《便产须知》曰∶勿乱服药，勿过饮酒，勿妄针灸，勿向非常地便，勿举重、登高、涉险，勿恣欲行房。
心有大惊，犯之难产，子必癫痫。勿多睡卧，时时行步，勿劳力过度，使肾气不足，生子
解颅。衣勿太温，食勿太饱，若脾胃不和，荣卫虚怯，子必羸瘦多病。
如犯修造动土，犯其土气，令子破形殒命。刀犯者，形必伤；泥犯者，窍必塞；打击者，色青黯；系缚者，相拘挛。
若有此等，验如影响，切宜避之。《经》曰∶何以知怀子之且生？曰∶身有病而无邪脉也。身有病者，经闭也。经闭
之脉，尺中来而断绝，无邪脉，则尺中之脉和匀而无病，尚未变化，二月则精气正变，其气垂蒸冲胃而为恶阻，至
三四月则恶阴少止，脉甚滑疾，盖男女正成形质，其气沿未定也。至五六月以后，形质已定，男女既分，及八九十月，
血气流通，故其脉平和，而如无娠，非医者，
深明脉理，病者肯明其故，难以诊而知也。《脉诀》云，滑疾不散，胎三月，但疾不散
五月，母至六月后，则疾速亦无矣。然有始终，洪数不变者，其气甚盛，不可一例拘也。
《经》曰∶妇人足少阴脉动甚者，妊子也。又曰∶阴搏阳别，谓之有子，足少阴肾
脉也。动者，如豆厥厥动摇也。阴，尺中也。搏谓搏触于手，尺脉搏击，与寸脉殊
别。则有孕之兆也。
女人以血为本，血旺是为本足，气旺则血反衰，故女人以血胜气者为贵，少阴动甚
者，手少阴之脉也。心主血，动甚则血旺，血旺易胎，故云有子，即《内经》所谓妇人
手少阴脉动甚，妊子是也。尺脉者，左尺足少阴肾之脉也。肾为天一之水，主子宫以系
胞，胎之根蒂也。滑利则不枯涩，有替替含物之象，故妊娠，即《经》所谓阴搏阳别，
谓之有子，叔和所谓尺中之脉，按之不绝，全义也。即此滑利之脉，应指疾而不散，滑
为血液，疾而不散，乃血液敛结之象，是为有胎三月。若但疾而不散，是从虚渐实，
血液坚凝，转成形体，故不滑，此妊娠五月之脉也。
崔紫虚曰∶阴搏于下，阳别于上，血气和调，有子之象，手之少阴，其脉动甚，尺
不绝，此为有孕，少阴属心，心主血脉，肾为胞门，脉应乎尺，或寸脉微，关滑尺数，
往来流利，如雀之啄，或诊三部浮沉一止，或平而虚，当问月水。妇人有病而无邪脉，
此孕非病，所以不月。有病者，言经闭也。无邪脉者，尺脉和匀也，王叔和曰∶妇人妊
娠四月，欲知男女法，左疾为男，右疾为女，俱疾为生二子。又曰∶左脉尺内偏大为
男，右尺内偏大为女，左右俱大，产二子。大者，如实状也，即阴搏阳别之义。尺脉实
大，与寸脉殊别，但分男左女右也。又曰∶左脉沉实为男，右脉浮大为女。张景岳曰∶
以左右分阴阳，则左为阳，右为阴，以尺
寸分阴阳，则寸为阳，尺为阴，以脉体分阴阳，则鼓搏沉实为阳，虚弱浮涩为阴，诸阳
实者为男，诸阴虚者为女，为一定之论。阳气聚面，男子面重，胎必伏；阴气聚背，女
子背重，胎必仰，故溺死者亦然。
《难经》云∶肾有两，左为肾，右为命门，命门男子藏精，女子系胞，则知命门，
即胞门，而子宫属焉。然肾有左右之别，而子宫无左右之分。今丹溪云∶男受胎在左子
宫，女受胎在右子宫，是妇人胞门有两子宫矣。似属凿空无据，但当云气血护胎，而盛
于左，故脉左大左疾则为男，气血护胎，而盛于右，故脉右大、右疾则为女。若云盛于
左子宫为男，盛于右子宫为女。假如品胎骈胎，则子宫亦有累累耶？
《举要》云∶男女之别，以左右取，左疾为男，右疾为女，沉实在左，浮大在右，
左男右女，可以预剖，盖左脉疾胜于右是为男孕，以男属阳居左，胎气钟于阳故左胜，
右脉疾胜于左是为女孕，以女属阴居右胎，气钟于阴，故右胜也。更又视其腹如箕为女
胎，腹如釜为男胎，盖男女孕于胞中，女面母腹，则足膝抵腹，下大上小，故如箕，男
面背母，则背脊抵腹，其形正圆，故如釜也。且胎有男女，而成有迟速，男动在三
月，阳性早也。女动在五月，阴性迟也。又有云∶三月五月动者，多男；四月六月动
者，多女，是奇偶之数也。
杨仁斋曰∶叔和以左手太阳浮大为女，右手太阴沉细为男。元实以右手浮大为女，
左手沉实为男，较是二说，不无抵悟。然即《脉经》本旨而详之，又有若异而实同者。
《经》曰∶左手沉实为男，右手浮大为女。又曰∶左右手俱浮大者，生二女，俱沉实
者，生二男，元宾之所主者此也，《经》曰∶左手尺中浮大者男，右手尺中沉细者女。又
曰∶尺脉俱浮产二男，尺脉俱沉产二女，叔和之所主者此也。何者沉细之说与沉实之义
不同？右尺浮大之说，与右手浮大亦异？欲知男女之法，大抵沉实者，为男，沉细者，
为女；右尺浮大者，固知其女，左尺浮大者，大抵皆男。沉细为女，沉实为男，即所
谓诸阳为男，诸阴为女是也。左尺浮大为男，右尺浮大为女，即所谓左疾为男，右疾
