《千金》论曰∶夫妇人之别有方者，以其血气不调，胎妊生产、崩伤之异故也。是以妇
人之病比之男子十倍难疗。经曰∶妇人者，众阴所集，常与湿居。十四岁以上，阴气浮溢，
百想经心，内伤五脏，外损姿颜，月水去留，前后交互；瘀血停凝，中道断绝。其中伤堕，
不可具论。生熟二脏，虚实交错，恶肉内漏，气脉损竭。或饮食无度，损伤非一；或胎疮未
愈，而合阴阳；或行步风来，便利于悬厕之上，风从下入，便成十二痼疾。所以妇人别立方
也。若是四时节气为病、虚实冷热为患者，故与丈夫同也。唯怀胎、妊孕而挟病者，避其毒
药耳。其杂病与丈夫同，则散在诸卷中，可得而知也。然而女子嗜欲多于丈夫，感病倍于
男子，加以慈恋、爱憎、嫉妒忧恚，染着坚牢，情不自抑，所以为病根深，疗之难差。故养
生之家，特须教子女学此三卷妇人方，令其精晓，即于仓卒之秋，何忧畏也。夫四德者，女
子立身之枢机；产育者，妇人性命之长务。若不通明于此，则何以免其横夭者哉！故传母之
徒，亦不可不学。常宜缮写一本，怀挟随身，以防不意也。
又曰∶人之情性皆愿贤己，而疾不及人。至于学问，则随情逐物堕于事业，讵肯专一推
求至理，莫不虚弃光阴，没齿无益。夫婚姻养育者，人伦之本，王化之基，圣人设教，备论
厥旨，后生莫能精晓，临事之日，昏尔若愚，是则徒愿贤己而疾不及人之谬也。斯实不达贤
己之趣，而妄徇虚声以终无用。今述求子之法，以贻后嗣。同志之士，或可览焉。
又论曰∶夫欲求子者，当先知夫妻本命五行相生，及与德合，并本命不在子休废死墓中
者，则求子必得。若其本命五行相克，及与刑煞冲破，并在子休废死墓中者，则求子、子不
可得，慎无措意。纵或得者，于后终亦累人。若其相生，并遇福德者，仍须根据法如方，避诸
禁忌，则所诞儿子尽善尽美，难以具陈矣。
《千金方》论述说：妇女之所以有专门的医方，是因为她们的血气不调，以及在怀孕、生产、崩漏、外伤等方面与男子不同。因此，妇女的疾病比男子难治十倍。医经说：妇女是众阴汇聚之所，常与湿邪相伴。女子十四岁以上，阴气浮溢，各种思虑萦绕心头，内伤五脏，外损容颜，月经或留或去，前后交替紊乱；瘀血停滞凝结，导致中道断绝。其中因受伤而流产的情况，无法一一列举。生脏与熟脏虚实交错，恶肉内漏，气脉耗竭。或者饮食无度，损伤不一；或者胎疮未愈，就进行房事；或者行走时受风侵袭，在悬空的厕所上解手，风邪从下侵入，便形成十二种顽固疾病。所以妇女需要设立专门的方书。如果是因四季节气变化导致的疾病，或是虚实冷热引起的病症，则与男子相同。只有怀孕时兼夹其他疾病的，需要避开有毒的药物。其他的杂病与男子相同，分散在各卷书中，可以得知。然而女子的嗜欲多于男子，感病倍于男子，加上慈爱眷恋、爱憎嫉妒、忧愁愤怒，情感执着牢固，情志不能自我抑制，所以致病根深蒂固，治疗难以痊愈。因此，注重养生的人，特别应该教导子女学习这三卷妇人方，使其精通熟练，那么在紧急时刻，还有什么可担忧畏惧的呢？四德是女子立身的枢纽；生育是妇人性命的大事。如果不通晓这些，怎么能避免横死夭折呢！所以传授母亲之道的人，也不可不去学习。应当经常抄写一本，随身携带，以防不测。
又说：人的性情都愿意自己贤能，却疾恨不如别人。至于学问，则随情逐物，荒废事业，岂肯专心推求至理？大多虚度光阴，到老也无益处。婚姻养育是人伦的根本，王道教化的基础，圣人设立教化，详细论述其宗旨，但后生不能精通知晓，遇到事情时，昏昧如同愚人，这是徒然希望贤能却疾恨不如别人的谬误。这实在是不通达“贤己”的真意，而盲目追求虚名，最终无用。现在叙述求子的方法，以留给后代。志同道合的人，或许可以阅览。
又论述说：想要求子的人，应当先知道夫妻本命的五行相生，以及与德相合，并且本命不在子、休、废、死、墓的状态中，那么求子必定成功。如果本命五行相克，以及遇到刑煞冲破，并在子、休、废、死、墓的状态中，那么求子、生子都不可得，务必不要在意。纵然得到，后来终究会连累人。如果五行相生，并遇到福德，仍然必须按照方法如方书所述，避开各种禁忌，那么所生的儿子尽善尽美，难以详尽陈述了。
The *Qianjin Fang* (Essential Prescriptions Worth a Thousand Gold) states: The reason why women have separate medical prescriptions is that their blood and qi are often imbalanced, and there are differences in pregnancy, childbirth, metrorrhagia, and trauma. Therefore, diseases in women are ten times more difficult to treat than those in men. The classics state: Women are the gathering place of all yin energies and are frequently accompanied by dampness. After the age of fourteen, yin energy floats and overflows; various thoughts occupy the mind, internally injuring the five zang organs and externally damaging physical appearance. Menstrual flow may be retained or discharged, alternating irregularly; stasis coagulates and stagnates, leading to obstruction in the central pathway. Cases of injury-induced miscarriage cannot be exhaustively listed. The "raw" and "cooked" viscera present a complex interplay of deficiency and excess; foul tissue leaks internally, and qi and pulses are depleted. Improper diet causes various injuries; if fetal sores are not healed before intercourse; or if one walks in the wind and defecates on a suspended toilet, allowing wind pathogen to enter from below, twelve types of chronic