古医方得人乃传，非人勿言。故扁鹊。仓公皆称禁方，不轻授人，诚重之也。后汉张
机着《伤寒杂病论》，始立众方，公之天下。故建安以前，苦于无方；元丰而后，虽有
《局方》，漫无指归，不可为法。今博集《金匾》、《千金》、《外台》诸书及王好古、李杲、
刘完素、朱震亨、张从政、薛己诸方之佳者，采录成编。然方论始于成无己，近代则有吴
琨、李中梓、柯琴、汪昂诸家，于医方虽各有发明，但其问或有择焉未精、语焉未详者。
复推其立方之意，综其简要，删繁补缺，归于明显，名之曰∶删补名医方论，以昭示来兹云。
独参汤 治元气大虚，昏厥，脉微欲绝，及妇人崩产，脱血，血晕。
人参（分两随人、随证）
须上拣者，浓煎顿服，待元气渐回，随证加减。
【集注】柯琴曰∶一人而系一世之安危者，必重其权而专任之；一物而系一人之死生者，
当大其服而独用之。故先哲于气几息、血将脱之证，独用人参二两，浓煎顿服，能挽回
性命于瞬息之间，非他物所可代也。世之用者，恐或补住邪气，姑少少以试之，或加消
耗之味以监制之，其权不重、力不专，人何赖以得生乎？如古方霹雳散、大补丸，皆用
一物之长而取效最捷，于独参汤何疑耶！
【按】若病兼别因，则又当随机应变，于独参汤中或加熟附补阳而回厥逆；或加生地
凉阴而止吐衄；或加黄 固表之汗；或加当归救血之脱；或加姜汁以除呕吐；或加童便
以止阴烦；或加茯苓令水化津生，治消渴泄泻；或加黄连折火逆冲上，治 口毒痢。是
乃相得相须以有成，亦何害其为独哉？如薛己治中风，加人参两许于三生饮中，以驾驭
其邪，此真善用独参者矣。
参附汤 治阴阳气血暴脱等证。
人参 附子（制）
水煎服。
【注】先身而生，谓之先天；后身而生，谓之后天。先天之气在肾，是父母之所赋；后
天之气在脾，是水谷之所化。先天之气为气之体，体主静，故子在胞中，赖母息以养生
气，则神藏而机静；后天之气为气之用，用主动，故育形之后，资水谷以奉生身，则神
发而运动。天人合德，二气互用，故后天之气得先天之气，则生生而不息；先天之气得
后天之气，始化化而不穷也。若夫起居不慎则伤肾，肾伤则先天气虚矣。饮食不节则伤
脾，脾伤则后天气虚矣。补后天之气无如人参，补先天之气无如附子，此参附汤之所由
立也。二脏虚之微甚，参附量为君主。二药相须，用之得当，则能瞬息化气于乌有之乡，
顷刻生阳于命门之内，方之最神捷者也。若表虚自汗，以附子易黄 ，名人参黄 汤，补
气兼止汗。失血阴亡，以附子易生地，名人参生地黄汤，固气兼救阴。寒湿厥汗，以人
参易白术，名术附汤，除湿兼温里，阳虚厥汗，以人参易黄 ，名 附汤，补阳兼固表。
此皆参附汤之转换变化法也，医者扩而充之，不能尽述其妙。
生脉饮 治热伤元气，气短倦怠，口渴出汗。
人参 麦门冬 五味子
水煎服
【注】经云∶大气积于胸中，则肺主之。夫暑热伤肺，肺伤则气亦伤矣。故气短、倦
怠而喘咳也。肺主皮毛，肺伤则失其卫护，故汗出也。热伤元气，气伤则不能生津，故口
渴也。是方君人参以补气，即所以补肺。臣麦冬以清气，即所以清肺。佐五味以敛气，即
所以敛肺。吴琨云∶一补、一清、一敛，养气之道备矣。名曰生脉，以脉得气则充，失
气则弱。李杲谓∶夏月服生脉饮，加黄 、甘草，名生脉保元汤，令人气力涌出；更加当
归、白芍，名人参饮子，治气虚喘咳，吐血衄血，亦虚火可补之例也。
保元汤 治男妇气虚之总方也。婴儿惊怯，痘家虚者，最宜。
黄 （三钱） 人参（二钱） 甘草（一钱） 肉桂（春夏二三分，秋冬六七分）
上四味，水煎服。
【集注】柯琴曰∶昔东垣以此三味能泻火、补金、培土，为除烦热之圣药，镇小儿之惊，
效如桴鼓。魏桂岩得之，以治痘家阳虚顶陷，血虚浆清，皮薄发痒，难灌难敛者，始终用
之。以为血脱须补气，阳生则阴长，有起死回生之功，故名之为保元也。又少佐肉桂，分
四时之气而增损之，谓桂能治血以推展其毒，扶阳益气以充达周身，血内位，引之出表，则
气从内托；血外散，引之归根，则气从外护。参、 非桂引导，不能独树其功。桂不得甘
草和平气血，亦不能绪其条理，要非寡闻浅见者能窥其万一也。四君中不用白术，避其
燥；不用茯苓，恐其渗也。用桂而不用四物者，以芎之辛散，归之湿润，芍之酸寒，地
黄之泥滞故耳。如宜升则加升、柴，宜燥加苓、术，宜润加当归，宜利气加陈皮，宜收
加芍，宜散加芎。又表实去 ，里实去参，中满忌甘，内热除桂，斯又当理会矣。
【按】元气者，太虚之气也。人得之则藏乎肾，为先天之气，即所谓生气之原，肾间
动气者是也。生化于脾，为后天之气，即所谓水谷入胃，其精气行于脉中之营气，其悍
气行于脉外之卫气者是也。若夫合先后而言，即大气之积于胸中，司呼吸、通内外，周流
一身，顷刻无间之宗气者是也。总之，诸气随所在而得名，实一元气也。保元者，保守
此元气之谓。是方用黄 保在外一切之气，甘草保在中一切之气，人参保上、中、下、内、
外一切之气，诸气治而元气足矣。然此汤补后天水谷之气则有余，生先天命门之气则不
足，加肉桂以鼓肾间动气，斯为备耳。
四君子汤 治面色痿白，言语轻微，四肢无力，脉来虚弱者。若内伤虚热，或饮食
难化作酸，须加炮姜。
人参 白术 茯苓 甘草（各二钱）
加姜、枣、水煎服。加木香、藿香、葛根，为七味白术散。加陈皮，为五味异功散。
加陈皮、半夏，为六君子汤。加蕾香、砂仁，为香砂六君子汤。
【集注】张璐曰∶气虚者，补之以甘，参、术、苓、草，甘温益胃，有健运之功，具冲
和之德，故为君子。盖人之一生，以胃气为本，胃气旺则五脏受荫，胃气伤则百病丛生。
故凡病久虚不愈，诸药不效者，惟有益胃、补肾两途。故用四君子，随证加减，无论寒热
补泻，先培中土，使药气四达，则周身之机运流通，水谷之精微敷布，何患其药之不效
哉！是知四君子为司命之本也。
吴琨曰∶夫面色痿白，则望之而知其气虚矣。言语轻微，则闻之而知其气虚矣。四
肢无力，则问之而知其气虚矣。脉来虚弱，则切之而知其气虚矣，如是则宜补气。是方也，
四药皆甘温，甘得中之味，温得中之气，犹之不偏不倚之人，故名君子。本方加木香、藿
香、葛根名七味白术散，治小儿脾虚肌热，泄泻作渴。以木藿之芳香、佐四君入脾，其功
更捷；以葛根甘寒，直走阳明，解肌热而除渴也。
【按】本方加陈皮，名五味异功散，治气虚而兼气滞者；再加半夏，名六君子汤，治
气虚而兼痰饮者；再加砂仁、藿香，名香砂六君子汤，治气虚而兼呕吐者。此皆补中有消导之意也。
香砂六君子汤 治气虚痰饮，呕吐痞闷，脾胃不和，变生诸证者。
人参（一钱） 白术（二钱） 茯苓（二钱） 甘草（七分） 陈皮（八分） 半夏
（一钱） 砂仁（八分） 木香（七分）
上生姜二钱，水煎服。
【集注】柯琴曰∶经曰∶壮者气行则愈，怯者着而为病。盖人在气交之中，因气而生，
而生气总以胃气为本，若脾胃一有不和，则气便着滞，或痞闷哕呕，或生痰留饮，因而
不思饮食，肌肉消瘦，诸证蜂起，而形消气息矣。四君子气分之总方也，人参致冲和之
气，白术培中宫，茯苓清治节，甘草调五脏，胃气既治，病安从来。然拨乱反正，又不能
无为而治，必举大行气之品以辅之，则补者不至泥而不行。故加陈皮以利肺金之逆气，半
夏以疏脾上之湿气，而痰饮可除也；加木香以行三焦之滞气，缩砂以通脾肾之元气，而
