临产几个时辰，实存亡危迫，关系母子性命，故古人立方甚多，然妇人胎产，乃大
伤气血之端。难产之因，半由气血不足，产后诸疾，全是气血大亏，产后诸虚，皆属产
前所致，奈佛手散、兔脑丸及葵花益母诸方，无非活血顺气，滑胎破瘀，温暖通窍，
以图营运推出之势，全不管营运推出之源。产妇精力充足者，藉此开导得以易生，倘系
气血不足，则虽有催生开导之功，而无营运药势之力，抑何补哉？至于手握石燕，足贴
蓖麻，设遇实症顺症，假此安心候时，如当气血精神亏极，用此敷衍之方，神气内竭，
势似隔靴搔痒。不调气血，而强用催生，何以为营运之具！徒存虚名，而无实效，误人
性命于顷刻，岂不痛哉！惟达生散立方平正，奈只可调理于产前，生化汤用意甚深，
又只可调理于产后，并非可济危急催生之用者，今体二方之意合成一方，务取万全，屡
用甚验，即名保产万全汤。鄙见以调补气血为先，以温中散瘀下降为佐，气血得力，自
能健运催生，此不催之催也。故用人参、当归为君，培补气血，壮其主也。少加桃仁、
川芎、黑姜、炙草、酒红花，温中而散其瘀滞也。牛膝梢、桂心温行导下，使无上逆冲
心之患，不惟催生神效，产后更元瘀血凝滞，百病补而兼温则不滞，温而兼补则不
崩，升少降多，则气得实而易下，阴而兼升，则瘀自去而新自归，补多泻少，邪去而
元气无伤，苦少甘多，瘀逐而中和仍在。（张）以济生念切，敬立是方，幸高明鉴诸。
人参（三钱至五钱，大补元气以为君） 当归（去芦，三钱，又补荣血以为臣） 川
芎（一钱，入肝以疏郁滞少泻升提之性，则降下之药得力） 桃仁（十三粒，不去皮、尖，
捣碎，取苦可去旧，甘能生新，滑能润下） 干姜（炒焦黄，三钱，温能通行血分，焦
则令其下降而遏其上升也） 甘草（炙，六分，令其里性少缓，中宫得受补益不使即为
下坠也） 牛膝梢（二钱，既能下行复走十二经络，令其经络无壅，则气血效力以为营运
推出之势） 红花（酒炒，三分，多则破血，少则活血生新耳） 肉桂（临煎方去
皮，切碎，六分，冬天用八分，借此引经率
领诸药直入血，且为散瘀则生产自易，而温可通行也）加胶枣一枚，水煎，食前温
服。如产妇壮实，及无力服人参者，去参用之。其效尚倍于佛手散多矣。
临产之时，往往只有几个时辰，情况危急，关系到母子二人的性命。因此古人制定了众多方剂，然而妇女胎产，是严重损伤气血的开端。难产的原因，一半是因为气血不足；产后各种疾病，完全是因为气血大亏；产后各种虚证，都属于产前所致。无奈佛手散、兔脑丸以及葵花益母草等方剂，无非是活血顺气、滑胎破瘀、温暖通窍，以求得推动胎儿娩出的气势，完全不管推动胎儿娩出的源头（气血）。产妇精力充足者，借助这些方剂开导，得以顺利生产；倘若气血不足，那么虽然有催生开导的功效，却没有药物推动气血运行的力量，又有什么补益呢？至于手握石燕、足贴蓖麻子，如果遇到实证、顺症，借此可以安心等待时机；但如果遇到气血精神极度亏损的情况，使用这种敷衍的方子，神气在内枯竭，效果就像隔靴搔痒一样。不调理气血，却强行使用催生的方法，用什么作为推动气血运行的工具！徒有虚名，而没有实效，顷刻间误人性命，难道不令人痛心吗！只有达生散立方平正，但只可在产前调理；生化汤用意深远，但只可在产后调理，都不是可以用来急救危急、催生的方子。现在体会这两个方子的意思，合成为一方，务必求取万全之策，屡次使用非常有效，就命名为保产万全汤。我的见解是以调补气血为先，以温中散瘀、引血下行为佐助，气血得到补益得力，自然能健运身体从而催生，这就是“不催之催”。所以用人参、当归为君药，培补气血，壮大主体。稍加桃仁、川芎、黑姜、炙甘草、酒红花，以温中并消散瘀滞。牛膝梢、桂心温通下行引导，使没有上逆冲心的祸患。这不仅能催生神效，产后更兼治瘀血凝滞，百病补而兼温则不滞塞，温而兼补则不止崩漏，升少降多，则气得充实而易于下行，阴中兼升，则瘀血自去而新血自归，补多泻少，邪气去除而元气不受损伤，苦味少甜味多，瘀血驱逐而中和之气仍在。（张）因为济世之心迫切，恭敬地设立这个方子，希望高明之士鉴察。
人参（三钱至五钱，大补元气作为君药） 当归（去掉芦头，三钱，又补营血作为臣药） 川芎（一钱，入肝经以疏通郁滞，稍微减弱其升提之性，则降下的药物才能得力） 桃仁（十三粒，不去皮和尖，捣碎，取其苦味可去旧瘀，甘味能生新血，滑利能润下） 干姜（炒至焦黄，三钱，温性能通行血分，焦则使其下降并遏制其上升） 甘草（炙，六分，使其里性稍微缓和，中宫脾胃得以受补益而不立即下坠） 牛膝梢（二钱，既能下行又走十二经络，令经络无壅塞，则气血效力形成推动胎儿娩出的气势） 红花（酒炒，三分，多用则破血，少用则活血生新） 肉桂（煎煮前才去皮切碎，六分，冬天用八分，借此引经率领诸药直入血分，且能散瘀则生产自然容易，且温性能通行）加胶枣一枚，水煎，饭前温服。如果产妇体质壮实，以及无力服用的人参者，去掉人参使用。其疗效还比佛手散多得多。
During the time of childbirth, often only a few hours remain, presenting a critical situation involving the lives of both mother and child. Therefore, ancient physicians formulated many prescriptions; however, pregnancy and childbirth are the primary causes of severe depletion of Qi and Blood. The cause of dystocia (difficult labor) is half due to insufficiency of Qi and Blood; all postpartum diseases are entirely due to massive deficiency of Qi and Blood; all postpartum deficiencies stem from conditions before delivery. Unfortunately, formulas such as Foshou San (Buddha's Hand Powder), Tunaowan (Rabbit Brain Pill), and Huakui Yimu Fang (Sunflower Motherwort Formula) merely invigorate blood, regulate Qi, facilitate parturition, break stasis, warm orifices, and seek momentum for expulsion, completely ignoring the source of this expulsive force (Qi and Blood). If the parturient has sufficient vitality, these guiding formulas may aid easy delivery; but if Qi and Blood are insufficient, although there is the merit of guiding and inducing labor, there is no power in the medicine to drive the movement of Qi and Blood, so what benefit is there? As for holding Shiyan (Lithostrotion/Eelstone) or applying Ricinus communis seed paste to the feet, if encountering excess or smooth cases, one might use this to calm the mind and wait for the right time; but when Qi, Blood, and Spirit are extremely depleted, using such perfunctory methods while internal Shen-Qi is exhausted yields results like scratching an itch through a boot. Without regulating Qi and Blood, how can one forcibly use parturition-inducing agents as tools for driving