尝闻天地定位，阴阳运消长之机，家室和平，男女具生成之用，礼称内则诗首关雎，书垂厘降之文，易尚乾坤
之义，春秋郑重。
夫王姬胎教肇始于太任，亘古迄今，其来尚矣。盖洪 未判以前，万物皆太极浑沦于一元之内，清宁既奠之
后，无物不托基于阴阳二气之中。五行虽发，水火不衰，四体未全，向导已具，干道生男，坤道生女，二气相感，
合而成人。虽曰两精之相搏，实乃一理之周通，假如明月云净，天之喜也。佳期生掌上之珠，迅雷疾风，天之怒也。
配合召腹中之怪，人但讲有生之四柱，而鲜知未生之八字也。故曰天地 ，万物化醇，男女构精，万物化生，化
生者塞，化醇者颐。覆土之陵，积水之泽，草木鱼虫，孰形孰色，无极之真，二五之精妙合而凝化。化生莫测，
其神莫知，其能理之。所始数之，所起微乎，微乎其小，无形昭乎，昭乎其大无垠。上而日月星辰，下而水火土
石。大而纲常名教，细而饮食居处。显而春夏秋冬，微而权衡律吕。近而身心性命，远而飞走动植。万象虽殊，一
理而已。若夫医学之传，首自黄农，女科之始，则由扁鹊邯郸为带下之医。史迁所载《产宝》着愈风之散，华佗所
传病机不等，巢元方之立论最详精血攸关，褚待中之遗书甚善，热入血室、脏燥悲伤，胃气下泄而阴吹，非张长
孰能辨此。
三十六病，转女为男，巧夺造化之枢机，舍孙真人其谁与归。唐白敏中访咎殷备，集验方三百七十八首而为《产
宝》。宋郭稽中称濮阳李师圣《产论》二十一篇以为产方。作《大全》陈自明之勋最，补《医按》薛立斋之功多。
高实刻《便产须知》，杜 着《产育宝庆》。朱丹溪之《百问》可传，陈无择之《三因》宜读。搜罗众善，王宇
泰之《女科准绳》，分晰群方，武叔卿之《济阴纲目》。议论具备于《经纶》，方法谨承乎《家秘》。东垣河间
各有名言，春甫养葵亦多妙义。夫如是则方书甚晰，何俟烦言，道理渊微，恶容轻述。盖以经纶虽善，有论而无
方，《产宝》相因太简，而不备广博者，皓首穷经，难于诵读。约略者，空拳对症苦缺施为，是以不揣愚陋，妄
撰数语，非敢问世，聊付及门学问思辨不辞，人十而已千，补泻寒温可即一隅而反四，便于诵习，或取兹编，若
要博通难忘原本，须溯流而穷源，勿舍本而逐末，正心诚意可感天地而通神明，格物致知，方彻显微而推脏腑，
无大过无不及，机权在我勿矜能，勿贪得施报，由人惟期行满于三千，青城可望，更惜功亏于二六，白首无成，最
易误人，不尽风尘之碌碌，曷胜长叹无边世事之悠悠。至如临症先识提纲，若要详明，须通经络。脏病腑病，有
阴阳气血之殊，内因外因分表里虚实之异，脉宗内难，更究诸家药，照本经宜穷纲目，邪之所凑，其气必虚。审
有余不足之形，势必先岁气无伐，天和推太过不及之流行。居经者，三月而一至，脱荣者，始富而终贫，若要调经
先须去病，如云求子，务积阴功，健脾养血。胎前可用清凉、逐瘀生新，产后宜行温补，产家三病，非仲景未易
明言，安产全图虽《准绳》何曾备载。带下主于风冷，至丹溪而湿热始明。崩中久则元虚，赖东垣而升提有法，经
行异色，虚者淡，而热者紫。月候愆期，枯则补，而涩则通。涩少过多宜辨，赶前落后须分。茯苓补心汤治虚劳
而疗咳嗽，金锁正月丹安心肾而医白淫。处女初经腹痛不宁，气喘促，心神恍惚，师尼不月，往来寒热，内潜消
相火奔腾。柏子丸、生地丸清心而退热。交加散、调经散止痛以祛寒。赤带须寻龙骨散，白崩应服马蹄丸。归脾
