〔集验广嗣珍奇〕医藏目录卷阙 未见
〔□氏（卿均）济生妇人方〕医藏目录一卷 未见
〔亡名氏保产育婴〕医藏目录二卷 未见
〔钱氏（大义）求嗣秘书〕医藏目录四卷 未见
〔袁氏（黄）祈嗣真诠〕医藏目录一卷 存
〔郑氏（阙名）问答十四门〕医藏目录一卷 未见
〔胡氏（孝）种子类纂〕医藏目录一卷 未见
〔亡名氏大生方论〕未见
祝以宁序曰。夫生人生物者。天地也。故曰天地之大德曰生。天地之生惟大德。而后知鼓润 散。原隰肥硗。
德也。非所以德。惟人其然。窃尝阅世。而知凡人之有生德者。即与天地合。其人必多男子。盖化醇化生。自有
嘿相抟 之理。而血气筋骸之盈亏强弱不与焉。故古称舜德好生。其以大德获福。究至于子孙保之。而经传所纪。
惟舜以九男二女特闻。理有固然。亦何足异。今岐黄家谓。人之生本于精血。而精血统于肾与命门。此其说固无
以易。余则谓人与天地。合其生德者。非肾与命门。乃心也。即岐黄家亦岂不以心为五脏六腑之君乎。复见天地
之心。正见生生之心。天
地生生之心。正为大生之德。而先儒言心如谷种。言生生也。释氏亦谓。万物生于心。道家谓。众妙之门。在谷神不
死。由斯以观。此心之中。冲然湛然。总是生机生理。而一毫阴刻 杀之象。不得而蚀之。心生则百脉皆生。精
与血无不随之而生者。所谓与天地合其德。先天而天弗违者也。即阴德之说。吾犹以为是后天之补助。不免落第
二义。而况药物乎哉。且不独男子也。妇之婉HT 淑顺。以妇德称者。率云宜子。彼亦具有天地之心。德与男子合。
亦属先天。至于医方之有百子九子。六神二仙。用以补助精血。讵不奇中。然皆后天而奉天时者也。余持此说。
以阅世征应。百不失一。今读大生子所撰着。余未能一一悉其义。然有味乎大生。而为言也。自大生方论行。而
以后天补先天。以先天养后天。当万不失一。（诒美堂集）
〔赵氏（献可）邯郸遗稿〕未见
〔赵氏（养贤）产宝新书〕未见
萧埙曰。赵献可邯郸遗稿。单养贤产宝新书。为胎产秘笈。世所罕读。
〔龚氏（定国）内府秘传经验女科〕一卷 存
〔亟斋居士达生编〕一卷 存
小引曰。胎产非患也。难产则为人患。人患不殄。则归之于天。天何尤乎。亦唯求之人事而已。此编专为难产
而设。盖区区一得之愚。亦即区区一点真诚之念。倘能熟看谨行。皆可先生如达。于是人患弭。而天德叶矣。然
知之而不言。非也。闻之而不传。亦非也。好生者见之。宜为广布。有力者重刻通行。无力者手钞数册。口授数
人。随分所至。未必非吾儒同胞同与之一事。吾人利济为怀。原非求福。然积善余庆。必有攸归。达天德也。但
此编揣摩印证。委系无疑。凡重刻手钞时。不必改动。尤不必增入方药。以相矛盾耳。康熙乙未天中节。亟斋居
士记于南昌郡署之西堂。
〔武氏（之望）济阴纲目〕十四卷 存
四库全书提要曰。济阴纲目十四卷。国朝武之望撰。汪淇笺释。之望字叔卿。自暑关中人。淇字瞻漪。一字
右子。钱塘人。是书所分门目。与证治准绳之女科相同。文亦全相因袭。非别有所发明。盖即王肯堂书。加以评
释圈点。以便检阅耳。
〔岳氏（甫嘉）妙一斋医学正印种子编〕二卷 存
岳甫嘉序曰。种子编。乃予医学正印编之一也。合女人调经。固胎护产。为上下卷。藏之笥中久矣。曩在金
陵时。侍御赵公劝予授之梓。予见峦儿饮冰茹 。未便购梓。及随任禹杭半载。见儿悬鱼之暑。垂橐更甚。是编几
付之尘蠹。无复公世想。适触杭城中。有标榜通衢。鬻打胎绝产之方为业者。其术之不仁。一至是。儿虽禁示颇
严。未必无一二潜鬻。以图射利者。天下往往有求嗣而艰育者。乃怀妊而反欲堕之。不几拂天地好生之德乎。予
于是出是编。命儿曰。宁减我辈卫斋之膳。亟授之梓。以告杭人。并以舍天下之为杭人者。庶不至习为残忍刻薄
之业。缘是而减口腹之奉。可以惜福。习保身之法。可以延年。得广嗣之意。可俾天下男无不父。女无不母。为
当今圣天子。成一多福多寿。多男世界。予与尔之心。不更惬乎。峦唯唯旋付剞劂。
〔女科全编〕未见
〔钱处士（阙名）绣阁宝生〕（大生要旨作绣阁保生书）未见
〔汤处士（阙名）保产机要〕一卷 存
柯 序曰。秦郡汤处士保产机要一册。余近得读之。见其简切谆复。谋付重梓。杜子莹阳又以钱处土绣阁宝
生遗余。所言吻合。余因遍简医书。朱丹溪产宝百问。杨子建十产论。陈自明妇人良方。参考互订。始知汤钱两
