《灵》肝气虚则恐，实则怒（《本神论》）。肝实则两胁下痛引少腹，善怒。虚则目KT
KT无所见，耳无所闻，善恐，如人将捕之。（经文见《刺虚实法》）
〔《素》〕春脉太过，则令人善怒。忽忽眩冒而颠疾，其不及则令人胸痛引背，下则两胁
满。（《玉机真藏论》。背者肺之分野，肝木不及而肺金乘之，故胸痛引背）
〔《灵》〕心气虚则悲，实则笑不休（《本神篇》）。心实则胸中痛，胁支满，胁下痛膺背
肩髀间痛，两臂内痛。虚则胸腹大，胁下与腰相引而痛。（经文见《刺虚实法》）
〔《素》〕夏脉太过，则令人身热肤痛，为浸淫，其不及则令人烦心，上见咳唾，下为气
泄。（《玉机真藏论》）
〔《灵》〕脾气虚则四肢不用，五脏不安，实则腹胀，经溲不利（《本神篇》）。脾实则身
重善饥肉痿，足不收行，善 ，脚下痛。虚则腹满肠鸣飧泄，食不化。（经文见《刺虚实法
》）
〔《素》〕脾脉太过，则令人四肢不举，其不及则令人九窍不通，名曰重强。（《玉机真
藏论》）
〔《灵》〕肺气虚则鼻塞不利，少气，实则喘喝，胸盈，仰息（《本神篇》）。肺实则喘咳
逆气，肩背痛，汗出，尻阴股膝髀 足皆痛。虚则少气不能报息，耳聋嗌
干。（经文见《刺虚实法》）。
〔《素》〕秋脉太过，则令人逆气，而背痛愠愠然。其不及则令人喘，呼吸少气而咳，上
气见血，下闻病音。（《玉机真藏论》）
〔《灵》〕肾气虚则厥，实则胀（《本神篇》）。肾实则腹大胫肿，喘咳，身重，寝汗出憎
风。虚则胸中痛，大腹小腹痛，清厥，意不乐。（经文见《刺虚实法》）
〔《素》〕∶冬脉太过，则令人解 ，脊脉痛而少气，不欲言。其不及则令人心悬，如
病饥， 中清，脊中痛，少腹满，小便变。（《玉机真藏论》）
木不及，其病内舍 胁，外在关节。火不及，其病内舍膺胁，外在经络。土不及，
其病内舍心腹，外在肌肉四肢。金不及，其病内舍膺胁肩背，外在皮毛。水不及，其病内舍
腰脊骨髓，外在溪谷 膝。（《气交变论》）
黄帝问曰∶春脉如弦，何如而弦？岐伯对曰∶春脉者，肝也，东方木也，万物之所以始
生也，故其气来 弱，轻虚而滑，端直以长，故曰弦，反此者病。帝曰∶何如而反？
岐伯曰∶其气来实而强，此谓太过，病在外，其气来不实而微，此谓不及，病在中。（《玉
机真藏论》）
〔《难》〕春脉弦，反者为病，何谓反？然，其气来实强，是谓太过，病在外。气来虚微
，是谓不及，病在内。（《十五难》）
〔《素》〕帝曰∶夏脉如钩，何如而钩？岐伯曰∶夏脉者，心也，南方火也，万物之所以
盛长也，故其气来盛去衰，故曰钩，反此者病。帝曰∶何如而反？岐伯曰∶其气来盛去亦盛
，此谓太过，病在外。其气来不盛，去反盛，此谓不及，病在中。（《玉机真藏论》）
〔《难》〕夏脉钩，反者为病，何谓反？然，其气来实强，是谓太过，病在外，气来虚微
，是谓不及，病在内。（《十五难》）
〔《素》〕帝曰∶秋脉如浮，何如而浮？岐伯曰∶秋脉者，肺也，西方金也，万物之所以
收成也，故其气来轻虚以浮，来急去散，故曰浮，反此者病。帝曰∶何如而反？岐伯曰∶其
气来毛而中央坚，两傍虚，此谓太过，病在外。其气来毛而微，此谓不及，病在中。（《玉
机真藏论》）
〔《难》〕秋脉毛，反者为病，何谓反？然，其气来实强，是谓太过，病在外。气来虚微
，是谓不及，病在内。（《十五难》）
〔《素》〕帝曰∶冬脉如营，如何而营？岐伯曰∶冬脉者，肾也，万物之所合藏也，故其
气来沉以搏，故曰营，反此者病。帝曰∶何如而反？岐伯曰∶其气来如弹石者，此谓太过，
病在外。其去如数者，此谓不及，病在中。（《玉机真藏论》）
〔《难》〕冬脉石，反者为病，何谓反？其气来实强，是谓太过，病在外。气来虚微，是
谓不及，病在中。（《难十五问》）
〔《素》〕帝曰∶四时之序，逆从之变异也。然脾脉独何主？岐伯曰∶脾脉者，土也，孤
藏以灌四傍者也。帝曰∶然则脾善恶，可得见之乎？岐伯曰∶善者不可得见，恶者可见。帝
曰∶恶者何如可见？岐伯曰∶其来如水之流者，此谓太过，病在外。如鸟之喙者，此谓不及
，病在中。（《玉机真藏论》）
〔《难》〕脾者，中州也。其平和不可得见，衰乃见耳。如雀之啄，如水之下漏，是脾之
衰见也。（《十五难》）
〔《灵》〕阴气盛，则梦涉大水而恐惧。阳气盛，则梦大火而燔 。阴阳俱盛，则梦
相杀。上盛则梦飞，下盛则梦堕。甚饥则梦取，甚饱则梦与。肝气盛，则梦怒。肺气盛，
则梦恐惧，哭泣，飞扬。心气盛，则梦善笑，恐畏。脾气盛，则梦歌乐，身体重不举。肾气
盛，则梦腰脊两解不属。凡此十二盛者，至而泻之，立已。厥气客于心，则梦见丘山烟火。
客于肺，则梦飞扬见金铁之奇物。客于肝，则梦山林树木。客于脾，则梦见丘陵大泽，坏屋
风雨。客于肾，则梦临渊，没居水中。客于膀胱，则梦游行。客于胃，则梦饮食。客于大肠
，则梦田野。客于小肠，则梦聚邑街衢。客于胆，则梦斗讼自刳。客于阴器，则梦接内。客
于项，则梦斩首。客于胫，则梦行走而不能前，及居深地 苑中。客于股肱，则梦礼节
拜起。客于胞 ，则梦溲便。凡此十五不足者，至而补之，立已也。（《淫邪发梦说》）
肝胆（味辛补，酸泻。气温补，凉泻）
心小肠（味咸补，甘泻。气热补，寒泻）
脾胃（味甘补，苦泻。气温补，寒泻）补泻各从其宜，逆从互换，入求责法）
肺大肠（味酸补，辛泻。气凉补，温泻）
肾膀胱（味苦补，咸泻。气寒补，热泻）
肝苦急，急食甘以缓之，甘草；肝欲散，急食辛以散之，川芎；以辛补之，细辛；以酸
补之，芍药；肝虚以生姜、陈皮之类补之；虚则补其母，肾者肝之母也，以熟地、黄柏补肾
；如无他证，钱氏地黄丸补之。
补肝丸 四物汤 内加防风、羌活，等分为细末。炼蜜为丸是也。
镇肝丸 即泻青丸去栀子、大黄是也。治肝虚，钱氏补肾地黄丸。（方见劳）
〔海〕肝实以白芍药泻之，如无他证，钱氏泻青丸主之。实则泻其子，心乃肝之子，以甘草泻心。
〔钱氏〕泻青丸
当归（去芦，焙称） 草龙胆（焙称） 川芎 栀子 川大黄（煨） 羌活 防风（去芦）
上各等分
为末，炼蜜为丸，鸡头大。每服一丸，煎竹叶汤同砂糖温水化下。（海藏云∶东垣先生
治后风热毒翳膜气晕遮睛，以此剂泻之大效，初觉易治。）
〔仲〕问曰∶上工治未病，何也？师曰∶夫治未病者，见肝之病，知肝传脾，当先实脾，
四季脾土不受邪，即勿补之。中工不晓相传，见肝之病，不解实脾，惟治肝也。夫肝之病，
补用酸，助用焦苦，益用甘味之药调之。酸入肝，焦苦入心，甘入脾，脾能伤肾之气，肾气
微弱则水不行，水不行，则心火气盛则伤肺，肺被伤则金气不行，金气不行则肝木自愈，此
治肝补脾之要妙也。肝虚则用此法，实则不必用之。经曰∶虚虚实实，补不足，损有余，是
其义也。余脏准此。
〔垣〕从前来者，为实邪；从后来者，为虚邪。此子能令母实，母能令子虚是也。治法云
∶虚则补其母，实则泻其子。假令肝受心火之邪，是从前来者为实邪，当泻其子火也。然非
直泻其火，十二经中各有金、木、水、火、土，当木之分泻其火也。故《标本论》云∶本而
