许学士云∶乡里有一妇人，数欠，无故悲泣不止。或谓之有祟，祈禳请祷备至，终不应
。余忽忆有一证云∶妇人脏躁，悲伤欲哭，象如神灵，数欠者，大枣汤。余急令治，药尽
剂而愈。古人识病制方，种种妙绝，如此试而后知。
治妇人脏躁，悲伤欲哭，象若神灵，数欠者，皆主之。
甘草（三两） 小麦（一升） 大枣（十枚）
上 咀，以水六升，煮取三升，去滓，分温三服。亦补脾气。《专治妇人方》，名甘草
汤。
乡先生程虎卿内人黄氏，妊娠四、五个月，遇昼则惨戚，悲伤泪下，数欠，如有所凭。
医与巫者兼治，皆无益。仆年十四，正在斋中习业，见说此证，而程省元惶惶无计。仆遂告
之管先生伯同，说记忆先人曾说，此一证名曰脏躁悲伤，非大枣汤不愈。虎卿借方看之甚喜
，对证笑而治，药一投而愈矣。
闻至灵者人，最重者命。人皆知命之所重，而不知养命之方，天年未终，疾病攻夺。
嗟乎！世无良医着述，则急难仓卒寻医，其舛误多矣。医之中唯产难为急，子母性命悬在片
时。 勤志方书，常思救疗，每览名医着述，皆志于心。且夫男女媾精，阴阳分气，就中女
弱，疾状颇多。盖其禀柔质，以为人有血脏，而抱育、妊娠之内，导理有常。至于饮食之间
，动静之际，尤多制忌以节性情，及乎既产，鲜保安者。盖是损触脏腑，伤动筋骨，将理稍
失，疾患便生。更值盲医，取次下药致其所苦，积渐悬危，日复一日，亟至于死，可不痛哉
！故《易》曰∶天地之大德曰生。则知在天地之间以生育为本，又岂因生产而反危人之命乎？
自惟摄理因循，药饵差谬，致其产妇不保安全。且妇人生产方二、三次，血气未衰，饮食易
进，但能节性，则无病生。纵或偶有微 ，不难医治。至于四、五次，迨乎七、八次，伤败
已深，血气衰微，子脏虚弱，秽败内滞，风邪外攻，若有病生，宜须审疗。医若不仔细，疾
便危殆，此医杀之理甚明矣。且世俗之家，妇人产后复乳其子，产既损气已甚，乳又伤血至
深，蠹命耗神，莫极于此。稍失常理，便合急医，或以家贫，不及浓赂医者，医者怠慢，须
臾困笃。吁！人之生产非小事也，而医者图财，侮而致死，此医杀之理又明矣。且夫产前产
后，血气未宁，一疾苟生，百疾同作。古人所以着方论于产乳者，正在此也。至若鲤鱼、阿
胶能治胎动；芎 、当归善疗胎痛。只如胎动、胎痛，非至理也。有因母疾而胎动者，有因
胎不坚固而自动者，痛亦如之。此略举大纲，盖须知医者之功也。降及地黄益血，生姜助气
，芍药止痛，黄 补虚。用之得门，其效如圣；用之失理，不如不医。乃知医人不可苟作。
以此疾，心常思着方以济危急，而学解不博，未能自信。所以偏采产术，志在广行。复见
昝殷《产宝》（昝，子感切）深入医门。乃大中岁相国白敏中伤兹妇人多患产难，询访名医，
思救人命，或人举殷。相国迎召问其产乳，殷乃撰方三卷，贽于相国，相国重其简要，命曰
《产宝》。此方虽存，得者甚少。 志在愈疾，常恨不家藏一本，故辄敢序之，盖欲开其众
听。凡五十二篇，三百七十一方，兼拾昝氏之遗作小论三篇，次于序末。庶几妊娠之家，自
得览斯，为家内明师尔。时丁巳岁秋八月序。
许学士说：同乡有一位妇人，经常打哈欠，无缘无故地悲伤哭泣不止。有人说是中了邪祟，于是祈祷祭祀、请神驱鬼的方法都用尽了，但始终没有效果。我突然想起有一种病症叫作：妇人脏躁（指内脏津液不足导致的精神不安），表现为悲伤想哭，神情恍惚像被神灵附体一样，且频繁打哈欠的，可以用大枣汤治疗。我急忙让人去抓药，药服完一剂后病就好了。古人识别病情和制定方剂，种种方法精妙绝伦，只有经过尝试后才能知晓其奥妙。
治疗妇人脏躁，出现悲伤想哭，神情恍惚像被神灵附体，且频繁打哈欠的症状，都适用此方。
甘草（三两） 小麦（一升） 大枣（十枚）
将药材切碎，用水六升，煮取三升药液，去掉药渣，分三次温服。此方也能补益脾气。《专治妇人方》中，将此方命名为甘草汤。
乡里的程虎卿先生的妻子黄氏，怀孕四五个月时，白天总是心情凄惨，悲伤流泪，频繁打哈欠，感觉好像有什么东西依附在身上。医生和巫师同时治疗，都没有益处。我当时十四岁，正在书房里读书学习，听说了这个病症，而程先生（时任省元，即解元）惊慌失措，毫无办法。我便告诉管伯同先生，说我记得先父曾说，这种病症名叫“脏躁悲伤”，不用大枣汤是治不好的。虎卿借来药方查看后非常高兴，对症施治，服药一次就好了。
妊娠期间的疾病既然已经阐明，接下来需要知道坐月子时的禁忌事项，所以接着叙述。
