凡妇人孕后，当戒之在色，不知自慎，则欲动而子宫复开，岂惟多致半产漏下，即生子亦多疮毒夭伤。
何也？由淫火烁胎也。彼马牛之类受胎后，牡逼身辄蹄之，使不得近，谓之护胎，何致有半产之事；人惟
多欲，故往往不知护也。《产宝论》及妇人科，俱缺此一款，余故采《菽园杂记》所载者，润色之如此。
或有问于生生子曰∶观子视病用药，尝于各家所长中求之，亦未尝见于纯用参 ，何独于此辩辩
不绝口耶？予曰∶予之辩辩，盖欲白王公之冤，而针时师之癖也。王公以六经出身，行轩岐之道，着书
立言，生生之志廓然矣。观其书羽翼丹溪，固欲成人之美者。盖丹溪扫温补之弊，其书虽行，后之人颠
倒于其间者，犹未斩然而截迹也，故王公娓娓告戒，常恐后之人不遵丹溪阴虚之说，而闯温补之藩，岂
意后人不究其原，而于告戒之处，则一概木偶而泥塑，凡遇发热咳嗽见红之疾，不察病因，不询兼症，则
曰此正王公阴虚火动，忌用参 之病也，当以滋阴降火治之。冤哉，冤哉！王公欲成人之美者，讵谓酿祸
迄今不已耶。何者？时师诵王公之书，于《杂着》，则曰是拳拳于滋阴也；诵《本草》，于参 则曰是温
也。积温可以成热，此阳也，阳旺则阴愈消，肺寒则可服，肺热反伤肺等语，时不
彻口。间欲有用之者，则众起而排之，乃曰∶参 岂易服者耶？服则杀人。是以病家亦相安于滋阴，虽死
而无悔也。识卓理融者，每为之束手，正如一傅众咻，欲求不寒心也难矣。推王公之心，抑何尝谓参 不补
阴而特补阳哉？观其序《本草集要》云∶古人因病以立方，非制方以待病，学医之道，莫先于读本草，药
性明，然后学处方云云。时师观书，只识吹毛求疵，安知通章大义，又安知寓意之处，如古人讽谏之谓也。
王公《本草集要》，于人参条下云∶味甘气温微寒云云。夫既主补五脏，安精神，定魂魄，止惊悸
，除邪气，明目开心益志，调中生津，通血脉，治五劳七伤。以上症，谁谓非五脏之阴虚者耶？王公曷为
不删而略之，王公盖以其味甘，气虽温，而又有微寒在焉，故集此为补阴者之法眼也。虽有肺受火邪喘嗽
，及阴虚火动，劳嗽吐血勿用之语，盖指不当补而补之者，观其复引仲景治亡血脉虚，以此补之，谓气虚
血弱，故补其气而血自生，阴生于阳，甘能生血也。以通章大义观之，王公何尝道人参不补阴也？丹溪治阴
虚咳嗽琼玉膏，葛可久治吐血独参汤，义皆孚此。
于黄 条下云∶味甘气微温云云。夫既补丈夫虚损，五劳羸瘦，补中生血，补肺气，实皮毛，泻阴火
，为退热之圣药，治虚劳自汗，无汗则发，有汗则止。又治消渴，腹痛泄痢，肠风，血崩带下，月候不匀
，产
前后一切痛。补肾、三焦、命门元气药中，呼为羊肉。以上症，谁谓非五脏之阴虚者耶？王公曷为不
删而略之，王公亦以其甘能生血，且其气微温，是以能温分肉而实皮毛。以通章大义观之，王公何尝
道黄 不补阴也？东垣治血虚发热，以黄 一两，当归二钱，名曰补血汤。治盗汗，用当归六黄汤，以
黄为君。义皆本此。夫本草之所以集者，特述其药性之刚柔，气味之温凉，补泻之专功，以为立方
治病之准，谁谓通章之义不足凭，而于一句积温成热之说，独可据哉！必如时师所言，养血药中以四
物汤为主，加黄柏、知母，就为滋阴降火之妙剂，则惬然服之而无疑，抑不思当归味甘辛气温，川芎味
辛气温。当归虽补血，亦能破血，以其甘中有辛也。川芎上行顶巅，下行血海，乃血中之气药也。治一
切气，温中散寒，开郁行气燥湿。又曰∶久服则走散真气，盖辛散故也。较之于参 ，补性优劣为何如
