周礼医师之政令邦有疾，则使分而治之，自四海九州莫不仰瞻其盛，所以民无夭札，并乐升平迨三代，降而
废弃不讲，而《汉史》郭玉、《魏志》华佗、《晋》皇甫士安孙思邈得龙禁方，皆非常人也。五代至唐而恒不复
世观宜乎，居世之士不能留神医学，而斯道之难明也。
今吾圣天子废政施仁，睿智好学，经史百家，博极群书，特谕太医将灵、素、金匮药性定为三书，一时医林
大振，教饬极其精，风雅极其盛，咸登春台而跻寿域，被乐育而歌不老矣。甲辰春杪楚林王甥，挈伴心培叶子来
京就试，叶子复出其尊人手着《脉镜》及《十三科指掌》，缵绪《内经》方，法《金匮》，而药性志在是矣。一
览明了，如指诸掌韵叶回言，使读者开卷对镜，心领神会，须眉相映，毫发炳然，亦可云应运挺生仰体。
大圣人爱育黎元之至，意播九州四海，生生不已，岂仅民无夭札，抑尔共乐，休明之盛也夫。
雍正甲辰春五月成都张鹏翮书
是编首则总括一歌，次则序诸家之论，次则脉，次则方，使人一展卷焉。歌以志其大纲，论以详其条目，脉
以验其相应，方以治其沉 。歌论脉方，恍然在目，了无疑义，庶得附名于指掌云耳。
是编以女科为首者，宗千金方也。盖以妇人为生化之源，自无而有，人道之始也。调经种子、胎前、临产、
产后凡五。其他伤寒杂证，另有全书，兹不多赘。
是集以带下为始者，尊扁鹊也。况带下者，经必不调，亦调经中之一事也。而且妇人患带下者，十居八九，
但闰阁娇羞，不以语人耳。
如经不调病名也，而所以致其不调者，则非一端，苟不辨其为七情、为六淫、为寒、为热、为虚、为实、为
痰凝、为气滞、为思想、为房劳、为先天、为病后，种种不同。如何用药，宁无虚虚实实之弊乎，脉症详明，庶
几近理。
妇人每多慈恋、爱憎、恚怒，忧思，情性执着偏僻坚牢，所以比男子难疗，遂致七情内伤六淫外侵，脾胃亏
损，任苒成病，必须辨其在脏、在腑、在经络、在血脉、在肌肤、在骨髓、在气分、在血分，有阴、有阳、有虚、
有实，平时熟习诸书，自然见理分明，临症不模糊矣。
女科书之行于世者，惟《妇人良方》、《济阴纲目》、《女科经纶》而已，此外不可多得。即如《邯郸遗
稿》、《产宝》、《新书》、《外台秘要》、《褚氏遗书》亦未易见。蓁不惜重价，求之数十年，始得寓目。更
于大全书中，逐一拈出，参以己意，积成卷秩，因家贫不能全刻，删去其半，如回生丹、资生汤、安产图、藏衣
法较之他书，自有径庭，虽不敢杜撰遗讥亦不致随风附和也。
无子者虽有年命相冲、风水所招二说，其实疾病使然耳，还宜服药为是，譬如田中芟去草蔓，饶沃其土，
及使下种，天雨既降，五谷勃然而生矣。而其大要尤在行仁积德，即如伤胎破卵之细，亦物为之。
临产古有安产藏衣之法，今人尽皆删去不思，诞降之时正阴阳交代之际，岂无鬼神运用于其间哉。今遵《外
台》补之，不惟便于采用，抑亦宗前启后也，博雅之士，不厌其多。
产时服独参汤、佛手散，极有神效。产后宜服资生汤、回生丹。蓁每用之，虽危险之症，十救五六，尝细
究其方，原出罗谦甫所制，血极膏东垣称为女科圣药，而又合琥珀散，又合二味参苏饮，又合仲景红蓝花酒，是
合四方而成一方，正所谓复方也。妙在攻补兼行，制度有法，何诸书失载不传耶，今悉补之。
产育乃彝伦日用之常，人皆有之，每见分娩之际，仓忙无措，调理失宜而死者，指不胜屈岂皆正命。夫乃
严墙，予 妇亦罗其厄，于是摘圣贤之珠玉，发天地之灵奇，不惜物议，不量才力，刻以问世，志在济人，好
道君子置之案头，朝夕玩熟，转相救人，则其好生之德，宁不在作者之上哉。
是集之后意，欲以十三科之书各集一套次第问世，但不知此身在天地间还有几年，更不知仁人君子肯教我以相
成否耶。
《周礼》中记载了医师的政令：国家有疾病时，便派遣医生分别进行治疗。从四海九州来看，人们无不敬仰这种盛况，因此百姓没有早夭或横死，都乐于生活在太平盛世。等到夏商周三代之后，这种制度逐渐废弃不再讲究，《汉书》中的郭玉、《三国志》中的华佗、晋代的皇甫士安（皇甫谧）以及孙思邈，都得到了龙宫禁方，他们都不是平凡的人。然而从五代到唐代，医学之道往往不能复兴，世人普遍忽视，难怪身处世间的人士不能专心钻研医学，导致这一道统难以阐明。
如今我们圣明的天子废除苛政施行仁政，睿智且好学，精通经史百家，博览群书。特别谕令太医将《灵枢》、《素问》、《金匮要略》的药性内容定为三本书，一时之间医学界大为振奋，教导极其精微，风气极其兴盛，百姓都登上春台（比喻太平盛世），达到长寿的境界，沐浴在教化之中歌颂不老之德。甲辰年春末，楚地林姓王外甥，带着同伴心培叶子来到京城参加科举考试，叶子又拿出他父亲手著的《脉镜》及《十三科指掌》，继承《内经》的绪论，效法《金匮要略》的方法，而药性的宗旨也包含其中。一览之下明白清晰，如同手指放在手掌上一样清楚。韵叶回言，使读者打开书卷对着镜子审视，心中领会精神契合，须眉相映，毫发毕现，也可以说是顺应时运杰出诞生，仰体大圣人爱护养育百姓的极致心意，意图传播至九州四海，生生不息，这不仅仅是让百姓没有夭折，更是让他们共同享受光明盛世的快乐啊。
雍正甲辰年五月，成都张鹏翮书写。
这本书首先总括为一首歌诀，其次排列诸家的论述，再次是脉诊，最后是方剂，使人一展开书卷就能阅读。歌诀用来记录大纲，论述用来详细说明条目，脉诊用来验证相应的病机，方剂用来治疗沉疴。歌、论、脉、方，恍然如在眼前，毫无疑义，大概就可以附名为“指掌”罢了。
这本书以女科为首，是遵循《千金方》的宗旨。因为妇女是化生万物的本源，从无到有，是人道的开始。包括调经、种子、胎前、临产、产后共五部分。其他的伤寒杂证，另有全书论述，这里不多赘述。
这部集子以带下病为起始，是为了尊崇扁鹊。况且带下病，月经必然不调，这也是调经中的一件事。而且妇人患带下病的，十有八九，只是闺阁女子娇羞，不告诉别人罢了。
如“经不调”是病名，但导致其不调的原因，则不止一端，如果不辨别它是由于七情、六淫、寒、热、虚、实、痰凝、气滞、思想、房劳、先天不足、病后失调等种种不同情况，如何用药？难道不会犯虚虚实实的弊病吗？只有脉症详明，才接近于理。
