（《素问·腹中论》。《奇病论》 附∶保婴法）
帝曰∶何以知怀子之且生也？（《素问·腹中论》）岐伯曰∶身有病而无邪脉也。（身有病，谓经断恶阻之类也。身病者脉亦当病，或断续不调，或
弦涩细数，是皆邪脉，则真病也；若六脉和滑而身有不安者，其为胎气无疑矣。又胎脉义详脉色类二十三。）
黄帝问曰∶人有重身，九月而喑 ，此为何也？《素问·奇病论》）妇人怀孕，则身中有身，故曰重身。喑，声哑不
能出也。喑，音音。）岐伯对曰∶胞之络脉绝也。（胎怀九月，儿体已长，故能阻绝胞中之络脉。）帝曰∶何以言之？岐伯
曰∶胞络者系于肾，少阴之脉贯肾，系舌本，故不能言。（胞中之络，冲任之络也。胞络者，系于肾而上会于咽喉，故胞
中之络脉绝则不能言。）帝曰∶治之奈何？岐伯曰∶无治也，当十月复。（十月子生而胞络复通，则能言矣，故不必治。）
刺法曰∶无损不足，益有余，以成其疹，然后调之。（疹，疾也。不当治而治之，非损不足，则益有余，本无所病，反以
成疾，故当察其形证，然后因而调之。）所谓无损不足者，身羸瘦，无用 石也。（妊娠九月，则身重疲劳，养胎力困，
正虚羸不足之时，必不可用针石以复伤其气。 音谗。）无益其有余者，腹中有形而泄之，泄之则精出而病独擅中，故曰
疹成也。（胎元在胞而刺之，则精气必泄，精泄则胎气伤而病独专于中，是益其有余，故疹成也。愚按∶胎孕之道，中古
有巫方氏所撰《颅囟经》云∶一月为胎胞，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
月五行分五脏也；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。又五脏论有称耆婆者论云∶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。又孙真人曰∶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。又巢元方《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。
临川陈氏释之曰∶尝试推巢氏所论妊娠脉养之理，若足厥阴者肝脉也，足少阳者胆脉也，此一脏一腑之经也，余皆如此，
凡四时之令必始春木，故十二经之养始于肝胆，所以养胎在一月二月。手心主包络也，手少阳三焦也，属火而王夏，所
以养胎在三月四月。足太阴脾也，足阳明胃也，属土而王长夏，所以养胎在五月六月。手太阴肺也，手阳明大肠也，属
金而王秋，所以养胎在七月八月。足少阴肾也，属水而王冬，所以养胎在九月。至十月，儿于母腹之中，受足诸脏之气，
然后待时而生。此二家之说皆为有理。然十二经中，惟手少阴心脉、手太阳小肠脉及足太阳膀胱脉皆不言养胎者，盖九
月之养在肾，则膀胱亦在其中矣。惟心与小肠为表里，心为五脏六腑之主，虽其尊而无为，然脏气所及，则神无不至，
小肠切近胞胎，丙火所化，则气无不至，所以皆不主月而实无月不在也，胎孕之道无出此矣。第胎有男女则成有迟速，
体有阴阳则怀分向背。故男动在三月，阳性早也；女动在五月，阴性迟也。女胎肖母而怀，故母之腹软；男胎面母而怀，
故母之腹硬。此又男胎女胎之有不同者也。至若既生之后，儿之寿夭，其因有二，盖一则由于禀赋，一则由于抚养。夫
禀赋为胎元之本，精气之受于父母者是也。抚养为寿夭之本，居处寒温，饮食得失者是也。凡少年之子多有羸弱者，欲
勤而精薄也；老年之子反多强壮者，欲少而精全也。多饮者子多不育，盖以酒乱精，则精半非真而湿热胜也。多欲者子
多不育，以孕后不节，则盗泄母阴，夺养胎之气也。此外如饥饱劳逸，五情六气，无不各有所关，是皆所谓禀赋也。至
于抚养之法，则俗传有云∶若要小儿安，须带三分饥与寒。此言殊为未当。夫欲其带饥者，恐饮食之过耳，过则伤脾而