汤治血脱血虚，心脾有损。威喜丸疗白淫、白
浊、水火不交。失笑、乌贼止失血，心痛茯苓鹿角截。梦与鬼交，腹痛有寒热，气血之不侔身热分虚实，客潮之
各异。吐呕不同，呕者频而吐者顿。漏崩莫混，崩则急，而漏则徐。琥珀丸利水圣药，破棺丹隔气神方。脏燥悲
伤，仲景原传甘麦饮。传尸劳瘵，仙翁留下獭肝丸。北斗符祛邪有验，养荣汤补正最宜，白芷散、樗根丸兼除崩
带，乌鸡丸、鳖甲散专补虚羸，龙胆泻肝汤主下部湿热之病，严氏抑气饮治上焦郁结不舒。经闭有血滞、血枯，
肿胀有血分、水分。千金桃仁散去 瘕而破血，四制香附丸开郁气以调经，五积散外邪第一，四神汤虚热无双。抑
又闻不孝有三，无后为大，精血乃化育之源，常须珍重，情欲是伐生之斧，慎勿贪嗔，佳期须 之时，配合求先
天之气。骈胎品胎由精血之旺。药忌、食忌、戒口腹之愆，徐之才论逐月养胎之方，孙真人有转女成男之术，胎
前众疾安胎饮加减，咸宜保孕诸方，内补丸昔称稳当。心痛，腹痛兮，乃气滞而经壅，子肿，子满兮，由土虚而水
泛。喘急者，防孕气上冲。腰痛者，恐胎亢下坠。达生散、束胎散滑胎有效，芎归汤、独参汤临产如神。交骨不
开，龟板、发灰同佛手。胞衣不下，木通、牛膝共芎、归。致于产毕，气血大虚，饮食起居更宜谨慎，梳头、刷齿
恐血逆而致头风，食面吞鲜虑咳嗽而生泄泻，入房太早致死，虚羸、生冷不除，必生肿胀。回生丹治产后百病。
失笑散主胸腹诸疼。表虚自汗容易中风，愈风紫豆最宜。胃弱化迟不难，停食，楂、桔、香附悉效。血虚发热大
忌寒凉，腹痛恶寒必需姜、桂。恶露不尽则潮热，而便难量行桃核，新血未生必口干而烦渴，戒食生梨。初产闷
绝必是停瘀，苏木、红花、蕊石，淹留日久则成内热，当归、羊肉、泽兰。若要除根，月经再至如逢逆症，切勿
糊涂，瘀血入肺，面黑喘急而难治，孤阳欲脱，自汗，气促而必危。经伤则心痛而死，胃绝则吐沫而亡，三冲三
急，死生在反掌之间，五实五虚在秋毫之际。嗟嗟，天命不齐，人谋亦异，幸则子母双全，不幸则身家两失，一
念之差，千古遗憾，同志之士，盖可忽乎哉。
我曾听说，天地确立位置，阴阳运行展现消长的规律；家庭和睦，男女具备繁衍后代的功用。《礼记》中有《内则》篇，《诗经》以《关雎》为首，《尚书》记载了赐福降生的文章，《易经》崇尚乾坤的意义，《春秋》对此郑重其事。
王姬的胎教始于太任，从古至今，历史久远。大概在天未分判之前，万物都混沌地包含在太极一元之中；清静安宁奠定之后，没有事物不依托于阴阳二气之中。五行虽然发生，但水火不衰；四肢形体尚未完全，导引之术已经具备。乾道生男，坤道生女，两气相互感应，结合而成为人。虽说这是两精相搏，实则是理气的周遍通达。就像明月云净，是天的喜悦；佳期生出掌上明珠；迅雷疾风，是天的愤怒；配合不当召来腹中怪异。人们只讲究出生后的四柱八字，却很少知晓出生前的八字。所以说：“天地氤氲，万物化醇；男女构精，万物化生。”化生者闭塞，化醇者颐养。覆盖泥土的山陵，积聚水的沼泽，草木鱼虫，谁有形状谁有颜色？无极的真谛，阴阳五行的精华妙合而凝结变化。化生难以预测，其神妙不可知，谁能理清它？所起始的数量，所起源的细微之处，微小到了极点，无形却显著，显著到了广大无边。上至日月星辰，下至水火土石。大到纲常名教，小到饮食起居。显明如春夏秋冬，微妙如权衡律吕。