治阴虚火动，皮寒骨热，食少痰多，咳嗽短气，倦怠焦烦。
生地（二钱，姜汁酒炒透） 当归身（一钱，酒洗） 麦冬（去心，二钱） 白芍（一钱
，酒炒） 北五味（三分） 人参（六分） 炙甘草（四分） 莲子三钱（去心，不去衣） 苡仁（三
钱） 橘红（八分） 丹皮（一钱） 加枣一枚，煎一钟，作二 次，徐徐呷之。
治劳伤气耗，倦怠懒言，动作喘乏，表热自汗，心烦遍身作痛。
嫩黄 （三钱，酒炒） 人参（二钱） 当归身（一钱五分，酒炒） 白术（二钱，土炒）
炙甘草（五分） 陈皮（去白，八分） 北五味（四分，打碎） 上肉桂（去尽皮，七分） 煨姜
（三片） 大枣（二枚） 水煎服。
（张）按∶正气强旺，则外无感冒之虞，脾胃健行，则内无停食之患，七情无过，则
神无伤损之失，如是，疾病何由而作也？故
百病之作，必由正气之虚，治者求其所因以调之，则百病不攻而自退，盖人躯壳，犹屋
之墙垣也。人之肠胃，犹屋之内房也。人之气血，犹屋中之家人也。倘墙垣不固，盗贼
乘虚而入，自宜遵守房户，广集家人，则盗贼焉能为患？自当潜踪远循矣。若不知所
重，妄行祛逐，故用大汗药以耗其表者，如自破其墙垣者也。用迅下药以竭其里者，如
自毁其房户者也。用消克药以伤其气血者，如自杀屋中之家人也。非关外邪，实由自
败，致邪失正，绝人长命，可深叹也。况有劳倦内伤中气，而不能安纳下焦阴火以发热
者，误用发散之药汗之，则益耗其阳，而愈竭其阴，如中气不能健运，而不思饮食者。
误用克伐之药消之，则愈伤中气，益增痞闷，耗其阴而发热不已者，再加发散寒凉，
中气虚而痞闷不食者，再加消导克削，则已伤已弱之元气，何当无据无义之妄攻？正微
不能主宰，势必随药力而变生，别症名治病而实做病，似救生而实伤生也。（张）以养
荣归脾之意，合成一方，名为养荣归脾汤，滋阴即所以发汗，导火即所以除热，固正即
所以却邪，补心即所以养胃，益火即所以补土，清肺即所以纳气，降浊即所以升清，五
脏既调，百骸俱健，自能神清思食而愈矣。
治疗阴虚火旺妄动，表现为皮肤发冷、骨中发热，饮食减少、痰多，咳嗽且呼吸短促，身体倦怠、心中焦躁烦闷。
生地黄（二钱，用姜汁和酒炒透） 当归身（一钱，用酒清洗） 麦冬（去掉心，二钱） 白芍（一钱，用酒炒） 北五味子（三分） 人参（六分） 炙甘草（四分） 莲子三钱（去掉心，不去掉外皮） 薏苡仁（三钱） 橘红（八分） 牡丹皮（一钱） 加红枣一枚，煎煮成一钟药液，分两次服用，慢慢啜饮。
治疗劳损导致气机耗伤，表现为疲倦乏力、懒于说话，活动时气喘乏力，体表发热、自汗，心烦且全身疼痛。
嫩黄芪（三钱，用酒炒） 人参（二钱） 当归身（一钱五分，用酒炒） 白术（二钱，用土炒） 炙甘草（五分） 陈皮（去掉白色内层，八分） 北五味子（四分，捣碎） 上肉桂（去掉全部树皮，七分） 煨姜（三片） 大枣（两枚） 用水煎服。
（张）按语：正气强盛旺盛，则外部没有感冒的忧虑；脾胃健运正常，则内部没有食物停滞的祸患；七情（喜、怒、忧、思、悲、恐、惊）没有过度，则精神没有受损的过失。像这样，疾病是从哪里产生的呢？所以各种疾病的发生，必定是由于正气的虚弱。治疗者探求其病因加以调理，那么百病不攻自退。大概人的躯壳，就像房屋的墙垣一样。人的肠胃，就像房屋的内室一样。人的气血，就像屋中的家人一样。如果墙垣不坚固，盗贼就会乘虚而入，自然应当严守门户，广泛召集家人，那么盗贼怎么能成为祸患？自然会潜藏踪迹远远避开。如果不知道什么是重要的，胡乱使用祛邪逐毒的方法，比如使用大汗药来耗散体表正气，这就像自己破坏墙垣一样。使用猛烈泻下药来竭尽体内正气，这就像自己毁坏房户一样。使用消食克伐药来损伤气血，这就像自己杀死屋中的家人一样。这不是因为外邪，实在是由于自身败坏，导致邪气胜而正气失，断送人的寿命，实在令人深深叹息。况且有因劳倦导致内伤中气，不能安纳下焦阴火从而发热的情况，误用发散的药物发汗，则会更加耗散阳气，进而更加枯竭阴液，就像中气不能健运，不思饮食的情况。误用克伐药物消导，则会更加损伤中气，增加痞满闷胀，对于耗伤阴液而发热不止的情况，再加用发散寒凉药物，对于中气虚而痞满闷胀不想吃东西的情况，再加用消导克削药物，那么已经受伤衰弱元气，怎能抵挡住没有依据道义的胡乱攻伐？正气微弱不能主宰身体，势必随着药力变化产生其他病症，名义上是治病实际上是致病，表面上是救生实际上是伤害生命。（张）以养荣汤和归脾汤的意思，合成一方剂，命名为养荣归脾汤，滋阴就是用来发汗，引导火气下行就是用来除热，巩固正气就是用来驱除邪气，补益心脏就是用来养胃，益火就是用来补益脾土，清肺就是用来纳气，降浊就是用来升清，五脏既然调和，全身骨骼肢体都健康，自然能神志清明、思虑进食而痊愈了。
Treats Yin deficiency with hyperactive fire, manifesting as cold skin and hot bones, reduced appetite with excessive phlegm, cough with shortness of breath, fatigue, and irritability.
