〔丹〕成胎以精血之后先分男女者，褚澄之论也，愚窃惑焉。后阅东垣方，有曰经水断后一二日，血海始
净，精胜其血，感者成男；四五日后，血脉已旺，精不胜血，感者成女。此论亦为未莹，何以言之？《易》曰∶
干道成男，坤道成女。夫乾坤，阴阳之性情也。左右，阴阳之道路也。男女，阴阳之仪象也。父精母血，因感
而会，精之泄，阳之施也，血能摄之，阴之化也，精成其骨，此万物之始于干元也；血成其胞，此万物资生于
坤元也。阴阳交 ，胎孕乃凝。胎之所居，名曰子宫，一系在下，上有两歧，一达于左，一达于右。
精胜其血，及刚日阳时感者，则阳为之主，受气于左子宫而男形成。精不胜血，及柔日阴时感者，则阴为之主，
受气于右子宫而女形成。或曰分男分女，吾知之矣，其有双胎者将何如？曰∶精气有余，歧而分之，血
因分而摄之故也。若夫男女同孕者，刚日阳时，柔日阴时，感则阴阳混杂，不属左，不属右，受气于两歧之间
者也。亦有三胎四胎五胎六胎者，犹是而已。或曰∶其有男不可为父，女不可为母，与男女之兼形者，又若
何而分之耶？予曰∶男不可为父，得阳气之亏者也；女不可为母，得阴气之塞者也；兼形者，由阴为驳气所乘，
而为状不一。以女兼男形者有二∶一则遇男为妻，遇女为夫；一则可妻而不可夫。又有下为女体，上具男之
全角，此又驳之甚者也。或曰∶驳气所乘，独见于阴，而所成之形，又若是之不同耶？予曰∶阴体虚，驳气
易于乘也，驳气所乘，阴阳相混，无所为主，不可属左，不可属右，受气于两歧之间，随所得驳气之轻重而成
形，故所兼之形，有不可得而同也。
上丹溪此论，极造精微，发前人之未发。是知男女之分，已定于万物资始干元之际，阴阳交 之时。昧
者不寤是理，妄有转女为男之法，惑矣。夫万物皆资始于干元，独男女之分，不资始于干元乎？
胎前，当清热养血。产前安胎，白术、黄芩妙药也。胎前将临月，以三补丸加炒香附、炒白芍药，蒸饼丸
服。又抑热，以三补用生地膏丸。（芩连柏为末，地黄膏丸之。）有孕八九个月，必顺气，枳壳、苏茎。前至
八九月，因火
动逆作喘急，可用条芩、香附为末调下。
〔海〕神方验胎散 妇人三两个月，月经不行，疑是两身，却疑血滞，心烦寒热恍惚，此药可验，
取之内也。外已有身，病无邪脉，以《素问》脉法推之，十得八九矣。
真雀脑芎（一两） 当归（全用。重一两者，只用七钱）
上二味为细末，分作二服，浓煎好艾汤一盏调下，或好酒调服亦得。可待三两个时辰间，觉腹脐
微动，仍烦，即有胎也。动罢即愈，安稳无虞。如不是胎，即不动，所滞恶物自行，母亦安也。如
服药不觉效，再煎红花汤调下，必有神效。
〔《灵苑》〕治妇人经脉住三个月，验胎法。真川芎为细末，浓煎艾汤下一匕，投。腹内渐动，是有
胎也。试孕有无。
甘草（一寸，炙） 皂角（一寸，去皮） 黄连（少许）
上为末，酒调服，有则吐，无则不吐，每服一钱半。
〔《脉》〕妇人怀躯七月而不可知，时时衄血而转筋者，此为躯也；衄时嚏而动者，非躯也。
〔《素》〕妇人足少阴脉动甚者，妊子也。（平人气象论 谓太溪脉也，全元起本作足少阴，王冰
本作手少阴，当从全本。王注云∶动脉者如豆厥厥动摇也，一说动甚谓动摇太甚也。）阴搏阳别，谓之
有子。（阴阳别论 王注云∶阴谓尺中也，搏谓搏触于手也。尺脉搏击与寸脉殊别，则为有孕之兆。）
〔《脉》〕妊娠初时寸微小，呼吸五至；三月而尺数也，脉滑疾，重以手按之散者，胎已三月也；脉重手
按之不散，但疾不滑者，五月也。（此即阴搏阳别之义，言尺脉滑数，寸脉微小，而尺与寸脉别者，
孕脉也。）尺脉左偏大为男，右偏大为女，左右俱大产二子。大者，如实状。（亦阴搏阳别之义，谓尺
脉实大与寸脉殊别，但分男左女右也。）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。（王子亨云∶妊娠三部俱滑而疾，在左为男，在右为女。）遗妊娠人面南行，还复呼之，左回
首者是男，右回首者是女。看上圊时，夫从后急呼之，左回首者是男，右回首者是女也。
上按丹溪云∶男受胎在左子宫，女受胎在右子宫，斯言大契是说也。盖男胎在左则左重，故回首时，慎
护重处而就左也；女胎在右则右重，故回首时，慎护重处而就右也。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，而左疾为男，左大为男也；胎在右，则血气护胎而盛于右，故脉
亦从之，而右疾为女，右大为女也。亦犹经云∶阴搏阳别，谓之有子。言受胎处在脐腹之下，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
下则血气从下而尺脉盛，发左则血气从左而左脉盛，发右则血气从右而右脉盛也。丹溪以左大顺男
右大顺女，为医人之左右手，盖智者之一失也。