近处关乎身心性命，远处涉及飞禽走兽植物动物。万象虽然不同，但只有一个理而已。至于医学的传承，开始于黄帝和神农；妇科的开始，则由扁鹊在邯郸担任带下医（妇科医生）起步。史迁所载《产宝》著录了愈风散，华佗所传病机不等，巢元方的立论最详细精辟，因为精血密切相关；褚遂良（此处原文为褚待中，指褚遂良或相关官员，通常指代唐代医家或文献整理者，此处依原文保留人名语境，实际多指唐代医学成就）的遗书很好，热入血室、脏燥悲伤，胃气下泄导致阴吹，如果不是张仲景，谁能辨别这些？
三十六种疾病，转女为男，巧妙夺得天造地设的枢机，除了孙思邈（孙真人），还有谁能归附？唐代白敏中访问咎殷等人，收集验方三百七十八首编成《产宝》。宋代郭稽中称赞濮阳李师圣的《产论》二十一篇作为产方。陈自明撰写《大全》，功劳最大；薛立斋补写《医按》，功绩很多。高实刻印《便产须知》，杜某著《产育宝庆》。朱丹溪的《百问》可以流传，陈无择的《三因》应该阅读。搜罗众人的优点，王宇泰的《女科准绳》，分列各种方剂，武叔卿的《济阴纲目》。议论完备于《经纶》，方法严谨承袭乎《家秘》。李东垣、刘河间各有名言，张元素（春甫）、杨士瀛（养葵）也多有妙义。像这样方书已经很清晰，何必烦琐言语？道理深奥微妙，怎么容得轻易陈述。大概《经纶》虽然好，只有论述没有方剂；《产宝》沿袭太过简单，而不具备广博性。皓首穷经，难以诵读。粗略者，空拳对症苦于缺乏施治手段，因此我不揣冒昧愚陋，妄撰数语，不敢问世，只是交给入门弟子学问思辨不辞辛劳，别人用十分功夫我用千分，补泻寒温可以从一个角落推知其他三个角落，便于诵读学习，或许选取这本小册子。如果要博通不忘原本，必须溯流而穷源，不要舍本逐末，正心诚意可以感动天地而通神明，格物致知，才能彻显微而推究脏腑，不过分也无不及，机权在我，不要夸耀能力，不要贪得施报，由人决定，只期望行满三千，可望青城仙境，更可惜功亏一篑于二六之数，白发无成，最容易误人，不尽风尘中的碌碌无为，怎能胜过长叹无边世事的悠悠。至于临症先识别提纲，若要详细明确，必须通晓经络。脏病腑病，有阴阳气血的不同，内因外因分表里虚实的差异。脉学宗法《内经》《难经》，更要研究各家药物，对照本经宜穷尽纲目，邪气聚集的地方，正气必定虚弱。审察有余不足的形状，势必先考虑岁气，不要伤害天和，推究太过不及的流行。居经，三个月来一次月经；脱荣，起初富贵后来贫穷。若要调经必须先治病，如果说求子，务必积阴德，健脾养血。胎前可用清凉、逐瘀生新的方法，产后宜用温补，产家三病，如果不是张仲景，不容易明白。安产全图虽然《准绳》何曾详细记载。带下病主因风冷，到朱丹溪才阐明湿热。崩中久了元气虚弱，依赖李东垣升提有法。经行异色，虚者色淡，热者色紫。月事愆期，枯则补，涩则通。涩少过多应当辨别，赶前落后必须区分。茯苓补心汤治疗虚劳而疗咳嗽，金锁正月丹安心肾而医白淫。处女初经腹痛不安，气喘急促，心神恍惚，师尼不来月经，往来寒热，体内潜藏相火奔腾。柏子丸、生地丸清心退热。交加散、调经散止痛祛寒。赤带须寻龙骨散，白崩应服马蹄丸。归脾汤治疗血脱血虚，心脾受损。威喜丸治疗白淫、白浊、水火不交。失笑散、乌贼骨止失血心痛，茯苓鹿角截断...（注：原文此处似有脱漏或排版错误“茯苓鹿角截”，依文意推测为某种截断病势之法，此处直译）。