夫养胎，须分能所。母为能养，子为所养，名义既殊，致养亦别，故谓之重身。父母交
会之初，子假父母精血，投识于其间，然后成妊，元气质始之谓也。一月血聚，谓之始
；二月精凝，谓之始膏；三月成形，谓之始胎，此亦无次第中次第也。道生一，一生二
，二生三，三生万物。既以三而成，故不得不数月而分也。成形之后，阴阳施化，男女始分
，故随见外象而有感于内。四月始受少阴君火气以养精，五月受太阴湿土气以养肉，六月受
少阳相火气以养气，七月受阳明金气以养骨，八月受太阳水气以养血，九月受厥阴木气以养
筋，十月脏腑俱备，神明已全，俟时而生，此皆所养胎息之所成始成终也。若能养者，惟在
乃母，根据《经》所载而时养之，无妄服食，针灸劳逸等，不特伤胎，亦乃自伤，不可不备学
也。为保傅母，尤宜熟识之。谨备列母之能养，避忌诸法，以继诸后。
一月足厥阴脉养，内属于肝，肝藏血，不可纵怒，及疲极筋力，冒触邪风；亦不可妄针
灸其经。二月足少阳脉养，内属于胆，胆合于肝，共荣于血，不可惊动，及针灸其经。三月
手心主脉养，内属右肾，肾主精，不可纵欲，及悲哀，触冒寒冷；亦不得针灸其经。四月手
少阳脉养，内属三焦，三焦精府，合肾以养精，不可劳逸，及针灸其经。五月足太阴脉养，
内属于脾，脾养肉，不可妄思，及饥饱，触冒卑湿；亦不可针灸其经。六月足阳明脉养，内
属于胃，胃为脏腑海，合于脾以养肉，不得杂食；及针灸其经。七月手太阴脉养，内属于肺
，肺以养皮毛，不可忧郁，及叫呼，触冒烦躁；亦不得针灸其经。八月手阳明脉养，内属于
大肠，合肺以养气，毋食燥物，致气涩；及针灸其经。九月足少阴脉养，内属于肾以养骨，
不可怀恐，及房劳，触冒生冷；亦不得针灸其经。十月足太阳脉养，内属于膀胱以合肾，太
阳为诸阳生气，故使儿脉续缕皆成，六腑通畅，与母分气，神气各全，俟辰而生。唯不说手
少阴心养者，盖心为五脏大主，如帝王不可有为也。若将理得宜，无伤胎脏，更能知转男胎
教之法，斯为尽善，叙例于后。
养胎，必须区分“能养”与“所养”。母亲是能够施予滋养的一方（能养），胎儿是被滋养的对象（所养），名义既然不同，滋养的方式也各异，因此称怀孕为“重身”（身怀六甲）。父母交合之初，胎儿借助父母的精血，神识投入其中，然后形成妊娠，这称为元气质始。怀孕第一个月血聚，称为“始胞”；第二个月精凝，称为“始膏”；第三个月成形，称为“始胎”，这也是在无序中有次序的过程。道生一，一生二，二生三，三生万物。既然以“三”来构成，所以不得不按月来划分阶段。
形体形成之后，阴阳施行化育，男女性别开始区分，因此随着外界形象的不同而产生内在感应。第四个月开始接受少阴君火之气以滋养精髓，第五个月接受太阴湿土之气以滋养肌肉，第六个月接受少阳相火之气以滋养气机，第七个月接受阳明金气以滋养骨骼，第八个月接受太阳水气以滋养血液，第九个月接受厥阴木气以滋养筋脉，第十个月脏腑全部具备，神明已经完备，等待时机出生，这些都是被滋养的胎息从开始到完成的过程。若能好好养护，全在于母亲，根据《内经》所载按时养护，不要乱服食物、药物，针灸、劳逸等不当行为，不仅会伤害胎儿，也会伤害自身，不可不仔细学习。作为保傅母（负责照顾孕妇和胎儿的保姆/教师），尤其应该熟悉这些知识。谨详细列出母亲的养护方法以及避忌的各种法则，以便继后文阐述。
第一个月足厥阴肝经主养，内属于肝，肝藏血，不可放纵愤怒，以及过度劳累筋骨，冒犯邪风；也不可对这条经脉进行妄动的针灸。第二个月足少阳胆经主养，内属于胆，胆与肝相合，共同荣养血液，不可受惊动，以及对该经脉进行针灸。第三个月手心主心包络经主养，内属于右肾（注：此处原文有误或特定理论，通常手心主属心包，但依原文翻译），肾主精，不可放纵性欲，以及悲伤，触犯寒冷；也不得对该经脉进行针灸。第四个月手少阳三焦经主养，内属于三焦，三焦是精气之府，与肾相合以养精，不可过劳或过逸，以及对该经脉进行针灸。第五个月足太阴脾经主养，内属于脾，脾滋养肌肉，不可胡思乱想，以及饥饱不均，触犯卑湿之气；也不可对这条经脉进行针灸。第六个月足阳明胃经主养，内属于胃，胃是脏腑的海，与脾相合以滋养肌肉，不得杂乱饮食；以及对该经脉进行针灸。第七个月手太阴肺经主养，内属于肺，肺滋养皮毛，不可忧郁，以及大声呼叫，触犯烦躁之气；也不得对该经脉进行针灸。第八个月手阳明大肠经主养，内属于大肠，与肺相合以养气，不要吃燥热之物，导致气机涩滞；以及对该经脉进行针灸。第九个月足少阴肾经主养，内属于肾以滋养骨骼，不可心怀恐惧，以及房事劳累，触犯生冷之物；也不得对该经脉进行针灸。第十个月足太阳膀胱经主养，内属于膀胱以配合肾，太阳经是诸阳之气的生气之源，因此使胎儿的脉络连续皆成，六腑通畅，与母亲分离气息，神气各自完备，等待时辰出生。唯独没有提到手少阴心经主养的原因，是因为心是五脏的大主，如同帝王一样不可随意有所作为（意指心不受邪，或心主神明，不宜直接受外邪或刺激）。如果调理得当，不伤及胎脏，更能懂得转男胎的教育方法，这才是尽善尽美，叙述条例在后。