为女是也。元宾言其详，盖合左右两手而列阴阳，叔和言其略，不过脉经论尺脉之义，
尚有何异同之辨哉！妇人三部，浮沉正等，无他病而不月者。孕也。尺大而旺者，亦
然。左尺洪大滑实为男，右尺洪大滑实为女，体弱之妇尺内按之不绝，便是有子，月
断病多，六脉不病，亦为有子，所以然者，体弱而脉难显也。《脉经》曰∶三部浮沉正
等，按之不绝者，妊娠也。何尝拘于洪滑耶？
凡女人务调血气充足，阴阳和畅，月事无愆期之患，子宫无阻塞之虞，固其天真，
壮其胃气，勿泥妇人多气而以香附之类损其血，缩砂之类残其气，再加情性调和，存养
神气，柔德既彰，受娠可必，如此者，谓之有其地矣。抑男子精衰，多由于七情不能致
慎，五脏不能相生。《素问》曰∶肾者主水，受五脏六腑之精而藏之，五脏盛乃能泻。
《灵枢》曰∶五脏主藏精，藏精者，不可伤，盖五脏各有精，随用而灌注于肾，肾不过为
都会关司之所，非肾一脏独有精也。奈何举世不察，不能别脏腑之有余不足而平之，但
以补肾为功，不知热则害水，寒则伐火，即使肾气得补，而四脏未平，终无相生之理，
曷成孕育之功？务调五脏，精气俱充，心肾更足，如此者，谓之有其种矣。天地生物，
必有氤氲之候，万物化生，岂无乐育之时，居恒必两家寡欲，至经行一度，必有一日氤
氲之候，于一时辰之间，气蒸而热，神昏而闷，有动而莫遏之状，此的候也。逆而取之
则成丹，顺而施之则成胎，如此者，谓之知其时候矣。然有意种子，兢兢业业，必难结
胎。偶意为之，不识不知，成胎甚易，既播种后，勿复交接以扰子宫，勿令劳役，勿
令食冷，勿令疾行，勿令跌仆，勿令过浴，勿令过醉，勿令之怒，勿令之惊，多服健胃
和中，平肝养气之药，随时调护，可无遗堕之虞。盖数月堕胎，人皆知之，一月堕胎，
人莫能觉，既固其胎，宜遵胎教，巢氏曰∶妊娠三月始胎，而形象始化，未有定仪，因
感而变，若欲子端正壮严，宜口谈正言，身行正事，欲生男者，宜佩弦，执弓矢，欲生
女者，宜佩韦施环，欲子美好，宜佩白玉，欲子贤能，宜看诗书。古人转女为男之法，
或以绛纱囊佩雄黄于左者，或潜以夫发及手足甲置席下者，或以釜置床下，系刃向下
者，或潜以雄鸡尾尖长毛三茎置席下者，勿令本妇知，此皆外象内感，告灶以鸡试之
则一窠皆雄也。盖胎化之法，亦理之自然，故食牡鸡取阳精之全于天产者，佩雄黄取阳
精之全于地产者，操弓矢藉刀斧，取刚物之见人事者，气类潜感，造化密移，物理所
有，故妊妇见神像异物，多生鬼怪，即其征矣。象牙犀角，纹逐象生，山药鸡冠，形随
人变，以卵告灶而抱鸡，以苕帚扫捕而成孕，物且有感，况于人乎！然造物有不毛之
地，人应之，妇人有无子宫者，造物无不雨露之天，人应之，男子皆能施化，往往自失
其道，致斩万世之传，图子者，可不猛然醒悟乎！
启宫丸
治妇人肥盛，子宫脂满壅塞，不能孕育。
芎 白术 半夏曲 香附（一两） 茯苓 神曲（五钱） 橘红 甘草（二钱）
粥丸，白汤送下三钱
橘、半、白术燥湿以除痰，香附、神曲理气以消滞，川芎散郁以活血，茯苓、甘
草去湿和中，助其生气，则壅者，通塞者启矣。肥而下孕、多由痰盛，故以二陈为君，而加气血药也。
诜诜丸
治妇人冲任虚寒，胎孕不成，或多损坠。
当归（酒洗，焙） 川芎 石斛（酒浸，炒） 白芍药 牡丹皮 延胡索（各一两） 肉桂（
去皮，五钱） 泽兰叶 白术（各一两五钱） 干姜（泡，五钱） 熟地黄（洗、焙，二两）
为末，醋糊丸，桐子大，每服五十丸，空心温酒下。
当归建中汤
治妇人一切血气不足，虚损羸瘦。
当归（四两） 肉桂（去皮） 甘草（炙，各二两） 白芍药（六两）
每服五钱，姜枣水煎服。
补中丸
治妇人虚损诸疾，宜常服。
川芎 白芍药 黄 当归 人参 陈皮（各五钱） 白术 地黄（各一两）
为末，蜜丸，每服五十丸，温水下。
八珍散
调和荣卫，滋养血气，进美饮食。
四物汤、四君子汤等分。
姜枣水煎，食前温服。
地黄丸
治肾经不足，发热作渴，小便淋秘，气壅痰嗽，头目眩晕，眼花耳聋，咽燥舌痛，牙齿不固，腰膝痿
软，自汗、盗汗，诸血失音，水泛为痰，血虚烦躁，下部疮疡，足跟作痛等证。
熟地黄（八两，酒煮杵膏） 山茱萸（酒润枝炒） 干山药（炒黄。各四两） 牡
丹皮（酒洗，微炒） 白茯苓（人乳制焙） 泽泻（淡盐酒拌炒。各三两）
为末蜜丸，如桐子大，空心淡盐汤下四钱。
滋血汤
治妇人皮聚色落，心肺俱伤，血脉虚弱，月水过期。益气养血。
人参 白茯苓 川芎 当归 白芍 山药 黄 熟地
水煎，食前温服。
