子和通经散 （见《古方八阵·攻阵》）治妇人气逆血闭。
陈皮（去白） 当归（各一两） 甘遂（以面包，勿令透水，煮百余滚，取出用冷水浸过，去面焙干一两）
上为细末，每服三钱，温汤调下，临卧服。
《平人气象论》曰∶“妇人手少阴动甚者，任子也。”
《阴阳别论》曰∶“阴搏阳别，谓之有子。”
《腹中论》曰∶“何以知怀子之且生也？曰∶身有病而无邪脉也。”
《脉经》曰∶“尺中之脉，按之不绝，法妊娠也。”
滑伯仁曰∶“三部脉浮沉正等，无他病而不月者，妊也。”
凡妇人怀孕者，其血留气聚，胞宫内实，故脉必滑数倍常，此当然也。然有中年受胎，及血气羸弱之妇，
则脉见细小不数者亦有之。但于微弱之中，亦必有隐隐滑动之象。此正阴搏阳别之谓，是即妊娠之脉，有可辨也。
又胎孕之脉数，劳损之脉亦数，大有相似。然损脉之数，多兼弦涩，胎孕之数，必兼和滑，此当于几微中
辨其邪气、胃气之异，而再审以证，自有显然可见者。
凡辨男女之法，自古及今，无不以阴阳二字为纲领。然言多矛盾，悉属疑似。兹余以坎离之象定之，庶
得其要。盖坎为天一之卦，坎中满，阳在内也。离为地二之卦，离中虚，阴在内也。得坎象者为男，得离象者
为女。所以男脉多沉实，沉实者中满之象。女脉多浮虚，浮虚者中虚之象。无论人之老少强弱，脉之部位大
小，但因象察象，无不如响之应。然尤于两尺为最也，足称捷法。
《脉诀》云∶“欲产之妇脉离经，沉细而滑也。同名夜半觉痛应分旦，来日日午定知生。”
质疑∶谓离经之脉，即歇至者是也。
《启蒙》曰∶“欲产之妇脉离经，离经之脉认分明，其来大小不调匀，或如雀啄屋漏应，腰疼腹
痛眼生花，产在须臾却非病。”
子和通经散（出自《古方八阵·攻阵》），用于治疗妇女气机逆乱、经血闭阻之证。
陈皮（去除白色内层）一两，当归一两，甘遂（用面粉包裹，注意不要让水渗透进去，煮一百多次后取出，用冷水浸泡，去掉面粉并焙干，用量为一两）。
将上述药材研成细末，每次服用三钱，用温开水调服，临睡前服用。
《素问·平人气象论》说：“妇女手少阴心经脉搏动明显增强，是怀孕的征象。”
《素问·阴阳别论》说：“尺部阴脉搏动有力，与阳脉有别，称为怀孕。”
《素问·腹中论》说：“如何知道孕妇即将分娩？回答说：身体虽有不适症状，但脉象没有邪气干扰（即脉象平和）。”
《脉经》说：“尺部脉象按之不绝，这是妊娠的脉法特征。”
滑伯仁说：“寸关尺三部脉浮沉力度相当，没有其他疾病而停经的，是怀孕。”
大凡妇女怀孕，血液汇聚、气机聚集于胞宫，导致胞宫内部充实，所以脉象必然比平常滑数加倍，这是自然规律。然而也有中年受孕，以及气血虚弱的妇女，脉象表现为细小而不数的情况。但在微弱之中，也必定有隐隐约约的滑动之象。这正是所谓“阴搏阳别”的意思，这就是可以辨别出的妊娠脉象。
另外，胎孕的脉象数，劳损的脉象也数，两者大有相似之处。但是劳损脉的数，多兼见弦涩；胎孕脉的数，必兼见和滑，这应当在细微之处辨别邪气与胃气的差异，再结合症状进行审查，自然会有明显的区别。
大凡辨别胎儿性别的法则，从古至今，无不以阴阳二字为纲领。然而说法多有矛盾，都属于似是而非。现在我用坎卦和离卦的形象来判定，希望能得其要领。盖坎卦是天一之卦，坎卦中间是实线，象征阳气在内。离卦是地二之卦，离卦中间是虚线，象征阴气在内。得到坎卦形象的是男孩，得到离卦形象的是女孩。所以男胎的脉象多沉实，沉实就是中间充实的形象；女胎的脉象多浮虚，浮虚就是中间空虚的形象。无论人的老少强弱，脉的部位大小，只要根据形象观察形象，没有不灵验如响应的。尤其在两尺部脉最为准确，堪称快捷之法。
《脉诀》说：“将要生产的妇女脉象离经，脉象沉细而滑。如果是在半夜感觉到疼痛，应在天亮时生产；如果是白天感到疼痛，应在日午时分确定生产。”
质疑者认为：所谓离经之脉，就是脉律不齐、时有歇止的脉象。
《医学启蒙》说：“将要生产的妇女脉象离经，离经之脉要辨认分明，其脉来大小不调匀，或者像雀啄食、屋漏滴水那样节律异常，伴有腰痛、腹痛、眼花等症状，生产就在顷刻之间，但这并非病态。”
Tongjing San (Unblocking Menses Powder) by He Hanzhong (cited from *Gu Fang Ba Zhen · Gong Zhen*), treats women with qi rebellion and blood amenorrhea.
