妇人经止三月，以川芎末二钱，煎艾水调服，腹内觉微动是孕，不动者非也。此法妇科诸书
皆载之，然未可轻试。余内人素患肝气，己丑岁怀孕三月，服川芎末少许，即动甚不安，是
知成方不当泥也。又方书佛手散，用当归、川芎各五钱，水酒煎，治胎动。杭州儒医严兼三
茂才（稔），谓此方暂服则安，常服之则屡生而不育，亲验，故知之。
秀水新塍镇陈氏女科，治胎前诸症，戒用川芎，以其能升，易动胎气也。又言桂圆产后不可
轻服，味甘易令人呕，恐瘀血因之而升也。余因思张景岳治胞衣不下，用本妇头发搅入喉中
，使作呕，则气升血散，胞软自落，此法虽妙，然或因作呕而瘀血上升，转益为害矣。
萧慎斋《女科经纶》谓妊娠十月而生，其常也。其有逾期者，若唐尧之与汉昭是也，若
云二年四年，则怪诞不经矣。
余按∶《元史》黄HT 传孕二十四月而生，此必非虚饰者。又仁和王学权《重庆堂随笔》载王
大昌语云∶老医辅沛霖治周缝人妻，经阻腹痛而硬，服药不效，至两年余，忽举一子，而胀
病如失，其子甚短小，名曰关保，余常见之云与。然则胎孕阅数年之久，亦事之所或有，未可概以为不经也。
蔡松汀难产方∶用黄 、熟地各一两，归身、枸杞子、党参、龟板（醋炙）各四钱，茯苓三钱
，白芍、川芎各一钱，无论胞衣已破未破，连服四五帖，但用头汁，取其力浓也。此方意主
补助气血，以为服之者万无一失。冯楚瞻催生保产万全汤，则用人参三钱至五钱，归身二钱
，牛膝梢三钱，川芎、干姜（炒焦）各一钱，肉桂六分，桃仁十三粒，酒炒红花三分，补而兼
通，谓不惟催生神效，产后更无瘀血凝滞百病。主蔡说者，訾冯方温热，主冯说者，议蔡方
补滞。窃谓冯方惟秉质虚寒者宜之，否则必有遗患，当以蔡方为优。孕妇服药，凡寻常所用
如牡丹皮、赤芍、牛膝、薏苡仁、贝母、半夏、南星、通草、车前子、泽泻、滑石、槐角、
麦芽、神曲、伏龙肝、归尾（凡用归身当去尾）、鳖甲、龟板等皆忌之，大抵行血利气通络渗
湿之品，均在禁例，故王孟英谓胎前无湿，虽茯苓亦须避之，火酒、椒、蒜皆不可食，以其
助火铄阴也。固胎之物，南瓜蒂煎汤服最良，胜于诸药，黄牛鼻 灰同煎尤妙。
《泊宅编》云∶一妇人暴渴，惟饮五味汁，名医耿隅诊其脉曰∶此血欲凝，非疾也。已而果
孕。以古方有血欲凝而渴饮五味之症，不可不知也。按∶此说产科书罕见，录之以备诊家之
江都葛晴峰自申《医易·脉部》胃孕脉以阳入阴中，脉当短促。罗养斋以为发千古所未发，惜其书不传。
补脬散治产后交肠病，因脬肠有损，积秽凝塞，故大小便易位而出也。补脬散甚效，方用生
黄绢丝一尺剪碎，白牡丹皮、白芨各钱半，水一碗，同煮如饴，木槌研烂，空腹时顿服，服
时不得作声，作声则不效。陈变梦琴通其法，用生黄丝绢、白芨、黄蜡、明矾、琥珀，水捶
为丸，猪脬一个，煮汤饮之，尤精密可法。
辨妊娠，古人以形病脉不病为凭，沈金鳌更以嗜酸别之，何西池又以胎至五月则乳头乳
黑，乳房亦升发为据。辨胎男女，古人以脉左大为男，右大为女，张路玉独谓寸口滑实为男
，尺中滑实为女，两寸俱滑实为双男，两尺俱滑实为双女，右尺左寸俱滑实为一男一女，此皆扼要之诀也。
阳湖史生家俊，言其同乡名医周八先生诊一孕妇，左乳胀痛，谓左乳胀为男，右乳胀为
后果生男。余按∶《千金方》云∶左乳房有核是男，右乳房有核是女。又《坤元是保》以乳
核先生验左男右女，殆即此义欤。
子死腹中，古法用下。验之之法，腹闷胸坠兼冷，略无动意，口中秽气，面如土色，舌
色青
炒不应），酒水各半盅，煎好，入朴硝五钱，再煎温服，即化水而下，薛立斋云∶胎死服朴
硝下秽水，肢体倦怠，气息奄奄，急用四君子为主，佐以四物，加姜、桂调之。萧慎斋云∶
胎死必先验舌青、腹冷、口秽的确，方可用下，亦必先固妊娠本元，补气养血，而后下之，
若偶有不安，未能详审，遽用峻厉攻伐，难免不测之祸。《保产要录》云∶即不服药，人不
慌忙逼迫，亦迟迟生下，而不伤母，盖人腹中极热，惟不忙迫，产母安心饮食，腹内热气
熏蒸，胎自柔软腐死，或一二日，或三四日，自然生下，但所出秽气，令人难闻，是可知死
胎
血弱而胎死腹中者，（其症腹胀作痛，一日不下，其脉两尺沉伏，微动无神），熬益母膏，以