Prenatal care requires distinguishing between the "nourisher" (the mother who provides nourishment) and the "nourished" (the fetus receiving it). Since their roles differ, the methods of nourishment also vary, hence pregnancy is referred to as *Chongshen* (carrying a heavy body). At the initial union of parents, the fetus borrows the essence and blood from both, implanting its consciousness within, thereby forming gestation; this is called the beginning of primordial substance. In the first month, blood gathers, termed *Shibao* (beginning of the womb); in the second month, essence condenses, termed *Shigao* (beginning of paste); in the third month, form takes shape, termed *Shitai* (beginning of the fetus). This represents order within apparent chaos. The Dao generates One, One generates Two, Two generates Three, and Three generates all things. Since formation relies on the number three, months are divided accordingly.
After physical form is established, Yin and Yang execute transformation, and male/female distinctions emerge. Thus, internal changes occur in response to external phenomena. In the fourth month, the fetus begins to receive the Qi of Shaoyin Jueyin Fire to nourish essence; in the fifth month, Taiyin Damp Earth Qi to nourish flesh; in the sixth month, Shaoyang Ministerial Fire Qi to nourish Qi; in the seventh month, Yangming Metal Qi to nourish bones; in the eighth month, Taiyang Water Qi to nourish blood; in the ninth month, Jueyin Wood Qi to nourish sinews; by the tenth month, all Zang-Fu organs are complete, and Shen (spirit/mind) is fully formed, waiting for the proper time to be born. These constitute the beginning and end of fetal nourishment. Effective care depends entirely on the mother. She must follow the prescriptions in the *Neijing* (*Huangdi Neijing*, Yellow Emperor's Inner Canon) for timely nourishment, avoid indiscriminate ingestion of food or medicine, and refrain from improper acupuncture, labor, or rest, as these not only harm the fetus but also injure herself. Such knowledge must be studied diligently. Wet nurses or tutors (*Baofu*) should be particularly familiar with these principles. Herein, the mother's nurturing methods and various avoidance taboos are listed in detail.
