医有方古也。古以来着方书者，无虑数十百家，其方殆未可以数计，篇帙浩瀚，苟无良
医师，安所适从？况穷乡远地，有病无医，有方无药，其不罹夭折者几希。丹阳葛稚川，夷
考古今医家之说，验其方简要易得，针灸分寸易晓，必可以救人于死者，为《肘后备急方》
。使有病者得之，虽无韩伯休，家自有药；虽无封君达，人可为医，其以备急固宜。华阳陶
弘景曰∶葛之此制，利世实多，但行之既久，不无谬误。乃着《百一方》，疏于《备急》之
后，讹者正之，缺者补之，附以炮制服食诸法，纤悉备具，仍区别内外他犯为三条，可不费
讨寻，开卷见病，其以备急益宜。葛陶二君，世共知为有道之士，于学无所不贯，于术无所
不通，然犹积年仅成此编，盖一方一论，已试而后录之，非徒采其简易而已。人能家置一帙
，遇病得方，方必已病。如历卞和之肆举皆美玉，入伯乐之厩无非骏足，可以易而忽之邪。
葛自序云，人能起信，可免夭横，意可见矣。自天地大变，此方湮没几绝，间一存者， 以
自宝，是岂制方本意。连帅乌侯，夙多疹疾，宦学之余，留心于医药，前按察河南北道，得
此方于平乡郭氏，郭之妇翁得诸汴之掖庭，变乱之际，与身存亡，未尝轻以示人，迨今而出
焉，天也，侯命上刻之，以趣其成，唯恐病者见方之晚也。虽然方之显晦，而人之生死休戚
系焉。出自有时，而隐痛恻怛，如是其急者，不忍人之心也。有不忍人之心，斯有不忍人之
政矣，则侯之仁斯民也，岂直一方书而已乎？方之出，乃吾仁心之发见者也，因以序见命，
特书其始末，以告夫未知者。
至元丙子季秋稷亭段成巳题
医学中有方剂，这是自古就有的。自古以来撰写方书的，大约有几十上百种，其中的方子几乎无法计算，篇章卷帙浩繁，如果没有良医指导，该听从哪一个呢？何况在穷乡僻壤、偏远之地，有病无医，有方无药，能够避免早逝的人太少了。丹阳人葛洪（字稚川），考察古今医家的学说，验证那些简要且容易获取的方剂，以及分寸明确的针灸穴位，认为这些一定可以救人于死亡，于是编写了《肘后备急方》。使得患病的人得到它，虽然没有韩伯休那样家中常备良药，但自家也能有药；虽然没有封君达那样的人能行医，但人人也可以成为医生，这用来防备急病是合适的。华阳人陶弘景说：葛洪的这种制作，对世人确实很有利，只是流传久了，难免出现错误。于是撰写了《百一方》，附在《备急方》之后，纠正错误的，补充缺失的，附上炮制、服用等种种方法，细致完备，仍然将内服、外治及其他损伤分为三类，可以不费力地查找，打开书就能看到病症，这用来防备急病更加合适。葛洪和陶弘景两位先生，世人都知道是有道之士，学问无所不贯通，技艺无所不通晓，然而还是积多年才完成这部书稿，大概是一方一论，经过试用后才记录下来的，不仅仅是采集其简易之处罢了。人们能在家放置一卷，遇到疾病得到方剂，方剂必定已经针对疾病。就像经过卞和的店铺，全都是美玉；进入伯乐的马厩，没有不是骏马，难道可以轻易忽视吗？葛洪自己在序中说，人们如果能产生信心，可以避免横死夭折，用意可见了。自从天地发生大变故，此方几乎湮没灭绝，偶尔存留的，因为自己珍视，这哪里是制定方剂的初衷。连帅乌侯，早年多患疾病，在宦游求学之余，留心于医药，此前巡视河南北道时，从平乡郭氏那里得到此方，郭氏的女婿从汴京的掖庭得到此方，在变乱之际，与自身共存亡，不曾轻易展示给人看，到现在才出来，这是天意，乌侯命令将其刻印，以催促其完成，唯恐病人见到方剂太晚。虽然方剂的显赫或隐晦，与人的生死休戚相关。出自有时机，而那种隐痛恻隐之心，如此急切，是不忍心看到他人受苦的心肠。有不忍人之心，就有不忍人的政治了，那么乌侯对百姓的仁爱，难道只是一部方书而已吗？方剂的问世，正是我仁心的显现啊，因此被命作序，特意写下始末，告知那些还不知道的人。
至元丙子年深秋，稷亭段成巳题记
Medical prescriptions have existed since ancient times. Since antiquity, those who have written books on prescriptions number in the dozens or hundreds, and the number of prescriptions is almost incalculable. The volumes are vast and numerous; without a skilled physician to guide them, where would one turn for advice? Moreover, in remote villages and distant lands, there may be illness but no doctor, or prescriptions but no medicine. How few could avoid premature death under such circumstances? Ge Hong (courtesy name Zhichuan) of Danyang examined the theories of ancient and modern medical practitioners, verified prescriptions that were concise and easy to obtain, and acupuncture points with clear measurements, believing that these could certainly save people from death. Thus, he compiled the *Zhouhou Beiji Fang* (Emergency Prescriptions Kept Up the Sleeve). This allows those who are ill to possess it: even if they do not have Han Boxiu’s household stocked with medicine, they will have medicine at home; even if they lack someone like Feng Junda to practice medicine, everyone can become a healer. It is indeed suitable for emergency preparedness. Tao Hongjing of Huayang stated: "Ge’s compilation benefits the