（附阴挺）
善邑西门外三里，有妇阴中极痒难忍。因寡居，无人转述，医者莫知病情，治皆不效。至苏就叶天士
诊，微露其意。叶用蛇床子煎汤洗，内服龟鹿二仙胶，四日而愈。阴蚀有用猪肝煮熟，削如梃，钻孔数十，纳
阴中，良久取出，必有虫在肝孔内；另易一如梃纳之，虫尽自愈。亦良法也。
王孟英按∶尚有阴挺一证，用飞矾六两（即 枯明矾），桃仁一两，五味子、雄黄各五钱，铜绿四钱，共
末之，炼蜜丸，每重四钱，即以方内雄黄为衣，坐入玉门。重者二次必愈。
王宇泰《女科证治准绳》序云∶妇人有专治方，旧矣。史称扁鹊过邯郸，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，患苦百出，疗治万方，一带宁遽尽之乎？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》始关睢之义。其说曰∶特须教子
女学习此三卷妇人方，令其精晓，即于仑卒之秋，何优畏也。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；而陈无择于《三因方》评其得失详矣；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。节目简略而未备，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，编辑成篇。凡八门，门数十余体，总三百六十余论，论后列方。纲领节目，灿然可观，是为《大
全良方》。《良方》出而闺阁之调治，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
条分缕析其宜否者。近代薛己新甫，始取良方增注，其论酌寒热之中，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。第陈氏所辑，多上古专科禁方，具有源流本末，不可没也！而薛氏一切以己意
芟除变乱，使古方自此湮没，余重惜之。故于是编附存陈氏之旧，而删其偏驳者，然亦存十之六七而
已。至薛氏之说则尽收之，取其以养正为主，且简而易守，虽女子学习无难也。若易水 水师弟，则后长
沙而精于医者，一方一论，具掇是中，乃他书所无，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。
王孟英按∶带下，妇人一病耳，未必人人病此。何以扁鹊闻贵妇人，即为带下医？缘带下本女子生而即
有之事，原非病也。后人以带脉不主合同束一言，遂以女人之遗浊，称为带下之证。然则扁鹊之为带下医，犹
今之幼科自称痘医也。痘虽幼科之一证，而亦人人多有之事，且世俗无不贵小儿者，所以人多乐为痘医耳！
（附：阴挺）
苏州府吴县西门外三里处，有一位妇女阴道内极度瘙痒，难以忍受。因她寡居在家，无人代为转述病情，医生们不了解具体情况，治疗均无效。后来她到苏州求诊于叶天士。叶天士稍微探询后得知其意。叶天士用蛇床子煎汤清洗外阴，并内服龟鹿二仙胶，四天后痊愈。对于阴部溃烂生虫（阴蚀），有用猪肝煮熟，削成棒状，钻数十个孔，插入阴道中，过许久取出，必有虫子在肝孔内；再换一根同样的猪肝棒插入，虫子排尽后自愈。这也是一个好方法。
王孟英按语：还有阴挺这一病症，可用飞矾六两（即枯明矾），桃仁一两，五味子、雄黄各五钱，铜绿四钱，共研为细末，炼蜜制成丸药，每丸重四钱，以方中的雄黄粉末为衣，塞入阴道口。重症者使用两次必愈。
王宇泰在《女科证治准绳》序言中说：妇人有专门治疗的方书，由来已久。史书记载扁鹊经过邯郸，听说当地尊重妇女，便成为专治妇科带下病的医生，这是言语兼通长处的表现。然而，“带下”只是妇人的一个病种罢了！调经及杂症，怀孕分娩，痛苦百出，治疗方法万方，难道仅凭“带下”二字就能概括吗？世间流传的张仲景《杂病方论》三卷，其中妇人病占了一部分。那些方剂使用效果奇特显著，可惜未能广泛传播。孙思邈撰写《千金方》，特别将妇人病列为首卷。大概因为《易经》以乾坤为基础，《诗经》以《关雎》开篇的道理。他的说法是：特别需要教导子女学习这三卷妇人方，使其精通晓畅，那么在仓促紧急之时，还有什么可忧虑畏惧的呢？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，他家中有人因难产死亡，寻访名医，得到昝殷编纂的《备急千金要方》三百七十八首献上去，这就是《产宝》。宋代时，濮阳人李师圣得到产论二十一篇，只有理论没有方剂；医学教授郭稽中附上方剂；而陈无择在《三因方》中详细评价了它们的得失；婺州医生杜又加以补充完善，这就是《产育宝庆集》。临川人陈自明良甫，认为诸书纲领散漫而无统绪，节目简略而不完备，医生局限于简易之法，不能深入探究遍览。有的才进一方无效，就束手无策；有的无方可依，只能揣摩臆测。于是采集各家之长，附上家传验方，编辑成篇。共分八门，每门数十种病证，总共三百六十多篇论述，论述后列出方剂。纲领和细节，清晰可观，这就是《大全良方》。《良方》问世后，闺阁中的调理治疗，将大大完备了。然而它的论述多采用巢元方《诸病源候论》，十分之九归结于风冷，药物偏于刚烈温热，没有人有条理地分析其适宜与否。