《便产须知》曰∶半产俗呼为小产，或三月四月。或五月六月，皆为半产，以男女成形故也。或因忧恐悲
哀暴怒，或因劳力打扑损动，或因触冒风寒暑热，大忌黑神散热药，转生他病，宜玉烛散、和经汤之类。盖小
产不可轻视，将养十倍于正产可也。
慎斋按∶妊娠有三因之感，黑神散固在所忌，而玉烛散亦未便可服也。
李东垣曰∶妇人分娩，半产漏下，昏冒不省，瞑目无知，盖因阴血暴亡。有形血去之后，则心神无所养。
心与包络者，君火相火也。得血则安，亡血则危。火上炽，故令人昏冒。火乘肺，故瞑目。不省人事，是阴
血暴亡，不能镇抚也。血已亏损，医反用滑石、甘草、石膏，辛甘大寒之药。泻气中之
热，是血亏泻气，二者俱伤，反成不足虚劳病。夫昏迷不省者，上焦心肺之热也。为无形之热，而用寒凉之药驱令
下行，岂不知上焦之病，悉属于表，乃阴证也，汗之则愈。今反下之，暴亏气血，生命岂能久长。又不知《内经》
有云，病气不足，宜补不宜泻。瞑目合眼之病，悉属于阴，宜汗不宜下。又不知伤寒郁冒，得汗则愈，是禁寒
凉药也。分娩半产，本气不病，是暴去有形之血，亡血则补血，又何疑焉。补血则神昌，血下降亡，当补而升
举之，心得血则能养而神不昏。血暴降下，是秋冬之令太旺，今举而升之，以助其阳，则目张而神不昏迷矣。
今立方，生熟地四物，加红花、细辛、蔓荆、羌、防、升、柴、葛根、 本、甘草，补血养血，生血益阳，以
补手足厥阴之不足，名全生活血汤。
慎斋按∶东垣先生之论至妙，但半产病昏迷不省，谓上焦心肺表病，而曰汗之则愈，引伤寒郁冒证，以得汗
为愈，作半产证治法，岂不知亡血家不可发汗之义。且立方风药倍多于血药，且云升举其阳之意，又不用一味
气药，以益血之脱，是不能无疑于此论也，俟正之。
《便产须知》说：半产俗称小产，发生在怀孕三个月或四个月，或者五个月或六个月，都称为半产，这是因为此时男女胎儿已经成形。有的因为忧愁、恐惧、悲伤、突然发怒，有的因为劳累用力、被打扑导致损伤触动，有的因为触犯风寒暑热邪气，大忌服用黑神散等热性药物，以免引发其他疾病，适宜服用玉烛散、和经汤之类的方剂。大概小产不可轻视，调养护理应当比正常分娩多十倍才行。
慎斋按语：妊娠受到三种病因的影响，黑神散固然在禁忌之列，但玉烛散也不可以轻易服用。
李东垣说：妇女分娩后，出现半产漏下（流产伴阴道出血），昏晕冒昧不省人事，闭目无知，这是因为阴血突然大量亡失。有形之血流失之后，心神就失去了滋养。心和心包络属于君火和相火，得到血液滋养则安宁，失去血液则危险。火气在上炽盛，所以使人昏晕；火气侵犯肺脏，所以使人闭目。不省人事，是因为阴血突然亡失，不能起到镇抚作用。血已经亏损，医生反而使用滑石、甘草、石膏这些辛甘大寒的药物，来泻除气分中的热邪，这是血亏却泻气，气血两者都受伤，反而造成不足虚劳病。那些昏迷不省的人，是上焦心肺有热。这是无形之热，如果用寒凉药物驱使其下行，难道不知道上焦的病症，全都属于表证，乃是阴证，用发汗法治疗就会痊愈。现在反而用攻下法，使气血骤然亏损，生命怎么能长久。又不知道《内经》说过，病气不足，适宜补益而不适宜泻下。闭目合眼的病症，全都属于阴证，适宜发汗而不适宜攻下。又不知道伤寒郁冒证，得到汗出就会痊愈，这是禁止使用寒凉药的道理。分娩或半产，原本元气没有病变，只是突然去除了有形的血，亡血就应该补血，这有什么可怀疑的呢？补血则精神昌明，如果血向下亡失，应当补益并升举阳气，心得到血液滋养就能安养而神志不昏乱。血暴降下，是秋冬时令之气太旺的表现，现在将其升举，以助长阳气，那么眼睛就能睁开而神志不昏迷了。现在制定方剂，用生地黄、熟地黄组成的四物汤，加入红花、细辛、蔓荆子、羌活、防风、升麻、柴胡、葛根、藁本、甘草，用来补血养血，生血益阳，以补益手足厥阴经的不足，命名为全生活血汤。
慎斋按语：东垣先生的论述非常精妙，但是半产导致昏迷不省，说是上焦心肺的表证，并且说发汗就会痊愈，引用伤寒郁冒证以得汗为愈的例子，作为半产证的治疗方法，难道不知道亡血之人不可发汗的道理吗？而且方剂中风药的数量倍多于血药，并且声称有升举阳气的意图，却又不用一味补气药来益血之脱失，对此论我不能不表示怀疑，等待纠正。
"Bi Chan Xu Zhi" (Necessary Knowledge for Childbirth) states: Ban Chan (spontaneous abortion/miscarriage) is commonly referred to as Xiao Chan (minor miscarriage), occurring at three or four months, or five or six months of pregnancy. All are termed Ban Chan because the male or female fetus has already taken shape by then. It may be caused by sorrow, fear, grief, or sudden anger; by physical exertion, beating, or trauma causing damage and disturbance; or by exposure to wind, cold, summer-heat, or heat pathogens. One must strictly avoid taking Re Medicines such as Hei Shen San (Black Divine Powder), lest other diseases arise. It is appropriate to take formulas such as Yu Zhu San (Jade Candle Powder) or He Jing Tang (Harmonizing Channels Decoction). Generally speaking, Xiao Chan should not be taken lightly; nursing and recuperation should be ten times more intensive than that for a full-term delivery.
