广济疗落胎方。
栝蒌（四两） 桂心（五两） 牛膝（三两） 瞿麦（二两）
上四味切，以水七升煎，取二升三合，去滓，分三服，服别如人行八九里进之，无忌。
又方
取牛膝六七茎，绵缠捶头令碎，深纳至子宫头。忌生葱猪牛肉。（并出第三卷中）
短剧疗羸人欲去胎方。
甘草（炙） 干姜 人参 芎 生姜 桂心 蟹爪 黄芩（各一两）
上八味切，以水七升，煮取二升，分三服。忌海藻菘菜生葱。（出第七卷中）
千金欲去胎方。
大曲五升，清酒一升煮三沸，去滓，令尽，分五服，当宿勿食，旦再服，其子如糜，令
母肥盛无疾苦。千金不传。（出第三卷中）
崔氏夫人生寿夭，虽有定分，中间枉横，岂能全免，若调摄会理，或可致长生，若将护
乖方，乃胎乳伤促，且中人之性，识异弘远，言及产育，情多鄙之，都未知此道幽深，博施
处广，仆寨帷之暇，颇敦经史，逮乎药术，弥复关怀，今历选群方，兼申短思，苟非切要，
讵能载录，晚述职孤城，空庄四绝，寻医访道，理阙多疑，岂得坐而相守，以俟其毙，此书
所记，故录于此，盖拟备诸私室，未敢贻厥将来，必有以为要，亦所不隐也，余因披阅峦公
调气方中，见峦公北平阳道庆者，其一妹二女，并皆产死，有儿妇临月，情用忧虑，入山寻
余，请觅滑胎方，余报言少来多游山林，未经料理此事，然当为思量，或应可解，庆停一宿，
余辄忆想畜生之类，缘何不闻有产死者，淫女偷生，贱婢独产，亦未闻有产死者，此当由无
人逼佐，得尽其分理耳，其产死者，多是富贵家，聚居女妇辈，当由儿始转时觉痛，便相告
报，旁人扰扰，令其惊怖，惊怖蓄结，生理不和，和气一乱，痛切唯甚，旁人见其痛甚，便
谓至时，或有约髻者，或有力腹者，或有冷水 面者，努力强推，儿便暴出，蓄聚之气，一
时奔下不止，便致晕厥，更非它缘，至，且以此意语庆，庆领受无所闻，然犹苦见邀向家，
乃更与相随，停其家十余日，日晡时见报云，儿妇腹痛，似是产候，余便教屏除床案，遍一
房地，布草三四处，悬绳系木作衡，度高下，令得蹲当腋，得凭当衡，下敷慢毡，恐儿落草
误伤之，如此布置讫，令产者入位，语之坐卧任意，为其说方法，各有分理，顺之则全，逆
之则死，安心气，勿怖强，此产亦解人语，语讫闭户，户外安床，余共庆坐，不令一人得入，
时时隔户问之何似，答言小痛可忍，至一更，令烂煮自死牝鸡，取汁作粳米粥，粥熟，急手
搅，使浑浑适寒温，劝令食三升许，至五更将末，便自产，闻儿啼声，始听人入，产者自若，
安稳不异，云小小痛来，便放体长吐气，痛即止，盖任分和气之效也，庆问何故须食鸡肉汁
粥，答云，牝鸡性滑而濡，庶使气滑故耳，问何不与肉，答云，气将下，恐肉不猝消为妨，
问何故与粥，答云，若饥则气上，气下则速产，理不欲令气上故耳，庆以此为产术之妙，所
传之处，无不安也，故知峦公隐思，妙符神理，然则日游反支之类，复何豫哉，但以妇人怯
弱，临产惊遽，若不导以诸法，多恐志气不安，所以简诸家方法，备题如下，其间取舍，各
任量裁，凡妇人产难，必须先简此书，推所投月日知犯忌，各须豫慎，不得犯之，其次应须
帐幕皮醋藏衣等物之类，并早经营，入月即须使足，若不豫备，临急用逮事必致阙，唯旧经
事者，始达此言，豫备不虞，古之善教也。
又凡产者，虽是秽恶，然将痛之时，及未产已产，皆不得令死丧污秽家人来视之，必产
难，若已产者则伤子。
又凡产法，唯须熟忍，不得逼迫，要须儿痛欲出，然后抱腰，旁人不得惊扰，浪作情势，
但此事峦公法中已经商略，无用师巫妄述，已能横相牵挽，失其本性，今故重述，特宜防也。
《广济方》治疗堕胎的方剂。
栝蒌（四两） 桂心（五两） 牛膝（三两） 瞿麦（二两）
以上四味药切碎，用水七升煎煮，取药液二升三合，滤去药渣，分三次服用。每次服药间隔相当于人行走八九里的时间即可，饮食起居无禁忌。
又一方
取牛膝六七茎，用绵布缠绕并捶打头部使其破碎，深入阴道直至子宫口处。忌食生葱、猪肉、牛肉。（均出自第三卷）
《短剧方》治疗体弱之人欲去除胎儿的方剂。
甘草（炙） 干姜 人参 川芎 生姜 桂心 蟹爪 黄芩（各一两）