听说最灵通的是人，最珍贵的是生命。人们都知道生命的重要，却不知道保养生命的方法，导致在天年未尽之前就遭受疾病的侵袭掠夺。唉！世上如果没有良医著书立说，那么在紧急困难或仓促之间寻找医生时，错误就会很多。在各类医疗事务中，唯独分娩是最紧急的，母子性命悬于一旦之间。我勤奋研读医书，常常思考救治之道，每次看到名医的著作，都铭记在心。况且男女交合，阴阳之气分化，其中女性体质柔弱，疾病状况较多。大概是因为她们禀受阴柔之质，拥有血海（子宫），在孕育胎儿、妊娠期间，调理护理有常规法则。至于饮食起居、动静劳逸之间，尤其多有禁忌以节制性情，等到产后，很少能保持安泰的。这是因为损伤了脏腑，伤动了筋骨，如果护理稍有失当，疾病就会产生。再加上遇到庸医，随意下药，加重了病人的痛苦，积渐成疾，日益危险，最终导致死亡，这难道不令人痛心吗！所以《易经》说：天地最伟大的德行就是生育。由此可知，在天地之间，以生育为根本，又怎么会因为生产反而危害人的生命呢？
自我反思，由于调理护理因循守旧，药物使用出现差错，导致产妇不能保全安全。而且妇女生产两三次，气血尚未衰弱，饮食容易进补，只要能够节制性情，就不会生病。纵然偶尔有些小毛病，也不难医治。至于生产四五次，甚至七八次，身体损伤已经很深，气血衰微，子宫虚弱，污秽败血内滞，风邪外侵，如果有病产生，必须仔细诊治。医生如果不仔细，病情就会危殆，这是医生杀人（误治致死）的道理非常明显了。况且世俗家庭中，妇女产后又哺乳婴儿，生产已经极大地耗损了气，哺乳又深深地伤害了血，损害性命、消耗精神，没有比这更严重的了。稍微违背常理，就应该立即就医，或者因为家贫，来不及重金贿赂医生，医生怠慢疏忽，片刻之间病情就恶化危急。唉！妇女的生产不是小事，而医生贪图钱财，轻慢对待导致死亡，这也是医生杀人的道理非常明显了。况且产前产后，气血未定，一种疾病如果产生，百种疾病可能并发。古人之所以在产乳方面撰写方论，正是基于这一点。至于鲤鱼、阿胶能治疗胎动不安；川芎、当归善于治疗胎痛。仅仅像胎动、胎痛，并非至理。有的因为母亲有病而导致胎动，有的因为胎儿不坚固而自动胎动，疼痛也是如此。这里只是略举大纲，大概需要明白医生的功劳所在。后来发展出地黄补血，生姜助气，芍药止痛，黄芪补气。使用得当，效果如神；使用不合道理，不如不治疗。因此知道行医不可草率从事。因为这种病患众多，心中常想着用方剂来救助危急，而自己学识见解不够广博，未能完全自信。所以特意采集产科技术，志在广泛推行。又见到昝殷的《产宝》（昝，音子感切）深入医学门径。当时大中年间，宰相白敏中感叹妇女多患难产，咨询访问名医，想要拯救人命，有人推荐昝殷。宰相迎接并召见询问关于产乳之事，昝殷于是撰写了三卷药方，献给宰相，宰相看重其内容简要，命名为《产宝》。这个方书虽然存在，但得到的人很少。我志在治愈疾病，常遗憾家中没有收藏一本，所以冒昧地为它作序，大概是希望开启众人的听闻。全书共五十二篇，三百七十一首方剂，兼收昝氏遗留的小论三篇，附在序言末尾。希望妊娠的家庭，自己能够阅览此书，成为家中的明师。时在丁巳年秋八月作序。
Xu Xueshi (Academician Xu) said: "In my hometown, there was a woman who frequently yawned and wept sorrowfully without any apparent reason. Some claimed she was possessed by evil spirits, so prayers, exorcisms, and various rituals were performed exhaustively, but to no avail. I suddenly recalled a condition known as Zangzao (Visceral Agitation, characterized by emotional instability due to deficiency of viscera fluids), which presents with sorrowful weeping, a demeanor resembling spiritual possession, and frequent yawning; this