？俱一本草语也，俱王公所集要也，时师既宗王公，乃不畏芎归之辛，而独畏参 之甘，抑何僻也？！
《丹溪心法·传》中，罗成之云∶先生犹以芎归之性辛温，而非阴虚者所宜服，况其他乎。时师既遵王
公，当求王公之所自，知王公之所自，则可以知丹溪之用心矣。予故曰∶丹溪谓阴虚者，救时之言也；
王公道阴虚者，成人之美者也；时师言阴虚者，偏而僻者也；畏人参如虎者，此又丹溪王公之罪人
，误天下之苍生者也！予之便言，岂好辨哉，愿为王公之忠臣耳。
凡妇人怀孕之后，应当戒除房事。如果不知自我谨慎，就会因情欲发动而导致子宫张开，这不仅仅容易导致流产或孕期出血，即使孩子生下来，也多有疮毒、早夭或受伤的情况。
为什么呢？这是因为淫火（相火妄动）灼伤胎元所致。那些马牛之类的动物，在受孕之后，如果有公兽逼近身体，人们就用蹄子踢打驱赶，使它们不得靠近母兽，这叫做“护胎”，哪里会有流产的事情发生呢？人之所以多欲，所以往往不知道保护胎儿。《产宝论》以及妇科医书中，都缺少这一条内容，所以我采集《菽园杂记》中记载的内容，加以润色整理成如此文字。
有人问生生子（孙一奎号）说：我看您诊治疾病用药，常常从各家医家的长处中汲取精华，也未曾见到您纯粹使用人参，为什么唯独在这里反复辩驳、喋喋不休呢？我说：我之所以反复辩驳，是想为王节斋（王纶）洗清冤屈，并针砭当时医生的弊病。王节斋以精通六经伤寒学说起家，践行黄帝岐伯的医学之道，著书立说，生生子的志向已经廓然大公了。看他的著作是辅助朱丹溪的学说，本来是想成全别人的美名。大概朱丹溪扫除了温补法的弊端，他的书虽然流传于世，但后世的人在其中颠倒混淆，还没有彻底斩断错误的痕迹，所以王节斋娓娓告诫，常常担心后世的人不遵循朱丹溪关于阴虚的理论，而闯入温补法的藩篱。岂料后世的人不探究其本源，对于告诫之处，却一概像木偶泥塑般死板地执行，凡是遇到发热、咳嗽、见红（出血）的疾病，不考察病因，不询问兼症，就说：“这正是王节斋所说的阴虚火动，忌讳使用人参的病证。”应当用滋阴降火的方法治疗。冤枉啊，冤枉啊！王节斋本想成全别人的美名，难道料到酿成祸害至今没有停止吗？
为什么呢？当时的医生诵读王节斋的书，读《杂着》时，就说这是他对滋阴的恳切态度；读《本草集要》时，对于人参，就说它是温性的。“积温可以成热，这是阳，阳气旺盛则阴液更加消损，肺寒的可以服用，肺热的反而损伤肺”等话语，时常挂在嘴边。偶尔有人想要使用人参，众人就起来排斥他，说：“人参难道是容易服用的吗？服用了会杀人。”因此病人家属也安心于滋阴疗法，即使死了也不后悔。见识卓越、道理融通的医生，常常为此束手无策，正如一个人教导，众人喧哗干扰，想要求得不让人寒心，太难了。推究王节斋的本心，何尝说过人参不补阴而专门补阳呢？看他为《本草集要》写的序言说：“古人因病来制定方剂，不是制定方剂来等待疾病，学医之道，没有比研读本草更重要的了，药性明白了，然后才能学习处方。”等等。当时的医生看书，只识得吹毛求疵的地方，怎么知道整章的大义，又怎么知道其中的寓意，就像古人讽谏的意思呢？