妇人往往多有慈恋、爱憎、恚怒、忧思，性情执着偏僻坚牢，所以比男子难治，遂导致七情内伤、六淫外侵，脾胃亏损，任脉受损而成病。必须辨别其在脏、在腑、在经络、在血脉、在肌肤、在骨髓、在气分、在血分，有阴、有阳、有虚、有实，平时熟习诸书，自然见理分明，临症时就不模糊了。
市面上流通的女科书，只有《妇人良方》、《济阴纲目》、《女科经纶》而已，此外很难多得。就像《邯郸遗稿》、《产宝》、《新书》、《外台秘要》、《褚氏遗书》也不容易见到。蓁不惜重金，寻求了几十年，才得以阅览。又在大型全书中，逐一挑出，参以自己的见解，积累成卷册，因为家贫不能全部刻印，删去了一半，如回生丹、资生汤、安产图、藏衣法等，与其他书籍相比，自有径庭（差异），虽然不敢杜撰以免留下笑柄，也不会随风附和。
无子的原因虽然有年命相冲、风水所招两种说法，其实是疾病导致的，还是宜服药为好。譬如田中除去草蔓，肥沃土壤，然后下种，天雨既降，五谷勃然而生。而其大要尤其在于行仁积德，即使是伤胎破卵这样细微的事，也是万物所致。
临产古时有安产藏衣之法，今人全都删去不去思考，不思诞降之时正是阴阳交代之际，难道没有鬼神在其中运用吗？现在遵照《外台秘要》补入此法，不仅便于采用，也是宗承前人开启后人，博雅之士，不厌其多。
产时服用独参汤、佛手散，极有神效。产后宜服用资生汤、回生丹。我每次使用这些方子，即使是危险的病症，也能救活五六成。曾仔细考究其方，原出自罗谦甫所制，血极膏被东垣称为女科圣药，而又合琥珀散，又合二味参苏饮，又合仲景红蓝花酒，这是合四方而成一方，正所谓复方。妙在攻补兼行，制度有法度，为何诸书失载不传呢？现在全部补入。
产育是伦理日常之常事，人皆有之，每见分娩之际，仓忙无措，调理失宜而死者，指不胜屈，难道都是正命吗？于是严墙之内，我的妻子也遭遇其厄难，于是摘取圣贤的珠玉，发掘天地的灵奇，不惜物议，不量才力，刻印问世，志在济人。好道君子将其置于案头，朝夕玩熟，转相救人，那么其好生之德，难道不在作者之上吗？
这部集子之后，意欲将十三科的书各集一套次第问世，但不知此身在天地间还有几年，更不知仁人君子肯教我以相辅相成吗？
The "Rites of Zhou" records the administrative orders of physicians: when the state has diseases, it dispatches physicians to treat them separately. From the four seas and nine provinces, people all look up to this grand occasion with admiration, so that the people suffer no premature death or violent demise, and are happy to live in a peaceful era. However, after the three dynasties (Xia, Shang, Zhou), this system gradually fell into disuse and was neglected. Guo Yu recorded in the "Book of Han", Hua Tuo in the "Records of the Three Kingdoms", Huangfu Mi (courtesy name Shian) in the Jin Dynasty, and Sun Simiao, all obtained secret prescriptions from the Dragon Palace; they were not ordinary people. Yet from the Five Dynasties to the Tang Dynasty, medical knowledge often failed to revive, and the world generally ignored it. No wonder scholars living in the world could not devote themselves to medicine, making this Dao difficult to elucidate.
Now our Sage Emperor abolishes harsh policies and implements benevolence; he is wise, loves learning, masters the classics and histories of various schools, and extensively studies all books. He specially ordered the Imperial Physicians to define the medicinal properties of *Ling Shu* (Spiritual Pivot), *Su Wen* (Basic Questions), and *Jin Gui Yao Lue* (Essential Prescriptions from the Golden Cabinet) as three books. At once, the medical community was greatly invigorated; the teachings were extremely refined, and the cultural atmosphere exceptionally prosperous. The common people ascended to the Spring Terrace (a metaphor for a peaceful and prosperous age) and reached the realm of longevity, bathed in education and singing of eternal