编。皆本于先哲。而疏衍详明。一览尽见。余遂以机要为主。存其确论。节其冗言。补其未备之条。载以经验之剂。
至易至简。可遵可行。居家者其可忽诸。至若胎前产后各证。浩不及载。惟临产一关。医家不能措手。故着为通
俗之言。以行于世云。丙辰秋日吴 集庵柯 识。
〔李氏（春茂）妇人诸证辨览〕未见
按〔李氏（中梓）女科微论〕未见
按〔王氏（宏翰）性原广嗣〕未见
〔女科机要〕未见
按上见于吴县志。
〔萧氏（埙）女科经纶〕八卷 存
萧埙序曰。两仪定位。阴阳肇分。天地即以阴阳化生万物。故经云。阴阳者。天地之道。万物之纲纪。变化
之父母。而男女其阴阳之始也。圣人以六经垂教万物。易始乾坤。诗首关睢。书传厘降。礼着内则。春秋载王姬。
盖以夫妇为人道之造端。而妇人乃孳育化原之本。是以掺调燮之术者。不可不于妇人之病为独重也。自寇宗 谓
宁医十男子。莫医一妇人。以妇人病。四诊有所不能尽。而其所患者。多隐曲不可述。如月经胎产。至崩淋带下。
俱属鄙琐。难以言示。然而妇人之病，惟兹诸证为最要。故着书者。于兹尤不可不亟讲也。余纂辑医学经纶。博
极群书。兼综条贯。凡杂证得一百六十有三。采摭名贤之论。七千条有奇。而妇人月经诸证不与焉。诚以妇人之
病。莫重于月经胎产。崩淋带下。是以别立标名。曰女科经纶。凡一切内外虚实寒热。各有条序按之。略方名。
详治论。俾学人知所从事。其于妇人病。庶毋患治疗之倍难于男子也。司马子长称扁鹊过赵闻邯郸贵妇人。病带
下。即为带下医。夫妇人病。不止于带下。而扁鹊所过。随以其名闻诸侯间。知古人留心于妇人病。盖慎且重也。
今之医者。非如扁鹊遇长桑君授上池神术。舍昔圣昔贤之论。而欲冀为洞垣之见。不其难哉。苟有志斯。其以是
编。为规矩焉。绳墨焉。可也。康熙甲子岁孟秋七月。 李棘人萧埙赓宸六氏漫识。
〔程氏（云鹏）种嗣玄机〕未见
程云鹏曰。天地虽极凝寒。生理未尝谢绝。元精不蓄。恣情于方士金丹。或闭塞于穷愁哀怨。或田乏膏腴。
或疲于奔命。自弃而已。天地何心。又有坚持经朔之谈。妄冀葭吹六管。捕影捉风。徒令若敖氏笑而引为同病。
（慈幼筏序）
〔陈氏（治）济阴近编〕五卷 存
〔济阴近编附纂〕一卷 存
（吴氏（仪洛）女科宜今〕未见
按上见于伤寒分经凡例。
〔唐氏（千顷）大生要旨〕五卷 存
〔秦氏（之祯）女科切要〕未见
按上见于陈懋宽伤寒大白序。
〔吴氏（道源）女科切要〕八卷 存
〔冯氏（兆张）女科精要〕未见
按上见于锦囊秘录。
〔沈氏（金鳌）妇科玉尺〕六卷 存
自序曰。尺者。划分寸。量短长。取其准也。尺而以玉为之。分寸所划。坚久不磨。尤准之准也。余窃思短
长之数。必取准于尺。于物然。于病亦然。于妇女之病。更无不然。何则。妇女深居闺房。则情不畅。妇女见地
拘局。则识不开。妇女以身事人。则性多躁。妇女以色悦人。则心偏妒。稍有不遂。即为忧思。忧思之至。激为
怨怒。不知忧则气结。思则气郁。怨则气沮。怒则气上。血随气行。故气逆而血亦逆。血气乖争。百疾于是乎作。
及其疾作。又苦不自知。即或知之。而幽私隐曲。又不肯自达。且多掩弊。于是其家委之医。医一凭之脉。而此
翕翕跳动之脉。欲借以测妇女幽私。达妇女隐曲。毫厘千里。贻祸不少。岂非妄意揣度。而未知用玉尺以量之。
且用玉尺。以求得其准乎。昔者仓公诊女子。知其欲男子不得。脉出鱼际一寸。是以玉尺量准者也。古来如仓公
之医者不乏。要皆量以玉尺而能准者。举古人为法。求得其准焉。夫何幽私隐曲之不可达哉。虽然。言医之书甚
繁。其不能读者无论已。有能读者。苟非识精见卓。确有把持。将此纷纷聚讼者。何自援以为准。余故不惮参稽。
着为妇科六卷。所言诸病。必按脉切证。要于的当。不失幽私隐曲之所在。摘录前人之语及方。悉皆至精至粹。
百用百效者。以是而当尺之分寸。庶几如玉所划。坚久不磨。取以量妇女病。应无不得其准之准者欤。乾隆甲午
清明前二日。无锡沈金鳌自书。
〔舒氏（诏）女科要诀〕一卷 存
〔《集验广嗣珍奇》〕医藏目录卷阙，未见。
〔□氏（卿均）《济生妇人方》〕医藏目录一卷，未见。
〔无名氏《保产育婴》〕医藏目录二卷，未见。
〔钱氏（大义）《求嗣秘书》〕医藏目录四卷，未见。
〔袁氏（黄）《祈嗣真诠》〕医藏目录一卷，存。
〔郑氏（阙名）《问答十四门》〕医藏目录一卷，未见。
〔胡氏（孝）《种子类纂》〕医藏目录一卷，未见。