积聚生，诚不善也。故但当防其放肆无度，叠进而骤，脾不及化，则未有不病者。使饮食匀调，节其生冷，何病之有？
若云带饥，则不可也。然此不过欲防于未然，谓与其过饱，宁使略饥，其犹庶几者也。至若寒之一字，则大有关系矣。
观经云圣人避风如避箭，则风寒之为害也不小。彼婴儿以未成之血气，嫩薄之肌肤，较之大人，相去百倍，顾可令其带
寒耶？予见新产之儿，多生惊风抽搐等病，盖其素处腹中，裹护最密，及胞胎初脱，极易感邪，而收生者迟慢不慎，则
风寒袭之，多致不救者此也。及其稍长每多发热，轻则为鼻塞咳嗽，重则为小儿伤寒。幼科不识，一概呼为变蒸，误药
致毙者此也。或寒气伤脏，则为吐为泻，或因寒生热，则为惊为疳，种种变生，多由外感。虽禀体强盛，不畏风寒者，
亦所常有；但强者三之一，弱者三之二，伤热者十之三，伤寒者十之七。矧膏梁贫贱，气质本自不同，医家不能察本，
但知见热攻热，婴儿不能言，病家不能辨，徒付之命，诚可叹也。又有谓小儿为纯阳之体，故多宜清凉之治者，此说尤
为误人。按《上古天真论》曰∶女子二七，男子二八，而后天癸至。夫天癸者阴气也，小儿之阴气未至，故曰纯阳，原
非阳气有余之谓，特稚阳耳，稚阳之阳，其阳几何？使阳本非实，而误认为火，则必用寒凉，妄攻其热，阴既不足，又
伐其阳，多致阴阳俱败，脾肾俱伤，又将何所藉赖而望其生乎？又王节斋曰∶小儿无补肾法。谓男至十六而肾始充满，
既满之后，妄用亏损，则可用药补之。若受胎之时，禀之不足，则无可补；禀之原足，又何待于补也？呜呼！此何说耶？
夫小儿之阴气未成，即肾虚也；或父母多欲而所禀水亏，亦肾虚也。阴既不足而不知补之，阴绝则孤阳亦灭矣，何谓无
可补耶？此义惟薛立斋独得之。予因得子之迟，且屡获治子之效，因怜人之误，故笔诸此，以为艰于嗣者之一助云。
（出自《素问·腹中论》。附：《奇病论》中的保婴法）
黄帝问道：怎样知道孕妇快要分娩了？岐伯回答说：身体虽有不适症状，但脉象没有病态。（所谓“身有病”，是指月经停止、出现妊娠反应等情况。通常身体有病时脉象也会异常，如脉律断续不调，或呈现弦、涩、细、数等脉象，这些都是邪脉，代表真正的疾病；如果六部脉象和缓滑利而身体感到不安，这肯定是胎气所致无疑了。关于胎脉的义理，详见脉色类第二十三篇。）
黄帝问道：有人怀孕到了第九个月却失音（说不出话），这是为什么呢？妇人怀孕，身上怀着胎儿，所以称为“重身”。喑，指声音嘶哑不能说话。（喑，读音同“音”。）岐伯回答说：这是因为胞宫的络脉受阻不通。（怀孕九月时，胎儿形体已长，因此阻绝了胞宫中的络脉。）黄帝问：为什么这样说？岐伯说：胞络与肾相连，足少阴肾经贯穿肾脏，并联系到舌根，所以会导致不能说话。（胞宫中的络脉，即冲脉和任脉的络脉。胞络系于肾，向上会合于咽喉，所以胞宫中的络脉受阻就会不能说话。）黄帝问：该怎么治疗？岐伯说：不需要治疗，等到第十个月胎儿出生后自然会恢复。（十个月时胎儿出生，胞络重新通畅，就能说话了，所以不必治疗。）
针刺法则说：不要损伤正气不足的人，也不要补益邪气有余的人，否则会加重病情，然后再进行调理。（疹，指疾病。不应当治疗而去治疗，要么损伤不足的正气，要么助长有余的邪气，本来没有病，反而因此致病，所以要观察其形证，然后顺势调理。）所谓“不要损伤正气不足的人”，是指身体瘦弱的人，不要用砭石（针石）治疗。（怀孕九月时，身体沉重疲劳，供养胎儿耗尽力气，正是正气虚弱不足的时期，绝对不可用针石再次伤害其气。 砭，读音同“谗”。）所谓“不要补益邪气有余的人”，是指腹中有胎儿成形时，若误用泻法，会使精气外泄而病邪独留于体内，所以说疾病就形成了。（胎儿在胞宫中，若被刺伤，则精气必然外泄，精泄则胎气受伤而病邪独盛于中，这是补益了邪气，所以导致疾病形成。）
