绍兴在昔为会稽郡，山水佳丽。自东晋以来，其地多禅宫梵刹。相传，时有高僧异人，隐见山中，四方人
士；闻其胜者，竞欲往从之游也。萧山有寺，曰竹林，其创建殆不可考。寺僧得异人术，荠治疾病，于女科尤
精。病者遣媪，以所患闻于老僧，老僧应手付方，投无不效。以此竹林女科之名，震于遐迩，遂为会稽郡增一
胜事。释氏言∶如来出世为大医王，五地菩萨，方便度生，以荠方药，治疗诸病。意者，老僧或通其奥，而广
其传，与未可知也。尝谓医学，至我朝名流辈出，撰着宏富。新建喻征君嘉言，外服儒内联闷心宗，由曹洞
五位君臣旨诀，妙悟医理。至今论医者，率称喻征君，能发挥轩岐、仲景不传之秘，斯固非近世缁流释子，所
可几及。又阳曲傅征君青主，以女科为海内宗仰。其辨证精确，而立方简要，论者咸誉。其谈论不落古人窠臼，
制方不失古人准绳矣。若兹编，则别类分门，至纤至悉，所列经验方详搜，而撮其要，诚足补傅征君女科所
未备，固宜二书并行，以资世人择取也。先是寺僧，珍秘不以宣示。道光间，旌德汪氏，得钞本，刊于鄂中。
咸丰间，板毁于兵燹，而书亦鲜存。吾友山阴俞子藜生，尝录而藏之。光绪辛卯昌翰与俞子，再聚皖江幕府，
出是书属为之序。固醵资刊行。以公诸世。昌翰谓∶竹林之医，其裨益仅一隅耳。兹编
出将不胫而走，病者不待召医诊视，而按方服药，其应如响，是胥一世之女子，疵疠夭札，而概予救济焉。洵
有如释氏所云∶以荠方药疗治诸病者，惟俞子之功德，为不可没也。
光绪辛卯季夏桐城方昌翰谨序
绍兴在古代称为会稽郡，山水景色优美秀丽。自东晋以来，当地多有禅院和佛寺。相传，当时有高僧和奇人，隐现于山林之中，四方人士听说那里的名胜后，都争着前往那里游览追随。萧山县有一座寺庙，名为竹林寺，其创建年代已不可考证。寺中的僧人掌握了奇人的医术，擅长治疗疾病，尤其在妇科方面尤为精通。患者派遣老妇人，将病情告知老僧，老僧随即开出药方，投药后没有不生效的。因此，“竹林女科”的名声震动远近，于是成为会稽郡增添的一件美事。佛教教义说：如来出世为大医王，五地菩萨以方便法门度化众生，使用草药方剂治疗各种疾病。推测这位老僧或许通晓其中的奥妙，并广泛传播，这也是未可知的事。我曾认为医学到了我朝（清朝），名家辈出，著作丰富。新建县的喻征君（喻昌）嘉言，外表遵循儒家学说，内心参悟心宗，从曹洞宗五位君臣的宗旨诀要中，妙悟医理。至今谈论医者的人，都称颂喻征君能发挥黄帝、岐伯、张仲景不传的秘旨，这确实不是近世的僧侣道士所能企及的。还有阳曲县的傅征君（傅山）青主，以妇科为海内所推崇敬仰。他辨证精确，而处方简要，论者都称赞他。他的言论不落古人窠臼，制定方剂也不失古人的准绳。像这部书，则分类明确，细致详尽，所列的经验方详细搜集并撮取要点，确实足以补充傅征君妇科书中未备的内容，本来应当两书并行，以供世人选择采用。在此之前，寺僧珍视秘密此书，不向外展示。道光年间，旌德县的汪氏，得到抄本，在湖北刊印。咸丰年间，刻板毁于战火，书籍也很少存留。我的朋友山阴县的俞子藜生，曾经抄录并收藏它。光绪辛卯年，昌翰与俞子在安徽江幕府再次相聚，拿出这本书嘱托我为其作序。于是大家凑钱刊行，以此公之于世。昌翰认为：竹林的医术，其益处仅局限于一隅罢了。这部书出版后将不胫而走，患者不必等待召医诊视，而按照药方服药，反应迅速如回响，这将使一世的女子，所有的疾病灾祸，都得到救济。确实如同佛教所说：用草药方剂治疗各种疾病，只有俞子的功德是不可磨灭的。
光绪辛卯年夏季桐城方昌翰谨序
Shaoxing was formerly known as Kuaiji Commandery, with beautiful and elegant landscapes. Since the Eastern Jin Dynasty, there have been many Zen monasteries and Buddhist temples in this area. It is said that at that time, high monks and extraordinary people appeared and disappeared in the mountains and forests. People from all directions, having heard of its scenic beauty, competed to visit and follow them. There is a temple in Xiaoshan County named Zhulin Temple (Bamboo Forest Temple), whose founding date is untraceable. The monks of the temple mastered the arts of these extraordinary people, specializing in treating diseases, particularly excelling in gynecology (Gynecology). When patients sent elderly women to report their ailments to the old monk, he would immediately prescribe formulas, which were invariably effective. Thus, the fame of "Zhulin Gynecology" spread far and wide, becoming an additional glory for Kuaiji Commandery. Buddhist doctrine states: Tathagata (The Buddha) emerged in the world as the Great Medical King; Bodhisattvas of the Fifth Ground use expedient means to save sentient beings, using herbal prescriptions to treat various illnesses. It