川芎、当归、肉桂、葵子煎汤，调服二三盏，胎即下，其治最善。吴鞠通治一妇死胎不下二
日，诊其脉洪大而芤，问其症大汗不止，精神恍惚欲脱，曰∶此心气太虚，不能固胎，不问
胎死与否，先固心气。用救逆汤（地黄、麦冬、白芍、阿胶、炙草、龙骨、牡蛎）加人参，煮
三杯，服一杯而汗敛，服二杯而神清气宁，三杯未服，而死胎下矣。下后补肝肾之阴，以配
心阳之用而愈。此又可为治死胎者开一法门也。
《产宝》云∶妊妇腹中脐带上疙瘩，儿含口中，因妊妇登高举臂，脱出儿口，以此作声
，令
生？然余观程氏光治腹中儿啼，倾豆于地，令妇低头拾之即止。又万密斋治法，令妇作男子
拜即止，则知口含之说，近似有理，且惟有口始可含，何得以无口时相比较？况所谓含者，
乃在氤氲一气之中，非必真吮血以养生也，王说似拘。
秀水计寿桥学博楠，博雅工诗，深谙医理，尤精妇科，自言诊胎产症二十余年，凡大险
大危者
妇科居其大半，论堕胎难产最中肯 ，录之。治堕胎往往用补涩，治难产往往用攻下，皆非
正法，盖半产由于虚滑者半，由于内热者半，得胎之后，冲任之血为胎所吸，无余血下行，
血不足，胎必枯槁而坠，其本由于内热火盛，阳旺而阴亏，血益少矣，治宜养血为先，清热
次之，若泥于腻补，反生壅滞之害。至于产育，乃天地生生化育之理，本无危险，皆人之自
作也，用力太早，则胎先坠下，舒转不及，胞浆先破，胎已枯涩，遂有横生倒产之虞，其治
亦不外乎养血为主，血生则胎自出，若误用攻下之药，则胎虽已产，冲任大伤，气冒血崩，
危在呼吸矣。慎之！慎之！
齐氏羽中《三晋见闻录》云∶山西产妇既产，便饿不食物，惟以小米粥极薄，日食数回
，以一月为率。若旬日之内，或食米面，或食鸡豚，则不可治。安邑则旬日之内并不可睡。
按∶产后因食伤致病而殒命者甚多，饮粥之法最妙，但不可使之饿，要在一饿即饮，饮
多而已。至于旬日不睡，未免为期太多，神气疲惫。吾乡每令倚睡高枕，傍以人守之，寐稍
久即呼之觉，阅四五日始任其睡，此法较善。
【背景信息】
书名：冷庐医话 作者：陆以湉 朝代：清 章节：胎产 类别：医论
【待处理原文翻译】
妇女停经三个月，用川芎粉末二钱，以艾叶水煎煮后调服，若腹内感觉轻微跳动则是怀孕，不跳动的则不是。此法在妇科各类书籍中均有记载，然而不可轻易尝试。我的妻子平素患有肝气郁结之症，己丑年怀孕三个月时，服用少许川芎粉末，随即出现剧烈胎动且极度不安，由此可知成方不可拘泥死守。另有方书所载佛手散，使用当归、川芎各五钱，用水和酒煎煮，用于治疗胎动不安。杭州儒医严兼三（名稔）认为，此方暂时服用可使胎安，但长期服用会导致多次生育却无法养育成活，这是他的亲身验证，因此他深知此理。
秀水县新塍镇陈氏妇科，治疗产前各种病症，严禁使用川芎，因为川芎药性升散，容易扰动胎气。又指出桂圆产后不可轻易服用，因其味甘易导致呕吐，恐怕瘀血随之上逆。我因此想到张景岳治疗胞衣不下，用产妇头发搅入喉中，使其产生呕吐反射，从而气机上逆、血液消散，胞衣变软自然脱落，此法虽然巧妙，然而或许会因为呕吐导致瘀血上升，反而增加危害。
萧慎斋在《女科经纶》中认为，妊娠十月分娩是常态。若有超过期限的，如唐尧与汉昭帝那样，如果说怀胎两年四年，那就荒诞不经了。
我考证认为：《元史》黄HT传中记载怀孕二十四个月才分娩，这必定不是虚饰之词。另外仁和王学权《重庆堂随笔》记载王大昌的话说：老医生辅沛霖治疗周缝人的妻子，月经停止腹痛且腹部发硬，服药无效，直到两年多以后，忽然生下一个儿子，而腹胀病立刻消失，这个孩子非常短小，名叫关保，我曾常见到他。既然如此，那么胎孕经历数年之久，也是世间可能有的事，不能一概认为是荒诞不经。