〔无名氏《大生方论》〕未见。
祝以宁作序说：生育人类、化生万物的是天地。所以说天地最伟大的德行就是“生”。天地之所以能化生万物，全凭其伟大的德行。因此知道鼓动滋润大地，无论是原野还是低湿之地，肥沃或贫瘠，都是德行的体现，并非刻意去施加德行。只有人才能如此。我私下观察世间，发现那些具有生育之德的人，必然与天地相合，这样的人一定多子多男。大概是因为阴阳交感化醇、化生万物，自有默默相合的道理，而与血气筋骸的盈亏强弱无关。所以古人称赞舜帝有仁爱好生之德，他因拥有大德而获得福报，最终达到子孙世代保有基业的地步。而在经传记载中，唯独舜帝以九个儿子两个女儿特别闻名。道理本来就是这样，有什么值得奇怪的？现在岐黄学派认为，人的生育根本在于精血，而精血的统摄归于肾与命门。这种说法固然不可改变。但我认为，人与天地相合其生育之德的，不是肾与命门，而是心。即使是岐黄学派的人，难道不也认为心是五脏六腑的主宰吗？所谓“复见天地之心”，正是见到生生不息的心。天地生生不息的心，正是伟大的生育之德。先儒说心像谷种一样，指的是生生之意。佛家也说万物生于心。道家说“众妙之门”在谷神不死。由此看来，这心中冲和澄澈，全是生机生理，一丝一毫阴刻杀伐的景象都不能侵蚀它。心生则百脉皆生，精与血无不随之而生。这就是所谓的“与天地合其德”，先天而行而不违背天道。至于阴德的说法，我仍认为是后天的补助，不免落入第二义，更何况是药物呢？而且不仅男子如此，妇女温婉贤淑顺从，以妇德著称的，大都适宜生子。她们也具有天地之心，其德与男子相合，也属于先天范畴。至于医方中有名为“百子”、“九子”、“六神”、“二仙”的，用来补助精血，难道不奇妙吗？然而这些都是后天顺应天时来补救的方法。我坚持这种观点，通过观察世间验证，百无一失。现在读到大生子所撰写的著作，我未能一一详尽理解其中的义理，但觉得“大生”二字意味深长。自从《大生方论》流行之后，以后天补先天，以先天养后天，应当是万无一失的。（出自《诒美堂集》）
〔赵氏（献可）《邯郸遗稿》〕未见。
〔赵氏（养贤）《产宝新书》〕未见。
萧埙说：赵献可的《邯郸遗稿》、单养贤的《产宝新书》，是胎产方面的秘笈，世上很少人阅读。
〔龚氏（定国）《内府秘传经验女科》〕一卷，存。
〔亟斋居士《达生编》〕一卷，存。
小引说：怀孕生产并不是祸患，难产才成为人的祸患。如果人的祸患不能消除，就归咎于天，天有什么过错呢？只能从人事方面寻求解决罢了。这部书专为难产而设，大概是我一点愚钝的见解，也是一点真诚的念头。如果能熟读并谨慎实行，都可以像分娩一样顺利（先生如达），于是人的祸患消除了，天的德行也就和谐了。然而知道了却不宣扬，是不对的；听到了却不传播，也是不对的。喜好养生的人看到这本书，应该广泛传播。有能力的人重新刻印通行，没有能力的人手抄几册，口授给几个人，根据各自的能力去做，未必不是儒家“民胞物与”精神的一件事。我们怀着利济世人的情怀，原本不是为了求福，但积善必有馀庆，必定有所归宿，这就是通达天德。只是这部书经过揣摩印证，确实毫无疑问。凡是在重刻或手抄时，不必改动内容，尤其不必增入方药，以免相互矛盾。康熙乙未年天中节，亟斋居士记于南昌郡署的西堂。
〔武氏（之望）《济阴纲目》〕十四卷，存。
四库全书提要说：《济阴纲目》十四卷，本朝武之望撰写，汪淇笺释。武之望字叔卿，自称关中人。汪淇字瞻漪，一字右子，钱塘人。这本书所分的门类，与王肯堂的《证治准绳·女科》相同，文字也完全沿袭，并没有别的发明。大概是就在王肯堂的书上加以评释圈点，以便查阅而已。
〔岳氏（甫嘉）《妙一斋医学正印种子编》〕二卷，存。
岳甫嘉作序说：《种子编》，是我《医学正印编》中的一部。结合女人调经、固胎、护产，分为上下两卷，藏在箱子里很久了。从前在金陵时，侍御赵公劝我把它刻印出版。我当时见儿子峦儿生活清苦，饮冰茹素，不便购买纸张刻印。后来随任禹杭半年，见儿子在暑天悬挂鱼干（指清廉贫困），口袋比之前更空。这部书几乎要付之尘蠹，不再有公开于世的想法。恰逢在杭州城中，看到有人在通衢大道上张贴广告，贩卖打胎绝产的方子作为职业。这种医术的不仁，竟然到了这种地步。虽然儿子禁令颇严，但未必没有一二个人暗中贩卖以图谋利。天下往往有求子困难的人，却怀了孕反而想堕胎，这不简直违背了天地好生的德行吗？于是我拿出这部书，命令儿子说：“宁可减少我们卫斋的伙食费，赶快刻印它，以告知杭州人，并以此舍弃天下像杭州人那样做这种事的人。希望不至于习以为常残忍刻薄的行业。因为这件事而减少口腹的奉养，可以爱惜福气；学习保养身体的方法，可以延年益寿。得到广嗣的本意，可以使天下男人没有无父的，女人没有无母的，为当今圣明的天子，成就一个多福多寿、多子的世界。我和你的心，不更满足吗？”峦儿唯唯诺诺地答应了，随即交付刻印。
