薛立斋曰∶小产重于大产，大产如栗熟自脱。小产如生采，破其皮壳，断其根蒂也。但人轻忽致死者多，
治法宜补形气，生新血，去瘀血。若未足月，痛而欲产，芎归补中汤倍加知母止之。若产而血不止，人参黄
汤补之。若产而心腹痛，芎归汤主之。胎气弱而小产者，八珍汤固之。
慎斋按∶以上五条，序胎前有半产证也。妊娠半产，非七情六淫，劳役房室，则无是患。故用药与正产无
殊，总不外丹溪大补气血为主一论也。然堕胎与半产证有别，如一月二月三月四月，胎未成形而下者，名曰堕
胎。至五月六月七月八月，胎已成形而下者，名曰半产。堕胎总属妊妇气血虚弱，冲任经
虚，以致胎元不固。故《千金》保胎丸一方最妙，而赵养葵以六味饮加杜、续、五味、阿胶，为安胎之圣药。
此传心之秘典也。
《妇人良方》曰∶妇人怀胎，有七月八月而产者，有至九月十月而产者，有经一年二年，乃至四年而后产
者，各根据法治之。
娄全善曰∶先期欲产者，凉血安胎。过期不产者，补血行滞。
虞天民曰∶或问，娠妇有按月行经，而胎自长者，有三五个月间，其血大下而胎不堕者，或及期而分娩，
或逾月而始生，其理何与？曰∶按月行经，而胎日长者，名曰盛胎。其妇血气充盛，养胎之外，其血有余故也。
有数月之胎，而血大下，谓之漏胎。因事触胎，动其妊脉，故血下而不伤子宫也。然虽孕中失血，胎虽不堕，
气血亦亏，多致逾月不产。曾见有十二三月，或十七八月，或二十四五个月生者，往往有之。俱是气血不足，
胚胎难长故耳。凡十月之后未产者，当服大补气血之药，以培养之，庶无分娩之患也。
慎斋按∶妊娠十月而产，其常也。其有逾者，如唐尧之与汉昭是也。若云二年四年，则怪诞不经矣。尚得
谓胎孕乎？虞花溪又从而附会之，无稽之言，勿听可也。
薛立斋说：小产（妊娠12-28周间胎儿自然死亡排出）比大产（足月分娩）更严重。大产就像栗子成熟后自然脱落；小产则像生采，破坏了果皮外壳，切断了根蒂。然而，人们往往轻视它而导致死亡的很多。治疗方法应当补益形体与元气，生成新血，去除瘀血。如果未满月，腹痛且欲生产，用芎归补中汤（川芎、当归等组成的补中益气方剂）加倍加入知母以制止早产。如果产后出血不止，用人参黄耆汤（人参、黄耆等组成的补气摄血方剂）来补益。如果产后心腹疼痛，用芎归汤（川芎、当归组成的养血活血方剂）主治。胎气虚弱导致小产的，用八珍汤（四君子汤合四物汤）固护胎元。
慎斋按语：以上五条，叙述了胎前有半产（妊娠28周前胎儿自然死亡排出）的证候。妊娠半产，如果不是因为七情（喜、怒、忧、思、悲、恐、惊）六淫（风、寒、暑、湿、燥、火六种外感病邪），以及劳累过度或房事不节，就不会发生这种祸患。因此用药与正常分娩没有太大区别，总不外乎丹溪提出的以大补气血为主的一论。然而堕胎与半产的证候有所不同，如怀孕一月、二月、三月、四月，胎儿尚未成形就排下的，名叫堕胎。到了五月、六月、七月、八月，胎儿已经成形才排下的，名叫半产。堕胎总体属于妊妇气血虚弱，冲任二脉（调节月经和孕育的经脉）空虚，以致胎元不稳固。所以《千金》保胎丸一方最为奇妙，而赵养葵用六味地黄丸（熟地黄、山茱萸、山药等组成的滋阴补肾方剂）加杜仲、续断、五味子、阿胶，作为安胎的圣药。这是传授心法的秘典。
《妇人良方》说：妇女怀孕，有在七月、八月生产的，有到九月、十月生产的，有经过一年、两年，甚至四年之后才生产的，都根据相应的法则治疗。
虞天民说：有人问，孕妇有按月行经而胎儿自己生长的，有三五个月之间，大量出血而胎儿不堕落的，或者按期分娩，或者超过一个月才出生，这是什么道理？回答说：按月行经而胎儿日益增长的，名叫盛胎（妊娠期少量周期性阴道流血）。这是因为妇女气血充盛，在滋养胎儿之外，血液有余的缘故。有数月身孕，却大量出血的，叫做漏胎。因为事情触动胎儿，扰动妊脉，所以血液下行但不伤害子宫。然而虽然孕期失血，胎儿虽未堕落，气血也已亏损，多导致超过月份不能生产。曾见过有十二三个月，或十七八个月，或二十四五个月才出生的，往往存在这种情况。这都是因为气血不足，胚胎难以长大的缘故。凡是过了十个月还未生产的，应当服用大补气血的药物来培养身体，这样才不会有分娩的祸患。
慎斋按语：妊娠十个月生产，是常态。其中有超过期限的，比如唐尧和汉昭帝那样长寿的例子。如果说两年四年，那就怪诞不经了。还能称之为胎孕吗？虞花溪又加以附会，没有根据的话，不要听信就可以了。
Xue Lizhai said: Spontaneous abortion (fetal death and expulsion between 12-28 weeks of gestation) is more severe than term delivery. Term delivery is like a chestnut ripening and falling off naturally; spontaneous abortion is like picking it raw, breaking its shell and severing its root. However, many people die from neglecting it. The treatment method should tonify the body and Yuan Qi (primordial energy), generate new blood, and remove blood stasis. If it occurs before full term, with abdominal pain and desire to deliver, Xiong Gui Bu Zhong Tang (Coptis and Angelica Decoction for Tonifying the Middle) with doubled Zhi Mu (Anemarrhenae Rhizoma) should be used to stop premature labor. If bleeding continues after delivery, Ren Shen Huang Qi Tang (Ginseng and Astragalus Decoction) should be used to tonify. If there is heart and abdominal pain after delivery, Xiong Gui Tang (Angelica and Ligusticum Decoction) should be the primary treatment. For spontaneous abortion due to weak fetal Qi, Ba Zhen Tang (Eight Treasures Decoction) should be used to secure the fetal origin.