梦与鬼交，腹痛有寒热，气血不相称，身热分虚实，客潮各异。呕吐不同，呕频繁而吐突然。漏崩不要混淆，崩急而漏缓。琥珀丸是利水圣药，破棺丹是隔气神方。脏燥悲伤，张仲景原传甘麦大枣汤。传尸劳瘵，仙翁留下獭肝丸。北斗符祛邪有效，养荣汤补正最适宜，白芷散、樗根丸兼除崩带，乌鸡丸、鳖甲散专补虚羸，龙胆泻肝汤主治下部湿热之病，严氏抑气饮治疗上焦郁结不舒。经闭有血滞、血枯，肿胀有血分、水分。千金桃仁散去癥瘕而破血，四制香附丸开郁气以调经，五积散治外邪第一，四神汤治虚热无双。又听说“不孝有三，无后为大”，精血乃化育之源，常须珍重，情欲是伐生之斧，慎勿贪嗔，佳期须适时，配合求先天之气。骈胎品胎由精血旺盛所致。药忌、食忌、戒口腹之过，徐之才论述逐月养胎之方，孙真人有转女成男之术，胎前众疾安胎饮加减，咸宜保孕诸方，内补丸昔称稳当。心痛，腹痛兮，乃是气滞而经壅，子肿，子满兮，由于土虚而水泛。喘急者，防孕气上冲。腰痛者，恐胎亢下坠。达生散、束胎散滑胎有效，芎归汤、独参汤临产如神。交骨不开，龟板、发灰同佛手。胞衣不下，木通、牛膝共芎、归。至于产毕，气血大虚，饮食起居更宜谨慎，梳头、刷齿恐血逆而致头风，食面吞鲜虑咳嗽而生泄泻，入房太早致死，虚羸、生冷不除，必生肿胀。回生丹治疗产后百病。失笑散主治胸腹诸疼。表虚自汗容易中风，愈风紫豆最适宜。胃弱化迟不难，停食，山楂、桔梗、香附都有效。血虚发热大忌寒凉，腹痛恶寒必需姜、桂。恶露不尽则潮热，而便难量行桃核，新血未生必口干而烦渴，戒食生梨。初产闷绝必是停瘀，苏木、红花、蕊石，淹留日久则成内热，当归、羊肉、泽兰。若要除根，月经再至如逢逆症，切勿糊涂，瘀血入肺，面黑喘急而难治，孤阳欲脱，自汗，气促而必危。经伤则心痛而死，胃绝则吐沫而亡，三冲三急，死生在反掌之间，五实五虚在秋毫之际。嗟嗟，天命不齐，人谋亦异，幸则子母双全，不幸则身家两失，一念之差，千古遗憾，同志之士，岂可忽视呢。
I have heard that Heaven and Earth establish their positions, and the mechanism of Yin and Yang operates through growth and decline. The harmony of the household allows men and women to fulfill the function of generation. The *Book of Rites* contains the "Nei Ze" (Inner Regulations), the *Classic of Poetry* begins with "Guan Ju" (Ospreys), the *Book of Documents* records texts on bestowing blessings and descent, the *Classic of Changes* values the principles of Qian and Kun, and the *Spring and Autumn Annals* treats this with solemnity.
