凡妇人有孕，则手足十二经脉气血周流，俱供养胎元，岂有逐月某经养某胎之理，故不具载。如孕妇有疾，
必择专门名医，平日相信而无错误者，方可用之。若未试之医，有毒之药，切勿轻用，以贻后悔。
更不可轻用针灸，以致堕胎。
妇人经水不行，过二三月，疑是两身，却疑血滞，心烦、寒热、恍惚，以佛手
散、艾叶汤调验之。用全当归七分，生川芎一钱，共为末，浓煎艾叶汤，空心调下，或好酒调服亦可。
待三两时辰，觉脐腹间微动者，即孕也；否则是经滞。动罢即愈，安稳无虞。如不是胎，即不动，所滞恶
物自行，经滞之病亦愈。一方验经脉不行，已经三月者，用生川芎为细末，浓煎艾汤，空心调下二钱，
觉腹内微动，则有胎也；否则经滞。查古方有探胎散，用皂角（去皮）、炙草各一钱，黄连少许，共末，酒调服。
有孕则吐，无孕则不吐。但皂角探胎，未有不吐，恐胃弱之妇，即无胎亦不免于吐耳。姑录此方，用者
慎之。此皆试之以药也。若尺脉搏手，与寸脉滑动者为孕脉，此试之以脉也。凡妇人受孕，四十日外，
必患恶阻，有不患者，在疑似之间，方用此试法。
凡怀男孕，动在三月，阳性早也。妇脐必突，按之颇实，两乳甚黑。男面背母而怀，背脊抵腹，其形
圆如釜，母腹故硬。女孕动在五月，阴性迟也。妇脐软，乳头虽黑不甚。女面母腹而怀，足膝抵腹，下
大上小，其形如箕。又法，令孕妇抱未
生齿儿女，是男孕，则所抱女儿泻青粪。若男孕抱男儿，女孕抱女儿，则无恙。又法，令孕妇前行，人忽从
背后呼之，左回首者是男，右回首者是女。又法，孕妇登厕时，夫从后呼之，男左回首，女右回首。盖
男受胎在左则左重，女胎在右则右重，故回首慎护重处而然也。推之于脉，其义亦然。胎在左，则血气护胎
而盛于左，故脉亦从之，而左脉现滑大疾数等形，为男脉矣。胎在右，当亦如之。再推之经曰∶
阴搏阳别，谓之有子。盖受胎处于脐腹之下，则血气护胎而盛于下，故阴之尺脉，鼓搏有力，而与阳之寸
脉殊别也。又如痈疖发上，则血气从上而寸脉盛；发下，则气血从下而尺脉盛；发左，则气血从左而左脉盛；
发右，则血气从右而右脉盛也。丹溪以左大顺男，右大顺女，为医人左右手，岂非智者之一失欤。但
丹溪治产精微，恐无此失，大约以此诊男女之病而分顺逆，原非诊别男女也。
凡妇女怀孕后，手足十二经脉的气血周身循环流动，都供养胎元，哪里有什么逐月由某条经脉供养某个胎儿的道理，所以不详细记载。如果孕妇患病，必须选择专门的知名医生，平时信任且没有误诊者，才可以任用。若是未曾试用过的医生，或有毒性的药物，千万不要轻易使用，以免留下后悔。更不可轻易使用针灸，导致流产。
妇人月经停止，过了两三个月，怀疑是怀了双身（双胞胎），却又怀疑是血行阻滞，出现心烦、忽冷忽热、神志恍惚等症状，用佛手散、艾叶汤来调服验证。使用全当归七分，生川芎一钱，共研为细末，浓煎艾叶汤，空腹调服，或用好酒调服也可以。等待两三时辰后，感觉脐腹部有轻微跳动感的，就是怀孕；否则就是经血阻滞。跳动之后病愈，安稳无忧。如果不是怀孕，就不会有跳动感，所阻滞的恶露会自行排出，经血阻滞的病也会痊愈。另一个方子用于验证月经停止已经三个月的情况，使用生川芎研为细末，浓煎艾叶汤，空腹调服二钱，感觉腹内有轻微跳动的，就有胎；否则是经血阻滞。查阅古方中有探胎散，使用皂角（去皮）、炙甘草各一钱，黄连少许，共研为末，用酒调服。有孕则会呕吐，无孕则不呕吐。但是用皂角探胎，没有不呕吐的，恐怕胃气虚弱的妇女，即使没有怀孕也难免呕吐。姑且记录这个方子，使用者要谨慎。这些都是用药来测试的方法。如果尺脉搏指有力，与寸脉滑动者为孕脉，这是用脉象来测试的方法。凡是妇人受孕，四十天以后，必定会出现恶阻（妊娠反应），也有不出现的，在疑似之间，才使用这种测试方法。
