方约之曰∶妇人有娠则碍脾，运化迟而生湿，湿生热。丹溪先生用黄芩、白术为安胎之圣药。盖白术健脾
燥湿，条芩清热故也。但娠妇赖血养胎，方内四物去川芎，佐之为尤备耳。
张飞畴曰∶古人用黄芩安胎。是因子气过热不宁，故用苦寒以安之。脾为一身之津梁，主内外诸气，而胎息
运化之机，全赖脾土，故用白术以助之。然唯形瘦血热，营行过疾，胎常上逼，过动不安者为相宜。若形盛气衰，
胎常下坠者，非人参举之不安。形实气盛，胎常不运者，非香、砂耗之不安。血虚火旺，腹常急痛者，非归、
芍养之不安。体肥痰盛，呕逆眩晕者，非半、苓豁之不安。此皆治母气之偏胜也。若因风寒所伤而胎不安，则桂枝
汤、香苏散、葱白香豉汤，谅所宜用。伏邪时气，尤宜急下。此即安胎之要诀。下药中，独芒硝切不可犯。若有
客犯而用白术，使热邪留恋不解，反足伤胎矣。
赵养葵曰∶或问白术、黄芩，安胎之圣药，此二味，恐胎前必不可缺乎？曰∶未必然也。胎茎之系于脾，犹
盅之系于梁也。若栋柱不固，栋梁必挠。所以安胎先固两肾，使
肾中和暖，始脾有生气，何必定以白术、黄芩为安胎耶。凡腹中有热，胎不安，固用凉药。腹中有寒，胎亦不安，
必用温药，此常法也。殊不知两肾中，其水火之源，冲任之根，胎元之所系甚要，非白术、黄芩之所安也。如肾
中无水，胎不安，用六味地黄壮水。肾中无火，用八味地黄益火。故调经当用杜仲、续断、阿胶、艾叶、当归、
五味，出入于六味、八味汤中为快捷方式。总之，一以贯之也。此诸书之所不及，余特表而出之。
方约之说：妇女怀孕后，脾胃运化功能受阻，导致运化迟缓而生湿，湿气郁久则化热。丹溪先生将黄芩、白术视为安胎的圣药。这是因为白术能健脾燥湿，条芩（黄芩）能清热的作用。但是孕妇依赖血液来滋养胎儿，所以在四物汤中去掉川芎，配合这两味药使用，更为周全。
张飞畴说：古人用黄芩安胎，是因为胎儿之气过热而不安宁，所以用苦寒之药来使其安定。脾是人体津液输布的枢纽，主管内外各种气机，而胎儿呼吸和运化的机制，完全依赖脾土，所以用白术来辅助它。然而，只有形体消瘦、血热、营血运行过快、胎儿经常上冲逼挤、躁动不安的情况才适合使用。如果形体壮盛但气虚，胎儿经常下坠的，不用人参升举就不能使胎儿安定。如果形体结实、气机旺盛，胎儿经常停滞不运的，不用香附、砂仁等行气药耗散滞气就不能使胎儿安定。如果血虚火旺，腹部经常急痛的，不用当归、白芍养血柔肝就不能使胎儿安定。如果身体肥胖、痰湿壅盛，出现呕吐逆气、头晕目眩的，不用半夏、茯苓化痰祛湿就不能使胎儿安定。这些都是治疗母体气机偏胜的方法。如果是因风寒外邪侵袭而导致胎动不安，那么桂枝汤、香苏散、葱白香豉汤，大概是适宜使用的。如果是伏邪或时行疫病，尤其应当紧急使用攻下药。这就是安胎的关键秘诀。在攻下药中，唯独芒硝绝对不可触犯。如果有外邪侵袭却误用白术，会使热邪留恋不去，反而伤害胎儿。
赵养葵说：有人问白术、黄芩是安胎的圣药，这两味药，难道在产前一定不可缺吗？回答说：未必如此。胎儿通过茎蒂系于脾，就像酒盅系于梁柱一样。如果栋梁不坚固，梁柱必然弯曲折断。所以安胎首先要固护两肾，使肾气中和温暖，然后脾才有生气，何必一定要以白术、黄芩作为安胎的药呢。凡是腹中有热，胎儿不安的，固然要用凉药。腹中有寒，胎儿也不安，必须用温药，这是常规方法。却不知道两肾是水火的源头，冲脉和任脉的根本，胎儿元气的系属非常重要，这不是白术、黄芩所能安定的。如果肾中无水，胎儿不安，用六味地黄丸来壮水制火。肾中无火，用八味地黄丸来益火补阳。所以调理月经应当用杜仲、续断、阿胶、艾叶、当归、五味子，在六味地黄丸和八味地黄丸之间灵活加减运用，这是快捷有效的方法。总之，是用一个根本原则贯穿始终。这是其他医书所没有涉及到的，我特意表彰并阐述出来。
Fang Yuezhi stated: When a woman is pregnant, the Spleen's transport and transformation functions are obstructed, leading to sluggish digestion and the generation of Dampness. Prolonged Dampness generates Heat. Mr. Danxi considered Huangqin (Scutellariae Radix) and Baizhu (Atractylodis Macrocephalae Rhizoma) as the holy medicines for calming the fetus. This is because Baizhu strengthens the Spleen and dries Dampness, while Tiao Qin (Huangqin, Scutellariae Radix) clears Heat. However, since pregnant women rely on Blood to nourish the fetus, removing Chuanxiong from Siwu Tang (Four Substances Decoction) and combining it with these two herbs makes the prescription more comprehensive.