〔《女科全编》〕未见。
〔钱处士（阙名）《绣阁宝生》〕（《大生要旨》作《绣阁保生书》）未见。
〔汤处士（阙名）《保产机要》〕一卷，存。
柯琴作序说：秦郡汤处士的《保产机要》一册，我最近得以阅读。见其简明恳切，反复叮咛，打算重新刻印。杜子莹阳又把钱处士的《绣阁宝生》留给我，所说的内容与汤书吻合。我因此遍查医书，参考朱丹溪的《产宝百问》、杨子建的《十产论》、陈自明的《妇人良方》，互相订正，才知道汤、钱两编，都源于先哲，而且疏朗详明，一览无余。我于是以《机要》为主，保留确切的论述，删减冗长的言语，补充未备的条目，载录经验的药剂，极其简易，可以遵循实行。居家者岂可忽视呢？至于胎前产后各种病症，浩繁来不及记载，只有临产这一关，医生往往难以措手，所以写成通俗的语言，流传于世。丙辰年秋日，吴门集庵柯琴识。
〔李氏（春茂）《妇人诸证辨览》〕未见。
按：〔李氏（中梓）《女科微论》〕未见。
按：〔王氏（宏翰）《性原广嗣》〕未见。
〔《女科机要》〕未见。
按：以上见于《吴县志》。
〔萧氏（埙）《女科经纶》〕八卷，存。
萧埙作序说：两仪定位，阴阳开始分化。天地凭借阴阳化生万物。所以经典说：阴阳，是天地运行的规律，万物的纲纪，变化的父母。而男女是阴阳的开始。圣人用六经垂教万物，《易经》始于乾坤，《诗经》首篇《关雎》，《尚书》记载厘降（尧嫁二女于舜），《礼记》阐述内则，《春秋》记载王姬出嫁。大概是因为夫妇是人道的开端，而妇人是繁衍养育化源的根本。因此掌握调和燮理之术的人，不能不对妇人的疾病格外重视。自从寇宗奭说“宁医十男子，莫医一妇人”，因为妇人的病，四诊有时不能完全尽知，而且患者所患的多是隐曲难以言说的，如月经、胎产，直到崩漏、淋证、带下，都属于琐碎鄙陋，难以言示。然而妇人的病，唯有这些证候最重要。所以著书的人，对此尤其不可不急于探讨。我编纂《医学经纶》，博览群书，兼综条贯。凡是杂证有一百零三种，采摘名贤的论述七千多条，而妇人的月经等证不包括在内。诚然因为妇人的病，没有比月经、胎产、崩漏、淋证、带下更重要的了。所以另立标题，叫《女科经纶》。凡是一切内外虚实寒热，各有条理顺序。略去方名，详细治疗论述，使学习者知道如何着手。对于妇人的病，或许就不会担心治疗比男子加倍困难了。司马迁称扁鹊经过赵国，听说邯郸尊重妇人，患带下病，就做带下医。妇人的病，不止于带下，而扁鹊所经过的地方，随着他的名声在诸侯间传播，可知古人留心于妇人病，是慎重且重视的。现在的医者，不像扁鹊遇到长桑君传授上池神术，舍弃古代圣贤的论述，而希望获得洞垣视物的见识，不是很困难吗？如果有志于此，把这部书作为规矩绳墨就可以了。康熙甲子岁孟秋七月，李棘人萧埙赓宸六氏漫识。
〔程氏（云鹏）《种嗣玄机》〕未见。
程云鹏说：天地虽然极冷，生理未曾断绝。元精如果不蓄积，放纵情欲于方士金丹，或者闭塞于穷愁哀怨，或者田地缺乏膏腴，或者疲于奔命，是自暴自弃罢了。天地有什么心思？又有坚持经朔（月经周期）的谈论，妄图期望葭灰吹动六管（候气法），捕影捉风，徒令若敖氏嘲笑并引为同病。（出自《慈幼筏序》）
〔陈氏（治）《济阴近编》〕五卷，存。
〔《济阴近编附纂》〕一卷，存。
〔吴氏（仪洛）《女科宜今》〕未见。
按：以上见于《伤寒分经》凡例。
〔唐氏（千顷）《大生要旨》〕五卷，存。
〔秦氏（之祯）《女科切要》〕未见。
按：以上见于陈懋宽《伤寒大白》序。
〔吴氏（道源）《女科切要》〕八卷，存。
〔冯氏（兆张）《女科精要》〕未见。
按：以上见于《锦囊秘录》。
〔沈氏（金鳌）《妇科玉尺》〕六卷，存。
