经曰∶女子二七天癸至，任脉通，太冲脉盛，月事以时下。月为天之真水，故潮汐长落
，上应月之盈亏，而有常期者也。女子属阴，血为水类，故亦上应月之盈亏，而有常期者也
。愆期则病生焉，故古人谓女子首重调经。夫首重调经，是也，但欲调其所不调，必推其所
以不调之源，从而调之，而经始调。奈方书调经诸方，多是行气破血之品，不知人身气血，
只有不足，断无有余，其见为有余者，皆不足所致，皆不足而邪凑之所致，岂有重伤气血而
能调经之理？又谓女子多郁，必兼开郁。夫郁者，不畅之谓，必用微辛微润诸品，得春和之
气，寓生发之机，乃能畅达气机，又岂有用辛燥干涩之药，而能流畅遏郁之理？《诗》云∶
陟
得土金之气，禀清肃之令；微辛微润则能通，微苦微凉则能降，而且色白形圆，象类心肺，
所以主解郁结之疾。后人谓其清热化痰者，皆散结之功也。一隅三反，可类推矣。
又有先期为热，后期为寒之说，亦不尽然。余谓欲诊其人之病，须先辨其人之气质阴阳
。金水之质，其人肥白，多属气虚；再验之色、脉，如面色唇舌惨淡，脉息柔濡，此气虚见
证。气虚则脾胃不能健运，食少化迟，化源即薄，冲任自衰，或气不摄血，为先期，为崩漏
，或气不化血，为血少，为后期，色必淡红，无胀无痛，阳虚化湿，必多黄水白带，法宜归
脾一类，以补气血生化之源。若久则气不化血，血虚化燥，又成气血双亏之候。木火之质，
其人苍瘦，多属血虚；再验之色脉，如面色唇舌多红多燥，脉息细涩，或弦或数，此血虚见
证。血虚则肝阴不濡，肝阳内炽，或血热妄行，为先期，为崩漏，或血虚留滞，为后期，为
胀痛，法宜滋燥养营为主。其因虚留滞者，佐咸柔以软之，辛润以通之，自可获效。久则阴
虚燥急，经枯月闭，延为肝风眩晕、多怒多烦、胁肋作痛，甚则咳嗽、吐血、咽痛、骨蒸，
为干血成劳之候。
又有气血不足，燥湿之邪乘虚凑入，此类酿患，尤属多多。夫气为水母，凡饮入于胃，
赖脾肺气机吸摄，水精四布，五经并行。气虚者，默运无权，津液不归正，化变为带浊，
暗
期腹痛，由肩背下抵腰足，无不酸痛，四肢乏力，皮里发热，血色紫黑晦暗。湿热瘀浊下行
，如烂鱼肠样，腥秽异常，行后又多黄水，若湿热瘀浊不下则腹痛更甚。法宜于养血剂中，
佐辛润以通之，参苦辛以化之。苦多辛多，尤必因其人之热重、湿重用之，乃可获效。若久
久不治，则湿热瘀浊凝聚成块。其初聚而未结，营气尚往来于其间，以故推揉有声，按之觉
痛，古谓气聚为瘕，聚散不定，即此类也。巢氏不察其原，徒立八瘕名目（黄瘕、青瘕、脂
瘕、狐瘕、蛇瘕、鳖瘕、燥瘕、血瘕），最足误事。其曰青瘕、黄瘕，下青黄浊汁，脂瘕精
血杂下如脂膏。湿热下行，有明证也。即用前法，再加咸软，如龟板、鳖甲、决明、牡蛎之
类，既能燥湿清热软坚，又能养阴，断无不效之理。尝见痛经之证，久之血虚化燥，肠胃之
外，经络之间，结成硬块，营气不得往来于其间，以故坚固不移，按之不痛，古谓血结为症
，推移不动，即此类也。法当滋燥养营，或用清润，或用温润，亦视其人之寒热施之，仍须
参以辛润咸软，自可渐化。
又有肠覃一证，经谓寒气客于肠外，与卫气搏，癖而内着， 肉乃生，大如鸡卵，
渐如怀子，按之则坚，推之则移，月事以时下。此肠外脂膜受病，未入脉中者也。又有石瘕
一证，生于胞中（即子宫）。经谓寒客子门，子门闭塞，恶血当泻不泻， 以留止，日益
大，状如孕，坚如石，月事不下，此血凝子宫病也。又有 癖一证，方书谓僻于肋下谓之癖
，隐于脐傍，状类硬弦谓之 ，劳碌感寒则发，与痛俱见，不痛则隐，此厥阴、阳明经脉结
聚也。此三者，治以温润，佐以辛润。盖温润、辛润，气阳质阴，有阳和解凝之功，无刚燥
劫津之虑，以柔治刚，理固有一定者也。鞠通先生云∶经谓燥淫所胜，男子 疝，女子少腹
痛，此燥气延入下焦，搏于血分，坚结不散，而成症疾，勿论男、妇，化症回生丹主之。若
不知络病宜缓通治法，或妄用急攻，必犯瘕散为蛊之戒。此蛊乃血蛊也，在妇人更多，为极
重难治之证，学人不可不预防之也。化症回生丹方，系燥淫所胜，治以苦温，佐以甘辛，以
苦下之之法，方从《金匮》鳖甲煎丸与回生丹脱化而出，久病坚结不散者，非此不可。又云
∶《难经》谓任脉为病，男子为七疝，女子为瘕聚，此燥气延入下焦，不与血搏，故发时痛
胀有形，痛止无形，自不得伤无过之营血，而用化症丹矣。老年八脉空虚，亦不可与化症丹
，皆复亨丹主之。愚按∶化症丹，芳香燥药犹嫌其多，尚宜减去；复亨丹温润甘辛，颇为合
拍
暗
女子血海常虚，肝阳多沸，易生此证。古人止分气病、血病，立有积聚、 瘕名目，并未详
气血因何致病之故。后人不事推求，徒知见气破气，见血行血，往往用香附、乌药、浓朴、
青皮、木香、槟榔破气诸燥药，谓气为血帅，气行则血行，见治不效，加以行血，如三棱、
莪术、干漆、元胡、苏木之类，甚有用巴豆、硝、黄诸品，破积攻坚，愈治愈结，愈结愈大
，致之形消腹板，成蛊成劳，潮热、鼻衄、上咳、下利，死而后已。此等治法，贻误千古。
春山先生曰∶气为血帅，血实为气航。盖水浅者瘀始停，未有水足而河流壅塞者；汁干者物
乃结，未有汁足而枝叶枯硬者。天包乎地，表里皆水，人为血肉之体，亦表里皆水。无形之
阳，基于有形之阴。血行原藉乎气行，气行亦资乎血行，盖血能载气以行也。总之，因气致
病者，调其气而血自通，因血致病者，养其血而气自行；因燥湿寒热致病气血者，治燥湿寒
热而气血自调。经云∶治病必求其本。此说最为切要。
嗣育一门，不外调经、葆精二法。古歌云∶山无不草木，人无不生育；女子要经调，男
子要精足。调经之法，前已发明。葆精之道，更宜详究，经曰∶两神相搏（夫妇），合而成形
，常先身生，是谓精，此先天本来之精也。又曰∶谷入气满，淖泽注于骨，是谓液，此后天
日生之精也。先天之精，受之生初；后天之精，生于谷气，故精字从米从青。欲葆精者，不
徒藉资药饵，更须调其饮食。凡煎 辛燥等物，最易生热，不宜多食。至于治法，当视
其人之体质为之。气虚者，治在脾、肺。土为金母，金为水源，饮食之精气，赖脾气以散输
，资肺气以灌溉，益脾、肺之气，即以裕生化之源，经故曰气归精。阴虚者，治在肺、心、
肾，经谓鬲肓之上（心下鬲上为肓），中有父母，肺与心也；七节之傍，中有小心，肾也。肺
、心、肾呼吸相通，君、相火动静相随。生精者心，损精者亦心。精气生于谷气，谷气色白
