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》记载扁鹊在邯郸时，听说当地尊重妇女，便成为专治妇科带下病的医生，这说明他的医术是兼长的。然而，“带下病”仅仅是妇女的一种疾病罢了，至于调理月经、治疗杂病、妊娠及分娩期间的各种病症，治疗方法成千上万，仅靠“带下医”这一种身份难道能全部涵盖吗？世间流传的张仲景（长沙太守）《金匮要略》三卷中，妇女病占了一部分。其中的方剂使用效果奇特且灵验，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》以乾坤为根基，《诗经》以《关雎》为首篇的道理。他说：“特别需要教导子女学习这三卷妇人方，使其精通熟悉，那么在仓促紧急之时，还有什么可担忧畏惧的呢？”但是，精通医术的人并没有对此给予高度评价。唐大中初年，白敏中镇守成都，他家中有人因难产而死，于是寻访名医，得到昝殷的《备急千金要方》三百七十八首进献朝廷，这就是《产宝》。宋代濮阳人李师圣得到《产论》二十一篇，只有理论论述而没有方剂，医学教授郭稽中将方剂附在后面。陈言（字无择）在《三因极一病证方论》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（字良甫），认为之前的书籍纲领散乱没有统绪，细节简略而不完备，医生们局限于简易之法，不能深入探究和全面阅览。有的医生遇到一个方子无效，就束手无策；有的因为没有现成方剂依据，只能揣摩臆测。于是陈自明采集各家之长，附上家传验方，编纂成篇，共分八门，每门数十种证候，总共二百六十多篇论述，每篇论述后列出方剂，纲领和细节清晰可观，这就是《妇人大全良方》。《大全良方》问世后，闺阁妇女的调治方法就大体完备了。
然而，该书多采用巢元方《诸病源候论》的理论，十分之九都归结于风冷致病，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（字新甫），才开始取《大全良方》进行增补注释，他确立论点斟酌于寒热之间，大抵根据保养脾胃、补益气血的原则，不把祛除病邪作为主要事务，可以说是救时的良医了。只是陈氏所编纂的多为上古专科禁方，具有完整的源流本末，不可蒙昧不知；而薛氏一切凭自己的意思删改变动，使得古方从此湮没无闻。我对此深感痛惜。所以在这部书中，务必保存陈氏的原貌，而删除其中偏颇驳杂的内容，但也只保留了原来的十分之六七而已。至于薛氏的说法，则全部收录进来，取其以养护正气为主，而且简单容易遵守，即使是子女学习也不难。
易水学派和李东垣师弟二人，是在张仲景之后医术精湛的人，他们的一方一论，都摘录在此书中，这是其他书籍所没有的。带着这些知识经过邯郸，大概就不会担心被人轻视了吧。至于积德求子，以及安产藏衣、吉凶方位等事，都不是医家的职责范围，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，我认为这也是二位官员仁政的万分之一，于是就不再推辞。
万历丁未年（1607年）早秋二十日，念西居士王肯堂（字宇泰）在无住庵书写。
Specialized prescriptions for women have existed for a long time. The *Records of the Grand Historian* (*Shiji*) records that when Bian Que was in Handan, hearing that the locals respected women, he became a physician specializing in "dai xia" (leukorrhea and gynecological disorders), indicating his medical skills were comprehensive. However, "dai xia" is merely one disease among women. Regarding regulating menstruation, treating miscellaneous diseases, pregnancy, and childbirth, there are thousands of treatments; can this be fully covered by the title of a specialist in "dai xia"? In the world, Zhang Zhongjing's (the Chancellor of Changsha) *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) exists in three volumes, with women's diseases occupying a portion. The prescriptions therein are remarkably effective, yet they failed to spread widely.
Sun Simiao, in compiling the *Qianjin Yaofang* (Prescriptions Worth a Thousand Gold), placed women's diseases at the very beginning. This is likely based on the principle that the *I Ching* (Book of Changes) is founded on Qian and Kun, and the *Shi Jing* (Classic of Poetry) begins with "Guan Ju". He stated: "It is necessary to teach children to study these three volumes on women's prescriptions thoroughly, so that in times of emergency, there would be no need for worry or fear." However, those proficient in medicine did not highly praise this approach. In the early Dazhong era of the Tang Dynasty, Bai Minzhong governed Chengdu. A member of his family died due to difficult labor, so he sought out famous physicians and presented 378 prescriptions from Zan Yin's *Beiji Qianjin Yaofang*, 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 theories but no prescriptions. Guo Jizhi, a medical professor, appended prescriptions to it. Chen Yan (courtesy name Wuzhe) evaluated its merits and defects in the *Sanyin Fang* (Formulas for Three Causes), accurately. A physician from Wuzhou, Du, further supplemented it, resulting in the *Chanyu Baoqing Ji* (Collection of Precious Celebrations for Childbearing and Nurturing).
Chen Ziming (courtesy name Liangfu) from Linchuan believed that previous books had scattered guidelines without unity, and details were brief and incomplete. Physicians were limited to simple methods and could not seek deep understanding or comprehensive reading. Some physicians, upon finding one prescription ineffective, would be at a loss; others, lacking specific prescriptions to rely on, resorted to speculation. Thus, Chen Ziming collected the strengths of various schools, added family-prescribed effective formulas, and compiled them into chapters. It was divided into eight categories, each containing dozens of syndromes, totaling over 260 treatises. Each treatise was followed by prescriptions, making the guidelines and details clear and impressive. This work is the *Furen Daquan Liangfang* (Great Complete Good Prescriptions for Women). With the publication of the *Liangfang*, the treatment methods for women in the inner chambers were largely perfected.
However, the book heavily adopted theories from Chao Yuanfang's *Bingyuan* (Source of Diseases), attributing nine-tenths of cases to wind-cold pathogens, and the medications tended to be harsh and hot, without clearly analyzing what was appropriate or not. Later, Xue Ji (courtesy name Xinpu) began to annotate and expand the *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 pathogens. He can be considered a good physician for saving the times. Nevertheless, Chen's compilation contained many ancient specialized secret prescriptions with complete origins and developments, which should not be ignored. Xue Ji, however, deleted and altered everything according to his own ideas, causing ancient prescriptions to become obscure. I deeply regret this. Therefore, in this compilation, I endeavored to preserve Chen's original text while deleting biased and flawed parts, retaining only about sixty to seventy percent of it. As for Xue's theories, I included them all, valuing their focus on nurturing righteousness (zheng qi) and their simplicity for adherence, making them easy even for children to learn.
The disciples of the Yishui school (Li Dongyuan et al.), who were more refined in medicine after Zhang Zhongjing, have their single prescriptions and theories fully extracted here, which are absent in other books. Carrying these knowledge bases through Handan, one would hopefully avoid being looked down upon. Matters such as accumulating virtue to conceive, storing clothes for safe delivery, and auspicious/inauspicious directions are not within the scope of medical practice, so they are omitted.
Upon completion of the manuscript, Cai Xutai, the Military Commissioner, and Tu Zhenren, the Prefect, provided funds for printing and distribution. I consider this also a fraction of their benevolent governance, so I did not decline.
Written by Nianxi Jushi Wang Kentang (courtesy name Yutai) at the Wuzhu An in the early autumn of the Dingwei year of the Wanli era.