郁可开也。君得四辅，则功力倍宣，四辅奉君，则元气大振，相得而益彰矣。
当归补血汤 治男妇血虚似白虎证，肌热面赤，烦渴引饮，脉来洪大而虚，重按则微。
当归（二钱） 黄 （一两）
水煎服。
【集注】吴琨曰∶血实则身凉，血虚则身热，或以饥困劳役虚其阴血，则阳独治，故
诸证生焉。此证纯象白虎，但脉大而虚，非大而实为辨耳。《内经》所谓脉虚、血虚是也。
五味之中，惟甘能补，当归味甘而浓，味浓则补血；黄 味甘而薄，味薄则补气，今黄
多数倍，而云补血者，以有形之血不能自生，生于无形之气故也。经言∶阳生阴长，是之谓耳。
佛手散 治妊娠胎动下血，或因伤动，子死腹中，下血疼痛，口噤欲死。服此探之，不
损则痛止，已损则立下。及横生倒生，交骨不开，产后血晕昏乱，崩中金疮，去血过多等证。
当归（二两或三两） 川芎（一两）
上锉粗末合均，每服五钱，水一盏，酒半盏，煎八分，热服。未效再服。
加败龟版一具，梳发一团，名开骨散。
【注】命名不曰归芎，而曰佛手者，谓此方治妇人胎前、产后诸疾，如佛手之神妙也。
当归，川芎为血分之主药，性温而味甘辛，以温能和血，甘能补血，辛能散血也。古人俱
必以当归君川芎，或一倍或再倍者，盖以川芎辛窜，捷于升散，过则伤气，故寇宗 曰∶
不可单服、久服，亦此义也。然施之于气郁血凝，无不奏效，故用以佐当归而收血病之
功，使瘀去新生，血各有所归也。血既有所归，则血安其部，而诸血病愈矣。至妊娠胎
动，胎伤下血，非血壅胎伤，即血乱妄下。服此以探之，血乱胎未动者，血顺则痛止，血
壅胎未损者，血行痛止，则胎因之而安也；已动已损者，血得顺行，则胎亦因之而顺下也。
横生倒生，因用力太早，或误服催生之药，致气逆血乱，亦用此以调之。产后崩中金疮，亡
血昏冒，亦用此以补之。子死腹中，腹痛欲死，亦用此以逐之。以上诸病，皆血病而气
不虚者也。若夫气虚难产，产后血脱，唇面黄白，少气烦乱，动则昏冒，若误与此，反
致立败，则必倍加人参，速固无形之气，以救有形之血也。至于交骨难开，加龟版、梳
发，下输阴道；寒加姜、桂，热加黄 ，汗加桂枝，搐加荆穗，又当以意消息、加减可也。
四物汤 治一切血虚、血热、血燥诸证。
当归 熟地（各三钱） 川芎（一钱五分） 白芍（酒炒，二钱）
上四味，水煎服。
【集注】张璐曰∶四物为阴血受病之专剂，非调补真阴之的方。方书咸谓四物补阴，遂
以治阴虚发热，火炎失血等证，蒙害至今。又专事女科者，咸以此汤随证漫加风、食、痰、
气等药，纷然杂出；其最可恨者，不辨热之虚实，率加知母。黄柏，令人久服，而庸工
利其有劫病之能，咸乐用之。殊不知四君子气药，治上下失血过多，一切血药置而不用，
独推独参汤，童便以固其脱者，以有形之血，不能速生，无形之气，所当急固也。昔人有
言，见血休治血，必先调其气。又云∶四物汤不得补气药，不能成阳生阴长之功。诚哉
言也！然此汤伤寒火邪解后，余热留于血分，至夜微热不除，或合柴胡，或加桂枝，靡不
应手辄效，不可没其功也。
柯琴曰∶经云∶心生血，肝藏血。故凡生血者，则究之于心；调血者，当求之于肝
也。是方乃肝经调血之专剂，非心经生血之主方也。当归甘温和血，川芎辛温活血，芍
药酸寒敛血，地黄甘平补血。四物具生长收藏之用，故能使营气安行经隧也。若血虚加
参，血结加桃仁、红花，血闭加大黄、芒硝，血寒加桂、附，血热加芩、连；欲行血
去芍，欲止血去芎，随所利而行之，则又不必拘拘于四矣。若妇人数脱其血，故用以调
经种子。如遇血崩、血晕等证，四物不能骤补，而反助其滑脱，则又当补气生血，助阳
生阴长之理。盖此方能补有形之血于平时，不能生无形之血于仓卒，能调阴中之血，而不
能培真阴之本，为血分立法，不专为女科套剂也。王好古治妇女，不论内伤，外感、胎
前、产后，随证加二味于四物中，名曰六合，未免任意牵强。
圣愈汤 治一切失血过多，阴亏气弱，烦热作渴，睡卧不宁等证。
四物汤加人参、黄 （一方去芍药）。
上水煎服。
【集注】柯琴曰∶经云∶阴在内，阳之守也；阳在外，阴之使也。故阳中无阴，谓之
孤阳；阴中无阳，谓之死阴。朱震亨曰∶四物皆阴，行天地闭塞之令，非长养万物者也。
故四物加知柏，久服便能绝孕，谓嫌于无阳耳。此方取参、 配四物，以治阴虚血脱等
证。盖阴阳互为其根，阴虚则阳无所附，所以烦热燥渴；气血相为表里，血脱则气无所
归，所以睡卧不宁。然阴虚元骤补之法，计在培阴以藏阳，血脱有生血之机，必先补气，
此阳生阴长，血随气行之理也。故曰∶阴虚则无气，无气则死矣。此方得仲景白虎加人
参之义而扩充者乎。前辈治阴虚，用八珍、十全，卒不获效者，因甘草之甘，不达下焦，白
古代医方只有在遇到合适的人才会传授，如果不是合适的人就不要告诉他。所以扁鹊、仓公都称他们的方子为禁方，不轻易传授给别人，这是非常重视医学的表现。到了后汉时期，张机撰写了《伤寒杂病论》，才开始设立众多的方剂，公开于天下。因此在建安以前，人们苦于没有可用的方剂；元丰以后，虽然有了《局方》，但内容杂乱没有明确的指向，不足以作为效法的标准。现在广泛收集《金匮要略》、《千金方》、《外台秘要》等书籍以及王好古、李杲、刘完素、朱震亨、张从政、薛己等人方剂中的优秀者，采集收录编成此书。然而方剂的论述始于成无己，近代则有吴琨、李中梓、柯琴、汪昂等各家，对于医方虽然各有发明，但他们中间或许有选择不够精当、论述不够详尽的地方。于是进一步推究他们立方的用意，综合其简要之处，删去繁杂补充缺失，使内容变得明显易懂，命名为：《删补名医方论》，以此昭示给后来的人。
独参汤 治疗元气极度虚弱导致的昏厥、脉搏微弱几乎摸不到，以及妇女产后大出血、失血过多引起的血晕。
人参（用量根据患者体质和病情而定）
必须挑选优质的，浓煎后一次性服用，等待元气逐渐恢复后，再根据病情加减药物。
【集注】柯琴说：一个人关系到一世的安危，必须重视他的权力并专门任用他；一味药关系到一个人的生死，应当加大剂量并单独使用它。所以先哲在气将断绝、血即将脱失的证候中，单独使用二两人参，浓煎后一次性服用，能在瞬息之间挽回性命，这不是其他药物可以替代的。世上使用此方的人，恐怕会补住邪气，只是少量尝试，或者加入消耗性的药物来制约它，这样权力不重、力量不专，人靠什么得以生存呢？如古方霹雳散、大补丸，都是只用一味药的长处而取得最快捷的效果，对独参汤有什么怀疑的呢！
【按】如果病症兼有其他病因，则应当随机应变，在独参汤中或者加入熟附子以补阳而回阳救逆；或者加入生地黄以凉阴而止吐血衄血；或者加入黄芪以固表止汗；或者加入当归以救治血脱；或者加入姜汁以去除呕吐；或者加入童便以止住阴烦；或者加入茯苓令水液化为津液，治疗消渴泄泻；或者加入黄连折降火逆冲上，治疗热毒痢疾。这是相互配合相得益彰从而取得成效，又有什么妨害它是“独”参汤呢？如薛己治疗中风，在三生饮中加入约一两的人参，以驾驭邪气，这真是善于使用独参汤的人了。
参附汤 治疗阴阳气血暴脱等证候。
人参 附子（炮制过的）
用水煎服。