is treated with Dazao Tang (Jujube Decoction). I urgently ordered the preparation of the medicine, and after one dose was consumed, she recovered. The ancients' ability to identify diseases and formulate prescriptions was extraordinarily profound; only through trial can its subtleties be understood."
This prescription is indicated for women suffering from Zangzao (Visceral Agitation), presenting with sorrowful weeping, a demeanor resembling spiritual possession, and frequent yawning.
Gancao (Radix Glycyrrhizae Preparata, 3 liang) Xiaomai (Frumentum Vulgare, 1 sheng) Dazao (Fructus Jujubae, 10 pieces)
Crush the herbs, add 6 sheng of water, decoct to obtain 3 sheng of liquid, remove the dregs, and divide into three warm doses. This formula also tonifies Pi Qi (Spleen Qi). In *Zhuanzhi Furen Fang* (Specialized Formulas for Women's Diseases), it is named Gancao Tang (Licorice Decoction).
The wife of Mr. Cheng Huqing, a respected elder in the village, at four or five months of pregnancy, felt despondent during the day, wept sorrowfully, yawned frequently, and felt as if possessed by something. Both physicians and shamans treated her, but to no benefit. I was fourteen years old, studying in the academy, when I heard of this case. Mr. Cheng, having passed the provincial examination (Shengyuan), was anxious and helpless. I informed Mr. Guan Botong, recalling that my late father had mentioned this condition is called 'Zangzao Sorrow,' and cannot be cured without Dazao Tang (Jujube Decoction). Mr. Huqing borrowed the prescription, was delighted, administered it according to the syndrome, and recovered after just one dose.
Having clarified diseases during pregnancy, one must next understand the taboos and precautions during the confinement period (Zuo Yuezi); thus, this follows.