《便产须知》说：不要乱吃药，不要过量饮酒，不要随意进行针灸，不要在非正常场所分娩，不要举重、登高或涉险，不要放纵性欲行房。
如果心中受到大惊吓，触犯这些禁忌会导致难产，孩子出生后必定患有癫痫。不要过多卧床睡觉，要时常走动，不要过度劳累，以免肾气不足，导致孩子出生时囟门迟闭（解颅）。衣服不要穿得太暖，食物不要吃得太饱，如果脾胃不和，营卫虚弱怯弱，孩子必定瘦弱多病。
如果遇到修造动土，触犯了土气，会使孩子破相甚至丧命。触犯刀器，形体必受伤；触犯泥土，七窍必堵塞；遭受打击，肤色青暗；被束缚，肢体拘挛抽搐。
如果有上述情况，验证起来灵验如影随形，务必避开这些禁忌。《内经》说：怎么知道孕妇快要生产了？回答说：身体有病症表现但脉象没有邪气。身体有病，指的是月经停止。月经停止的脉象，尺部脉来去中断绝，如果没有邪气，那么尺部脉象和缓均匀而没有病态，说明胎气尚未变化。到了怀孕两个月，精气正在转变，胎气上冲胃脘而导致恶阻（妊娠呕吐），到三四月时恶阻症状逐渐停止，脉象非常滑利疾数，这是因为男女胎儿正在形成形体质地，其气机尚未稳定。到了五六月以后，形体质地已经确定，男女性别已分，等到八九十月，血气流通，所以脉象平和，就像没有怀孕一样，如果不是医生深明脉理，患者能明白其中的缘故，很难通过诊脉得知。《脉诀》说：脉象滑疾不散，是怀孕三个月；如果只有疾数而不散，是五个月；母亲到了六个月后，这种疾速的脉象也就消失了。然而有的孕妇始终洪数不变，这是胎气很旺盛，不能一概而论拘泥于常法。
《内经》说：妇人足少阴脉跳动明显的，是怀孕了。又说：阴脉搏击有力而与阳脉有别，叫做有孕，这里的阴指的是足少阴肾脉。所谓“动”，像豆子一样厥厥动摇。所谓“阴”，指尺部脉。所谓“搏”，是指手指触按的感觉，尺脉搏击有力，与寸脉截然不同，这就是有孕的征兆。
女人以血为本，血旺才是根本充足，气旺则血反而衰，所以女人以血胜气为贵。少阴脉动甚，指的是手少阴心脉。心主血，脉动甚说明血旺，血旺容易受孕，所以说有子，即《内经》所说的妇人手少阴脉动甚，即为怀孕。尺脉，指的是左尺足少阴肾之脉。肾为天一之水，主管子宫并系胞宫，是胎元的根本。脉象滑利则不枯涩，有充实包含万物之象，所以是妊娠，即《内经》所说的阴搏阳别，谓之有子，王叔和所说的尺中脉按之不绝，都是这个意思。就这种滑利的脉象，应指疾数而不散，滑代表血液，疾数而不散，是血液敛结之象，这是怀孕三个月的脉象。如果只是疾数而不散，是从虚证逐渐转为实证，血液坚凝，转成形体，所以不再滑利，这是怀孕五个月的脉象。
崔紫虚说：阴脉搏动于下，阳脉区别于上，血气和调，是有孕之象，手少阴脉动甚，尺脉不绝，这是有孕。少阴属心，心主血脉，肾为胞门，脉应于尺部。或者寸脉微细，关脉滑利，尺脉数急，往来流利，像鸟雀啄食一样；或者诊察三部脉浮沉力度一致而止，或者平和而虚，应当询问月经情况。妇人有病状但没有邪脉，这是怀孕而不是生病，所以月经不来。说有病，是指月经停止。说无邪脉，是指尺脉和匀。王叔和说：妇人怀孕四个月，想知道男女的方法，左手脉疾数为男，右手脉疾数为女，两手都疾数是生双胞胎。又说：左尺脉偏大为男，右尺脉偏大为女，左右都大，生双胞胎。所谓“大”，就像实证的样子，即阴搏阳别的含义。尺脉实大，与寸脉不同，只是区分男左女右罢了。又说：左脉沉实为男，右脉浮大为女。张景岳说：以左右分阴阳，则左为阳，右为阴；以寸尺分阴阳，则寸为阳，尺为阴；以脉体分阴阳，则鼓搏沉实为阳，虚弱浮涩为阴，诸阳实者为男，诸阴虚者为女，这是一定的理论。阳气聚于面，男子面部丰满，胎必伏卧；阴气聚于背，女子背部丰满，胎必仰卧，所以溺死者也是这样。
《难经》说：肾有两个，左边为肾，右边为命门，命门在男子藏精，在女子系胞，由此可知命门即胞门，而子宫属于其中。然而肾有左右之分，而子宫没有左右之分。现在朱丹溪说：男受胎在左子宫，女受胎在右子宫，这意味着妇人胞门有两个子宫了。这似乎属于凭空捏造没有依据，只应当说是气血护胎，而盛于左侧，所以脉象左大左疾则为男；气血护胎，而盛于右侧，所以脉象右大右疾则为女。如果说盛于左子宫为男，盛于右子宫为女，假如是双胎或多胎，难道子宫也有多个吗？
《脉诀举要》说：男女的区别，以左右来取，左脉疾数为男，右脉疾数为女，左脉沉实在左，右脉浮大在右，左男右女，可以预先判断，大概左脉疾数胜于右脉是为男孕，因为男属阳居左，胎气钟聚于阳故左脉胜；右脉疾数胜于左脉是为女孕，因为女属阴居右，胎气钟聚于阴故右脉胜。还可以观察腹部，如果腹部形状像簸箕（前宽后窄）为女胎，腹部形状像锅釜（正圆）为男胎，大概男女孕于胞中，女面母腹，则足膝抵腹，下大上小，所以像簸箕；男面背母，则背脊抵腹，其形正圆，所以像锅釜。而且胎有男女，而成形有快慢，男胎动在三个月，因为阳性早；女胎动在五个月，因为阴性迟。又有说法说：三月五月动的，多生男；四月六月动的，多生女，这是奇偶之数。