，白为五色之本；谷气归心，奉君火而化赤；赤血得金气之敷布，下行入肾化精，归本还原
，故其色仍白；精生于血脉，故曰生精者心。然生之甚难，损之甚易，君火一动，相火随之
，虚阳潜沸于内，则所生之少，不敌所耗之多。故阴虚者，须滋肺、心、肾之阴，以使之生
，即以招摄心、肾之阳，不使之耗，心肾之坎离既济，而肺、脾、肾之地天自泰矣。真阴真
阳虚者，治在脾、肾。益火以治土之母，培土以生水之源，所谓先后天一气相生者此也。然
须服温润、甘润诸品，最忌刚燥金石。尝见艰于嗣育者，根据古成方，谓温热能补命门，终年
修服。不知水中之火宜温润，不宜温燥，阴液本亏，又加刚燥耗劫，轻则致生头疼、牙疼诸
证，甚则成目昏、疮疽、偏枯、痿废之痼疾，皆由于温热补命门之说误之也。然误药固足以
致病，即不误药，亦仅可以治病，草木无情，断难添精。葆精之道，操之在己，枚叔《七发
》云∶出舆入辇，命曰蹶痿之机；洞房清宫，命曰寒热之媒；蛾眉皓齿，命曰伐性之斧；甘
脆肥浓，命曰腐肠之药。可知欲葆精者，总须寡欲节劳，以养其心，不使君火引动相火，相
火得安其位，自不耗散真阴，再能适其寒温，调其饮食，以裕其源，自然精足，此又勿药真
诠，葆精妙法。精足则神气有归，必然多男。古传经净后，单日成男，双日成女诸说，多属
支离。男子精胜则多男，女子天癸胜则多女，此干道成男，坤道成女之义也。男子精先至则
生男，女子天癸先至则生女，此乾坤六子内阳外阴之义也。夫女子天癸，女子之真阴也。马
元台曰∶经云女子二七天癸至。天癸，阴精也。肾属水，癸亦属水，由先天之气蓄极而生，
故谓阴精为天癸。王太仆以月事为天癸者非也。《易》曰∶男女媾精，万物化生。是男女交
媾之时各有精，但女子之精，以二七而至，而其月事，亦与此时同候，故经即继之曰太冲脉
盛，月事以时下。西学云∶女子子宫内，有精珠十五颗至十八颗不等，形如雀卵，薄膜裹之
，内藏精液，是谓阴精。女子入月之年，精珠始生，暮年月信止，精珠即无。凡夫妇交媾，
精珠迸裂，阴精与阳精交会，是以成孕。此说与元台义同，似可凭信。观鸡之生卵，鸡腹中
卵有数目，渐次生尽，则不生矣。在人亦然。尝见妇人肥盛，即难成孕，以子宫为湿痰脂膜
壅塞故也，古法以二陈、二术等治之。又见妇人破泄太早、太甚，及大病脱血后，虽调理复
原，亦难成孕，想是精珠尽裂之故。观此则葆精之道，不独男子为然已也。
葆精之后，当知保胎。夫保胎之法，不外气血。胞胎在腹，如天之包地，如鸡之含卵，
四面皆血以养之，气以摄之，不得行一条胞脉，系肾以为根绊。若气虚不足以提摄，血虚不
足以涵濡，则其胎自落。彼巢元方分经养胎之说，谓十二经脉养胎，以五行分四时，殊难凭
信。人身经脉，一气贯通，岂有分任各养之理？以系肾而言，腰者肾之府，肾为人身之根蒂
，肾虚则吸纳之权废，实足以致落，故腰痛胎必落。大抵世之因气虚落胎者，十之二三；因
血虚落胎者，十之六七。其有每至两三月即落者，总由阴虚热烁，如涸泽之鱼，不能久活。
法宜清补肾阴为主，兼忌浓味炙 、香燥破耗等物，自可无虞。古有黄芩、白术安胎之
说，不知此二药，系苦燥辛燥之体，与胎大不相宜，想古人为孕妇脾有湿热者用之，后人不
察，误认为安胎圣药，岂不相反？吴又可谓大黄为安胎圣药，此指客邪传胃腑者言之，去邪
即是安胎，岂无此实证，而亦用之乎？又古人因胎气上逆，用银苎酒，取其镇逆、清热、和
气血，后人不悟此理，尝于闪挫欲堕者，而亦用之，岂非速其堕乎？总之，安胎之法，有客
邪致胎不安者，但当去邪，即是安胎，邪早去一日，胎早安一日，经故曰有故无殒。其有不
因客邪而胎自不安者，当究其所以不安之原以治之，而胎自安。其因闪挫欲堕者，宜培养气
血，稍参调气治之。
至胎前杂病，如子痫、子烦、子晕、子淋、子肿、子悬、子嗽等证，大抵不外阴虚化燥
、阳虚化湿两端，随证参酌，自可无误。
再胎妇平日常宜小劳，流通气血，自无难产之患。古方如达生散诸剂，一派皆辛燥破耗
之药，断不可服。鞠通先生谓天下本无事，庸人自扰之。其说甚是。若欲其滑利易生，常以
豆腐皮加白蜜泡服，或服鸭汤、猪肤汤等类，藉水行舟，自然易产。若夫临产，切宜安静，
瓜熟蒂落，比喻最精。《达生编》六字真言∶一曰睡，二曰忍痛，三曰慢临盆。尤为切要。
其交骨难开者，如加味当归汤∶当归、川芎、血余炭、炙龟板，尚无流弊。他如兔脑丸、立
应散诸方，皆属霸道，断不可从。其有难产，至两三日，水血行尽，气血亏极者，急用八珍
汤，去苓、术，加阿胶、枸杞、沙苑、黄 、山药等味，两补气血，虚回乃可望生；更有虚
极神昏，不知服药者，用八珍料斤许，在产妇房中文火缓煎，俾药之气味，从产妇口鼻吸入
，运动气血，冀其苏醒，醒后即以此汤缓缓与服，亦可望生。曾经有验，此以意用药法也。
其有胎死腹中者，舌苔必青黯，继而腹冷、寒战，胎即欲化而落，宜大剂养血，稍加肉桂，
气虚者参以益气，亦不可拘执成方，用平胃、朴硝攻下，致伤气血。旧诀云∶面赤舌青，母
活子死；面青舌赤，母死子活；面舌俱青，母子俱死。此属有验。产后气血大亏，更宜审慎
。吾乡新产服生化汤（当归、川芎、炙草、炮姜、桃仁），或胡椒汤、艾汤。其生化汤活血化
瘀，儿枕（少腹有块，名曰儿枕）作痛者尚宜；胡椒耗散真阴，艾汤助热生风，均不可服。其有
肝虚血燥体质，平时常有肝阳上冒见证，生化汤辛温走窜，又不宜服。尝有服此成痉厥者，
不可不知！产后惟有用当归、丹参、炙草和血，稍加桃仁以导余瘀，最为稳当。川芎辛散，
炮姜温燥，不宜多用。产后无虞保生等汤，不知创自何人，害人无算，尤当禁忌。其有气血
