太初者，凡有气之本也。天得之以统气；太始者，有形之本也，地得之以统形。故经清
为天，禀阳刚健而立乎上；重浊为地，积阴柔顺而处乎下。感坤德而行化，应干道以经营。
是以天地相因，生生化化，品物彰矣。《易》曰∶大哉干元，万物资始，故阳施阴化，血气
和调感而为妊者，亦资始资生之理也。夫兆形之初，命门先具，天一生水，壬为阳水，合丁
之阴火而生丙，为命门；然后生心，心主血脉，丙为阳火，合辛之阴金而生庚；有辛然后生
肺，肺主皮毛，庚为阳金，合乙阴木而生甲；有肺然后主肝，肝主筋爪，甲为阳木，合己之
阴土而生戊，有肝然后生脾，脾主肌肉，戊为阳土，合癸之阴水而生壬；有脾然后生肾，肾
主骨髓，故脏合于五行，本其性情，互相克制，及其配合，互相生成，且妊娠胚胎，怀抱于
此者，乃在母腹中之事，皆有经之可证也。所为妊者，食气于母，所以养其形，食味于母，
所以养其精，滋育气味为本，故天之五气，地之五味，母既食之，而胎又食之，外则充乎形
质，内则滋乎胎气，皆藉气味之养育也。今胎之所食，始起厥阴也。《圣济经》云∶原四时
所化，始于木也，究十二经之所养，始于肝也。故一月血凝，足厥阴肝经养之，胆乃肝之腑
；二月胚兆，足少阳胆经养之；三月阳神为魂，木生火，手心主包络经养之；四月阴灵为魄
，手少阳三焦经养之；五月五行分五脏，火生土，足太阴脾经养之；六月六律定，六腑足阳
明胃经养之；七月七情开，七窍通光明也，土生金，手太阴肺经养之；八月八景神具，济真
灵也，手阳明大肠经养之；九月宫室罗布，以定精也，十月气足，万象成也，足太阳膀胱经
养之。自肝为胎，脏腑相滋，各养三十日，此食于母，以养其精也。且手太阳小肠经，手少
阴心经，此二经不在十月养经之数。平居之日，在下为月水，有胎之时，在上为乳汁，故不
养于胎也。夫胚胎之兆始也，受水精而成血脉受火精而成气受金精而成筋，受木精而成骨，
受土精而成肤革皮毛，五行具而百骸皆备，此所以集万物之灵也。倘有奇偶之充耗刚柔之强
弱，荣卫之盈虚，一时所感，乃于气形禀赋之始，此皆查默之中。禀于清者，其子聪明智能
，寿而且康；禀于浊者，愚痴不寿。要在节欲以全其真，阴阳配合，得子必寿。《素问》云
∶阴阳所奉，其人寿也。昔有人妻外家多而无子，择良家未笄之女相配亦无子。曰求男有道乎
？褚澄曰∶合男女必当其年。男虽十六而精通，必三十而娶；女虽十四而天癸至，必二十而
嫁。此皆阴阳之气完实，苫后交合，则交而孕，孕而育，育而为子，坚壮强寿。今未笄之女
，天癸始至，已近男色，阴气早泄，未完而伤，未实而动，是以交而不孕，孕而不育，育而
子脆不寿。此配合太早，有伤阴阳以无子也。有妇人所产皆女者，多欲之过也；所产皆男者
，此男子节欲惜精。以妇人经行后一日三日五日，于夜半时生气泻精，受妊必男；经行后四
日六日泻精者，受妊皆女；若过六日泻精者，受妊皆女；若过六日以后，包络新血已满虽交
终难成孕。今删葺节要，善当鉴之。
太初，是气的根本。天凭借它来统摄气；太始，是有形的根本，地凭借它来统摄形。所以清气上升为天，禀受阳刚之性而立于上；浊气下沉为地，积聚阴柔之德而处于下。感应坤德的运行变化，顺应乾道的经营治理。因此天地相互依存，生生不息，万物才得以彰显。《易经》说：伟大啊乾元，万物依靠它开始生成，所以阳气施予，阴气化生，气血调和感应而成为妊娠的，也是遵循资始资生的道理。
在胚胎形成之初，命门先已具备。天一生水，壬为阳水，与丁之阴火相合而生丙，这就是命门；然后生出心，心主血脉，丙为阳火，与辛之阴金相合而生庚；有了辛然后生出肺，肺主皮毛，庚为阳金，与乙之阴木相合而生甲；有了肺然后主管肝，肝主筋爪，甲为阳木，与己之阴土相合而生戊；有了肝然后生出脾，脾主肌肉，戊为阳土，与癸之阴水相合而生壬；有了脾然后生出肾，肾主骨髓。所以五脏配合五行，基于其性情，互相克制，等到配合时，又互相生成。况且妊娠胚胎，怀抱于此，乃是在母腹中的事情，都有经典可以考证。所谓妊娠，从母亲处摄取气以滋养形体，从母亲处摄取味以滋养精微，以滋育气味为本源，所以天的五气，地的五味，母亲食用后，胎儿也摄取，外在充实形体质地，内在滋养胎气，都借助于气味的养育。
现在胎儿所食的次序，起始于厥阴经。《圣济经》说：推究四时所化，始于木，究十二经的养育，始于肝。所以第一个月血凝，足厥阴肝经养育它，胆是肝的腑；第二个月胚兆，足少阳胆经养育它；第三个月阳神为魂，木生火，手厥阴心包络经养育它；第四个月阴灵为魄，手少阳三焦经养育它；第五个月五行分属五脏，火生土，足太阴脾经养育它；第六个月六律确定，六腑中足阳明胃经养育它；第七个月七情开启，七窍通光明，土生金，手太阴肺经养育它；第八个月八景神具，济真灵，手阳明大肠经养育它；第九个月宫室罗列分布，以定精，第十个月气足，万象成就，足太阳膀胱经养育它。自肝开始孕育胎儿，脏腑相互滋生，各养育三十日，这是食于母亲，以滋养其精。而且手太阳小肠经、手少阴心经，这两条经络不在十月养胎的经络序列中。平日居住时，在下部化为月经，有胎之时，在上部化为乳汁，所以不用于养育胎儿。
胚胎形成的初始，受水精而成血脉，受火精而成气，受金精而成筋，受木精而成骨，受土精而成皮肤和毛发，五行具备而百骸皆全，这就是集万物之灵的原因。如果有奇偶的充盈耗损、刚柔的强弱，营卫的盈虚，一时所感受的，在于气形禀赋的开始，这都在沉默查考之中。禀受清气的，子女聪明智能，长寿且健康；禀受浊气的，愚痴且不长寿。关键在于节制欲望以保全真气，阴阳配合，得子必然长寿。《素问》说：阴阳所奉守的，人长寿。
过去有人妻子娘家多女而无子，选择良家未行笄礼的女子配婚也无子。问：求男有道吗？褚澄说：男女结合必须适龄。男子虽然十六岁精通，但必须三十岁才娶妻；女子虽然十四岁天癸至，但必须二十岁才出嫁。这些都是阴阳之气完实，之后交合，则交而孕，孕而育，育而为子，坚壮强寿。如今未行笄礼的女子，天癸刚到，就接近男子，阴气早泄，未完而伤，未实而动，所以交而不孕，孕而不育，育而子脆不寿。这是配合太早，损伤阴阳导致无子。有妇人产下的都是女孩，是多欲的过错；产下的都是男孩，是男子节制欲望爱惜精气。在妇人月经后一日、三日、五日，于夜半时生气泻精，受孕必为男；月经后四日、六日泻精者，受孕皆为女；若过六日以后泻精者，受孕皆为女；若过六日以后，心包络新血已满，虽然交合也难以成孕。现在删减修辑节要，应当借鉴此理。