〔丹〕妇人怀孕爱物，乃一脏之虚。假如肝藏虚，其血气止能养胎，不能荣肝，肝虚故爱酸物吃。
〔《大》〕胎动不安，或因僵仆，或因毒药，重者便致伤堕，当以母形色察之。母面赤舌青者，
子死母活，唇口俱青，两边沫出者，子母俱死；面青舌赤，口中沫出者，母死子活也。
〔《脉》〕妇人妊娠八月，脉实大牢强弦紧者生，沉细者死。
〔丹〕脉细匀，易产；大浮缓，气散难产。
〔《脉》〕妇人怀胎，一月之时足厥阴脉养，二月足少阳脉养，三月手心主脉养，四月手少阳脉养，
五月足太阴脉养，六月足阳明脉养，七月手太阴脉养，八月手阳明脉养，九月足少阴脉养，十月足太
阳脉养。诸阴阳各养三十日活儿。手太阳少阴不养者，下主月水，上为乳汁，活儿养母。怀娠者不可灸
刺其经，必堕胎。（陈氏《大全》论云∶足厥阴肝脉也，足少阳胆脉也，四时之令始于春木，故十二
经云胎养始于肝胆而在一月二月。手心主心胞络脉也，手少阳三焦脉也，属火而旺夏，所以养胎在三
月四月。足太阴脾脉也，足阳明胃脉也，足阳明属土而旺长夏，所以养胎在五月六月。手太阴肺脉也，
手阳明大肠脉也，足少阴肾脉也，足太阳膀胱脉也，属金水而旺秋冬，所以养胎在七月八月九月十月。）
【背景信息】
书名：医学纲目 作者：楼英 朝代：明 章节：受胎 类别：医论
朱丹溪认为，胎儿性别的形成取决于父母精血结合的先后顺序，这是褚澄的观点，但我对此感到疑惑。后来我阅读李东垣的著作，其中有这样的说法：月经结束后的一两天，血海刚刚排净，此时精子胜过血液，受孕则生男孩；四五天之后，血脉已经旺盛，精子不能胜过血液，受孕则生女孩。这种论述也不够透彻，为什么这么说呢？《易经》说：“乾道成就男性，坤道成就女性。”乾坤，是阴阳的性格特征。左右，是阴阳运行的道路。男女，是阴阳的外在形象。父亲的精液和母亲的血液，因感应而结合，精液的射出，是阳气的施予；血液能够摄纳它，是阴气的化育。精液形成骨骼，这是万物始于乾元（天/阳）；血液形成胞宫，这是万物资生于坤元（地/阴）。阴阳交合，胎孕才凝结。胎儿居住的地方，名叫子宫，有一条系带在下端，上面分为两支，一支通向左边，一支通向右边。如果精子胜过血液，且在刚日、阳时受孕，则阳气为主，精气在左子宫受气，男形就形成了。如果精子不能胜过血液，且在柔日、阴时受孕，则阴气为主，精气在右子宫受气，女形就形成了。有人问：区分男女的道理我知道了，那如果有双胞胎的情况又怎样呢？回答说：这是因为精气有余，分流到两边，血液因此也分别摄纳所致。至于男女同孕（异卵双胎或龙凤胎），是在刚日阳时与柔日阴时同时受孕，导致阴阳混杂，不属于左也不属于右，精气在两歧之间受气形成的。也有三胎、四胎、五胎、六胎的，道理也是一样的。有人问：如果有男子不能作为父亲，女子不能作为母亲，以及具有男女双重特征的人，又该如何区分呢？我说：男子不能作为父亲，是因为得到了亏虚的阳气；女子不能作为母亲，是因为得到了闭塞的阴气；具有双重特征的人，是由于受到驳杂之气的侵袭，形态各不相同。以女性兼有男性特征为例有两种情况：一种是遇到男人可以做妻子，遇到女人可以做丈夫；一种是只能做妻子而不能做丈夫。还有下身是女性身体，上身具备男性全部特征的，这又是驳杂之气非常严重的情况。有人问：驳杂之气侵袭，唯独见于阴部，而形成的形态又如此不同吗？我说：阴体虚弱，驳杂之气容易侵袭，一旦受到驳杂之气侵袭，阴阳相混，没有主导者，既不属于左也不属于右，精气在两歧之间受气，根据所受到的驳杂之气的轻重而形成不同的形态，所以兼有的形态不可能完全相同。
以上是朱丹溪的论述，极其精微，阐发了前人未曾发现的问题。由此可知，男女的区分，早在万物起始于乾元、阴阳交合之时就已经确定了。愚昧的人不明白这个道理，妄图发明转女为男的方法，真是迷惑啊。万物都起始于乾元，难道只有男女的区分不起始于乾元吗？
怀孕期间，应当清热养血。产前安胎，白术和黄芩是妙药。怀孕临近预产期时，用三补丸加上炒香的香附、炒白的芍药，做成蒸饼丸服用。又要抑制热邪，可以用三补丸配合生地膏制成丸药。（将黄芩、黄连、黄柏研成粉末，用地黄膏制作丸药。）怀孕八九个月时，必须顺气，可用枳壳、紫苏梗。到了八九月，因为火气动逆导致气喘急促，可用条芩（黄芩）、香附研末调服。
海藏认为，神方验胎散适用于妇女怀孕两三个月，月经停止，怀疑是身怀六甲，却又怀疑是血滞，伴有心烦、寒热交替、神情恍惚等症状，此药可以验证，内服即可见效。如果外观看起来已有身孕，但病脉中没有邪脉，根据《素问》的脉法推断，十次能应验八九次。
真雀脑川芎（一两） 当归（全用。重量为一两者，只用七钱）