我按语道：关于胎孕的道理，中古时期有巫方氏撰写的《颅囟经》中说：一个月叫胎胞，是精血凝结而成；两个月叫胎形，开始形成胚胎；三个月阳神化为三魂；四个月阴灵化为七魄；五个月五行分主五脏；六个月六律确定六腑；七个月眼睛睁开，通光明；八个月元神具备，降下真灵；九个月子宫结构完备，以确立生命；十个月受气充足，万象成就。
另外，《五脏论》中称耆婆所说：一个月像露珠；两个月像桃花；三个月男女区分；四个月形象具备；五个月筋骨形成；六个月毛发生长；七个月游荡其魂，婴儿能动左手；八个月游荡其魄，婴儿能动右手；九个月转三次身；十个月受气充足。
还有孙思邈说：大凡婴儿在母胎中，一个月为胚，二个月为胎，三个月有血脉，四个月形体成，五个月能动，六个月诸骨具全，七个月毛发生长，八个月脏腑具备，九个月谷食入胃，十个月百神完备才出生。出生后六十天瞳子形成，能咳嗽笑应对人；一百五十天任脉形成，能自己翻身；一百八十天髋骨形成，能独自坐立；二百一十天掌骨形成，能伏爬；三百天髌骨形成，能行走。如果不能按期发育，必定有异常情况。
另外巢元方《诸病源候论》说：妊娠第一个月名叫胎胚，由足厥阴肝脉滋养；第二个月名叫始膏，由足少阳胆脉滋养；第三个月名叫始胎，由手心主心包脉滋养，在这个时候，血液不流行，形象开始变化，还没有定型的仪态，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，这叫外象内感。第四个月开始形成血脉，由手少阳三焦脉滋养；第五个月开始形成气，由足太阴脾脉滋养；第六个月开始形成筋，由足阳明胃脉滋养；第七个月开始形成骨，由手太阴肺脉滋养；第八个月开始形成皮肤，由手阳明大肠脉滋养；第九个月开始形成毛发，由足少阴肾脉滋养；第十个月五脏六腑关节人神都具备，这是大概的情况。
临川陈氏解释它说：尝试推究巢氏所论述的妊娠脉养之理，足厥阴是肝脉，足少阳是胆脉，这是一脏一腑的经脉，其余也都如此。凡是四季的命令一定始于春天的木气，所以十二经的滋养始于肝胆，因此养胎在第一、二个月。手心主是心包络，手少阳是三焦，属火而旺于夏季，所以养胎在三、四个月。足太阴是脾，足阳明是胃，属土而旺于长夏，所以养胎在五、六个月。手太阴是肺，手阳明是大肠，属金而旺于秋季，所以养胎在七、八个月。足少阴是肾，属水而旺于冬季，所以养胎在第九个月。到了第十个月，婴儿在母腹中，接受了各脏的气，然后等待时机出生。这两家的说法都有道理。然而在十二经中，只有手少阴心脉、手太阳小肠脉及足太阳膀胱脉都没有提到养胎，大概是因为第九个月的滋养在肾，那么膀胱也在其中了。只有心与小肠互为表里，心是五脏六腑的主宰，虽然尊贵而无为，但脏气所及，神无不到；小肠贴近胞胎，由丙火所化，气无不到，所以都不主管某个月份，但实际上没有哪个月不在滋养。胎孕的道理不出于此。只是胎儿有男女之分，则成型有快慢；体质有阴阳之分，则怀向有背顺不同。所以男胎动在三个月，因为阳性早；女胎动在五个月，因为阴性迟。女胎像母亲而怀，所以母亲的腹部软；男胎面向母亲而怀，所以母亲的腹部硬。这又是男胎女胎的不同之处。至于出生后，婴儿的寿夭，原因有两个，一是由于禀赋，二是由于抚养。禀赋是胎元的根本，是接受于父母的精气。抚养是寿夭的根本，居住环境的寒温，饮食的得失都是关键。大凡年轻父母的孩子多有瘦弱的，是因为欲望频繁而精气稀薄；年老父母的孩子反而多强壮，是因为欲望少而精气保全。饮酒多的人子女多不育，因为酒乱精，则精半非真而湿热胜。纵欲多的人子女多不育，因为怀孕后不节制，盗泄母阴，夺取养胎之气。此外如饥饱劳逸，五情六气，无不各有关系，这都是所谓的禀赋。至于抚养的方法，俗传有话说：若要小儿安，须带三分饥与寒。这话非常不当。想要让他带点饥饿，是担心饮食过度罢了，过度则伤脾而生积聚，确实不好。所以只应当防止他放肆无度，层层进餐且突然大量进食，脾来不及消化，则没有不生病的。