Zhang Feichou stated: The ancients used Huangqin to calm the fetus because the fetal Qi was excessively hot and restless, so bitter-cold herbs were used to pacify it. The Spleen is the hub of fluids throughout the body and governs all internal and external Qi mechanisms. The mechanism of fetal respiration and transformation relies entirely on Spleen Earth, hence Baizhu is used to assist it. However, this is only suitable for cases where the physique is thin, there is Blood-Heat, Ying (Nutritive) blood circulates too rapidly, the fetus frequently pushes upward causing distress and restlessness. If the physique is robust but Qi is deficient, and the fetus frequently sinks downward, it cannot be stabilized without Renshen (Ginseng Radix et Rhizoma) to lift it. If the physique is solid and Qi is abundant, and the fetus frequently stagnates and fails to move, it cannot be stabilized without Xiangfu (Cyperi Rhizoma) and Sharen (Amomi Fructus) to dissipate stagnation. If there is Blood deficiency with flourishing Fire, causing frequent acute abdominal pain, it cannot be stabilized without Danggui (Angelicae Sinensis Radix) and Shaoyao (Paeoniae Radix) to nourish and soften the Liver. If the body is fat with excessive Phlegm-Dampness, accompanied by vomiting, retching, dizziness, and vertigo, it cannot be stabilized without Banxia (Pinelliae Rhizoma) and Fuling (Poria) to resolve Phlegm and drain Dampness. These are all methods for treating the excessiveness of the mother's Qi. If the fetus is unsettled due to invasion of Wind-Cold, then Guizhi Tang (Cinnamon Twig Decoction), Xiangsu San (Fragrant Perilla Powder), or Congbai Xiangchi Tang (Green Onion and Fermented Soybean Decoction) would likely be appropriate. In cases of latent pathogens or seasonal epidemics, purgatives should be used urgently. This is the key secret of calming the fetus. Among purgatives, Mangxiao (Natrii Sulfas) must absolutely not be used. If external pathogens are present but Baizhu is mistakenly used, it causes the Heat pathogen to linger unresolved, which反而 (instead) damages the fetus.
Zhao Yangkui stated: Someone asked whether Baizhu and Huangqin, being the holy medicines for calming the fetus, are indispensable during pregnancy. I replied: Not necessarily. The fetus is attached to the Spleen via its stalk, just as a wine vessel is attached to a beam. If the main pillars are not firm, the beams will surely bend. Therefore, to calm the fetus, one must first secure the Two Kidneys, making the Kidney Qi harmonious and warm, so that the Spleen gains vital energy. Why must one insist on using Baizhu and Huangqin to calm the fetus? Whenever there is Heat in the abdomen causing fetal unrest, cooling herbs are indeed used. Whenever there is Cold in the abdomen causing fetal unrest, warming herbs must be used; this is the routine method. However, one does not realize that the Two Kidneys are the source of Water and Fire, the root of the Chong and Ren vessels, and the critical attachment point of fetal vitality, which cannot be stabilized by Baizhu and Huangqin alone. If there is no Water in the Kidneys causing fetal unrest, Liuwei Dihuang Wan (Six-Ingredient Pill with Rehmannia) is used to strengthen Water. If there is no Fire in the Kidneys, Bawei Dihuang Wan (Eight-Ingredient Pill with Rehmannia) is used to benefit Fire. Therefore, when regulating menstruation, one should use Duzhong (Eucommiae Cortex), Xuduan (Dipsaci Radix), Ejiao (Asini Corii Colla), Aye (Mugwort Folium), Danggui (Angelicae Sinensis Radix), and Wuweizi (Schisandrae Fructus), flexibly adding them into Liuwei Dihuang Wan or Bawei Dihuang Wan for rapid results. In short, one principle runs through everything. This is what other medical books have not covered; I specially highlight and expound upon it.