【注】先于身体产生的，称为先天；后于身体产生的，称为后天。先天之气在肾，是父母赋予的；后天之气在脾，是由饮食水谷化生的。先天之气是气的本体，体主静，所以在母体胞宫中，依赖母亲的呼吸来滋养生气，则神藏而机能静止；后天之气是气的作用，用主动，所以在孕育形体之后，依靠水谷来供养身体，则神发而运动。天人合德，二气互相作用，所以后天之气得到先天之气，则生生不息；先天之气得到后天之气，始能变化无穷。如果起居不慎则伤肾，肾伤则先天之气虚了。饮食不节制则伤脾，脾伤则后天之气虚了。补后天之气没有比人参更好的，补先天之气没有比附子更好的，这就是参附汤创立的原因。两脏虚损的程度不同，人参和附子的用量作为君药进行调整。这两味药相辅相成，使用得当，就能在瞬间于虚无之中化生真气，顷刻间在命门之内生发阳气，是最神速的方剂。如果是表虚自汗，用附子代替黄芪，名叫人参黄芪汤，补气兼止汗。失血阴亡，用附子代替生地黄，名叫人参生地黄汤，固气兼救阴。寒湿厥冷出汗，用人参代替白术，名术附汤，除湿兼温里。阳虚厥冷出汗，用人参代替黄芪，名芪附汤，补阳兼固表。这都是参附汤的转换变化方法，医生扩充运用它，不能尽述其中的妙处。
生脉饮 治疗热邪损伤元气，气短倦怠，口渴出汗。
人参 麦门冬 五味子
用水煎服。
【注】经文说：大气积聚在胸中，由肺所主管。暑热伤害肺，肺受伤则气也受伤了。所以气短、倦怠而喘咳。肺主管皮毛，肺受伤则失去卫护功能，所以出汗。热邪损伤元气，气受伤则不能生津，所以口渴。这个方子以人参为君药来补气，也就是补肺。以麦冬为臣药来清气，也就是清肺。以五味子为佐药来敛气，也就是敛肺。吴琨说：一补、一清、一敛，养气的方法完备了。名叫生脉，是因为脉得到气则充盈，失去气则衰弱。李杲说：夏天服用生脉饮，加入黄芪、甘草，名叫生脉保元汤，让人气力涌出；再加上当归、白芍，名叫人参饮子，治疗气虚喘咳，吐血衄血，这也是虚火可以用补法治疗的例子。
保元汤 治疗男女气虚的总方。婴儿受惊胆怯，痘疹患者体质虚弱的，最适合。
黄芪（三钱） 人参（二钱） 甘草（一钱） 肉桂（春夏二三分，秋冬六七分）
以上四味药，用水煎服。
【集注】柯琴说：过去东垣认为这三味药能泻火、补金、培土，是清除烦热的圣药，镇定小儿惊风，效果像敲鼓一样迅速。魏桂岩得到这个方法，用来治疗痘疹患者阳虚顶陷，血虚浆清，皮薄发痒，难灌难敛的情况，始终使用它。认为血脱需要补气，阳生则阴长，有起死回生的功效，所以命名为保元。又少加一点肉桂，根据四季之气增减用量，认为桂能治血以推展其毒，扶阳益气以充达周身，血在内位，引导它出表，则气从内托；血在外散，引导它归根，则气从外护。参、芪如果没有桂的引导，不能独自建立功效。桂如果没有甘草和平气血，也不能整理条理，这绝不是见闻浅陋的人能窥探到万一的。四君子汤中不用白术，避开它的燥性；不用茯苓，恐怕它渗利。用桂而不用四物汤，是因为川芎辛散，当归湿润，芍药酸寒，地黄泥滞的缘故。如果宜升则加升麻、柴胡，宜燥加茯苓、白术，宜润加当归，宜利气加陈皮，宜收敛加芍药，宜发散加川芎。另外表实去掉黄芪，里实去掉人参，中满忌用甘味，内热除去肉桂，这些又应当仔细体会。
【按】元气，就是太虚之气。人得到它则藏在肾中，成为先天之气，也就是所谓的生气之原，即肾间动气。生化于脾，成为后天之气，也就是所谓的水谷入胃，其中精气运行于脉中的营气，悍气运行于脉外的卫气。如果合先后天而言，就是大气积聚在胸中，主管呼吸、沟通内外，周流一身，顷刻不间断的宗气。总之，各种气随着所在部位而得名，实际上是一元气。保元，就是保守这种元气的意思。这个方子用黄芪保护外在的一切气，甘草保护内在的一切气，人参保护上、中、下、内、外一切气，诸气调理好则元气充足了。然而这个汤补充后天水谷之气则有余，生发先天命门之气则不足，加入肉桂以鼓动肾间动气，这才完备。
四君子汤 治疗面色萎白，言语轻微，四肢无力，脉搏虚弱的人。如果有内伤虚热，或者饮食难以消化变成酸腐，需要加入炮姜。
人参 白术 茯苓 甘草（各二钱）
加入姜、枣，用水煎服。加入木香、藿香、葛根，成为七味白术散。加入陈皮，成为五味异功散。加入陈皮、半夏，成为六君子汤。加入藿香、砂仁，成为香砂六君子汤。
【集注】张璐说：气虚的人，用甘味药补益，参、术、苓、草，甘温益胃，有健运的功效，具备冲和的品德，所以称为君子。大概人的一生，以胃气为本，胃气旺则五脏受到荫蔽，胃气伤则百病丛生。所以凡是病久虚损不愈，各种药物无效的时候，只有益胃、补肾两条途径。所以使用四君子汤，随证加减，无论寒热补泻，先培补中土，使药气通达四方，则周身的气机运转流通，水谷的精微敷布全身，还担心药效不好吗！由此可知四君子汤是司命的根本。
吴琨说：面色萎白，望诊就知道气虚了。言语轻微，闻诊就知道气虚了。四肢无力，问诊就知道气虚了。脉搏虚弱，切诊就知道气虚了，像这样就应该补气。这个方子，四味药都是甘温的，甘得中之味，温得中之气，就像不偏不倚的人，所以名叫君子。本方加入木香、藿香、葛根名叫七味白术散，治疗小儿脾虚肌热，泄泻作渴。以木香、藿香的芳香，辅助四君子入脾，功效更快捷；以葛根甘寒，直走阳明经，解肌热而除渴。
【按】本方加入陈皮，名叫五味异功散，治疗气虚而兼气滞的；再加半夏，名叫六君子汤，治疗气虚而兼痰饮的；再加砂仁、藿香，名叫香砂六君子汤，治疗气虚而兼呕吐的。这些都是补中有消导的意思。
香砂六君子汤 治疗气虚痰饮，呕吐痞闷，脾胃不和，变生各种证候的。
人参（一钱） 白术（二钱） 茯苓（二钱） 甘草（七分） 陈皮（八分） 半夏（一钱） 砂仁（八分） 木香（七分）
以上生姜二钱，用水煎服。
【集注】柯琴说：经文说：壮盛的人气行则痊愈，怯弱的人气滞着而为病。大概人在气交之中，因气而生，而生气总以胃气为本，如果脾胃一有不和，则气就滞着，或者痞闷哕呕，或者生痰留饮，因而不想吃东西，肌肉消瘦，各种证候蜂拥而起，形体消瘦气息微弱。四君子汤是气分的总方，人参致冲和之气，白术培补中宫，茯苓清治理节，甘草调五脏，胃气既已治理，病从哪里来。然而拨乱反正，又不能无为而治，必须举大力行气的药物来辅助它，则补的药不至于凝滞而不行。所以加入陈皮以利肺金的逆气，半夏以疏脾上的湿气，而痰饮可除；加入木香以行三焦的滞气，缩砂以通脾肾的元气，而郁结可开。君药得到四辅药的帮助，则功力加倍宣扬，四辅药奉侍君药，则元气大振，相互配合更加显著。
当归补血汤 治疗男女血虚类似白虎证的，肌肤发热面赤，烦躁口渴引饮，脉搏洪大而虚，重按则微弱。
当归（二钱） 黄芪（一两）
用水煎服。
【集注】吴琨说：血实则身凉，血虚则身热，或者因为饥饿困倦劳役虚损了阴血，则阳气独治，所以各种证候产生。这个证候纯象白虎证，但脉搏大而虚，不是大而实作为辨别而已。《内经》所说的脉虚、血虚就是这样。五味之中，只有甘能补，当归味甘而浓，味浓则补血；黄芪味甘而薄，味薄则补气，现在黄芪多数倍，而叫补血汤的，是因为有形的血不能自己生成，生于无形的气的缘故。经文说：阳生阴长，说的就是这个道理。
佛手散 治疗妊娠胎动下血，或者因为伤动，胎儿死于腹中，下血疼痛，口噤欲死。服用这个方子试探，如果不损伤则痛止，已损伤则胎儿立即落下。以及横生倒生，交骨不开，产后血晕昏乱，崩中金疮，去血过多等证候。
当归（二两或三两） 川芎（一两）