标之，先治其本，后治其标。既肝受火邪，先于肝经五穴中泻荥火，行间穴是也。后治其标
者，于心经五穴内泻荥火，少府穴是也。以药论之，入肝经药为引用，泻心火药为君。标而
本之，先治其标，后治其本。既肝受水邪，当先于肾经涌泉穴中补木，是先治其标。后于肝
经曲泉穴中泻水，是后治其本。以药论之，入肾经药为引用，补肝经药为君是也。
〔海〕心苦缓，急食酸以收之，五味子；心欲软，急食咸以软之，芒硝；以咸补之，泽泻
；以甘泻之，人参、黄 、甘草；心虚以炒盐补之；虚则补其母，肝乃心之母，以生姜补肝
；如无他证，钱氏安神丸是也。
〔钱氏〕安神丸
麦门冬（去心，焙） 马牙硝 白茯苓 干山药 寒水石（研） 甘草（各半两） 朱砂（一两，
研） 龙脑（一字，研）
上为细末，炼蜜为丸，如鸡头大。每服半丸，砂糖水化下无时。
〔海〕八物定志丸 补益心神，安定魂魄，治痰去胸中邪热，理肺肾。（此方补心，更俟同志定夺）
人参（一两半） 菖蒲 远志（去心） 茯神（去心） 茯苓（去皮，各一两） 朱砂（二钱） 白术
麦门冬（去心，各半两） 牛黄（二钱，另细研）
上为细末，炼蜜丸如桐子大。米饮汤下三十丸，无时。若髓竭不足，加生地黄、当归；
若肺气不足，加天门冬、麦门冬、五味子；若心气不足，加上党参、茯神、菖蒲；若脾气不
足，加白术、白芍药、益智；若肝气不足，加天麻、川芎；若肾气不足，加熟地黄、远志、
牡丹皮；若胆气不足，加细辛、酸枣仁、地榆；若神昏不足，加朱砂、预知子、茯神。
心实以甘草泻之，如无他证，以钱氏方中重则泻心汤，轻则导赤散。
〔钱氏〕泻心汤
黄连（一两，去须）
上为极细末。每服一字至半钱一钱，临卧温水调下。（海藏云∶易老单方泻心汤、出于
此，乃实邪也，实则泻其子）
〔钱氏〕导赤散（丹溪云∶导赤散正小肠药也）
生地黄 木通 甘草（各等分）
上同为末。每服三钱，水一盏，入竹叶七片，同煎至五分，食后温服。（一本不用甘草，用黄芩）
脾苦湿，急食苦以燥之，白术；脾欲缓，急食甘以缓之，甘草；以甘补之，人参；以苦
泻之，黄连；脾虚以甘草、大枣之类补之。如无他证，以钱氏益黄散补之。虚则补其母，心
乃脾之母，以炒盐补心。
〔钱氏〕益黄散
陈皮（一两） 青皮 诃子肉 甘草（各半两） 丁香（二钱）
上为细末。每服二钱三钱煎服。（海藏云∶此剂泻脾以燥湿）
〔东垣〕阎孝忠编集钱氏方，以益黄散补土。又言风旺必克脾土，当先实其脾。味者不审
脾中寒热，一例用补脾药。又不审药中有丁香、青皮辛热，大泻肺金。脾虚之症，岂可反泻
其子，为寒水反来侮土。中寒呕吐，腹痛泻痢青白，口鼻中气冷，益黄散，神治之药也。如
因服热药巴豆之类过剂，损其脾胃；或因暑天伤热积食，损其脾胃，而成吐泻，口鼻中气热
而成慢惊者，不可服之。今立一方治胃中风热，名人参安胃散。
黄 （二钱） 人参（一钱） 生甘草（半钱） 炙甘草（半钱） 白芍药（七分） 陈皮（一钱，去白） 黄连
（少许） 白茯苓（四分）
上为粗末。每服水二盏，煎五沸，去渣。温服。
〔海〕脾实以枳实泻之，如无他证，以钱氏泻黄散泻之。实则泻其子，肺乃脾之子，以桑
白皮泻肺。
（钱氏）泻黄散
藿香（七钱） 山栀仁（一两） 石膏（半两） 甘草（二两） 防风（四两）
上锉，同蜜酒微炒香，为细末。每服二钱，水一盏，煎清汁服。（海藏云∶此剂泻。肺热。）
〔海〕肺苦气上逆，急食苦以泻之，诃子皮，一作黄芩；肺欲收，急食酸以收之，白芍药
；以酸补之，五味子；以辛泻之，桑白皮；肺虚以五味子补之。如无他证，钱氏补肺阿胶散
主之。虚则补其母，脾乃肺之母，以甘草补脾。
〔钱氏〕补肺阿胶散
阿胶（一两，半炒） 黍粘子（一两，炒香） 马兜铃（半两，炒） 甘草（一钱，炒） 杏仁（七个，去
皮尖） 糯米（一两）
上为末。每服二钱，水一盏，食后。（海藏云∶杏仁泻肺，非若人参、天冬、麦冬之补
也，当以意消息之）
〔海〕肺实以桑白皮泻之。如无他证，以泻白散主之。实则泻其子，肾乃肺之子，以泽泻
泻肾。
〔钱氏〕泻白散
桑白皮（一两，炒黄） 地骨皮（一两） 甘草（半两，炒）
上为细末。每服二钱，水一盏，入粳米百粒同煎，食后服。易老加黄连。（海藏云∶治
肺热传骨蒸热，自宜用此、以直泻之，用山栀、黄芩方能泻肺，但当以气血分之）
〔海〕肾苦燥，急食辛以润之，知母、黄柏；肾欲坚，急食苦以坚之，知母；以苦补之，
黄柏；以咸泻之，泽泻；肾虚，以熟地、黄柏补之。
〔垣〕肾有两枚，右为命门相火，左为肾水，同质而异性也。经曰∶形不足者，温之以气
；精不足者，补之以味。又云∶气化精生，味和形长。无阴则阳无以化，当以味补肾真阴之
虚，阴本既固，阳气自生，化成精髓。若相火阳精不足，宜用辛温之剂，世人用辛热之剂，
治寒甚之病，非补肾也（《难经》云∶脏各有一耳，肾独有两者，何也？然肾两名，非皆肾也
《灵枢》记载：肝气虚弱则易恐惧，肝气亢盛则易发怒（出自《本神论》）。肝气实盛时，两侧胁肋下疼痛并牵引至小腹，容易发怒。肝气虚弱时，眼睛视物不清，耳朵听不见声音，容易恐惧，感觉像有人要抓捕自己。（经文详见《刺虚实法》）
《素问》记载：春季脉象太过，使人容易发怒，精神恍惚、眩晕冒昧甚至发生颠疾；如果脉象不及，使人胸部疼痛并牵引背部，下部则两胁胀满。（出自《玉机真藏论》。背部是肺的对应区域，肝木之气不足导致肺金之气乘虚侵袭，所以出现胸部疼痛牵引背部的症状。）
《灵枢》记载：心气虚弱则悲伤，心气亢盛则笑个不停（出自《本神篇》）。心气实盛时，胸中疼痛，胁部支撑胀满，胁下疼痛，以及膺部、背部、肩部和髀部之间疼痛，双臂内侧疼痛。心气虚弱时，胸腹部胀大，胁下与腰部相互牵引而痛。（经文详见《刺虚实法》）
《素问》记载：夏季脉象太过，使人身体发热、皮肤疼痛，发展为浸淫疮；如果脉象不及，使人心中烦闷，上部出现咳嗽吐痰，下部出现气泄（如遗尿或失禁等气机下陷之症）。（出自《玉机真藏论》）
《灵枢》记载：脾气虚弱则四肢无力使用，五脏功能不安定，脾气亢盛则腹部胀满，大小便不通利（出自《本神篇》）。脾气实盛时，身体沉重，容易饥饿但肌肉萎缩松弛，脚部不能收持行走，容易痉挛，脚底疼痛。脾气虚弱时，腹部胀满、肠鸣、完谷不化的泄泻，食物不消化。（经文详见《刺虚实法》）
《素问》记载：脾脉太过，使人四肢无法抬起；如果脉象不及，使人九窍不通畅，称为“重强”。（出自《玉机真藏论》）
《灵枢》记载：肺气虚弱则鼻塞不利，呼吸短促，肺气亢盛则喘息有声，胸部充盈，仰面呼吸（出自《本神篇》）。肺气实盛时，喘息咳嗽、气逆，肩背部疼痛，出汗，尾骨、阴部、大腿、膝盖、髀部及足部都疼痛。肺气虚弱时，呼吸短促，不能深长呼吸，耳聋，咽喉干燥。（经文详见《刺虚实法》）
《素问》记载：秋季脉象太过，使人气机上逆，且背部隐隐作痛。如果脉象不及，使人喘息，呼吸短促而咳嗽，上部咳血，下部听到病变的声音。（出自《玉机真藏论》）