The prenatal education of Princess Wang began with Tai Ren; from ancient times to the present, its origin is indeed remote. Before the Great Void was divided, all things were chaotic within the One Yuan of Taiji. After clarity and tranquility were established, nothing did not rely on the two Qi of Yin and Yang. Although the Five Elements emerged, Water and Fire did not diminish. Before the four limbs were fully formed, guiding exercises were already prepared. The Way of Qian generates males, the Way of Kun generates females; when the two Qi interact, they combine to form humans. Although it is said to be the collision of two essences, it is actually the universal penetration of one principle. Just as a clear moon and clean clouds represent Heaven's joy, and the birth of a pearl in the palm during a propitious time represents this; sudden thunder and fierce winds represent Heaven's anger, while improper union summons monsters in the womb. People only discuss the Four Pillars after birth, but rarely know the Eight Characters before birth. Therefore, it is said: "When Heaven and Earth interact, the myriad things become pure; when men and women join spirits, the myriad things are born." Those who are born are blocked, those who become pure are nourished. Mounds covered with soil, marshes accumulating water—grass, trees, fish, and insects, which have form and which have color? The truth of Wuji, the essence of Yin and the Five Elements, subtly combine and condense into transformation. Transformation is unpredictable, its spirit unknowable, who can regulate it? Its beginning is numerical, its origin subtle. Subtle to the point of being small, formless yet manifest, manifest to the point of boundlessness. From above, the sun, moon, and stars; from below, water, fire, earth, and stone. From grand ethics and teachings to daily diet and residence. From the obvious seasons to the subtle weights and musical pitches. From the near body, mind, and life to the distant flying, walking, moving, and stationary creatures. Although phenomena differ, there is only one principle.
Regarding the transmission of medicine, it started with Huangdi (Yellow Emperor) and Nongshen (Shennong). The beginning of Gynecology started with Bian Que serving as a specialist for "dai xia" (leukorrhea/gynecological diseases) in Handan. Sima Qian recorded *Chan Bao* (Treasures of Childbirth) mentioning Yufeng San (Wind-Dispelling Powder); Hua Tuo transmitted various pathomechanisms; Chao Yuanfang's theories were most detailed because Jing (Essence) and Xue (Blood) are crucial; Chu Daizhong's legacy was excellent. For heat entering the Blood Chamber, Zang Dryness with sorrow, and Yin Chui (flatulence from the vagina) due to Stomach Qi descending, if not Zhang Zhongjing, who could distinguish these?
Thirty-six diseases, transforming female to male, skillfully seizing the pivot of creation—who else but Sun Taizhen (Sun Simiao)? Bai Minzhong of Tang visited Jiu Yin et al., collecting 378 verified prescriptions to compile *Chan Bao*. Guo Jizhong of Song praised Li Shisheng of Puyang's *Chan Lun* (Discourse on Childbirth) of twenty-one chapters as a childbirth formula. Chen Ziming's contribution to compiling *Da Quan* (Great Compendium) was greatest; Xue Lizhai's merit in supplementing *Yi An* (Medical Records) was significant. Gao Shi engraved *Bian Chan Xu Zhi* (Necessary Knowledge for Easy Childbirth); Du [Name] wrote *Chan Yu Bao Qing* (Precious Treasures for Childbirth and Nurture). Zhu Danxi's *Bai Wen* (Hundred Questions) is worth transmitting; Chen Wuyi's *San Yin* (Three Causes) should be read. Gathering many good points, Wang Yutai's *Nüke Zhunsheng* (Standard Rules for Gynecology) analyzes various formulas; Wu Shuqing's *Jiyin Gangmu* (Outline and Details of Helping Women). Discussions are complete in *Jinglun*; methods strictly follow *Jiami*. Dongyuan (Li Dongyuan) and Hejian (Liu Wansu) each have famous sayings; Chunfu (Zhang Congzheng) and Yangkai also have many profound meanings. Thus, medical books are clear, why need verbose words? Principles are profound, how can they be lightly stated? *Jinglun* is good but has discussions without formulas; *Chan Bao* follows too simply and lacks breadth. Reading classics until white-haired is hard to memorize. Rough approaches leave one empty-handed against symptoms, lacking treatment. Therefore, disregarding my ignorance, I rashly write a few words, not