凡是怀男胎，胎动在三个月，因为阳气早至。孕妇的肚脐必然突出，按压起来很坚实，双侧乳房颜色很深黑。男胎面部背对母亲而怀，背部抵住腹部，形状圆如锅，所以母亲的腹部显得坚硬。女胎胎动在五个月，因为阴性迟至。孕妇肚脐柔软，乳头虽然黑但不甚明显。女胎面部朝向母亲腹部而怀，足膝抵住腹部，下大上小，形状如簸箕。又一种方法，让孕妇抱住未长牙齿的小孩，如果是男胎，被抱的女孩会拉青色粪便。如果是男胎抱男孩，女胎抱女孩，则安然无恙。又一种方法，让孕妇向前走，有人忽然从背后呼唤她，向左回头的是男胎，向右回头的是女胎。又一种方法，孕妇上厕所时，丈夫从背后呼唤她，男胎向左回头，女胎向右回头。大概是因为男胎受于左侧则左侧沉重，女胎受于右侧则右侧沉重，所以回头时会小心保护沉重的一侧而如此。推演到脉象，道理也是一样的。胎在左侧，则气血护胎而旺盛于左侧，所以脉象也随之，左脉呈现滑大疾数等形态，这就是男胎的脉象。胎在右侧，也应当如此。再推演《内经》所说：阴搏阳别，谓之有子。大概是因为受胎处于脐腹之下，则气血护胎而旺盛于下，所以阴分的尺脉，鼓搏有力，而与阳分的寸脉截然不同。又如痈疖发于上部，则气血从上而寸脉盛；发于下部，则气血从下而尺脉盛；发于左侧，则气血从左而左脉盛；发于右侧，则气血从右而右脉盛。朱丹溪认为左手脉大顺男胎，右手脉大顺女胎，这是针对医生左右手的说法吗？这难道不是智者的一时失误吗？但是朱丹溪治疗产科精微细致，恐怕不会有此失误，大约是用此法诊断男女之病的顺逆，原本就不是用来辨别胎儿性别的。
Whenever a woman is pregnant, the Qi and Blood of the twelve meridians of the hands and feet circulate throughout the body to nourish the fetal origin (Tai Yuan). How could there be any principle that each month a specific meridian nourishes a specific fetus? Therefore, this is not recorded in detail. If a pregnant woman falls ill, one must select a specialized and renowned physician who has been trusted previously without error before employing them. Physicians who have not been tested, or medicines with toxicity, should never be used lightly, lest they cause regret later. One must also avoid using acupuncture and moxibustion lightly, which might induce abortion.
