妇人有专治方，旧矣。《史》称扁鹊患苦百出过邯郸，闻贵妇人，即为带下医，语兼长也。然带下直妇人一病耳，调
经杂证，
怀子免身，疗治万方，一带下宁渠尽之乎？世所传张长沙《杂病方论》三卷，妇人居一焉。其方用之奇验，奈弗广何。
孙真人着《千金方》，特以妇人为首。盖《易》基乾坤，《诗》首关睢之义。其说曰∶特须教子女学习此三卷妇人方，令
其精晓，即于仓卒之秋，何忧畏也。而精于医者，未之深许也。唐大中初，白敏中守成都，其家有因免乳死者，访问名
医，得昝殷《备集验方》三百七十八首以献，是为《产宝》，宋时濮阳李师圣得《产论》二十一篇，有说无方，医学教授
郭稽中以方附焉。而陈言无择于《三因方》评其得失，确矣。婺医杜 又附益之，是为《产育宝庆集》。临川陈自明良甫，
以为诸书纲领散漫而无统，节目谆略而未备，医者局于简易，不能深求遍览。有才进一方不效，辄束手者，有无方可据，
揣摩臆度者。乃采摭诸家之善，附以家传验方，编葺成篇，凡八门，门数十余体，总二百六十余论，论后列方，纲领节
目，灿然可观，是为《大全良方》。《良方》出而闺阃之调将大备矣。然其论多采巢氏《病源》，什九归诸风冷，药偏犷热，
未有条分缕析其宜不者。近代薛己新甫，始取《良方》增注，其立论酌寒热之中，大抵根据于养脾胃、补气血，不以去病
为事，可谓救时之良医也已。第陈氏所葺多上古专科禁方，具有源流本末，不可昧也；而薛氏一切以己意芟除变乱，使
古方自此湮没。余重惜之。故于是编，务存陈氏之旧，而删其偏驳者，然亦存什之六七而已。至薛氏之说，则尽收之，
取其以养正为主，且简而易守，虽子女学习无难也。若易水、 水师弟，则后长沙而精于医者，一方一论，具掇是中，
乃它书所无有。挟是而过邯郸，庶无道少之患哉。其积德求子，与夫安产藏衣，吉凶方位，皆非医家事，故削不载云。
稿成而兵宪蔡虚台公、明府涂振任公助之赀，刻行之，以为此亦二公仁政万分之一，遂不复辞。
万历丁未早秋念西居士王肯堂宇泰甫书于无住庵
妇女有专门治疗的方书，由来已久了。《史记》记载扁鹊经过邯郸时，听说当地尊重妇女，便成为治疗带下病（妇科病）的医生，这说明他医术兼长。然而带下病仅仅是妇女的一种疾病罢了，至于调经、杂证、妊娠及分娩后的治疗，方法万方，仅靠治疗带下病的专长难道能涵盖吗？世间流传的张仲景《杂病方论》三卷中，妇女病占了一部分。其中方剂使用效果奇特显著，可惜未能广泛传播。
孙思邈撰写《千金方》，特别将妇女病放在卷首。这大概是基于《易经》以乾坤为基础，《诗经》以《关雎》为首篇的道理。他的说法是：必须教导子女学习这三卷妇人方，使其精通，那么在仓促紧急之时，还有什么可忧虑畏惧的呢？但是精通医理的人，并未对此给予高度评价。唐大中初年，白敏中镇守成都，其家中有人因难产而死，于是寻访名医，得到昝殷的《备集验方》三百七十八首进献，这就是《产宝》。宋代濮阳人李师圣得到《产论》二十一篇，只有理论没有方剂，医学教授郭稽中用方剂附在后面。而陈言无择在《三因方》中评价其得失，非常确切。婺州医生杜某又加以补充完善，这就是《产育宝庆集》。临川人陈自明良甫，认为诸书纲领散漫而无统绪，条目简略而不完备，医者局限于简易之法，不能深入探究、遍览群书。有的才学稍进者，开一方无效，就束手无策；有的无方可依，只能揣摩臆测。于是陈自明采集各家之长，附上家传验方，编修成篇，共八门，每门数十种病症，总计二百六十余篇论述，论述后列出方剂，纲领条目，清晰可观，这就是《大全良方》。《良方》问世后，闺阁中的调理治疗就大致完备了。然而其论述多采用巢元方《诸病源候论》的内容，十分之九归结于风冷，用药偏向刚烈温热，没有条理分明地分析适宜与否。近代薛己新甫，才开始取《良方》增加注释，其立论斟酌于寒热之间，大抵依据于养护脾胃、补益气血，不把祛除疾病作为主要事务，可以说是救时的良医了。只是陈氏所编修的多为上古专科禁方，具有源流本末，不可不明晓；而薛氏一切以自己的意图删改变乱，使古方从此湮没。我对此深感痛惜。所以在这一编著中，务必保存陈氏的原貌，而删除其中偏颇驳杂的内容，但也只保留了十分之六七而已。至于薛氏的说法，则全部收录，取其以养护正气为主，且简单容易遵守，即使是子女学习也不困难。若易水、河间两位师弟，则是继张仲景之后精于医理的，一方的每一论述，都摘录其中，这是其他书籍所没有的。带着这些知识经过邯郸，大概就没有被轻视的忧患了吧。至于积德求子，以及安产藏衣、吉凶方位等，都不是医家的事，所以删去不载。
稿子完成后，兵宪蔡虚台公、知府涂振任公资助资金，刻印发行，认为这也是二位公仁政的万分之一，于是就不再推辞。
万历丁未年早秋念西居士王肯堂宇泰甫书写于无住庵
Specialized prescriptions for women have existed for a long time. The *Records of the Grand Historian* (*Shiji*) records that when Bian Que passed through Handan, hearing that the locals respected women, he became a physician specializing in "dai xia" diseases (gynecological disorders), indicating his versatility in medical skills. However, "dai xia" is merely one disease among women. Regarding regulation of menstruation, miscellaneous syndromes, pregnancy, and postpartum care, with myriad treatment methods, could expertise solely in treating "dai xia" suffice? Among the three volumes of Zhang Zhongjing's *Miscellaneous Disease Prescriptions* (*Zabing Fanglun*) circulated in the world, gynecological cases constitute a portion. Although the prescriptions are remarkably effective, they unfortunately failed to spread widely.