蔡松汀难产方：使用黄芪、熟地黄各一两，当归身、枸杞子、党参、龟板（醋炙）各四钱，茯苓三钱，白芍、川芎各一钱，无论胞衣已破或未破，连续服用四五剂，只取头煎药汁，取其药力浓厚之意。此方主旨在于补助气血，认为服用者万无一失。冯楚瞻催生保产万全汤，则用人参三钱至五钱，当归身二钱，牛膝梢三钱，川芎、干姜（炒焦）各一钱，肉桂六分，桃仁十三粒，酒炒红花三分，补益兼通利，声称不仅催生产效神速，产后更无瘀血凝滞引发的百病。主张蔡方的人，指责冯方过于温热；主张冯方的人，议论蔡方滋补滞碍。我认为冯方仅适用于体质虚寒者，否则必有遗留隐患，应当以蔡方为优。孕妇服药，凡寻常所用如牡丹皮、赤芍、牛膝、薏苡仁、贝母、半夏、南星、通草、车前子、泽泻、滑石、槐角、麦芽、神曲、伏龙肝、归尾（凡用归身当去尾）、鳖甲、龟板等均需禁忌，大抵行血、利气、通络、渗湿的药物，均在禁止之列，所以王孟英认为胎前无湿，即使是茯苓也须避开，烈酒、花椒、大蒜皆不可食用，因为它们助火伤阴。固护胎儿之物，南瓜蒂煎汤服用最好，胜过其他药物，黄牛鼻灰同煎尤其奇妙。
《泊宅编》记载：一位妇人突然口渴，只饮五味子汁，名医耿隅诊其脉象说：这是血欲凝结所致，并非疾病。后来果然怀孕。因为古方中有血欲凝结而渴饮五味子的症状，不可不知。按：此说法在产科书中罕见，记录下来以备诊家参考。江都葛晴峰自申《医易·脉部》中关于胃育脉象，认为阳气进入阴中，脉象应当短促。罗养斋认为这是发掘了千古未发之秘，可惜其书未流传。
补脬散治疗产后交肠病，因膀胱与肠道受损，积秽凝塞，导致大小便位置互换而出。补脬散效果很好，方用生黄绢丝一尺剪碎，白牡丹皮、白及各半钱，水一碗，同煮至如饴糖状，用木槌研烂，空腹时顿服，服药时不得出声，出声则无效。陈变梦琴精通此法，使用生黄丝绢、白及、黄蜡、明矾、琥珀，用水捶打制成丸药，用一个猪膀胱煮汤送服，尤为精密值得效法。
辨别妊娠，古人以形体有病而脉象正常为依据，沈金鳌更以嗜酸来区别，何西池又以胎至五月则乳头乳晕变黑，乳房亦升发作为依据。辨别胎儿男女，古人以脉象左手大为男，右手大为女，张路玉唯独认为寸口脉滑实为男，尺中脉滑实为女，两寸俱滑实为双男，两尺俱滑实为双女，右尺左寸俱滑实为一男一女，这些都是扼要的秘诀。
阳湖史家俊先生言，其同乡名医周八先生诊治一位孕妇，左乳胀痛，谓左乳胀为男，后果然生男。我考证：《千金方》云：左乳房有核是男，右乳房有核是女。又《坤元是保》以乳核先生验左男右女，大概即是此义吧。
子死腹中，古法用下法攻逐。验证的方法，腹闷胸坠兼感寒冷，毫无胎动之意，口中散发秽气，面色如土色，舌色青紫（若炒不应），酒水各半盅，煎好，入朴硝五钱，再煎温服，即化水而下，薛立斋云：胎死服朴硝下秽水，肢体倦怠，气息奄奄，急用四君子汤为主，佐以四物汤，加姜、桂调治。萧慎斋云：胎死必先验舌青、腹冷、口秽的确，方可用下法，亦必先固护妊娠本元，补气养血，而后下之，若偶有不安，未能详审，遽用峻厉攻伐，难免不测之祸。《保产要录》云：即使不服药，人不慌忙逼迫，亦迟迟生下，而不伤母，盖人腹中极热，惟不忙迫，产母安心饮食，腹内热气熏蒸，胎自柔软腐死，或一二日，或三四日，自然生下，但所出秽气，令人难闻，是可知死胎……
血弱而胎死腹中者，（其症腹胀作痛，一日不下，其脉两尺沉伏，微动无神），熬益母膏，以川芎、当归、肉桂、葵子煎汤，调服二三盏，胎即下，其治最善。吴鞠通治疗一妇死胎不下二日，诊其脉洪大而芤，问其症大汗不止，精神恍惚欲脱，曰：此心气太虚，不能固胎，不问胎死与否，先固心气。用救逆汤（地黄、麦冬、白芍、阿胶、炙甘草、龙骨、牡蛎）加人参，煮三杯，服一杯而汗敛，服二杯而神清气宁，三杯未服，而死胎下矣。下后补肝肾之阴，以配心阳之用而愈。此又可为治死胎者开一法门也。
《产宝》云：妊妇腹中脐带上疙瘩，儿含口中，因妊妇登高举臂，脱出儿口，以此作声，令生？然而我观察程氏光治腹中儿啼，倾豆于地，令妇低头拾之即止。又万密斋治法，令妇作男子拜即止，则知口含之说，近似有理，且惟有口始可含，何得以无口时相比较？况所谓含者，乃在氤氲一气之中，非必真吮血以养生也，王说似拘。
