欲产之妇脉离经。沉细而滑也同名。夜半觉痛应分诞。来朝日午定知生。
脉经云。妇人怀妊离经。其脉浮。设腹痛引腰脊。为欲生也。但离经者。不
病也。又云。妇人欲生。其脉离经。半夜觉。日中则生也。两观经文。与诀无
异。难经曰。至之脉。一呼三至曰离经。损之脉。一呼一至曰离经。皆病脉
也。惟孕妇则不然。倘诊得其脉。或一呼三至。或一呼一至。脉虽离经。然
非病脉。乃欲产之脉也。或若诊得其脉沉细而滑。亦同名为欲产之脉。
勿听子释为沉细而滑。亦谓之离经。非也。至于夜半觉痛。知来朝日午
当生者。子午对冲。是以知其生也。举一隅而反。当云丑痛则未生。寅痛
则申生。卯痛则酉生。辰痛则戌生。巳痛则亥生。此其常也。变则不拘日数矣。
按圣惠方云。夜半子时觉腹痛。来日午时必定生产。谓子午相半。正半日观数也。
身重体寒热又频。舌下之脉黑复青。及舌上冷子当死。腹中须遗母归冥。
凡妊妇临月之时。但觉其身体沉重。如无他苦。自然气血和畅。如果熟
蒂脱。而子母俱安矣。今寒热频频往来者。乃阴阳两虚。母气虚脱。本实
先拨。则无以荣养其胎。而子死矣。何以知之。舌下之脉肾脉也。肾系胞。
舌下之脉黑而复青。则死色现于舌矣。舌以候子。舌冷而至反厥。则子
死无疑。子既已死。而又不得出。遗于母腹中。母难望其生也。
面赤舌青细寻看。母活子死定应难。唇口俱青沫又出。母子俱死总高判。
面青舌青沫出频。（据理。当云面青舌赤。若云舌青。与理不合。恐舌青之青字为误。）母死子活定知真。不信若能
看应验。始知贤哲不虚陈。
大抵妊娠生死之候。面以候母。舌以候子。一定之论也。巢氏病源曰。候
其母面赤舌青者。儿死母活。母唇口青。两边沫出者。母子俱死。面青舌
赤。口中沫出。母死子活。此从古贤哲相传如是。定不虚陈也。
临产孕妇的脉象表现为离经之脉，即沉细而滑的脉象。若在半夜感到腹痛，预示分娩将在子时进行；若次日中午感到腹痛，则预示分娩将在午时完成。
《脉经》记载：孕妇出现离经之脉，脉象浮大；若伴有腹痛并牵引腰脊，这是即将生产的征兆。所谓“离经”，并非指患病，而是指脉象偏离了常规平脉。又说：孕妇将要生产时，其脉象为离经之脉，若在半夜察觉此脉或腹痛，到日中（中午）时分就会生产。综合这两段经文，与《脉诀》所述并无差异。
《难经》指出：脉率增快的脉象中，一呼三至称为“离经”；脉率减慢的脉象中，一呼一至也称为“离经”。这两种情况都属于病脉。只有孕妇不是这样。如果诊察到孕妇的脉象，无论是一呼三至还是一呼一至，虽然脉象看似“离经”，但这并非病脉，而是即将生产的脉象。或者诊察到脉象沉细而滑，同样被称为即将生产的脉象。
不要听信某些解释将“沉细而滑”也强行归为“离经”，这是错误的。至于半夜感到腹痛，知道次日中午应当生产，是因为子时和午时相对冲，所以能推断出生产时间。举一反三，可以类推：丑时腹痛则未时生产，寅时腹痛则申时生产，卯时腹痛则酉时生产，辰时腹痛则戌时生产，巳时腹痛则亥时生产。这是一般的规律。若有变化，则不拘泥于固定的天数。
按《圣惠方》记载：半夜子时感到腹痛，来日中午必定生产。这是因为子午相半，正好对应半天之数。
身体沉重，寒热交替频繁，舌下静脉颜色黑且青紫，以及舌面发冷，预示胎儿死亡；若腹中胎儿遗留不出，母亲也将随之死亡。
凡是孕妇临近预产期时，只感觉身体沉重，如果没有其他痛苦，说明气血调和通畅，如同熟透的果实自然脱落，母子都能平安。如今寒热症状频频往来，这是阴阳两虚，母气虚脱，根本动摇，无法滋养胎儿，导致胎儿死亡。如何知道这一点呢？舌下的脉象反映肾脉的情况，肾系连胞宫。舌下脉色黑而复现青色，是死色的征象出现在舌部。舌用于候察胎儿状况，舌冷甚至四肢厥逆，则胎儿死亡无疑。胎儿既已死亡，又无法排出，遗留在母腹中，母亲就难以存活了。
面色赤红，舌色青紫，仔细查看，可断定母亲存活而胎儿死亡，这种情况确实困难。若嘴唇和口角都发青，且有泡沫流出，预示母子俱死，总体判断如此。
面色青紫，舌色青紫，泡沫频频流出。（根据医理，应当是面色青紫、舌色赤红；如果说舌色青紫，与医理不合，恐怕“舌青”的“青”字是误写。）若是母亲死亡而胎儿存活，确定无疑。如果不相信，若能观察验证，就会知道贤哲之言并非虚设。
大体上，妊娠生死征候的判断原则是：面部候察母亲，舌头候察胎儿，这是确定的理论。巢元方《诸病源候论》记载：观察母亲面色赤红、舌色青紫的，是胎儿死亡而母亲存活；母亲嘴唇和口角发青，两边嘴角流沫的，是母子俱死；面色青紫、舌色赤红，口中流沫的，是母亲死亡而胎儿存活。这是从古至今贤哲相传的经验，确定不虚妄。
The pulse of a woman about to give birth is characterized by the *Li Jing* pulse (pulse deviating from the regular pattern), specifically appearing as deep, fine, and slippery. If pain is felt at midnight, delivery should occur at Zi hour (11 PM–1 AM); if pain is felt at noon the following day, delivery will definitely occur at Wu hour (11 AM–1 PM).