《黄帝内经》说：女子到了十四岁，天癸（促进生殖机能成熟的物质）来潮，任脉通畅，太冲脉充盛，月经按时来潮。月亮的盈亏变化反映了自然界真水的消长，因此潮汐随之涨落，有着固定的周期。女子属阴，血液属于水类物质，所以也随着月亮的盈亏变化而有固定的经期。如果月经周期紊乱，疾病就会由此产生，所以古人认为调理月经是治疗妇科病的首要任务。调理月经的说法是正确的，但要调理那些不调的月经，必须推究其不调的根本原因，然后针对病因进行调理，月经才能恢复正常。然而，许多医书中的调经方剂，大多使用行气破血的药物，他们不知道人体的气血只有不足的情况，绝没有真正有余的时候；那些表面上看起来有余的症状，实际上都是由于不足导致的，都是因为正气不足而邪气乘虚侵袭所致，哪里会有通过严重损伤气血就能调理好月经的道理呢？又有人说女子多郁结，治疗时必须兼用开郁的方法。所谓“郁”，就是气机不畅的意思，必须使用微辛、微润的药物，顺应春季和暖之气，蕴含生发之机，才能使气机畅达，哪里有用辛燥干涩的药物反而能使遏阻的气机流畅的道理呢？《诗经》说：“陟彼阿丘”（此处原文似有脱漏或引用特定语境，意指利用土金之气），土和金具有清肃的特性；微辛微润可以通利，微苦微凉可以降逆，而且白色圆形的事物，形态类似心肺，所以能主治解郁结的疾病。后人认为它能清热化痰，其实这都是散结的功效。举一反三，其他道理也可以类推了。
又有先期（月经提前）为热、后期（月经推迟）为寒的说法，也不完全正确。我认为要诊断一个人的疾病，必须先辨别这个人的体质阴阳属性。如果是金水体质的人，身体肥胖面白，多属于气虚；再观察面色和脉象，如面色、嘴唇、舌头颜色惨淡，脉搏柔和濡软，这是气虚的表现。气虚则脾胃运化功能减弱，吃得少且消化慢，化源（气血生成的源头）就薄弱，冲任二脉自然衰退，或者气不能统摄血液，导致月经先期或崩漏；或者气不能化生血液，导致血少、月经后期，血色必淡红，没有胀痛感。阳虚则化生湿气，必然出现黄色带下或白带，治疗方法宜用归脾汤一类，以补益气血生化之源。如果病程长久，气不能化血，导致血虚化燥，又形成气血双亏的证候。
如果是木火体质的人，身体苍老消瘦，多属于血虚；再观察面色和脉象，如面色、嘴唇、舌头多红多干燥，脉搏细涩，或弦或数，这是血虚的表现。血虚则肝阴不能濡养，肝阳在内炽盛，或者血热妄行，导致月经先期或崩漏；或者血虚导致瘀滞，导致月经后期、胀痛，治疗方法宜以滋燥养营为主。对于因虚导致留滞的情况，佐以咸味柔润的药物以软化坚结，佐以辛味润燥的药物以疏通经络，自然可以见效。如果病程长久，阴虚导致燥急，经血枯竭、闭经，拖延下去会发展为肝风眩晕、易怒烦躁、胁肋疼痛，甚至咳嗽、吐血、咽痛、骨蒸劳热，形成干血成劳的证候。
又有气血不足，燥湿之邪乘虚侵入，这类酿成祸患的情况，尤其多见。气是水液代谢的动力源泉，凡是饮入胃中的水液，依赖脾肺之气的吸摄作用，使水精四布，运行于五脏经脉。气虚的人，默默运转无力，津液不能回归正道，转化为带下浊物。暗耗精气，月经期间腹痛，疼痛从肩背向下延伸至腰足，无不酸痛，四肢乏力，皮下发热，血色紫黑晦暗。湿热瘀浊下行，像烂鱼肠一样，腥秽异常，行经后又多流出黄水，如果湿热瘀浊不下行，腹痛会更剧烈。治疗方法宜在养血剂中，佐以辛润药物以通络，参以苦辛药物以化湿。苦味药和辛味药的用量多少，必须根据患者热重还是湿重来决定，这样才能见效。如果长久不治疗，湿热瘀浊凝聚成块。初聚而未结成硬块时，营气尚能在其间往来流动，所以推揉时有声响，按压感觉疼痛，古人称为“气聚为瘕”，聚散不定，就是这一类情况。巢元方没有考察其本源，仅仅设立了八瘕的名目（黄瘕、青瘕、脂瘕、狐瘕、蛇瘕、鳖瘕、燥瘕、血瘕），最容易误导人。他说青瘕、黄瘕排出青黄色的浊汁，脂瘕排出精血混杂如脂膏的物质。这证明湿热下行是有明证的。即使使用前法，再加咸味软坚的药物，如龟板、鳖甲、决明子、牡蛎之类，既能燥湿清热软坚，又能养阴，断没有无效的道理。我曾见过痛经的病症，日久血虚化燥，在肠胃之外、经络之间结成硬块，营气不能在其间往来流动，所以坚固不移，按压不痛，古人称为“血结为症”，推移不动，就是这一类情况。治疗方法应当滋燥养营，或用清润之法，或用温润之法，也要视患者的寒热情况施用，仍需参以辛润咸软的藥物，自然可以逐渐化解。
又有肠覃（一种腹部肿块病）这一证候，《内经》说寒气客居在肠外，与卫气相搏，积聚附着在内，赘肉乃生，大小如鸡蛋，渐渐大得像怀孕一样，按压则坚硬，推动则移动，月经按时来潮。这是肠外的脂膜受病，未进入血脉之中。又有石瘕这一证候，生于胞中（即子宫）。《内经》说寒气客居于子门，子门闭塞，恶血应当排出却排不出，瘀血停留体内，日益增大，形状像怀孕，坚硬如石头，月经不来潮，这是血凝滞于子宫的病证。又有癖积这一证候，医书中说偏侧位于肋下叫做癖，隐伏在脐旁，形状像硬弦叫做癖，劳累感受寒冷则发作，与疼痛同时出现，不痛则隐伏，这是厥阴经和阳明经经脉聚集形成的。这三种病，治疗时用温润之法，佐以辛润之法。因为温润、辛润，气属阳而质属阴，有阳气和解凝滞的功效，没有刚燥劫伤津液的顾虑，以柔克刚，道理本来就是确定的。鞠通先生说：《内经》说燥气过胜，男子发生疝气，女子少腹疼痛，这是燥气延入下焦，搏结于血分，坚硬凝结不散，而成症疾，不论男女，都用化症回生丹主治。如果不知道络病应该用缓通治法，或者妄用急攻，必定会犯下瘕散变为蛊毒的戒律。这个蛊是指血蛊，在妇人中更多见，是极难治疗的危重证候，学医者不可不预防。化症回生丹方，是针对燥淫所胜，治以苦温，佐以甘辛，以苦味泻下的方法，方剂是从《金匮要略》的鳖甲煎丸与回生丹脱化演变而来，久病坚硬凝结不散者，非此方不可。又说：《难经》说任脉为病，男子为七疝，女子为瘕聚，这是燥气延入下焦，不与血搏结，所以发作时痛胀有形，痛止时无形，自然不得伤害无辜的营血，而使用化症丹。老年人八脉空虚，也不可与化症丹，都应用复亨丹主治。我按语道：化症丹中芳香燥药仍然嫌多，尚应减去；复亨丹温润甘辛，颇为合拍。
女子血海常虚，肝阳多沸腾，容易生成此类证候。古人只分为气病、血病，立有积聚、瘕名目，并没有详细阐述气血因何致病的缘故。后人不加推求，只知道见气就破气，见血就行血，往往使用香附、乌药、厚朴、青皮、木香、槟榔等破气的燥药，认为气为血帅，气行则血行，见到治疗效果不佳，再加上行血药，如三棱、莪术、干漆、延胡索、苏木之类，甚至有使用巴豆、芒硝、大黄等品，破积攻坚，越治越结，越结越大，导致形体消瘦、腹部板硬，形成蛊证或劳证，出现潮热、鼻衄、上咳、下利，直到死亡才停止。这种治法贻误千古。春山先生说：气为血帅，血实则为气之航船。大概水浅的地方淤泥才会停滞，没有水充足而河流壅塞的；汁液干枯的东西才会结块，没有汁液充足而枝叶枯硬的。天包裹着地，表里都是水，人是血肉之体，也是表里皆水。无形的阳，基于有形的阴。血的运行原本依靠气的运行，气的运行也借助于血的运行，因为血能载气而行。总之，因气致病者，调理其气而血自然通畅；因血致病者，滋养其血而气自然运行；因燥湿寒热致病影响气血者，治疗燥湿寒热而气血自然调和。《内经》说：治病必求其本。这种说法最为切要。
