夫清浊剖判，上下攸分，三才肇基，五行 落，万物淳朴，无得而称。燧人氏出，观斗
极以定方名，始有火化。伏羲氏作，因之而画八卦、立庖厨，滋味既兴， 瘵萌起。大圣神
农氏悯黎元之多疾，遂尝百药以救疗之，犹未尽善。黄帝受命，创制九针，与方士岐伯、雷
公之伦，备论经脉，旁通问难，详究义理，以为经论，故后世可得根据而畅焉。春秋之际，良
医和缓，六国之时，则有扁鹊，汉有仓公，仲景，魏有华佗，并皆探赜索隐，穷幽洞微，用
药不过二三，灸炷不逾七八，而疾无不愈者。晋宋以来，虽复名医间出，然治十不能愈五六，
良由今人嗜欲太甚，立心不常，淫放纵逸，有阙摄养所致耳。余缅寻圣人设教，欲使家家自
学，人人自晓。君亲有疾不能疗之者，非忠孝也。末俗小人，多行诡诈，倚傍圣教而为欺 ，
遂令朝野士庶咸耻医术之名。多教子弟诵短文，枸小策，以求出身之道。医治之术，阙而弗
论，吁可怪也。嗟乎！深乖圣贤之本意。吾幼遭风冷，屡造医门，汤药之资，罄尽家产。所
以青衿之岁，高尚兹典；白首之年，未尝释卷。至于切脉诊候，采药合和，服饵节度，将息
避慎，一事长于己者，不远千里伏膺取决。至于弱冠，颇觉有悟，是以亲邻国中外有疾厄者，
多所济益。在身之患，断绝医门，故知方药本草不可不学。吾见诸方部帙浩博，忽遇仓猝，
求检至难，比得方讫，疾已不救矣。呜呼！痛夭枉之幽厄，惜堕学之昏愚，乃博采群经，删
裁繁重，务在简易，以为《备急千金要方》一部，凡三十卷。虽不能究尽病源，但使留意于
斯者，亦思过半矣。以为人命至重，有贵千金，一方济之，德逾于此，故以为名也。未可传
于士族，庶以贻厥私门。张仲景曰∶当今居世之士，曾不留神医药，精究方术，上以疗君亲
之疾，下以救贫贱之厄，中以保身长全，以养其生。而但竞逐荣势，企踵权豪，孜孜汲汲，
唯名利是务，崇饰其末，而忽弃其本，欲华其表而悴其内，皮之不存，毛将安附？进不能爱
人知物，退不能爱躬知己，卒然遇邪风之气，婴非常之疾，患及祸至而后震栗。身居厄地，
蒙蒙昧昧，戆若游魂，降志屈节，钦望巫祝，告究归天，束手受败。 百年之寿命，将至贵
之重器，委付庸医，恣其所措，咄嗟喑呜，厥身已毙，神明消灭，变为异物，幽潜重泉，徒
为涕泣。夫举世昏迷，莫能觉悟，自弃若是，夫何荣势之云哉。此之谓也。
天地清浊之气分离，上下由此区分，天、地、人三才的基础确立，五行分布，万物保持淳朴状态，无法用言语形容。燧人氏出现，观察北斗星和北极星来确定方位名称，开始使用火进行烹饪加工。伏羲氏兴起，依据此理绘制八卦、设立厨房，饮食滋味兴起，疾病便萌芽产生。大圣神农氏怜悯百姓多病，于是尝试各种药物来救治他们，但还不够完善。黄帝受命于天，创制九针，与方士岐伯、雷公等人，详细论述经脉，广泛探讨疑难问题，深入研究义理，编写成经典论著，所以后世可以据此而通畅理解。春秋时期，有良医和、缓；战国六国时期，则有扁鹊；汉代有仓公（淳于意）、张仲景；魏国有华佗，他们都探究深奥隐秘的道理，穷尽幽微精妙的医术，用药不过二三味，艾灸不超过七八壮，而疾病没有不痊愈的。晋朝、宋朝以来，虽然名医偶尔出现，但治疗十个病人不能治愈五六個，确实是因为现代人欲望太强烈，心志不恒定，放纵安逸，缺乏养生之道所致。我追溯圣人设立教化，是想让每家每户自学，人人都能明白。君主和父母有病不能治疗的，不是忠孝。世俗小人，多行欺诈，依附圣人的教诲来欺骗世人，致使朝廷和民间士人都以精通医术为耻。大多教导子弟诵读短小文章，研习浅薄策略，以求得做官的途径。医治的技术，被忽略而不加讨论，唉，真奇怪啊！这深深违背了圣贤的本意。我幼年遭遇风寒，多次求医问药，汤药的资费，耗尽家产。所以在少年时代，就崇尚这部典籍；直到年老白发之年，未曾放下书卷。至于切脉诊候，采集药物配合煎服，服用剂量节制，调养避忌，只要有一件事比我擅长的，我不远千里虚心请教并听从决定。到了二十岁成年，颇觉有所领悟，因此亲戚邻里及国内外有疾苦的人，大多得到救济益处。自身若有病患，断绝求医之门，所以知道方药本草不可不学。我看见各种医方书籍篇幅浩大繁多，忽然遇到紧急情况，查找检索非常困难，等到找到方子时，疾病已经无法救治了。呜呼！痛心于夭折枉死的幽暗困境，惋惜那些荒废学业的昏庸愚昧之人，于是广泛收集各派经典，删减裁去繁重部分，务必追求简易，编成《备急千金要方》一部，共三十卷。虽然不能穷尽疾病的根源，但只要留意于此的人，也能掌握大半要领了。认为人命极其重要，比千金还贵重，一个方子若能救人，功德超过于此，所以以此命名。不可以传授给士族阶层，希望留给自家子孙后代。张仲景说：“当今世间的人士，竟然不留心医药，不精心研究方术，对上不能治疗君主父母的疾病，对下不能拯救贫贱者的困厄，对内不能保全自身长久健康，以养护生命。却只是竞相追逐荣耀权势，踮起脚跟仰慕权贵豪门，勤勉急切，只致力于名利，崇尚修饰细枝末节，却忽视抛弃根本，想要华丽外表却憔悴内心，皮都不存在了，毛将依附在哪里？进不能爱护他人知晓事物道理，退不能爱惜自身知己，突然遭遇邪风之气，患上非常严重的疾病，祸患到来后才震惊战栗。身处困境，蒙昧无知，愚蠢如游魂，降低志向屈从礼节，恭敬期望巫祝祈祷，告知归宿于上天，束手等待失败。百年寿命，将至贵的重要器物，委托给平庸医生，任凭他们处置，叹息呜咽，身体已死，精神消灭，变成异物，深埋地下重泉，徒然流泪哭泣。整个世道昏迷不醒，没有人能觉悟，自我放弃到这种地步，还谈什么荣耀权势呢。说的就是这个意思。”
