阳典傅青主先生名山，前明遗老也。康熙朝征博学宏词入都，以老病丐归，故也称为征君先生学问深邃，仰观俯察，
明阴洞阳，诗文皆其余事，即二氏之学，亦旁参其诣，其道特其末耳。独能得仲景之秘，发前人所未发，立方用药，平
淡无奇，而奏效如神。山右旧族藏其女科一书，由调经、妊娠、胎产，分类订方，皆转相抄写。嘉庆年间，平阳郡有乐
善者，始刊以公诸世。得者按症寻方，无弗立效。予往在山右得之，继为安省林君索去。林固世于医，以为见所未见，
视为奇珍。江西近有翻刻，出错讹甚多，深虞误人，予甚之，欲重刊未果。壬子秋初，内子蒋氏得中风右痪疾，服再造
丸得生，而右足行步维艰，寓信于予，口有劝西施《佛经》或《敬信录》、《暗室灯》等书，以为告解者，因思《佛经》
同诸书，往见人家不知敬重，读书人置之不阅，乡愚妇女即以是夹线，是亵渎已甚，转增过，何能消灾？前傅青主征君
女科，如识字之家，当无医之处，根据方服药，可以全人性命，似较施印诸书为良，希为图之。予得此信，极以为然，于
山右宦陕者觅之，未得，施于韩宝臣刺史处得祈君尔诚所刊出，内祈君诠注尤详，亟为付梓以成志，虽属有心为善，但
出于妇女之诚，心上好生，或邀默佑，俾良于行，未可期也。因述于后。
时咸丰乙卯孟夏大兴官彤绅樗存甫识于古长安乐知草堂。
傅山先生是明末清初的著名学者，也是前朝的遗老。在康熙年间，他被征召参加博学宏词科的考试并进入京城，但因年老多病请求回家，因此也被称为“征君”先生。他的学问深奥，上观天文、下察地理，通晓阴阳之理，写诗作文只是他的余兴之事，即使是佛道两家的学说，他也广泛参悟其精髓，而儒家之道对他来说反而是细枝末节。唯独他能得到张仲景医学的奥秘，阐发前人未曾发现的理论，他制定的方剂和使用的药物，看似平淡无奇，却疗效神奇。
山西（山右）的旧族人家中收藏有傅青主的《女科》一书，该书按照调经、妊娠、胎产进行分类并订立方剂，人们互相抄写流传。到了嘉庆年间，平阳郡有一位乐善好施的人，才开始刊印此书使其公之于众。得到这本书的人根据症状寻找对应的方子，没有不立即见效的。我以前在山西得到了这本书，后来被安徽的林君索去。林家世代行医，林君认为这是前所未见的珍宝，视为奇珍异宝。江西最近有人翻刻此书，但错误和讹误非常多，我深怕这会误导病人，对此非常担忧，想要重新刊印但未果。
壬子年秋初，我的妻子蒋氏得了中风导致右侧肢体瘫痪的疾病，服用再造丸后得以存活，但右脚行走依然艰难。她写信给我，信中有人劝她诵读《西施佛经》或《敬信录》、《暗室灯》等书籍，作为忏悔消灾的方式。由此我想到了这些佛书与其他书籍一样，往往不被不知敬畏的人所尊重，读书人置之一旁不阅读，乡下的愚昧妇女甚至拿它们来夹线缝纫，这是对经典极大的亵渎，不仅不能消除罪过，反而增加了过失，怎么能消灾呢？相比之下，傅青主征君的《女科》，对于识字的人来说，如果没有地方看病，依据书中的方子服药，可以保全性命，这似乎比印刷那些宗教书籍要好得多，希望你能为此筹划此事。
我收到这封信后，非常赞同她的想法。我在曾在山西做官、现居陕西的人中寻找此书，没有找到，最后在韩宝臣刺史处找到了由祈尔诚先生刊印的版本。其中祈先生的注解尤为详细，于是急忙将其付梓出版以达成心愿。虽然这是有心为善，但出于这位妇女的诚心和对生命的爱护，或许能蒙受冥冥中的保佑，使善行得以推广，但这也不是可以完全预期的事。因此写下这段后记。
时在咸丰乙卯年孟夏（农历四月），大兴人官彤绅樗存甫在古长安乐知草堂识。
Mr. Fu Shan was a renowned scholar of the late Ming and early Qing dynasties and a loyalist of the former dynasty. During the Kangxi reign, he was summoned to the capital for the "Boxue Hongci" (Erudite and Literary) examination but requested to return home due to old age and illness; hence he is also referred to as "Zhengjun" (a title for a recluse scholar). His learning was profound: he observed heaven above and earth below, comprehending Yin and Yang. Poetry and prose were merely his pastimes. Even in the teachings of Buddhism and Daoism, he extensively explored their depths, while Confucian doctrine was but a minor aspect to him. Uniquely, he mastered the secrets of Zhang Zhongjing, expounded upon theories not previously revealed by predecessors, and prescribed formulas and herbs that appeared plain and unremarkable yet produced miraculous effects.
Old families in Shanxi (Shanyou) possessed copies of Mr. Fu’s *Gynecology* (*Nüke*). The book categorized treatments for regulating menstruation, pregnancy, and childbirth, with specific formulas for each, which were widely copied and circulated. In the Jiaqing reign, a benevolent man in Pingyang Prefecture began printing the book to make it public. Those who obtained it found that matching symptoms with formulas yielded immediate results. I previously acquired a copy in Shanxi, which was later taken by Mr. Lin from Anhui. The Lin family had been physicians for generations; Mr. Lin considered this unprecedented treasure a rare gem. Recently, a reprint in Jiangxi contained numerous errors, causing me deep concern that it might mislead patients. I wished to republish it but failed to do so.
In early autumn of the Renzi year, my wife, Lady Jiang, suffered from stroke-induced right-sided hemiplegia. She survived after taking Zaizao Wan, but walking with her right foot remained difficult. In her letter to me, she mentioned being advised to recite texts such as the *Xishi Buddhist Scripture*, *Jingxin Lu*, or *Anshi Deng* as acts of confession and disaster mitigation. This reminded me that such religious books are often disregarded by those lacking reverence; scholars leave them unread, and ignorant rural women even use them to bind threads, which is a grave desecration. Such actions increase sin rather than eliminate disasters. In contrast, Mr. Fu’s *Gynecology*, if read by literate individuals who lack medical access, allows them to follow the formulas to save lives. This seems superior to distributing religious scriptures. I hope you will consider this proposal.
Upon receiving this letter, I agreed entirely. I searched among officials who had served in Shanxi and now resided in Shaanxi but could not find a copy. Eventually, I obtained a version printed by Mr. Qi Ercheng at the residence of Magistrate Han Baochen. Mr. Qi’s annotations were particularly detailed. I promptly arranged for its publication to fulfill this intention. Although this is an intentional act of kindness, driven by a woman’s sincere desire to preserve life, it may invite divine blessing and promote good deeds, though such outcomes cannot be guaranteed. Thus, I record this postscript.
Recorded by Guan Tongshen Chucunfu, a native of Daxing, in the first month of summer during the Yimao year of the Xianfeng era, at Lezhi Caotang in ancient Chang'an.