典藏书目

When the most refined vital essence first transforms and the single qi begins to condense, the embryo is initially conceived and gradually takes form. The fetus in the womb perceives sounds along with the mother. After pregnancy commences, the woman must maintain dignified posture in walking and sitting, keep her temperament harmonious and joyful, reside often in quiet rooms, listen frequently to beautiful words, and have others recite poetry and books, expound rituals, and discuss music. Her ears should not hear improper speech, nor her eyes behold ugly things. By doing so, the children born will possess abundant fortune and longevity, and be loyal, filial, wise, and virtuous. If not done thus, the children born will likely be of low status, short-lived, and foolish. This is what is called "internal perception due to external images" (Yin Wai Xiang Er Nei Gan). In ancient times, Tai Ren, while pregnant with King Wen, did not look at evil colors, did not listen to evil sounds, and did not speak evil words. The way of prenatal education (Tai Jiao) passed down in the world refers to this. The previous discussion has also briefly narrated this.

However, why do some women remain childless throughout their lives? According to *Chao Shi Bing Yuan* (Source of Diseases by Chao Yuanfang), there are generally three reasons for a woman's infertility: First, ancestral graves fail to continue the lineage; Second, the husband and wife's birth years and fates clash; Third, either the husband or wife suffers from illness, all of which lead to infertility. If it is due to the husband's or wife's illness, medicine can be taken to subsequently conceive children; the other two cases cannot be achieved through human effort. Observing this view now, it is not entirely sound. Someone asked Chang Qizhi of Xijing about the cause of female infertility. He replied that women often suffer from illnesses since childhood and take drying/hot medicines without restraint, causing Tian Gui (menstruation and reproductive function) to deplete and decline prematurely, resulting in lifelong infertility. Another inquiry to Song Daren of Xiangyang yielded the same answer.

Then, why do some women carry twins during pregnancy? Ancient and modern medical texts rarely mention this, except for *Chao Shi Bing Yuan*, which states: When Yang exerts and Yin transforms, and the essence and qi are abundant, twins are born. It further asks regarding the principle of forming one fetus, how much sperm is involved? Now observing women who bear twins, their spirit and demeanor show no slight difference. As for those who have multiple sets of twins or spaced twin pregnancies, they may have all males, all females, or one male and one female. The *Dao Zang Jing* (Daoist Canon) contains methods for seeking offspring, stating that after a woman's menstruation stops, on the first, third, or fifth day, when it is a prosperous day for men or women, intercourse during the yang hour of a yang day tends to produce sons. If both male and female endowments are robust, there will be many children. If weak, there will be few. Inferring from this, the principle can be broadly understood.

Furthermore, how to distinguish between male and female fetuses during pregnancy? According to *Lu Xin Jing* (Classic of Cranial Fontanelle): When Yang is abundant and stimulates Yin, a male fetus is formed; the six pulses and various meridians all exhibit yang characteristics. When Yin is abundant and stimulates Yang, a female fetus is formed; the six pulses and various meridians all exhibit yin characteristics. *Chao Shi Bing Yuan* states: Convergence of the Three Yang meridians produces a boy; convergence of the Three Yin meridians produces a girl. Ge Hong's *Zhou Hou Bei Fang* (Handbook of Prescriptions for Emergencies) states: Males derive from the father's qi, females from the mother's qi. *Sheng Ji Jing* states: The virtue of Heaven and the qi of Earth, the ultimate harmony of Yin and Yang, flow and blend into one body. Movement of qi to the left belongs to Yang; nourished by Yang, it forms a male. Movement of qi to the right belongs to Yin; nourished by Yin, it forms a female. The *I Ching* (Book of Changes) states: The Way of Qian forms the male, the Way of Kun forms the female. This is the distinction between males and females.

Regarding any diseases during pregnancy and the administration of decoctions, what are the taboos concerning damage to the fetus or breaking blood? The *Nei Jing* (Inner Canon) asks: How should toxic substances be used for a pregnant woman? Qibo answers: If there is an existing pathology, there will be no injury to the mother; simply reduce the pathogenic factor by more than half. Generally, because a pregnant woman with illness cannot avoid medication, the physician must carefully assess the severity of the disease and weigh the potency of the drugs, prescribing moderate measures without using too many ingredients. Once the disease trend has subsided, medication should cease. Thus, the illness is removed, the mother remains safe, and the fetus is undamaged. Why fear such treatment!