Sách cấp cứu y dược mang tính đạo–y giao thoa, chọn phương thuốc dễ kiếm, châm cứu đơn giản. Nhấn mạnh “bị cấp” cho dân nghèo, không dùng dược quý. Phản ánh truyền thống y thuật gắn với đạo sĩ Cát Hồng.
Ứng dụng: Nghiên cứu y dược đạo giáo và lịch sử cấp cứu; tham chiếu phương thuốc dân gian.
東晉葛洪（抱朴子）撰，原名《肘後救卒方》，後經梁陶弘景增補為《補闕肘後百一方》，金楊用道再附《證類本草》單方，成今本八卷七十三篇。從葛洪百卷《玉函方》中摘錄可救急、藥簡易得之驗方與灸法，按病檢方，覆蓋卒中、傷寒、瘟病、金瘡、中毒、蠱疰及畜疫等。著名記載包括以青蒿治瘧（啟發後世青蒿素）、人工呼吸、舌下含藥等。道藏及醫家皆尊為「仙翁」方書，體現道教醫、丹、術合一：外丹煉藥與濟世備急並重，是中古道教醫學與臨床急救之典範。
⚡ Ứng dụng: 外丹—本草與急救臨床；道士山居、行腳、齋醮前後「保命」實用；與命理「疾厄」宮可對照傳統病因觀（卒死、瘟癘、中毒），但本質是醫方而非推命。
🔗 Liên quan: 抱朴子內篇、本草經集注、補闕肘後百一方
Ge Hong's emergency formulary proves that true Daoist care includes immediate, practical medicine for crises at hand (肘後); immortality arts without ability to stop acute suffering are incomplete. Knowledge must be portable, tested, and subordinate to saving life in the moment.
1) Separate BaZi long-term pattern work from acute triage—send crises to medicine first. 2) Build a personal 'elbow kit': sleep, herbs/doctor access, emergency contacts, breath-calming. 3) When 疾厄 is activated, prioritize 备急 over metaphysical speculation. 4) Study classical formulas historically while using modern emergency care as the real 肘後. 5) In counseling ethics, refuse to replace clinical help with talismans alone.
Radically more empirical and clinical than almost all preceding liturgical and alchemical titles in this list. Differs from 抱朴子's broader immortality theory by being a field manual for urgent prescriptions; spirit and herb cooperate, but the genre is medicine first.