如果饮食均匀调和，节制生冷，有什么病呢？如果说带饥，那就不可以了。但这不过是想防患于未然，说与其过饱，宁可稍微饥饿，这也还算是可以的。至于“寒”这个字，则大有关系。看经典说圣人避风如避箭，则风寒的危害不小。那些婴儿以未成的血气，嫩薄的肌肤，比起大人，相差百倍，怎么能让它们带寒呢？我看见新出生的婴儿，多生惊风抽搐等疾病，大概因为他们素来处在腹中，包裹保护最严密，等到胞胎刚脱离，极易感受邪气，而接生者迟缓不慎，则风寒袭击他们，多导致不治而死。等到稍大一点，每多发热，轻则为鼻塞咳嗽，重则为小儿伤寒。儿科医生不认识，一概呼为变蒸，误药致死的就是这种情况。或者寒气伤脏，则吐则泻，或因寒生热，则惊则疳，种种变化产生，多由外感引起。虽然禀体强盛，不畏风寒的，也常有；但强者占三分之一，弱者占三分之二，伤热的占十分之三，伤寒的占十分之七。况且富贵贫贱，气质本自不同，医生不能察明根本，只知道见热攻热，婴儿不能说话，病人家属不能辨别，只能听天由命，实在可悲。又有说小儿是纯阳之体，所以多宜清凉治疗的，这种说法尤其误人。按《上古天真论》说：女子十四岁，男子十六岁，而后天癸至。天癸是阴气，小儿的阴气未到，所以叫纯阳，原不是阳气有余的意思，只是稚阳而已，稚阳的阳，那点阳气有多少？如果阳本来不虚，而误认为是火，则必用寒凉，妄攻其热，阴既不足，又伐其阳，多导致阴阳俱败，脾肾俱伤，又将依靠什么希望生存呢？还有王节斋说：小儿没有补肾法。说男子到十六岁肾才充满，既满之后，妄用亏损，则可用药补之。如果在受孕之时，禀受不足，则无可补；禀受原本充足，又何待于补呢？唉！这是什么说法呢？小儿的阴气未成，就是肾虚；或者父母多欲而所禀水亏，也是肾虚。阴既然不足而不知道补，阴绝则孤阳也灭，为什么说无可补呢？这个道理只有薛立斋独自领悟。我因为得子晚，且多次获得治愈儿子疾病的成效，怜悯人们误解，所以写在这里，作为难以生育者的帮助。
(From *Suwen: Fuzhong Lun*. Appendix: *Qibing Lun* - Methods for Infant Protection)
The Yellow Emperor asked, "How can one know that a pregnant woman is about to give birth?" Qibo replied, "The body may have symptoms of illness, but the pulse will not show pathological signs." (By "body has illness," it refers to conditions such as amenorrhea and morning sickness. When the body is ill, the pulse should also be abnormal, such as being intermittent or irregular, or presenting wiry, choppy, fine, or rapid qualities; these are all pathological pulses indicating true disease. If the six pulses are harmonious and slippery while the body feels uneasy, this is undoubtedly due to fetal qi. For detailed meanings regarding fetal pulses, see Chapter 23 on Pulse and Color.)