自序说：尺，是用来划分寸、量长短的，取其准确。尺如果用玉制成，分寸所划，坚固长久不磨损，更是准确的极致。我私下思考，长短之数，必须取准于尺。对于物体是这样，对于疾病也是这样。对于妇女的疾病，更没有不是这样的。为什么呢？妇女深居闺房，则情志不畅；妇女见识拘泥局限，则认识不开阔；妇女以身侍人，则性情多急躁；妇女以色悦人，则心思偏嫉妒。稍有不如意，就成为忧思。忧思至极，激化为怨怒。不知道忧则气结，思则气郁，怨则气沮，怒则气上。血随气行，所以气逆则血亦逆。血气乖争，百病由此产生。等到疾病发作，又痛苦于自己不知道。即使知道，但幽私隐曲，又不肯自我表达。而且大多掩饰弊端。于是家属委托给医生，医生只凭脉象，而这种急促跳动的脉象，想要借此推测妇女的幽私，通达妇女的隐曲，差之毫厘谬以千里，留下的祸患不少。这岂不是妄意揣度，而不知道用玉尺来衡量吗？况且用玉尺，是为了求得准确吗？从前仓公诊治女子，知道她想男子而不得，脉出鱼际一寸，这是用玉尺量准的例子。古来像仓公这样的医生不乏其人，都要用玉尺衡量才能准确。举古人为法，求得准确。那么还有什么幽私隐曲不能通达的呢？虽然如此，讲医的书很多，不能读的就不必说了。能读的，如果不是见识精卓，确有把握，面对这些纷纷聚讼的观点，从哪里拿来作为标准？所以我也不惮烦劳，参稽考证，著成《妇科》六卷。所言诸病，必按脉切证，要点在于确切得当，不失幽私隐曲所在。摘录前人的话语及方剂，都是至精至粹，百用百效的，以此来对应尺的分寸，差不多像玉所划的线，坚固长久不磨损。拿来衡量妇女的病，应该没有不得到准确标准的吧。乾隆甲午清明前两日，无锡沈金鳌自书。
〔舒氏（诏）《女科要诀》〕一卷，存。
[ *Ji Yan Guang Si Zhen Qi* (Collection of Proven Experiences for Prolific Offspring and Rare Wonders) ] *Yi Cang Mu Lu* (Catalogue of Medical Treasures), volumes missing, not found.
[ □ Shi (Qingjun) *Ji Sheng Fu Ren Fang* (Prescriptions for Women's Health from the Healing Society by Master □) ] *Yi Cang Mu Lu*, one volume, not found.
[ Anonymous *Bao Chan Yu Ying* (Protecting Childbirth and Nurturing Infants) ] *Yi Cang Mu Lu*, two volumes, not found.
[ Qian Shi (Dayi) *Qiu Si Mi Shu* (Secret Manual for Seeking Offspring by Master Qian) ] *Yi Cang Mu Lu*, four volumes, not found.
[ Yuan Shi (Huang) *Qi Si Zhen Quan* (True Principles for Praying for Offspring by Master Yuan) ] *Yi Cang Mu Lu*, one volume, extant.
[ Zheng Shi (Anonymous) *Wen Da Shi Si Men* (Fourteen Categories of Questions and Answers by Master Zheng) ] *Yi Cang Mu Lu*, one volume, not found.
[ Hu Shi (Xiao) *Zhong Zi Lei Zuan* (Classified Compilation of Seeds for Offspring by Master Hu) ] *Yi Cang Mu Lu*, one volume, not found.
[ Anonymous *Da Sheng Fang Lun* (Discourse on Prescriptions for Great Birth by Anonymous) ] Not found.