When the clear and turbid [Qi] were separated, heaven and earth were distinguished. The foundation of the Three Powers (Heaven, Earth, and Humanity) was established, the Five Elements [Wuxing] took their places, all things remained simple and unadorned, beyond description. When Suiren appeared, he observed the Big Dipper and the North Star to determine directions, and fire processing began. When Fuxi rose, he drew the Eight Trigrams based on this principle and established kitchens; as culinary flavors emerged, diseases began to sprout. The Great Sage Shennong pitied the multitude of illnesses among the common people, so he tasted hundreds of herbs [Yao Cai] to treat them, yet it was not yet perfect. Huangdi received the Mandate, created the Nine Needles [Jiu Zhen], and with Fangshi Qibo, Leigong, and others, thoroughly discussed the meridians [Jing Mai], extensively questioned and answered, carefully investigated principles, and compiled them into classic treatises, so that later generations could understand them clearly. During the Spring and Autumn period, there were skilled physicians He and Huan; during the Warring States period, there was Bian Que; in the Han Dynasty, there was Cang Gong (Chunyu Yi) and Zhang Zhongjing; in the Wei Dynasty, there was Hua Tuo. All of them explored profound mysteries and penetrated subtle truths, using no more than two or three herbs, applying no more than seven or eight moxa cones, yet diseases were invariably cured. Since the Jin and Song dynasties, although famous doctors occasionally appeared, treating ten patients failed to cure five or six. This is indeed because modern people have excessive desires, unstable minds, indulge in licentiousness and ease, and lack proper health preservation [She Yang]. I trace back the teachings of the sages, which intended for every family to learn independently and every person to understand. If one cannot treat the illnesses of one's ruler or parents, it is not loyalty or filial piety. Petty people of later customs often practice deceit, relying on sage teachings to deceive others, causing scholars and commoners alike to feel ashamed of medical skills. They mostly teach their children to recite short essays and study trivial strategies to seek official positions. Medical arts are neglected and not discussed. Alas, how strange! This deeply contradicts the original intent of the sages. In my youth, I suffered from wind-cold [Feng Han] and frequently visited doctors; the cost of herbal decoctions [Tang Yao] exhausted my family's wealth. Therefore, in my youth [Qing Jin], I held these classics in high esteem; even in my old age with white hair, I never ceased reading them. Regarding pulse diagnosis [Qie Mai], collecting herbs, compounding medicines, dosage regulations, and recuperation precautions, if someone excelled in any aspect, I would travel thousands of miles to submit to their guidance. By the time I reached adulthood [Ruo Guan], I felt considerable