以上锉成粗末混合均匀，每次服用五钱，水一盏，酒半盏，煎至八分，热服。没效再服。
加入败龟版一具，梳发一团，名叫开骨散。
【注】命名不叫归芎，而叫佛手的，是说这个方子治疗妇人胎前、产后各种疾病，像佛手的神妙一样。当归、川芎是血分的主药，性温而味甘辛，以温能和血，甘能补血，辛能散血。古人都必须以当归为君药川芎为臣药，或者一倍或者再倍的量，大概因为川芎辛窜，捷于升散，过量则伤气，所以寇宗奭说：不可单服、久服，也是这个意思。然而施用于气郁血凝，没有不奏效的，所以用以辅助当归而收血病之功，使瘀血去新生，血各有所归。血既然有所归，则血安其部，而各种血病痊愈了。至于妊娠胎动，胎伤下血，不是血壅胎伤，就是血乱妄下。服用这个方子试探，血乱胎未动的，血顺则痛止，血壅胎未损的，血行痛止，则胎因此安定；已经动已经损的，血得顺行，则胎也因此顺下。横生倒生，因为用力太早，或者误服催生的药，导致气逆血乱，也用这个方子来调理。产后崩中金疮，亡血昏冒，也用这个方子来补益。子死腹中，腹痛欲死，也用这个方子来驱逐。以上各种病，都是血病而气不虚的。如果是气虚难产，产后血脱，唇面黄白，少气烦乱，动则昏冒，如果误用这个方子，反而导致立刻败坏，则必须倍加人参，迅速巩固无形之气，以救有形之血。至于交骨难开，加龟版、梳发，下输阴道；寒加姜、桂，热加黄柏，汗加桂枝，抽搐加荆穗，又应当凭心意斟酌、加减就可以了。
四物汤 治疗一切血虚、血热、血燥各种证候。
当归 熟地（各三钱） 川芎（一钱五分） 白芍（酒炒，二钱）
以上四味药，用水煎服。
【集注】张璐说：四物是阴血受病的专用剂，不是调补真阴的确切方子。方书都说四物补阴，于是用来治疗阴虚发热，火炎失血等证候，蒙受祸害至今。又专门从事妇科的人，都用这个方子随证随意加上风、食、痰、气等药，纷然杂出；最可恨的是，不辨别热的虚实，率加知母、黄柏，让人久服，而庸医贪图它有劫病的能力，都乐意使用。殊不知四君子气药，治疗上下失血过多，一切血药放置不用，单独推崇独参汤、童便来固脱，是因为有形的血，不能快速生成，无形之气，应当紧急巩固。古人有话说，见血不要治血，必须先调其气。又说：四物汤不得补气药，不能成阳生阴长的功效。确实是这样的话！然而这个方子在伤寒火邪解除后，余热留在血分，到夜晚微热不退，或者合柴胡，或者加桂枝，无不应手辄效，不能抹杀它的功劳。
柯琴说：经文说：心生血，肝藏血。所以凡生血的，则追究于心；调血的，当求之于肝。这个方子是肝经调血的专用剂，不是心经生血的主方。当归甘温和血，川芎辛温活血，芍药酸寒敛血，地黄甘平补血。四物具备生长收藏的作用，所以能使营气安行经络隧道。如果血虚加参，血结加桃仁、红花，血闭加大黄、芒硝，血寒加桂、附，血热加芩、连；想要行血去芍药，想要止血去川芎，随其所利而行，则又不必拘泥于这四味药。如果妇人数次失血，所以用来调经种子。如果遇到血崩、血晕等证候，四物不能骤补，反而助其滑脱，则又当补气生血，助阳生阴长的道理。大概这个方能补有形之血于平时，不能生无形之血于仓促，能调阴中之血，而不能培真阴之本，为血分立法，不专为女科套剂。王好古治疗妇女，不论内伤，外感、胎前、产后，随证加二味于四物中，名叫六合，未免任意牵强。
圣愈汤 治疗一切失血过多，阴亏气弱，烦热作渴，睡卧不宁等证候。
四物汤加人参、黄芪（一方去芍药）。
以上用水煎服。
【集注】柯琴说：经文说：阴在内，阳之守也；阳在外，阴之使也。所以阳中无阴，叫做孤阳；阴中无阳，叫做死阴。朱震亨说：四物都是阴药，行天地闭塞的命令，不是长养万物的。所以四物加知母、黄柏，久服便能绝孕，说是嫌弃没有阳罢了。这个方子取参、芪配四物，来治疗阴虚血脱等证候。大概阴阳互为其根，阴虚则阳无所依附，所以烦热燥渴；气血相为表里，血脱则气无所归依，所以睡卧不宁。然而阴虚没有骤补的方法，计策在于培阴以藏阳，血脱有生血之机，必先补气，这是阳生阴长，血随气行的道理。所以说：阴虚则无气，无气则死矣。这个方子是不是得到了仲景白虎加人参的意义而扩充的呢？前辈治疗阴虚，用八珍、十全，最终不获效的，因为甘草的甘味，不达下焦，白
Ancient medical prescriptions were transmitted only to worthy individuals; they were not disclosed to the unworthy. Thus, Bian Que and Cang Gong both referred to their prescriptions as "forbidden prescriptions" (Jin Fang), not imparting them lightly to others, truly valuing them highly. Later, in the Eastern Han Dynasty, Zhang Ji authored *Treatise on Cold Damage and Miscellaneous Diseases* (Shanghan Zabing Lun), establishing numerous prescriptions and making them public to the world. Therefore, before the Jian'an era, people suffered from a lack of prescriptions; after the Yuanfeng era, although there was the *Imperial Formulary* (Jufang), it was chaotic without clear guidance and could not serve as a standard. Now, I have extensively collected excellent prescriptions from books such as *Essential Prescriptions Worth a Thousand Gold* (Jinkui Yaolue), *Thousand Golden Prescriptions* (Qianjin Fang), *External Standards* (Waitai Miyao), as well as those of Wang Haogu, Li Gao, Liu Wansu, Zhu Zhenheng, Zhang Congzheng, and Xue Ji, compiling them into this volume. However, commentary on prescriptions began with Cheng Wuji; in recent times, there have been scholars like Wu Kun, Li Zhongzi, Ke Qin, and Wang Ang. Although each had their own