diseases may result. Hence, separate formularies for women are established. If illnesses are caused by the four seasons' solar terms, or by deficiency/excess and cold/heat patterns, they are the same as in men. Only when pregnancy is complicated by other diseases should toxic drugs be avoided. Other miscellaneous diseases are the same as in men and are scattered throughout various volumes, which can be understood. However, women's desires exceed those of men, and they are twice as susceptible to disease. Coupled with affection, attachment, love, hate, jealousy, worry, and anger, these emotions are deeply rooted and difficult to control, making the disease foundation deep and treatment difficult. Therefore, those who practice health preservation must teach their children to study these three volumes of women's prescriptions, ensuring mastery, so that in emergencies, there is no need for fear. The Four Virtues are the pivot of a woman's standing; childbearing is the primary concern for a woman's life. Without understanding this, how can one avoid premature death? Thus, those who transmit maternal knowledge must also study it. One should constantly copy a volume and carry it personally to prevent unforeseen circumstances.
It is further stated: Human nature desires to be superior to others yet fears falling short. Regarding learning, people follow their feelings and material pursuits, neglecting their duties, unwilling to focus on seeking ultimate principles, thus wasting time and gaining nothing until old age. Marriage and child-rearing are the root of human relations and the foundation of royal transformation. Sages established teachings and thoroughly discussed their purposes, yet later generations fail to understand them precisely. When facing situations, they become confused like fools, which is the error of merely wishing to be superior while fearing inadequacy. This truly reflects a failure to grasp the essence of "being superior," blindly pursuing empty fame, resulting in uselessness. Now, I describe methods for seeking offspring to leave for future generations. Those with shared interests may review them.
It is also argued: Those wishing to conceive should first know if the husband and wife's natal Five Elements generate each other, align with virtue, and are not in the states of Zi (Child), Xiu (Rest), Fei (Abandoned), Si (Dead), or Mu (Tomb). If so, conception will surely succeed. If the natal Five Elements clash, or encounter punishment, killing, breaking, or rushing, and are in the states of Zi, Xiu, Fei, Si, or Mu, then seeking or bearing children is impossible; one should not dwell on it. Even if conceived, it may eventually burden the family. If the elements generate each other and fortune/virtue is encountered, one must still follow the prescribed methods, avoid taboos, and the born son will be perfect, beyond full description.