enlightenment. Thus, relatives, neighbors, and people from afar who suffered from illness benefited greatly from my help. Having experienced personal ailments and cut off access to doctors, I realized that formulas [Fang Ji] and materia medica [Ben Cao] must be studied. I observed that existing medical texts were voluminous and complex. In sudden emergencies, searching for them was extremely difficult; by the time a formula was found, the disease had become incurable. Alas! Pained by the obscure suffering of premature death, lamenting the ignorance of those who abandoned learning, I extensively collected various classics, deleted redundancies, aimed for simplicity, and compiled the *Beiji Qianjin Yaofang* (Essential Prescriptions Worth a Thousand Gold for Emergencies), consisting of thirty volumes. Although I may not exhaustively explore the origins of all diseases, anyone who pays attention to this will grasp more than half of the essential knowledge. Human life is of utmost importance, more precious than a thousand gold pieces; one formula that saves a life brings virtue surpassing this value, hence the name. It should not be passed down to the scholar-official class, but rather kept for my private descendants. Zhang Zhongjing said: "Scholars of today do not pay attention to medicine or carefully study therapeutic methods. Upward, they fail to treat the illnesses of rulers and parents; downward, they fail to rescue the poor and lowly from distress; inwardly, they fail to preserve their bodies and prolong life. Instead, they compete for glory and power, fawning over the wealthy and powerful, diligently pursuing only fame and profit. They adorn the superficial while neglecting the fundamental, seeking external splendor while internalizing decay. If the skin does not exist, where can the hair attach? Advancing, they cannot love others and understand things; retreating, they cannot cherish themselves and know themselves. Suddenly encountering pathogenic winds, they suffer severe illnesses. Only when disaster strikes do they tremble in fear. Trapped in adversity, ignorant and confused, foolish as wandering souls, they lower their dignity, rely on shamans and prayers, beg for death, and wait passively for defeat. A hundred-year lifespan, a precious vessel, is entrusted to mediocre doctors, left to their arbitrary actions. Sighing and weeping, the body dies, spirit vanishes, becoming an object, buried deep in the underworld, leaving only tears behind. The whole world is in a coma, unable to awaken. To abandon oneself thus, what talk of glory and power is there? This is what is meant."