杨仁斋说：王叔和认为左手太阳脉浮大为女，右手太阴脉沉细为男。元宾认为右手浮大为女，左手沉实为男，比较这两种说法，不无矛盾。然而根据《脉经》的本旨详细分析，又有看似不同实则相同的地方。《脉经》说：左手沉实为男，右手浮大为女。又说：左右手都浮大的，生两个女儿；都沉实的，生两个儿子，这是元宾所主张的。《脉经》又说：左手尺中浮大为男，右手尺中沉细为女。又说：尺脉都浮的产两个男孩，尺脉都沉的产两个女孩，这是王叔和所主张的。为什么沉细的说法与沉实的意义不同？右尺浮大的说法，与右手浮大也不同？想要知道男女的方法，大体上沉实者为男，沉细者为女；右尺浮大的，固然是女，左尺浮大的，大体都是男。沉细为女，沉实为男，就是所谓的诸阳为男，诸阴为女。左尺浮大为男，右尺浮大为女，就是所谓的左疾为男，右疾为女。元宾说得详细，大概是综合左右两手来列阴阳；王叔和说得简略，不过是《脉经》论述尺脉的意义，还有什么异同可辨呢！妇人三部脉浮沉正等，没有其他疾病而停经的，是怀孕。尺脉大而旺的，也是如此。左尺洪大滑实为男，右尺洪大滑实为女，体质弱的妇女尺内按之不绝，就是有孕，月经断绝且多病，六脉没有病象，也是有孕，之所以这样，是因为体质弱而脉象难以显现。《脉经》说：三部浮沉正等，按之不绝者，是妊娠。何曾拘泥于洪滑脉呢？
凡是女人务必调理血气充足，阴阳和畅，月经没有错期的隐患，子宫没有阻塞的忧虑，巩固先天真气，壮大胃气，不要拘泥于妇人多气而以香附之类损伤其血，缩砂之类残害其气，再加上性情调和，存养神气，柔德彰显，受孕就可以必然实现，像这样的人，叫做具备了受孕的条件（有其地）。另一方面，男子精衰，多由于七情不能谨慎，五脏不能相生。《素问》说：肾主水，接受五脏六腑的精气而储藏它，五脏精气旺盛才能排泄。《灵枢》说：五脏主藏精，藏精的东西，不可伤害，大概五脏各有精气，随着使用而灌注于肾，肾不过是为都会关司之所，并非肾一脏独有精气。为何举世之人不明察，不能辨别脏腑的有余不足而平调它，只把补肾作为功效，不知道热则害水，寒则伐火，即使肾气得补，而四脏未平，终究没有相生的道理，怎能成就孕育之功？务必调理五脏，精气俱充，心肾更足，像这样的人，叫做具备了优良的种子（有其种）。天地生物，必有氤氲交感的时候，万物化生，岂无乐育之时，平时必须两家寡欲，直到月经来潮一次，必有一天氤氲的时机，在一个时辰之间，气蒸而热，神昏而闷，有冲动而不可遏制的状态，这是确切的时机。逆而取之则成丹药，顺而施之则成胎，像这样的人，叫做知道了受孕的时机。然而有意求子，兢兢业业，一定难结胎。偶然为之，不识不知，成胎很容易，既然播种后，不要再交接以扰乱子宫，不要令其劳役，不要令其吃冷食，不要令其疾行，不要令其跌仆，不要令其过浴，不要令其过醉，不要令其发怒，不要令其受惊，多服用健胃和中、平肝养气的药物，随时调护，可以没有流产的忧虑。大概数月堕胎，人们都知道，一月堕胎，人们不能察觉，既已固其胎，应当遵循胎教，巢元方说：妊娠三月始胎，而形象开始变化，未有定仪，因感而变，如果想要孩子端正庄严，应当口谈正言，身行正事；想要生男的，应当佩带弦乐器，执弓矢；想要生女的，应当佩带皮革饰品，施环；想要孩子美好，应当佩带白玉；想要孩子贤能，应当看诗书。古人转女为男的方法，有的用绛纱囊佩雄黄于左侧，有的暗中将丈夫头发及手足甲置于席下，有的将釜置于床下，系刃向下，有的暗中将雄鸡尾尖长毛三茎置于席下，不要让本妇知道，这都是外象内感，用鸡试之则一窝皆雄。大概胎化之法，也是理之自然，所以吃牡鸡取阳精之全于天产者，佩雄黄取阳精之全于地产者，操弓矢藉刀斧，取刚物之见人事者，气类潜感，造化密移，物理所有，所以妊妇见神像异物，多生鬼怪，就是其征验。象牙犀角，纹逐象生，山药鸡冠，形随人变，以卵喂灶神而抱鸡，以苕帚扫捕而成孕，物且有感应，何况于人呢！然而造物有不毛之地，人应之，妇人有无子宫者，造物无不雨露之天，人应之，男子皆能施化，往往自失其道，致斩万世之传，图子的人，可不猛然醒悟乎！
启宫丸
治疗妇人肥胖，子宫脂满壅塞，不能孕育。
川芎、白术、半夏曲、香附（各一两），茯苓、神曲（各五钱），橘红、甘草（各二钱）。
用米粥制作丸剂，白开水送服三钱。