The Yellow Emperor asked, "Some people become aphonic (unable to speak) in the ninth month of pregnancy. What causes this?" Pregnancy involves carrying another life within the body, hence termed "double body" (Chongshen). Aphonia refers to hoarseness or inability to speak. (Aphonia, pronounced 'yin'.) Qibo answered, "This is because the collaterals of the uterus are obstructed." (In the ninth month of pregnancy, the fetus has grown large, thereby obstructing the collaterals within the uterus.) The Yellow Emperor asked, "Why do you say so?" Qibo said, "The uterine collaterals are connected to the Kidney. The Foot-Shaoyin Kidney Meridian passes through the Kidney and connects to the root of the tongue; thus, speech becomes impaired." (The collaterals within the uterus refer to those of the Chong and Ren meridians. The uterine collaterals connect to the Kidney and ascend to meet at the throat. Therefore, obstruction of these collaterals leads to aphonia.) The Yellow Emperor asked, "How should it be treated?" Qibo said, "No treatment is needed; speech will return naturally in the tenth month." (When the fetus is born in the tenth month, the uterine collaterals reopen, and speech returns, so no intervention is necessary.)
The acupuncture principles state: "Do not damage what is deficient, nor tonify what is excessive, lest you create pathology; only then should regulation occur." (Zhen refers to disease. Treating when treatment is inappropriate either damages the deficient healthy qi or augments the excessive pathogenic factors. Originally without disease, one inadvertently creates illness. Thus, one must observe the physical signs and symptoms before regulating accordingly.) "Do not damage what is deficient" means that for emaciated individuals, one should not use bian stones (acupuncture needles/lancets). (In the ninth month of pregnancy, the body is heavy and fatigued, expending effort to nourish the fetus; this is a time of healthy qi deficiency and weakness. It is absolutely forbidden to use needles or stones to further injure the qi. Bian, pronounced 'chan'.) "Do not augment what is excessive" means that if there is a formed fetus in the abdomen and one mistakenly applies purgation, essence will leak out, leaving the pathogen to dominate the interior, thus stating that pathology is created. (If the fetus in the uterus is pierced, essence will inevitably leak. Leakage of essence injures fetal qi, allowing the pathogen to prevail in the center. This augments the excess, resulting in pathology.)
My commentary states: Regarding the principles of conception and gestation, Wu Fangshi of the middle antiquity wrote in the *Luxin Jing*: In the first month, it is called Tai Bao (fetal sac), formed by the congealing of essence and blood; in the second month, it is called Tai Xing (fetal form), where the embryo begins to take shape; in the third month, the Yang Spirit transforms into three Hun souls; in the fourth month, the Yin Spirit transforms into seven Po souls; in the fifth month, the Five Elements govern the five Zang organs; in the sixth month, the Six Laws determine the six Fu organs; in the seventh month, the eyes open, connecting to light; in the eighth month, the Yuan Shen is complete, descending with true spirit; in the ninth month, the palace structure is fully arranged to establish human life; in the tenth month, Qi reception is sufficient, and all phenomena are formed.
