尧封沈氏所着《医经读》、《伤寒论读》，简明切当，允为善本。尚有《女科辑要》一书，世罕传本。原
稿为余外舅徐虹桥先生补注珍藏，先生早归道山。余授室后，得见其书。颇多入理深谈，发前人所未发
者。今年杨素园明府闻有此稿，命为借抄。余谓妇兄友珊曰∶君子之孝也，亦务其大者远者而已，宝守遗
编，莫若传诸不朽。友珊许焉。爱不揣鄙伫，稍加参订而公诸世云。
道光庚戌仲冬棘人王士雄书于潜斋
《素问》云∶女子七岁，肾气盛，齿更发长；二七而天癸至，任脉通，太冲脉盛，月事以时下。
沈尧封曰∶天癸是女精，由任脉而来；月事是经血，由太冲而来。经言二七而天癸至，缘任脉通。斯时太
冲脉盛，月事亦以时下。一顺言之，一逆言之耳！故月事不来、不调及崩，是血病，咎在冲脉，冲脉隶阳明；
带下是精病，咎在任脉，任脉隶少阴。盖身前中央一条是任脉，背后脊里一条是督脉，皆起于前后两阴之交
会阴穴。《难经》明晰，《灵》、《素》传误。带脉起于季胁，似束带状。人精藏于肾，肾系于腰背。精欲
下泄，必由带脉而前，然后从任脉而下。故经言任脉为病，女子带下。
王孟英按∶俞东扶云∶经言男子二八而肾气盛，天癸至，精气溢泻。若天癸即月水，丈夫有之乎？盖男女
皆有精，《易》谓男女构精可据。然指天癸为精，亦
不妥。天癸为精，不当又云精气溢泻矣。后贤讲受孕之道，有阳精阴血，先至后冲等说，亦谬。夫男女交接，
曾见女人有血出耶！交接出血是病，岂能裹精及为精所裹哉？大约两情酣畅，百脉齐到，天癸与男女之精
偕至，斯入任脉而成胎耳。男胎女胎则由夫妇之天癸有强弱盈虚之不同也。吾友徐亚枝曰∶如沈氏说，一若天
癸即精者；如俞氏说，一若血与精之外，别有一物所谓天癸者。窃谓天癸者，指肾水本体而言。癸者，水也。肾
为水脏，天一生水，故谓肾水为天癸。至，谓至极也，犹言足也。女子二七、男子二八，肾气始盛，而肾水
乃足。盖人身五脏，惟肾生最先，而肾足最迟，肾衰独早。故孩提能悲能喜，能怒能思，而绝无欲念。其有情
窦早开者，亦在肾气将盛，天癸将至之年。可见肾气未盛，癸水未足，则不生欲念也。迨肾气衰，癸水绝，则
欲念自泯矣。解此段经文者，当云女子二七而肾水之本体充足，任脉乃通，太冲之脉始盛，月事因而时
下矣。夫前阴二窍，溺之由水窍者无论矣。其由精窍者，皆原于天癸者也。月水虽从冲脉下，谓为天癸之
常可也。泄精成孕，是任脉之施受，谓为天癸之能可也。带下乃任脉之失其担任，谓为天癸之病可也。然则
称月水为天癸，似亦无不可也。前贤解此，皆重读上
二字，而略下一字，惟将“至”字当作“来”字看，遂致议论纷纭耳！
王冰曰∶男以气运，故阳气应日而一举；女以血满，故阴血从月而一下。
沈尧封所著的《医经读》和《伤寒论读》，简明贴切，堪称善本。此外还有《女科辑要》一书，世间很少流传。原稿是我岳父徐虹桥先生补注并珍藏的，先生早已去世。我结婚后，得以见到这本书。书中有很多入理深刻的论述，阐发了前人未曾涉及的内容。今年杨素园知县听说有此稿，命人借来抄录。我对内兄友珊说：“君子的孝道，也是致力于大事和长远之事罢了，保存先人的遗著，不如将其传播以永垂不朽。”友珊答应了。我不自量力，稍加参订后将其公之于众。
道光庚戌年（1850年）仲冬，棘人王士雄在潜斋书写。
《素问》说：女子七岁时，肾气旺盛，牙齿更换，头发生长；十四岁时天癸至，任脉通畅，太冲脉盛满，月经按时来潮。
沈尧封说：天癸是女性的精微物质，由任脉而来；月经是经血，由太冲脉而来。经文说十四岁天癸至，是因为任脉通畅。此时太冲脉盛满，月经也按时来潮。这只是一顺一逆两种说法而已！所以月经不来、不调以及崩漏，是血病，责任在冲脉，冲脉隶属于阳明胃经；带下病是精病，责任在任脉，任脉隶属于少阴肾经。大概身体前正中的一条线是任脉，背后脊柱里的一条线是督脉，都起于前后二阴交汇处的会阴穴。《难经》阐述得清晰，《灵枢》、《素问》传承中出现了错误。带脉起于季胁，形状像束带一样环绕腰部。人的精藏于肾，肾系连于腰背。精欲向下泄出，必须经过带脉向前，然后从任脉下行。所以经文说任脉为病，女子会出现带下病。