橘红、半夏、白术燥湿以除痰，香附、神曲理气以消滞，川芎散郁以活血，茯苓、甘草去湿和中，助其生气，则壅塞者通，闭塞者启。肥胖而下孕困难，多由痰盛所致，所以以二陈汤为主，而加入气血药。
诜诜丸
治疗妇人冲任虚寒，胎孕不成，或多次流产坠胎。
当归（酒洗，焙干）、川芎、石斛（酒浸，炒）、白芍药、牡丹皮、延胡索（各一两），肉桂（去皮，五钱），泽兰叶、白术（各一两五钱），干姜（炮制，五钱），熟地黄（洗、焙干，二两）。
研为末，醋糊为丸，如梧桐子大，每服五十丸，空腹温酒送下。
当归建中汤
治疗妇人一切血气不足，虚损羸瘦。
当归（四两），肉桂（去皮），甘草（炙，各二两），白芍药（六两）。
每服五钱，加生姜、大枣水煎服。
补中丸
治疗妇人虚损诸疾，宜常服。
川芎、白芍药、黄芪、当归、人参、陈皮（各五钱），白术、地黄（各一两）。
研为末，蜜丸，每服五十丸，温水送下。
八珍散
调和营卫，滋养血气，增进饮食美味。
四物汤、四君子汤等分。
加生姜、大枣水煎，饭前温服。
地黄丸
治疗肾经不足，发热作渴，小便淋秘，气壅痰嗽，头目眩晕，眼花耳聋，咽燥舌痛，牙齿不固，腰膝痿软，自汗、盗汗，诸血失音，水泛为痰，血虚烦躁，下部疮疡，足跟作痛等证。
熟地黄（八两，酒煮捣膏），山茱萸（酒润枝炒），干山药（炒黄，各四两），牡丹皮（酒洗，微炒），白茯苓（人乳制焙），泽泻（淡盐酒拌炒，各三两）。
研为末，蜜丸，如梧桐子大，空腹淡盐汤送服四钱。
滋血汤
治疗妇人皮肤干枯色落，心肺俱伤，血脉虚弱，月经过期。益气养血。
人参、白茯苓、川芎、当归、白芍、山药、黄芪、熟地黄。
水煎，饭前温服。
According to *Bian Chan Xu Zhi* (Necessary Knowledge for Childbirth): Do not take medicine indiscriminately, do not drink alcohol excessively, do not undergo acupuncture or moxibustion arbitrarily, do not give birth in abnormal places, do not lift heavy objects, climb heights, or venture into danger, and do not indulge in sexual intercourse.
If the heart is subjected to great fright, violating these taboos will lead to difficult labor, and the child will inevitably suffer from epilepsy. Do not sleep or lie down too much; walk frequently. Do not overexert yourself, as this may deplete Kidney Qi, resulting in a child born with open fontanelles (Jie Lu). Do not dress too warmly, and do not eat until overly full. If the Spleen and Stomach are disharmonious, and Ying (Nutritive) and Wei (Defensive) Qi are deficient and weak, the child will inevitably be emaciated and prone to illness.
If one encounters construction or earth-moving activities and offends the Earth Qi, it may cause the child to have facial deformities or even die. Offending by blades causes physical injury; offending by mud blocks the orifices; being struck results in dark blue discoloration; being bound leads to limb contractures.