秀水计寿桥学博楠，博雅工诗，深谙医理，尤精妇科，自言诊胎产症二十余年，凡大险大危者……妇科居其大半，论堕胎难产最中肯綮，录之。治堕胎往往用补涩，治难产往往用攻下，皆非正法，盖半产由于虚滑者半，由于内热者半，得胎之后，冲任之血为胎所吸，无余血下行，血不足，胎必枯槁而坠，其本由于内热火盛，阳旺而阴亏，血益少矣，治宜养血为先，清热次之，若泥于腻补，反生壅滞之害。至于产育，乃天地生生化育之理，本无危险，皆人之自作也，用力太早，则胎先坠下，舒转不及，胞浆先破，胎已枯涩，遂有横生倒产之虞，其治亦不外乎养血为主，血生则胎自出，若误用攻下之药，则胎虽已产，冲任大伤，气冒血崩，危在呼吸矣。慎之！慎之！
齐氏羽中《三晋见闻录》云：山西产妇既产，便饿不食物，惟以小米粥极薄，日食数回，以一月为率。若旬日之内，或食米面，或食鸡豚，则不可治。安邑则旬日之内并不可睡。按：产后因食伤致病而殒命者甚多，饮粥之法最妙，但不可使之饿，要在一饿即饮，饮多而已。至于旬日不睡，未免为期太多，神气疲惫。吾乡每令倚睡高枕，傍以人守之，寐稍久即呼之觉，阅四五日始任其睡，此法较善。
[Background Information]
Book: *Lenglu Yihua* (Medical Conversations from the Cold Cottage)
Author: Lu Yitian
Dynasty: Qing
Chapter: Obstetrics and Gynecology (Tai Chan)
Category: Medical Discourse
[English Translation]
A woman whose menstruation has ceased for three months may take two qian of Chuanxiong Rhizoma powder, mixed with water decocted from Artemisia argyi leaves. If she feels a slight movement inside her abdomen, it is pregnancy; if not, it is not. This method is recorded in various gynecological texts, yet it should not be tried lightly. My wife had always suffered from Liver Qi stagnation. In the year Jichou, when she was three months pregnant, she took a small amount of Chuanxiong Rhizoma powder and immediately experienced severe fetal movement and extreme restlessness. Thus, one knows that established prescriptions should not be rigidly adhered to. Another prescription found in medical books is Foshou San (Buddha's Hand Powder), which uses Angelicae Sinensis Radix and Chuanxiong Rhizoma, each five qian, decocted with water and wine, to treat restless fetus. Yan Jian-san (courtesy name Ren), a Confucian physician from Hangzhou, stated that while this formula can stabilize the fetus when taken temporarily, long-term use leads to repeated pregnancies that fail to survive to term, based on his personal experience.
