand Jueyin is the Pericardium Meridian; the Hand Shaoyang is the Sanjiao Meridian, belonging to Fire and flourishing in Summer, hence nourishing the fetus in the third and fourth months. The Hand Shaoyin and Hand Taiyang are the Heart Meridians; since the Heart is the Sovereign Officer, it acts through non-action and holds supreme status. The Foot Taiyin is the Spleen Meridian; the Foot Yangming is the Stomach Meridian. They belong to Earth and flourish in Late Summer, hence nourishing the fetus in the fifth and sixth months. The Hand Taiyin is the Lung Meridian; the Hand Yangming is the Large Intestine Meridian. They belong to Metal and flourish in Autumn, hence nourishing the fetus in the seventh and eighth months. The Foot Shaoyin is the Kidney Meridian. It belongs to Water and flourishes in Winter, hence nourishing the fetus in the ninth month. Moreover, the mother's Kidneys are connected to the fetus; this is the mother's true qi, which the child relies upon. By the tenth month, the child in the womb has received sufficient nourishment from the qi and pulses of all zang organs, and then waits for the proper time to be born. This discussion indeed contains profound truth. No one in the world who has elucidated this matter has surpassed Chao Yuanfang's discussion. Therefore, I recount his theory.
1. Distinction between Male and Female Fetuses. The *I Ching* (Book of Changes) states: The Way of Heaven completes the male, the Way of Earth completes the female. The *Luxin Jing* states: Where three yangs converge, a male is born; where three yins converge, a female is born. Ge Xianweng stated: Males derive from the father's qi, females from the mother's qi. The *Shengji Jing* states: The virtue of Heaven, the qi of Earth, the ultimate harmony of yin and yang, flow together into one body. If the qi moves to the left, it belongs to Yang, and Yang nourishes it to become male; if the qi moves to the right, it belongs to Yin, and Yin nourishes it to become female. Thus, regarding male and female fetuses, formation has speed differences; regarding yin and yang bodies, gestation has orientation differences. Therefore, male movement occurs in the third month because yang energy is early; female movement occurs in the fifth month because yin energy is late. Female fetuses face away from the mother, so the maternal abdomen feels soft; male fetuses face the mother, so the maternal abdomen feels hard. These are reasonable statements that should be examined. As for Chu Shi's explanation of male/female based on the sequence of essence and blood, or the *Daozang Jing*'s claim that conception on the first, third, or fifth day results in a male, these are all speculative and vague, lacking definite evidence. I dare not follow or believe them, so I present my own subtle arguments in the section on offspring.