If such conditions occur, verification proves them as accurate as shadows and echoes; one must strictly avoid these taboos. The *Classic* states: How do we know that a pregnant woman is about to give birth? It is said: The body has symptoms of disease, but the pulse shows no pathogenic signs. "Body having disease" refers to amenorrhea. The pulse of amenorrhea typically presents as interrupted at the Chi position. If there are no pathogenic signs, the Chi pulse is harmonious and uniform without disease, indicating that the fetal Qi has not yet transformed. By the second month, Jing (Essence) and Qi are transforming; the fetal Qi rises to the Stomach causing morning sickness (E Zu). By the third and fourth months, morning sickness subsides, and the pulse becomes very slippery and rapid, because the male and female fetuses are forming their physical structures, and their Qi is not yet stable. After the fifth and sixth months, the physical structure is established, and sexes are distinguished. By the eighth and ninth months, Blood and Qi flow smoothly, so the pulse is peaceful, resembling that of a non-pregnant person. Unless a physician deeply understands pulse theory, and the patient understands the reason, it is difficult to diagnose pregnancy solely through pulse taking. The *Mai Jue* (Pulse Classic) says: A slippery and rapid pulse that does not scatter indicates three months of pregnancy; if only rapid and not scattered, it indicates five months; after the sixth month of pregnancy, this rapid quality disappears. However, some women maintain a surging and rapid pulse throughout, indicating vigorous fetal Qi, which cannot be rigidly applied to all cases.
The *Classic* states: When the Foot Shaoyin pulse beats strongly in a woman, she is pregnant. It also says: When the Yin pulse beats forcefully and differs distinctly from the Yang pulse, it is called having a child. Here, Yin refers to the Foot Shaoyin Kidney pulse. "Beating strongly" means trembling like a bean. "Yin" refers to the Chi position. "Bo" (beat) refers to the tactile sensation; the Chi pulse beats forcefully, distinct from the Cun pulse, which is a sign of pregnancy.
Women take Blood as their root; abundant Blood indicates sufficient root. If Qi is abundant, Blood may become relatively deficient. Therefore, it is valuable for women to have Blood prevailing over Qi. When the Shaoyin pulse beats strongly, it refers to the Hand Shaoyin Heart pulse. The Heart governs Blood; strong beating indicates abundant Blood, which facilitates conception, hence "having a child." This corresponds to the *Nei Jing* statement: When the Hand Shaoyin pulse beats strongly in a woman, she is pregnant. The Chi pulse refers to the Left Foot Shaoyin Kidney pulse. The Kidney is the Water of Tian Yi (Heaven One), governing the uterus and connecting to the Bao Gong (Uterus), serving as the root of the fetus. A slippery and smooth pulse indicates moisture and lack of dryness, presenting an image of fullness containing life, thus indicating pregnancy. This aligns with the *Classic*: "Yin beats forcefully and differs from Yang, called having a child," and Wang Shuhe's description: "The Chi pulse, when pressed, does not cease," both conveying the same meaning. Regarding this slippery pulse, responding to the finger as rapid and not scattering, "slippery" represents Blood, and "rapid without scattering" indicates the gathering and condensing of Blood, which is the pulse for three months of pregnancy. If merely rapid without scattering, it indicates a transition from deficiency to excess, where Blood solidifies and forms the body, thus losing slipperiness; this is the pulse for five months of pregnancy.
Cui Zixu stated: Yin pulses beat below, Yang pulses differ above; Blood and Qi are harmonious, indicating pregnancy. The Hand Shaoyin pulse beats strongly, and the Chi pulse does not cease, confirming pregnancy. Shaoyin belongs to the Heart, which governs Blood vessels. The Kidney is the Gate of the Womb, and the pulse manifests at the Chi position. Alternatively, the Cun pulse may be faint, Guan pulse slippery, and Chi pulse rapid, flowing freely like a sparrow pecking. Or, examining the three positions, floating and sinking are equal and stop, or are peaceful and empty; one should inquire about menstruation. A woman with symptoms but no pathogenic pulse is pregnant, not ill, hence the cessation of menstruation. "Having disease" refers to amenorrhea. "No pathogenic pulse" means the Chi pulse is harmonious. Wang Shuhe said: For a woman four months pregnant, to determine the sex: left rapid pulse indicates a boy, right rapid pulse indicates a girl; both rapid indicate twins. He also said: Left Chi pulse biased large indicates a boy, right Chi pulse biased large indicates a girl; both large indicate twins. "Large" resembles an excess condition, meaning Yin beats forcefully and differs from Yang. The Chi pulse is substantial and large, distinct from the Cun pulse, distinguishing male (left) and female (right). He further said: Left pulse deep and solid indicates a boy, right pulse floating and large indicates a girl. Zhang Jingyue stated: Dividing Yin and Yang by left and right, left is Yang, right is Yin. Dividing by Cun and Chi, Cun is Yang, Chi is Yin. Dividing by pulse body, beating and deep-solid are Yang, weak and floating-rough are Yin. All Yang-excess conditions indicate boys, all Yin-deficiency conditions indicate girls; this is a fixed principle. Yang Qi gathers on the face; men have fuller faces, so the fetus lies prone. Yin Qi gathers on the back; women have fuller backs, so the fetus lies supine. Thus, drowning victims exhibit similar postures.