It is heard that humans are the most spiritual beings, and life is the most precious thing. Everyone knows the value of life, yet few know the methods to nurture it, leading to disease attacking and depleting one before their natural lifespan ends. Alas! If there were no good physicians writing medical texts, errors would be frequent when seeking help in emergencies or sudden crises. Among medical matters, childbirth is the most urgent, with the lives of mother and child hanging in the balance. I have diligently studied medical books, constantly contemplating remedies, and memorizing the works of famous physicians. Moreover, when male and female essence unite, Yin and Yang energies separate; women, being of weaker constitution, suffer from many conditions. Generally, possessing a soft nature and a Blood Viscera (Uterus/Womb), they require specific care during conception, gestation, and pregnancy regarding diet, movement, and rest, often observing taboos to regulate emotions. After delivery, few remain secure, as the process damages the Zang-Fu organs and injures sinews and bones. Slight negligence in postpartum care leads to illness. Worse still, encountering incompetent physicians who prescribe indiscriminately exacerbates suffering, gradually leading to critical danger and death. Is this not painful? Thus, the *I Ching* states: "The greatest virtue of Heaven and Earth is generation." Knowing that reproduction is fundamental to existence, how could childbirth endanger life? Reflecting on my own practice, I realize that following routine management and making errors in medication have led to unsafe outcomes for parturient women. A woman delivering two or three times has not yet depleted her Qi and Blood; diet is easily assimilated, and if she regulates her temperament, illness rarely occurs. Even minor issues are easy to treat. However, after four or five deliveries, or even seven or eight, the body is deeply damaged, Qi and Blood are weak, the Zi Zang (Uterus) is deficient, foul blood stagnates internally, and Wind pathogens attack externally. If illness arises, careful diagnosis is essential. If a physician is not meticulous, the condition becomes critical; this is the clear logic of 'physician-induced death' (mismanagement leading to death). Furthermore, in secular families, women nurse infants immediately after birth. Childbirth severely depletes Qi, and lactation deeply injures Blood, draining life force and spirit more than almost anything else. Deviating slightly from proper conduct requires immediate medical attention. Due to poverty, families may not afford generous fees for doctors, leading to physician negligence and rapid deterioration. Alas! Childbirth is no trivial matter. Yet, some physicians, motivated by greed, act with contempt, causing death; this again illustrates the logic of physician-induced death. Before and after delivery, Qi and Blood are unsettled; if one disease arises, many may follow. This is why the ancients wrote formulas and discussions on obstetrics. For instance, Liyu (Carp) and Ejiao (Donkey-hide Gelatin) treat Tai Dong (Fetal Restlessness); Xiongqiong (Ligusticum Chuanxiong) and Danggui (Angelica Sinensis) treat Tai Tong (Fetal Pain). However, attributing Tai Dong or Tai Tong solely to these causes is not comprehensive. Fetal restlessness may stem from maternal illness or fetal instability itself; pain is similar. This outlines the general principles, emphasizing the importance of medical expertise. Later developments include Dihuang (Rehmannia Glutinosa) for nourishing Blood, Shengjiang (Zingiberis Rhizoma Recens) for assisting Qi, Shaoyao (Paeoniae Radix Alba/Rubra) for relieving pain, and Huangqi (Astragali Radix) for tonifying Deficiency. Used correctly, their efficacy is miraculous; used incorrectly, it is better not to treat. Thus, one must not practice medicine casually. Given the prevalence of such ailments, I constantly consider using formulas to aid in emergencies, though my learning is not extensive enough for full confidence. Therefore, I have specifically collected obstetric techniques with the aim of widespread dissemination. I also encountered Zan Yin's *Chanbao* (Treasure of Obstetrics, 'Zan' pronounced 'Zigan'), which delves deeply into medical knowledge. During the Dazhong era, Chancellor Bai Minzhong lamented that many women suffered from difficult labor, consulted famous physicians to save lives, and was recommended Zan Yin. The Chancellor summoned him to inquire about obstetrics. Zan Yin then compiled three volumes of prescriptions and presented them to the Chancellor, who valued their conciseness and titled the work *Chanbao*. Although this text exists, few possess it. Eager to cure diseases, I regretted not having a copy at home, so I ventured to write this preface, hoping to open the ears of the multitude. It contains fifty-two chapters and three hundred and seventy-one prescriptions, plus three short essays by Zan Yin appended at the end. May families with pregnant women find this book useful, serving as a knowledgeable teacher within the household. Preface written in the eighth month of autumn in the Ding Si year.