world greatly, but after long transmission, errors inevitably arise." Therefore, he wrote the *Baiyi Fang* (Prescriptions for Hundred Cases), appending it after the *Beiji Fang*, correcting errors, filling in omissions, and adding methods for processing and administration. These details were thoroughly prepared. He further categorized conditions into internal, external, and other injuries into three sections, allowing readers to identify diseases upon opening the book without tedious searching, making it even more suitable for emergencies. Both Ge and Tao were known by the world as virtuous men, whose learning was comprehensive and skills versatile. Yet it still took years to complete this compilation. Each prescription and discussion was recorded only after practical application, not merely collected for their simplicity. If every household kept a copy, obtaining a prescription when illness strikes would mean the prescription matches the disease. It is like visiting Bian He’s shop, where everything is fine jade; or entering Bo Le’s stable, where every horse is a steed. Could one possibly disregard them lightly? In his own preface, Ge stated that if people could establish faith, they could avoid sudden death, revealing his intent clearly. Following great upheavals in the world, this text nearly vanished. Those few copies that survived were treasured privately, which was not the original intention of creating the prescriptions. Wu Hou, the regional commander, suffered from frequent illnesses in his youth. While serving as an official and studying, he paid close attention to medicine. Previously, while inspecting the Henan North Circuit, he obtained this text from the Guo family of Pingxiang. The Guo family’s father-in-law had acquired it from the Imperial Secretariat in Bianjing. During times of turmoil, it was preserved alongside his life and never shown lightly to others. Its emergence today is due to Heaven’s will. Wu Hou ordered its engraving and printing to hasten its completion, fearing that patients might see the prescriptions too late. Although the visibility or obscurity of prescriptions relates to human life and death, the timing of their release reflects a heart filled with hidden pain and compassion—an unwillingness to bear seeing others suffer. With a heart unwilling to bear suffering comes governance unwilling to let suffering persist. Thus, Wu Hou’s benevolence toward the people extends far beyond just a book of prescriptions. The publication of these prescriptions is the manifestation of my benevolent heart. Commissioned to write the preface, I specifically record the beginning and end to inform those who are unaware.
In the deep autumn of the Bingzi year of the Zhiyuan era, Duan Chengsi of Jiting inscribed.