夫颅囟者，谓天地阴阳化感颅囟，故受名也。尝览《黄帝内传》，王母金文，始演四序二
仪阴阳之术，三才一元之道，采御灵机，黄帝得之升天，秘藏金匮，名曰《内经》，百姓莫
可见之，后穆王贤士师巫，于崆峒山得而释之。叙天地大德，阴阳化功，父母交和，中成胎
质。爰自精凝血室，儿感阳兴，血入精宫，女随阴住，故以清气降而阳谷生，浊气升而阴井
盛也。甚者二仪互换，五气相参，目睹元机，非贤莫达。谓真阴错杂，使精血聚而成殃，阳
发异端，感荣卫合而有疾，遂使婴儿才养，惊候多生，庸愚不测始末，乱施攻疗，便致枉损
婴儿。吁哉，吁哉，遂究古言，寻察端由，叙成疾目，曰《颅囟经》焉。真凭辨证，乃定死
生，后学之流，审根据济疾。天和太清，降乘赤海，真一元气乘之，则母情先摇，荡漾炽然，
是阳盛发阴，当妊男也。六脉诸经，皆举其阳证，所谓妊衰不胜脏气，则触忤而便伤；妊胜
而气劣，则母疾三五月而发，皆随五脏。心脏干，而口苦舌干；肺脏竭，而多涕发寒；
肝脏邪，而嗜酸多睡；脾脏发，而呕逆恶食；肾脏困，而软弱无力。脏妊气平则和而无苦，
胎若劣而强得脏养，至生亦乃多疾。二仪纯阴之证，升杂真一者，谓阴发阳，则父精薄，妊
当成女也。六脉诸经皆发阴证，若血盛气衰，则肥而劣气，若气盛血衰，则瘦而壮气，余脏妊
之气，皆同男说。孩子处母腹之内时，受化和之正气，分阴阳之纪纲，天地降灵，十月而化
，万物以生成，随其时变，大理清纯，化成祥瑞之基，全真道一，故生成焉。一月为胚，精
血凝也，二月为胎，形兆分也，三月阳神为三魂，动以生也，四月阴灵为七魄，静镇形也，
五月五行分脏，安神也，六月六律定腑，滋灵也，七月精开窍通，光明也，八月元神俱降，
真灵也，九月宫室罗布，以生人也，十月气足，万物成也。太乙元真在头曰泥丸，总众神也
，得诸百灵，以御邪气，陶甄万物，以静为源，是知慎子调护，即以守恬和，可以保长生耳
。故小儿瘦 ，盖他人之过也。
所谓“颅囟”，是指天地阴阳之气感应于婴儿的头顶囟门，因此得名。我曾阅览《黄帝内传》，其中记载西王母的金文，开始推演四时季节与天地二仪的阴阳术数，以及天、地、人三才归于一元的道理，采集并驾驭灵妙的机枢。黄帝得到这些秘法后升天成仙，将其秘密收藏在金属制成的柜子里，命名为《内经》（即《黄帝内经》），普通百姓无法得见。后来，周穆王的贤士和巫师在崆峒山得到了它并加以解读。书中叙述了天地的宏大德行与阴阳变化的功效，父母交合调和，在中宫形成胎儿的体质。
自从精血凝结于胞室，男婴感受阳气而兴起，血液进入精宫；女婴随附阴气而静止，因此清气下降而阳谷生发，浊气上升而阴井旺盛。如果阴阳二仪互换，五行之气相互参杂，只有目睹先天玄机的人才能通达其中的奥妙。如果真阴错杂，导致精血凝聚而成灾殃；阳气发动异端，导致荣卫（营气与卫气）合邪而产生疾病，就会使得婴儿刚刚出生，惊风等病症便多发生。平庸愚昧之人不能探究疾病的始末根源，胡乱施用攻伐治疗，致使无辜损伤婴儿的生命。唉！唉！于是考究古人的言论，寻察病因的端由，叙述疾病的条目，写成这部书，名为《颅囟经》。真正依靠辨证论治，才能判定生死，后世的学者应当审慎地依据此道来救治病患。
天和太清之气，降临乘于赤海（指人体下部或肾水），真一元气随之而动，则母亲的情志先受动摇，情绪荡漾炽盛，这是阳盛引发阴动，应当怀的是男胎。此时六脉诸经都表现出阳证。所谓妊娠衰弱不胜脏气，就会受到冲撞而受伤；妊娠胜而气力薄弱，则母亲在三五个月时发病，这些都随着五脏的变化而变化。心脏受干犯，则口苦舌干；肺脏衰竭，则多涕且怕冷；肝脏受邪，则嗜酸且多睡；脾脏发病，则呕吐逆气、厌恶饮食；肾脏困顿，则身体软弱无力。如果脏腑与妊娠之气平和，则和谐而无痛苦。如果胎儿虚弱却强行得到脏腑的滋养，到出生后也往往多病。
如果是纯阴的二仪之证，夹杂升腾的真一之气，称为阴发阳，则是父亲精气薄，妊娠应当成的是女胎。此时六脉诸经都发出阴证。如果血盛气衰，则身体肥胖但气力弱；如果气盛血衰，则身体瘦弱但气力强，其他脏腑妊娠的气象，都与上述怀男的情况相同。
孩子在母亲腹中时，接受中和的正气，分判阴阳的纲纪。天地降下灵气，经过十月孕育而化生，万物由此生成。随着时令的变化，大理保持清纯，化成祥瑞的基础，保全真道的一体，所以得以生成。第一个月为胚，是精血凝结；第二个月为胎，是形体兆征分化；第三个月阳神化为三魂，以动来促进生长；第四个月阴灵化为七魄，以静来镇守形体；第五个月五行分属五脏，以安神魂；第六个月六律定属六腑，以滋灵性；第七个月精气开通窍穴，目光明亮；第八个月元神俱降，具备真灵；第九个月宫室（脏腑器官）罗列布置，准备生产；第十个月气足，万物成就。
太乙元真之气在头部称为泥丸宫，统摄众神，获得各种百灵的护佑，以抵御邪气，陶铸万物，以静作为本源。因此知道谨慎地调理保护婴儿，只要守住恬淡平和，就可以保全长生。所以小儿消瘦，往往是他人（医生或护理者）的过错。
"Culun" (Cranial Fontanelle) refers to the naming derived from the influence of Heaven and Earth's Yin and Yang Qi on the infant's cranial fontanelle. I once perused the *Huangdi Neizhuan* (Inner Biography of the Yellow Emperor), which records the golden script of Queen Mother of the West, beginning to deduce the arts of Yin and Yang regarding the Four Seasons and the Two Modes (Heaven and Earth), as well as the Dao of the Three Powers (Heaven, Earth, Human) returning to One Unity, collecting and controlling spiritual mechanisms. The Yellow Emperor obtained these secrets and ascended to heaven, hiding them in a golden casket, named *Neijing* (Internal Classic, i.e., *Huangdi Neijing*), which ordinary people could not see. Later, the worthy scholars and shamans of King Mu of Zhou found and interpreted it on Kongtong Mountain. It narrates the great virtue of Heaven and Earth and the transformative power of Yin and Yang; when parents unite harmoniously, the fetal constitution is formed in the central palace.
