Library

Guangji Fang (Extensive Essential Prescriptions) for inducing abortion.
Gua Lou (Trichosanthes Fruit, 4 liang), Guixin (Cinnamon Twig Heart, 5 liang), Niuxi (Achyranthes Root, 3 liang), Qumai (Dianthus Herb, 2 liang).
The above four herbs are chopped, decocted in seven sheng of water to obtain two sheng and three he of liquid, filtered to remove dregs, and divided into three doses. Administer each dose at intervals equivalent to a person walking eight or nine li. No dietary or lifestyle restrictions apply.

Another prescription:
Take six or seven stalks of Niuxi (Achyranthes Root), wrap the ends with cotton cloth, pound them until crushed, and insert deeply into the vagina up to the cervix. Avoid raw green onions, pork, and beef. (Both from Volume III)

Duanju Fang (Short Treatise Formulas) for removing fetus in emaciated persons.
Gancao (Licorice Root, roasted), Ganjiang (Dried Ginger), Renshen (Ginseng Root), Xiong (Ligusticum Rhizome), Shengjiang (Fresh Ginger), Guixin (Cinnamon Twig Heart), Xiezhao (Crab Claws), Huangqin (Scutellaria Root) (each 1 liang).
The above eight herbs are chopped, decocted in seven sheng of water to obtain two sheng of liquid, and divided into three doses. Avoid seaweed, Chinese cabbage, and raw green onions. (From Volume VII)

Qianjin Fang (Prescriptions Worth a Thousand Gold) for removing fetus.
Daqu (Medicated Leaven, 5 sheng), Qingjiu (Clear Wine, 1 sheng). Boil together for three boils, filter to remove dregs, and have the patient consume it all entirely. Do not eat on the previous night; take another dose in the morning. The fetus will be expelled like congee, leaving the mother robust and free from illness. This formula was not transmitted in Qianjin Fang. (From Volume III)

Cui Shi opined that although the longevity of children born to women is determined by fate, sudden deaths and premature deaths in between cannot be completely avoided. If one regulates life according to proper principles, longevity might be achieved; if care is mismanaged contrary to reason, it leads to injury in pregnancy and childbirth, shortening life. Moreover, people of average intelligence have vastly different insights. When discussing childbirth, attitudes are often vulgar, completely unaware of the profound and subtle nature of this path, which requires broad application. In my leisure time behind the curtains, I studied classics and history, and paid particular attention to medical arts. Now, having selected various prescriptions and expressed my humble thoughts, if they were not essential, how could they be recorded? In my late years, serving in an isolated city, surrounded by barriers, seeking doctors and the Dao, I found theories lacking and doubts numerous. How could I sit idly waiting for death? Therefore, I record what is written in this book here, intending it for private use, daring not to pass it to future generations. If anyone considers it essential, I shall not conceal it.

While reviewing Luang Gong’s Qi Regulation Formulas, I encountered Yang Daoqing from Beiping. His sister and two daughters all died in childbirth. His daughter-in-law, nearing term, was anxious and sought me out in the mountains, requesting a formula to facilitate delivery. I replied that in my youth I wandered in forests and had no experience in such matters, but I would consider it, perhaps finding a solution. Yang Daoqing stayed overnight. I then recalled animals, wondering why none die in childbirth. Promiscuous women giving birth secretly, or lowly maids giving birth alone, were also not heard to die in childbirth. This is likely because no one forces assistance, allowing natural physiological processes to complete themselves. Those who die in childbirth are mostly from wealthy families, where women live in close quarters. Probably when the fetus begins to move and pain starts, they inform each other. Bystanders create chaos, causing fear and terror. Fear and stagnation disrupt physiology; when harmonious Qi is disturbed, pain becomes severe. Seeing the severe pain, bystanders assume labor has begun. Some tie up their hair, some press the abdomen, some splash cold water, pushing forcefully, causing the fetus to be expelled violently. Accumulated Qi rushes downward uncontrollably, leading to fainting, not due to other causes. I explained this to Yang Daoqing, who accepted it but had never heard such things, yet still earnestly invited me home. I accompanied him and stayed for over ten days. At dusk, news came that his daughter-in-law had abdominal pain, suggesting labor. I instructed to remove beds and tables, cover the room with grass mats in several places, hang ropes tied to wood to form a horizontal bar, adjusting height so she could squat with her armpits against the bar for support. Place soft felt underneath to prevent injury if the baby falls. After such preparation, let the woman enter the position, telling her to sit or lie as she wishes, explaining the method: there are specific principles; following them ensures safety, opposing them leads to death. Calm the mind and Qi, do not fear or force. Childbirth responds to human understanding. After speaking, close the door, place a bed outside, and sit with Yang Daoqing, allowing no one else in. Periodically ask through the door how she feels. She replies that slight pain is bearable. At the first watch, boil a dead hen thoroughly, take the broth to make rice porridge. Once cooked, stir vigorously to ensure uniform temperature, advising her to eat about three sheng. Near the end of the fifth watch, she delivers naturally. Hearing the baby cry, allow entry. The mother remains calm and stable, stating that when slight pain comes, she relaxes and exhales deeply, and the pain stops. This is the effect of following natural harmony. Yang Daoqing asked why chicken broth porridge was necessary. I answered that hens have a slippery nature, hoping to facilitate smooth Qi flow. Asked why not meat, I replied that Qi is descending, fearing meat might not digest quickly and cause obstruction. Asked why porridge, I replied that hunger causes Qi to rise, while descending Qi accelerates delivery; thus, we do not wish to cause Qi to rise. Yang Daoqing considered this a wonderful technique, and wherever transmitted, results were safe. Thus, Luang Gong’s hidden wisdom matches divine principles. What then does daily wandering or taboo days matter? It is merely that women are timid and panicked during labor. Without guiding methods, their spirit and Qi may become unsettled. Therefore, I have selected methods from various schools and listed them below. Selections and rejections are left to individual judgment. For difficult labor, one must first consult this book, calculate the month and day to know taboos, and be cautious beforehand, avoiding violations. Secondly, prepare items like curtains, skins, vinegar, and clothing early. By the ninth month, these must be sufficient. If not prepared, emergencies will lead to shortages. Only experienced individuals understand this saying: preparing for the unexpected is ancient good teaching.

Furthermore, although childbirth involves filth, during pain, before delivery, and after delivery, family members affected by death or filth must not visit, or it will certainly cause difficult labor. If postpartum, it harms the infant.

Furthermore, the method of childbirth requires patience and forbearance, not coercion. One must wait until the fetus is painful and ready to emerge, then hold the waist. Bystanders must not disturb or act rashly. This matter was already discussed in Luang Gong’s methods. There is no need for shamans’ false descriptions, which forcibly pull and twist, losing natural nature. I repeat this now specifically to warn against it.