Tai Chu (Primordial Beginning) is the root of Qi (vital energy). Heaven utilizes it to govern Qi; Tai Shi (Primordial Form) is the root of form, and Earth utilizes it to govern form. Therefore, clear Qi ascends to become Heaven, endowed with Yang's firmness and strength to stand above; turbid Qi descends to become Earth, accumulating Yin's softness and compliance to reside below. Responding to the virtue of Kun (Earth) to execute transformation, and aligning with the way of Qian (Heaven) to manage operations, Heaven and Earth rely on each other, generating and transforming endlessly, so that all things are manifested. The *I Ching* states: "Great indeed is the Primordial Power of Qian, by which all things begin." Thus, when Yang exerts and Yin transforms, and Blood and Qi harmonize to induce pregnancy, this also follows the principle of beginning and nourishing.
At the initial stage of embryo formation, the Mingmen (Gate of Life) is established first. "Heaven generates One as Water"; Ren (Yang Water) combines with Ding's Yin Fire to produce Bing, which constitutes the Mingmen; then the Heart is generated, governing Blood vessels, where Bing (Yang Fire) combines with Xin's Yin Metal to produce Geng; with Xin, the Lungs are then generated, governing skin and hair, where Geng (Yang Metal) combines with Yi's Yin Wood to produce Jia; with the Lungs, the Liver is then governed, controlling sinews and nails, where Jia (Yang Wood) combines with Ji's Yin Earth to produce Wu; with the Liver, the Spleen is then generated, governing muscles, where Wu (Yang Earth) combines with Gui's Yin Water to produce Ren; with the Spleen, the Kidneys are then generated, governing bone marrow. Thus, the Zang organs correspond to the Five Elements, based on their natures, mutually restraining each other, and upon combination, mutually generating each other. Moreover, the gestation of the embryo, held within here, pertains to matters in the mother's womb, all verifiable by classics. Regarding pregnancy, one consumes Qi from the mother to nourish the form, and flavors from the mother to nourish Jing (essence), taking the nourishment of Qi and flavor as the foundation. Thus, the Five Qi of Heaven and the Five Flavors of Earth, after being consumed by the mother, are also ingested by the fetus, externally enriching the physical body and internally nourishing fetal Qi, all relying on the nourishment of Qi and flavor.