Additionally, in the *Wu Zang Lun*, Qipo is quoted saying: In the first month, like a dewdrop; in the second month, like peach blossoms; in the third month, male and female distinguish; in the fourth month, features are complete; in the fifth month, sinews and bones form; in the sixth month, hair grows; in the seventh month, the Hun wanders, and the infant moves the left hand; in the eighth month, the Po wanders, and the infant moves the right hand; in the ninth month, turns three times; in the tenth month, Qi reception is sufficient.
Sun Simiao stated: Generally, while in the womb, an infant is in the stage of Pei (germ) in the first month, Tai (embryo) in the second month, develops blood vessels in the third month, forms its shape in the fourth month, can move in the fifth month, has complete bones in the sixth month, grows hair in the seventh month, has complete internal organs in the eighth month, ingests food into the stomach in the ninth month, and is born with all spirits prepared in the tenth month. After birth, at sixty days, the pupils form, and the child can cough, laugh, and respond to others; at one hundred fifty days, the Ren Mai forms, and the child can roll over independently; at one hundred eighty days, the hip bones form, and the child can sit alone; at two hundred ten days, the palm bones form, and the child can crawl; at three hundred days, the patella forms, and the child can walk. Failure to develop according to schedule indicates abnormalities.
Furthermore, Chao Yuanfang in the *Bingyuan Lun* stated: The first month of pregnancy is named Taipei, nourished by the Foot-Jueyin Liver Meridian; the second month is named Shigao, nourished by the Foot-Shaoyang Gallbladder Meridian; the third month is named Shitai, nourished by the Hand-Jueyin Pericardium Meridian. At this time, blood does not flow freely, the image begins to transform, and there is no fixed pattern, changing due to influences. To ensure the child is upright and solemn, one should speak righteous words and perform righteous deeds; to ensure beauty, one should wear white jade; to ensure 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 begins 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 spirits are all complete. This is the general outline.
Chen from Linchuan explained this: Attempting to deduce the principle of meridian nourishment in pregnancy discussed by Chao, the Foot-Jueyin is the Liver Meridian, and the Foot-Shaoyang is the Gallbladder Meridian; this is one Zang and one Fu meridian, and the rest follow suit. The commands of the four seasons always begin with Spring Wood; therefore, the nourishment of the twelve meridians begins with the Liver and Gallbladder, which is why nourishment occurs in the first and second months. The Hand-Jueyin is the Pericardium, and the Hand-Shaoyang is the Sanjiao, belonging to Fire and flourishing in Summer; thus, nourishment occurs in the third and fourth months. The Foot-Taiyin is the Spleen, and the Foot-Yangming is the Stomach, belonging to Earth and flourishing in Late Summer; thus, nourishment occurs in the fifth and sixth months. The Hand-Taiyin is the Lung, and the Hand-Yangming is the Large Intestine, belonging to Metal and flourishing in Autumn; thus, nourishment occurs in the seventh and eighth months. The Foot-Shaoyin is the Kidney, belonging to Water and flourishing in Winter; thus, nourishment occurs in the ninth month. By the tenth month, the fetus in the mother's womb has received Qi from all organs and waits for the proper time to be born. Both theories are reasonable. However, among the twelve meridians, only the Hand-Shaoyin Heart Meridian, Hand-Taiyang Small Intestine Meridian, and Foot-Taiyang Bladder Meridian are not mentioned as nourishing the fetus. This is likely because nourishment in the ninth month is in the Kidney, so the Bladder is included. Only the Heart and Small Intestine are exterior-interior pairs. The Heart is the master of the five Zang and six Fu organs; although noble and non-action-oriented, wherever Zang Qi reaches, Shen (Spirit) arrives. The Small Intestine is close to the fetal sac, transformed by Bing Fire, so Qi reaches everywhere. Therefore, they do not govern specific months but are present in every month. The way of conception and gestation lies herein. However, male and female fetuses differ in the speed of formation; Yin and Yang constitutions differ in orientation. Male movement occurs in the third month due to early Yang nature; female movement occurs in the fifth month due to late Yin nature. Female fetuses resemble the mother in orientation, making the mother's abdomen soft; male fetuses face the mother, making the abdomen hard. These are differences between male and female fetuses.