daring to publish, but handing them to disciples for study, reflection, and discrimination without tiring. Others use ten parts effort, I use a thousand; from one corner of tonifying, purging, cooling, and warming, one can infer the other three. It is convenient for recitation. If you wish to be knowledgeable and not forget the source, trace the stream to the source, do not abandon the root for the branches. Rectify the mind and sincere the will to move Heaven and Earth and connect with spirits; investigate things and extend knowledge to penetrate the subtle and deduce Zang-Fu organs. Neither excessive nor deficient, the initiative is in my hands. Do not boast of ability, do not greedily seek reward. Let others decide; I only hope to accumulate three thousand merits, hoping for Mount Qingcheng. Alas, failing at the last moment, achieving nothing by old age, easily misleading people, unable to bear the sigh over endless worldly affairs.
As for clinical practice, first identify the outline. To be detailed, one must understand meridians. Zang and Fu diseases differ in Yin/Yang and Qi/Blood; internal and external causes differ in interior/exterior and deficiency/excess. Pulse diagnosis follows *Neijing* and *Nanjing*, further studying various physicians' drugs, checking the classic to exhaust outlines. Where evil gathers, Qi must be deficient. Examine forms of excess and deficiency, consider annual Qi first, do not harm Heavenly Harmony, deduce the flow of excess and deficiency. Ju Jing (amenorrhea for three months) occurs once every three months; Tuo Rong (loss of glory/status) starts rich and ends poor. To regulate menstruation, first treat disease. If seeking pregnancy, accumulate hidden virtue, strengthen Spleen and nourish Blood. During pregnancy, use cooling, blood-dispelling, and new-blood-generating methods; postpartum, use warming and tonifying. The three diseases of childbirth are not easily explained unless by Zhang Zhongjing. Although *Zhunsheng* has diagrams, does it record everything? Leukorrhea is mainly due to wind-cold; it was Zhu Danxi who clarified damp-heat. Metrorrhagia lasting long leads to Yuan deficiency; relying on Dongyuan, lifting methods are effective. Abnormal menstrual color: deficiency is pale, heat is purple. Delayed menstruation: dryness requires tonification, stagnation requires unblocking. Differentiate between scanty/stagnant and excessive. Distinguish early/late cycles. Fuling Buxin Tang treats deficiency consumption and cough; Jin Suo Zheng Yue Dan calms Heart and Kidney, treating white discharge. Virgins with initial menstruation pain, restlessness, shortness of breath, mental confusion, or nuns with amenorrhea, alternating chills and fever, have latent Minister Fire surging internally. Baizi Wan and Shengdi Wan clear Heart and reduce fever. Jiaojia San and Tiaojing San relieve pain and dispel cold. For red leukorrhea, seek Longgu San; for white metrorrhagia, take Mati Wan. Guipi Tang treats blood loss and deficiency due to Heart-Spleen damage. Weixi Wan treats white discharge, turbidity, and failure of Water-Fire interaction. Shixiao San and Haijie (Cuttlefish bone) stop bleeding and heart pain; Fuling and Lujiao (Deer horn) intercept... Dreaming of intercourse with ghosts, abdominal pain with chills/fever, imbalance of Qi and Blood, body heat distinguishing deficiency/excess, varying guest fevers. Vomiting differs: Ous is frequent, Tu is sudden. Lou (spotting) and Beng (flooding) must not be confused; Beng is urgent, Lou is slow. Hupo Wan is the holy medicine for promoting urination; Poguan Dan is the divine formula for separating Qi. Zang Dryness with sorrow was originally transmitted by Zhang Zhongjing via Ganmai Dazao Tang. Transmitted Corpse Consumption (Tanshi Laozai) was left by Immortal Master as Tagan Wan. Beidou Talisman expels evil effectively; Yarong Tang tonifies righteousness best. Baizhi San and Chugen Wan treat both flooding and leukorrhea; Wuji Wan and Biejia San specifically tonify emaciation. Longdan Xiegan Tang governs lower jiao damp-heat; Yan Shi Yiqi Yin treats upper jiao depression and discomfort. Amenorrhea involves blood stagnation or blood dryness; swelling involves blood compartment or water compartment. Qianjin Taoren Qu removes masses and breaks blood; Sizhi Xiangfu Wan opens depression and regulates menstruation; Wuji San is first for external evils; Sishen Tang is unparalleled for deficiency heat.
