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Since Zhang Zhongjing and Bian Que (Yueren), medical secret texts have ceased to be prominent, and profound medical principles have gone unheard. Customs have drifted down to the present day, and the obscurity of medicine has long been established. Observer Huang served in Zhejiang for thirty years. In his leisure time from official duties, he extensively read various books, particularly studying without omission the profound meanings of *Ling Shu* (Spiritual Pivot) and *Su Wen* (Basic Questions), as well as the miraculous prescriptions of *Qian Jin Fang* (Essential Prescriptions Worth a Thousand Gold) and *Zhou Hou Bei Ji Fang* (Handbook of Prescriptions for Emergencies). He gained deep insights. Whenever I listened to his discussions, I felt that doubts were clarified and resolved without need for further explanation. This summer, when discussing obstetrics with a few close friends, he highly praised Ni Weide's *Chan Bao* (Precious Repository for Childbirth), describing its miraculous effects vividly. I requested the book to read it and found that its words are near yet its meaning is far-reaching, its language concise yet its principles comprehensive. It integrates the theories of various schools, upholds orthodoxy to refute fallacies, and seeks refinement through breadth. Only by grasping the essentials and exploring the origins can one respond appropriately in all situations. Zhao Zhongxian once said, "Half a copy of the *Analects* is sufficient to govern the world," truly because having grasped the outline, there is nothing that cannot be managed. Politics is thus; how much more so is medicine? Today, the medical way is lost, sects are increasingly mixed, and quacks mislead people everywhere. In this context, to treat postpartum conditions according to standards and ensure safety during childbirth, it is impossible to succeed without using this book to correct errors. Therefore, I borrowed the original manuscript, copied it by hand into a volume, used Western lithography for printing, and made it available to those who appreciate it. The subtle meanings behind the syndrome differentiation and prescription formulation have already been expounded in the previous preface, so no need for my redundant remarks.

Summer of Bingwu Year, Guangxu Era. Preface by Gao Shangjin at Quanshi Study.

All diseases arise from the decline of Qi and Blood and the weakness of the Spleen and Stomach, which is especially severe after childbirth. Therefore, Zhu Danxi argued that treating postpartum conditions must prioritize tonifying Qi and Blood greatly. Even if other symptoms exist, they should be treated secondarily. This statement captures the main gist of treating postpartum conditions. If one can expand upon this prescription principle, then half the work of treating postpartum illness is done. Postpartum syndromes vary endlessly; one cannot generalize treatment with medicines for common illnesses. If there is Qi stagnation, do not specialize in dispersing agents; if there is food retention, do not specialize in digestive agents. For heat, do not recklessly use Huang Qin (Scutellariae Radix) and Lian Zi (Nelumbinis Semen); for cold, do not frequently use Gui Zhi (Cinnamomi Ramulus) and Fu Zi (Aconiti Lateralis Radix Praeparata). As for deficiency with external contraction, presenting mostly with Taiyang, Yangming, or Shaoyang exterior syndromes, sweating might seem appropriate. However, using Ma Huang (Ephedrae Herba) in the postpartum state would doubly exhaust Yang. Presenting mostly with Taiyin, Shaoyin, or Jueyin interior syndromes, purging might seem appropriate. However, using Cheng Qi Tang (Order the Qi Decoction) in the postpartum state would doubly lose Yin. Deafness and hypochondriac pain indicate Kidney deficiency; for retained lochia, avoid Chai Hu (Bupleuri Radix). Delirium and sweating indicate Yuan Qi weakness resembling pathogenic factors; do not treat it as excess Heat in the Stomach. Cold limbs result from the decline of Yang Qi, making it difficult to distinguish between cold and heat; only major tonification can restore Yang and revive weakness. Spasms result from the deficit of Yin and Blood; regardless of rigid or flaccid spasms, only nourishing Ying and Blood can relax tendons and activate collaterals. Again, alternating chills and fever occurring periodically resembles Malaria (Nüe). Treating it as Malaria will lead to prolonged difficulty in cure. Restlessness of the Spirit, incoherent speech, resembles possession by evil spirits; treating it as such poses danger. Excessive blood loss leading to dry stool constipation: adding Rong Ren (Cistanche Deserticola) to Sheng Hua Tang (Decoction for Generating the New) is necessary, as Run Chang (Moistening Intestines) or Cheng Qi Tang cannot resolve it. Excessive sweating leading to scanty, dysuric urine: doubling the dosage of Ren Shen (Ginseng Radix et Rhizoma) in Sheng Mai San (Generate the Pulse Powder) is essential to generate fluids and promote urination. Frequently administering Sheng Hua Tang with added Ren Shen saves critical postpartum cases; Liu He Tang (Six Harmonies Decoction) harmonizes the Stomach and can rescue starvation crises. Placenta retention or rectal prolapse is mostly due to Qi deficiency sinking; Bu Zhong Yi Qi Tang (Decoction for Supplementing the Middle and Augmenting the Qi) is suitable. Fist curling and jaw locking are due to Blood dryness resembling Wind; Jia Shen Sheng Hua Tang (Sheng Hua Decoction with Added Ginseng) should be used. Severe pain from wind entering the vaginal opening: Qiang Huo Yang Rong Tang (Notopterygii Root Nourishing the Ying Decoction) is suitable. Cold injury to the vulva causing inability to close: fumigate and wash with a decoction of Wu Zhu Yu (Evodiae Fructus), Liu Huang (Sulfur), She Chuang Zi (Cnidii Fructus), and Tu Si Zi (Cuscutae Semen), each 5 qian. Palpitations and fright: add Yuan Zhi (Polygalae Radix) to Sheng Hua Tang;恍惚 (trance-like state resembling evil): use Gui Pi Tang (Restore the Spleen Decoction) to calm the Spirit. Fullness and empty irritability due to Qi: add Mu Xiang (Aucklandiae Radix) as an assistant in Sheng Hua Tang. Belching sourness and aversion to food due to Food Retention: Liu Jun Zi Tang (Six Gentlemen Decoction) with Shen Qu (Massa Medicata Fermentata) is good. Su Mu (Sappanwood), E Zhu (Curcumae Rhizoma), and Peng Ze (Curcumae Phaeocaulis Rhizoma) are most potent in breaking Blood; using them is dangerous. Qing Pi (Citri Reticulatae Pericarpium Viride) and Zhi Shi (Aurantii Fructus Immaturus) greatly consume Qi; taking them is inappropriate. All substances that break Blood and consume Qi, as well as diaphoretic, emetic, draining, and purgative formulas, should only be applied to the young and strong, let alone to critical postpartum states. Generally, after childbirth, first ask about the lochia. If masses and pain remain, do not hastily add Ren Shen and Bai Zhu (Atractylodis Macrocephalae Rhizoma). Once abdominal pain stops, Bu Zhong Yi Qi Tang is excellent. For Yang collapse with sweating and Qi deficiency with panting, frequently administering Sheng Hua Tang with added Ren Shen is a temporary measure; for Yin collapse with high fever, metrorrhagia, and syncope, quickly decocting the original Sheng Hua Tang is emergency rescue. These treatment methods serve as an outline, so that readers understand clearly upon opening the book, avoiding confusion. This may offer some small benefit.