以上八味药切碎，用水七升，煎煮取药液二升，分三次服用。忌食海藻、白菜、生葱。（出自第七卷）
《千金方》欲去除胎儿的方剂。
大曲五升，清酒一升，共同煮沸三次，滤去药渣，令患者全部服下。前一晚不要进食，早晨再服一次，胎儿便会如粥糜般排出，使母亲身体肥壮且无疾苦。此方《千金方》未予传承。（出自第三卷）
崔氏认为，妇女生育子女寿命长短虽有定数，但中间的横死夭折，怎能完全避免？若能调养摄生合乎道理，或许可以致于长生；若将护失当违背常理，则会导致胎产损伤而缩短寿命。况且中等资质的人，见识差异巨大，谈及生育之事，情态多显鄙陋，全然不知此道幽深微妙，广施博采。我在帷幕闲暇之余，颇研读经史，至于医药之术，更是关怀备至。如今遍选各方，兼抒浅见，若非切要之处，岂能收录？晚年任职于孤城，空守四方隔绝之地，寻医问道，理论缺失多有疑惑，岂能坐视等待其死亡？此书所记，故录于此，大概是为了防备私室之用，不敢流传给将来之人，若有人认为是紧要之法，我也绝不隐瞒。
我因翻阅峦公调气方时，见到峦公北平阳道庆，他有一个妹妹和两个女儿，都因生产而死。他的儿媳临产时，心中忧虑，入山寻找我，请求寻找滑胎方。我回答说年少时多游历山林，未曾料理此事，但应当为之思量，或许可以解决。阳道庆停留了一宿，我便想起畜生之类，为何没听说有生产死亡的？淫乱之女偷生，卑贱婢女独自生产，也未听说有生产死亡的。这大概是因为没有人逼迫协助，得以尽其自然生理之理罢了。那些生产死亡的，多是富贵人家，聚居的女眷们，大概因为胎儿刚开始转动时感到疼痛，便互相告知报告，旁人嘈杂扰攘，令其惊恐怖畏。惊恐郁结，生理不和，和气一旦紊乱，痛苦切肤。旁人见其痛苦剧烈，便谓是到时辰了，有的挽髻，有的用力按腹，有的用冷水泼面，努力强推，胎儿便暴出。蓄聚之气一时奔下不止，便导致晕厥，更非其他缘故所致。我将此意告诉阳道庆，他领受却未听闻过这些道理，但仍苦苦邀请我去他家。于是我又随同前往，在他家停留十余日。傍晚时分听说儿媳腹痛，似是产候，我便教人撤除床案，铺满整个房地，铺设草垫三四处，悬挂绳索系在木头上做成横梁，调节高低，使其蹲下时腋下刚好抵住横梁，得以凭靠。下方铺设慢毡，恐怕胎儿落地误伤。如此布置完毕后，让产妇进入位置，告诉她坐卧随意，为她解说方法，各有分理，顺之则保全，逆之则死亡。安心气，勿恐惧勉强。这分娩也通人性，说完后关上门，门外安放床铺，我与阳道庆坐着，不让一人进入，时时隔门询问情况如何。回答说是小痛可忍。到了初更，让人烂煮自死的母鸡，取汁做粳米粥。粥熟后，急手搅拌，使其浑厚适寒温，劝她吃大约三升。到了五更将尽时，便自然生产，听到婴儿啼哭声，才允许人进入。生产者神态自若，安稳无异，说小小痛来时，便放松身体长吐气，痛即停止，这是顺应分理和气的效果啊。阳道庆问为何须食鸡肉汁粥，回答说，母鸡性滑而濡湿，希望使气滑顺的缘故。问为何不给肉，回答说，气将下行，恐怕肉不能迅速消化成为妨碍。问为何给粥，回答说，若饥饿则气上逆，气下行则速产，道理上不希望令气上逆的缘故。阳道庆认为这是产术的妙处，所传授的地方，没有不安稳的。因此知道峦公隐微的思考，妙合神理，那么日常游历反支之类，又有什么关系呢？只是由于妇人怯弱，临产惊遽，若不导以诸法，多恐志气不安，所以简选各家方法，详细题写如下，其中的取舍，各自衡量裁断。凡妇人难产，必须先简阅此书，推算所投月份日期知犯忌讳，各自必须预先谨慎，不得触犯。其次应需帐幕皮醋藏衣等物之类，并早经营准备，入月即须使用充足。若不预备，临急用逮事必致缺失，只有旧有经验者，才通达此言，预备不虞，是古代良好的教诲。
又凡是生产，虽然是秽恶之事，然而将痛之时，以及未产已产，都不得让死丧污秽家人来探视，必定导致产难。若已产者则会伤害婴儿。
又凡是产法，只需熟忍，不得逼迫，一定要等胎儿痛欲出时，然后抱腰，旁人不得惊扰，浪作情势。但此事峦公法中已经商略，无用师巫妄述，已经能横相牵挽，失其本性，今故重述，特宜防也。
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.