Shen Zhai commented: When pregnancy is affected by the "Three Causes," Hei Shen San is indeed contraindicated, but Yu Zhu San should also not be administered casually.
Li Dongyuan stated: After childbirth, if a woman suffers from Ban Chan with persistent bleeding (Lou Xia), dizziness, fainting, unconsciousness, and closed eyes without awareness, it is due to the sudden massive loss of Yin Blood. After the loss of tangible blood, the Heart Spirit loses its nourishment. The Heart and Pericardium belong to Ministerial Fire and Sovereign Fire. They are peaceful when nourished by blood and endangered when blood is lost. With fire blazing upward, one becomes dizzy and faint. With fire invading the Lung, one closes the eyes. Unconsciousness occurs because the sudden loss of Yin Blood fails to provide stabilization and soothing. Since blood is already deficient, if physicians instead use bitter-sweet and extremely cold medicines like Shi Huai (Talcum), Gan Cao (Licorice Root), and Shi Gao (Gypsum) to drain heat from Qi, this constitutes draining Qi while Blood is deficient. Both are injured, resulting in a deficiency consumptive disease. Those who are comatose and unconscious have heat in the Upper Jiao (Heart and Lungs). This is formless heat; using cold-cooling medicines to drive it downward—do they not know that diseases of the Upper Jiao all belong to the Exterior syndrome, which is a Yin syndrome, and should be cured by sweating? Now, instead, purgatives are used, causing a sudden depletion of Qi and Blood. How can life last long? Do they not know what the "Nei Jing" (Inner Canon) says: when pathogenic Qi is insufficient, tonification is indicated rather than drainage. Diseases involving closed eyes all belong to Yin syndromes, where sweating is indicated rather than purgation. Do they not know that in Tai Yang Cold Damage with Yu Mao (depression and dizziness), recovery comes with sweating, which prohibits the use of cold-cooling medicines? In childbirth or Ban Chan, the original Qi is not diseased; only tangible blood is suddenly lost. When blood is lost, one should tonify blood. What doubt is there? Tonifying blood makes the Spirit vigorous. If blood descends and is lost, one should tonify and lift/raise [the Qi]. When the Heart receives blood, it is nourished, and the Spirit does not become confused. The violent descent of blood indicates that the influence of Autumn/Winter is too strong. By lifting and raising [the Qi], we assist Yang, so the eyes open and the Spirit does not become comatose. The formula I now prescribe consists of Sheng Di Huang (Raw Rehmannia Root) and Shu Di Huang (Prepared Rehmannia Root) forming Si Wu Tang (Four Substances Decoction), added with Hong Hua (Safflower), Xi Xin (Asarum), Man Jing Zi (Vernonia Fruit), Qiang Huo (Notopterygium Rhizome), Fang Feng (Saposhnikovia Root), Sheng Ma (Cimicifuga Rhizome), Chai Hu (Bupleurum Root), Ge Gen (Kudzu Root), Ben Cao (Ligusticum Rhizome), and Gan Cao (Licorice Root). This tonifies and nourishes blood, generates blood, benefits Yang, and supplements the insufficiency of the Hand and Foot Jueyin meridians. It is named Quan Sheng Huo Xue Tang (Complete Life Nourishing Blood Decoction).
Shen Zhai commented: Mr. Dongyuan's discussion is extremely profound. However, regarding Ban Chan leading to coma and unconsciousness, stating it is an Exterior disease of the Upper Jiao Heart and Lungs, and claiming it is cured by sweating, and citing the Tai Yang Cold Damage Yu Mao syndrome where sweating leads to recovery as a treatment method for Ban Chan—does he not know the principle that those who have lost blood should not be induced to sweat? Moreover, in his prescription, Wind-dispelling herbs greatly outnumber Blood-nourishing herbs. Although he claims the intent is to raise Yang, he uses not a single Qi-tonifying herb to support the depletion of blood. Therefore, I cannot help but doubt this theory and await correction.