近代薛己新甫，才开始取《大全良方》增加注释，他的论述斟酌于寒热之间，大抵依据于养脾胃补气血，不把去除疾病作为主要事务，可以说是救时的良医了。只是陈氏所辑录的，多是上古专科禁方，具有源流本末，不可埋没！而薛氏一切以自己的意思删改变乱，使古方从此湮没，我深感痛惜。所以在这本书中附录保存陈氏的原貌，而删除其中偏颇驳杂的内容，但也只保存了十分之六七而已。至于薛氏的说法则全部收录，取其以养护正气为主，而且简单容易遵守，即使是女子学习也不难。如果易水学派李东垣师弟，则是继张仲景之后精通医术的人，他们的每一方每一论，都摘录在此书中，这是其他书籍所没有的，带着这些内容经过邯郸，大概就没有被轻视的忧患了吧！至于积德求子，以及安产、藏衣、吉凶、方位等，都不是医家的事，所以删去不记载。
王孟英按语：带下病，只是妇人的一个病种，未必每个人都得此病。为什么扁鹊听说尊重妇女，就成为带下医呢？因为带下本是女子生来就有的生理现象，原本不是病。后人因为带脉不主约束的意思，遂将女人的遗浊分泌物，称为带下之证。那么扁鹊做带下医，就像现在的儿科自称痘医一样。痘疹虽然是儿科的一个病证，但也是人人常有的事，况且世俗无不重视小儿，所以人们乐于做痘医罢了！
(Attached: Uterine Prolapse)
Three *li* west of the West Gate of Wu County, Suzhou Prefecture, there was a woman suffering from unbearable itching in the vagina. Due to her widowhood and lack of anyone to relay her condition, physicians were unaware of the specific illness, and all treatments failed. She then went to Suzhou to seek diagnosis from Ye Tianshi. Ye Tianshi subtly probed to understand her intent. Ye Tianshi prescribed washing with a decoction of *Cnidii Fructus* (Shechuangzi) and internal administration of *Guilu Erxian Jiao* (Tortoise Shell and Deer Antler Two Immortals Glue). She recovered in four days. For vulvar erosion caused by parasites (*Yin Shi*), an effective method involves boiling liver, shaping it into a rod, drilling dozens of holes into it, inserting it into the vagina, and leaving it for a long time before removal; parasites will be found inside the holes of the liver. Replacing it with another similar liver rod allows the parasites to be expelled completely, leading to self-healing. This is also a good method.
Wang Mengying’s Note: There is also the syndrome of uterine prolapse (*Yin Ting*). It can be treated using six *liang* of calcined alum (*Fei Fan*, i.e., dried alum), one *liang* of *Persicae Semen* (Taoren), five *qian* each of *Schisandrae Fructus* (Wuweizi) and *Realgar* (Xionghuang), and four *qian* of *Chalcanthite* (Tonglü). These are ground into fine powder, mixed with refined honey to form pills, each weighing four *qian*. The pills are coated with Realgar powder from the prescription and inserted into the vaginal opening (*Yumen*). Severe cases will be cured after two uses.