The Chen family gynecology clinic in Xincheng Town, Xiushui County, prohibits the use of Chuanxiong Rhizoma in treating various antenatal conditions because its ascending nature easily disturbs the fetal qi. They also state that Longan Arillus should not be taken lightly postpartum, as its sweet taste may induce vomiting, potentially causing stagnant blood to ascend. I recalled that Zhang Jingyue treated retained placenta by stirring hair from the parturient into her throat to induce vomiting, thereby causing the qi to ascend and blood to disperse, softening the placenta so it would fall naturally. Although this method is clever, it might cause stagnant blood to rise due to vomiting, thereby increasing harm.
Xiao Shenzhai, in *Nuke Jinglun* (Classic Compendium of Gynecology), stated that giving birth after ten months of gestation is the norm. Cases extending beyond this period, such as those of Emperor Yao and Emperor Zhao of Han, are rare exceptions; claims of two or four years of gestation are absurd and baseless.
I have verified that the *History of Yuan* records Huang HT giving birth after twenty-four months of pregnancy, which must not be fabricated. Additionally, Wang Xuequan’s *Chongqing Tang Suibi* records the words of Wang Dachang: An old physician, Fu Peilin, treated the wife of a seamster named Zhou. She had amenorrhea, abdominal pain, and hardness, and medication was ineffective. After more than two years, she suddenly gave birth to a son, and her abdominal distension vanished instantly. The child was very small and named Guanbao; I often saw him. Therefore, gestation lasting several years is indeed possible and should not be dismissed as absurd.
Cai Songting’s prescription for difficult labor uses Astragali Radix and Rehmanniae Radix Preparata, each one liang; Dangshen Radix, Lycii Fructus, Tortoise Carapax and Plastrum (vinegar-processed), and Angelicae Sinensis Radix, each four qian; Poria, three qian; and Paeoniae Radix Alba and Chuanxiong Rhizoma, each one qian. Regardless of whether the membranes have ruptured, take four to five doses, using only the first decoction to ensure potent medicinal strength. This formula aims to tonify Qi and Blood, claiming it to be foolproof. Feng Chuzhan’s Wanchuan Tang (Ten Thousand Complete Decoction for Inducing Labor and Protecting Birth) uses Ginseng Radix three to five qian, Angelicae Sinensis Radix two qian, Achyranthis Bidentatae Caulis Apicem three qian, Chuanxiong Rhizoma and Zingiberis Rhizoma Praeparatum (charred), each one qian, Cinnamomi Cortex six fen, Persic Semen thirteen grains, and Carthami Flos (wine-fried) three fen. It tonifies while promoting circulation, claiming not only to induce labor effectively but also to prevent all postpartum diseases caused by stagnant blood. Proponents of Cai’s formula criticize Feng’s as too warming; proponents of Feng’s criticize Cai’s as cloying and obstructive. I believe Feng’s formula is suitable only for those with deficient-cold constitutions; otherwise, it may leave lingering hazards. Cai’s formula is superior. Pregnant women should avoid common herbs such as Moutan Cortex, Red Paeoniae Radix, Achyranthis Bidentatae Radix, Coicis Semen, Fritillariae Bulbus, Pinelliae Tuber, Arisaematis Rhizoma, Tetsu Herba, Plantaginis Semen, Alismatis Rhizoma, Talcum, Sophorae Flos, Hordei Fructus Germinatus, Shenqu, Longgu Fictilium (Dragon Bone), Angelicae Sinensis Radix Tail (when using the body, remove the tail), Trionycis Carapax et Plastrum, and Testudinis Carapax et Plastrum. Generally, herbs that move blood, promote Qi, unblock collaterals, or drain dampness are prohibited. Thus, Wang Mengying stated that there is no dampness during pregnancy, so even Poria should be avoided. Strong alcohol, Sichuan pepper, and garlic are also forbidden as they assist fire and consume Yin. To secure the fetus, decocted Pumpkin Stipe is best, surpassing other medicines; mixing it with ash from an ox’s nose is especially excellent.