The *Nan Jing* states: There are two kidneys; the left is the Kidney, the right is the Ming Men (Gate of Life). In men, Ming Men stores Essence; in women, it connects to the Bao Gong. Thus, Ming Men is the Gate of the Womb, belonging to the uterus. However, while the Kidneys have left and right distinctions, the uterus does not. Zhu Danxi claimed: Male conception occurs in the left uterus, female conception in the right uterus, implying women have two uteruses. This seems baseless. It is better to say that Qi and Blood protect the fetus, flourishing on the left, so left-large and left-rapid pulses indicate a boy; flourishing on the right, right-large and right-rapid pulses indicate a girl. If one claims flourishing in the left uterus yields a boy and right uterus yields a girl, what about multiple pregnancies? Would there be multiple uteruses?
The *Ju Yao* states: Distinguishing male and female by left and right: left rapid indicates a boy, right rapid indicates a girl; left deep-solid, right floating-large. Left-boy, right-girl can be predicted. Generally, left pulse rapid surpassing right indicates male pregnancy, as males belong to Yang residing on the left, and fetal Qi concentrates on Yang, making left superior. Right pulse rapid surpassing left indicates female pregnancy, as females belong to Yin residing on the right, and fetal Qi concentrates on Yin, making right superior. One may also observe the abdomen: basket-shaped (wider at bottom) indicates a girl; pot-shaped (round) indicates a boy. Females face the mother's abdomen, feet pressing against it, lower part larger, upper smaller, resembling a basket. Males face the mother's back, spine pressing against it, shape round, resembling a pot. Fetal movement timing varies: boys move at three months (Yang acts early); girls move at five months (Yin acts late). Another view: movement at 3rd/5th months suggests boys; 4th/6th months suggests girls, based on odd/even numbers.
Yang Renzhai stated: Wang Shhe considered left Taiyang floating-large as female, right Taiyin deep-thin as male. Yuan Shi considered right floating-large as female, left deep-solid as male. These views contradict. However, analyzing the original intent of the *Mai Jing*, they appear different but are essentially the same. The *Classic* says: Left deep-solid is male, right floating-large is female. Both hands floating-large produce two girls; both deep-solid produce two boys. This supports Yuan Shi's view. The *Classic* also says: Left Chi floating-large is male, right Chi deep-thin is female. Both Chi floating produce two boys; both Chi deep produce two girls. This supports Wang Shuhe's view. Why does "deep-thin" differ from "deep-solid"? Why does "right Chi floating-large" differ from "right hand floating-large"? To determine sex: generally, deep-solid is male, deep-thin is female. Right Chi floating-large indicates female; left Chi floating-large generally indicates male. Deep-thin is female, deep-solid is male, corresponding to "All Yang is male, All Yin is female." Left Chi floating-large is male, right Chi floating-large is female, corresponding to "Left rapid is male, right rapid is female." Yuan Shi detailed this by combining both hands to list Yin/Yang. Wang Shuhe was concise, discussing only the Chi pulse in the *Mai Jing*. Is there any real difference? If a woman's three positions are floating and sinking equally, with no other illness but amenorrhea, she is pregnant. If Chi pulse is large and vigorous, similarly pregnant. Left Chi洪大 (surging-large) slippery-solid is male; right Chi洪大 slippery-solid is female. In weak women, if Chi pulse does not cease upon pressure, it indicates pregnancy. If menstruation stops due to illness but six pulses show no pathology, it also indicates pregnancy, because weak constitution makes pulse manifestations difficult. The *Mai Jing* states: Three positions floating/sinking equal, pressing without ceasing, indicates pregnancy. Why restrict oneself to洪滑 (surging-slippery) pulses?
Women must ensure Blood and Qi are sufficient, Yin and Yang are harmonious, menstruation is regular, and the uterus is unobstructed. Consolidate innate Qi, strengthen Stomach Qi. Do not blindly assume women have excessive Qi and use herbs like Xiang Fu (Cyperi Rhizoma) to damage Blood, or Sha Ren (Amomi Fructus) to harm Qi. Harmonize temperament, nurture Shen (Spirit), manifest gentle virtue, and conception will surely occur. Such a state is called "having the ground" (suitable environment). Conversely, male seminal deficiency often stems from emotional neglect and failure of the Five Zang organs to generate each other. The *Su Wen* states: The Kidney governs Water, receiving and storing Essence from all Five Zang and Six Fu organs. Only when Five Zang Essence is abundant can it be discharged. The *Ling Shu* states: Five Zang store Essence. Stored Essence must not be injured. Each Zang has its own Essence, which pours into the Kidney as needed. The Kidney is merely a central hub, not the sole owner of Essence. Why does the world fail to discern the excess or deficiency of Zang organs and balance them, focusing only on tonifying the Kidney? Ignoring that heat harms Water and cold destroys Fire, even if Kidney Qi is tonified, if the Four Zang are unbalanced, generation cycles cannot function, and conception cannot succeed. One must regulate the Five Zang, ensuring all Essence is full, and Heart and Kidney are robust. Such a state is called "having good