Furthermore, "There are three forms of unfilial conduct, of which having no descendants is the greatest." Essence and Blood are the source of generation, always cherish them. Lust is an axe destroying life, beware of greed and anger. Propitious times require timing, combining to seek Pre-Heaven Qi. Twin fetuses depend on abundant Essence and Blood. Avoid medicinal and dietary errors. Xu Zhicai discussed monthly fetal nurturing formulas; Sun Taizhen had techniques to transform female to male. For various pre-natal diseases, AnTai Yin modifications are suitable; all preservation formulas, Neibu Wan was formerly called stable. Heart pain and abdominal pain are due to Qi stagnation and meridian obstruction; Zi Zhong (fetal edema) and Zi Man (fetal fullness) are due to Spleen deficiency and Water overflow. Shortness of breath warns of fetal Qi rushing up. Lower back pain fears fetal heaviness pressing down. Dasheng San and Shutai San are effective for easy delivery; Xionggui Tang and Dushen Tang are miraculous at labor. If the pubic bones do not open, Gui Ban (Tortoise shell) and Fa Hui (Hair ash) together with Foshou (Buddha's hand) are used. If the placenta does not descend, Mutong, Niuxi, along with Xiong and Gui are used. After birth, Qi and Blood are greatly deficient; diet and起居 (daily life) require caution. Combing hair and brushing teeth may cause blood reversal leading to headache; eating noodles or raw food may cause cough or diarrhea. Intercourse too early causes death. If emaciation and cold/raw foods are not removed, swelling will occur. Huisheng Dan treats hundred postpartum diseases. Shixiao San governs chest and abdominal pains. Exterior deficiency with spontaneous sweating easily invites wind-stroke; Yufeng Zidou is most suitable. Weak Stomach and slow digestion are not difficult; food stagnation responds to Shan Zha, Jiegeng, and Xiangfu. Blood deficiency with fever strictly forbids cold/cooling herbs; abdominal pain with aversion to cold requires Ginger and Cinnamon. Incomplete expulsion of lochia causes tidal fever and constipation; measure Peach Kernel usage. New blood not yet generated causes dry mouth and thirst; avoid raw pears. Initial postpartum fainting is due to retained stasis; Sumu, Honghua, and Ruishi are used. Retained too long becomes internal heat; Dangui, Lamb meat, and Zelan are used. To remove the root, wait for menstruation to return. If encountering adverse conditions, do not be confused. Stasis entering Lung causes black face, rapid breathing, and is hard to treat. Solitary Yang about to collapse causes spontaneous sweating, shortness of breath, and is critical. Meridian injury causes heart pain and death; Stomach exhaustion causes foaming at the mouth and death. Three Rushes and Three Urgencies determine life and death in the blink of an eye; Five Excesses and Five Deficiencies hang by a hair's breadth. Alas, Heavenly Mandate is uneven, human planning varies. Fortunately, mother and child survive; unfortunately, both body and family are lost. A single thought's error brings eternal regret. Colleagues, how can you ignore this?