youth. In the late spring of the Jiachen year, the nephew of King Lin from Chu brought his companion Ye Zi to the capital to take the imperial examinations. Ye Zi then presented his father's handwritten works, *Mai Jing* (Pulse Mirror) and *Shi San Ke Zhi Zhang* (Fingerprints of the Thirteen Departments). These works continue the lineage of the *Nei Jing* (Inner Canon), follow the methods of *Jin Gui*, and embody the principles of medicinal properties. A single glance makes everything clear, like pointing at one's palm. As Yun Ye Huiyan states, enabling readers to open the book and examine themselves like looking in a mirror, grasping the spirit with their minds, reflecting clearly in features and hair. This can be said to be a remarkable birth responding to the times, embodying the Supreme Sage's utmost love and nurturing for the people, intending to spread this benefit across the nine provinces and four seas, generating life endlessly. This is not merely to prevent premature death, but also to allow everyone to jointly enjoy the prosperity of a bright and peaceful era.
Written by Zhang Penghe of Chengdu in May of the Jiachen Year of Yongzheng.
This compilation first presents a general song/rhyme, followed by discussions from various authors, then pulse diagnosis, and finally formulas, allowing anyone who opens the scroll to read easily. The rhyme records the main outline, the discussions detail the items, pulse diagnosis verifies corresponding patterns, and formulas treat chronic ailments. The songs, discussions, pulses, and formulas appear vividly before the eyes, leaving no doubt; thus it may be appended with the name "Zhi Zhang" (Fingerprints/Handy Guide).
This book places Gynecology first, following the principle of *Qian Jin Fang* (Prescriptions Worth a Thousand Gold). This is because women are the source of generation and transformation, moving from non-existence to existence, marking the beginning of human relations. It covers five aspects: regulating menstruation, conceiving, antenatal care, labor and delivery, and postpartum care. Other conditions such as Cold Damage and miscellaneous syndromes have separate comprehensive books, so they are not elaborated here.
This collection begins with leukorrhea (dai xia) to honor Bian Que. Moreover, leukorrhea implies menstrual irregularity, which is also one aspect of regulating menstruation. Furthermore, eight or nine out of ten women suffer from leukorrhea, but due to the shyness of women in the inner chambers, they do not speak of it.