《灵枢》记载：肾气虚弱则四肢厥冷，肾气亢盛则腹部胀满（出自《本神篇》）。肾气实盛时，腹部肿大，小腿浮肿，喘息咳嗽，身体沉重，夜间盗汗，怕风。肾气虚弱时，胸中疼痛，大腹和小腹疼痛，四肢厥冷，心情不愉快。（经文详见《刺虚实法》）
《素问》记载：冬季脉象太过，使人肢体懈怠弛缓，脊脉疼痛且呼吸短促，不想说话。如果脉象不及，使人心中空虚感，像得了饥病一样，胃脘部清冷，脊中疼痛，小腹胀满，小便异常。（出自《玉机真藏论》）
五行之气不及，木气不及，其病在内占据胁肋，在外影响关节。火气不及，其病在内占据膺部和胁部，在外影响经络。土气不及，其病在内占据心腹，在外影响肌肉和四肢。金气不及，其病在内占据膺部、胁部和肩背，在外影响皮毛。水气不及，其病在内占据腰脊骨髓，在外影响溪谷和膝部。（出自《气交变论》）
黄帝问道：春季脉象像琴弦一样，什么样的脉象才算弦脉？岐伯回答说：春季脉象对应肝脏，属于东方木行，是万物开始生长的时节，所以它的脉气来时柔弱、轻虚而滑，端直且长，所以称为弦脉，与此相反的则是病脉。黄帝问：怎样算是相反呢？岐伯说：脉气来时坚实强劲，这叫做太过，病在体表外部；脉气来时不实且微弱，这叫做不及，病在体内内部。（出自《玉机真藏论》）
《难经》记载：春季脉象应弦，如果不弦则为病，什么叫反常呢？回答是：脉气来时坚实强劲，这叫做太过，病在外部。脉气来时虚微，这叫做不及，病在内部。（出自《十五难》）
《素问》记载：黄帝问：夏季脉象像钩子一样，什么样的脉象才算钩脉？岐伯说：夏季脉象对应心脏，属于南方火行，是万物盛大生长的时节，所以它的脉气来时旺盛而去时衰弱，所以称为钩脉，与此相反的则是病脉。黄帝问：怎样算是相反呢？岐伯说：脉气来时旺盛，去时也旺盛，这叫做太过，病在外部。脉气来时不旺盛，去时反而旺盛，这叫做不及，病在内部。（出自《玉机真藏论》）
《难经》记载：夏季脉象应钩，如果不钩则为病，什么叫反常呢？回答是：脉气来时坚实强劲，这叫做太过，病在外部。脉气来时虚微，这叫做不及，病在内部。（出自《十五难》）
《素问》记载：黄帝问：秋季脉象像浮毛一样，什么样的脉象才算浮脉？岐伯说：秋季脉象对应肺脏，属于西方金行，是万物收成成熟的时节，所以它的脉气来时轻虚而浮，来势急而去势散，所以称为浮脉，与此相反的则是病脉。黄帝问：怎样算是相反呢？岐伯说：脉气来时有毛的感觉且中间坚硬，两边虚弱，这叫做太过，病在外部。脉气来时有毛的感觉且微弱，这叫做不及，病在内部。（出自《玉机真藏论》）
《难经》记载：秋季脉象应毛，如果不毛则为病，什么叫反常呢？回答是：脉气来时坚实强劲，这叫做太过，病在外部。脉气来时虚微，这叫做不及，病在内部。（出自《十五难》）
《素问》记载：黄帝问：冬季脉象像营垒一样深沉，什么样的脉象才算营脉？岐伯说：冬季脉象对应肾脏，是万物闭藏的季节，所以它的脉气来时沉而搏指，所以称为营脉，与此相反的则是病脉。黄帝问：怎样算是相反呢？岐伯说：脉气来时像弹石一样坚硬，这叫做太过，病在外部。脉气去时急促数乱，这叫做不及，病在内部。（出自《玉机真藏论》）
《难经》记载：冬季脉象应石，如果不石则为病，什么叫反常呢？脉气来时坚实强劲，这叫做太过，病在外部。脉气来时虚微，这叫做不及，病在内部。（出自《难经·十五问》）
《素问》记载：黄帝问：四季的顺序，有顺逆的变化。但是脾脉单独由什么主导？岐伯说：脾脉属土，是孤立的脏器，用来灌溉四方脏腑。黄帝问：那么脾脏的好坏，可以看出来吗？岐伯说：好的脾脉看不出来，坏的脾脉可以看出来。黄帝问：坏的脾脉怎样看出来？岐伯说：脉气来时像水流一样急迫，这叫做太过，病在外部。像鸟嘴啄食一样短促坚锐，这叫做不及，病在内部。（出自《玉机真藏论》）
《难经》记载：脾脏位于中焦，平和时的脉象看不见，只有衰败时才显现。像麻雀啄食一样，像水滴漏下一样，这是脾脏衰败的表现。（出自《十五难》）
《灵枢》记载：阴气盛，则梦见渡大水而感到恐惧。阳气盛，则梦见大火焚烧。阴阳俱盛，则梦见互相杀戮。上部气盛则梦见飞翔，下部气盛则梦见坠落。非常饥饿则梦见索取，非常饱足则梦见给予。肝气盛，则梦见发怒。肺气盛，则梦见恐惧、哭泣、飞翔。心气盛，则梦见爱笑、惊恐畏惧。脾气盛，则梦见唱歌快乐，身体沉重抬不起来。肾气盛，则梦见腰脊断裂分离。以上十二种气盛的情况，邪气到来时用泻法治疗，立刻痊愈。厥气客居于心，则梦见丘山烟火。客居于肺，则梦见飞扬见到金银铁器等奇异之物。客居于肝，则梦见山林树木。客居于脾，则梦见丘陵大泽、破屋风雨。客居于肾，则梦见临近深渊，淹没在水中居住。客居于膀胱，则梦见游行。客居于胃，则梦见饮食。客居于大肠，则梦见田野。客居于小肠，则梦见聚集的城市街道。客居于胆，则梦见争斗诉讼或自杀。客居于阴器，则梦见性交。客居于项部，则梦见被斩首。客居于胫部，则梦见行走但不能前进，以及在深地苑囿中居住。客居于股肱，则梦见礼节性的拜起。客居于胞宫，则梦见大小便。以上十五种气虚不足的情况，邪气到来时用补法治疗，立刻痊愈。（出自《淫邪发梦说》）
肝胆（味辛能补，味酸能泻。气温能补，气凉能泻）
心与小肠（味咸能补，味甘能泻。气热能补，气寒能泻）
脾胃（味甘能补，味苦能泻。气温能补，气寒能泻。补泻各随适宜，逆从互换，需深入探究求取法则）
肺与大肠（味酸能补，味辛能泻。气凉能补，气温能泻）
肾与膀胱（味苦能补，味咸能泻。气寒能补，气热能泻）
肝气急迫，急需食用甘味药来缓和它，如甘草；肝气欲疏散，急需食用辛味药来发散它，如川芎；用辛味药补肝，如细辛；用酸味药补肝，如芍药；肝虚用生姜、陈皮之类来补；虚证则补其母脏，肾是肝的母脏，用熟地黄、黄柏补肾；如果没有其他病症，用钱氏地黄丸来补。
补肝丸：即四物汤内加入防风、羌活，等分为细末，炼蜜为丸。
镇肝丸：即泻青丸去掉栀子、大黄。治疗肝虚，用钱氏补肾地黄丸。（方剂见劳损篇）
李东垣认为：肝实用白芍药来泻，如果没有其他病症，用钱氏泻青丸主治。实证则泻其子脏，心是肝的子脏，用甘草泻心。
钱乙的泻青丸：
当归（去芦头，焙干称量） 草龙胆（焙干称量） 川芎 栀子 川大黄（煨制） 羌活 防风（去芦头）
以上各等分
研为细末，炼蜜为丸，如鸡头米大小。每次服用一丸，用竹叶汤加砂糖温水化开服用。（李东垣说：张元素先生治疗后风热毒气导致的翳膜遮挡视力、气晕遮睛，用此方泻火效果显著，初觉症状时容易治疗。）
张仲景问：上工（高明的医生）治未病，是什么原因？老师说：所谓治未病，看到肝病，知道肝病会传变给脾，应当先充实脾土，如果四季脾土不受邪气侵犯，就不要补它。中等水平的医生不懂传变规律，看到肝病，不知道充实脾土，只治疗肝。治疗肝病，补法用酸味药，辅助用焦苦味药，增益用甘味药来调和。酸味入肝，焦苦味入心，甘味入脾，脾能制约肾气，肾气微弱则水气不行，水气不行，则心火气盛就会伤肺，肺被伤则金气不行，金气不行则肝木自愈，这是治肝补脾的要妙之处。肝虚则用这种方法，肝实则不必用。经书说：不要使虚者更虚，实者更实，补不足，损有余，就是这个道理。其余脏腑也以此类推。