王节斋在《本草集要》人参条目下说：“味甘，气温，微寒。”既然主治补益五脏，安精神，定魂魄，止惊悸，除邪气，明目开心益智，调中生津，通血脉，治五劳七伤。以上这些症状，谁说不是五脏的阴虚呢？王节斋为什么不删去而简略它呢？王节斋大概是认为它味甘，气虽然温，但又有微寒在其中，所以汇集此作为补阴者的法眼（关键要点）。虽然有“肺受火邪喘嗽，及阴虚火动，劳嗽吐血勿用”的话，这指的是不当补而误补的情况。看他再次引用张仲景治疗亡血脉虚，以此补之，说是气虚血弱，所以补气而血自生，阴生于阳，甘味能生血。从整章大义来看，王节斋何曾说过人参不补阴呢？朱丹溪治疗阴虚咳嗽用琼玉膏，葛可久治疗吐血用独参汤，义理都符合这一点。
在黄芪条目下说：“味甘，气微温。”既然主治补丈夫虚损，五劳羸瘦，补中生血，补肺气，实皮毛，泻阴火，为退热之圣药，治虚劳自汗，无汗则发汗，有汗则止汗。又治消渴，腹痛泄痢，肠风，血崩带下，月经不调，产前产后一切疼痛。在补肾、三焦、命门元气药中，被称为羊肉（指其滋补作用如羊肉般温厚）。以上这些症状，谁说不是五脏的阴虚呢？王节斋为什么不删去而简略它呢？王节斋也是认为它甘能生血，且其气微温，所以能温煦分肉而充实皮毛。从整章大义来看，王节斋何曾说过黄芪不补阴呢？李东垣治疗血虚发热，用黄芪一两，当归二钱，名叫补血汤。治疗盗汗，用当归六黄汤，以黄芪为君药。义理都本于此。本草之所以被汇集，特别在于叙述药物的刚柔性质，气味的温凉，补泻的专长，作为制定方剂治疗疾病的准则，谁说整章的大义不足以凭信，而仅凭一句“积温成热”的说法，就可以单独依据呢？
一定要像当时医生所说的那样，在养血药中以四物汤为主，加上黄柏、知母，就成为滋阴降火的妙剂，于是欣然服用而没有疑问，却不思考当归味甘辛、气温，川芎味辛、气温。当归虽然补血，也能破血，因为其中含有辛味。川芎上行头顶，下行血海，是血中的气药。治疗一切气病，温中散寒，开郁行气燥湿。又说：“久服则走散真气”，这是因为辛味发散的缘故。与人参相比，补性的优劣如何？都是同一本本草书中的话，都是王节斋所汇集的要旨，当时医生既然尊崇王节斋，却不怕川芎、当归的辛味，而唯独害怕人参的甘味，这是什么偏执啊！
《丹溪心法·传》中，罗成之说：“先生（朱丹溪）还认为川芎、当归的性质辛温，不适合阴虚者服用，何况其他的呢？”当时医生既然遵从王节斋，应当探求王节斋学说的来源，知道王节斋学说的来源，就可以知道朱丹溪的用心了。所以我说道：朱丹溪说阴虚者（忌温补），是救治时弊的话；王节斋说阴虚者（慎用温补），是成全别人美名的话；当时医生说阴虚者（绝对忌温补），是偏颇而固执的话；害怕人参像老虎一样，这些人又是朱丹溪和王节斋的罪人，是误天下百姓的人！我这样多言，难道是喜欢争辩吗？只是愿做王节斋的忠臣罢了。
Whenever a woman is pregnant, she should abstain from sexual intercourse. If she fails to exercise self-restraint, desire may stir and the uterus may open. This not only frequently leads to spontaneous abortion or bleeding during pregnancy, but even if the child is born, it often suffers from sores, toxins, premature death, or injury.
