予不敏，少年未尝学问，虽于医书多所涉猎，亦知其大略，而未究其精微，何敢自矜一得，以法
当时而传后世耶！第念医以寄死生，其道固难，而胎产一门，宗嗣攸系，两命所关，尤为医道之最
难者。缘是博采方书，日取先贤名论，而探求其奥理，考验揣摹，历三十余年，似有以得其要领，不为
岐途所惑，乃敢折衷先代之书，参以鄙见，汇成一集，分为上、中、下三卷，颜曰《胎产心法》。
凡妇人受胎之始，有以固其根；临产之际，有以防其变；既产之后，有以保其生。始终常变，曲折周详，
不敢自私，爰付剞劂。愿世之业医者，得是书而融会贯通，神明变化，固可以茂育群生。即不然，根据论择方，对症加减，
亦可以保全子母。后之善学胎产者，当不以予言为河汉耳。爰勒其概于
篇首，以为之序。
时雍正庚戌季菊月之中
浣广西左江观察使上谷阎纯玺诚斋氏书于官署
经曰∶妇人手少阴动甚者，妊子也。又曰∶阴搏阳别，谓之有子。又云∶何以知怀子之且生也？
曰∶身有病而无邪脉也。又尺中之脉，按之不绝者，妊娠也。滑伯仁曰∶三部脉浮沉正等，无他病而不月者，
妊也。按妇人带证，足少阴脉亦多滑利，颇似孕脉，然必与手少阴脉动相应，方为妊子，否则为带也。凡
妇人怀孕，其血留气聚，胞宫内实，故尺阴之脉必滑数，此必然之理也。然亦有中年受胎及血气羸弱之妇，
脉见细小不数者，但于微弱之中，必有隐隐滑动之象，此即阴搏阳别之谓，乃妊娠之脉也。但胎孕之脉数，
劳损之脉亦数，然损脉数中兼弦涩，胎孕数必兼和滑，此几微中，邪气、胃气之异，一诊便知。再加审
之以证，则显然而明见
者也。凡业医者，不深究脉理，不细玩《内经》，往往误认为阴虚、劳损、经闭之证。若非妇人之夫
明以告之，鲜有不误治反成半产漏下者矣。可不慎欤！
我资质愚钝，年轻时未曾系统求学，虽然对医书多有涉猎，但也只知其大概，并未探究其中的精微之处，怎敢自夸有一点心得，就用来指导当时的人并流传给后世呢！只是想到医学寄托着人的生死，其道确实艰难，而胎产这一门，关系到宗族继承，关乎两条性命，更是医道中最难的部分。因此广泛采集方书，每天研读先贤的名论，从而探求其中深奥的道理，通过验证、揣摩，历经三十多年，似乎掌握了要领，不再被歧路所迷惑，这才敢综合前代书籍，参酌自己的见解，汇编成集，分为上、中、下三卷，命名为《胎产心法》。凡是妇人受孕之初，有方法以固护根本；临产之际，有措施以防备变证；分娩之后，有手段以保全生命。从开始到结束，常态与变症，曲折详尽，不敢私藏，于是交付刻印出版。希望世上从事医疗工作的人，得到这本书后能融会贯通，灵活变化，固然可以养育众多百姓；即使不能做到那样，根据论述选择方剂，对症加减，也可以保全母子平安。后来善于学习胎产医术的人，请不要把我的话当作空话。于是概括其大意写在篇首，作为序言。
时在雍正庚戌年秋季九月下旬，广西左江观察使、上谷人阎纯玺（字诚斋）在官署书写。
《内经》说：妇女手少阴心经脉动明显旺盛的，是怀孕了。又说：尺部阴脉搏动有力，与阳脉有别，称为有孕。又问：怎么知道怀孕快要生产了呢？回答说：身体虽有不适症状，但脉象没有邪气表现。还有尺部的脉象，按之不绝的，是妊娠。滑伯仁说：三部脉浮沉力度相当，没有其他疾病但停经的，是怀孕。按：妇女患带下病时，足少阴肾经脉也多见滑利，很像孕脉，但必须与手少阴心经脉动相应，才是怀孕，否则就是带下病。凡是妇人怀孕，血液汇聚于内，气机聚拢，胞宫内部充实，所以尺部阴脉必然滑数，这是必然的道理。然而也有中年受孕及气血虚弱的妇女，脉象表现为细小而不数的，但在微弱之中，必有隐隐约约的滑动之象，这就是所谓“阴搏阳别”，乃是妊娠的脉象。但是胎孕之脉数，劳损之脉也数，然而劳损之脉在数中兼见弦涩，胎孕之数必兼和滑，在这细微之处，邪气与胃气的区别，一诊即可知晓。再加上结合症状仔细审察，那就显而易见、明白可见了。凡是从事医疗工作的人，如果不深入探究脉理，不细细研读《内经》，往往误认为是阴虚、劳损、闭经之证。如果不是妇人的丈夫明确告知情况，很少有不误治反而导致半产或小产漏下的。能不谨慎吗！
I am of dull capacity and did not study systematically in my youth. Although I have perused many medical texts, I only grasped their general outlines and did not explore their subtleties. How could I dare to boast of a single insight and use it to guide contemporaries or transmit it to posterity? However, considering that medicine entrusts life and death, its path is indeed difficult; and the field of obstetrics and gynecology concerns lineage continuation and involves two lives, making it the most challenging aspect of medical practice. Therefore, I extensively collected prescriptions from various books, studied daily the famous theories of sages past, and probed into their profound principles through verification and contemplation. After more than thirty years, I seemed to have grasped the essentials and was no longer confused by divergent paths. Thus, I dared to synthesize ancient texts, incorporate my humble opinions, and compile them into a collection divided into three volumes: Upper, Middle, and Lower, titled *Taichan Xinfa* (Essential Methods for Obstetrics). For women at the beginning of conception, there are methods to consolidate the root; at the time of delivery, measures to prevent complications; and after childbirth, means to preserve life. Covering