Zhu Yining wrote a preface: "To give birth to humans and generate all things is Heaven and Earth. Therefore it is said that the greatest virtue of Heaven and Earth is 'Sheng' (Life/Birth). The generation of all things by Heaven and Earth relies solely on this great virtue. Thus we understand that stirring and moistening, whether on high plains or low marshes, fertile soil or barren land, are manifestations of virtue, not deliberate acts of bestowing virtue. Only humans can be like this. I have privately observed the world and know that those who possess the virtue of generating life must harmonize with Heaven and Earth; such people will surely have many sons. This is because the fertilization and generation of yin and yang follow a principle of silent interaction, independent of the fullness or deficiency, strength or weakness of blood qi and sinews and bones. Hence, the ancients praised Emperor Shun for his benevolent love of life; he obtained blessings through his great virtue, ultimately reaching a state where his descendants preserved his legacy. In the classics and historical records, only Emperor Shun is particularly renowned for having nine sons and two daughters. The principle is thus naturally so, what is there to wonder at? Now, the Qi-Huang school believes that human reproduction is based on essence and blood, which are governed by the Kidney and Mingmen (Gate of Life). This theory is indeed unchangeable. However, I argue that what harmonizes with Heaven and Earth in its generative virtue is not the Kidney and Mingmen, but the Heart. Even within the Qi-Huang school, is it not acknowledged that the Heart is the ruler of the five zang and six fu organs? To 'see again the heart of Heaven and Earth' is precisely to see the heart of continuous generation. The generative heart of Heaven and Earth is exactly the great virtue of abundant birth. The Neo-Confucians say the heart is like a grain seed, referring to the intent of continuous generation. Buddhists also say all things are born from the mind. Daoists say the 'Gateway of All Mysteries' lies in the eternal spirit of the valley. From this perspective, within this heart, serene and clear, lies entirely vital energy and physiological processes; not a trace of yin, harsh, or killing imagery can erode it. When the Heart generates, all meridians generate; essence and blood all follow to generate. This is what is meant by 'harmonizing virtue with Heaven and Earth,' acting prior to Heaven without violating the Way of Heaven. As for the concept of Yin Virtue (merit accumulated through hidden good deeds), I still consider it a posterior supplement, inevitably falling into secondary status, let alone medicinal herbs. Moreover, it applies not only to men; women who are gentle, virtuous, and obedient, known for their feminine virtue, generally are suitable for bearing children. They also possess the Heart of Heaven and Earth; their virtue harmonizes with men, belonging to the先天性 (innate/prior nature). Regarding medical formulas named 'Hundred Sons,' 'Nine Sons,' 'Six Spirits,' and 'Two Immortals,' used to supplement essence and blood, are they not miraculous? Yet these are all methods of the posterior nature adapting to heavenly timing to compensate. I hold this view, verifying it through worldly observation, rarely failing once in a hundred. Now, reading the work written by Da Sheng Zi, I cannot fully grasp every meaning, yet I find profound significance in 'Da Sheng' (Great Birth). Since the circulation of *Da Sheng Fang Lun*, using the posterior to nourish the innate, and the innate to sustain the posterior, should be infallible." (From *Yi Mei Tang Ji*)
[ Zhao Shi (Xianke) *Handan Yi Gao* (Manuscripts from Handan by Master Zhao) ] Not found.
[ Zhao Shi (Yangxian) *Chan Bao Xin Shu* (New Book of Obstetric Treasures by Master Zhao) ] Not found.
Xiao Xun stated: "Zhao Xianke's *Handan Yi Gao* and Shan Yangxian's *Chan Bao Xin Shu* are secret manuals on obstetrics and gynecology, rarely read in the world."
[ Gong Shi (Dingguo) *Nei Fu Mi Chuan Jing Yan Nu Ke* (Secretly Transmitted Experience in Women's Medicine from the Imperial Palace by Master Gong) ] One volume, extant.
[ Ji Zhai Ju Shi *Da Sheng Bian* (Compilation on Great Birth by Layman Ji Zhai) ] One volume, extant.
Brief Introduction: "Pregnancy and childbirth are not afflictions; difficult labor becomes an affliction for humans. If human afflictions are not eliminated, they are blamed on Heaven. What fault does Heaven have? We must seek solutions in human affairs. This compilation is specifically designed for difficult labor. It represents my humble, albeit dull, insight, and a sincere intention. If one can study it carefully and practice it diligently, delivery can proceed smoothly as if giving birth to a duckling (*Xian Sheng Ru Da*), thereby eliminating human afflictions and harmonizing Heavenly Virtue. However, knowing without speaking is wrong; hearing without transmitting is also wrong. Those who cherish life should widely disseminate this. Those with means should reprint it for general circulation; those without means should hand-copy several copies or orally teach a few people. Acting according to one's capacity may well be an act of the Confucian ideal of 'treating all people as kin.' Our intention to benefit and save others is originally not for seeking fortune, but accumulating goodness guarantees lingering blessings, which is attaining Heavenly Virtue. This book has been verified through careful consideration and confirmation, leaving no doubt. When reprinting or copying, do not alter the content, especially do not add prescriptions, to avoid contradiction. On the Tenth Day of the Fifth Month in the Yiwu Year of Kangxi, Ji Zhai Ju Ji recorded at the West Hall of the Nanchang Prefecture Office."
[ Wu Shi (Zhiwang) *Ji Yin Gang Mu* (Outline of Women's Medicine by Master Wu) ] Fourteen volumes, extant.
The Summary of the *Siku Quanshu* states: "*Ji Yin Gang Mu*, fourteen volumes, written by Wu Zhiwang of our dynasty, annotated and explained by Wang Qi. Wu Zhiwang, courtesy name Shuqing, claimed to be from Guanzhong. Wang Qi, courtesy name Zhanyi, alias Youzi, was from Qiantang. The categories in this book are identical to those in Wang Kentang's *Zheng Zhi Zhun Sheng · Nu Ke*, and the text is completely borrowed, offering no new insights. It seems to be Wang Kentang's book with added commentary, annotations, and circles for easier reference."
[ Yue Shi (Fujia) *Miao Yi Zhai Yi Xue Zheng Yin Zhong Zi Bian* (Seed for Offspring Compilation from the Correct Seal of Medicine in Miaoyi Studio by Master Yue) ] Two volumes, extant.