is speculated that the old monk might have understood these profound mysteries and widely disseminated them, though this remains uncertain. I have often remarked that during our dynasty, medical experts have emerged in succession, producing abundant writings. Yu Jiayan (Yu Chang), a scholar-official from Xinjian, combined Confucian learning externally with internal cultivation of the mind, attaining subtle insights into medical principles through the doctrinal keys of the Caodong School's Five Positions of Lord and Minister. To this day, those discussing medicine generally praise Scholar Yu for elucidating the secret teachings of Huangdi (Yellow Emperor), Qibo, and Zhang Zhongjing, which indeed surpasses what contemporary clerics or Daoist priests can achieve. Furthermore, Fu Qingzhu (Fu Shan), a scholar-official from Yangqu, was revered throughout the country for his expertise in gynecology. His differentiation of syndromes was precise, and his prescription formulation concise, earning him widespread acclaim. His discussions did not fall into the clichés of ancient masters, yet his formula preparation adhered strictly to traditional standards. This work, however, categorizes conditions clearly and details them meticulously. The collected empirical formulas are comprehensively gathered and summarized, truly supplementing the deficiencies in Scholar Fu's gynecological works. It is fitting that both books be published together for public selection. Previously, the temple monks kept this text secret and did not reveal it. During the Daoguang reign, Mr. Wang from Jinde obtained a manuscript copy and printed it in Hubei. During the Xianfeng reign, the printing blocks were destroyed by war, and few copies remained. My friend, Mr. Yu Lisheng from Shanyin, had copied and preserved it. In the Xinmao year of the Guangxu reign, Changhan and Mr. Yu reunited at the Anhui Jiang military governor's office. He presented this book to me, requesting a preface. We pooled funds to publish it for the public. Changhan believes: The medical benefits of Zhulin are limited to a corner. Once this book is published, it will circulate rapidly without legs. Patients will not need to wait for doctors' visits but can take medicine according to the prescriptions, with effects as immediate as echoes. This will provide relief to all women of the generation from illnesses and calamities. Indeed, as Buddhism says, using herbal prescriptions to treat diseases, only Mr. Yu's merit is indelible.
Prepared respectfully by Fang Changhan of Tongcheng in the late summer of the Xinmao year of the Guangxu reign.