Since essence and blood coagulate in the uterus, the male fetus senses Yang Qi and rises, with blood entering the essence palace; the female fetus follows Yin Qi and remains still. Thus, clear Qi descends while the Yang Valley generates, and turbid Qi ascends while the Yin Well prospers. If the Two Modes interchange and the Five Qi interact, only those who perceive the primordial mechanism can attain understanding. If true Yin becomes mixed, causing essence and blood to condense into disaster; or if Yang Qi deviates, causing Ying (Nutritive Qi) and Wei (Defensive Qi) to combine and create disease, then after the infant is born, conditions like fright convulsions often arise. Mediocre and ignorant individuals, unable to investigate the origin and course of diseases, apply indiscriminate attacking treatments, thereby unjustly harming infants. Alas! Alas! Therefore, I investigated ancient texts, traced the causes, listed the disease categories, and composed this book, titled *Lunxin Jing* (Classic of the Cranial Fontanelle). Relying truly on syndrome differentiation allows one to determine life and death; future students should prudently base their treatment of illnesses on this.
When Tianhe (Harmonious Heaven) and Taiqing (Great Purity) energies descend upon Chihai (Red Sea, referring to the lower body/kidney water), Zhenyi Yuanqi (True Primal Qi) moves with them, causing the mother's emotions to be disturbed first, becoming agitated and intense. This indicates Yang excess triggering Yin movement, suggesting a male pregnancy. In such cases, the six pulses and all meridians exhibit Yang syndromes. If the pregnancy is weak and cannot withstand the organ qi, it may be injured by shock; if the pregnancy is strong but the qi is deficient, the mother may fall ill after three to five months, following the changes of the five zang organs. If the Heart is affected, there is bitter taste and dry tongue; if the Lung is exhausted, there is excessive phlegm and aversion to cold; if the Liver has pathogenic factors, there is craving for sour taste and excessive sleep; if the Spleen is diseased, there is vomiting, reflux, and anorexia; if the Kidney is distressed, there is weakness and lack of strength. If the zang organs and pregnancy qi are balanced, there is harmony without suffering. If the fetus is weak but forcibly nourished by the organs, it will likely suffer from many diseases after birth.
If it is a pure Yin syndrome of the Two Modes, mixed with ascending True One Qi, called "Yin generating Yang," it suggests the father's essence is thin, indicating a female pregnancy. Here, the six pulses and meridians exhibit Yin syndromes. If blood is abundant and qi is deficient, the body is fat but qi is weak; if qi is abundant and blood is deficient, the body is thin but qi is strong. The qi manifestations of other organs during pregnancy are similar to the description for males.
While in the mother's womb, the child receives the righteous qi of harmony, distinguishing the principles of Yin and Yang. Heaven and Earth bestow spiritual energy, leading to transformation after ten months, allowing all things to form. Following seasonal changes, the great principle remains pure, forming the basis of auspiciousness, preserving the unity of the True Dao, thus enabling formation. In the first month, it is a "pei" (embryo), where essence and blood coagulate. In the second month, it is a "tai" (fetus), where physical signs differentiate. In the third month, Yang Spirit transforms into Three Hun (Ethereal Souls), promoting growth through movement. In the fourth month, Yin Spirit transforms into Seven Po (Corporeal Souls), stabilizing the form through stillness. In the fifth month, the Five Elements divide among the Zang Organs, calming the spirit. In the sixth month, the Six Harmonies define the Fu Organs, nourishing spirituality. In the seventh month, essence opens and orifices connect, bringing brightness. In the eighth month, Primordial Spirit descends together, possessing true spirituality. In the ninth month, palaces (organs) are arranged, preparing for birth. In the tenth month, qi is sufficient, and all things are completed.
Taiyi Yuanzhen (Supreme Unity Primal Truth) in the head is called Niwan (Mud Pill Palace), commanding various spirits, obtaining protection from hundred spirits to resist evil qi, shaping all things, taking stillness as the source. Therefore, knowing to carefully care for the child, maintaining tranquility and harmony, ensures longevity. Thus, if a child is emaciated, it is often the fault of others (physicians or caregivers).