Yue Fujia wrote a preface: "'Zhong Zi Bian' is part of my 'Yi Xue Zheng Yin Bian'. Combined with regulating menstruation, securing pregnancy, and protecting childbirth for women, it forms upper and lower volumes, stored in my chest for a long time. Previously in Jinling, Censor Zhao advised me to publish it. At that time, seeing my son Luan living frugally, drinking ice and eating vegetables, I could not afford to buy paper for printing. Later, serving in Yuhang for half a year, I saw my son hanging fish in the heat (symbolizing poverty), even poorer than before. This book was nearly lost to dust and insects, with no thought of public release. Then, encountering in Hangzhou city advertisements posted on main streets selling abortion and sterilization prescriptions as a business. The inhumanity of this art reached such extremes. Although my son issued strict prohibitions, there were undoubtedly some secretly selling them for profit. Often in the world, those who struggle to conceive desire offspring, yet those who are pregnant wish to abort. Does this not violate the Heaven and Earth's virtue of loving life? I therefore produced this book and ordered my son: 'Let us reduce our household expenses to urgently print this, to inform the people of Hangzhou, and to dissuade others in Hangzhou and beyond from engaging in cruel and ruthless professions. By reducing consumption here, we preserve fortune; by learning self-care, we prolong life. Achieving the intent of increasing offspring, we can ensure no man is fatherless and no woman is motherless, creating a world of abundant fortune, longevity, and many sons for the current Sage Emperor. Would this not satisfy both your and my hearts?' Luan agreed and promptly submitted it to the printers."
[ *Nu Ke Quan Bian* (Complete Compilation of Women's Medicine) ] Not found.
[ Qian Chushi (Anonymous) *Xiu Ge Bao Sheng* (Precious Preservation in the Embroidered Pavilion by Scholar Qian) ] (Also titled *Xiu Ge Bao Sheng Shu* in *Da Sheng Yao Zhi*) Not found.
[ Tang Chushi (Anonymous) *Bao Chan Ji Yao* (Essentials for Protecting Childbirth by Scholar Tang) ] One volume, extant.
Ke Qin wrote a preface: "I recently obtained and read the single volume of *Bao Chan Ji Yao* by Scholar Tang of Qin Commandery. Finding it concise, earnest, and repetitive in its advice, I planned to reprint it. Du Ziyang also left me Qian Chushi's *Xiu Ge Bao Sheng*. Their contents matched perfectly. I then extensively consulted medical books, cross-referencing Zhu Danxi's *Chan Bao Bai Wen*, Yang Zijian's *Shi Chan Lun*, and Chen Ziming's *Fu Ren Liang Fang*. I realized that both Tang and Qian compilations originated from ancient sages, yet were detailed and clear, comprehensible at a glance. I took *Ji Yao* as the main text, retaining definitive discussions, editing verbose language, supplementing incomplete sections, and recording experienced prescriptions. It is extremely simple and easy to follow. How can households neglect it? As for various conditions before and after childbirth, too vast to record, only the critical stage of labor, often baffling doctors, is addressed in accessible language for popular dissemination. In the autumn of Bingchen, Ke Qin of Wu Gate Jitan noted this."
[ Li Shi (Chunmao) *Fu Ren Zhu Zheng Bian Lan* (Examination of Various Conditions in Women by Master Li) ] Not found.
Note: [ Li Shi (Zhongzi) *Nu Ke Wei Lun* (Subtle Discourse on Women's Medicine by Master Li) ] Not found.
Note: [ Wang Shi (Honghan) *Xing Yuan Guang Si* (Origin of Nature and Expanding Offspring by Master Wang) ] Not found.
[ *Nu Ke Ji Yao* (Essentials of Women's Medicine) ] Not found.
Note: The above appear in *Wu Xian Zhi*.
[ Xiao Shi (Xun) *Nu Ke Jing Lun* (Classic Discourse on Women's Medicine by Master Xiao) ] Eight volumes, extant.
Xiao Xun wrote a preface: "When the Two Powers (Yin and Yang) take their positions, Yin and Yang begin to divide. Heaven and Earth generate all things through Yin and Yang. Thus the Classics say: Yin and Yang are the Way of Heaven and Earth, the guidelines of all things, and the parents of change. Men and women are the beginning of Yin and Yang. The Sages taught all things through the Six Classics: *I Ching* begins with Qian and Kun, *Shi Jing* starts with *Guan Ju*, *Shu Jing* records the descent of the emperor's daughters, *Li Ji* details inner regulations, and *Chun Qiu* records Princess Wangji's marriage. This is because husband and wife are the beginning of human relations, and women are the root of procreation and transformation. Therefore, those mastering the art of harmony and adjustment must pay special attention to women's diseases. Since Kou Zongshi said, 'Better to treat ten men than one woman,' because women's diseases cannot always be fully diagnosed by the four examinations, and patients often suffer from private matters difficult to describe, such as menstruation, pregnancy, childbirth, metrorrhagia, leukorrhea, etc., which seem trivial and hard to discuss. However, among women's diseases, these are the most important. Thus, authors must urgently address them. I compiled *Yi Xue Jing Lun*, exploring extensive books and organizing them systematically. For miscellaneous diseases, I included 163 types and collected over 7,000 excerpts from famous experts, excluding women's menstrual issues. Indeed, women's diseases regarding menstruation, pregnancy, childbirth, bleeding, discharge, and leukorrhea are paramount. So I established a separate title, *Nu Ke Jing Lun*. All internal and external, excess and deficiency, cold and heat conditions are arranged in order. Formulas are briefly listed, while treatment theories are detailed, enabling students to know how to proceed. Perhaps then, treating women's diseases will not be twice as difficult as treating men's. Sima Qian recorded that when Bian Que passed through Zhao and heard that Handan valued women, he became a specialist in leukorrhea. Women's diseases are not limited to leukorrhea, yet Bian Que's reputation spread among feudal lords wherever he went, showing ancients paid careful and serious attention to women's diseases. Today's physicians, unlike Bian Que who received divine arts from Chang Sang Jun, discard the theories of past sages and hope for clairvoyant vision, which is surely difficult. If one has ambition in this field, this book can serve as the compass and square. In the first month of autumn in the Jiazi year of Kangxi, Li Jiren Xiao Xun Gengchen casually noted this."
