《济生产经》曰∶胎前之病，其脉贵实，产后之病，其脉贵虚。胎前则顺气安胎，产后则扶虚消瘀，此其
要也。
《脉要》曰∶欲产之脉，必见离经，或沉细而滑，夜半觉痛，来朝日中必娩。新产之脉，缓滑为吉。若实
大弦急，近乎无胃，凶危之候。或寸口涩疾不调，恶证之见。唯宜沉细附骨不绝，虽剧无恙。
潘硕甫曰∶临产气血动荡，胎胞迸裂，与常经离异，必有水先下，俗谓之胞浆，养胎之液也，水下则胞裂
而产。及已产，气血两虚，脉宜缓滑。缓则舒徐，不因气夺而急促。滑则流利，不因血去而枯涩，均吉兆也。
若实大弦牢，非产后气血两虚所宜。实为邪实，大为邪进，弦为阴敛，宣布不能。牢为坚着，皆相逆之脉也。
慎斋按∶以上三条，序新产之脉，有吉凶之别也。《妇人良方》自临产将息一条至此，序难产催生用药。
立斋云∶产难既明，须知产后疾病。因遵《良方》之法，序产后诸证于下。
《大全》曰∶凡产毕，饮热童便一盏。不得便卧，宜闭目而坐。须臾上床，宜仰坐，不宜侧坐。宜竖膝，
不宜伸足。高倚床头，浓铺 褥，遮围四壁，使无孔隙，免致贼风。以醋涂鼻，或用醋炭，更烧漆器。频以手
从心 至脐下，以防血晕血逆，如此三日。不问腹痛不痛，以童便和酒，温服五七次。酒虽行血，亦不可多。
恐引血入四肢，能令血晕。宜频食白粥，渐食羊肉、猪蹄少许。仍慎言语七情寒暑，梳头洗足，以百日为度。
若气血素弱者，不计月日，否则患手足腰腿酸痛等证，名曰蓐劳，最难治疗。初产时，不可
问是男是女，恐因言语而泄气，或以爱憎而动气，皆能致病。不可独宿，恐致虚惊。不可刮舌，恐伤心气。不
可刷齿，恐致血逆。须气血平复，方可治事。犯时微若秋毫，成病重如山岳，可不戒哉。
慎斋按∶以上一条，序新产下调理之法。古人垂戒周详，后人守此调护，安有产后诸疾。此在人事宜慎，
非医者所有事也。
《济生产经》说：妊娠期间的疾病，脉象以实大为贵；产后的疾病，脉象以虚缓为贵。妊娠期应当顺气安胎，产后则应当扶助正气、消除瘀血，这是治疗的要点。
《脉要》说：将要分娩时的脉象，必然出现“离经”之脉（指脉象与平时不同，如浮大或滑数），或者呈现沉细而滑的脉象。如果在半夜感到腹痛，到第二天中午必定分娩。刚生产完的脉象，以缓滑为吉利。如果脉象实大、弦急，接近于没有胃气的脉象，是凶险危重的征候。如果寸口脉涩疾且不调，则是恶露异常等坏证的表现。只有脉象沉细、按之至骨而不绝，即使病情严重也无妨。
潘硕甫说：临产时气血动荡，胎胞破裂，与平时的经脉运行规律相异，必然有羊水先流出，俗称“胞浆”，这是滋养胎儿的液体，羊水流出后胎胞破裂从而分娩。等到已经生产完毕，气血两虚，脉象宜见缓滑。缓脉表示从容和缓，不因气虚被夺而显得急促；滑脉表示流利，不因血液流失而变得枯涩，这都是吉利的征兆。如果脉象实大、弦牢，就不符合产后气血两虚的情况。实脉代表邪气盛实，大脉代表邪气进展，弦脉代表阴气收敛、阳气宣发受阻，牢脉代表坚着不移，这些都是与产后生理状态相逆的脉象。
慎斋按语：以上三条，叙述了新生产后脉象的吉凶区别。《妇人良方》从临产调息这一条到这里，叙述了难产及催生用药的方法。薛立斋说：既然明确了难产的处理，就必须了解产后的疾病。因此遵循《妇人良方》的方法，在下面叙述产后各种证候。
《大全》说：凡是分娩结束后，喝一盏热童便（童子尿）。不能立即躺下，应该闭目静坐。过了一会儿上床，应当仰卧坐着，不宜侧身坐。应当竖起膝盖，不宜伸直双腿。高高倚靠在床头，厚铺褥子，遮挡四周墙壁，使没有缝隙，以免贼风（外界风寒邪气）侵入。用醋涂在鼻子上，或者使用醋炭，再焚烧漆器。频繁用手从心口向下推至脐下，以防血晕和血逆，这样做三天。不管是否腹痛，都用童便调和酒，温服五到七次。酒虽然能行血，但也不可多喝。恐怕引血进入四肢，会导致血晕。应当经常食用白粥，逐渐少量食用羊肉、猪蹄。仍然要谨慎言语、情志、寒暑变化，梳头洗脚，以一百天为期限。如果平素气血虚弱的人，不论月份天数，都要注意调养，否则会出现手足腰腿酸痛等症状，名叫“蓐劳”，最难治疗。刚开始生产时，不要询问是男孩还是女孩，恐怕因为言语而耗泄元气，或者因为喜爱或厌恶而动怒生气，都能导致疾病。不可独自住宿，恐怕导致虚惊。不可刮舌苔，恐怕损伤心气。不可刷牙，恐怕导致血逆。必须等到气血平复之后，才可以处理事务。触犯这些禁忌时，起初微小得像秋毫一样，但形成疾病后就重如山岳，能不警惕吗？
慎斋按语：以上一条，叙述了新生儿产后的调理方法。古人告诫详尽周到，后人遵守这些调护措施，怎么还会有产后各种疾病呢？这在于人事方面应当谨慎，不是医生所能完全掌控的事情。
The *Ji Sheng Chan Jing* (Classic of Midwifery and Childbirth) states: For diseases during pregnancy, the pulse should be robust; for diseases after childbirth, the pulse should be deficient. During pregnancy, one should regulate Qi to calm the fetus; after childbirth, one should support deficiency and resolve stasis. This is the essence.