嗣育一门，不外乎调经、葆精两种方法。古歌谣说：山没有草木就不茂盛，人没有生育能力就不延续；女子要月经调顺，男子要精气充足。调经的方法，前面已经阐明。葆精的道理，更应详细研究，《内经》说：两神相搏（指夫妇交合），结合而成形，常在身体之前生成，这就叫精，这是先天本来的精。又说：谷气进入胃中充满，淖泽注入骨骼，这就叫液，这是后天日生的精。先天的精，受之于出生之初；后天的精，生于谷气，所以“精”字由“米”和“青”组成。想要葆精的人，不仅仅依赖药物，还必须调节饮食。凡是煎炒辛辣燥热的食物，最容易生热，不宜多吃。至于治疗方法，应当视患者的体质而定。气虚者，治疗重点在脾、肺。土为金之母，金为水之源，饮食的精微之气，依赖脾气的散输，资助肺气的灌溉，补益脾、肺之气，也就是充裕生化之源，所以《内经》说气归于精。阴虚者，治疗重点在肺、心、肾，《内经》说膈肓之上（心下膈上为肓），中有父母，指肺与心；第七节脊椎旁边，中有小心，指肾。肺、心、肾呼吸相通，君火、相火的动静相随。生精的是心，损精的也是心。精气生于谷气，谷气色白，白是五色之本；谷气归于心，奉君火而化为赤血；赤血得到金气的敷布，下行入肾化为精，归本还原，所以其色仍白；精生于血脉，所以说生精者是心。然而生精很难，损精很容易，君火一动，相火随之，虚阳潜藏沸腾于内，那么所生的少，抵不过所消耗的多。所以阴虚者，必须滋润肺、心、肾之阴，使之生精，同时也招摄心、肾之阳，不让其耗散，心肾之坎离既济，而肺、脾、肾之地天自泰了。真阴真阳虚者，治疗重点在脾、肾。益火以治土之母，培土以生水之源，这就是所说的先后天一气相生。然而必须服用温润、甘润等药物，最忌刚燥金石类药物。曾见难以嗣育的人，依据古成方，认为温热能补命门，终年服用。不知道水中的火宜温润，不宜温燥，阴液本来亏损，又加上刚燥耗劫，轻则导致头疼、牙疼等证，重则成为目昏、疮疽、偏枯、痿废的痼疾，这都是由于温热补命门的说法误导造成的。然而误药固然足以致病，即使不误药，也仅可以治病，草木无情，断难添精。葆精之道，操之在己，枚乘《七发》说：出舆入辇，命曰蹶痿之机；洞房清宫，命曰寒热之媒；蛾眉皓齿，命曰伐性之斧；甘脆肥浓，命曰腐肠之药。可知想要葆精的人，总须寡欲节劳，以养其心，不让君火引动相火，相火安守其位，自然不耗散真阴，再能适其寒温，调其饮食，以充裕其源，自然精足，这又是勿药的真谛，葆精的妙法。精足则神气有归，必然多男。古传经净后，单日成男，双日成女等说法，多属支离破碎。男子精胜则多男，女子天癸胜则多女，这是乾道成男，坤道成女的含义。男子精先到则生男，女子天癸先到则生女，这是乾坤六子内阳外阴的含义。女子的天癸，是女子的真阴。马元台说：《内经》说女子二七天癸至。天癸，是阴精。肾属水，癸亦属水，由先天之气蓄极而生，所以谓阴精为天癸。王冰把月事当作天癸是不对的。《易经》说：男女媾精，万物化生。是男女交媾之时各有精，但女子的精，到十四岁而至，而其月事，也与此时同候，所以《内经》接着说太冲脉盛，月事以时下。西学说：女子子宫内，有精珠十五颗至十八颗不等，形如雀卵，薄膜裹之，内藏精液，是谓阴精。女子入月之年，精珠始生，暮年月信止，精珠即无。凡夫妇交媾，精珠迸裂，阴精与阳精交会，是以成孕。此说与元台义同，似乎可凭信。看鸡生蛋，鸡腹中的卵有数目，渐渐生尽，就不生了。在人也是如此。曾见妇人肥胖，就难成孕，因为子宫被湿痰脂膜壅塞的缘故，古法用二陈汤、二术等治疗。又见妇人破泄太早、太甚，及大病脱血后，虽调理复原，也难成孕，想是精珠尽裂的缘故。观此则葆精之道，不只是男子如此。
葆精之后，当知保胎。保胎的方法，不外乎气血。胞胎在腹中，像天包裹地，像鸡含卵，四面皆血以养之，气以摄之，不得行一条胞脉，系肾以为根绊。如果气虚不足以提摄，血虚不足以涵濡，那么胎自然坠落。那个巢元方分经养胎的说法，谓十二经脉养胎，以五行分四时，很难凭信。人身经脉，一气贯通，哪里有分任各养的理？以系肾而言，腰是肾之府，肾是人身的根蒂，肾虚则吸纳之权废，实在会导致流产，所以腰痛胎必落。大抵世上因气虚落胎的，十之二三；因血虚落胎的，十之六七。其中有每至两三个月即落的，总由阴虚热烁，像涸泽之鱼，不能久活。治疗方法宜清补肾阴为主，兼忌浓味炙煿、香燥破耗等物，自然无忧。古有黄芩、白术安胎之说，不知道这两味药，是苦燥辛燥之体，与胎大不相宜，想古人为孕妇脾有湿热者用之，后人不察，误认为安胎圣药，岂不相反？吴又可谓大黄为安胎圣药，这是指客邪传胃腑者说的，去邪即是安胎，难道没有实证，也用它吗？又古人因胎气上逆，用银苎酒，取其镇逆、清热、和气血，后人不悟此理，尝于闪挫欲堕者，也用之，岂不是加速其堕胎？总之，安胎的方法，有客邪致胎不安者，但当去邪，即是安胎，邪早去一日，胎早安一日，所以《内经》说有故无殒。其有不因客邪而胎自不安者，当究其所以不安之原以治之，而胎自安。其因闪挫欲堕者，宜培养气血，稍参调气治之。
至于胎前杂病，如子痫、子烦、子晕、子淋、子肿、子悬、子嗽等证，大抵不外阴虚化燥、阳虚化湿两端，随证参酌，自然无误。
再胎妇平日常宜小劳，流通气血，自然无难产之患。古方如达生散诸剂，一派皆辛燥破耗之药，断不可服。鞠通先生说天下本无事，庸人自扰之。他的说法很对。如果想让其滑利易生，常以豆腐皮加白蜜泡服，或服鸭汤、猪肤汤等类，藉水行舟，自然易产。若夫临产，切宜安静，瓜熟蒂落，比喻最精。《达生编》六字真言：一曰睡，二曰忍痛，三曰慢临盆。尤为切要。其交骨难开者，如加味当归汤：当归、川芎、血余炭、炙龟板，尚无流弊。他如兔脑丸、立应散诸方，皆属霸道，断不可从。其有难产，至两三日，水血行尽，气血亏极者，急用八珍汤，去茯苓、白术，加阿胶、枸杞、沙苑蒺藜、黄芪、山药等味，两补气血，虚回乃可望生；更有虚极神昏，不知服药者，用八珍料斤许，在产妇房中文火缓煎，俾药之气味，从产妇口鼻吸入，运动气血，冀其苏醒，醒后即以此汤缓缓与服，亦可望生。曾经有验，此以意用药法也。其有胎死腹中者，舌苔必青黯，继而腹冷、寒战，胎即欲化而落，宜大剂养血，稍加肉桂，气虚者参以益气，也不可拘执成方，用平胃散、朴硝攻下，致伤气血。旧诀云：面赤舌青，母活子死；面青舌赤，母死子活；面舌俱青，母子俱死。此属有验。产后气血大亏，更宜审慎。吾乡新产服生化汤（当归、川芎、炙草、炮姜、桃仁），或胡椒汤、艾汤。其生化汤活血化瘀，儿枕（少腹有块，名曰儿枕）作痛者尚宜；胡椒耗散真阴，艾汤助热生风，均不可服。其有肝虚血燥体质，平时常有肝阳上冒见证，生化汤辛温走窜，又不宜服。尝有服此成痉厥者，不可不知！产后惟有用当归、丹参、炙草和血，稍加桃仁以导余瘀，最为稳当。川芎辛散，炮姜温燥，不宜多用。产后无虞保生等汤，不知创自何人，害人无算，尤当禁忌。其有气血……