*Bozhai Bian* records: A woman suffered sudden thirst and drank only Schisandrae Fructus juice. The renowned physician Geng Yu diagnosed her pulse and said, "This is due to blood attempting to coagulate; it is not a disease." She subsequently became pregnant. Since ancient formulas mention symptoms of thirst due to blood coagulation treated with Schisandrae Fructus, this cannot be ignored. Note: This theory is rare in obstetric texts; it is recorded here for reference. Ge Qingfeng Zishen, in *Yiyi Maibu* (Medical and Yi Pulse Section), regarding the "stomach pregnancy" pulse, stated that when Yang enters Yin, the pulse should be short and rapid. Luo Yangzai considered this an unprecedented discovery, though his book did not survive.
Bupao San (Bladder-Reinforcing Powder) treats postpartum enterovesical fistula (Jiaochang Bing). Due to damage to the bladder and intestines, filth accumulates and blocks, causing urine and feces to exit through the wrong orifices. Bupao San is very effective. The formula uses one chi of raw yellow silk, cut up; half a qian each of White Moutan Cortex and Bletillae Rhizoma; decocted in one bowl of water until thick like syrup; pounded with a wooden pestle until smooth; taken in one dose on an empty stomach. Silence must be maintained during ingestion, or it will be ineffective. Chen Bianmengqin mastered this method, using raw yellow silk, Bletillae Rhizoma, Yellow Beeswax, Alum, and Succinum, pounded with water into pills, taken with broth boiled from a pig bladder. This is particularly precise and worthy of emulation.
To distinguish pregnancy, ancients relied on the presence of symptoms despite a normal pulse. Shen Jin’ao further distinguished it by craving sour foods. He Xichi used the darkening of nipples and areolae, and breast elevation at five months, as evidence. To distinguish fetal gender, ancients believed a larger left pulse indicated a male, and a larger right pulse indicated a female. Zhang Luyu alone argued that a slippery and solid pulse at the Cun position indicates a male, and at the Chi position indicates a female; both Cun positions slippery and solid indicate twin males; both Chi positions slippery and solid indicate twin females; right Chi and left Cun slippery and solid indicate one male and one female. These are essential secrets.
Shi Jiajun from Yanghu recounted that his fellow townsman, the renowned physician Mr. Zhou Ba, examined a pregnant woman with swelling and pain in the left breast, stating that left breast swelling indicates a male, which proved correct. I verified that *Qianjin Fang* states: a nodule in the left breast indicates a male, and in the right breast indicates a female. *Kunyuan Shibao* also validates left-male/right-female based on early breast nodules, likely deriving from this meaning.
For a dead fetus in utero, ancient methods used purgatives. Verification signs include abdominal oppression, chest heaviness, coldness, absence of fetal movement, foul breath, earth-colored complexion, and blue tongue. [Text fragment missing/obscured]. Decoct half a cup of wine and half a cup of water, add five qian of Natrii Sulfas, simmer, and take warm. The fetus will dissolve and pass. Xue Lizhai noted: After taking Natrii Sulfas for a dead fetus, if the patient experiences limb fatigue and faint breathing, urgently use Sizijunzi Tang (Four Gentlemen Decoction) as the base, supplemented with Siwu Tang (Four Substances Decoction), added with Ginger and Cinnamon. Xiao Shenzhai stated: One must verify blue tongue, cold abdomen, and foul breath before using purgatives for a dead fetus. First, secure the original Qi of pregnancy by tonifying Qi and nourishing Blood, then purge. If uncertain, using harsh purgatives risks disaster. *Baochan Yaolu* states: Even without medicine, if the mother does not panic or rush, the fetus will eventually be born without harming the mother. The womb is extremely hot; if the mother remains calm and eats well, internal heat steams the fetus, softening and rotting it. Within one to four days, it passes naturally, though the odor is unpleasant. This shows...