insights into medical prescriptions, some of their selections were not precise enough, and their explanations were not detailed enough. Therefore, I further deduced their intent in formulating prescriptions, synthesized the essentials, deleted redundancy, filled gaps, and made the content clear and understandable. I named it: *Revised and Supplemental Commentary by Famous Doctors on Prescriptions* (Shanbu Mingyi Fanglun), to show it to future generations.
**Dushen Tang (Single Ginseng Decoction)** treats severe deficiency of primal Qi causing syncope, pulse faint and nearly imperceptible, as well as uterine bleeding or postpartum hemorrhage leading to blood syncope in women.
*Ren Shen* (Panax ginseng) (Dosage varies according to constitution and syndrome).
Select high-quality roots, decoct strongly, and take in one dose. Wait for primal Qi to gradually recover, then modify according to the syndrome.
[Collected Commentary] Ke Qin said: One person who determines the safety of an era must be entrusted with heavy authority and used exclusively; one herb that determines a person's life or death should be used in large dosage and alone. Thus, ancient sages, in cases where Qi is about to cease and Blood is about to deplete, use two liang of Ren Shen alone, decocted strongly and taken in one dose, able to salvage life in an instant, which no other herb can replace. Modern users, fearing it might retain pathogenic factors, try it in small amounts, or add draining herbs to control it. If its authority is not heavy and power not exclusive, how can people rely on it to survive? Ancient formulas like Pili San (Thunderbolt Powder) and Dabu Wan (Great Tonifying Pill) all utilize the strength of a single herb to achieve rapid effects; why doubt Dushen Tang!
[Note] If the disease involves other causes, one must adapt flexibly. In Dushen Tang, one may add Shu Fu Zi (Prepared Aconite Root) to tonify Yang and reverse cold extremities; or add Sheng Di Huang (Rehmannia Root) to cool Yin and stop hematemesis/epistaxis; or add Huang Qi (Astragalus Root) to consolidate the exterior and stop sweating; or add Dang Gui (Angelica Sinensis Root) to rescue blood depletion; or add Jiang Zhi (Ginger Juice) to remove vomiting; or add Tong Bian (Child's Urine) to stop yin irritability; or add Fu Ling (Poria) to transform water into fluids, treating thirst and diarrhea; or add Huang Lian (Coptis Rhizome) to subdue rebellious fire, treating toxic dysentery. This is mutual assistance leading to success; what harm is there in calling it "Single" Ginseng Tang? For example, Xue Ji treated stroke by adding approximately one liang of Ren Shen to Sansheng Yin (Three Lives Decoction) to control the pathogen. This is truly using Dushen Tang well.
**Shenfu Tang (Ginseng and Aconite Decoction)** treats syndromes of sudden collapse of Yin-Yang and Qi-Blood.
*Ren Shen* (Panax ginseng) *Fu Zi* (Prepared Aconite Root)
Decoct in water and take.