以上两味药研成细末，分作两次服用，用浓煎的好艾汤一盏调服，或者用好酒调服也可以。可以等待两三时辰之间，感觉腹脐微微跳动，仍然心烦，这就是有胎了。跳动停止后病症即愈，安稳无忧。如果不是怀孕，就不会跳动，滞留的恶物会自行排出，母亲也会平安。如果服药后不觉有效，再煎红花汤调服，必有神效。
《灵苑》记载治疗妇人月经停止三个月，验证是否怀孕的方法。取真川芎研成细末，用浓煎的艾汤送下一匕。腹内逐渐有动感，就是怀孕了。用于测试是否有孕。
甘草（一寸，炙） 皂角（一寸，去皮） 黄连（少许）
以上研成粉末，用酒调服，有孕则呕吐，无孕则不吐，每次服用一钱半。
《脉经》记载：妇人怀孕七月还无法知晓，时常流鼻血并发生转筋的，这是怀孕；流鼻血时打喷嚏且身体震动的，不是怀孕。
《素问》记载：妇人足少阴脉跳动明显的，是怀孕了。（《平人气象论》中指的是太溪脉，全元起本作足少阴，王冰本作手少阴，应当遵从全本。王冰注解说：动脉像豆子一样厥厥动摇，另一种说法是动甚指动摇过于剧烈。）“阴搏阳别”，叫做有子。（《阴阳别论》王冰注解说：阴指尺脉中部，搏指脉搏触于手指上。尺脉搏击与寸脉特殊区别，就是有孕的征兆。）
《脉经》记载：妊娠初期，寸脉微小，呼吸五次脉跳一次；三个月时尺脉数急，脉象滑疾，重按手下感觉散开的，是怀孕三个月了；脉重按不散，只是快而不滑的，是怀孕五个月了。（这就是“阴搏阳别”的含义，意思是尺脉滑数，寸脉微小，而尺脉与寸脉有别，就是孕脉。）尺脉左侧偏大为男，右侧偏大为女，左右都大则生二子。大，就像充实的样子。（也是“阴搏阳别”的意思，谓尺脉实大与寸脉特殊区别，只是区分男左女右。）妇人怀孕四个月，想知道男女的方法，左脉疾数为男，右脉疾数为女，都疾数则生二子。（王子亨说：妊娠三部脉都滑而疾数，在左侧为男，在右侧为女。）让孕妇面向南行走，回头呼唤她，向左回首的是男，向右回首的是女。看孕妇上厕所时，丈夫从后面急忙呼唤她，向左回首的是男，向右回首的是女。
以上是按照朱丹溪所说：男胎在左子宫受胎，女胎在右子宫受胎，这话非常契合上述理论。大概男胎在左边则左边沉重，所以回首时，小心保护沉重处而倾向左边；女胎在右边则右边沉重，所以回首时，小心保护沉重处而倾向右边。推之于脉理，意义也一样：胎在左边则血气护胎而盛于左边，所以脉也随之，左疾为男，左大为男；胎在右边，则血气护胎而盛于右边，所以脉也随之，右疾为女，右大为女。也如同经文所说：“阴搏阳别，谓之有子。”意思是受胎处在脐腹之下，则血气护胎而盛于下，所以阴之尺脉鼓搏有力，而与阳之寸脉特殊区别。又如痈疖发在上部则血气从上而寸脉盛，发在下部则血气从下而尺脉盛，发在左边则血气从左而左脉盛，发在右边则血气从右而右脉盛。朱丹溪认为左手脉大顺男、右手脉大顺女，这是医生把左右手搞错了，大概是智者的一个失误。
朱丹溪说：妇人怀孕嗜食异物，乃是一脏之虚。假如肝藏虚，其血气只能养胎，不能滋养肝脏，肝虚故喜爱吃酸物。
《大论》记载：胎动不安，可能是因为跌倒，可能是因为毒药，重的就会导致伤堕，应当通过母亲的面色和舌色来观察。母亲面赤舌青的，子死母活；唇口都青，两边流口沫的，子母俱死；面青舌赤，口中流口沫的，母死子活。
《脉经》记载：妇人怀孕八月，脉象实大牢强弦紧的能生，沉细的死。
朱丹溪说：脉象细匀，易产；脉象大浮缓，气散难产。
《脉经》记载：妇人怀胎，第一个月足厥阴脉养胎，第二个月足少阳脉养胎，第三个月手心主脉养胎，第四个月手少阳脉养胎，第五个月足太阴脉养胎，第六个月足阳明脉养胎，第七个月手太阴脉养胎，第八个月手阳明脉养胎，第九个月足少阴脉养胎，第十个月足太阳脉养胎。各阴阳经脉各养三十天使胎儿成熟出生。手太阳和手少阴脉不养胎，因为它们向下主管月经，向上化为乳汁，供胎儿出生后养育母亲。怀孕者不可灸刺这些经脉，否则必致流产。（陈氏《大全》论说：足厥阴肝脉，足少阳胆脉，四季的时令始于春木，所以十二经说胎养始于肝胆而在第一、二月。手心主心包络脉，手少阳三焦脉，属火而旺于夏，所以养胎在三、四月。足太阴脾脉，足阳明胃脉，足阳明属土而旺于长夏，所以养胎在五、六月。手太阴肺脉，手阳明大肠脉，足少阴肾脉，足太阳膀胱脉，属金水而旺于秋冬，所以养胎在七、八、九、十月。）
[Background Information]
Book: *Medical Outline* (Yixue Gangmu)
Author: Lou Ying
Dynasty: Ming
Chapter: Conception (Shoutai)
Category: Medical Theory