王孟英按语：俞东扶说：经文说男子十六岁时肾气盛，天癸至，精气溢泻。如果天癸就是月经水，男子也有吗？大概男女都有精，《易经》中说男女构精是可以依据的。然而把天癸指认为精，也不妥当。如果说天癸是精，就不应当又说精气溢泻了。后世贤者讲解受孕之道，有阳精阴血、先至后冲等说法，也是错误的。男女交合，曾见过女人出血吗！交合时出血是病，怎么能裹挟精液或被精液裹挟呢？大概两情欢畅，百脉齐至，天癸与男女之精同时到达，这才进入任脉而成胎。男胎女胎则由夫妇的天癸有强弱盈虚的不同所致。我的朋友徐亚枝说：像沈氏的说法，好像天癸就是精；像俞氏的说法，好像血与精之外，另外有一种东西叫天癸。我认为天癸，是指肾水的本体而言。癸，是水。肾为水脏，天一生水，所以称肾水为天癸。“至”，意思是至极，也就是充足的意思。女子十四岁、男子十六岁，肾气开始旺盛，而肾水才充足。大概人身五脏中，只有肾生得最早，而肾足最晚，肾衰也独早。所以幼童能悲能喜，能怒能思，却完全没有欲念。那些情窦早开的人，也是在肾气将盛、天癸将至的年纪。可见肾气未盛，癸水未足，就不会产生欲念。等到肾气衰退，癸水枯竭，欲念自然消失。解释这段经文，应该说女子十四岁时肾水本体充足，任脉才通畅，太冲脉才开始盛满，月经因此按时来潮。前阴有两个孔窍，排尿的水孔暂且不提。由精窍排出的，都源于天癸。月经虽然从冲脉下行，称其为天癸的正常表现是可以的。泄精成孕，是任脉的施受作用，称其为天癸的功能是可以的。带下是任脉失去了其担任的作用，称其为天癸的病态是可以的。既然如此，称月经为天癸，似乎也没有不可以的。前代贤者解释此段，都重视读“上”字，而忽略下一个字，只把“至”字当作“来”字看，于是导致议论纷纷！
The works *Yi Jing Du* (Reading on Medical Classics) and *Shang Han Lun Du* (Reading on Treatise on Cold Damage) by Shen Yaofeng are concise and appropriate, worthy of being considered excellent editions. Additionally, there is a book titled *Nü Ke Ji Yao* (Essentials of Gynecology), which is rarely circulated in the world. The original manuscript was annotated and treasured by my father-in-law, Mr. Xu Hongqiao, who passed away long ago. After I married, I had the opportunity to see this book. It contains many profound discussions that align with reason and expound upon points not previously explored by earlier scholars. This year, Magistrate Yang Suyuan heard of this manuscript and ordered it to be borrowed for copying. I said to my elder brother-in-law Youshan: "The filial piety of a gentleman also focuses on major and long-term matters. Preserving ancestral manuscripts is best achieved by disseminating them for immortality." Youshan agreed. Not presuming too much, I made slight revisions and collations and published it for the world.
Written at Qianzhai in mid-winter of the Gengxu Year (1850) of the Daoguang reign, by Jiren Wang Mengying.
*Suzhen* (Plain Questions) states: At age seven, a girl's Kidney Qi becomes abundant; her teeth change and hair grows. At fourteen, Tian Gui arrives, the Ren Mai (Conception Vessel) becomes unobstructed, the Chong Mai (Penetrating Vessel) becomes full, and menstruation occurs regularly.