[Commentary] What is generated before the body is called "Pre-Heaven" (Xiantian); what is generated after the body is called "Post-Heaven" (Houtian). Pre-Heaven Qi resides in the Kidney, endowed by parents; Post-Heaven Qi resides in the Spleen, transformed from food and drink. Pre-Heaven Qi is the substance of Qi; substance is static. Thus, while in the womb, the fetus relies on maternal respiration to nourish its Sheng Qi (Vital Qi), so Shen (Spirit) is stored and mechanisms are quiet. Post-Heaven Qi is the function of Qi; function is active. After forming the body, it relies on food and drink to sustain life, so Shen emerges and movement occurs. Heaven and Man share virtue; the two Qi mutually utilize each other. Thus, Post-Heaven Qi obtains Pre-Heaven Qi to generate endlessly; Pre-Heaven Qi obtains Post-Heaven Qi to transform infinitely. If daily life is not careful, the Kidney is injured, and Pre-Heaven Qi becomes deficient. If diet is irregular, the Spleen is injured, and Post-Heaven Qi becomes deficient. To tonify Post-Heaven Qi, nothing is better than Ren Shen; to tonify Pre-Heaven Qi, nothing is better than Fu Zi. This is why Shenfu Tang was established. Depending on the severity of deficiency in these two organs, the dosage of Ren Shen and Fu Zi serves as the Sovereign drug. These two drugs assist each other; when used correctly, they can instantly transform Qi in the realm of non-existence and generate Yang within the Gate of Life (Mingmen) in a moment. It is the most divine and rapid formula. If there is exterior deficiency with spontaneous sweating, replace Fu Zi with Huang Qi (Astragalus Root), naming it Renshen Huangqi Tang (Ginseng and Astragalus Decoction), to tonify Qi and stop sweating. If blood loss leads to Yin collapse, replace Fu Zi with Sheng Di Huang, naming it Renshen Shengdi Huang Tang (Ginseng and Rehmannia Decoction), to secure Qi and save Yin. If cold-dampness causes cold extremities and sweating, replace Ren Shen with Bai Zhu (Atractylodes Macrocephala Rhizome), naming it Zhufu Tang (Atractylodes and Aconite Decoction), to drain dampness and warm the interior. If Yang deficiency causes cold extremities and sweating, replace Ren Shen with Huang Qi, naming it Qifu Tang (Astragalus and Aconite Decoction), to tonify Yang and consolidate the exterior. These are all transformation methods of Shenfu Tang. Physicians who expand upon it cannot fully describe its wonders.
**Shengmai Yin (Generate Pulse Drink)** treats heat damaging Primal Qi, causing shortness of breath, fatigue, thirst, and sweating.
*Ren Shen* (Panax ginseng) *Ma Men Dong* (Ophiopogon Tuber) *Wu Wei Zi* (Schisandra Berry)
Decoct in water and take.
[Commentary] The Classics state: Great Qi accumulates in the chest, governed by the Lung. Summer-heat damages the Lung; if the Lung is damaged, Qi is also damaged. Hence, shortness of breath, fatigue, wheezing, and coughing. The Lung governs skin and hair; if damaged, it loses its protective function, hence sweating. Heat damages Primal Qi; if Qi is damaged, it cannot generate fluids, hence thirst. In this formula, Ren Shen is the Sovereign to tonify Qi, thereby tonifying the Lung. Ma Men Dong is the Minister to clear Qi, thereby clearing the Lung. Wu Wei Zi is the Assistant to astringe Qi, thereby astringing the Lung. Wu Kun said: One tonifies, one clears, one astringes; the way of nourishing Qi is complete. Named Shengmai (Generate Pulse) because the pulse fills with Qi and weakens without it. Li Gao stated: Taking Shengmai Yin in summer, adding Huang Qi and Gan Cao (Licorice Root), named Shengmai Baoyuan Tang (Generate Pulse and Preserve Primal Qi Decoction), causes Qi and strength to surge; adding Dang Gui and Bai Shao (White Peony Root), named Renshen Yinzi (Ginseng Drink), treats Qi deficiency wheezing/coughing and hematemesis/epistaxis, illustrating that deficiency-fire can be treated with tonification.
**Baoyuan Tang (Preserve Primal Qi Decoction)** is the general formula for Qi deficiency in men and women. It is especially suitable for infants with fright and timidity, and for patients with smallpox who are deficient.
*Huang Qi* (Astragalus Root) (3 qian) *Ren Shen* (Panax ginseng) (2 qian) *Gan Cao* (Licorice Root) (1 qian) *Rou Gui* (Cinnamon Bark) (2-3 fen in Spring/Summer, 6-7 fen in Autumn/Winter)
The above four ingredients, decoct in water and take.
[Collected Commentary] Ke Qin said: Previously, Dong Yuan believed these three ingredients could purge fire, tonify Metal (Lung), and cultivate Earth (Spleen), serving as a holy medicine for removing烦热 (irritating heat) and calming infantile fright, effective as striking a drum. Wei Guiyan applied this to treat smallpox patients with Yang deficiency, sunken tops, Blood deficiency, thin pus, thin skin, itching, difficulty in filling and healing. He used it throughout, believing that Blood depletion requires Qi tonification, and Yang generation leads to Yin growth, having the power to revive the dead. Hence named Baoyuan (Preserve Primal Qi). A small amount of Rou Gui is added, adjusted according to the four seasons. Gui (Cinnamon) treats Blood to push out toxins, supports Yang and tonifies Qi to reach the whole body. If Blood is internal, Gui guides it outward, so Qi follows from within to support; if Blood disperses externally, Gui guides it back to the root, so Qi follows from outside to protect. Ren Shen and Huang Qi cannot establish merit alone without Gui's guidance. Gui cannot organize harmony without Gan Cao's pacifying effect on Qi and Blood. This is beyond the grasp of those with shallow knowledge. Si Jun Zi Tang (Four Gentlemen Decoction) does not use Bai Zhu to avoid dryness; does not use Fu Ling to avoid leaching. It uses Gui but not Si Wu Tang because Chuan Xiong (Sichuan Lovage Rhizome) is acrid and dispersing, Dang Gui is moistening, Bai Shao is sour and cold, and Di Huang (Rehmannia Root) is cloying. If ascending is needed, add Sheng Ma (Cimicifuga Rhizome) and Chai Hu (Bupleurum Root); if drying is needed, add Fu Ling and Bai Zhu; if moistening is needed, add Dang Gui; if moving Qi is needed, add Chen Pi (Tangerine Peel); if astringing is needed, add Bai Shao; if dispersing is needed, add Chuan Xiong. Also, if exterior excess, remove Huang Qi; if interior excess, remove Ren Shen; if middle fullness, avoid sweet flavors; if internal heat, remove Rou Gui. These require careful consideration.
[Note] Yuan Qi (Primal Qi) is the Qi of Great Void. Humans store it in the Kidney, becoming Pre-Heaven Qi, also known as the Source of Vital Qi, i.e., the Moving Qi between the Kidneys. It is transformed in the Spleen, becoming Post-Heaven Qi, i.e., the Ying Qi (Nutrient Qi) circulating in the vessels and Wei Qi (Defensive Qi) circulating outside the vessels derived from food entering the Stomach. Combining Pre- and Post-Heaven, it is the Zong Qi (Gathering Qi) accumulating in the chest, governing respiration, connecting interior and exterior, flowing through the body without interruption. In summary, various Qi are named according to their location, but essentially it is one Yuan Qi. Baoyuan means preserving this Yuan Qi. This formula uses Huang Qi to protect all external Qi, Gan Cao to protect all central Qi, and Ren Shen to protect all upper, middle, lower, internal, and external Qi. When all Qi are regulated, Yuan Qi is sufficient. However, this soup has surplus in tonifying Post-Heaven food-and-drink Qi but insufficiency in generating Pre-Heaven Mingmen Qi. Adding Rou Gui to stir the Moving Qi in the Kidneys makes it complete.
**Si Jun Zi Tang (Four Gentlemen Decoction)** treats pale complexion, weak voice, weakness in limbs, and a weak pulse. If there is internal injury with deficiency-heat, or indigestion turning sour, add Pao Jiang (Roasted Ginger).