In the first month, the Foot-Jueyin Liver Meridian (*Zujueyin Ganjing*) governs nourishment, internally connecting to the Liver. The Liver stores Blood. One must avoid excessive anger, overexertion of sinews and muscles, and exposure to pathogenic winds; furthermore, one must not perform acupuncture on this meridian. In the second month, the Foot-Shaoyang Gallbladder Meridian (*Zushaoyang Danjing*) governs nourishment, internally connecting to the Gallbladder. The Gallbladder harmonizes with the Liver, jointly prospering the Blood. One must avoid fright and disturbance, as well as acupuncture on this meridian. In the third month, the Hand-Jueyin Pericardium Meridian (*Shoujueyin Xinbaojing*) governs nourishment, internally connecting to the Right Kidney (Note: Text specifies Right Kidney). The Kidney governs Essence. One must avoid sexual indulgence, sorrow, and exposure to cold; acupuncture on this meridian is prohibited. In the fourth month, the Hand-Shaoyang Sanjiao Meridian (*Shoushaoyang Sanjiangjing*) governs nourishment, internally connecting to the Sanjiao (Triple Burner). The Sanjiao is the mansion of essence, harmonizing with the Kidney to nourish essence. One must avoid excessive labor or idleness, and acupuncture on this meridian. In the fifth month, the Foot-Taiyin Spleen Meridian (*Zutaiyin Piping*) governs nourishment, internally connecting to the Spleen. The Spleen nourishes flesh. One must avoid excessive thinking, irregular eating habits (hunger/fullness), and exposure to damp earth environments; acupuncture on this meridian is prohibited. In the sixth month, the Foot-Yangming Stomach Meridian (*Zuyangming Weijing*) governs nourishment, internally connecting to the Stomach. The Stomach is the sea of Zang-Fu organs, harmonizing with the Spleen to nourish flesh. One must avoid mixed or improper diets, and acupuncture on this meridian. In the seventh month, the Hand-Taiyin Lung Meridian (*Shoutaiyin Feijing*) governs nourishment, internally connecting to the Lungs. The Lungs nourish skin and hair. One must avoid melancholy, loud shouting, and exposure to irritability; acupuncture on this meridian is prohibited. In the eighth month, the Hand-Yangming Large Intestine Meridian (*Shouyangming Dachangjing*) governs nourishment, internally connecting to the Large Intestine, harmonizing with the Lungs to nourish Qi. One must avoid dry/hot foods that cause Qi stagnation, and acupuncture on this meridian. In the ninth month, the Foot-Shaoyin Kidney Meridian (*Zushaoyin Shennjing*) governs nourishment, internally connecting to the Kidneys to nourish bones. One must avoid fear, sexual fatigue, and exposure to raw/cold foods; acupuncture on this meridian is prohibited. In the tenth month, the Foot-Taiyang Bladder Meridian (*Zuta yang Pangguangjing*) governs nourishment, internally connecting to the Bladder to harmonize with the Kidney. Taiyang is the source of Qi for all Yang meridians, ensuring the fetus's vessels are continuously formed, the Six Fu organs are unobstructed, and Qi separates from the mother, allowing Spirit and Qi to be complete, waiting for the auspicious time to be born. The Hand-Shaoyin Heart Meridian (*Shoushaoyin Xinjng*) is not mentioned as governing nourishment because the Heart is the Great Master of the Five Zang organs, akin to an emperor who must remain unmoved and unaffected. If management is appropriate, preventing damage to the fetal viscera, and if one also understands the teachings for influencing the sex of the fetus (specifically turning to male), this would be perfect. The detailed rules follow.