小产之证，有轻重、有远近、有禀赋、有人事。由禀赋者，多以虚弱；由人事者，多以损伤。凡正产者，
出于熟落之自然；小产者，由于损折之勉强，此小产之所以不可忽也。若其年力已衰，产育已多，欲其再振，
且固自所难能。凡见此者，但得保其母气，则为善矣。若少年不慎，以致小产，此则最宜调理，否则下次临期
仍然复坠，以至二次三次，终难子嗣，系不小矣。凡此安之之法，见前“数堕胎”条中。既产调理之法，亦与
大产相似，详后“产后”条中，俱当按而用之。
凡妇人年及中衰，胎元无力，则常有胎不能长及多小产、昏晕之患。此气血衰败而然。血气既衰，则凡于
小产之后，多有胎既落而复又下坠，如更有一胎欲产者，此非胎也，乃因气虚而胞宫随胎下陷也。产母不知，
必至惊慌，此无足虑，但以寿脾煎，或八珍、十全大补汤
之类主之，则自安矣。
寿脾煎（见血虚经乱）
八珍汤（见经不调）
十全大补汤（见调经论外备用方）
又凡小产有远近，其在二月三月为之近，五月六月为之远。新受而产者，其势轻，怀久而产者，其势重。
此皆人之所知也。至若犹有近者，则随孕随产矣。凡今艰嗣之家，犯此者十居五六，其为故也，总由纵欲而
然。第自来人所不知，亦所不信，兹谨以笔代灯，用指迷者，倘济后人，实深愿也。请详言之。盖胎元始肇，
一月如珠露，二月如桃花，三月四月而后血脉形体具，五月六月而后筋骨毛发生。方其初受，亦不过一滴之玄
津耳。此其橐 正无根据根， 尚无地，
巩之则固，决之则流。故凡受胎之后，极宜节欲，以防泛滥。而少年纵情，罔知忌惮，虽胎固欲轻者，保全亦
多，其有兼人之勇者，或恃强而不败，或既败而复战，当此时也，主方欲静，客不肯休，无奈狂徒敲门撞户，
顾彼水性热肠，有不启扉而从，随流而逝者乎？斯时也，落花与粉蝶齐飞，火枣共交梨并逸，合污同流，已莫
知其昨日孕而今日产矣，朔日孕而望日产矣。随孕随产，本无形迹，盖明产者胎已成形，小产必觉；暗产者
胎仍似水，直溜何知？故凡今之HT HT 家，多无大产，以小产之多也。娶娼妓者，多少子息，以其子
宫滑而惯于小产也。今尝见艰嗣求方者，问其阳事，则曰能战，问其功夫，则曰尽通，问其意况，则怨叹曰∶
人皆有子，我独无！亦岂知人之明产，而尔之暗产耶？此外如受胎三月五月而每有堕者，虽衰薄之妇常有之，
然必由纵欲不节，致伤母气而堕者，为尤多也。故凡恃强过勇者，多无子，以强弱自相残也。纵肆不节者，
多不育，以盗损胎元之气也。岂悉由妇人之罪哉？欲求我方者，当以此篇先读之，则传方之思已过半矣。
The syndrome of spontaneous abortion (Xiao Chan) varies in severity, timing (gestational age), congenital constitution, and acquired factors. Those caused by congenital constitution often manifest as physical weakness; those caused by acquired factors (such as sexual indiscretion or overexertion) often manifest as physical injury. Normal term delivery is a natural process akin to fruit ripening and falling; spontaneous abortion results from forced disruption due to damage, which is why it must not be neglected. If the woman's vitality has declined with age and she has had many births, expecting her to recover strength and conceive again is inherently difficult. In such cases, preserving the mother's Qi and Blood is the best approach. If a young person suffers spontaneous abortion due to carelessness, regulation and treatment are most crucial; otherwise, subsequent pregnancies may also end in miscarriage, leading to repeated losses and ultimately infertility, which is a significant issue. The methods for stabilizing pregnancy mentioned above can be found in the section on "Recurrent Miscarriage" (Shu Duo Tai). Post-abortion regulation is similar to that after term delivery; see the section on "Postpartum" (Chan Hou) for details, which should be applied accordingly.