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: When a girl reaches fourteen years of age, Tian Gui (substances that promote reproductive maturation) arrives, the Ren Mai (Conception Vessel) becomes unobstructed, and the Chong Mai (Penetrating Vessel) becomes abundant, causing menstruation to occur at regular intervals. The waxing and waning of the moon reflects the fluctuation of the true water in nature; therefore, tides rise and fall with a fixed cycle. Women belong to Yin, and blood is a type of water substance; thus, women also follow the lunar cycle with a fixed menstrual period. If the menstrual cycle is irregular, disease arises; hence, ancient physicians considered regulating menstruation to be the primary task in treating gynecological disorders. The emphasis on regulating menstruation is correct, but to regulate irregular menstruation, one must trace the root cause of the irregularity and treat accordingly for the menstruation to normalize. However, most formulas for regulating menstruation in medical texts consist of herbs that move Qi and break blood stasis. They fail to realize that human Qi and Blood only suffer from deficiency, never from excess; symptoms appearing as excess are actually caused by deficiency, where pathogens invade due to righteous Qi deficiency. How can severely damaging Qi and Blood possibly regulate menstruation? It is also said that women often suffer from Qi stagnation, so treatment must include opening stagnation. "Stagnation" refers to blocked Qi flow; it requires slightly acrid and moistening herbs that harmonize with the gentle warmth of spring, embodying the mechanism of growth and development, to smooth Qi dynamics. How could pungent, drying, and astringent herbs possibly unblock suppressed Qi? The *Classic of Poetry* mentions utilizing the Qi of Earth and Metal; Earth and Metal possess clear and descending properties. Slightly acrid and moistening herbs can unblock, while slightly bitter and cool herbs can descend. Moreover, white and round substances resemble the Heart and Lungs, thus they can resolve stagnation. Later scholars claimed these herbs clear heat and transform phlegm, but this is actually their function of dissipating nodules. By analogy, other principles can be deduced.
