存不忘亡，安不忘危，大圣之至教。救民之瘼，恤民之隐，贤人之用心。所以神农鸠集
百药，黄帝纂录《针经》，皆预备之常道也。且人 瘵多起仓猝，不与人期，一朝婴已，岂
遑知救，想诸好事者，可贮药藏用，以备不虞。所谓起心虽微，所救惟广。见诸世禄之家，
有善养马者，尚贮马药数十斤，不见养身者有蓄人药一锱铢，以此之类，极可愧矣。贵畜而
贱身，诚可羞矣。伤人乎？不问马，此言安用哉？至如人，或有公私使命，行迈边隅，地既
不毛，药物焉出？忽逢瘴疠，素不资贮，无以救疗，遂拱手待毙，以致夭殁者，斯为自致，
岂是枉横，何者？既不能深心以自卫，一朝至此，何叹惜之晚哉？故置药藏法，以防危殆云
尔。
石药、灰土药、水药、根药、茎药、叶药、花药、皮药、子药、五谷、五果、五菜、诸
兽齿牙、骨、角、蹄、甲、皮毛、尿屎等药，酥髓、乳酪、醍醐、石蜜、砂糖、饴糖、酒、
醋、胶、曲、 、豉等药。
上件药根据时收采以贮藏之，虫豸之药不收采也。
称、斗、升、合、铁臼、木臼、绢罗、纱罗、马尾罗、刀砧、玉槌、瓷钵、大小铜铫、
铛、釜、铜铁匙等。
上合药所须极当预贮。
凡药皆不欲数数晒曝，多见风日，气力即薄歇，宜熟知之。诸药未即用者，俟天大晴时
，于烈日中曝，令大干，以新瓦器贮之，泥头密封，须用开取，即急封之，勿令中风湿之气，
虽经年亦如新也。其丸散以瓷器贮，密蜡封之，勿令泄气，则三十年不坏。诸杏仁及子等药，
瓦器贮之，则鼠不能得之也。凡贮药法，皆须去地三四尺，则土湿之气不中也。
存亡之理，居安思危，这是圣人的最高教诲。救济百姓的疾苦，体恤百姓的隐痛，这是贤人的用心所在。因此神农氏聚集百草，黄帝编纂《针经》，都是预先准备的常规之道。况且人的疾病多起于仓促之间，不与人约定时间，一旦突然患病，哪里还有空闲去知道如何救治？我想那些热心公益的人，可以储备药藏以备不时之需。所谓发心虽然微小，但所救助的范围却很广。
看到世间那些享有俸禄的家族中，有善于养马的人，尚且储备几十斤马药；却不见善于保养自身的人储备一两金子重量的治病药，用这类事情相比，实在令人羞愧。重视牲畜而轻视身体，确实令人感到羞耻。“伤人了吗？不问马”，这句话怎么应用呢？至于像人，如果有公事或私事使命，前往边疆偏远之地，那里土地贫瘠不长草木，药物从哪里获取？忽然遇到瘴气瘟疫，平时没有准备储备，无法进行救治，于是束手待毙，导致早逝，这是自己造成的，难道是无妄之灾吗？为什么呢？既然不能深入内心来保护自己，突然到了这种地步，叹息后悔也太晚了！所以制定置办药藏的方法，是为了防备危险和危急情况罢了。
石类药、灰土类药、水类药、根类药、茎类药、叶类药、花类药、皮类药、子实类药、五谷、五果、五菜、各种兽类的牙齿、骨头、角、蹄、甲、皮毛、尿屎等药，酥油、骨髓、乳汁、奶酪、醍醐、石蜜、砂糖、饴糖、酒、醋、胶、酒曲、豆豉等药。
以上这些药物根据时节采集并贮藏，虫豸类的药不采集。
秤、斗、升、合、铁臼、木臼、绢筛、纱筛、马尾筛、刀砧、玉槌、瓷钵、大小铜锅、铛、釜、铜铁勺等器具。
以上配制药物所需的器具都应当预先储备。
凡是药物都不希望多次晾晒曝晒，多见风日，药效就会变弱，应该熟知这一点。诸药如果不立即使用，等到天气大晴时，在烈日下暴晒，使其完全干燥，用新的瓦器储存，泥封瓶口并密封，需要使用时打开取药，随即迅速封好，不要让风湿之气进入，即使经过一年也像新的一样。其中的丸剂和散剂用瓷器储存，用密蜡封口，不要让气体泄漏，那么三十年也不会变质。诸杏仁及种子类等药物，用瓦器储存，老鼠就不能得到它们了。凡贮藏药物的方法，都必须离地三四尺高，这样土壤潮湿之气就不会侵入。
To remember safety in times of danger and to remember potential ruin in times of peace is the highest teaching of the Great Sage. To rescue the people from their distress and to show compassion for their hidden sufferings is the intention of the wise person. Therefore, Shennong (Divine Farmer) gathered hundreds of medicinal herbs, and the Yellow Emperor compiled the *Classic of Acupuncture* (*Zhenjing*), both following the constant way of preparation. Moreover, human illnesses often arise suddenly, without prior appointment with humans; once afflicted overnight, how could one have time to know how to save oneself? I suppose those who are benevolent can store a medicine cabinet for use in case of unforeseen events. Although the initial intention may be slight, the scope of salvation is broad.
