具天地之性，集万物之灵，阴阳平均，气质完备，咸其自尔。然而奇偶异数，有衍有耗
；刚柔异用，或强或弱。血荣气卫，不能逃于消息、盈虚之理。则禀质之初，讵可一概论是
。以附赘垂疣，骈拇枝指，侏儒跛蹩，形气所赋有如此者；疮疡痈肿，聋盲喑哑，瘦瘠疲瘵
，气形之病有如此者。然则胚胎造化之始，精移气变之后，保卫辅翼，固有道矣。（《孝经
》云∶天地之性，人为贵。《书·泰誓》曰∶唯人，万物之灵。）天有五气，各有所凑；地有
五味，各有所入。所凑有节适，所入有度量。凡所畏忌，悉知戒慎，资物为养者，理固然也
。寝兴以时，出处以节。（《六节脏象论》曰∶天食人以五气，地食人以五味。王冰云∶天
以五气食人者，臊气凑肝，焦气凑心，香气凑脾，腥气凑肺，腐气凑肾也。以五味食人者，
酸味入肝，苦味入心，甘味入脾，辛味入肺，咸味入肾也。）可以高明，可以周密，使雾露
风邪，不得投间而入。因时为养者，理宜然也。以至调喜怒，寡嗜欲。（《礼记·月令》仲夏
之月，可以居高明，可以处台榭。《脉要精微论》云∶冬日在骨，蛰虫周密，君子居室。夏
则顺阳在上，故可以高明；冬则顺阳气之伏藏，故可以周密。）作劳不妄，而气血从之，皆
所以保摄妊娠，使诸邪不得干焉。（《天真论》岐伯曰∶上古之人，其知道者，不妄作劳，故
能形与神俱，而尽终其天年。《通天论》曰∶圣人陈阴阳，筋脉和同，骨髓坚固，气血皆从
。）苟为不然，方授受之时，一失调养则内不足以为中之守，外不足以为身之强。气形弗充
而疾 因之。（《脉要》曰∶五脏者，中之守也。得守者生，失守者死。又曰∶夫五脏者，身
之强也。得强则生，失强则死。）若食兔唇缺，食犬无声，食杂鱼面疮癣之属，皆以食物不
戒之过也。（孙思邈《养胎法》云∶妊娠食兔肉，令子缺唇。食犬肉，令子无音声。食干鲤
鱼，令子多疮癣。《异法方宜论》云∶鱼者使人热中。注云∶鱼发疮。）心气大惊而癫疾。（《奇
病论》帝曰∶人生而病癫疾者何？岐伯曰∶名为胎病。此得之在腹中时，其母有所大惊，气
上不下，精气并居，故令子发为癫疾也。）肾气不足而解颅。（巢氏云∶解颅者，其状小儿年
大，囟应合而不合，头缝开解是也，由肾气不成故也。肾主骨髓，而脑为髓海。肾气不盛，
则脑髓不足，不能结成，故头颅开解。）脾胃不和而羸瘦。（巢氏云∶夫羸瘦不生肌肤，皆为
脾胃不和，不能饮食，故血气衰弱，不能荣于肌肤。凡小儿在胎而遇寒冷或生而挟伏热，皆
令儿不能食，故羸瘦也。）心气虚乏而神不足之属，皆以气血不调之过也。诚能食饮知所戒，
推而达之，五味无所伤。诚能于气血知所调，推而达之，邪气无所乘，兹乃生育相待而成者。
（《病源》云∶肺主气，心主血脉，病血气，通荣腑脏，遍循经络。产则血气伤损，脏腑不
足。而心统领诸脏，其劳伤不足，则令惊悸恍惚，是心气虚也。）故曰∶天不人不因。（《法
言》曰∶天不人不因，人不天不成。）
具备天地的本性，汇聚万物的灵性，阴阳平衡，气质完备，这都是自然形成的。然而奇数和偶数不同，有增长也有消耗；刚性和柔性用途各异，有的强壮有的虚弱。血与荣气、卫气，无法逃脱消长盈虚的规律。那么在禀受体质之初，怎么可以一概而论呢？比如肉瘤赘生物、下垂的疣、并生的脚趾和旁出的手指、侏儒和跛足，这些都是形体和气所赋予的样子如此；疮疡痈肿、聋哑失明、消瘦羸弱及慢性消耗性疾病，这些气和形的疾病也是这样的。既然如此，在胚胎造化开始，精移气变之后，保卫辅助的方法，本来就有道理了。（《孝经》说：天地之间，人的本性最尊贵。《尚书·泰誓》说：只有人，是万物的灵性。）天有五气，各自有所归属凑集；地有五味，各自有所进入。所凑集的要有节制适度，所摄入的要有度量。凡是所畏惧忌讳的，都要知道戒慎，借助外物来滋养身体，道理本来就是这样的。起居作息要按时，出入活动要有节制。（《素问·六节脏象论》说：天用五气供养人，地用五味供养人。王冰注释说：天以五气供养人，臊气凑集于肝，焦气凑集于心，香气凑集于脾，腥气凑集于肺，腐气凑集于肾。用五味供养人，酸味进入肝，苦味进入心，甘味进入脾，辛味进入肺，咸味进入肾。）这样可以处于高敞明亮之处，也可以处于周密隐蔽之所，使雾露风邪，没有机会侵入。顺应时节来调养，道理应该是这样的。以至于调节喜怒，减少嗜欲。（《礼记·月令》仲夏之月，可以居住在高大明亮的地方，可以处在台榭之上。《素问·脉要精微论》说：冬天阳气在骨，蛰虫周密，君子居室。夏天顺应阳气在上，所以可以居高明；冬天顺应阳气伏藏，所以可以处周密。）劳作不妄为，而气血随之调和，这都是为了保养妊娠，使各种邪气不能干扰。（《素问·上古天真论》岐伯说：上古的人，那些懂得道的人，不妄作劳役，所以能形神俱备，而尽享天然寿命。《素问·通天论》说：圣人调理阴阳，筋脉和谐，骨髓坚固，气血皆顺从。）如果不这样，在受孕授受的时候，一旦失调养护，那么内里不足以作为中宫的守持，外面不足以作为身体的强健。气和形不充实，疾病就由此产生。（《脉要》说：五脏，是中宫的守持。得到守持的就生，失去守持的就死。又说：五脏，是身体的强健。得到强健则生，失去强健则死。）如果吃兔唇缺损，吃狗无声，吃杂鱼导致面部疮癣之类，都是因为食物没有戒除的过错。（孙思邈《养胎法》说：妊娠期间吃兔肉，让孩子缺唇。吃狗肉，让孩子没有声音。吃干鲤鱼，让孩子多疮癣。《素问·异法方宜论》说：鱼使人热积于中。注解说：鱼诱发疮疡。）心气大惊而导致癫疾。（《素问·奇病论》黄帝问：人生下来就患癫疾是什么原因？岐伯说：名叫胎病。这是因为在腹中的时候，母亲受到大惊，气上不下，精气并居，所以让孩子发为癫疾。）肾气不足而导致解颅。（巢元方说：解颅的症状，是孩子年龄大了，囟门应该闭合而不闭合，头缝开解，这是由肾气不成造成的。肾主骨髓，而脑为髓海。肾气不盛，则脑髓不足，不能结成，所以头颅开解。）脾胃不和而导致羸瘦。（巢元方说：凡是羸瘦不长肌肉，都是脾胃不和，不能饮食，所以血气衰弱，不能荣养肌肤。凡是小儿在胎中遇到寒冷或出生后挟带伏热，都让孩子不能进食，所以羸瘦。）心气虚乏而导致神不足之类，都是因为气血不调的过错。如果真的能做到饮食知道所戒除，推广并达到这一点，五味就不会造成伤害。真的能在气血方面知道所调理，推广并达到这一点，邪气就没有可乘之机，这乃是生育相互等待才能完成的。（《诸病源候论》说：肺主气，心主血脉，病血气，通荣腑脏，遍循经络。生产时血气损伤，脏腑不足。而心统领诸脏，其劳伤不足，就会导致惊悸恍惚，这是心气虚。）所以说：天不人不因。（《法言》说：天不人不因，人不天不成。）
Endowed with the nature of Heaven and Earth, and gathering the spirituality of all things, with Yin and Yang in balance and constitution complete, these are all naturally so. However, odd and even numbers differ; there is expansion and depletion. The uses of rigidity and flexibility vary; some are strong, some weak. Blood (Xue) and Ying Qi (Nutritive Qi), Wei Qi (Defensive Qi) cannot escape the principles of waxing and waning, fullness and emptiness. Therefore, at the initial