杨仁斋曰∶叔和以左手太阳浮大为男，右
手太阴沉细为女。元宾以右手浮大为女，左手沉实为男。较是二说，不无 牾。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
左右两手而别阴阳。叔和言其略，特不过《脉经》论尺脉之义，尚何有异同之辨哉。
慎斋按∶以上五条，序辨男女之脉也。男女之脉，自叔和而下，纷纷聚讼，益为支离。即明如丹溪，而以
左右子宫分男女，更有以左大顺男，右大顺女。此左右以医者为言，犹属不解。前条唯景岳、硕甫二说，为得
其正也。
《金匮要略》曰∶妇人得平脉，阴脉小弱，其人渴，不能食，无寒热，名妊娠。于法六十日当有此证。设
有医者治逆，却一月，加吐下者，则绝之。
娄全善曰∶恶阻者，谓呕吐恶心，头眩恶食，择食是也。绝之者，谓绝止医治，候其自安也。予尝治一二
妊妇恶阻，病呕吐，愈治愈逆。因思仲景绝之之旨，遂停药月余，自安。真大哉，圣人之言也。
徐忠可曰∶期有未满六十日，则胎未成，又加吐利。因医误治，则脾胃实有受伤处，但当断绝病根为主，不
得泥安胎之说，而狐疑致误也，故曰绝之。
杨仁斋说：王叔和认为，左手脉象浮大的是怀男孩，右手脉象沉细的是怀女孩。元宾则认为，右手脉象浮大的是怀女孩，左手脉象沉实的是怀男孩。比较这两种说法，并非没有矛盾。然而，如果依据《脉经》的本意详细考察，又有看似不同实则相同的地方。《脉经》说：左手脉象沉实的是怀男孩，右手脉象浮大的是怀女孩。又说：左右手脉象都浮大的，生两个女孩；左右手脉象都沉实的，生两个男孩。这是元宾所主张的观点。《脉经》还说：左手尺部脉象浮大的是怀男孩，右手尺部脉象沉细的是怀女孩。又说：尺脉都浮大的生两个男孩，尺脉都沉细的生两个女孩。这是王叔和所主张的观点。为什么“沉细”的说法与“沉实”的含义不同，“右尺浮大”的说法与“右手浮大”也相异呢？想要知道判断男女的方法，大体上沉实的是男孩，沉细的是女孩。右尺脉浮大的，固然知道是女孩；左尺脉浮大的，大体都是男孩。沉细为女，沉实为男，这就是所谓的“诸阳为男，诸阴为女”。左尺脉浮大为男，右尺脉浮大为女，这就是所谓的“左疾为男，右疾为女”。元宾说得详细，大概是综合左右两手来辨别阴阳。王叔和说得简略，仅仅是依据《脉经》论述尺脉的意义，哪里还有什么异同的争辩呢？
慎斋按语：以上五条，是依次辨析判断胎儿性别的脉法。关于男女脉象的判断，自王叔和以来，纷纷争论，更加支离破碎。即使是像朱丹溪那样明理的人，也用左右子宫来区分男女，更有以左侧脉大顺从男孩、右侧脉大顺从女孩的说法。这种左右是以医者而言的说法，仍然属于不理解。前面的条目中，只有张景岳、硕甫两人的说法，才得其正解。
《金匮要略》说：妇人得到平和的脉象，阴脉（指尺脉）小弱，其人感到口渴，不能进食，没有恶寒发热等症状，这叫做妊娠。按照医理，怀孕六十天左右应当出现这些症状。假设有医生治疗不当，导致过了一段时间（或误治一个月），出现呕吐下利的症状，那么就要采取“绝之”的方法。
娄全善说：恶阻，是指呕吐恶心、头晕目眩、厌恶食物、挑食等症状。“绝之”，是指停止医治，等待其自行安宁。我曾经治疗过一两位妊娠恶阻的孕妇，病症表现为呕吐，越治疗反而越逆乱。于是思考仲景“绝之”的宗旨，便停药一个多月，患者自然痊愈。真是圣人的话伟大啊！
徐忠可说：如果期限未满六十日，则胎元未成，又加上呕吐下利。因为医生误治，导致脾胃确实受到了损伤，此时应当以断绝病根为主，不能拘泥于安胎的说法，而犹豫不决导致错误，所以说“绝之”。
Yang Renzhai stated: Wang Shuhe believed that a floating and large pulse on the left hand indicates a male fetus, while a deep and fine pulse on the right hand indicates a female fetus. Yuanbin held that a floating and large pulse on the right hand indicates a female fetus, and a deep and solid pulse on the left hand indicates a male fetus. Comparing these two theories, there are indeed contradictions. However, upon detailed examination according to the original intent of the *Mai Jing* (Classic of Pulse Diagnosis), there appear to be differences but are essentially the same. The classic states: "A deep and solid pulse on the left hand indicates a male; a floating and large pulse on the right hand indicates a female." It also states: "If both left and right hands show floating and large pulses, twins girls will be born; if both show deep and solid pulses, twin boys will be born." This is the view advocated by Yuanbin. The classic further states: "A floating and large pulse at the Chi position (cun-kou) on the left hand indicates a male; a deep and fine pulse at the Chi position on the right hand indicates a female." It also states: "If Chi pulses on both sides are floating, twin boys will be born; if Chi pulses on both sides are deep and fine, twin girls will be born." This is the view advocated by Wang Shuhe. Why does the theory of "deep and fine" differ in meaning from "deep and solid," and why does "floating and large at the right Chi" differ from "floating and large at the right hand"? Generally speaking, to determine the sex of the fetus, a deep and solid pulse indicates a male, and a deep