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。
临产已过去几个时辰，情况危急，关系到母子二人的性命，所以古人制定了众多方剂。然而，妇女的胎产过程，是严重耗伤气血的开始。难产的原因，一半是由于气血不足；产后各种疾病，完全是因为气血大亏；产后出现的各种虚证，都属于产前因素所致。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，旨在借助营运推出的势头，却完全不管营运推出的源头。如果产妇精力充足，借此方开导得以顺利生产；倘若属于气血不足，那么虽然具有催生开导的功效，却没有推动药势运行的力量，这又有什么用呢？至于手握石燕、足贴蓖麻子，如果遇到实证或顺症，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，使用这种敷衍应付的方子，神气在内枯竭，效果就像隔靴搔痒一样。不调理气血，而强行使用催生的方法，拿什么作为营运的工具！徒有虚名，而没有实效，顷刻间误人性命，难道不令人痛心吗！只有达生散的立方平正稳妥，但只适用于产前调理；生化汤用意深远，但只适用于产后调理，都不是能够急救危急、用于催生的方剂。现在体会这两个方子的意旨，合成为一方，务必求取万全之策，多次使用非常有效，就命名为保产万全汤。我的见解是以调补气血为先，以温中散瘀下降为辅助，气血得到补益得力，自然能健运并促进分娩，这就是“不催而生”的道理。所以用人参、当归作为君药，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。不仅催生神效，产后更兼治瘀血凝滞，百病若补而兼温则不滞涩，温而兼补则不崩漏，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）鉴于济世之心迫切，恭敬地设立此方，希望高明之士明鉴。
人参（三钱至五钱，大补元气作为君药） 当归（去芦头，三钱，又补营血作为臣药） 川芎（一钱，入肝经以疏解郁滞，稍微抑制其升提之性，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，则气血效力形成营运推出的势头） 红花（酒炒，三分，多用则破血，少用则活血生新） 肉桂（煎煮前去皮切碎，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。如果产妇身体壮实，以及无力服用的人参者，去掉人参使用。其效果还比佛手散多得多。
When labor has progressed for several hours and the situation is critical, involving the lives of both mother and child, ancient physicians formulated many prescriptions. However, pregnancy and childbirth are processes that severely damage Qi and Blood (Qi and Blood). The causes of dystocia (difficult labor) are half due to deficiency of Qi and Blood; various postpartum diseases are entirely due to severe depletion of Qi and Blood; various postpartum deficiencies all stem from pre-partum factors. Unfortunately, formulas such as Foshou San (Buddha's Hand Powder), Tunaowan (Rabbit Brain Pill), and Kaihua Yimu (Sunflower Motherwort) merely invigorate blood, regulate Qi, facilitate delivery by breaking stasis, warm and unblock orifices, aiming to rely on the momentum of transport and expulsion, completely ignoring the source of this transport and expulsion. If a parturient has sufficient vitality, these formulas may guide her to deliver easily; however, if she suffers from Qi and Blood deficiency, although they possess the merit of inducing labor and guiding, they lack the power to drive the medicinal action through transport. What good would that be? As for holding Shiyan (Lithostrotion/Erythrina seed) in hand or applying Ricinus communis (Castor bean) paste to the feet: if encountering excess or smooth conditions, 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 prescriptions while internal Shen (Spirit) and Qi are exhausted yields results like scratching an itch through a boot—ineffective. Without regulating Qi and Blood, how can one forcibly induce labor with tools for transport? Such methods retain only empty names without practical effects, endangering lives in an instant, which is truly painful! Only Dasheng San (Reaching Life Powder) is balanced and proper, yet it is only suitable for pre-partum regulation; Shenghua Tang (Life Restoring Decoction) has profound intent but is only suitable for post-partum regulation; neither serves the purpose of emergency rescue or labor induction. Now, comprehending the intent of these two formulas, I have combined them into one prescription to ensure absolute safety, which has proven highly effective upon repeated use. It is named Baochan Wanquan Tang (Complete Protection for Childbirth Decoction). My view is to prioritize tonifying and regulating Qi and Blood, assisted by warming the middle, dispersing stasis, and directing downward. When Qi and Blood are strengthened, they naturally promote vigorous transport and induce labor; this is "inducing without forcing." Therefore, Renshen (Ginseng Radix et Rhizoma) and Danggui (Angelicae Sinensis Radix) are used as Sovereign herbs to cultivate and tonify Qi and Blood, strengthening the main force. A small amount of Taoren (Persicae Semen), Chuanxiong (Ligustici Chuanxiong Rhizoma), Heijiang (Fried Zingiberis Rhizoma), Zhigancao (Prepared Glycyrrhizae Radix et Rhizoma), and Jiu Honghua (Safflower fried with wine) are added to warm the middle and disperse stasis. Niuxi Shao (Terminal portion of Achyranthis Bidentatae Radix) and Guixin (Cinnamomi Cortex) warm and guide downward, preventing adverse rebellion rushing to the Heart. This not only induces labor with divine efficacy but also treats postpartum blood stasis; for hundred diseases, tonification combined with warming prevents stagnation, and warming combined with tonification prevents flooding. With less ascending and more descending, Qi becomes solid and easy to descend; Yin combined with ascending allows stasis to depart and new blood to return; with more tonification and less purging, evil is expelled while Yuan Qi (Original Qi) remains undamaged; with little bitterness and much sweetness, stasis is driven away while the Middle Harmonizing Qi remains intact. Driven by urgent compassion to save lives, I respectfully establish this formula, hoping for the discernment of experts.
Renshen (3-5 qian, greatly tonifies Original Qi as Sovereign) Danggui (remove root neck, 3 qian, further nourishes Ying Blood as Minister) Chuanxiong (1 qian, enters Liver channel to relieve depression and stasis; slightly inhibiting its ascending nature allows descending medicines to take effect) Taoren (13 grains, skin and tip not removed, crushed; its bitterness removes old stasis, sweetness generates new blood, and slipperiness moistens and directs downward) Ganjiang (fried until scorched yellow, 3 qian; warmth circulates through blood levels, scorching makes it descend and suppresses ascending) Zhigancao (prepared, 6 fen, moderates internal properties so the Middle Jiao receives tonification without immediate sinking) Niuxi Shao (2 qian, descends and travels through the twelve meridians, clearing meridian congestion so Qi and Blood form the momentum of transport and expulsion) Honghua (wine-fried, 3 fen; large doses break blood, small doses invigorate blood and generate new) Rougui (bark removed before decoction, chopped, 6 fen; 8 fen in winter; acts as a guiding herb leading other medicines directly into the blood level, disperses stasis making delivery easier, and provides warmth for circulation) Add one Jiaozao (Jujubae Fructus prepared with glue), decoct in water, take warm before meals. If the parturient is robust or unable to tolerate Renshen, omit it. Its efficacy still exceeds that of Foshou San significantly.