I see that among families of hereditary rank in various generations, those who are good at raising horses still store dozens of *jin* (a unit of weight) of horse medicine, yet I do not see those who are good at nurturing themselves storing even a tiny amount of human medicine. Comparing these matters, it is extremely shameful. Valuing livestock while despising the human body is indeed disgraceful. "Was anyone injured?" [Confucius asked], but he did not ask about the horse. How should this statement be applied? As for people, if they have public or private missions and travel to border regions where the land is barren and vegetation does not grow, where can medicines be obtained? If suddenly encountering miasma and pestilence, and having no prior reserves, there would be no means to treat the illness, leading to waiting passively for death and resulting in premature demise. This is self-inflicted; is it an unjust calamity? Why? Since one cannot deeply protect oneself, arriving at such a state suddenly, how late is the sigh of regret! Thus, the method of establishing a medicine cabinet is to prevent danger and critical situations.
Medicines include stone drugs, ash/earth drugs, water drugs, root drugs, stem drugs, leaf drugs, flower drugs, bark drugs, seed drugs, five grains, five fruits, five vegetables, teeth, bones, horns, hooves, claws, fur, skin, urine, and feces of various beasts, as well as butter, marrow, milk, cheese, clarified butter (*Tihu*), rock sugar, cane sugar, maltose, wine, vinegar, glue, yeast, fermented soybeans (*Chi*), etc.
The above-mentioned medicines should be collected according to the season and stored. Medicines derived from insects and vermin are not collected.
Scales, dou (a unit of volume), sheng (a unit of volume), ge (a unit of volume), iron mortars, wooden mortars, silk sieves, gauze sieves, horsehair sieves, knives and cutting boards, jade pestles, ceramic bowls, large and small copper pots, dang (a type of pot), fu (a cauldron), copper and iron spoons, etc.
All utensils required for compounding medicines should be prepared and stored in advance.
Generally, medicines should not be dried or exposed repeatedly; frequent exposure to wind and sun causes their efficacy to diminish. This should be well understood. For medicines not to be used immediately, wait for a day of clear weather, expose them in the intense sunlight until thoroughly dry, store them in new earthenware vessels, seal the neck with mud tightly, open only when needed to take out the medicine, and reseal quickly to prevent the intrusion of dampness and wind-cold qi. Even after a year, they will remain like new. Pills and powders should be stored in porcelain vessels and sealed with beeswax to prevent gas leakage, so they will not deteriorate for thirty years. Almonds and other seed-type medicines should be stored in earthenware vessels so that rats cannot access them. The general method for storing medicines requires placing them three to four chi (a unit of length) off the ground, so that the dampness of the soil does not penetrate.