李东垣认为：从前来者，为实邪；从后来者，为虚邪。这就是子能令母实，母能令子虚的道理。治法说：虚则补其母，实则泻其子。假设肝受心火之邪，是从前来者为实邪，应当泻其子火。然而不是直接泻心火，十二经中各有金、木、水、火、土，当在木（肝）之分泻其火。所以《标本论》说：本而标之，先治其本，后治其标。既然肝受火邪，先在肝经五穴中泻荥火，行间穴就是。后治其标的，在心经五穴内泻荥火，少府穴就是。从药物论述，入肝经药为引经药，泻心火药为主药。标而本之，先治其标，后治其本。既然肝受水邪，应当先在肾经涌泉穴中补木，是先治其标。后于肝经曲泉穴中泻水，是后治其本。从药物论述，入肾经药为引经药，补肝经药为主药。
李东垣认为：心气缓散，急需食用酸味药来收敛它，如五味子；心气欲软，急需食用咸味药来软化它，如芒硝；用咸味药补心，如泽泻；用甘味药泻心，如人参、黄芪、甘草；心虚用炒盐补；虚则补其母，肝是心的母脏，用生姜补肝；如果没有其他病症，用钱氏安神丸。
钱乙的安神丸：
麦门冬（去心，焙干） 马牙硝 白茯苓 干山药 寒水石（研碎） 甘草（各半两） 朱砂（一两，研碎） 龙脑（一字，研碎）
以上为细末，炼蜜为丸，如鸡头米大小。每次服用半丸，砂糖水化开，随时服用。
李东垣的八物定志丸：补益心神，安定魂魄，治疗痰湿去除胸中邪热，调理肺肾。（此方补心，等待志同道合者定夺）
人参（一两半） 菖蒲 远志（去心） 茯神（去心） 茯苓（去皮，各一两） 朱砂（二钱） 白术 麦门冬（去心，各半两） 牛黄（二钱，另细研）
以上为细末，炼蜜丸如梧桐子大小。米饮汤送服三十丸，随时服用。若髓竭不足，加生地黄、当归；若肺气不足，加天门冬、麦门冬、五味子；若心气不足，加上党参、茯神、菖蒲；若脾气不足，加白术、白芍药、益智仁；若肝气不足，加天麻、川芎；若肾气不足，加熟地黄、远志、牡丹皮；若胆气不足，加细辛、酸枣仁、地榆；若神昏不足，加朱砂、预知子、茯神。
心实用甘草来泻，如果没有其他病症，用钱氏方中重的用泻心汤，轻的用导赤散。
钱乙的泻心汤：
黄连（一两，去须）
以上为极细末。每次服用一字至半钱或一钱，临睡前温水调服。（李东垣说：易老单方泻心汤，出于此，乃是实邪，实证则泻其子）
钱乙的导赤散（丹溪说：导赤散正是治疗小肠的药）
生地黄 木通 甘草（各等分）
以上同为细末。每次服用三钱，水一盏，入竹叶七片，同煎至五分，饭后温服。（另一版本不用甘草，用黄芩）
脾恶湿，急需食用苦味药来燥湿，如白术；脾欲舒缓，急需食用甘味药来缓和它，如甘草；用甘味药补脾，如人参；用苦味药泻脾，如黄连；脾虚用甘草、大枣之类来补。如果没有其他病症，用钱氏益黄散来补。虚则补其母，心是脾的母脏，用炒盐补心。
钱乙的益黄散：
陈皮（一两） 青皮 诃子肉 甘草（各半两） 丁香（二钱）
以上为细末。每次服用二钱或三钱煎服。（李东垣说：此方泻脾以燥湿）
李东垣说：阎孝忠编集钱氏方，用益黄散补土。又说风旺必克脾土，应当先实其脾。庸医不审察脾中寒热，一律用补脾药。又不审察药中有丁香、青皮辛热，大泻肺金。脾虚之症，岂可反泻其子，导致寒水反来侮土。如果是中寒呕吐，腹痛泻痢青白色，口鼻中气冷，益黄散是神效之药。如果因服用热药巴豆之类过量，损伤脾胃；或因暑天伤热积食，损伤脾胃，而成吐泻，口鼻中气热而成慢惊风的，不可服用。现在立一方治疗胃中风热，名叫人参安胃散。
黄芪（二钱） 人参（一钱） 生甘草（半钱） 炙甘草（半钱） 白芍药（七分） 陈皮（一钱，去白） 黄连（少许） 白茯苓（四分）
以上为粗末。每次用水二盏，煎五沸，去渣。温服。
李东垣说：脾实用枳实来泻，如果没有其他病症，用钱氏泻黄散来泻。实证则泻其子，肺是脾的子脏，用桑白皮泻肺。
钱乙的泻黄散：
藿香（七钱） 山栀仁（一两） 石膏（半两） 甘草（二两） 防风（四两）
以上切碎，同蜜酒微炒香，为细末。每次服用二钱，水一盏，煎取清汁服用。（李东垣说：此方泻肺热。）
李东垣说：肺恶气上逆，急需食用苦味药来泻它，如诃子皮，一作黄芩；肺欲收敛，急需食用酸味药来收敛它，如白芍药；用酸味药补肺，如五味子；用辛味药泻肺，如桑白皮；肺虚用五味子补。如果没有其他病症，用钱氏补肺阿胶散主治。虚则补其母，脾是肺的母脏，用甘草补脾。
钱乙的补肺阿胶散：
阿胶（一两，半炒） 黍粘子（牛蒡子）（一两，炒香） 马兜铃（半两，炒） 甘草（一钱，炒） 杏仁（七个，去皮尖） 糯米（一两）
以上为末。每次服用二钱，水一盏，饭后服用。（李东垣说：杏仁泻肺，不像人参、天冬、麦冬那样补，应当仔细斟酌）
李东垣说：肺实用桑白皮来泻。如果没有其他病症，用泻白散主治。实证则泻其子，肾是肺的子脏，用泽泻泻肾。
钱乙的泻白散：
桑白皮（一两，炒黄） 地骨皮（一两） 甘草（半两，炒）
以上为细末。每次服用二钱，水一盏，入粳米百粒同煎，饭后服。易老加黄连。（李东垣说：治疗肺热传变导致的骨蒸热，自然应用此方直接泻火，用山栀、黄芩方能泻肺，但当以气血分辨）
李东垣说：肾恶燥，急需食用辛味药来润它，如知母、黄柏；肾欲坚固，急需食用苦味药来坚固它，如知母；用苦味药补肾，如黄柏；用咸味药泻肾，如泽泻；肾虚，用熟地黄、黄柏补。
李东垣说：肾有两个，右为命门相火，左为肾水，本质相同而性质不同。经书说：形体不足的，用气来温补；精气不足的，用味道来滋补。又说：气化则精生，味和则形长。没有阴则阳无法化生，应当用味道补肾真阴之虚，阴本既固，阳气自生，化成精髓。如果相火阳精不足，宜用辛温之剂，世人用辛热之剂，治疗寒甚之病，这不是补肾（《难经》说：五脏各有一个，唯独肾有两个，为什么呢？回答是：肾名为二，并非都是肾）
According to the *Ling Shu* (Spiritual Pivot): When Liver Qi is deficient, there is fear; when it is excess, there is anger (from *Ben Shen Lun*). In Liver excess, pain occurs in both hypochondriac regions radiating to the lower abdomen, accompanied by irritability. In Liver deficiency, vision becomes blurred, hearing diminishes, fear is prominent, and one feels as if being pursued (The classic text is found in *Ci Xu Shi Fa*).
