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Observing the dosage of medicinal materials and the measurement for moxibustion points in ancient prescriptions, they do not correspond to modern standards. This is because the body sizes of people in ancient and modern times may differ, and the conditions of zang-fu organs and blood vessels also vary. Therefore, one should use judgment to estimate the dosage of medicines. The preface of ancient texts has already clarified this: based on the amount taken, adjustments can be made—for example, treating one fen as two fen, or two zhu as one liang, or using one zhan (cup) instead of one sheng (unit of volume). For instance, in the Zi Wan (Purple Pill) prescription at the end of the middle volume, Daizhe Shi (Hematite, 代赭石) and Chishizhi (Red Halloysite, 赤石脂) are each used in an amount of one liang, Badou (Croton Seed, 巴豆) forty grains, and Xingren (Apricot Kernel, 杏仁) fifty pieces. A child would take an amount the size of a sesame seed; for an infant of one hundred days, an amount the size of a small bean is already considerable. If we apply the conversion where two fen equals one liang and four lei (a very small weight unit) equals one liang, then Badou (Croton Seed, 巴豆) would be four lei and Xingren (Apricot Kernel, 杏仁) five pieces, which could treat more than ten children. This is an example of such adjustment. For moxibustion measurements, one can use the middle joint of the patient's left or right middle finger as the standard. Medicines that are toxic and possess fierce properties like wild wolves or tigers are used only for emergency life-saving purposes. If one encounters an acute poisoning, one can dig a small pit, fill it with water, stir thoroughly, let it settle slightly, and drink the clarified water to detoxify oneself. This water is called "Di Jiang" (Earth Slurry, 地浆); this method is specifically added after the description of medicinal items.

In the past, Yi Yin (Yi Yin, 伊尹) wrote treatises on Tang Ye (Decoctions, 汤液), and the Duke of Zhou established the office of physicians, all for the purpose of saving people from diseases, enabling them to preserve their lives and fulfill their natural lifespan. Thus, wise ministers of old loved their rulers and extended that love to the people, not merely to ensure the survival of the living. When people suffer from illness, sitting idly by while watching them in danger and distress, yet being unable to provide treatment, is something the heart cannot bear. We look up to the state, which has received the Mandate of Heaven to unify the four seas. The Sovereign covers the world with benevolence, lightens taxes and corvée labor, simplifies laws and reduces punishments, cancels accumulated debts, pacifies distant regions, and focuses on nurturing the people through virtue. Consequently, subjects below also act with the heart of understanding the state and loving the people. Only the high officials within and outside the government collaborate to assist, jointly consolidating the boundless enterprise blessed by Heaven; their intent is even deeper at this time. At present, the people have suffered from war but now see peace; borders are tranquil and bandits have ceased, so people have no fear of dying by swords and arrows; punishments are clear and prisons are empty, so people have no worry of dying in shackles; harvests are abundant and stores are full, so people have no fear of dying in ditches. The only thing worthy of concern is that the people suffer from disease, premature death, or injury. Thinking about how to save them, does it not lie in medical texts? However, there are many prescriptions circulating in the world. Large compilations gather numerous rare drugs and varieties. Even famous doctors and nobles may not master all knowledge or possess all medicines, let alone apply them to the common people! Therefore, the Branch Secretariat obtained a good edition of *Zhouhou Fang* (Prescriptions for Emergency Use, 《肘后备急方》) printed during the Qiantong era, which Ge Hong described as single herbs or simple combinations, easy to obtain, concise, and effective. "Between hedges and paths, looking around reveals medicines; if a household has this prescription, it need not employ a doctor." This book was further perfected by Tao Hongjing (Tao Hongjing, 陶弘景) through additions and revisions. Later, we obtained Tang Shenwei’s *Zhenglei Bencao* (Compendium of Materia Medica Classified by Category, 《证类本草》). Its attached prescriptions were carefully selected and relevant to treatment, but the volumes were particularly heavy, and since prescriptions were listed under herbs, finding and using them was difficult. Thus, we extracted these prescriptions, classified them, and appended them to the symptom-based treatments in *Zhouhou Fang*, naming it *Fu Guang Zhouhou Fang* (Supplemented and Expanded Prescriptions for Emergency Use, 《附广肘后方》). We instructed subordinates to supervise its collation and ordering, wrote this preface, and arranged for its publication. Although the prescriptions are concise, they cover many diseases; most medicines are easy to find; and the discussion of efficacy is far-reaching. It aims to enable every family to practice medicine themselves, prevent unnatural deaths, widely benefit the people into a realm of benevolence and longevity, and thereby expand the state’s virtue of universal compassion. Is its benefit not significant?

On the day Wuzi of the tenth month in the fourth year of Huangtong, Yang Yongdao (Yang Yongdao, 杨用道), Confucian Scholar, Doctor of the Imperial Academy in Bianjing, respectfully wrote the preface.