Shen Zhai commented: The above five points describe the syndromes of semi-abortion (spontaneous miscarriage before 28 weeks of gestation) during pregnancy. Semi-abortion in pregnancy does not occur unless caused by the Seven Emotions (joy, anger, worry, thought, sadness, fear, fright), Six Excesses (wind, cold, summerheat, dampness, dryness, fire), overexertion, or improper sexual activity. Therefore, medication is no different from normal delivery, generally adhering to Danxi's theory of primarily greatly tonifying Qi and Blood. However, the syndrome of dropping the fetus differs from semi-abortion. If the fetus is expelled before one, two, three, or four months without having formed, it is called "Duo Tai" (dropping the fetus). If expelled after five, six, seven, or eight months when the fetus has already formed, it is called "Ban Chan" (semi-abortion). Dropping the fetus generally belongs to deficiency of Qi and Blood in the pregnant woman, and deficiency of the Chong and Ren meridians (vessels regulating menstruation and conception), leading to instability of the fetal origin. Thus, Bao Tai Wan (Fetus-Securing Pill) from *Qian Jin Fang* is excellent. Zhao Yangkui used Liu Wei Di Huang Wan (Six-Ingredient Rehmannia Pill) plus Duzhong (Eucommiae Cortex), Xu Duan (Dipsaci Radix), Wu Wei Zi (Schisandrae Fructus), and Ejiao (Asini Corii Colla) as a holy medicine for securing the fetus. This is a secret classic of transmitted heart-mind methods.
*Fu Ren Liang Fang* (Good Advice for Women) states: Women may give birth at seven or eight months, at nine or ten months, or even after one or two years, up to four years. Each case should be treated according to its specific law.
Lou Quanshan said: For those desiring delivery early, cool the blood and secure the fetus. For those overdue who do not deliver, tonify blood and move stagnation.
Yu Tianmin said: Someone asked, why do some pregnant women have monthly menstruation while the fetus grows naturally? Why are there cases where, between three and five months, heavy bleeding occurs but the fetus does not fall? Or why do some deliver on time, while others are born after a month has passed? What is the principle? I replied: Monthly menstruation with daily fetal growth is called "Sheng Tai" (abundant fetus). This is because the woman's Qi and Blood are abundant; beyond nourishing the fetus, there is surplus blood. Heavy bleeding with a fetus of several months is called "Lou Tai" (leaking fetus). This happens because an event disturbs the fetus, agitating the Ren Mai (Conception Vessel), causing blood to flow down without damaging the uterus. Although blood is lost during pregnancy and the fetus does not fall, Qi and Blood are depleted, often resulting in post-term delivery. I have seen cases of births after twelve to thirteen months, seventeen to eighteen months, or twenty-four to twenty-five months, which were not uncommon. These are all due to insufficient Qi and Blood, making it difficult for the embryo to grow. For those past ten months who have not delivered, medicines that greatly tonify Qi and Blood should be taken to cultivate the body, thus avoiding complications during delivery.
Shen Zhai commented: Delivery at ten months of pregnancy is the norm. Cases exceeding this limit exist, such as the long lives of Emperor Yao of Tang and Emperor Zhao of Han. To speak of two or four years is bizarre and unreasonable. Can such things still be called pregnancy? Yu Huaxi further speculates on this; baseless statements should not be listened to.