According to the *Su Wen* (Basic Questions): An excessive Spring pulse causes irritability, dizziness, vertigo, and even manic disorders. If the pulse is insufficient, it causes chest pain radiating to the back, and fullness in both hypochondriac regions below (from *Yu Ji Zhen Zang Lun*. The back corresponds to the Lung field; when Liver Wood is insufficient, Lung Metal overacts upon it, hence chest pain radiating to the back).
According to the *Ling Shu*: When Heart Qi is deficient, there is sorrow; when it is excess, there is incessant laughter (from *Ben Shen Pian*). In Heart excess, there is pain in the chest, distension and fullness in the hypochondrium, pain under the hypochondrium, and pain in the precordium, back, shoulder, and thigh region, as well as pain in the inner aspect of both arms. In Heart deficiency, the chest and abdomen are distended, with pain drawing between the hypochondrium and the waist (The classic text is found in *Ci Xu Shi Fa*).
According to the *Su Wen*: An excessive Summer pulse causes feverish sensation and skin pain, developing into spreading sores (Jin Yin). If the pulse is insufficient, it causes vexation in the heart, coughing and spitting upwards, and Qi leakage downwards (from *Yu Ji Zhen Zang Lun*).
According to the *Ling Shu*: When Spleen Qi is deficient, the four limbs lose their use, and the five Zang organs become unsettled; when it is excess, there is abdominal distension and difficulty in urination and defecation (from *Ben Shen Pian*). In Spleen excess, the body feels heavy, hunger is frequent but muscles atrophy, the feet cannot support walking, spasms occur, and the sole of the foot is painful. In Spleen deficiency, there is abdominal fullness, borborygmus, undigested stool diarrhea, and food stagnation (The classic text is found in *Ci Xu Shi Fa*).
According to the *Su Wen*: An excessive Spleen pulse causes inability to lift the four limbs. If the pulse is insufficient, it causes obstruction of the nine orifices, termed "Zhong Qiang" (from *Yu Ji Zhen Zang Lun*).
According to the *Ling Shu*: When Lung Qi is deficient, there is nasal congestion and difficulty breathing, with shortness of breath; when it is excess, there is wheezing and drinking sounds, chest fullness, and仰息 (breathing with the head thrown back) (from *Ben Shen Pian*). In Lung excess, there is wheezing, coughing, rebellious Qi, shoulder and back pain, sweating, and pain in the coccyx, yin region, thigh, knee, thigh bone, and foot. In Lung deficiency, there is shortness of breath, inability to take deep breaths, deafness, and dry throat (The classic text is found in *Ci Xu Shi Fa*).
According to the *Su Wen*: An excessive Autumn pulse causes rebellious Qi and a lingering pain in the back. If the pulse is insufficient, it causes wheezing, shortness of breath with coughing, hemoptysis above, and abnormal sounds below (from *Yu Ji Zhen Zang Lun*).