Sun Simiao, in compiling the *Qianjin Fang* (Thousand Golden Prescriptions), placed gynecology at the forefront. This likely stems from the principle that the *I Ching* (Book of Changes) is based on Qian and Kun, and the *Shi Jing* (Classic of Poetry) begins with "Guan Ju". His view was: "One must teach daughters and sons to study these three volumes of gynecological prescriptions, so that upon mastering them, what need is there to fear or worry in emergencies?" However, those deeply proficient in medicine did not highly endorse this approach. In the early Dazhong era of the Tang Dynasty, Bai Minzhong governed Chengdu. When someone in his household died due to difficult labor, he sought famous physicians and presented Zan Yin's *Beiji Yanfang* (Collected Verified Prescriptions), containing 378 formulas, which became known as *Chanbao* (Precious Treasures of Childbirth). In the Song Dynasty, Li Shisheng from Puyang obtained *Chanlun* (Discourse on Childbirth), consisting of twenty-one chapters containing theory but no prescriptions; Professor of Medicine Guo Jizhong appended prescriptions to it. Chen Yanyouze evaluated its merits and defects in *Sanyin Fang* (Three Causes Formulas), accurately assessing them. A physician from Wuzhou, Du [Name omitted], further supplemented it, resulting in *Chanyu Baoqing Ji* (Precious Collection for Childbearing and Nurturing). Chen Ziming Liangfu from Linchuan believed that previous books had scattered guidelines without unity, and their details were brief and incomplete. Physicians were limited to simple methods, unable to seek depth or read extensively. Some with basic knowledge would be helpless if a prescription failed; others, lacking references, relied on speculation. Thus, Chen collected the best aspects of various schools, added family-prescribed verified formulas, and compiled them into chapters. There were eight categories, each with dozens of conditions, totaling over 260 treatises, followed by prescriptions. The guidelines and details were clear and impressive, forming the *Daquan Liangfang* (Great Complete Good Prescriptions). With the emergence of *Liangfang*, gynecological care was largely perfected. However, its discussions mostly adopted content from Chao Yuanfang's *Bingyuan* (Source of Diseases), attributing nine-tenths to wind-cold, with medications leaning towards harsh and hot properties, lacking detailed analysis of appropriateness. Later, Xue Ji Xinpu annotated *Liangfang*. His theoretical stance balanced cold and heat, generally relying on nourishing the spleen and stomach and supplementing qi and blood, rather than focusing primarily on eliminating disease. He can be considered a good physician for saving the times. Nevertheless, Chen's compilation contained many ancient specialized secret prescriptions with clear origins and details, which should not be ignored; whereas Xue arbitrarily deleted and altered everything according to his own ideas, causing ancient prescriptions to vanish. I deeply regret this. Therefore, in this compilation, I aimed to preserve Chen's original work while deleting biased and flawed parts, retaining only about sixty to seventy percent. As for Xue's theories, I included them all, valuing their focus on nurturing righteousness (zheng qi), simplicity, and ease of adherence, making them accessible even for students to learn. If we consider the disciples of Yishui (Li Gao) and Hejian (Liu Wansu), who were masters of medicine succeeding Zhang Zhongjing, their specific prescriptions and discussions are fully extracted here, content unique to other texts. Carrying these resources through Handan, one might avoid the worry of being looked down upon. Matters such as accumulating virtue to conceive, safe delivery rituals, hiding garments, and auspicious/inauspicious directions are not matters of medical practice, so they are excluded.
Upon completion of the manuscript, Vice Commissioner Cai Xutai and Prefect Tu Zhenren provided financial assistance for printing and distribution, considering this also a fraction of their benevolent governance. Thus, I did not decline.
Written by Nianxi Jushi Wang Kentang, courtesy name Yutai, at the Wuzhu An Hermitage, in the early autumn of the Dingwei year of the Wanli era.