Shengdi Huang (Rehmanniae Radix Praeparata, 2 qian, stir-fried thoroughly with ginger juice and wine) Danggui Shen (Angelicae Sinensis Radix, the root body, 1 qian, washed with wine) Maidong (Ophiopogonis Radix, heart removed, 2 qian) Baishao (Paeoniae Radix Alba, 1 qian, stir-fried with wine) Bei Wuwei Zi (Schisandrae Fructus, 3 fen) Renshen (Ginseng Radix et Rhizoma, 6 fen) Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparata, 4 fen) Lianzi (Nelumbinis Semen, 3 qian, heart removed, coat retained) Yiren (Coicis Semen, 3 qian) Juhong (Citri Reticulatae Pericarpium Rubrum, 8 fen) Danpi (Moutan Cortex, 1 qian) Add one red date (Zao), decoct in water to obtain one zhong of liquid, divide into two doses, and sip slowly.
Treats labor injury causing Qi consumption, manifesting as fatigue, reluctance to speak, panting and exhaustion upon movement, surface heat with spontaneous sweating, irritability, and generalized body pain.
Nen Huangqi (Astragali Radix, tender, 3 qian, stir-fried with wine) Renshen (Ginseng Radix et Rhizoma, 2 qian) Danggui Shen (Angelicae Sinensis Radix, the root body, 1.5 qian, stir-fried with wine) Baizhu (Atractylodis Macrocephalae Rhizoma, 2 qian, stir-fried with earth) Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparata, 5 fen) Chenpi (Citri Reticulatae Pericarpium, white pith removed, 8 fen) Bei Wuwei Zi (Schisandrae Fructus, 4 fen, crushed) Shang Rougui (Cinnamomi Cortex, upper grade, all bark removed, 7 fen) Wei Jiang (Zingiberis Rhizoma Preparatum, 3 slices) Dazao (Jujubae Fructus, 2 pieces) Decoct in water and take orally.
(Zhang) Commentary: When Zheng Qi (Upright Qi) is strong and robust, there is no fear of external cold damage; when the Spleen and Stomach function healthily, there is no worry of food stagnation internally; when the Seven Emotions do not exceed limits, there is no loss of spiritual integrity. In such a state, how would diseases arise? Therefore, the onset of all diseases must stem from the deficiency of Zheng Qi. The practitioner should seek the cause and regulate it, so that all diseases will retreat without attack. Essentially, the human body shell is like the walls of a house. The human intestines and stomach are like the inner rooms of a house. The human Qi and Blood are like the family members living in the house. If the walls are not solid, thieves will enter through the void; naturally, one should guard the doors and windows and gather the family members, then how can the thieves cause harm? They will naturally hide their tracks and stay away. If one does not know what is important and recklessly uses methods to expel pathogens, such as using heavy diaphoretic drugs to deplete the exterior, this is like destroying one's own walls. Using drastic purgative drugs to exhaust the interior is like destroying one's own doors and windows. Using digestion-promoting and attacking drugs to injure Qi and Blood is like killing the family members inside the house. This is not due to external pathogens, but rather self-destruction, leading to pathogen excess and Zheng Qi loss, cutting short life, which is deeply lamentable. Moreover, in cases of internal injury to Middle Qi due to overwork, where Lower Jiao Yin Fire cannot be anchored and causes fever, mistakenly using dispersing drugs to induce sweating will further deplete Yang and exhaust Yin. Similarly, if Middle Qi fails to transport normally and leads to loss of appetite, mistakenly using attacking drugs for digestion will further injure Middle Qi and increase fullness and oppression. For those whose Yin is consumed and fever persists, adding dispersing and cooling drugs; for those with deficient Middle Qi, fullness, oppression, and anorexia, adding digestive and attacking drugs—how can already injured and weak Yuan Qi withstand such baseless and unjustified reckless attacks? When Zheng Qi is too weak to govern, symptoms will inevitably change according to the drug's power, creating new conditions under the guise of treatment. It appears to save life but actually harms it. (Zhang) combined the principles of Yang Rong Tang (Blood-Nourishing Decoction) and Gui Pi Tang (Spleen-Restoring Decoction) into one formula named Yang Rong Gui Pi Tang. Nourishing Yin serves to induce sweating; guiding fire downward serves to remove heat; consolidating Zheng Qi serves to repel pathogens; tonifying the Heart serves to nourish the Stomach; benefiting Fire serves to tonify Earth; clearing the Lung serves to grasp Qi; descending turbidity serves to ascend clarity. Once the Five Zang Organs are harmonized and the entire skeleton and limbs are healthy, one will naturally recover with clear spirit, desire for food, and healing.