Zhu Danxi believed that the sex of the fetus is determined by the sequence in which paternal essence and maternal blood combine; this is Chu Cheng's theory, but I find it puzzling. Later, I read Li Dongyuan's works, which state: One or two days after menstruation ceases, the Blood Sea has just cleared; at this time, sperm prevails over blood, and conception results in a male fetus; four to five days later, blood vessels are vigorous, sperm cannot prevail over blood, and conception results in a female fetus. This argument is also not sufficiently clear. Why do I say so? The *I Ching* (Book of Changes) says: "The Way of Qian (Heaven) forms the male, and the Way of Kun (Earth) forms the female." Qian and Kun represent the nature of Yin and Yang. Left and right represent the pathways of Yin and Yang. Male and female represent the manifestations of Yin and Yang. Paternal essence and maternal blood combine through mutual influence. The emission of essence is the bestowal of Yang; the ability of blood to retain it is the transformation of Yin. Essence forms the bones, marking the beginning of all things from Qianyuan (Heaven/Yang); blood forms the uterus, marking the generation of all things from Kunyuan (Earth/Yin). When Yin and Yang intersect, pregnancy condenses. The place where the fetus resides is called the uterus, with one ligament below and two branches above, one leading to the left and one to the right. If sperm prevails over blood, and conception occurs on a Yang day/hour, Yang becomes dominant, the qi receives nourishment in the left uterus, and the male form is established. If sperm does not prevail over blood, and conception occurs on a Yin day/hour, Yin becomes dominant, the qi receives nourishment in the right uterus, and the female form is established. Someone asks: I understand the distinction between males and females, but what about twins? The answer is: This is because there is an excess of essence, which divides into two parts, and the blood consequently divides to retain them. As for cases where both male and female fetuses are conceived