[ Cheng Shi (Yunpeng) *Zhong Si Xuan Ji* (Mysterious Secrets of Sowing Offspring by Master Cheng) ] Not found.
Cheng Yunpeng said: "Although Heaven and Earth are extremely cold, the principle of life is never rejected. If primal essence is not conserved, indulging in the alchemy of quacks, or blocked by poverty, sorrow, and resentment, or if the fields lack fertility, or one is exhausted by running around, it is self-abandonment. What concern is this to Heaven? There are also discussions insisting on menstrual cycles, vainly hoping to manipulate the reed ash and six pipes (ancient climate calibration), chasing shadows and catching wind, merely causing the Ruo'ao clan to laugh and claim them as fellow sufferers." (From *Ci You Fa Xu*)
[ Chen Shi (Zhi) *Ji Yin Jin Bian* (Recent Compilation of Women's Medicine by Master Chen) ] Five volumes, extant.
[ *Ji Yin Jin Bian Fu Zuan* (Supplementary Compilation of Recent Compilation of Women's Medicine) ] One volume, extant.
[ Wu Shi (Yiluo) *Nu Ke Yi Jin* (Women's Medicine Suitable for the Present by Master Wu) ] Not found.
Note: The above appears in the General Rules of *Shang Han Fen Jing*.
[ Tang Shi (Qianqing) *Da Sheng Yao Zhi* (Essential Principles of Great Birth by Master Tang) ] Five volumes, extant.
[ Qin Shi (Zhizhen) *Nu Ke Qie Yao* (Cutting-edge Essentials of Women's Medicine by Master Qin) ] Not found.
Note: The above appears in the preface to Chen Maokuan's *Shang Han Da Bai*.
[ Wu Shi (Daoyuan) *Nu Ke Qie Yao* (Essentials of Women's Medicine by Master Wu) ] Eight volumes, extant.
[ Feng Shi (Zhaozhang) *Nu Ke Jing Yao* (Essence of Women's Medicine by Master Feng) ] Not found.
Note: The above appears in *Jin Nang Mi Lu*.
[ Shen Shi (Jin'ao) *Fu Ke Yu Chi* (Jade Ruler of Gynecology by Master Shen) ] Six volumes, extant.
Autobiographical Preface: "A ruler divides inches and measures length and shortness, aiming for accuracy. A ruler made of jade, with divisions carved in stone, remains firm and unworn for a long time, representing the utmost accuracy. I ponder that numbers of length and shortness must be measured by a ruler. This applies to objects, and equally to diseases. Especially for women's diseases, this is undeniably true. Why? Women living deep in boudoirs have constrained emotions; women with limited perspectives have narrow understanding; women serving others tend to be irritable; women pleasing others with beauty tend to be jealous. Any dissatisfaction leads to worry and thought. Extreme worry knots qi, excessive thought stagnates qi, resentment depresses qi, and anger causes qi to rise. Blood follows qi; thus, if qi rebels, blood rebels. When blood and qi conflict, myriad diseases arise. Once ill, they suffer from ignorance of their condition. Even if aware, due to private secrets, they refuse to disclose them, often hiding flaws. Families then entrust them to doctors. Doctors rely solely on pulse. But this fluttering pulse cannot accurately measure women's secrets or convey their hidden ailments. A slight error leads to great disaster. Is this not guessing blindly, failing to use the Jade Ruler to measure? And using the Jade Ruler is to seek accuracy. In the past, Cang Gong diagnosed a woman, knowing she desired a man but could not have him, finding her pulse emerging one cun from the大鱼际 (Thenar eminence). This was measuring accurately with the Jade Ruler. Ancient physicians like Cang Gong were numerous, all achieving accuracy by measuring with the Jade Ruler. Taking ancients as models to seek accuracy, what secret or hidden ailment could remain undiscovered? Although medical books are plentiful, unread ones need not be mentioned. For those readable, unless one has precise insight and firm grasp, how can one distinguish standards amidst conflicting theories? I did not shy away from research and compiled *Fu Ke* in six volumes. All discussed diseases require pulse diagnosis and symptom examination, aiming for precision, uncovering secrets. Excerpts from predecessors' words and formulas are selected for being refined and effective. Matching these to the divisions of the ruler, like jade carvings enduring wear, using this to measure women's diseases should yield accurate results. Two days before Qingming in the Jiawu year of Qianlong, Shen Jin'ao of Wuxi wrote this personally."
[ Shu Shi (Zhao) *Nu Ke Yao Jue* (Key Essentials of Women's Medicine by Master Shu) ] One volume, extant.