观夫古方药品分两，灸穴分寸不类者，盖古今人体大小或异，脏腑血脉亦有差焉。请以
意酌量药品分两，古序已明，取所服多少配之，或一分为两，或二铢为两，以盏当升可也。
如中卷末紫丸方，代赭、赤石脂各一两，巴豆四十，杏仁五十枚，小儿服一麻子，百日者一
小豆且多矣，若两用二铢四累，巴豆四，杏仁五枚，可疗十数小儿，此其类也。灸之分寸，
取其人左右中指中节可也。其使有毒野狼虎性药，乃急救性命者也。或遇发毒急，掘地作小
坑，以水令满，熟搅稍澄，饮水自解，石为地浆，特加是说于品题之后尔。
昔伊芳尹着汤液之论，周公设医师之属，皆所以拯救民疾，俾得以全生而尽年也。然则古
之贤臣爱其君，以及其民者，盖非特生者遂之而已。人有疾病，坐视其危苦，而无以救疗
之
，亦其心有所不忍也。仰惟国家受天成命，统一四海，主上以仁覆天下，轻税损役，约法省
刑，蠲积负，柔远服，专务以德养民，故人臣奉承于下，亦莫不以体国爱民为心，惟政府内
外宗公，协同辅翼，以共固天保无疆之业，其心则又甚焉于斯时也。盖民罹兵火，获见太平
，边境宁而盗贼息矣，则人无死于锋镝之虑；刑罚清而狴犴空矣，则人无死于桎梏之忧；年
谷丰而蓄积富矣，则人无死于沟壑之患。其所可虞者，独民之有疾病夭伤而已，思亦有以救
之，其不在于方书矣乎？然方之行于世者多矣，大编广集，奇药群品，自名医贵胄，或不能
以兼通而卒具，况可以施于民庶哉！于是行省乃得干统间所刊《肘后方》善本，即葛洪所谓
皆单行径易，约而已验。篱陌之间，顾眄皆药，家有此方，可不用医者也。其书经陶隐居增
修而益完矣，既又得唐慎微《证类本草》，其所附方，皆洽见精取，切于救治，而卷帙尤为
繁重，且方随药着，检用卒难，乃复摘录其方，分以类例，而附于肘后随证之下，目之曰《
附广肘后方》，下监俾更加雠次，且为之序，而刊行之。方虽简要，而该病则众，药多易求
，而论效则远，将使家自能医，人无夭横，以溥济斯民于仁寿之域，以上广国家博施爱物之
德，其为利岂小补哉！
皇统四年十月戊子儒林郎汴京国子监博士杨用道谨序
观察古代的方剂中药物的分量、艾灸穴位的分寸标准，与现代并不相同，这是因为古今人的体型大小或许存在差异，脏腑血脉的情况也有不同。因此，应当凭心意斟酌药物的分量，古书中的序言已经阐明，根据所服用的剂量进行配比，有的将一分当作两分，有的将二铢当作一两，用一盏代替一升也是可以的。例如中卷末尾的紫丸方，代赭石、赤石脂各一两，巴豆四十粒，杏仁五十枚，小儿服用一粒麻子大小的药量，百日大的婴儿服用一粒小豆大小的药量就已经很多了；如果按照二分当两分、四累（极小的重量单位）当一两来折算，巴豆用四累，杏仁用五枚，就可以治疗十多个小儿，这就是其中的例子。艾灸时的分寸，取患者左右手中指中间一节的大小作为标准即可。那些使用具有毒性、像野狼老虎一样猛烈的药物，是为了在紧急情况下挽救生命。如果遇到毒发急症，可以挖掘一个小坑，注满水，充分搅拌后稍作澄清，饮用此水可自行解毒，这种水被称为“地浆”，特意在药品条目之后加以说明罢了。
从前伊尹撰写关于汤液（药膳/药剂）的理论，周公设立医师的官职，都是为了拯救百姓的疾病，使他们能够保全生命并享尽天年。既然如此，古代贤明的臣子爱护他们的君主，进而爱护百姓，大概不仅仅是让活着的人得以安顿而已。人有了疾病，坐着看他们处于危险困苦之中，却没有办法去救治，这也是内心所不忍心的。仰赖国家承受天命，统一四海，皇上以仁爱覆盖天下，减轻赋税，减少劳役，简化法律，减少刑罚，免除积欠的债务，安抚远方归顺的人，专门致力于用道德来养育百姓，所以臣子在下面奉行承接，也没有不以体恤国家、爱护百姓为心的。只有政府内外的宗室公卿，协同辅助，共同巩固上天保佑的无边基业，他们的心意则又比这更深远。在这个时候，百姓遭受战火之苦，得以见到太平景象，边境安宁而盗贼止息，那么人们就没有死于兵刃箭矢的忧虑；刑罚清明而监狱空虚，那么人们就没有死于枷锁囚禁的担忧；年成丰收而积蓄丰富，那么人们就没有死于饿死沟壑的祸患。所值得忧虑的，唯独是百姓患有疾病、早夭或受伤罢了，思考是否有办法去救治他们，这不就在于医方书籍了吗？然而流传于世的医方很多，大部头的著作广博汇集，奇药众多，即使是名医和贵族，或许也不能兼通所有知识并最终具备所有药材，更何况施用于平民百姓呢！于是行省得到了干统年间刊印的《肘后方》善本，就是葛洪所说的都是单味药或简单组合，路径容易，简约而且有效。田间小路之间，回头看看都是药材，家里有了这个方子，就可以不用医生了。这本书经过陶弘景增补修订而更加完善，后来又得到唐慎微的《证类本草》，其中附带的方剂，都是经过精心选取，切合救治需求，但卷册特别繁重，而且方剂依附于药物之下，查找使用突然难以做到，于是再次摘录其中的方剂，分类编排，附在《肘后方》随证治疗的后面，命名为《附广肘后方》，让下属监督使其进一步校勘排序，并且为之作序，然后刊印发行。方剂虽然简要，但涵盖的病种众多，药物大多容易求得，而论及疗效则影响深远，将使每家每户都能自行医治，人们没有非正常死亡，以此广泛救济百姓进入仁爱的长寿领域，从而向上扩展国家博爱万物之德，它的利益难道只是小小的补充吗！
皇统四年十月戊子日，儒林郎、汴京国子监博士杨用道恭敬作序。
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.