*Ren Shen* (Panax ginseng) *Bai Zhu* (Atractylodes Macrocephala Rhizome) *Fu Ling* (Poria) *Gan Cao* (Licorice Root) (2 qian each)
Add Jiang (Ginger) and Zao (Jujube), decoct in water and take. Add Mu Xiang (Aucklandia Root) and Huo Xiang (Pogostemon Herb), becoming Qiwei Baizhu San (Seven-Ingredient Atractylodes Powder). Add Chen Pi (Tangerine Peel), becoming Wuwei Yigong San (Five-Ingredient Extraordinary Merit Powder). Add Chen Pi and Ban Xia (Pinellia Tuber), becoming Liujunzi Tang (Six Gentlemen Decoction). Add Huo Xiang and Sha Ren (Amomum Fruit), becoming Xiangsha Liujunzi Tang (Aucklandia and Amomum Six Gentlemen Decoction).
[Collected Commentary] Zhang Lu said: For Qi deficiency, tonify with sweet flavors. Ren Shen, Bai Zhu, Fu Ling, Gan Cao are sweet and warm, benefiting the Stomach, possessing the power of healthy transport and the virtue of harmony, thus called "Gentlemen." Human life is based on Stomach Qi. If Stomach Qi is strong, the Five Zang organs benefit; if Stomach Qi is injured, hundreds of diseases arise. Therefore, for chronic deficiency unresponsive to other medicines, only tonifying the Stomach and Kidneys works. Using Si Jun Zi Tang, modified according to syndrome, regardless of cold, heat, tonification, or purgation, first cultivate the Middle Earth (Spleen/Stomach). Then medicinal Qi reaches everywhere, bodily mechanisms flow freely, and essence from food and drink spreads throughout. How could efficacy fail? Thus, Si Jun Zi Tang is the foundation of life preservation.
Wu Kun said: Pale complexion indicates Qi deficiency via observation. Weak voice indicates Qi deficiency via listening. Limb weakness indicates Qi deficiency via inquiry. Weak pulse indicates Qi deficiency via palpation. In such cases, tonify Qi. This formula contains four sweet-warm herbs. Sweet obtains the flavor of the Center; Warm obtains the nature of the Center, like a person who is neither biased nor extreme, hence named "Gentleman." Adding Mu Xiang, Huo Xiang, and Ge Gen (Kudzu Root) names it Qiwei Baizhu San, treating pediatric Spleen deficiency with muscle-heat, diarrhea, and thirst. The aromatic properties of Mu Xiang and Huo Xiang assist Si Jun Zi in entering the Spleen, accelerating efficacy; Ge Gen is sweet and cold, directly targeting the Yangming channel, resolving muscle-heat and relieving thirst.
[Note] Adding Chen Pi to the base formula names it Wuwei Yigong San, treating Qi deficiency with Qi stagnation. Adding Ban Xia names it Liujunzi Tang, treating Qi deficiency with Phlegm-Fluid retention. Adding Sha Ren and Huo Xiang names it Xiangsha Liujunzi Tang, treating Qi deficiency with vomiting. These all embody the principle of tonification combined with guiding digestion.
**Xiangsha Liujunzi Tang (Aucklandia and Amomum Six Gentlemen Decoction)** treats Qi deficiency with Phlegm-Fluid retention, vomiting, epigastric fullness, Spleen-Stomach disharmony, and various resulting syndromes.
*Ren Shen* (Panax ginseng) (1 qian) *Bai Zhu* (Atractylodes Macrocephala Rhizome) (2 qian) *Fu Ling* (Poria) (2 qian) *Gan Cao* (Licorice Root) (7 fen) *Chen Pi* (Tangerine Peel) (8 fen) *Ban Xia* (Pinellia Tuber) (1 qian) *Sha Ren* (Amomum Fruit) (8 fen) *Mu Xiang* (Aucklandia Root) (7 fen)
Add Sheng Jiang (Fresh Ginger) (2 qian), decoct in water and take.
[Collected Commentary] Ke Qin said: The Classics state: Robust people recover as Qi moves; frail people suffer as Qi stagnates. Humans live within the interaction of Qi, born from Qi, and Vital Qi is fundamentally based on Stomach Qi. If the Spleen and Stomach are disharmonious, Qi stagnates, causing epigastric fullness, hiccups, vomiting, Phlegm-Fluid retention, loss of appetite, emaciation, and myriad symptoms. Si Jun Zi Tang is the general formula for the Qi aspect. Ren Shen brings harmonious Qi; Bai Zhu cultivates the Central Palace; Fu Ling clears and regulates the diaphragm/lungs; Gan Cao harmonizes the Five Zang. Once Stomach Qi is regulated, where would disease come from? However, correcting chaos requires more than non-action. One must employ powerful Qi-moving herbs to assist, so tonics do not become cloying. Thus, add Chen Pi to diffuse rebellious Qi of the Lung Metal; add Ban Xia to disperse dampness in the Spleen, eliminating Phlegm-Fluid; add Mu Xiang to move stagnant Qi in the Triple Burner; add Sha Ren to unblock Yuan Qi of the Spleen and Kidney, opening depression. With four assistants, the Sovereign's power doubles; with the Sovereign supported, Yuan Qi greatly revitalizes. Mutual assistance enhances efficacy.
**Danggui Buxue Tang (Angelica Tonify Blood Decoction)** treats men and women with Blood deficiency resembling Baihu Syndrome: skin heat, red face, irritability, thirst with desire to drink, pulse large and void, faint upon heavy pressure.
*Dang Gui* (Angelica Sinensis Root) (2 qian) *Huang Qi* (Astragalus Root) (1 liang)
Decoct in water and take.
[Collected Commentary] Wu Kun said: Abundant Blood results in cool body; deficient Blood results in body heat. Hunger, fatigue, and labor damage Yin-Blood, leaving Yang to dominate exclusively, generating various symptoms. This syndrome resembles Baihu Syndrome purely, but the pulse is large and void, not large and solid, which is the distinction. As stated in *Neijing*: void pulse, void Blood. Among the five flavors, only Sweet tonifies. Dang Gui is sweet and rich; richness tonifies Blood. Huang Qi is sweet and thin; thinness tonifies Qi. Now, Huang Qi is used in multiples, yet it is called "Tonify Blood" because substantial Blood cannot generate itself; it is generated from insubstantial Qi. The Classics say: Yang generates, Yin grows. This is what is meant.
**Foshou San (Buddha's Hand Powder)** treats fetal movement with vaginal bleeding during pregnancy, or bleeding and pain due to trauma with fetal death in the uterus. Taking this probes the condition: if undamaged, pain stops; if damaged, the fetus passes immediately. It also treats transverse/breech presentation, fused pubic bones, postpartum blood syncope/confusion, metrorrhagia, traumatic wounds, excessive blood loss, etc.
*Dang Gui* (Angelica Sinensis Root) (2-3 liang) *Chuan Xiong* (Sichuan Lovage Rhizome) (1 liang)
Coarsely crush and mix evenly. Take 5 qian per dose with 1 cup of water and half a cup of wine, decoct to 0.8 cup, take hot. Repeat if ineffective.
Add one dried turtle shell (Bai Gui Ban) and a tuft of comb hair, named Kaigu San (Bone-Opening Powder).