simultaneously (heterozygous twins), this happens when conception occurs during both Yang days/hours and Yin days/hours, causing Yin and Yang to mix. It belongs neither to the left nor the right, but receives qi in the space between the two branches. There are also triplets, quadruplets, quintuplets, and sextuplets, following the same principle. Someone asks: What about men who cannot be fathers, women who cannot be mothers, and individuals with ambiguous genitalia? How should these be distinguished? I say: Men who cannot be fathers have received deficient Yang Qi; women who cannot be mothers have received obstructed Yin Qi; those with ambiguous features are affected by mixed/adverse Qi, resulting in various forms. Regarding females with male characteristics, there are two types: one type can act as a wife to a man and a husband to a woman; the other type can only act as a wife but not a husband. Another type has a female lower body but a complete male upper body, representing a severe case of mixed Qi. Someone asks: Does this mixed Qi affect only the yin organs, yet result in such diverse physical forms? I say: The Yin body is deficient, making it susceptible to mixed Qi. Once affected, Yin and Yang mix without a dominant force, belonging neither to the left nor the right, receiving qi between the two branches. The resulting form depends on the severity of the mixed Qi, hence the variations in combined features.
The above discussion by Zhu Danxi is extremely subtle and elucidates points previously unexplored by predecessors. Thus, we know that the distinction between males and females was determined at the moment of creation from Qianyuan and the intersection of Yin and Yang. Ignorant people fail to comprehend this principle and foolishly attempt methods to change a female fetus into a male, which is delusional. All things originate from Qianyuan; why should the distinction between males and females be any different?