According to the *Ling Shu*: When Kidney Qi is deficient, there is cold extremities (Jue); when it is excess, there is abdominal distension (from *Ben Shen Pian*). In Kidney excess, there is abdominal swelling, leg edema, wheezing and coughing, heaviness of the body, night sweats, and aversion to wind. In Kidney deficiency, there is pain in the chest, pain in the greater and lesser abdomen, cold extremities, and unhappiness (The classic text is found in *Ci Xu Shi Fa*).
According to the *Su Wen*: An excessive Winter pulse causes flaccidity, pain in the spinal vessels, shortness of breath, and reluctance to speak. If the pulse is insufficient, it causes a feeling of emptiness in the heart as if hungry, coldness in the epigastrium, pain in the spine, lower abdominal fullness, and abnormal urination (from *Yu Ji Zhen Zang Lun*).
When Wood is insufficient, the disease resides internally in the hypochondrium and externally in the joints. When Fire is insufficient, the disease resides internally in the precordium and hypochondrium and externally in the collaterals. When Earth is insufficient, the disease resides internally in the heart and abdomen and externally in the muscles and four limbs. When Metal is insufficient, the disease resides internally in the precordium, hypochondrium, and shoulder/back and externally in the skin and hair. When Water is insufficient, the disease resides internally in the waist, spine, and marrow and externally in the muscle valleys and knees (from *Qi Jiao Bian Lun*).
Yellow Emperor asked: The Spring pulse is like a string. What makes it a string pulse? Qi Bo replied: The Spring pulse corresponds to the Liver, Eastern Wood, and the beginning of all things' growth. Therefore, its Qi comes weak, light, void, slippery, straight, and long, thus called "Xian" (String). Opposite to this indicates disease. The Emperor asked: How is it opposite? Qi Bo said: When the Qi comes solid and strong, this is called Excess (Tai Guo), indicating disease in the exterior. When the Qi comes not solid and weak, this is called Insufficiency (Bu Ji), indicating disease in the interior (from *Yu Ji Zhen Zang Lun*).
The *Nan Jing* (Classic of Difficult Issues) states: The Spring pulse should be Xian; deviation indicates disease. What is deviation? Answer: When the Qi comes solid and strong, this is Excess, disease in the exterior. When the Qi comes void and weak, this is Insufficiency, disease in the interior (from *Nan Jing 15*).
According to the *Su Wen*: The Emperor asked: The Summer pulse is like a hook. What makes it a hook pulse? Qi Bo said: The Summer pulse corresponds to the Heart, Southern Fire, and the flourishing growth of all things. Therefore, its Qi comes vigorous and departs declining, thus called "Gou" (Hook). Opposite to this indicates disease. The Emperor asked: How is it opposite? Qi Bo said: When the Qi comes vigorous and departs also vigorous, this is Excess, disease in the exterior. When the Qi comes not vigorous but departs vigorously, this is Insufficiency, disease in the interior (from *Yu Ji Zhen Zang Lun*).
The *Nan Jing* states: The Summer pulse should be Gou; deviation indicates disease. What is deviation? Answer: When the Qi comes solid and strong, this is Excess, disease in the exterior. When the Qi comes void and weak, this is Insufficiency, disease in the interior (from *Nan Jing 15*).
According to the *Su Wen*: The Emperor asked: The Autumn pulse is like floating. What makes it a floating pulse? Qi Bo said: The Autumn pulse corresponds to the Lung, Western Metal, and the harvesting of all things. Therefore, its Qi comes light, void, and floating, coming urgent and departing scattered, thus called "Fu" (Floating). Opposite to this indicates disease. The Emperor asked: How is it opposite? Qi Bo said: When the Qi comes like hair with a firm center and empty sides, this is Excess, disease in the exterior. When the Qi comes like hair and is weak, this is Insufficiency, disease in the interior (from *Yu Ji Zhen Zang Lun*).
The *Nan Jing* states: The Autumn pulse should be Mao (Hair); deviation indicates disease. What is deviation? Answer: When the Qi comes solid and strong, this is Excess, disease in the exterior. When the Qi comes void and weak, this is Insufficiency, disease in the interior (from *Nan Jing 15*).
According to the *Su Wen*: The Emperor asked: The Winter pulse is like Ying (Camp/Deep). How is it Ying? Qi Bo said: The Winter pulse corresponds to the Kidney, where all things gather and store. Therefore, its Qi comes deep and pounding, thus called "Ying". Opposite to this indicates disease. The Emperor asked: How is it opposite? Qi Bo said: When the Qi comes like throwing stones, this is Excess, disease in the exterior. When it departs like rapid beats, this is Insufficiency, disease in the interior (from *Yu Ji Zhen Zang Lun*).
The *Nan Jing* states: The Winter pulse should be Shi (Stone); deviation indicates disease. What is deviation? When the Qi comes solid and strong, this is Excess, disease in the exterior. When the Qi comes void and weak, this is Insufficiency, disease in the interior (from *Nan Jing 15*).
According to the *Su Wen*: The Emperor asked: The order of the four seasons involves changes of compliance and opposition. But what does the Spleen pulse primarily govern? Qi Bo said: The Spleen pulse belongs to Earth, the solitary Zang organ that irrigates the four directions. The Emperor asked: Can the good or bad state of the Spleen be seen? Qi Bo said: The good state cannot be seen, but the bad state can be seen. The Emperor asked: How can the bad state be seen? Qi Bo said: When it comes like flowing water, this is Excess, disease in the exterior. When it comes like a bird's beak, this is Insufficiency, disease in the interior (from *Yu Ji Zhen Zang Lun*).
The *Nan Jing* states: The Spleen is in the Central Region. Its peaceful state cannot be seen; only decline is visible. Like a sparrow pecking, or water leaking down, this is the sign of Spleen decline (from *Nan Jing 15*).
According to the *Ling Shu*: When Yin Qi is excess, one dreams of crossing large waters and feeling fearful. When Yang Qi is excess, one dreams of large fires burning. When both Yin and Yang are excess, one dreams of killing each other. When Upper Qi is excess, one dreams of flying; when Lower Qi is excess, one dreams of falling. When very hungry, one dreams of taking; when very full, one dreams of giving. When Liver Qi is excess, one dreams of anger. When Lung Qi is excess, one dreams of fear, crying, and flying. When Heart Qi is excess, one dreams of laughing and fearing. When Spleen Qi is excess, one dreams of singing and joy, with a heavy body unable to move. When Kidney Qi is excess, one dreams of the waist and spine separating. For these twelve Excess conditions, when the pathogen arrives, apply draining methods, and recovery will be immediate. If Jue Qi lodges in the Heart, one dreams of hills and volcanic smoke. Lodging in the Lung, one dreams of flying and seeing strange metal objects. Lodging in the Liver, one dreams of mountains and forests. Lodging in the Spleen, one dreams of hills, large marshes, broken houses, wind, and rain. Lodging in the Kidney, one dreams of approaching abysses and being submerged in water. Lodging in the Bladder, one dreams of traveling. Lodging in the Stomach, one dreams of eating and drinking. Lodging in the Large Intestine, one dreams of fields. Lodging in the Small Intestine, one dreams of crowded cities and streets. Lodging in the Gallbladder, one dreams of fighting, litigation, or self-harm. Lodging in the genitalia, one dreams of sexual intercourse. Lodging in the neck, one dreams of decapitation. Lodging in the shins, one dreams of walking but unable to advance, or dwelling in deep places. Lodging in the thighs and arms, one dreams of ceremonial bowing and rising. Lodging in the Bao Luo (Uterus/Pelvis), one dreams of urination and defecation. For these fifteen Deficiency conditions, when the pathogen arrives, apply tonifying methods, and recovery will be immediate (from *Yin Xie Fa Meng Shuo*).