Shen Yaofeng stated: Tian Gui refers to the female essence, originating from the Ren Mai; menstruation is menstrual blood, originating from the Chong Mai. The classic states that at fourteen, Tian Gui arrives because the Ren Mai is unobstructed. At this time, the Chong Mai is full, and menstruation also occurs regularly. This is merely a matter of stating the sequence forward or backward! Therefore, amenorrhea, irregular menstruation, and metrorrhagia are diseases of blood, with responsibility lying in the Chong Mai, which belongs to the Yangming Stomach Meridian; leukorrhea is a disease of essence, with responsibility lying in the Ren Mai, which belongs to the Shaoyin Kidney Meridian. Generally, the line down the center front of the body is the Ren Mai, and the line inside the spine at the back is the Du Mai (Governing Vessel); both originate from the Huiyin acupoint where the anterior and posterior orifices intersect. *Nan Jing* (Classic of Difficult Issues) explains this clearly, while errors were transmitted in *Ling Shu* (Spiritual Pivot) and *Su Wen*. The Dai Mai (Girdle Vessel) originates from the hypochondrium and resembles a belt encircling the waist. Essence is stored in the Kidneys, which are connected to the lower back. When essence desires to flow downward, it must pass through the Dai Mai forward, and then descend via the Ren Mai. Thus, the classic states that when the Ren Mai is diseased, women suffer from leukorrhea.
Wang Mengying added notes: Yu Dongfu said: The classic states that at sixteen, a man's Kidney Qi becomes abundant, Tian Gui arrives, and essence overflows and is discharged. If Tian Gui is menstrual water, do men have it? Generally, both men and women possess essence; *I Ching* (Book of Changes) states that male and female essence combining is valid. However, identifying Tian Gui as essence is also inappropriate. If Tian Gui were essence, one should not also speak of essence overflowing and being discharged. Later scholars discussing conception have theories such as yang essence and yin blood, arriving first and rushing later, etc., which are also erroneous. Have you ever seen a woman bleed during sexual intercourse? Bleeding during intercourse is a pathology; how can it wrap essence or be wrapped by essence? Roughly speaking, when mutual passion is intense and all meridians converge, Tian Gui and the essence of both male and female arrive together, entering the Ren Mai to form a fetus. Whether the fetus is male or female depends on the differences in strength, abundance, and deficiency of the couple's Tian Gui. My friend Xu Yazhi said: According to Shen's theory, it seems Tian Gui is essence; according to Yu's theory, it seems that besides blood and essence, there is another thing called Tian Gui. I believe Tian Gui refers to the substance of Kidney Water. 'Gui' means water. The Kidney is the water organ; Heaven generates water in the first stage, so Kidney Water is called Tian Gui. 'Zhi' (arrive) means reaching the extreme, i.e., being sufficient. At fourteen for women and sixteen for men, Kidney Qi begins to flourish, and Kidney Water becomes sufficient. Among the five zang organs of the human body, only the Kidney develops earliest but matures last, and declines earliest. Thus, young children can feel sorrow, joy, anger, and thought, but have absolutely no desires. Those whose emotional windows open early are still in the years when Kidney Qi is about to flourish and Tian Gui is about to arrive. It is evident that when Kidney Qi is not abundant and Gui Water is not sufficient, no desires arise. When Kidney Qi declines and Gui Water exhausts, desires naturally vanish. To interpret this passage of the classic, one should say: At fourteen, a woman's Kidney Water substance becomes sufficient, the Ren Mai becomes unobstructed, the Chong Mai begins to flourish, and menstruation therefore occurs regularly. Regarding the two orifices of the anterior genitalia, the water orifice for urination needs no mention. Those exiting from the essence orifice all originate from Tian Gui. Although menstrual water descends from the Chong Mai, calling it the normal manifestation of Tian Gui is acceptable. Discharging essence to achieve pregnancy is the function of the Ren Mai, calling it the capability of Tian Gui is acceptable. Leukorrhea is the Ren Mai losing its responsibility, calling it the pathology of Tian Gui is acceptable. Therefore, calling menstrual water Tian Gui seems also acceptable. Earlier sages interpreting this emphasized reading the character 'Shang' (upper) and neglected the next character, treating only the character 'Zhi' (arrive) as 'lai' (come), thus causing controversial debates!
Wang Bing stated: Men operate primarily through Qi, so Yang Qi rises once corresponding to the sun; Women fill primarily with Blood, so Yin Blood flows once corresponding to the moon.