The sequence of nourishment for the fetus begins with the Jueyin channel. The *Shengji Jing* states: "Tracing the transformations of the four seasons, it begins with Wood; investigating the nourishment of the Twelve Channels, it begins with the Liver." Therefore, in the first month, blood coagulates, nourished by the Foot Jueyin Liver Channel, while the Gallbladder is the Fu organ of the Liver; in the second month, the embryo takes shape, nourished by the Foot Shaoyang Gallbladder Channel; in the third month, the Yang Spirit becomes Hun (Ethereal Soul), Wood generates Fire, nourished by the Hand Jueyin Pericardium Channel; in the fourth month, the Yin Spirit becomes Po (Corporeal Soul), nourished by the Hand Shaoyang Sanjiao Channel; in the fifth month, the Five Elements divide into the Five Zang organs, Fire generates Earth, nourished by the Foot Taiyin Spleen Channel; in the sixth month, the Six Laws are established, among the Six Fu organs, nourished by the Foot Yangming Stomach Channel; in the seventh month, the Seven Emotions open, the seven orifices achieve brightness, Earth generates Metal, nourished by the Hand Taiyin Lung Channel; in the eighth month, the Eight Sceneries endow spirits, aiding true spirituality, nourished by the Hand Yangming Large Intestine Channel; in the ninth month, the palace chambers are arranged to stabilize essence; in the tenth month, Qi is sufficient, and all phenomena are complete, nourished by the Foot Taiyang Bladder Channel. Starting from the Liver, the Zang and Fu organs nourish each other, each for thirty days; this is consuming from the mother to nourish one's Jing. Furthermore, the Hand Taiyang Small Intestine Channel and the Hand Shaoyin Heart Channel are not included in the ten-month nursing channels. In daily life, they manifest as menstrual blood below; during pregnancy, they transform into breast milk above, thus not used for nourishing the fetus.
At the inception of embryonic signs, receiving Essence of Water forms Blood vessels, receiving Essence of Fire forms Qi, receiving Essence of Metal forms Sinews, receiving Essence of Wood forms Bones, and receiving Essence of Earth forms Skin and Hair. When the Five Elements are complete, all bones and limbs are prepared; this is why humans gather the spirit of all things. If there are fluctuations in odd/even fullness/emptiness, strength/weakness of Hard/Soft, or excess/deficiency of Ying (Defensive) and Wei (Nutritive) Qi, these are determined at the initial stage of Qi and Form endowment, often imperceptible. Those endowed with Clear Qi have children who are intelligent, long-lived, and healthy; those endowed with Turbid Qi are foolish and short-lived. The key lies in restraining desires to preserve True Qi, ensuring proper Yin-Yang combination, resulting in offspring who are necessarily long-lived. The *Suwen* states: "Those who uphold Yin and Yang live long."
In the past, a woman from a family with many daughters but no sons married an unmarriageable young girl from a good family, yet still had no children. She asked: Is there a method to conceive a male? Chu Cheng replied: Union between man and woman must be at the appropriate age. Although a man may reach seminal emission at sixteen, he should only marry at thirty; although a woman may receive Tian Gui (menstruation) at fourteen, she should only marry at twenty. These ensure that Yin and Yang Qi are complete and solid. Only after this, through intercourse, can one conceive, bear, and raise strong, robust, and long-lived children. Today, if an unmarried girl, whose Tian Gui has just arrived, engages with men prematurely, her Yin Qi leaks early, causing injury before completion and movement before solidity. Consequently, intercourse leads to non-conception, conception leads to miscarriage, and birth results in fragile, short-lived offspring. This is due to premature union damaging Yin and Yang, leading to infertility. If a woman gives birth only to daughters, it is due to excessive desire; if she gives birth only to sons, it is because the man restrains his desires and cherishes his essence. Intercourse on the first, third, or fifth day after menstruation, specifically at midnight when Sheng Qi (generating Qi) is present, will likely result in a male fetus; intercourse on the fourth or sixth day will likely result in a female fetus; intercourse after the sixth day will also likely result in a female fetus. If more than six days pass, even if the Pericardium's new blood is full, conception remains difficult despite intercourse. The essential points have been edited and summarized herein for reference.