physiological processes! Such approaches retain only empty names without practical effects, endangering lives in an instant—how painful! Only Dasheng San (Reaching Life Powder) is balanced in its formulation, yet it is suitable only for prenatal regulation; Shenghua Tang (Life-Generating Decoction) has profound intent but is suitable only for postpartum regulation; neither serves for emergency rescue or induction of labor. Now, comprehending the principles of these two formulas, I have combined them into one prescription to ensure utmost safety, which has proven highly effective upon repeated use, named Baochan Wanquan Tang (Preservation of Childbirth Ten-Thousand-Complete Decoction). My view prioritizes regulating and tonifying Qi and Blood, assisted by warming the middle, dissipating stasis, and directing downward. When Qi and Blood are strengthened, they naturally promote physiological function to induce labor; this is "induction without forcing." Thus, Ren Shen (Ginseng Radix et Rhizoma) and Dang Gui (Angelicae Sinensis Radix) are used as Sovereign herbs to cultivate and tonify Qi and Blood, strengthening the foundation. A small amount of Tao Ren (Persicae Semen), Chuan Xiong (Ligusticum Chuanxiong Rhizome), Hei Jiang (Scorched Zingiberis Rhizoma), Zhi Gan Cao (Honey-fried Glycyrrhizae Radix et Rhizoma), and Jiu Hong Hua (Safflower fried with wine) are added to warm the middle and dissipate stasis. Niu Xi Shao (Achyranthis Bidentatae Radix tip) and Gui Xin (Cinnamomi Cortex heartwood) warm and guide downward, preventing adverse upward rushing to the Heart. This not only induces labor with divine efficacy but also treats postpartum blood stasis; tonification combined with warming prevents stagnation, while warming combined with tonification prevents metrorrhagia. With less ascending and more descending action, Qi becomes substantial and easily descends; Yin combined with ascending action ensures stasis clears and new blood returns. Tonification exceeds purgation, so pathogens leave without damaging Yuan Qi; bitterness is minimal while sweetness is abundant, so stasis is driven away while the Middle Harmonizing Qi remains. Driven by an urgent desire to save lives, I respectfully establish this formula, hoping for the discernment of experts.
Ren Shen (3-5 qian, greatly tonifies Original Qi as Sovereign) Dang Gui (remove radix head, 3 qian, further nourishes Ying-Blood as Minister) Chuan Xiong (1 qian, enters Liver channel to relieve stagnation; slightly reducing its ascending nature allows descending medicines to be effective) Tao Ren (13 seeds, skin and tips retained, crushed; bitter removes old stasis, sweet generates new blood, slippery moistens and directs downward) Gan Jiang (scorched yellow, 3 qian, warmth circulates Blood aspect; charring directs downward and curbs ascending) Zhi Gan Cao (honey-fried, 6 fen, moderates interior nature, allowing Middle Jiao to receive tonification without immediate sinking) Niu Xi Shao (2 qian, descends and traverses the twelve meridians, clearing meridian congestion so Qi and Blood generate momentum for expulsion) Hong Hua (wine-fried, 3 fen, large doses break blood, small doses invigorate blood and generate new) Rou Gui (bark removed just before decoction, chopped, 6 fen, 8 fen in winter; acts as a guiding herb leading other medicines directly into the Blood aspect, dissipates stasis facilitating delivery, and provides warmth for circulation) Add one Jiao Zao (Ziziphus jujuba fruit preserved with glue), decoct in water, take warm before meals. If the parturient is robust or unable to tolerate Ren Shen, omit it. Its efficacy still far exceeds that of Foshou San.