《圣济经》曰∶或者以妊娠母治，有伤胎破血之论。岂知邪气暴戾，正气衰微，苟执方无权，纵而勿药，则
母将羸弱，子安能保。上古圣人谓重身毒之，有故无殒，衰其大半而止。盖药之性味，本以疗疾，诚能处以中
庸，与疾适当，且知半而止之，亦何疑于攻治哉。
王海藏曰∶安胎之法有二，如母病以致动胎者，但疗母则胎自安。或胎气不固，或有触动，以致母病者，宜
安胎则母自愈。
慎斋按∶以上二条，序胎疾不可不疗。而疗之之法，则当分母病、胎病，以处治也。
张洁古曰∶妇人童幼，天癸未行属少阴，天癸既行属厥阴，天癸既绝属太阴。治胎产病从厥阴者，是祖气生
化之源也。厥阴与少阳为表里，故治法无犯胃气，及上中二焦，谓之三禁。不可汗、不可下、不可利小便。若
发汗，则同伤寒下早证。利大便，则脉数而动于脾。利小便，则内亡津液，而胃中枯燥。用药能不犯三禁，则荣
卫和而寒热止。
王海藏曰∶胎前气血和平，则百病不生。若气旺而热，热则耗气血而胎不安，当清热养血为主。若起居饮食，
调养得宜，绝嗜欲，安养胎气，虽感别证，总以安胎为主。
朱丹溪曰∶胎前当清热养血为主，白术、黄芩为安胎之圣药。俗医不知不敢用，反谓温热剂可以养胎。不知
胎前最宜清热，令血循经不妄行，故能养胎。黄芩安胎，为上中二焦药，使降火下行。益母草活血行气，有补阴之
功。胎前无滞，产后无虚，以行气中有补也。胎至三月四月忽腹痛，唯砂仁、木香能安胎治痛行气。八九月必须
顺气，用枳壳、紫苏之属。但气虚者，宜补气以行滞，用参、术、陈皮、归、芍、甘草，加腹皮。气实者，耗气
以抑阳，用芩、术、陈皮、甘草，加枳壳。如将临月，胎热以三补丸加香附、白芍，或地黄膏，血虚者四物。若
瘦弱人，勿用芍药，以其伐肝也。
《圣济经》说：有人因为治疗妊娠疾病，担心有损伤胎儿、破血的说法。哪里知道邪气暴烈凶猛，正气衰微，如果固执于成方而不知变通，放任病情而不用药治疗，那么母亲将会变得瘦弱，胎儿又怎么能保全呢？上古圣人说过，怀孕时若有毒邪（指病邪），只要是有病因存在就不会伤害母体，病势减退大半时就停止用药。大概药物的性味，本来是用来治疗疾病的，如果能处方得当，与疾病程度相适宜，并且知道在病去一半时就停止，对于攻治之法又有什么可怀疑的呢？
王海藏说：安胎的方法有两种，如果是母亲生病导致胎动不安的，只要治疗母亲的病，胎儿自然就会安定。如果是胎气不固，或者有触动，从而导致母亲生病的，应当安胎，母亲自然就会痊愈。
慎斋按语：以上两条，说明了胎疾不可不治疗。而治疗的方法，则应当区分是母病还是胎病，来分别处置。
张洁古说：妇女在童幼时期，天癸（指月经）未行时属于少阴经；天癸已行时属于厥阴经；天癸枯竭绝经后属于太阴经。治疗胎产疾病从厥阴经论治，是因为这是祖气生化之源。厥阴经与少阳经互为表里，所以治疗方法不能侵犯胃气，以及上焦和中焦，这被称为“三禁”。即不可发汗、不可泻下、不可利小便。如果发汗，就同于伤寒病过早使用下法的证候。如果通利大便，就会导致脉数且扰动脾脏。如果利小便，就会导致体内津液亡失，从而胃中干燥枯槁。用药如果不犯这三禁，那么营卫调和，寒热症状就会停止。
王海藏说：妊娠期间气血平和，各种疾病就不会产生。如果气盛而生热，热则会耗伤气血而导致胎不安定，应当以清热养血为主。如果起居饮食调养得当，断绝嗜欲，安养胎气，即使感染了其他病症，总之以安胎为主要原则。
朱丹溪说：妊娠期间应当以清热养血为主，白术、黄芩是安胎的圣药。世俗医生不知道这一点而不敢使用，反而认为温热剂可以养胎。他们不知道妊娠期间最宜清热，使血液循行经脉而不妄行，所以能养胎。黄芩安胎，是作用于上焦和中焦的药物，能使火气下行。益母草活血行气，具有补阴的功效。妊娠期间没有气滞，产后没有虚损，是因为行气之中带有补益的作用。到了妊娠三四个月突然腹痛，只有砂仁、木香能安胎、治痛、行气。八九月时必须顺气，使用枳壳、紫苏这类药物。但是气虚的人，应当补气以推动气机运行消除滞涩，用人参、白术、陈皮、当归、白芍、甘草，加上腹皮。气实的人，应当耗气以抑制阳气，用黄芩、白术、陈皮、甘草，加上枳壳。如临近分娩，若为胎热，可用三补丸加香附、白芍，或者地黄膏；若为血虚，则用四物汤。如果是身体瘦弱的人，不要使用白芍，因为它会伐伤肝气。
The *Shengji Jing* states: Some people, due to treating diseases during pregnancy, hold the argument that it may damage the fetus and break blood. How can they know that when pathogenic factors are violent and fierce, and healthy qi is weak, if one adheres rigidly to fixed prescriptions without flexibility, and allows the condition to proceed without medication, the mother will become emaciated and weak; how then can the fetus be preserved? The sages of antiquity said that in pregnancy, if there is toxicity (referring to pathogenic factors), as long as there is an existing cause, there will be no injury to the mother; stop treatment when the disease has diminished by more than half. Generally, the nature and flavor of medicines are originally intended to treat illnesses. If prescriptions are balanced and appropriate to the severity of the illness, and one knows to stop when half the disease is gone, what doubt is there regarding aggressive treatment?