Wang Yutai stated in the preface to *Nuke Zhengzhi Zhunsheng*: "Specialized prescriptions for women have existed for a long time." Historical records state that when Bian Que passed through Handan and heard that the locals respected women, he became a physician specializing in leukorrhea (*Daixia*), demonstrating versatility in his speech and skills. However, "leukorrhea" is merely one disease among women! Menstrual regulation, miscellaneous syndromes, pregnancy, and childbirth involve countless sufferings and myriad treatment methods; can they be fully summarized by just "leukorrhea"? The three volumes of Zhang Changsha's (Zhang Zhongjing's) *Zabing Fanglun* (Treatments for Miscellaneous Diseases) circulating in the world include women's diseases as one part. Although these prescriptions yield miraculous results, they unfortunately did not spread widely. Sun Simiao's *Qianjin Fang* (Prescriptions Worth a Thousand Gold) specifically places women's diseases at the 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 the meaning of "Guan Ju." His view was: "It is necessary to teach children and daughters to study these three volumes of women's prescriptions thoroughly, so that in times of emergency, there would be no need for fear or anxiety." However, those proficient in medicine did not highly praise this approach. In the early Dazheng era of the Tang Dynasty, Bai Minzhong governed Chengdu. When someone in his family died due to difficult labor, he sought famous physicians and received 378 prescriptions compiled by Zan Yin, titled *Baoji* (Precious Treasure). During the Song Dynasty, Li Shisheng from Puyang obtained twenty-one articles on obstetrics, which contained theories but no prescriptions; Medical Professor Guo Jizhong added prescriptions to them; Chen Wuzhai commented extensively on their merits and defects in *Sanyin Fang*; and Du, a physician from Wuzhou, supplemented them, resulting in *Chanyu Baoqing Ji* (Collection of Precious Celebrations for Childbearing). Chen Ziming Liangfu from Linchuan believed that previous books had scattered guidelines without unity, and their details were simple and incomplete. Physicians were limited to simple methods and could not explore deeply or read comprehensively. Some, upon finding one prescription ineffective, would be at a loss; others, lacking prescriptions to rely on, would guess and speculate. Thus, he collected the best aspects of various schools, attached family-tested prescriptions, and edited them into chapters. Divided into eight categories, each containing dozens of conditions, totaling over 360 treatises, followed by prescriptions. The guidelines and details were clear and impressive, forming *Daquan Liangfang* (Complete Excellent Prescriptions). With the publication of *Liangfang*, the care and treatment of women would be greatly perfected. However, its discussions mostly adopted Chao Yuanfang's *Bingyuan*, attributing ninety percent to wind-cold, with drugs leaning towards harsh and hot properties, and no one systematically analyzed their appropriateness. Later, Xue Ji Xinpu began annotating *Liangfang*. His discussions balanced cold and heat, largely relying on nourishing the spleen and stomach and tonifying qi and blood, rather than focusing solely on eliminating disease. He can be considered a good physician saving the times. Nevertheless, what Chen compiled were mostly ancient specialized secret formulas with clear origins and endings, which should not be overlooked. Xue, however, deleted and altered everything according to his own ideas, causing ancient formulas to be lost. I deeply regret this. Therefore, in this compilation, I append the original form of Chen's work while deleting biased and impure content, preserving only about sixty to seventy percent. All of Xue's theories are included, taking advantage of his focus on nurturing righteousness, which is simple and easy to follow, making it no difficulty even for women to learn. If we consider the disciples of the Yishui school (Li Donggeng and his students), they were physicians proficient in medicine succeeding Zhang Changsha. Their every prescription and theory is extracted here, which is absent in other books. Carrying these while passing through Handan would likely avoid the worry of being looked down upon. Matters such as accumulating virtue to conceive, safe delivery, storing clothes, auspiciousness/inauspiciousness, and directions are not matters for physicians, so they are deleted and not recorded.
Wang Mengying’s Note: Leukorrhea is merely one disease among women, and not everyone suffers from it. Why did Bian Que become a leukorrhea physician upon hearing that women were respected? Because discharge from the vagina is a physiological phenomenon present in women from birth, originally not a disease. Later generations, because the Dai Mai (Dai Vessel) does not primarily function to bind and contract, came to refer to women's turbid discharge as "leukorrhea syndrome." Thus, Bian Que acting as a leukorrhea physician is like modern pediatricians calling themselves smallpox physicians. Smallpox is indeed one syndrome in pediatrics, but it is also something many people experience, and since society universally values children, people are happy to be smallpox physicians.