There is a theory that early menstruation indicates Heat and late menstruation indicates Cold, but this is not entirely accurate. I believe that to diagnose a patient's illness, one must first distinguish their constitutional Yin and Yang. Those with Metal-Water constitution are typically obese and pale, mostly suffering from Qi deficiency. Observing complexion and pulse—if the face, lips, and tongue appear pale and dull, and the pulse is soft and soggy—these are signs of Qi deficiency. Qi deficiency impairs Spleen and Stomach transportation, leading to poor appetite and slow digestion, thinning the source of transformation (Qi and Blood generation), causing the Chong and Ren vessels to weaken. Qi may fail to control blood, causing early menstruation or metrorrhagia/metrostaxis; or Qi may fail to transform into blood, causing blood deficiency and late menstruation with pale red color, without distension or pain. Yang deficiency generates dampness, resulting in yellow or white leukorrhea. The treatment should use formulas like Guipi Tang (Restore the Spleen Decoction) to tonify the source of Qi and Blood generation. If prolonged, Qi fails to transform blood, leading to blood deficiency transforming into dryness, resulting in dual deficiency of Qi and Blood.
Those with Wood-Fire constitution are typically lean and dark-complexioned, mostly suffering from blood deficiency. Observing complexion and pulse—if the face, lips, and tongue are red and dry, and the pulse is fine, choppy, wiry, or rapid—these are signs of blood deficiency. Blood deficiency fails to nourish Liver Yin, causing Liver Yang to blaze internally, or blood heat causes reckless bleeding, leading to early menstruation or metrorrhagia/metrostaxis; or blood deficiency leads to stasis, causing late menstruation and distending pain. The treatment should focus on nourishing dryness and nurturing the Ying (Nutritive) level. For cases of stasis due to deficiency, add salty and softening herbs to soften hardness, and acrid and moistening herbs to unblock collaterals, which will naturally yield results. If prolonged, Yin deficiency leads to dryness and urgency, causing amenorrhea, which may develop into Liver Wind vertigo, irritability, hypochondriac pain, cough, hemoptysis, sore throat, and bone-steaming fever, forming the syndrome of Dry Blood Consumptive Disease.
When Qi and Blood are deficient, pathogenic Dryness and Dampness may invade due to deficiency, causing frequent complications. Qi is the mother of Water; fluids ingested into the Stomach rely on the suction of Spleen and Lung Qi to distribute essence throughout the body and circulate through the five meridians. In Qi deficiency, silent movement is powerless, fluids do not return to the proper pathway, transforming into turbid leukorrhea. There is hidden depletion of essence, abdominal pain during menstruation radiating from the shoulder and back down to the waist and feet, accompanied by soreness and weakness in all limbs, subcutaneous fever, and purple-black dull menstrual blood. Downward flow of Damp-Heat, blood stasis, and turbidity resembles rotten fish intestines, extremely foul-smelling, followed by yellow discharge after menstruation. If Damp-Heat and stasis do not descend, abdominal pain worsens. Treatment should add acrid and moistening herbs to unblock within blood-nourishing formulas, and bitter-acrid herbs to transform dampness. The ratio of bitter to acrid herbs must depend on whether Heat or Dampness is heavier to be effective. If untreated for long, Damp-Heat and stasis condense into masses. Initially gathered but not yet hardened, Ying Qi still circulates within, so palpation produces sound and tenderness. Ancient texts call this "Qi gathering forms Jia (irregular mass)," characterized by shifting location. Chao Yuanfang failed to investigate the origin, merely establishing names for Eight Jia (Yellow Jia, Green Jia, Fat Jia, Fox Jia, Snake Jia, Turtle Jia, Dry Jia, Blood Jia), which is misleading. He stated that Green Jia and Yellow Jia discharge green-yellow turbid fluid, and Fat Jia discharges essence and blood mixed like fat. This proves downward flow of Damp-Heat. Using the previous method plus salty softening herbs like Bie Jia (Turtle Shell), Gui Ban (Tortoise Shell), Jue Ming Zi (Cassiae Semen), and Mu Li (Oyster Shell) can both dry dampness, clear heat, soften hardness, and nourish Yin, ensuring efficacy. I have seen dysmenorrhea cases where prolonged blood deficiency transforms into dryness, forming hard masses outside the intestines and stomach within the collaterals. Ying Qi cannot circulate there, so they are firm and immovable, non-tender upon pressure. Ancient texts call this "Blood knotting forms Zheng (fixed mass)," characterized by immobility. Treatment should nourish dryness and nurture Ying, using clearing-moistening or warming-moistening methods based on cold/heat, combined with acrid-moistening and salty-softening herbs to gradually resolve them.