Liver and Gallbladder (Pungent taste tonifies, Sour taste drains. Warm nature tonifies, Cool nature drains).
Heart and Small Intestine (Salty taste tonifies, Sweet taste drains. Hot nature tonifies, Cold nature drains).
Spleen and Stomach (Sweet taste tonifies, Bitter taste drains. Warm nature tonifies, Cold nature drains. Tonification and draining should follow appropriateness; reverse and direct methods interchange, seeking the principle).
Lung and Large Intestine (Sour taste tonifies, Pungent taste drains. Cool nature tonifies, Warm nature drains).
Kidney and Bladder (Bitter taste tonifies, Salty taste drains. Cold nature tonifies, Hot nature drains).
If the Liver suffers from tension, urgently eat Sweet flavor to relax it, such as Gan Cao (Licorice Root); if the Liver desires dispersion, urgently eat Pungent flavor to disperse it, such as Chuan Xiong (Szechwan Lovage Rhizome); use Pungent flavor to tonify the Liver, such as Xi Xin (Asarum); use Sour flavor to tonify the Liver, such as Shao Yao (Peony Root); for Liver deficiency, tonify with Ginger and Chen Pi (Tangerine Peel); deficiency requires tonifying the Mother, the Kidney is the Mother of the Liver, tonify the Kidney with Shu Di Huang (Prepared Rehmannia Root) and Huang Bai (Phellodendron Bark); if there are no other symptoms, use Qian Shi Di Huang Wan (Child's Rehmannia Pill).
Bu Gan Wan (Tonify Liver Pill): This is Si Wu Tang (Four Substances Decoction) added with Fang Feng (Saposhnikovia Root) and Qiang Huo (Notopterygium Rhizome), ground into fine powder, and formed into pills with refined honey.
Zhen Gan Wan (Calm Liver Pill): This is Xie Qing Wan (Drain Green Decoction) minus Zhi Zi (Gardenia Fruit) and Da Huang (Rhubarb Root). It treats Liver deficiency; use Qian Shi Bu Shen Di Huang Wan (Child's Tonify Kidney Rehmannia Pill). (Formula see Lao section).
Li Dongyuan states: For Liver excess, drain with Bai Shao Yao (White Peony Root); if there are no other symptoms, use Qian Shi Xie Qing Wan (Child's Drain Green Pill) as the main treatment. Excess requires draining the Child; the Heart is the Child of the Liver, drain the Heart with Gan Cao (Licorice Root).
Qian Yi's Xie Qing Wan:
Dang Gui (Remove radicle, bake and weigh) Cao Long Dan (Bake and weigh) Chuan Xiong Zhi Zi Chuan Da Huang (Stir-bake) Qiang Huo Fang Feng (Remove radicle)
All in equal parts.
Grind into fine powder, form pills with refined honey, size of a corn kernel. Take one pill per dose, dissolve in warm water with bamboo leaf decoction and sugar. (Li Dongyuan says: Zhang Yuansu treated post-wind heat toxin causing cataracts and visual obstruction with this formula for great effect; early detection is easy to treat.)
Zhang Zhongjing asked: Why do superior physicians treat disease before it arises? The Master said: Treating disease before it arises means seeing Liver disease, knowing the Liver transmits to the Spleen, and thus first strengthening the Spleen. If the Spleen Earth is not affected by pathogens in the four seasons, then do not tonify it. Average physicians do not understand transmission; seeing Liver disease, they fail to strengthen the Spleen and only treat the Liver. To treat Liver disease, tonify with Sour flavor, assist with Burnt Bitter flavor, and benefit with Sweet flavor medicines to regulate. Sour enters the Liver, Burnt Bitter enters the Heart, Sweet enters the Spleen. The Spleen can restrain Kidney Qi; if Kidney Qi is weak, Water does not flow. If Water does not flow, Heart Fire becomes excessive and injures the Lung. If the Lung is injured, Metal Qi does not flow. If Metal Qi does not flow, Liver Wood heals itself. This is the subtlety of treating the Liver by tonifying the Spleen. Use this method for Liver deficiency, not for Liver excess. The Classic says: Do not make deficiency more deficient or excess more excess; tonify insufficiency, reduce excess. This is the meaning. The same applies to other Zang organs.
Li Dongyuan states: Coming from the front is Excess Evil; coming from behind is Deficiency Evil. This is because the Child can make the Mother excess, and the Mother can make the Child deficient. Treatment method says: Deficiency tonifies the Mother, Excess drains the Child. For example, if the Liver receives Heart Fire evil, it comes from the front as Excess Evil, and one should drain the Child Fire. However, it is not directly draining the Heart Fire; among the twelve meridians, each has Metal, Wood, Water, Fire, Earth. At the Wood (Liver) division, drain the Fire. Thus, *Biao Ben Lun* says: Treat the root then the branch; treat the root first, then the branch. Since the Liver receives Fire evil, first drain the Ying-Fire point in the Liver meridian, Xing Jian (LR2). Then treat the branch: drain the Ying-Fire point in the Heart meridian, Shao Fu (HT8). From a herbal perspective, herbs entering the Liver meridian are guiding herbs, and herbs draining Heart Fire are sovereign herbs. Treat the branch then the root: first treat the branch, then the root. If the Liver receives Water evil, first tonify Wood at Yong Quan (KI1) in the Kidney meridian, which is treating the branch first. Then drain Water at Qu Quan (LR8) in the Liver meridian, which is treating the root later. From a herbal perspective, herbs entering the Kidney meridian are guiding herbs, and herbs tonifying the Liver meridian are sovereign herbs.
Li Dongyuan states: If the Heart suffers from laxity, urgently eat Sour flavor to astringe it, such as Wu Wei Zi (Schisandra Berry); if the Heart desires softening, urgently eat Salty flavor to soften it, such as Mang Xiao (Mirabilite); use Salty flavor to tonify the Heart, such as Ze Xie (Alisma Rhizome); use Sweet flavor to drain the Heart, such as Ren Shen (Ginseng Root), Huang Qi (Astragalus Root), and Gan Cao (Licorice Root); for Heart deficiency, tonify with fried salt; deficiency requires tonifying the Mother, the Liver is the Mother of the Heart, tonify the Liver with Sheng Jiang (Fresh Ginger); if there are no other symptoms, use Qian Shi An Shen Wan (Child's Calm Spirit Pill).
Qian Yi's An Shen Wan:
Mai Men Dong (Remove heart, bake) Ma Ya Xiao Bai Fu Ling Gan Shan Yao Han Shui Shi (Grind) Gan Cao (Each half liang) Zhu Sha (One liang, grind) Long Nao (One zi, grind)
Grind into fine powder, form pills with refined honey, size of a corn kernel. Take half a pill per dose, dissolve in sugar water at any time.
Li Dongyuan's Ba Wu Ding Zhi Wan: Tonifies Heart Spirit, calms Hun and Po, treats phlegm removing chest heat, regulates Lung and Kidney. (This formula tonifies the Heart, awaiting discussion by colleagues).