seed." Heaven and Earth produce life during moments of yin-yang interaction (Yin Yun). When conceiving, both partners should practice restraint. Upon menstruation, there is one day of Yin Yun opportunity. Within one shichen (two hours), Qi steams and heats, spirit becomes confused and stuffy, with an irresistible urge to move. This is the precise moment. Reversing this flow creates elixirs; following it creates embryos. Knowing this timing is called "knowing the hour." However, intentionally seeking conception with anxiety makes it difficult. Casual, unaware intercourse makes conception easy. After conception, avoid intercourse to disturb the uterus, avoid labor, cold food, running, falling, excessive bathing, drunkenness, anger, and fright. Take herbs to strengthen the Stomach, harmonize the Middle, calm the Liver, and nourish Qi. Adjust care according to circumstances to prevent miscarriage. People know of miscarriages after several months, but those after one month go unnoticed. Once the fetus is secured, follow prenatal education. Chao Yuanfang stated: At three months of pregnancy, the fetus begins to form and transform, lacking fixed features, changing due to influences. To have a dignified child, speak rightly, act rightly. To have a boy, wear string instruments, hold bows/arrows. To have a girl, wear leather ornaments, rings. To have a beautiful child, wear white jade. To have a virtuous child, read poetry/books. Ancients used methods to change gender: wearing realgar in a red silk bag on the left, hiding husband's hair/nails under the mat, placing a cauldron under the bed with blade down, or hiding three long rooster tail feathers under the mat, unknown to the woman. These rely on external images affecting internal sensations. Testing with chickens shows a nest becomes all male. Fetal transformation follows natural principles. Eating rooster takes Yang essence from animal products; wearing realgar takes Yang essence from mineral products; using bows/weapons takes hardness from human artifacts. Qi resonates secretly, creation shifts subtly. Physical laws apply. Pregnant women seeing divine statues or strange objects often give birth to deformed children, proving this influence. Ivory/rhino horn patterns follow elephants; yam/chicken comb shapes follow humans. Feeding eggs to stove gods hatches chickens; sweeping with brooms causes pregnancy. Even objects respond, let alone humans. Creation has barren lands; humans correspond. Some women lack uteruses. Creation has rain/dew everywhere; humans correspond. Men can propagate but often lose their way, cutting off generations. Those desiring children should awaken suddenly!
Qigong Wan (Palace-Opening Pill)
Treats obese women with fatty, obstructed uteri unable to conceive.
Chuanxiong, Baizhu, Banxia Qu, Xiangfu (1 liang each); Fuling, Shenqu (5 qian each); Juhong, Gancao (2 qian each).
Make pills with rice congee, take 3 qian with warm water.
Juhong, Banxia, Baizhu dry dampness to resolve phlegm; Xiangfu, Shenqu regulate Qi to eliminate stagnation; Chuanxiong disperses depression to invigorate Blood; Fuling, Gancao remove dampness and harmonize the Middle, boosting vital Qi. Obstruction clears, blockage opens. Obesity leading to infertility is often due to abundant phlegm; thus Er Chen Tang is the sovereign formula, augmented with Blood/Qi herbs.
Shenshen Wan
Treats women with Deficient-Cold of Chong and Ren meridians, failing to conceive or suffering recurrent miscarriages.
Danggui (wine-washed, dried), Chuanxiong, Shihu (wine-soaked, fried), Baishaoyao, Mudanpi, Yanhusuo (1 liang each); Rougui (peeled, 5 qian); Zelan Ye, Baizhu (1.5 liang each); Ganjiang (processed, 5 qian); Shudihuang (washed, dried, 2 liang).
Powder, make pills with vinegar paste, size of tung seeds. Take 50 pills on an empty stomach with warm wine.
Danggui Jianzhong Tang
Treats all conditions of insufficient Blood and Qi in women, wasting and emaciation due to deficiency.
Danggui (4 liang); Rougui (peeled), Gancao (roasted, 2 liang each); Baishaoyao (6 liang).
Take 5 qian, decoct with ginger and jujube, drink warm.
Buzhong Wan
Treats various deficiency diseases in women; suitable for long-term use.
Chuanxiong, Baishaoyao, Huangqi, Danggui, Renshen, Chenpi (5 qian each); Baizhu, Dihuang (1 liang each).
Powder, honey pills. Take 50 pills with warm water.
Bazhen San
Harmonizes Ying and Wei, nourishes Blood and Qi, improves appetite.
Siwu Tang and Sijunzi Tang in equal parts.
Decoct with ginger and jujube, take warm before meals.
Dihuang Wan
Treats Kidney Meridian insufficiency: fever with thirst, dysuria/retention, Qi stagnation with phlegm-cough, dizziness, blurred vision/deafness, dry throat/tongue pain, loose teeth, weak waist/knees, spontaneous/night sweats, blood-loss aphonia, water overflowing as phlegm, blood-deficiency irritability, lower body ulcers, heel pain.
Shudihuang (8 liang, wine-boiled to paste); Shanzhuyu (wine-moistened branch fried); Gansanyao (fried yellow, 4 liang each); Mudanpi (wine-washed, lightly fried); Bai Fuling (human milk processed, dried); Zexie (light salt-wine stir-fried, 3 liang each).
Powder, honey pills, tung seed size. Take 4 qian on empty stomach with light salt water.
Zixue Tang
Treats women with dry/shedding skin, Heart/Lung injury, weak Blood vessels, delayed menstruation. Tonifies Qi and nourishes Blood.
Renshen, Bai Fuling, Chuanxiong, Danggui, Baishao, Shanyao, Huangqi, Shudihuang.
Decoct in water, take warm before meals.