Another condition is Chang Tan (Intestinal Polyp/Mass). The *Neijing* states that Cold pathogen lodges outside the intestine, combats Wei Qi (Defensive Qi), adheres internally, causing flesh to grow, initially egg-sized, then enlarging like pregnancy, hard upon pressure but movable. Menstruation occurs regularly. This is disease of the adipose membrane outside the intestine, not entering the vessels. Another condition is Shi Xia (Stone Jia), arising in the Bao Zhong (uterus). The *Neijing* states Cold lodges in Zi Men (cervical os), blocking it, preventing expulsion of evil blood, which stays and enlarges daily, resembling pregnancy but hard as stone, with no menstruation. This is blood coagulation in the uterus. Another condition is Pi Ji (accumulated mass). Medical books say lateral rib-side accumulation is called Pi, hidden near the umbilicus, shaped like a hard string, triggered by labor and Cold, appearing with pain and hiding when painless. This is accumulation in the Jue Yin and Yang Ming meridians. These three conditions are treated with warming-moistening methods assisted by acrid-moistening methods. Warming-moistening and acrid-moistening herbs have Yang Qi quality and Yin substance, possessing the power to harmonize and dissolve凝滞 without the risk of drying and consuming fluids, using softness to overcome hardness—a fixed principle. Mr. Ju Tong said: The *Neijing* states that excessive Dryness causes Hernia in men and lower abdominal pain in women. This is Dryness extending to the Lower Jiao, combing the Blood level, forming hard knots. Regardless of gender, Hua Zheng Hui Sheng Dan (Transform Masses and Revive Life Pill) is indicated. If one does not know that Collateral diseases require gradual unblocking, or recklessly uses aggressive purgatives, one risks turning Jia into Gu (blood poisoning/toxin). Gu refers to Blood Gu, more common in women, a critical difficult-to-treat syndrome. Practitioners must prevent this. Hua Zheng Hui Sheng Dan treats excessive Dryness with Bitter-Warm assisted by Sweet-Acrid, using Bitter to purge. It is derived from Bie Jia Jian Wan (Turtle Shell Decoction for Reducing Masses) in *Jin Gui Yao Lue* and Hui Sheng Dan. For chronic hard knots, this formula is essential. Also, the *Nan Jing* states Ren Mai disease causes Seven Hernias in men and Jia Ju (masses) in women. This is Dryness in Lower Jiao not combing Blood, so pain/swelling is有形 (tangible) during attacks and无形 (intangible) when pain stops. One must not injure innocent Ying Blood, so Hua Zheng Dan is used. Elderly people with empty Eight Extraordinary Vessels should not take Hua Zheng Dan; Fu Heng Dan (Restore Prosperity Pill) is indicated instead. My comment: Hua Zheng Dan has too many aromatic drying herbs and should be reduced; Fu Heng Dan is appropriately warm-moistening and sweet-acrid.
Women's Sea of Blood is often deficient, Liver Yang often boils, making them prone to such syndromes. Ancients only distinguished Qi vs. Blood diseases, naming Accumulation and Jia, without detailing why Qi/Blood cause disease. Later scholars did not investigate, simply breaking Qi when seeing Qi issues and moving Blood when seeing Blood issues, using aromatics like Xiang Fu, Wu Yao, Hou Po, Qing Pi, Mu Xiang, Bing Lang to break Qi, believing "Qi is commander of Blood, Qi moves then Blood moves." When ineffective, they added blood-moving herbs like San Leng, E Zhu, Gan Qi, Yuan Hu, Su Mu, or even Ba Dou, Mang Xiao, Da Huang to break accumulations. This makes knots larger and harder, leading to emaciation, board-like abdomen, Gu syndrome, consumptive disease, tidal fever, epistaxis, cough, diarrhea, until death. This method has misled generations. Mr. Chun Shan said: "Qi is commander of Blood; Blood is the vessel for Qi." Where water is shallow, silt settles; where water is sufficient, rivers do not block. Where juice dries, things knot; where juice is sufficient, branches do not harden. Heaven covers Earth, inside and out are Water. Humans are bodies of flesh and blood, inside and out are Water. Formless Yang is based on Formative Yin. Blood movement relies on Qi movement; Qi movement relies on Blood movement because Blood carries Qi. In short, for Qi-caused disease, regulate Qi and Blood flows naturally; for Blood-caused disease, nourish Blood and Qi moves naturally; for Dryness/Dampness/Cold/Heat affecting Qi/Blood, treat the pathogen and Qi/Blood self-regulate. The *Neijing* says: "Treating disease must seek its root." This is crucial.
Reproduction involves two methods: regulating menstruation and preserving Essence. Ancient song says: Mountains need vegetation; humans need fertility. Women need regulated menstruation; men need sufficient Essence. Regulating menstruation was explained earlier. Preserving Essence requires detailed study. The *Neijing* says: Two spirits combine to form shape, born before the body, called Jing (Essence)—this is congenital original Essence. It also says: Grain enters, Qi fills, moist essence pours into bones, called Ye (Fluids)—this is acquired daily Essence. Congenital Essence is received at birth; Acquired Essence comes from Grain Qi, hence the character Jing contains Rice and Green. To preserve Essence, one needs not just medicine but diet regulation. Fried/spicy/drying foods generate Heat and should be avoided. Treatment depends on constitution. Qi deficiency: treat Spleen and Lung. Earth is Mother of Metal; Metal is Source of Water. Dietary essence relies on Spleen Qi distribution and Lung Qi irrigation. Tonifying Spleen/Lung Qi enriches the source of transformation, hence "Qi returns to Essence." Yin deficiency: treat Lung, Heart, Kidney. The *Neijing* says above the diaphragm/hum region are Parents (Lung and Heart); beside the 7th vertebra is Small Heart (Kidney). Lung, Heart, Kidney respiration connects; Minister Fire follows Lord Fire. Heart generates Essence; Heart damages Essence. Essence comes from Grain Qi (White color, base of five colors); Grain Qi goes to Heart, transforms to Red Blood via Lord Fire; Red Blood receives Metal Qi distribution, descends to Kidney to become Essence, returning to origin (White). Essence comes from Blood vessels, so "Heart generates Essence." Generating is hard; damaging is easy. Lord Fire moves, Minister Fire follows; latent floating Yang consumes more than it generates. Thus, Yin deficiency requires nourishing Lung/Heart/Kidney Yin to generate, and attracting Heart/Kidney Yang to prevent consumption. When Heart-Kidney Kan-Li balance is