Regarding longevity after birth, there are two causes: constitution (Binfu) and upbringing (Fuyang). Constitution is the root of the fetal origin, receiving essence and Qi from parents. Upbringing is the root of longevity, involving housing temperature and dietary gains/losses. Children of young parents are often weak due to frequent desires and thin essence; children of older parents are often strong due to fewer desires and preserved essence. Those who drink much alcohol often have infertile offspring because alcohol confuses essence, making it impure and dominated by damp-heat. Those indulging in lust often have infertile offspring because lack of restraint during pregnancy drains maternal Yin and steals Qi used to nourish the fetus. Hunger, fullness, labor, rest, five emotions, and six climatic factors all relate to constitution. Regarding upbringing methods, folklore says: "To keep a child safe, keep them slightly hungry and cold." This is highly inappropriate. The suggestion of slight hunger aims to prevent overeating, which damages the Spleen and generates accumulations. One should merely prevent uncontrolled eating and sudden large meals that the Spleen cannot digest. With balanced diet and moderation of raw/cold foods, what illness would arise? Suggesting intentional hunger is incorrect. This advice merely aims at prevention, preferring slight hunger over overfeeding. However, the aspect of "cold" is crucial. Classics state sages avoid wind like arrows; the harm of wind-cold is significant. Infants have undeveloped blood/Qi and tender skin, differing from adults by hundreds of times. How can they endure cold? I see many newborns suffering from convulsions and spasms because they were tightly protected in the womb and are easily attacked by pathogens upon birth. If midwives are slow or careless, wind-cold attacks, often leading to death. As they grow, they often develop fever; mild cases cause nasal congestion and cough, severe cases cause pediatric Shanghan. Pediatricians misdiagnose these as "bianzheng" (physiological fever), leading to fatal medication errors. Cold damaging organs causes vomiting and diarrhea; cold generating heat causes fright and malnutrition (Gan syndrome). Many variations stem from external pathogens. Even strong infants fearing neither wind nor cold exist, but the strong are one-third, the weak two-thirds; thirty percent suffer heat injury, seventy percent cold injury. Nobility and poverty imply different constitutions. Physicians failing to examine the root and simply attacking heat when fever appears, while infants cannot speak and families cannot discern, leave matters to fate, which is lamentable.
The theory that infants are "pure Yang" bodies requiring cooling treatments is particularly misleading. According to *Shanggu Tianzhen Lun*: Females reach menarche at fourteen, males at sixteen, when Tian Gui arrives. Tian Gui is Yin Qi. Since infants' Yin Qi has not arrived, they are called pure Yang, meaning not that Yang is excessive, but that it is immature (Zhi Yang). How much Yang is in immature Yang? If Yang is not solid but mistaken for Fire, cold-cooling herbs will be used to attack heat. With insufficient Yin and destroyed Yang, both Yin and Yang fail, and Spleen and Kidney are damaged. How can survival be expected? Wang Jiezhai stated: There is no method to tonify the Kidney in infants. He claimed males' Kidneys fill only at sixteen; only after filling and subsequent depletion can herbs tonify. If conception receives insufficient endowment, nothing can be added; if originally sufficient, no tonification is needed. Alas! What logic is this? Immature Yin Qi in infants constitutes Kidney deficiency; parental lust causing water deficiency also constitutes Kidney deficiency. If Yin is insufficient and not tonified, Yin extinction leads to the demise of solitary Yang. How can one say it cannot be tonified? Only Xue Lizhai truly understood this. Because I had children late and successfully treated my own children's illnesses, pitying others' misunderstandings, I record this here to assist those struggling with infertility.