The *Mai Jing* (Classic of Pulse Diagnosis) states: When a pregnant woman exhibits the *Li Jing* pulse, the pulse is floating. If accompanied by abdominal pain radiating to the lower back and spine, it indicates imminent labor. The term "Li Jing" here does not refer to disease but to a pulse deviating from the normal resting state. It further states: When a woman is about to deliver, her pulse becomes the *Li Jing* pulse. If this is perceived at midnight, delivery will occur at midday. Observing both passages, there is no difference between these texts and the *Mai Jue* (Pulse Rhymes).
The *Nan Jing* (Classic of Difficult Issues) notes: In rapid pulses, three beats per exhalation are called "Li Jing"; in slow pulses, one beat per exhalation is also called "Li Jing." Both are pathological pulses. However, this is not the case for pregnant women. If such a pulse is found in a pregnant woman—whether three beats or one beat per exhalation—it may appear as "Li Jing," but it is not a pathological pulse; rather, it is the pulse of impending labor. Alternatively, if the pulse is found to be deep, fine, and slippery, it is similarly named the pulse of impending labor.
Do not accept interpretations that forcibly categorize "deep, fine, and slippery" as "Li Jing"; this is incorrect. Regarding the timing: if pain is felt at midnight, knowing that delivery will occur at noon the next day is due to the opposing nature of Zi and Wu hours. By analogy: pain at Chou hour implies delivery at Wei hour; pain at Yin hour implies delivery at Shen hour; pain at Mao hour implies delivery at You hour; pain at Chen hour implies delivery at Xu hour; pain at Si hour implies delivery at Hai hour. This is the general rule. Variations do not strictly adhere to fixed days.
According to the *Shenghui Fang*, if abdominal pain is felt at Zi hour (midnight), delivery will certainly occur at Wu hour (noon) the next day, because Zi and Wu divide the day equally, corresponding to half a day's cycle.
If the body feels heavy with frequent alternating chills and fever, and the veins under the tongue are blackish and bluish, or if the tongue feels cold, the fetus is likely dead. If the dead fetus remains in the uterus, the mother will also die.
When a pregnant woman near term feels only bodily heaviness without other distress, it indicates harmonious Qi and Blood, similar to a ripe fruit falling naturally, ensuring safety for both mother and child. However, frequent alternating chills and fever indicate deficiency of both Yin and Yang, depletion of maternal Qi, and instability of the root, leading to an inability to nourish the fetus, resulting in fetal death. How is this known? The veins under the tongue reflect the Kidney pulse, and the Kidneys connect to the uterus. Blackness and blueness under the tongue indicate signs of death manifesting on the tongue. The tongue is used to prognosticate the fetus; coldness of the tongue extending to cold limbs confirms fetal death. Once the fetus dies and cannot be expelled, remaining in the mother’s abdomen, the mother’s survival becomes unlikely.
If the face is red and the tongue is cyanotic, careful observation confirms that the mother lives while the fetus dies, though this situation is difficult. If the lips and mouth are cyanotic with frothy discharge, it indicates death for both mother and child.
(Note: Based on medical theory, it should be "face cyanotic and tongue red"; stating "tongue cyanotic" contradicts theory, suggesting "cyanotic" might be a textual error for the tongue.) If the mother dies and the fetus lives, this is certain. If one does not believe this, observing its verification will reveal that the words of the sages are not in vain.
Generally, the principle for prognosticating life and death in pregnancy is: the face reflects the mother, and the tongue reflects the fetus. This is a definitive theory. Chao Yuanfang’s *Zhubing Yuanhou Lun* (Treatise on the Pathogenesis and Symptoms of All Diseases) records: If the mother’s face is red and the tongue is cyanotic, the fetus is dead but the mother lives. If the mother’s lips and mouth are cyanotic with froth at the corners of the mouth, both mother and child die. If the mother’s face is cyanotic and the tongue is red with froth in the mouth, the mother dies but the fetus lives. This has been transmitted from ancient sages and is reliable.