During pregnancy, one should clear heat and nourish blood. For prenatal fetal stabilization, Baizhu (Atractylodis Macrocephalae Rhizoma) and Huangqin (Scutellariae Radix) are excellent herbs. Near the end of pregnancy, use Sanbu Wan (Three Tonics Pill) added with fried Xiangfu (Cyperi Rhizoma) and fried Baishao (Paeoniae Radix Alba), formed into pills with steamed dough and taken orally. To suppress heat, use Sanbu Wan combined with Shengdi Huang paste pills (made from powders of Huangqin, Huanglian, and Huangbai bound with Rehmanniae Radix paste). In the eighth or ninth month of pregnancy, one must regulate Qi using Zhike (Aurantii Fructus) and Sujing (Perillae Caulis). By the eighth or ninth month, if palpitations and asthma arise due to Fire moving upward, Tiao Qin (Huangqin) and Xiangfu powder can be taken with water.
Haizang states that Shenfang Yantai San (Divine Formula for Testing Pregnancy Powder) is suitable for women aged two to three months of pregnancy whose menstruation has stopped. They suspect pregnancy but doubt blood stasis, experiencing irritability, alternating chills and fever, and mental confusion. This medicine can verify pregnancy upon internal administration. If external signs suggest pregnancy but the pulse lacks pathogenic indicators, applying the pulse diagnosis method from the *Suwen* (Basic Questions) yields correct results eight or nine times out of ten.
Zhen Que Nao Xiong (Ligusticum Chionantifolium Rhizome - Sparrow Brain Angelica, 1 liang)
Danggui (Angelicae Sinensis Radix, whole root used. If weighing 1 liang, use only 7 qian)
Grind the above two ingredients into fine powder, divide into two doses, and take with a cup of strong decoction of good Ai Ye (Artemisiae Argyi Folium) or mixed with good wine. After two to three shichen (4-6 hours), if slight movement is felt around the umbilicus accompanied by lingering irritability, pregnancy is confirmed. After the movement ceases, symptoms resolve, ensuring safety. If not pregnant, there will be no movement, and retained harmful substances will pass naturally, keeping the mother safe. If no effect is felt after taking the medicine, take again with Honghua (Carthami Flos) decoction, which will yield miraculous effects.
*Lingyuan* records a method to test for pregnancy in women whose menstruation has ceased for three months. Take Zhen Chuanxiong (Ligusticum Chuanxiong Rhizoma), grind into fine powder, and take one bi (a small spoonful) with strong Ai Ye decoction. Gradual movement inside the abdomen indicates pregnancy. This tests for the presence of a fetus.
Gancao (Licorice Root, 1 cun, roasted)
Zaojiao (Gleditsiae Sinensis Spina, 1 cun, peeled)
Huanglian (Coptidis Rhizoma, a little)
Grind into powder, take with wine. Vomiting indicates pregnancy; no vomiting indicates none. Each dose is 1.5 qian.
*Mai Jing* (Pulse Classic) states: If a woman is seven months pregnant and unaware, frequently suffering from epistaxis and muscle spasms, this is pregnancy; if she sneezes and feels vibration during epistaxis, it is not pregnancy.
*Suwen* states: If the Foot Shaoyin pulse beats strongly, the woman is pregnant. (*Pingren Qixiang Lun* refers to Taixi pulse; Quan Yuanqi wrote Foot Shaoyin, Wang Bing wrote Hand Shaoyin, but Foot Shaoyin is correct. Wang Bing notes: An active pulse moves like a bean; another interpretation is that 'strong beating' means excessive movement.) "Yin beats distinctly separate from Yang" is called having a child. (*Yinyang Bie Lun*: Wang Bing notes: Yin refers to the Chi position; Bo means pulsating against the fingers. If the Chi pulse differs significantly from the Cun pulse, it is a sign of pregnancy.)
*Mai Jing* states: At the beginning of pregnancy, the Cun pulse is minute and small, with five breaths per pulse beat; at three months, the Chi pulse is rapid. A slippery and rapid pulse that scatters under heavy pressure indicates three months of pregnancy; a pulse that does not scatter under heavy pressure but is rapid without slipperiness indicates five months of pregnancy. (This embodies the meaning of "Yin beats distinctly separate from Yang," meaning the Chi pulse is slippery and rapid while the Cun pulse is minute, distinguishing the pregnancy pulse.) If the Chi pulse is larger on the left, it is a boy; larger on the right, a girl; large on both sides, twins. "Large" implies a fullness similar to reality. (Also reflects "Yin beats distinctly separate from Yang," meaning the Chi pulse is substantial and distinct from the Cun pulse, distinguishing gender by left/right.) For a woman four months pregnant wishing to know the sex: rapid pulse on the left indicates a boy; on the right, a girl; rapid on both, twins. (Wang Ziheng says: If all three positions are slippery and rapid, left indicates boy, right indicates girl.) Have the pregnant woman walk facing south, then call her back. Turning her head to the left indicates a boy; to the right, a girl. When she is urinating, have her husband call her urgently from behind. Turning left indicates a boy; turning right, a girl.