Wang Haizang stated: There are two methods for calming the fetus. If the fetus moves restlessly because the mother is ill, treating the mother's illness will naturally calm the fetus. If the fetal qi is insecure or disturbed, causing illness in the mother, calming the fetus will allow the mother to recover spontaneously.
Shen Zhai commented: The above two points illustrate that fetal diseases must not go untreated. However, the method of treatment should distinguish whether the disease originates from the mother or the fetus, and treat accordingly.
Zhang Jiegu stated: For women in childhood, before the onset of Tian Gui (menstrual fluid), the condition belongs to the Shaoyin channel; after the onset of Tian Gui, it belongs to the Jueyin channel; after the cessation of Tian Gui, it belongs to the Taiyin channel. Treating obstetric diseases from the perspective of the Jueyin channel is because this is the source of ancestral qi generation and transformation. The Jueyin channel and the Shaoyang channel are exterior-interior pairs; therefore, treatment methods must not violate Stomach qi, nor affect the Upper and Middle Jiao. This is called the "Three Prohibitions": do not induce sweating, do not purge, and do not promote urination. If sweating is induced, it is similar to the syndrome of premature purgation in Cold Damage disorders. If bowels are unblocked, the pulse becomes rapid and disturbs the Spleen. If urination is promoted, internal fluids are lost, leading to dryness and withering in the Stomach. If medications are used without violating these three prohibitions, Ying and Wei Qi will harmonize, and chills and fever will cease.
Wang Haizang stated: During pregnancy, if Qi and Blood are peaceful, various diseases will not arise. If Qi is excessive and generates Heat, Heat will consume Qi and Blood, causing fetal insecurity; the primary approach should be to Clear Heat and Nourish Blood. If daily life and diet are properly regulated, desires are abandoned, and fetal Qi is nurtured, even if other syndromes occur, the main principle remains calming the fetus.
Zhu Danxi stated: During pregnancy, the primary approach should be to Clear Heat and Nourish Blood; Atractylodis Macrocephalae Rhizoma (Baizhu) and Scutellariae Radix (Huangqin) are the sacred medicines for calming the fetus. Empirical physicians, unaware of this, dare not use them, instead claiming that warm-tonic agents can nourish the fetus. They do not realize that clearing Heat is most suitable during pregnancy, allowing Blood to follow its vessels without reckless movement, thus nourishing the fetus. Huangqin calms the fetus and acts on the Upper and Middle Jiao, directing Fire downward. Leonuri Fructus (Yimucao) invigorates Blood and moves Qi, possessing Yin-nourishing properties. During pregnancy, there is no stagnation; postpartum, there is no deficiency, because moving Qi contains tonifying effects. If sudden abdominal pain occurs at three or four months of pregnancy, only Amomi Fructus Rotundus (Sharen) and Aucklandiae Radix (Muxiang) can calm the fetus, relieve pain, and move Qi. At eight or nine months, one must smooth Qi, using agents such as Aurantii Fructus (Zhike) and Perillae Folium (Zisu). However, for those with Qi Deficiency, one should tonify Qi to move stagnation, using Ginseng Radix et Rhizoma (Renshen), Baizhu, Citri Reticulatae Pericarpium (Chenpi), Angelicae Sinensis Radix (Danggui), Paeoniae Radix Alba (Baishao), and Glycyrrhizae Radix et Rhizoma (Gancao), plus Carpesii Fructus (Fupi). For those with Qi Excess, one should deplete Qi to suppress Yang, using Huangqin, Baizhu, Chenpi, Gancao, plus Zhike. As delivery approaches, if there is Fetal Heat, use Sanbu Wan (Three Tonics Pill) with Cyperi Rhizoma (Xiangfu) and Baishao, or Dihuang Gao (Rehmannia Paste); if there is Blood Deficiency, use Siwu Tang (Four Substances Decoction). For thin and weak individuals, avoid Baishao, as it damages Liver Qi.