stage of endowment, how can one generalize? For instance, superfluous growths, hanging warts, polydactyly (extra fingers or toes), dwarfism, and lameness—these are forms where the endowment of shape and Qi manifests thus; sores, ulcers, abscesses, deafness, blindness, muteness, emaciation, and chronic consumptive diseases—these are ailments of Qi and form that manifest thus. Thus, at the beginning of embryonic creation, after the shifting of essence and transformation of Qi, methods of protection and assistance indeed have their rationale. (The *Classic of Filial Piety* states: "Among the natures of Heaven and Earth, human beings are most precious." The *Book of Documents · Tai Shi* says: "Only humans are the spirits of all things.") Heaven has Five Qi, each having its specific convergence; Earth has Five Flavors, each having its specific entry. The convergence must be regulated and moderate; the intake must have measure. All that is feared and tabooed should be known and guarded against; utilizing external substances for nourishment follows this natural principle. Rising and resting should be timed; going out and coming in should be moderated. (The *Su Wen · Liu Jie Zang Xiang Lun* states: "Heaven feeds humans with Five Qi, Earth feeds humans with Five Flavors." Wang Bing comments: "Heaven feeds humans with Five Qi: Sour Qi converges on the Liver, Scorched Qi on the Heart, Fragrant Qi on the Spleen, Fishy Qi on the Lungs, and Rotten Qi on the Kidneys. Earth feeds humans with Five Flavors: Sour flavor enters the Liver, Bitter flavor enters the Heart, Sweet flavor enters the Spleen, Pungent flavor enters the Lungs, and Salty flavor enters the Kidneys.") One can dwell in high, bright places, or in close, secure quarters, preventing mist, dew, wind, and pathogenic factors from finding an opening to enter. Nourishing oneself according to the seasons follows this appropriate principle. Furthermore, regulating anger and joy, and reducing desires... (The *Li Ji · Yue Ling* notes for the mid-summer month: "One may dwell in high, bright places, or reside in terraces and pavilions." The *Su Wen · Mai Yao Jing Wei Lun* states: "In winter, [Yang Qi] resides in the bones, insects hibernate closely, and gentlemen stay indoors. In summer, following Yang Qi rising above, one may dwell in high, bright places; in winter, following the hidden storage of Yang Qi, one may remain in close quarters.") Labor should not be excessive, allowing Qi and Blood to follow harmoniously. All these serve to protect pregnancy, ensuring various pathogens do not interfere. (The *Su Wen · Shang Gu Tian Zhen Lun*, Qibo says: "People in ancient times who understood the Dao did not labor recklessly, thus maintaining both body and spirit, and completing their natural lifespan." The *Su Wen · Tong Tian Lun* states: "Sages regulate Yin and Yang, harmonize sinews and vessels, solidify marrow, and ensure Qi and Blood flow smoothly.") If not done so, at the time of conception, a single lapse in care results in internal insufficiency to guard the center, and external weakness failing to strengthen the body. When Qi and Form are not充盈 (full/plentiful), disease arises. (The *Mai Yao* states: "The Five Zang Organs are the guards of the center. Those who retain their guard live; those who lose it die." It also states: "The Five Zang Organs are the strength of the body. Gaining strength leads to life; losing strength leads to death.") Eating rabbit meat may cause cleft lip; eating dog meat may result in voicelessness; eating mixed fish may cause facial sores and tinea—all due to failures in dietary taboos. (Sun Simiao's *Yang Tai Fa* states: "During pregnancy, eating rabbit meat causes the child to have a cleft lip. Eating dog meat causes the child to be voiceless. Eating dried carp causes the child to suffer from many sores and tinea." The *Su Wen · Yi Fa Fang Yi Lun* states: "Fish causes heat accumulation in the middle." The commentary notes: "Fish triggers sores.") Great fright to the Heart Qi can lead to epilepsy. (The *Su Wen · Qi Bing Lun*: The Yellow Emperor asks, "Why do some people are born with epilepsy?" Qibo replies, "It is named 'Fetal Disease.' This occurs because during gestation, the mother suffered great fright, causing Qi to rise but not descend, with Essence and Qi accumulating together, thus causing the child to develop epilepsy.") Insufficiency of Kidney Qi can lead to craniolaminar separation (Jie Lu). (Chao Yuanfang states: "Jie Lu refers to the condition where, as the child grows older, the fontanelle should close but does not, and the cranial sutures separate. This is due to incomplete development of Kidney Qi. The Kidney governs bone marrow, and the brain is the sea of marrow. If Kidney Qi is not robust, brain marrow is insufficient and cannot consolidate, leading to separated cranial sutures.") Disharmony of the Spleen and Stomach can lead to emaciation. (Chao Yuanfang states: "Emaciation without muscle growth is always due to disharmony of the Spleen and Stomach, inability to eat, resulting in weakened Qi and Blood, which fail to nourish the skin and muscles. Whether the fetus encounters cold in utero or the newborn harbors latent heat, it prevents the infant from feeding, leading to emaciation.") Deficiency of Heart Qi can lead to lack of Shen (Spirit) and related conditions—all due to dysregulation of Qi and Blood. If one truly knows what to avoid in diet and extends this understanding, the Five Flavors will cause no harm. If one truly knows how to regulate Qi and Blood and extends this practice, pathogens will find no opportunity to attack. These are matters of reproduction that require mutual waiting and completion. (The *Zhu Bing Yuan Hou Lun* states: "The Lungs govern Qi, the Heart governs Blood vessels. Pathogens affecting Qi and Blood circulate through the Ying system, Zang-Fu organs, and meridians. Childbirth injures Qi and Blood, leaving the Zang-Fu organs deficient. Since the Heart commands all Zang organs, if it is injured and deficient, it causes palpitations and trance-like states, indicating deficiency of Heart Qi.") Therefore it is said: "Heaven does not act without Human agency." (The *Fa Yan* states: "Heaven does not act without Human agency; Humans do not achieve success without Heaven.")