achieved, Lung-Spleen-Kidney Taiji is peaceful. True Yin/Yang deficiency: treat Spleen and Kidney. Benefit Fire to treat Earth's Mother; cultivate Earth to generate Water source—this is congenital/acquired Qi mutual generation. Use warm-moistening/sweet-moistening herbs; avoid rigid-drying mineral drugs. I have seen infertility cases where patients took warming-tonic formulas for Ming Men year-round, believing it tonifies Kidney Fire. But Fire in Water should be warm-moistening, not warm-drying. With inherent Yin deficiency, adding rigid-drying herbs causes headache, toothache, blindness, ulcers, paralysis, etc., due to this misconception. Even correct medicine only treats disease; plants cannot add Essence. Preserving Essence is self-controlled. Mei Cheng's *Seven Prompts* says: Carriages cause paralysis; secluded rooms cause cold/heat; beauty axes destroy nature; rich food rots intestines. Thus, preserving Essence requires few desires, moderate labor, calming Heart Fire so Minister Fire rests, protecting True Yin, adjusting temperature/diet to enrich source. This is the truth of non-medical preservation. Sufficient Essence leads to spirit return and likely male offspring. Ancient theories about odd/even days determining gender are fragmented. Men with superior Essence have more sons; Women with superior Tian Gui have more daughters (Qian creates Male, Kun creates Female). Male Essence arriving first births Male; Female Tian Gui arriving first births Female (Inner Yang/Outer Yin of Qian/Kun six children). Tian Gui is Woman's True Yin. Ma Yuantai said: Tian Gui is Yin Essence. Kidney is Water; Gui is Water. Generated from accumulated congenital Qi, thus Tian Gui is Yin Essence. Wang Taipu mistook menstruation for Tian Gui. *I Ching* says: Male/Female combine essence, ten thousand things arise. Both have essence at intercourse. Female essence arrives at 14, coinciding with menstruation, hence Chong Mai abundance and regular periods. Western science says: Uterus has 15-18 ova like quail eggs, wrapped in membrane, containing Yin Essence. At puberty, ova begin; at menopause, they cease. Intercourse ruptures ova, Yin/Yang essence combine for pregnancy. This matches Ma's view. Chickens lay finite eggs; once exhausted, no more. Similarly, obese women rarely conceive due to uterine damp-phlegm/fat obstruction, treated with Er Chen Tang and Er Zhu. Women with early/excessive sexual activity or post-hemorrhage rarely conceive, likely due to depleted ova. Thus, preserving Essence applies to women too.
After preserving Essence, protect the Fetus. Protection relies on Qi and Blood. The fetus is like Heaven covering Earth or Hen incubating Egg, nourished by Blood around, held by Qi, connected to Kidney via Bao Mai (Uterine Vessel). If Qi is too weak to hold, or Blood too weak to nourish, the fetus falls. Chao Yuanfang's theory of Twelve Meridians nourishing fetus via Five Elements/Seasons is unreliable. Meridians are one continuous Qi, not divided. Regarding Kidney connection: Waist is Kidney's residence; Kidney is root. Kidney deficiency loses suction power, causing miscarriage; thus, low back pain predicts miscarriage. Generally, 20-30% miscarriages are Qi deficiency; 60-70% are Blood deficiency. Miscarriages at 2-3 months are usually Yin deficiency with Heat scorching, like fish in dried pond. Treat by clearing/nourishing Kidney Yin; avoid rich/greasy/drying herbs. Ancient Huang Qin and Bai Zhu for stabilizing fetus are bitter-dry/acrid-dry, unsuitable for fetus; perhaps used for Spleen Damp-Heat in pregnant women, later mistaken as holy medicine. Wu Youke said Da Huang stabilizes fetus, referring to exterior pathogens transmitting to Stomach Fu; eliminating pathogen stabilizes fetus. Would one use it without excess syndrome? Ancient Yinzhu Jiu stabilized fetus by suppressing rebellion, clearing heat, harmonizing Qi/Blood. Using it for trauma-induced threatened abortion accelerates miscarriage. In short, if pathogen causes instability, eliminate pathogen to stabilize fetus ("If there is pathology, no injury"). If no pathogen, find root cause. If trauma, nourish Qi/Blood, mildly regulate Qi.
Prenatal miscellaneous diseases like Zi Xian (eclampsia), Zi Fan (restlessness), Zi Yun (vertigo), Zi Lin (dysuria), Zi Zhong (edema), Zi Xuan (distension), Zi Sou (cough) are mostly Yin deficiency transforming Dryness or Yang deficiency transforming Dampness. Adjust according to syndrome.
Pregnant women should exercise lightly to circulate Qi/Blood, avoiding dystocia. Ancient Daseng San contains pungent-drying/dissipating herbs; do not take. Mr. Ju Tong said: "World has no trouble, fools create it." Correct. For easy delivery, eat tofu skin with honey or Duck Soup/Pig Skin Soup to "float the boat with water." During labor, remain quiet. "Melon ripe, stem falls" is apt. *Daseng Bian* six words: Sleep, Endure Pain, Slow Delivery. Crucial. For fused pubic symphysis, Jiawei Danggui Tang (Dang Gui, Chuan Xiong, Xue Yu Tan, Zhi Gui Ban) is safe. Rabbit Brain Pill, Liying San are harsh; avoid. For dystocia lasting 2-3 days with exhausted fluids/blood/Qi/Blood, urgently use Bazhen Tang minus Fu Ling/Bai Zhu, add E Jiao, Gou Qi, Sha Yuan, Huang Qi, Shan Yao to tonify Qi/Blood. For extreme deficiency with coma/unconsciousness, decoct large amount of Bazhen ingredients slowly in room, inhale aroma to move Qi/Blood, wake patient, then feed soup. Verified method. For dead fetus, tongue is blue-dark, abdomen cold, chills, fetus decomposing. Use large dose blood-nourishing herbs, slight Rou Gui. If Qi deficiency, add Qi tonics. Do not rigidly use Pingwei San/Po Xiao to purge, damaging Qi/Blood. Old rhyme: Red face/blue tongue, mother lives/child dies; Blue face/red tongue, mother dies/child lives; Both blue, both die. Valid. Postpartum Qi/Blood greatly deficient; be cautious. Locally use Shenghua Tang (Dang Gui, Chuan Xiong, Zhi Cao, Pao Jiang, Tao Ren) or Pepper/Ai soup. Shenghua Tang moves blood/resolves stasis, suitable for Erzhen (lower abdominal mass) pain. Pepper dissipates True Yin; Ai warms/generates Wind; both contraindicated. Liver-deficient/blood-dry constitutions with rising Liver Yang should not take Shenghua Tang (pungent-warm-moving); some developed spasms/coma. Postpartum safest is Dang Gui, Dan Shen, Zhi Cao to harmonize blood, slight Tao Ren to guide residual stasis. Chuan Xiong is pungent-scattering; Pao Jiang is warm-drying; use sparingly. Houwu Baoyou Baosheng Tang creators unknown, harmful, strictly forbidden. Cases of Qi/Blood...