陈良甫曰∶推巢氏所论，妊娠脉养之理，若厥阴肝脉，足少阳胆脉，为一脏腑之经。四时之令，必始于春木。
故十二经之养始于肝，所以养胎在一月二月。手心主心胞络脉、手少阳三焦脉，属火而夏旺，所以养胎在三月
四月。手少阴、手太阳，乃心脉也，君主之官。足太阴脾脉、足阳明胃脉，属土而旺长夏，所以养胎在五月六月。
手太阴肺脉、手阳明大肠脉，属金而旺秋，所以养胎在七月八月。足少阴肾脉、足太阳膀胱脉，属水而旺冬，所
以在腹中，受足诸脏之气脉所养，然后待时而生。此论微奥有至理，世有明者，未有过于巢氏之论矣。
《圣济经》曰∶原四时之化始于木，十二经之养始于肝。滋肝之经，足厥阴之脉也。自厥阴次之。至于太
阳，自一月积之，至于十月，五月相生之气，天地相合之数，举在于是。然手少阴、太阳之经，无所专养者，以
君主之官，无为而已。是皆母之真气，所赖
以养形者也。
慎斋按∶以上三条，序受胎之始，分十二经脉以养胎也。人自受胎于胞门，则手足十二经脉，其气血周流，
俱以拥养胎元。岂有逐月分经，某经养某月之胎之理。马玄台已驳之矣。但在巢氏一月二月，是论受胎之月数，
犹为近理也。至良甫所论，是以年岁之一月二月，而以五行分四时论也。夫人受胎，不拘时月。必欲以木火土金
水，配定某月养胎，则受胎在正月二月者，犹可以木配之也。若在四五六月者，何以配之，不经甚矣，当俟正
之。
陈良甫说：推究巢元方所论述的，妊娠期间脉气滋养胎儿的道理，比如厥阴肝脉和足少阳胆脉，是互为表里的脏腑之经。四季的时令变化，必定始于春季的木气。所以十二经脉对胎儿的滋养始于肝脏，因此胎儿在怀孕的一月、二月得到滋养。手心主心包络脉和手少阳三焦脉，属于火行而在夏季旺盛，所以胎儿在三月、四月得到滋养。手少阴心脉和手太阳小肠脉，是心的经脉，心为君主之官。足太阴脾脉和足阳明胃脉，属于土行而在长夏（夏末秋初）旺盛，所以胎儿在五月、六月得到滋养。手太阴肺脉和手阳明大肠脉，属于金行而在秋季旺盛，所以胎儿在七月、八月得到滋养。足少阴肾脉和足太阳膀胱脉，属于水行而在冬季旺盛，所以胎儿在腹中，接受各脏腑的气脉滋养，然后等待时机出生。这一理论精微深奥且富有至理，世间有见识的人，没有超过巢元方的论述的了。
《圣济经》说：推究四季的变化始于木气，十二经脉的滋养始于肝脏。滋养肝脏的经脉，是足厥阴肝脉。从厥阴脉开始依次推算，直到太阳脉，从一月累积到十月，五行相生之气与天地相合之数，都包含在其中了。然而手少阴心经和手太阳小肠经，并没有专门负责滋养胎儿的作用，因为心作为君主之官，其功能是无为而治的。这些都是母体的真气，依靠它们来滋养胎儿形体。
慎斋按语：以上三条内容，叙述了受孕的开始，将十二经脉分别对应以滋养胎儿。人自从在胞门受孕，手足十二经脉的气血周流全身，都用来拥戴滋养胎元。哪里有什么逐月由不同经脉分别滋养某个月份胎儿的道理呢？马玄台已经驳斥过这种说法了。但在巢元方的论述中，一月、二月是指受孕的月份，还比较接近事理。至于陈良甫的论述，是将一年中的一月、二月，用五行分属四时的理论来解释。人受孕，不拘泥于具体的时月。如果一定要用木、火、土、金、水来固定配属某个月份来滋养胎儿，那么如果在正月、二月受孕，还可以用木气来配属。但如果在四月、五月、六月受孕，又该如何配属呢？这太不经典合理了，应当等待后人予以纠正。
Chen Liangfu stated: Analyzing the theory proposed by Chao Yuanfang regarding the mechanism of pulse qi nourishing the fetus during pregnancy, for instance, the Jueyin Liver Meridian and the Shaoyang Gallbladder Meridian constitute a zang-fu pair. The seasonal regulations must begin with Spring Wood. Therefore, the nourishment of the twelve meridians begins with the Liver, which is why the fetus is nourished in the first and second months. The Pericardium Meridian of Hand-Jueyin and the Sanjiao Meridian of Hand-Shaoyang belong to Fire and flourish in Summer; thus, the fetus is nourished in the third and fourth months. The Heart Meridian of Hand-Shaoyin and the Small Intestine Meridian of Hand-Taiyang are the meridians of the Heart, the "Ruler" (Monarch). The Spleen Meridian of Foot-Taiyin and the Stomach Meridian of Foot-Yangming belong to Earth and flourish in Late Summer; therefore, the fetus is nourished in the fifth and sixth months. The Lung Meridian of Hand-Taiyin and the Large Intestine Meridian of Hand-Yangming belong to Metal and flourish in Autumn; hence, the fetus is nourished in the seventh and eighth months. The Kidney Meridian of Foot-Shaoyin and the Bladder Meridian of Foot-Taiyang belong to Water and flourish in Winter; consequently, within the abdomen, the fetus receives nourishment from the qi and pulses of all zang organs, waiting for the appropriate time to be born. This discussion is subtle, profound, and full of truth; among those with insight in the world, none have surpassed Chao Yuanfang's exposition.
The Shengji Jing states: Tracing the transformation of the four seasons, it begins with Wood; the nourishment of the twelve meridians begins with the Liver. The meridian that nourishes the Liver is the Foot-Jueyin Liver Meridian. Starting from Jueyin and proceeding sequentially until Taiyang, accumulating from the first month to the tenth month, the generating qi of the Five Elements and the numbers corresponding to the harmony between Heaven and Earth are all encompassed herein. However, the Heart Meridian of Hand-Shaoyin and the Small Intestine Meridian of Hand-Taiyang do not have a specific role in nourishing the fetus, because the Heart, as the Ruler, functions through non-action (wu-wei). These are all the true qi of the mother, relied upon to nourish the fetal form.
Shenzhai commented: The above three passages describe the beginning of conception and assign the twelve meridians to nourish the fetus respectively. Once conception occurs in the uterine gate, the qi and blood of the hand and foot twelve meridians circulate throughout, collectively supporting and nourishing the fetal origin. How could there be a principle where different meridians nourish the fetus in specific months? Ma Xuantai has already refuted this. However, in Chao Yuanfang's theory, the first and second months refer to the months of conception, which is still somewhat reasonable. In contrast, Chen Liangfu's theory applies the monthly sequence of a year to the Five Elements and Four Seasons. Human conception is not restricted to specific months. If one insists on fixing the correspondence of Wood, Fire, Earth, Metal, and Water to specific months for fetal nourishment, then conception occurring in the first or second month can be associated with Wood. But what about conception in the fourth, fifth, or sixth months? How would they be matched? This is highly unorthodox and should await correction.