Women approaching middle age with declining vitality often suffer from inability to carry the fetus to term, recurrent spontaneous abortions, and fainting spells. This is due to the decline of Qi and Blood. Once Qi and Blood are weakened, after a spontaneous abortion, there is often a sensation of further descent even after the fetus has passed, as if another fetus were about to be delivered. This is not another fetus but rather the uterus sinking along with the expelled tissue due to Qi deficiency. Unaware of this, the mother may panic, but there is no need for worry. Treatment with Shou Pi Jian (Spleen-Nourishing Decoction), Ba Zhen Tang (Eight Treasures Decoction), or Shi Quan Da Bu Tang (Ten Complete Great Tonifying Decoction) will restore peace.
Shou Pi Jian (See Section on Blood Deficiency and Menstrual Irregularity)
Ba Zhen Tang (See Section on Menstrual Irregularity)
Shi Quan Da Bu Tang (See Supplementary Formulas in Section on Regulating Menstruation)
Furthermore, spontaneous abortion occurs at different stages: occurring in the second or third month is considered "early" (Jin), while occurring in the fifth or sixth month is considered "late" (Yuan). Abortion shortly after conception is mild in nature, whereas abortion after prolonged gestation is severe. These are common knowledge. However, there is an even earlier stage: immediate loss upon conception. In families struggling with infertility, five or six out of ten cases fall into this category. The root cause is invariably excessive sexual indulgence. Although this is unknown and often disbelieved by people, I write this to illuminate the path for those lost in confusion, hoping to benefit future generations. Let me explain in detail. When the fetal origin begins, at one month it resembles dewdrops, at two months like peach blossoms. By the third and fourth months, blood vessels and form are established; by the fifth and sixth months, bones, sinews, hair, and teeth grow. Initially, conception is merely a drop of precious essence. At this stage, the fetal foundation is unestablished and lacks a firm base; if consolidated, it remains secure; if breached, it flows away. Therefore, after conception, one must strictly abstain from sex to prevent the leakage of essence. Yet, youths indulge their passions without fear. Even among those with weaker constitutions who manage to preserve the fetus, those who are vigorous or insist on continuing sexual activity after initial signs of instability face danger. At this time, the maternal body desires rest, but desire does not cease. Like a madman banging on doors, driven by watery fluidity and fiery passion, how can one avoid opening the door and letting the essence flow away? At this moment, falling flowers fly with butterflies, and fire dates escape with pear fruits (metaphors for the union and subsequent loss of essence). Muddied together, one may not realize that conception occurred yesterday and abortion today, or on the first day of the lunar month and abortion on the fifteenth. Immediate loss upon conception leaves no obvious traces because explicit abortion (Ming Chan) involves a formed fetus and is felt; implicit abortion (An Chan) involves a fetus resembling water, slipping away unnoticed. Thus, many infertile families have no term deliveries because they suffer from frequent implicit abortions. Those who marry prostitutes often have few children because their uterine environment is slippery and accustomed to implicit abortion. I have seen men seeking prescriptions for infertility; when asked about their sexual function, they say they are capable; when asked if they ejaculate completely, they say yes; yet they complain, "Everyone else has children, why not me?" They do not realize that while others experience explicit abortion, they suffer from implicit abortion. Additionally, women who miscarry frequently in the third or fifth months, though common among frail women, mostly do so due to unchecked sexual indulgence damaging the mother's Qi. Therefore, those who rely on physical prowess and excess often remain childless due to mutual destruction between strength and weakness. Those who indulge without restraint often fail to rear children because they steal and damage the fetal Qi. Is this entirely the fault of women? Those seeking my formulas should read this chapter first, as understanding the rationale will constitute half the prescription.