Why is this? It is due to the scorching of the fetus by "lustful fire" (hyperactive ministerial fire). For animals such as horses and cattle, after conception, if a male approaches the female, people drive them away with kicks, preventing closeness; this is called "protecting the fetus." How could there be cases of miscarriage in such instances? Humans, however, are prone to excessive desires and thus often fail to protect the fetus. Both *Chanbao Lun* (Treatise on Obstetrics) and gynecological texts lack this specific point. Therefore, I have collected the account recorded in *Shuyuan Zaji* (Miscellaneous Records of Shuyuan) and polished it into the following text.
Someone asked Shengshengzi (Sun Yikui's pseudonym): "I observe that when you diagnose diseases and prescribe medicines, you often seek strengths among various medical schools. I have rarely seen you use solely Ginseng Radix et Rhizoma (Renshen), yet why do you argue incessantly about it here?" I replied: "My constant argumentation aims to clear the injustice done to Lord Wang (Wang Jiezai) and to critique the habits of contemporary physicians. Lord Wang originated from the study of the Six Channels (of Cold Damage), practiced the Way of Huangdi and Qibo, and established his writings and words, fulfilling my ambition broadly. His work supports the theories of Zhu Danxi, intending to facilitate the perfection of others' achievements. Zhu Danxi eradicated the abuses of warming and tonifying methods. Although his books circulated, later practitioners confused matters within them, failing to clearly cut off erroneous traces. Thus, Lord Wang advised earnestly, fearing that later generations would not follow Danxi's theory of Yin deficiency and would trespass into the realm of warming and tonifying. Unexpectedly, later generations did not investigate the origins. Regarding his warnings, they rigidly applied them like wooden idols and clay statues. Whenever encountering diseases with fever, cough, or bleeding, without investigating the etiology or asking about accompanying symptoms, they declared: 'This is exactly the disease of Yin deficiency with hyperactive fire described by Lord Wang, where Ginseng is contraindicated.' They treated it with methods to nourish Yin and descend fire. Unjust! Unjust! Did Lord Wang intend to facilitate others' achievements only to see disasters accumulate until now?
Contemporary physicians reciting Lord Wang's book say regarding *Zazhuo*: 'He was earnest about nourishing Yin.' Reciting *Bencao Ji Yao*, regarding Ginseng, they say: 'It is warm.' They repeat constantly: 'Accumulated warmth can generate heat; this is Yang. When Yang is prosperous, Yin is further depleted. It can be taken for cold lungs, but will injure hot lungs.' Occasionally, someone wishes to use Ginseng, but the crowd rises to oppose him, saying: 'Is Ginseng easily taken? Taking it kills people.' Consequently, patients and their families settle for nourishing Yin therapies, dying without regret. Physicians with profound insight and integrated reasoning often find themselves helpless. It is like one person teaching while many disturb; seeking peace of mind is difficult. Tracing Lord Wang's heart, did he ever claim Ginseng does not nourish Yin but specifically tonifies Yang? In his preface to *Bencao Ji Yao*, he wrote: 'Ancients formulated prescriptions based on diseases, not created prescriptions to wait for diseases. The way of learning medicine begins with studying Materia Medica; once drug properties are understood, one then learns to prescribe.' Contemporary readers only look for minor flaws, how could they know the general meaning of the chapter, let alone the implied meanings akin to ancient admonitions?
In the Ginseng entry of *Bencao Ji Yao*, Lord Wang states: 'Sweet taste, warm nature, slightly cold.' Since it treats tonifying the five zang organs, calming the spirit, stabilizing the soul, stopping palpitations, eliminating pathogenic factors, brightening the eyes, opening the mind, benefiting wisdom, regulating the middle, generating fluids, unblocking blood vessels, and treating five exhaustion and seven injuries—which of these conditions is not Yin deficiency of the five zang organs? Why did Lord Wang not delete or abbreviate this? He likely considered its sweet taste; although warm, it possesses slight coldness, thus collecting this as the key method for those nourishing Yin. Although he stated 'Do not use for lung affected by fire pathogen causing wheezing/cough, nor for Yin deficiency with hyperactive fire, labor cough, or hemoptysis,' this refers to inappropriate tonification. He again cited Zhang Zhongjing's treatment for blood loss and pulse deficiency, using it to tonify, stating that for Qi deficiency and blood weakness, tonifying Qi generates Blood naturally; Yin arises from Yang, and sweet flavor generates Blood. Viewing the general meaning of the whole chapter, did Lord Wang ever say Ginseng does not nourish Yin? Zhu Danxi used Qiongyu Gao (Jade Dew Paste) for Yin deficiency cough; Ge Kelijiu used Dushen Tang (Single Ginseng Decoction) for hemoptysis; both principles align with this.