The *Mai Yao* (Essentials of Pulse Diagnosis) states: The pulse before delivery must show a "Li Jing" pulse (a pulse distinct from the usual pattern, often floating, large, or slippery), or it may appear deep, fine, and slippery. If pain is felt at midnight, delivery will surely occur by noon the next day. For the pulse immediately after childbirth, a slow and slippery quality is auspicious. If the pulse is full, large, wiry, or rapid, it approaches a pulse devoid of Stomach Qi, which is an ominous and dangerous sign. If the Cun Kou (inch position) pulse is choppy, rapid, and irregular, it indicates adverse complications. Only if the pulse is deep, fine, and unbroken when pressed to the bone is there no harm, even if the condition is severe.
Pan Shuofu stated: At the time of labor, Qi and Blood are in turmoil, the fetal sac ruptures, deviating from normal meridian patterns. There must be a prior discharge of amniotic fluid, commonly called "Bao Jiang" (placental membrane fluid), which nourishes the fetus. Once this fluid is discharged, the sac ruptures, leading to delivery. After delivery, both Qi and Blood are deficient; the pulse should be slow and slippery. A slow pulse indicates relaxation and ease, not hurried due to Qi depletion. A slippery pulse indicates smoothness, not withered or rough due to blood loss. Both are auspicious signs. If the pulse is full, large, wiry, or firm, it is unsuitable for the postpartum state of Qi and Blood deficiency. A full pulse signifies excess pathogenic factors; a large pulse indicates advancing pathogens; a wiry pulse signifies Yin constriction and impaired Yang dissemination; a firm pulse signifies rigidity. All these are contrary pulses.
Shen Zhai commented: The above three passages describe the auspicious and inauspicious distinctions in postpartum pulses. The *Fu Ren Liang Fang* (Good Prescriptions for Women) covers difficult labor and催产 (labor-inducing) medications up to this point. Xue Lizhai said: Having clarified difficult labor, one must understand postpartum diseases. Therefore, following the method of the *Liang Fang*, various postpartum syndromes are described below.
The *Da Quan* states: Upon completion of delivery, drink one cup of hot Tong Bian (child's urine). One must not lie down immediately but should sit with eyes closed. After a short while, get into bed; one should sit upright on the back, not on the side. Knees should be bent upward, legs not extended. Lean high against the headboard, place thick mattresses, and surround the four walls to eliminate gaps, preventing Zei Feng (thief wind/exogenous cold-wind pathogens) from entering. Apply vinegar to the nose, use vinegar charcoal, or burn lacquerware. Frequently push the hand from the heart region down to below the umbilicus to prevent Xue Yun (blood syncope) and Xue Ni (rebellious blood flow). Do this for three days. Regardless of abdominal pain, take Tong Bian mixed with wine, warmed, five to seven times. Although wine promotes blood circulation, it should not be consumed in excess, lest it draw blood into the four limbs and cause syncope. Frequently consume white rice porridge, gradually adding small amounts of mutton and pig trotters. Still, be cautious regarding speech, emotions, cold/heat changes, combing hair, and washing feet, lasting for one hundred days. If one is constitutionally weak in Qi and Blood, regardless of the number of months, care must be taken; otherwise, symptoms such as soreness and pain in the hands, feet, waist, and legs may occur, named Ru Lao (postpartum consumptive disease), which is extremely difficult to treat. At the time of initial delivery, do not ask whether the baby is male or female, lest speech deplete Qi, or love/hatred stir anger, both of which can cause disease. Do not sleep alone, lest it induce empty fright. Do not scrape the tongue coating, lest it damage Heart Qi. Do not brush teeth, lest it cause rebellious blood flow. Only when Qi and Blood have stabilized may one attend to affairs. Violating these taboos initially seems as slight as an autumn hair, but resulting illness becomes heavy as a mountain. Can one not be vigilant?
Shen Zhai commented: The above passage describes methods for regulating the postpartum period. The ancients' warnings were detailed and thorough. If later generations adhere to these care measures, how could postpartum diseases arise? This lies in human prudence, not solely in the physician's domain.