"Menstrual irregularity" is a disease name, but the causes leading to it are manifold. If one does not distinguish whether it is caused by the Seven Emotions, Six Evils, cold, heat, deficiency, excess, phlegm stagnation, qi stagnation, excessive thinking, sexual fatigue, congenital weakness, or post-illness imbalance, how can one prescribe medication? Would one not fall into the error of treating deficiency as excess and vice versa? Only with detailed and clear pulse and symptom analysis can one approach the correct principle.
Women often exhibit attachment, love and hate, anger, worry, and thought; their temperaments are stubborn, biased, and firm. Therefore, they are harder to treat than men, leading to internal injury from the Seven Emotions and external invasion by the Six Evils, resulting in spleen and stomach damage and disease formation through the Ren Mai (Conception Vessel). One must differentiate whether the pathology lies in the Zang organs, Fu organs, meridians, blood vessels, skin, muscles, marrow, Qi level, or Blood level, and determine if it is Yin, Yang, deficiency, or excess. By familiarizing oneself with various texts during daily life, one will naturally see principles clearly and avoid confusion during clinical practice.
Gynecological books circulating in the world are only *Fu Ren Liang Fang* (Good Prescriptions for Women), *Ji Yin Gang Mu* (Outline and Details of Benefiting Women), and *Nu Ke Jing Lun* (Classical Discussions on Gynecology); others are hard to find. Works such as *Handan Yigao*, *Chan Bao*, *Xin Shu*, *Wai Tai Mi Yao* (Important Prescriptions Preserved from the Outer Cabinet), and *Chu Shi Yi Shu* are also not easy to obtain. Zhen spared no expense, seeking them for decades, until finally having the opportunity to read them. Extracting items one by one from large compilations, adding personal insights, and accumulating volumes, due to family poverty, I could not print the whole set, so half was deleted. Formulas such as Huisheng Dan (Revival Pill), Zisheng Tang (Nourishing Life Decoction), An Chan Tu (Safe Delivery Diagram), and Cang Yi Fa (Clothing Storage Method) differ significantly from other books. Although daring not to fabricate and invite ridicule, nor to blindly follow trends...
Regarding infertility, although there are theories regarding conflicting birth years and fengshui influences, these are essentially caused by diseases. Medication is advisable. It is like clearing weeds from a field, enriching the soil, sowing seeds, and waiting for rain, after which grains grow vigorously. The key lies especially in practicing benevolence and accumulating virtue. Even subtle harms to fetuses or eggs are attributed to natural laws.
Ancient times had methods for safe delivery and storing clothes during childbirth. Modern people have deleted these without reflection. They fail to consider that the moment of birth is precisely the time of yin-yang transition; surely spirits operate within this process. Now, following *Wai Tai Mi Yao*, I supplement this method. Not only is it convenient for use, but it also honors predecessors while opening paths for successors. Learned scholars will not tire of abundance.
During labor, taking Dushen Tang (Single Ginseng Decoction) and Foshou San (Buddha's Hand Powder) yields miraculous effects. After delivery, Zisheng Tang and Huisheng Dan should be taken. Whenever I use these, even in critical cases, I save five or six out of ten. Upon careful investigation, the original formula was created by Luo Qianfu. Xueji Gao (Blood Extreme Paste) was called by Dong Yuan the holy medicine for gynecology. Combined with Hupo San (Amber Powder), Erwei Rensu Yin (Two-Ingredient Ginseng and Perilla Drink), and Zhongjing Honglanhua Jiu (Red Safflower Wine of Zhang Zhongjing), this combines four formulas into one, truly a compound formula. Its brilliance lies in simultaneously attacking pathogens and tonifying deficiency, with regulated methods. Why did previous texts lose this transmission? Now I have fully supplemented it.
Childbearing is a constant of ethical daily life, possessed by all humans. I often see those who die during delivery due to panic, lack of preparation, and improper regulation; their numbers are too many to count. Are they all dying of natural causes? Within the strict walls of home, my wife also suffered this calamity. Thus, I extracted pearls and jade from sages, revealed the spiritual wonders of heaven and earth, disregarding criticism and measuring not my own ability, but printing and releasing this work to the world, aiming to help people. Gentlemen who love the Dao place it on their desks, study it day and night, and pass it on to save others. Is their virtue of loving life not superior to that of the author?
After this collection, I intend to compile sets of books for each of the Thirteen Departments and release them sequentially. But I do not know how many years remain for me in this world, nor do I know if benevolent gentlemen will teach me to assist in completion.