Based on Zhu Danxi's statement that male fetuses conceive in the left uterus and female fetuses in the right uterus, this aligns perfectly with the above theory. Presumably, if the male fetus is on the left, the left side becomes heavier, so when turning, she instinctively protects the heavy side toward the left; if the female fetus is on the right, the right side becomes heavier, so she turns toward the right. Applying this to pulse diagnosis: 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 left rapidity indicating a boy and left largeness indicating a boy; if the fetus is on the right, Qi and Blood become abundant on the right, so the pulse follows, with right rapidity indicating a girl and right largeness indicating a girl. This is consistent with the classic saying: "Yin beats distinctly separate from Yang, called having a child." It means the conception site is below the navel, so Qi and Blood gather below, making the Yin Chi pulse strong and distinct from the Yang Cun pulse. Similarly, if a boil erupts above, Qi and Blood rise, making the Cun pulse strong; if below, the Chi pulse strong; if left, the left pulse strong; if right, the right pulse strong. Zhu Danxi's assertion that a large pulse on the doctor's left hand corresponds to a male fetus and on the right hand to a female fetus is likely an error regarding the physician's hands versus the patient's, a mistake even by wise minds.
Zhu Danxi states: Cravings for strange foods during pregnancy indicate deficiency in one Zang organ. For example, if the Liver Zang is deficient, its Qi and Blood can only nourish the fetus but not the Liver itself. Due to Liver deficiency, the woman craves sour foods.
*Da Lun* states: Restless fetus may be caused by falling or poisoning. Severe cases lead to miscarriage. Observe the mother's facial color and tongue color. If the mother's face is red and tongue blue, the fetus dies but the mother lives; if lips and mouth are blue with foam at the corners, both die; if the face is blue and tongue red with foam in the mouth, the mother dies but the fetus lives.
*Mai Jing* states: In the eighth month of pregnancy, a pulse that is solid, large, firm, strong, wiry, and tight indicates survival; a sinking and fine pulse indicates death.
Zhu Danxi states: A fine and uniform pulse facilitates easy delivery; a large, floating, and slow pulse indicates scattered Qi and difficult delivery.
*Mai Jing* states: During pregnancy, the first month is nourished by the Foot Jueyin meridian, the second by Foot Shaoyang, the third by Hand Jueyin (Pericardium), the fourth by Hand Shaoyang, the fifth by Foot Taiyin, the sixth by Foot Yangming, the seventh by Hand Taiyin, the eighth by Hand Yangming, the ninth by Foot Shaoyin, and the tenth by Foot Taiyang. Each Yin-Yang meridian nourishes for thirty days until birth. Hand Taiyang and Hand Shaoyin do not nourish the fetus because they govern menstruation downward and lactation upward, serving the mother after birth. Pregnant women should not undergo moxibustion or acupuncture on these meridians, as it will cause miscarriage. (Chen Shi's *Daquan* explains: Foot Jueyin Liver and Foot Shaoyang Gallbladder correspond to Spring Wood, starting the twelve meridians' fetal nourishment in months one and two. Hand Jueyin Pericardium and Hand Shaoyang Sanjiao belong to Fire and prosper in Summer, nourishing in months three and four. Foot Taiyin Spleen and Foot Yangming Stomach belong to Earth and prosper in Late Summer, nourishing in months five and six. Hand Taiyin Lung, Hand Yangming Large Intestine, Foot Shaoyin Kidney, and Foot Taiyang Bladder belong to Metal and Water and prosper in Autumn/Winter, nourishing in months seven through ten.)