For death of the fetus due to weak Blood (symptoms: abdominal distension and pain, failure to pass within a day, deep and hidden pulses at both Chi positions, faint and spiritless movement), boil Yimucao膏 (Motherwort Paste), and mix with a decoction of Chuanxiong Rhizoma, Angelicae Sinensis Radix, Cinnamomi Cortex, and Abutilonis Semen. Take two to three cups, and the fetus will pass. This treatment is optimal. Wu Jutong treated a woman with a dead fetus retained for two days. Her pulse was large, flooding, and hollow. She had continuous profuse sweating and mental confusion approaching collapse. Wu said: "Heart Qi is too deficient to hold the fetus. Regardless of whether the fetus is dead, first secure Heart Qi." He used Niujin Tang (Rescue the Reverted Decoction - Rehmanniae Radix, Ophiopogonis Tuber, Paeoniae Radix Alba, Ecliptae Herba, Glycyrrhizae Radix Preparata, Dragon Bone, Turtle Shell) plus Ginseng. Boiled into three cups. After one cup, sweating stopped; after two cups, spirit cleared and mind calmed. Before finishing the third cup, the dead fetus passed. Post-delivery, tonify Kidney and Liver Yin to harmonize with Heart Yang, leading to recovery. This opens a new path for treating dead fetuses.
*Chanbao* states: If a nodule on the umbilical cord slips into the infant's mouth, and the pregnant woman climbs high and raises her arms, the nodule may slip out of the infant's mouth, causing crying. Is this how to induce birth? However, I observed Cheng Guang treat intrauterine crying by pouring beans on the ground and having the woman bend down to pick them up, which stopped the crying. Wan Mizhai’s method involved having the woman perform a male bow, which also stopped it. Thus, the "holding in mouth" theory seems plausible, but only a mouth can hold something; how can it be compared to a time without a mouth? Moreover, "holding" occurs within the misty primordial Qi, not necessarily true sucking of blood for nourishment. Wang’s view seems rigid.
Ji Shouqiao Nan, a scholar from Xiushui, elegant and skilled in poetry, deeply understood medical principles, especially gynecology. He claimed over twenty years of experience diagnosing high-risk obstetric cases. Most gynecological cases involve abortion or difficult labor, which he discussed incisively. Recording his views: Treating spontaneous abortion often uses astringents; treating difficult labor often uses purgatives. Neither is correct. Half-births result from deficiency-slippage or internal heat. After conception, Chong and Ren vessel blood is absorbed by the fetus, leaving no surplus to flow downward. Insufficient blood causes the fetus to wither and fall. The root is internal heat and fire excess, Yang flourishing and Yin deficient, further reducing blood. Treatment should prioritize nourishing Blood, followed by clearing heat. Relying on cloying tonics causes obstruction. Regarding childbirth, it follows the natural generative principle of Heaven and Earth and is inherently safe; danger arises from human error. Pushing too early causes premature descent, inability to rotate, rupture of membranes, and dryness, risking transverse or breech presentation. Treatment again prioritizes nourishing Blood; as Blood generates, the fetus exits. Misusing purgatives damages Chong and Ren vessels, causing Qi rebellion and blood flooding, leading to imminent death. Beware! Beware!
Qi Yuzhong’s *Sanjin Jianwen Lu* states: Shanxi postpartum women fast and eat nothing, consuming only thin millet porridge several times a day for a month. If they eat rice, flour, chicken, or pork within ten days, the condition is incurable. Anyi region forbids sleep for ten days. Note: Many die postpartum from dietary injury. Drinking porridge is best, but do not let them starve; drink as soon as hungry, in large amounts. Forbidding sleep for ten days is excessive and exhausts Spirit and Qi. In my hometown, we advise sleeping propped on high pillows with someone watching, waking them if they sleep too long, allowing free sleep only after four or five days. This method is better.