Chenpi (Citri Reticulatae Pericarpium, peeled of the white pith), Danggui (Angelicae Sinensis Radix), each 1 liang; Gansui (Kansui Root) is wrapped in flour, ensuring water does not penetrate, boiled for over a hundred cycles, then removed, soaked in cold water, the flour washed off, and dried by roasting (dose: 1 liang).
Grind the above into a fine powder. Take 3 qian per dose, mixed with warm water, taken before retiring to bed.
The *Ping Ren Qi Xiang Lun* (Treatise on the Pulse Manifestations of Healthy People) states: "When the hand Shaoyin pulse [of the heart meridian] beats strongly in women, it indicates pregnancy."
The *Yin Yang Bie Lun* (Treatise on the Distinctions between Yin and Yang) states: "When the yin pulse beats distinctly different from the yang pulse, it is called having a child."
The *Fu Zhong Lun* (Treatise on the Abdomen) states: "How do we know that a pregnant woman is about to give birth? It is said: The body has symptoms, but the pulse lacks pathogenic qualities [is harmonious]."
The *Mai Jing* (Pulse Classic) states: "The pulse at the chi position [cubit], when pressed, does not cease; this is the method for diagnosing pregnancy."
Hua Borun stated: "When the pulses at the three positions [cun, guan, chi] are equal in floating and sinking depth, there is no other disease, yet menstruation has ceased, it is pregnancy."
Generally, when a woman is pregnant, blood gathers and qi accumulates, causing the uterus to become full internally; therefore, the pulse must be slippery and rapid, double the normal rate, which is natural. However, in women who conceive later in life or those with weak qi and blood, the pulse may appear thin and small without being rapid. Yet, within this weakness, there must inevitably be a faint slippery and moving sensation. This is precisely what is meant by 'yin beating distinct from yang'; thus, the pulse of pregnancy can be distinguished.
Furthermore, the pulse of pregnancy is rapid, and the pulse of consumptive disease is also rapid, making them quite similar. However, the rapidity of a consumptive pulse often accompanies wiry and choppy qualities, whereas the rapidity of a pregnancy pulse must accompany harmonious and slippery qualities. One must distinguish the difference between pathogenic qi and stomach qi in these subtle details, and further examine the symptoms, so that the distinction becomes obvious.
The method for distinguishing male and female fetuses, from ancient times to the present, has always used the concepts of yin and yang as the guideline. However, statements are often contradictory and ambiguous. Here, I determine it using the imagery of Kan and Li trigrams, hoping to grasp the essence. Kan is the trigram of Heavenly One; the middle line of Kan is solid, representing yang inside. Li is the trigram of Earthly Two; the middle line of Li is empty, representing yin inside. Obtaining the image of Kan indicates a male fetus, while obtaining the image of Li indicates a female fetus. Therefore, the male pulse is often deep and solid, reflecting the image of internal fullness; the female pulse is often floating and deficient, reflecting the image of internal emptiness. Regardless of the person's age or strength, or the size of the pulse position, observing the image through the image yields results as responsive as an echo. This is especially true for the two chi positions, making it a swift method.
The *Mai Jue* (Pulse Rhymes) states: "For a woman about to deliver, the pulse deviates from the standard [Li Jing]; it is deep, thin, and slippery. If labor pain begins at midnight, birth will occur at dawn; if pain begins during the day, birth will be confirmed at noon."
A query questions this: The so-called 'deviating pulse' refers to a pulse with intermittent pauses.
The *Qi Meng* (Enlightenment) states: "For a woman about to deliver, the pulse deviates from the standard. Recognize the deviating pulse clearly: its coming is irregular in size, or like the pecking of a sparrow or the dripping of a leaking roof. With lower back pain, abdominal pain, and blurred vision, childbirth will occur in an instant, and this is not a disease."