In the Astragali Radix (Huangqi) entry, he states: 'Sweet taste, slightly warm nature.' Since it treats tonifying men's deficiency and wasting, five exhaustion and emaciation, tonifying the middle and generating blood, tonifying Lung Qi, solidifying skin and hair, draining ministerial fire, serving as a holy medicine for reducing fever, treating deficiency sweating (inducing sweat if absent, stopping if present), treating thirst-wasting, abdominal pain, diarrhea/dysentery, intestinal wind, uterine bleeding, leukorrhea, irregular menstruation, and all pains before and after childbirth. Among drugs tonifying Kidney, Sanjiao, and Mingmen Yuan Qi, it is called 'mutton' (referring to its rich nourishment). Which of these conditions is not Yin deficiency of the five zang organs? Why did Lord Wang not delete or abbreviate this? He believed its sweetness generates blood, and its slight warmth warms the flesh and solidifies the skin. Viewing the general meaning, did Lord Wang ever say Huangqi does not nourish Yin? Li Dongyuan treated blood deficiency with fever using Huangqi (1 liang) and Danggui (2 qian), named Buxue Tang (Blood Tonifying Decoction). For night sweats, he used Danggui Liu Huang Tang, with Huangqi as the sovereign drug. These principles originate here. The purpose of compiling Materia Medica is to describe the rigidity/flexibility of drugs, the warmth/coolness of flavors/natures, and the specific effects of tonification/draining, serving as standards for prescribing. Who says the general meaning of the chapter is unreliable, relying solely on the phrase 'accumulated warmth generates heat'?
If, as contemporaries claim, one takes Siwu Tang (Four Substances Decoction) as the main blood-nourishing formula, adds Phellodendri Cortex (Huangbai) and Anemarrhenae Rhizoma (Zhimu), and considers it a superb agent for nourishing Yin and descending fire, accepting it without doubt, yet fails to reflect that Danggui has a sweet/pungent taste and warm nature, and Chuanxiong has a pungent taste and warm nature. Although Danggui nourishes blood, it also breaks blood because it contains pungency. Chuanxiong ascends to the vertex and descends to the Sea of Blood; it is the Qi-moving drug within blood. It treats all Qi disorders, warms the middle, disperses cold, opens stagnation, moves Qi, and dries dampness. It is also said: 'Long-term use scatters true Qi' due to pungent dispersion. Compared to Ginseng, what is the superiority/inferiority of their tonifying properties? Both are statements from the same Materia Medica, both collected by Lord Wang. Since contemporaries revere Lord Wang, why do they fear the pungency of Chuanxiong and Danggui but solely fear the sweetness of Ginseng? What prejudice is this!
In *Danxi Xinfa · Zhuan*, Luo Chengzhi said: 'The Master [Zhu Danxi] still considered the nature of Chuanxiong and Danggui as pungent and warm, unsuitable for those with Yin deficiency, let alone other drugs.' Since contemporaries follow Lord Wang, they should seek the source of Lord Wang's thought. Knowing the source allows one to understand Zhu Danxi's intent. Therefore, I say: Zhu Danxi speaking of Yin deficiency was a statement to save the times; Lord Wang speaking of Yin deficiency was to facilitate others' reputations; contemporaries speaking of Yin deficiency were biased and stubborn; those who fear Ginseng like tigers are sinners of Danxi and Wang, misleading the common people of the world! My verbose speech, is it out of love for debate? No, I merely wish to be a loyal minister to Lord Wang."