When a woman’s menstruation stops for two or three months, she may suspect she is carrying twins, yet also worry about blood stasis. Symptoms such as irritability, alternating chills and fever, and mental confusion can be verified using Foshou San (Buddha's Hand Powder) or Aiye Tang (Mugwort Decoction). Use Quan Danggui (7 fen) and Sheng Chuanxiong (1 qian), grind them into fine powder, decoct Aiye (Artemisia argyi) tea strongly, and take it on an empty stomach, or it can be taken mixed with good wine. After two or three shichen (4-6 hours), if one feels slight movement between the navel and abdomen, it indicates pregnancy; otherwise, it is menstrual stasis. Once the movement occurs, the condition resolves, and one remains safe and secure. If it is not pregnancy, there will be no movement; the stagnant lochia will discharge naturally, and the menstrual stasis will also resolve. Another formula for verifying amenorrhea lasting three months uses Sheng Chuanxiong ground into fine powder, taken with strongly decocted Aiye tea on an empty stomach (2 qian). Feeling slight internal movement indicates pregnancy; otherwise, it is menstrual stasis. Ancient formulas include Tantai San (Fetus-Exploring Powder), made from Zaojiao (Gleditsia sinensis fruit, peeled) and Zhi Gancao (Prepared Licorice root, 1 qian each) plus a small amount of Huanglian (Coptis chinensis rhizome), ground into powder and taken with wine. Those who are pregnant will vomit; those who are not will not. However, using Zaojiao to explore for pregnancy invariably causes vomiting. Women with weak Stomach Qi may vomit even without pregnancy. This formula is recorded here for reference, but users must exercise caution. These are methods of testing with herbs. Testing with pulse diagnosis involves the Chi (Cun-Kou) pulse beating forcefully against the fingers, combined with a slippery and rolling pulse at the Cun position, indicating pregnancy. Generally, after forty days of conception, a woman will suffer from Ezu (morning sickness/emetic disorder of pregnancy). If symptoms are absent or ambiguous, these testing methods may be employed.
In cases of male pregnancy, fetal movement occurs at three months because Yang energy arrives early. The pregnant woman’s navel protrudes, feels firm upon palpation, and both breasts become very dark. A male fetus faces away from the mother, with its back pressing against the abdomen, making the shape round like a cauldron, thus causing the mother’s abdomen to feel hard. In female pregnancy, fetal movement occurs at five months because Yin energy arrives late. The pregnant woman’s navel is soft, and although the nipples are dark, not excessively so. A female fetus faces the mother’s abdomen, with its feet and knees pressing against the belly, resulting in a shape that is larger at the bottom and smaller at the top, resembling a winnowing basket. Another method: have the pregnant woman hold a child who has not yet grown teeth. If she carries a male fetus, the held girl will pass green stool. If a male fetus is held by a boy, or a female fetus by a girl, there will be no adverse reaction. Another method: have the pregnant woman walk forward, then suddenly call her from behind. Turning the head to the left indicates a male fetus; turning to the right indicates a female fetus. Another method: when the pregnant woman is using the toilet, have her husband call her from behind. A male fetus turns left; a female fetus turns right. This is likely because a male fetus conceives on the left side, making the left side heavier, while a female fetus conceives on the right side, making the right side heavier. Thus, turning the head involves protecting the heavier side. Applying this to pulse diagnosis, the principle is similar. If the fetus is on the left, Qi and Blood protect the fetus and become abundant on the left, so the pulse follows suit, with the left pulse appearing slippery, large, rapid, and frequent, indicating a male fetus. If the fetus is on the right, the same applies. Further deducing from the classics: "Yin pulsates distinctly from Yang, this is called having a child." Since conception occurs below the navel and abdomen, Qi and Blood protect the fetus and become abundant below. Therefore, the Yin Chi pulse beats forcefully and distinctly differs from the Yang Cun pulse. Similarly, if a carbuncle or boil erupts above, Qi and Blood rise, and the Cun pulse becomes strong; if below, Qi and Blood descend, and the Chi pulse becomes strong; if on the left, Qi and Blood flow to the left, and the left pulse becomes strong; if on the right, Qi and Blood flow to the right, and the right pulse becomes strong. Zhu Danxi stated that a larger pulse on the left favors a male fetus, and a larger pulse on the right favors a female fetus. Is this referring to the doctor’s left and right hands? Could this not be a momentary oversight by a wise man? However, Zhu Danxi’s treatment of obstetrics was subtle and precise; he likely did not make such an error. It is probable that he used this method to diagnose the favorable or unfavorable course of diseases related to male or female fetuses, rather than to distinguish the sex of the fetus itself.