both routine and exceptional circumstances in detail, I dare not keep this knowledge private, so I have it printed and published. I hope that practitioners who obtain this book will integrate and master it, applying it with spiritual flexibility, thereby nurturing the populace. Even if they cannot achieve such mastery, by selecting formulas according to the discussions and modifying them based on symptoms, they can still protect mother and child. May future scholars of obstetrics not regard my words as empty talk. I summarize the main points here at the beginning of the volume as a preface.
Written in the late autumn of the ninth month of the Gengxu year of the Yongzheng reign, by Yan Chunxi (courtesy name Chengzhai), Observer General of Zuojiang, Guangxi, from Shanggu, at his official residence.
The *Neijing* states: "When the hand Shaoyin pulse moves vigorously, pregnancy exists." It also says: "Yin pulsation distinct from Yang is called having a child." Furthermore, it asks: "How do we know that a pregnant woman is about to give birth?" The answer is: "The body has symptoms, but the pulse lacks signs of pathogenic factors." Additionally, "If the pulse at the cun position remains unceasing upon pressure, it indicates pregnancy." Hua Bolin stated: "When the pulses at the three positions (cun, guan, chi) are equal in floating and sinking depth, without other diseases, yet menstruation has ceased, it indicates pregnancy." Note: In cases of leukorrhea (vaginal discharge) in women, the foot Shaoyin pulse often appears slippery and smooth, resembling a pregnancy pulse. However, it must correspond with the vigorous movement of the hand Shaoyin pulse to confirm pregnancy; otherwise, it is merely leukorrhea. Generally, when a woman is pregnant, blood gathers and qi accumulates, making the uterine cavity full; thus, the yin pulse at the chi position must be slippery and rapid, which is an inevitable principle. However, there are women who conceive later in life or those with weak qi and blood, whose pulses appear fine and slow. Yet, within this weakness, there must be a faint sliding sensation, which is what is meant by 'Yin pulsation distinct from Yang,' indicating a pregnancy pulse. While both pregnancy and consumptive disease (lao sun) present with rapid pulses, the pulse of consumption is rapid combined with wiry and choppy qualities, whereas the pulse of pregnancy is rapid combined with harmonious and slippery qualities. This subtle distinction between pathogenic qi and stomach qi can be discerned upon palpation. Further confirmation through symptom assessment makes it clearly evident. Practitioners who do not deeply investigate pulse theory or carefully study the *Neijing* often misdiagnose these conditions as yin deficiency, consumption, or amenorrhea. Unless the husband explicitly informs the physician, few avoid mistreatment leading to miscarriage or prolonged bleeding. Can one not be cautious!