尺者划分寸。量短长。取其准也。尺而以玉为之。分寸所划。坚久不磨。尤准之准也。
余窃思短长之数。必取准于尺。于物然。于病亦然。于妇女之病更无不然。何则。妇女深居
闺房。则情不畅。妇女见地拘局。则识不开。妇女以身事人。则性多躁。妇女以色悦人。则
心偏妒。稍有不遂。即为忧思。忧思之至。激为怨怒。不知忧则气结。思则气郁。怨则气沮。
怒则气上。血随气行。故气逆而血亦逆。血气乖争。百疾于是乎作。及其疾作。又苦不自知。
即或知之。而幽私隐曲。又不肯自达。且多掩蔽。于是其家一委之医。医一凭之脉。而此翕
翕跳动之脉。欲借以测妇女幽私。达妇女隐曲。毫厘千里。贻祸不小。岂非妄意揣度。而未
知用玉尺以量之。且用玉尺以求得其准乎。昔者仓公诊女子。知其欲男子不得。脉出鱼际一
寸。是以玉尺量准者也。古来如仓公之医者不乏。亦皆量以玉尺而能准者。举古人为法。求
得其准焉。夫何幽私隐曲之不可达哉。虽然。言医之书甚繁。其不能读者无论已。有能读者。
苟非识精见卓。确有把持。将此纷纷聚讼者。何自援以为准。余故不惮参稽。着为妇科六卷。
所言诸病。必按脉切症。要于的当。不失幽私隐曲之所在。摘录前人之语及方。悉皆至精至
粹。百用百效者。以是而当。尽之分寸。庶几如玉所划。坚久不磨。取以量妇女病。应无不
得其准之准者欤。
乾隆甲午清明前二日无锡沈金鳌自书
尺，是用来划分寸、测量长短的，目的是取其精准。尺如果用玉制成，其刻度坚固持久、不易磨损，更是精准中的精准。
我私下思考，长短之数，必须以尺为准则。对于物品是这样，对于疾病也是这样，对于妇女的疾病更是如此。为什么呢？妇女深居闺房，情感往往不畅；妇女见识拘泥局限，认知难以开阔；妇女以侍奉男人为天职，性情多急躁；妇女以姿色取悦于人，内心多偏执嫉妒。稍有不如心意之事，便产生忧愁和思虑。忧愁至极则气机郁结，思虑过度则气机阻滞，怨恨则气机沮丧，愤怒则气机上逆。血液随着气的运行而运行，所以气逆乱则血也逆乱。气血乖违争斗，各种疾病由此产生。等到疾病发作时，患者又痛苦于自己不了解病因。即使了解，那些幽隐私曲的事情，也不肯自行表白，且多有掩饰隐瞒。于是家属将一切委托给医生，医生全凭脉诊来判断。然而这微微跳动的脉搏，想要借此来测度妇女幽隐私曲的心理，往往差之毫厘谬以千里，留下的祸患不小。这难道不是妄加揣测，而不知道用“玉尺”来衡量以求得精准吗？
从前仓公诊治一位女子，知道她渴望男子却不可得，脉象出现在鱼际穴上方一寸处，这就是用“玉尺”衡量精准的例子。自古以来像仓公这样的医生不乏其人，也都是通过“玉尺”衡量而能精准的。列举古人的做法作为典范，以求得精准。那么还有什么幽隐私曲不能通达呢？
虽然如此，谈论医学的书籍非常多，其中不能阅读的就不必说了。能够阅读的，如果不是见识精辟卓越，确有主见把握，面对这些纷纷争论的观点，从哪里援引作为准则呢？所以我是不怕繁琐地参考稽考，撰写了《妇科》六卷。书中所述的各类疾病，必定依据脉诊和症状，力求确切得当，不遗漏妇女幽隐私曲的关键所在。摘录前人的言论及方剂，都是极其精粹、百用百灵的，以此作为标准，尽到分毫之间的责任，或许就能像玉尺划出的刻度一样，坚固持久、不易磨损。用来衡量妇女的疾病，应该没有不得到精准中的精准吧。
乾隆甲午年清明前两日，无锡沈金鳌自书。
The "chi" (a traditional Chinese unit of length, here metaphorically referring to a standard of measurement) is used to divide the "cun" and measure length and shortness, aiming for accuracy. If the chi is made of jade, its markings are firm, durable, and resistant to wear, representing the utmost precision.
I privately reflect that the numbers of length and shortness must take the chi as their standard. This applies to objects, it applies to diseases, and it applies even more so to women's diseases. Why? Women live deep within the inner chambers, so their emotions often remain unexpressed; women's perspectives are constrained, so their understanding fails to broaden; women serve men, so their temperaments tend to be irritable; women please others with their beauty, so their hearts tend toward jealousy. If things do not go as they wish, they fall into worry and rumination. Extreme worry causes Qi stagnation; excessive rumination causes Qi constraint; resentment causes Qi depression; anger causes Qi rebellion. Blood follows the movement of Qi; therefore, when Qi rebels, blood also rebels. When Qi and Blood conflict and contend, myriad diseases arise. Once the disease manifests, patients suffer from not knowing the cause themselves. Even if they know, due to private and hidden matters, they are unwilling to disclose them openly, and often conceal them. Consequently, the family entrusts everything to the physician, and the physician relies solely on the pulse. However, this subtly pulsating pulse seeks to measure the private and hidden thoughts of women; a slight error leads to great deviation, causing significant harm. Is this not mere speculation, failing to use the "jade chi" to measure and seek precision?
In ancient times, Cang Gong diagnosed a woman and knew she desired a man but could not obtain him; his pulse was found one cun above the Yuji point (LU10). This was an example of using the "jade chi" to achieve precision. Physicians like Cang Gong have been numerous throughout history, all achieving precision by measuring with the "jade chi." Taking ancient figures as models, we seek this precision. Then what private or hidden matter cannot be understood?
Nevertheless, books on medicine are abundant. Those that are unreadable need not be discussed. For those that can be read, unless one has profound insight and distinct vision, maintaining firm principles, how can one derive a standard from these conflicting theories? Therefore, I did not shy away from extensive reference and compilation, writing six volumes of *Guke Yuchi* (Jade Ruler for Gynecology). The diseases described herein are strictly based on pulse diagnosis and symptomatology, aiming for accuracy, without missing the key aspects of women's private conditions. The excerpts of previous scholars' words and prescriptions are selected for being extremely refined and effective in practice. Using these as standards, fulfilling our duty down to the finest detail, perhaps we can be like the markings on a jade ruler—firm, durable, and unworn. Used to measure women's diseases, there should be no failure to achieve the utmost precision.
Written by Shen Jin'ao of Wuxi, two days before Qingming Festival in the year Jiawu of the Qianlong reign.