[Commentary] Named Foshou (Buddha's Hand) rather than Guixiong (Danggui-Chuanxiong) because this formula treats pre- and post-natal diseases in women with the miraculous efficacy of Buddha's hand. Dang Gui and Chuan Xiong are principal herbs for the Blood aspect. Their nature is warm, flavor sweet and acrid. Warmness harmonizes Blood; sweetness tonifies Blood; acridity disperses Blood. Ancients always used Dang Gui as Sovereign and Chuan Xiong as Minister, in ratios of 1:1 or 2:1. Because Chuan Xiong is acrid and penetrating, quick to ascend and disperse, excessive use injures Qi. Kou Zongshi said: Do not take alone or long-term, for this reason. However, applied to Qi stagnation and Blood coagulation, it is always effective. Thus, it assists Dang Gui to achieve Blood-related benefits, removing stasis and promoting regeneration, allowing Blood to return to its proper place. Once Blood returns, it rests in its department, and all Blood diseases heal. Regarding fetal movement and bleeding, it is either Blood obstruction injuring the fetus or Blood chaos causing erratic flow. Probing with this: if Blood is chaotic but fetus unmoved, smooth Blood stops pain; if Blood is obstructed but fetus undamaged, moving Blood stops pain, stabilizing the fetus. If already moved/damaged, smooth Blood allows the fetus to pass naturally. Transverse/breech presentations, caused by premature pushing or mistaken催产 (induction) drugs, leading to rebellious Qi and chaotic Blood, are also regulated by this. Postpartum metrorrhagia, traumatic wounds, blood loss with fainting, are supplemented by this. Fetal death with abdominal pain is expelled by this. All above are Blood diseases without Qi deficiency. If difficult labor due to Qi deficiency, postpartum blood depletion, yellow/pale lips/face, shortness of breath, irritability, fainting upon movement, using this mistakenly causes immediate collapse. One must double Ren Shen to rapidly secure insubstantial Qi to save substantial Blood. For fused pubic bones, add turtle shell and comb hair to descend to the vagina; for cold, add Ginger and Cinnamon; for heat, add Huang Bo (Phellodendron Bark); for sweating, add Gui Zhi (Cinnamon Twig); for spasms, add Jing Sui (Perilla Leaf). Adjust according to judgment.
**Si Wu Tang (Four Substances Decoction)** treats all syndromes of Blood deficiency, Blood heat, and Blood dryness.
*Dang Gui* (Angelica Sinensis Root) *Shu Di Huang* (Prepared Rehmannia Root) (3 qian each) *Chuan Xiong* (Sichuan Lovage Rhizome) (1.5 qian) *Bai Shao* (White Peony Root, wine-fried) (2 qian)
The above four ingredients, decoct in water and take.
[Collected Commentary] Zhang Lu said: Si Wu is a specialized agent for diseases of Yin-Blood, not the exact formula for tonifying True Yin. Medical texts claim Si Wu tonifies Yin, leading to its misuse for Yin-deficiency fever, flaming fire, and blood loss, causing harm to this day. Gynecologists often arbitrarily add Wind, Food, Phlegm, or Qi herbs to this formula, creating confusion. Most hateful is adding Zhi Mu (Anemarrhena Rhizome) and Huang Bo (Phellodendron Bark) without distinguishing excess/deficiency heat, causing people to take them long-term. Quacks profit from their ability to "rob" disease. Little do they know: for massive bleeding from upper/lower orifices, Si Jun Zi (Qi herbs) are preferred; all Blood herbs are set aside, relying solely on Dushen Tang and Child's Urine to secure collapse, because substantial Blood cannot be quickly regenerated, while insubstantial Qi must be urgently secured. Ancients said: Upon seeing blood, do not treat blood; first regulate Qi. Also: Si Wu Tang cannot achieve Yang-generating-Yin-growing merit without Qi-tonifying herbs. Truly spoken! However, this formula is effective for residual heat remaining in the Blood aspect after the resolution of Cold Damage Fire Pathogen, causing slight night fever. Combined with Chai Hu or added Gui Zhi, it responds immediately. Its merits cannot be denied.
Ke Qin said: The Classics state: Heart generates Blood; Liver stores Blood. Thus, for generating Blood, investigate the Heart; for regulating Blood, seek the Liver. This formula is a specialized agent for regulating Blood in the Liver Channel, not the main formula for generating Blood in the Heart Channel. Dang Gui is sweet and warm, harmonizing Blood; Chuan Xiong is acrid and warm, activating Blood; Bai Shao is sour and cold, astringing Blood; Di Huang is sweet and neutral, tonifying Blood. The Four Substances possess functions of growth, flourishing, harvesting, and storing, allowing Ying Qi to circulate safely in meridians. If Blood deficiency, add Ren Shen; if Blood knotting, add Tao Ren (Peach Kernel) and Hong Hua (Carthamus Flower); if Blood closure, add Da Huang (Rhubarb Root) and Mang Xiao (Mirabilite); if Blood cold, add Gui Zhi and Fu Zi; if Blood heat, add Huang Qin (Scutellaria Root) and Lian Zi (Lotus Plumule)/Huang Lian. To move Blood, remove Bai Shao; to stop bleeding, remove Chuan Xiong. Act according to advantage,不拘泥于四 (not confined to the four). For women with frequent blood loss, it is used to regulate menstruation and seed conception. But for metrorrhagia or blood syncope, Si Wu cannot rapidly tonify and may instead promote slipping/leaking. One must then apply the principle of tonifying Qi to generate Blood, supporting Yang to grow Yin. This formula can tonify substantial Blood in normal times, but cannot generate insubstantial Blood in emergencies; it can regulate Blood within Yin, but cannot cultivate the root of True Yin. It establishes laws for the Blood aspect, not merely a routine gynecological prescription. Wang Haogu treated women, regardless of internal injury, external contraction, prenatal, or postnatal states, adding two herbs to Si Wu, naming it Liuhe (Six Harmonies), which is somewhat arbitrary.
**Shengyu Tang (Succeeding Life Decoction)** treats all conditions of excessive blood loss, Yin deficiency with Qi weakness, irritability, heat, thirst, and restless sleep.
Si Wu Tang plus *Ren Shen* (Panax ginseng) and *Huang Qi* (Astragalus Root) (One variant removes Bai Shao).
Decoct in water and take.
[Collected Commentary] Ke Qin said: The Classics state: Yin inside is the guardian of Yang; Yang outside is the servant of Yin. Thus, Yang without Yin is called Solitary Yang; Yin without Yang is called Dead Yin. Zhu Zhenheng said: The Four Substances are all Yin, executing the command of Heaven and Earth's closure, not nurturing all things. Thus, Four Substances plus Zhi Mu and Huang Bo, taken long-term, can cause sterility, implying a dislike for lacking Yang. This formula takes Ren Shen and Huang Qi paired with Four Substances to treat Yin deficiency and Blood depletion. Yin and Yang are roots of each other. Yin deficiency leaves Yang without attachment, causing irritability, heat, and dry thirst. Qi and Blood are exterior-interior partners. Blood depletion leaves Qi without return, causing restless sleep. However, there is no sudden method for tonifying Yin; the strategy is to cultivate Yin to store Yang. Blood depletion has the mechanism of generating Blood; one must first tonify Qi. This is the principle of Yang generating Yin, Blood following Qi. Thus: Yin deficiency leads to no Qi; no Qi leads to death. Did this formula expand upon Zhang Zhongjing's meaning in Baihu Jia Renshen Tang (White Tiger Plus Ginseng Decoction)? Seniors treating Yin deficiency using Bazhen Tang or Shiquan Dabu Tang failed ultimately because Gan Cao's sweetness does not reach the Lower Jiao, and Bai...