and fine pulse indicates a female. A floating and large pulse at the right Chi position confirms a female fetus; a floating and large pulse at the left Chi position generally indicates a male fetus. "Deep and fine for female, deep and solid for male" corresponds to the principle that "all Yang pulses indicate males, all Yin pulses indicate females." "Left Chi floating and large for male, right Chi floating and large for female" corresponds to the principle that "rapid pulse on the left indicates male, rapid pulse on the right indicates female." Yuanbin provided details, likely integrating both hands to distinguish Yin and Yang. Wang Shuhe provided a brief summary, merely referring to the discussion of Chi pulses in the *Mai Jing*. Thus, where is there any real difference or contradiction?
Shenzhen's Commentary: The above five points sequentially discuss the pulse methods for determining fetal sex. Regarding the pulse differentiation for male and female fetuses, since Wang Shuhe, debates have been numerous and fragmented. Even Zhu Danxi, known for his clarity, distinguished between male and female using the concept of left and right uterus, suggesting that a larger pulse on the left favors a boy and a larger pulse on the right favors a girl. Such interpretations based on the physician's perspective remain unclear. Among previous discussions, only the views of Zhang Jingyue and Shuofu are considered correct.
The *Jin Gui Yao Lue* (Essential Prescriptions from the Golden Cabinet) states: "When a woman presents with a normal pulse, but the Yin pulse (referring to the Chi position) is small and weak, and she experiences thirst, inability to eat, without aversion to cold or fever, this is named pregnancy. According to medical principles, these symptoms should appear around the sixtieth day of gestation. If a physician treats incorrectly, causing symptoms such as vomiting and diarrhea to worsen after a month, one must apply the method of 'Jue Zhi' (cutting off/terminating treatment)."
Lou Quanshan explained: "E Zu" (pregnancy nausea/vomiting) refers to symptoms such as vomiting, nausea, dizziness, food aversion, and selective eating. "Jue Zhi" means to stop medical intervention and wait for the condition to resolve spontaneously. I once treated several pregnant women with E Zu presenting with vomiting; the more they were treated, the worse their condition became. Reflecting on Zhongjing's intention behind 'Jue Zhi,' I stopped medication for over a month, and the patients recovered naturally. Truly, the words of the Sage are great!
Xu Zhongke explained: "If the gestational period has not yet reached sixty days, the fetus is not fully formed, and vomiting and diarrhea are present. Due to erroneous medical treatment, the Spleen and Stomach have indeed been injured. In this case, the primary goal should be to cut off the root of the disease. One must not rigidly adhere to the theory of 'fetus stabilization' (An Tai), nor hesitate, which would lead to errors. Hence, it is said to 'Jue Zhi' (terminate the pathological process/treatment)."