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。圣人以六经垂教万世，《易》始乾坤，《诗》首关雎，《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，是以操调燮之术
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，
唯兹诸症为最要。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。凡杂症得一百六十有三，采摭名贤之论七千条有
奇，而妇人月经诸症不与焉。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，其以斯编为规矩焉，绳墨焉，可也。
康熙甲子岁孟秋七月 李棘人萧 赓六氏漫识
两仪（指天地或阴阳）确立位置，阴阳开始分化，天地便依靠阴阳来化生万物。所以《内经》说：阴阳，是天地运行的规律，万物的总纲纪，变化的根源，而男女就是阴阳的起始体现。圣人通过六经（儒家经典）垂范教导万世，《易经》始于乾坤二卦，《诗经》首篇为《关雎》，《尚书》记载了尧帝将女儿嫁给舜的故事，《礼记》明确了内室（妇女生活）的规范，《春秋》记录了王姬出嫁的事迹。这都是因为夫妇关系是人伦道德的开端，而妇女是繁衍养育、化生本源的根本，因此掌握调理身体之术的人，不能不对妇女的疾病给予特别的重视。自从寇宗奭说“宁可医治十个男子，也不要医治一个妇人”，是因为妇女的疾病，四诊（望、闻、问、切）有时不能完全探知，而且她们所患的病，多涉及隐私难以启齿。如月经、胎产，以及崩漏、淋证、带下等病，都属琐碎鄙陋之事，难以开口言说。然而妇女的疾病中，唯独这些病症最为重要。所以著书立说的人，对于这些病症尤其不可不急于深入探讨。
我编纂《医学经纶》时，广泛博览群书，综合整理条理贯通。其中杂症收录了一百零三种，采择名医贤士的论述七千多条，但妇女的月经等各类病症并未包含在内。实在是因为妇女的疾病，没有比月经、胎产、崩漏、淋证、带下更严重的了，因此另立标题名称，称为《女科经纶》。书中对于一切内伤外感、虚证实证、寒证热证，都有清晰的条理顺序，简要列出方剂名称，详细阐述治疗理论，使学习的人知道如何着手处理，这样对于妇女疾病的治疗，或许就不会担心比治疗男子更加困难了。司马迁称赞扁鹊经过赵国时，听说邯郸人尊重妇女的疾病（特指妇科病），就立即成为专门治疗带下病的医生。其实妇女的疾病，不仅仅局限于带下病。而扁鹊所经过的地方，都因其专长而在诸侯间闻名。这说明古人留心于妇女疾病，态度谨慎且重视。现在的医者，不像扁鹊遇到长桑君那样传授上池水的神术，如果舍弃古代圣哲先贤的论述，却希望获得洞察脏腑的医术，难道不是很难吗？如果有志于此道，不妨将此书作为规矩和准绳吧。
康熙甲子年孟秋七月，李棘人萧赓六氏随意记录。
The Two Modes (Yin and Yang) establish their positions, Yin and Yang begin to differentiate, and Heaven and Earth thereby transform and generate all things. Thus the *Classic* states: "Yin and Yang are the Way of Heaven and Earth, the general principles of all things, and the parents of change; men and women are the beginning of this Yin and Yang." The Sages established teachings for ten thousand generations through the Six Classics: the *Book of Changes* begins with Qian and Kun, the *Book of Songs* opens with "Guan Ju," the *Book of Documents* records the bestowal of daughters in marriage, the *Book of Rites* details the regulations for the inner quarters, and the *Spring and Autumn Annals* records the marriage of the King's daughter. This is because the union of husband and wife is the starting point of human relations, and women are the fundamental source of procreation and nurturing. Therefore, those who practice the art of regulation and healing cannot but place special emphasis on diseases of women. Since Kou Zongshi stated, "It is better to treat ten men than one woman," it is because the diseases of women are such that the four diagnostic methods (inspection, auscultation/olfaction, inquiry, and palpation) may not fully reveal them, and the ailments they suffer from are often private and difficult to describe. Conditions such as menstruation, pregnancy and childbirth, metrorrhagia, strangury, and leukorrhea are considered trivial and vulgar, making them hard to discuss openly. However, among the diseases of women, these specific conditions are the most critical. Hence, authors writing on medicine must urgently address these topics.
When I compiled the *Medical Classic of Wisdom* (*Yixue Jinglun*), I extensively consulted numerous books and synthesized their contents systematically. It included 163 types of miscellaneous diseases and collected over 7,000 discussions from renowned sages, but it did not include diseases related to women's menstruation and other conditions. This is precisely because no diseases are more significant in women than those concerning menstruation, pregnancy, childbirth, metrorrhagia, strangury, and leukorrhea. Therefore, I established a separate title, naming it *Nuke Jinglun* (Collected Wisdom of Gynecology). In this work, all internal and external, deficiency and excess, cold and heat conditions are arranged in clear order. Brief names of formulas are listed, and detailed discussions on treatment are provided, enabling students to know how to proceed. In this way, regarding the treatment of women's diseases, one need not fear that it is twice as difficult as treating men. Sima Qian praised Bian Que, saying that when he passed through Zhao, hearing that people in Handan valued the treatment of women's leukorrhea, he immediately became a specialist in treating leukorrhea. Indeed, women's diseases are not limited to leukorrhea. Yet, wherever Bian Que traveled, his reputation spread among the feudal lords due to his expertise. This shows that ancient people paid careful attention to women's diseases, being both cautious and respectful. Modern physicians, unlike Bian Que who received divine techniques from Chang Sang Jun, if they discard the theories of past sages and worthies yet hope to gain the insight of seeing through walls (diagnosing deep internal conditions), is this not extremely difficult? If one has aspirations in this field, let this compilation serve as your compass and square (standards and guidelines).
Recorded casually by Li Jiren, Xiao Gengliu, in the first month of autumn, July of the Ji Zi year of the Kangxi reign.