Ren Shen (One and a half liang) Shi Pu Yuan Zhi (Remove heart) Fu Shen (Remove heart) Fu Qu (Remove skin, each one liang) Zhu Sha (Two qian) Bai Zhu Mai Men Dong (Remove heart, each half liang) Niu Huang (Two qian, separately finely ground)
Grind into fine powder, form pills with refined honey, size of a sesame seed. Take thirty pills with rice drink soup at any time. If Marrow exhaustion is insufficient, add Sheng Di Huang (Rehmannia Root) and Dang Gui (Angelica Root); if Lung Qi is insufficient, add Tian Men Dong (Asparagus Tuber), Mai Men Dong (Ophiopogon Tuber), and Wu Wei Zi (Schisandra Berry); if Heart Qi is insufficient, add Shang Dang Shen (Codonopsis Root), Fu Shen (Poria with Hostwood), and Shi Pu (Acorus Rhizome); if Spleen Qi is insufficient, add Bai Zhu (Atractylodes Macrocephala Rhizome), Bai Shao Yao (White Peony Root), and Yi Zhi (Alpinia Oxyphylla Fruit); if Liver Qi is insufficient, add Tian Ma (Gastrodia Rhizome) and Chuan Xiong (Szechwan Lovage Rhizome); if Kidney Qi is insufficient, add Shu Di Huang (Prepared Rehmannia Root), Yuan Zhi (Polygala Root), and Mu Dan Pi (Moutan Cortex); if Gallbladder Qi is insufficient, add Xi Xin (Asarum) and Suan Zao Ren (Ziziphus Seed); if Spirit confusion is insufficient, add Zhu Sha (Cinnabar), Yu Zhi Zi (Actinidia Fruit), and Fu Shen (Poria with Hostwood).
Heart excess is drained with Gan Cao (Licorice Root); if there are no other symptoms, use Qian Shi's heavy formula Xie Xin Tang (Drain Heart Decoction) or light formula Dao Chi San (Guide Out Red Powder).
Qian Yi's Xie Xin Tang:
Huang Lian (One liang, remove stamens)
Grind into extremely fine powder. Take one zi to half qian or one qian per dose, mix with warm water before sleep. (Li Dongyuan says: Yi Lao's single formula Xie Xin Tang originates from here, dealing with Excess Evil, Excess requires draining the Child).
Qian Yi's Dao Chi San (Danxi says: Dao Chi San is precisely a medicine for the Small Intestine).
Sheng Di Huang (Rehmannia Root) Mu Tong (Akebia Stem) Gan Cao (Licorice Root) (Equal parts)
Grind together into powder. Take three qian per dose, with one cup of water, add seven leaves of Zhu Ye (Bamboo Leaf), decoct until half remains, take warm after meals. (Another version uses no Gan Cao, but uses Huang Qin (Scutellaria Root)).
The Spleen suffers from Dampness, urgently eat Bitter flavor to dry it, such as Bai Zhu (Atractylodes Macrocephala Rhizome); the Spleen desires relaxation, urgently eat Sweet flavor to relax it, such as Gan Cao (Licorice Root); use Sweet flavor to tonify the Spleen, such as Ren Shen (Ginseng Root); use Bitter flavor to drain the Spleen, such as Huang Lian (Coptis Rhizome); for Spleen deficiency, tonify with Gan Cao (Licorice Root) and Da Zao (Jujube Fruit). If there are no other symptoms, use Qian Yi's Yi Huang San (Benefit Yellow Powder) to tonify. Deficiency requires tonifying the Mother, the Heart is the Mother of the Spleen, tonify the Heart with fried salt.
Qian Yi's Yi Huang San:
Chen Pi (Tangerine Peel) (One liang) Qing Pi (Green Tangerine Peel) He Zi Rou (Chebula Fruit Flesh) Gan Cao (Licorice Root) (Each half liang) Ding Xiang (Clove) (Two qian)
Grind into fine powder. Take two or three qian per dose, decoct and take. (Li Dongyuan says: This formula drains the Spleen to dry dampness).
Li Dongyuan says: Yan Xiaozhong compiled Qian Yi's formulas, using Yi Huang San to tonify Earth. He also said that Wind prosperity must overcome Spleen Earth, so one must first solidify the Spleen. Ignorant doctors do not examine cold and heat in the Spleen, uniformly using Spleen-tonifying medicines. They also fail to examine that the medicine contains Ding Xiang (Clove) and Qing Pi (Green Tangerine Peel), which are pungent and hot, greatly draining Lung Metal. For Spleen deficiency symptoms, how can one drain the Child, causing Cold Water to insult Earth? For middle-cold vomiting, abdominal pain, diarrhea with green and white stool, and cold breath from mouth and nose, Yi Huang San is a miraculous medicine. However, if due to overdosing on hot medicines like Ba Dou (Croton Seed), damaging the Spleen and Stomach; or due to summer heat injuring accumulated food, damaging the Spleen and Stomach, resulting in vomiting and diarrhea, hot breath from mouth and nose, leading to slow convulsions, it must not be taken. Now I establish a formula to treat wind-heat in the Stomach, named Ren Shen An Wei San (Ginseng Stomach-Calming Powder).
Huang Qi (Astragalus Root) (Two qian) Ren Shen (Ginseng Root) (One qian) Sheng Gan Cao (Raw Licorice Root) (Half qian) Zhi Gan Cao (Honey-fried Licorice Root) (Half qian) Bai Shao Yao (White Peony Root) (Seven fen) Chen Pi (Tangerine Peel, remove white pith) (One qian) Huang Lian (Coptis Rhizome) (A little) Bai Fu Ling (Poria) (Four fen)
Grind into coarse powder. Take two cups of water per dose, boil five times, remove dregs. Take warm.
Li Dongyuan says: Spleen excess is drained with Zhi Shi (Immature Bitter Orange); if there are no other symptoms, use Qian Yi's Xie Huang San (Drain Yellow Powder) to drain. Excess requires draining the Child; the Lung is the Child of the Spleen, drain the Lung with Sang Bai Pi (Mulberry Root Bark).
Qian Yi's Xie Huang San:
Huo Xiang (Patchouli Herb) (Seven qian) Shan Zhi Ren (Gardenia Seed) (One liang) Shi Gao (Gypsum Fibrosum) (Half liang) Gan Cao (Licorice Root) (Two liang) Fang Feng (Saposhnikovia Root) (Four liang)
Cut up, stir-fry slightly fragrant with honey and wine, grind into fine powder. Take two qian per dose, with one cup of water, decoct clear juice and take. (Li Dongyuan says: This formula drains Lung heat.)
Li Dongyuan says: The Lung suffers from rebellious Qi, urgently eat Bitter flavor to drain it, such as Ke Zi Pi (Chebula Peel), alternatively Huang Qin (Scutellaria Root); the Lung desires consolidation, urgently eat Sour flavor to consolidate it, such as Bai Shao Yao (White Peony Root); use Sour flavor to tonify the Lung, such as Wu Wei Zi (Schisandra Berry); use Pungent flavor to drain the Lung, such as Sang Bai Pi (Mulberry Root Bark); for Lung deficiency, tonify with Wu Wei Zi (Schisandra Berry). If there are no other symptoms, use Qian Yi's Bu Fei E Jiao San (Tonify Lung Donkey-Hide Gelatin Powder) as the main treatment. Deficiency requires tonifying the Mother; the Spleen is the Mother of the Lung, tonify the Spleen with Gan Cao (Licorice Root).
Qian Yi's Bu Fei E Jiao San:
E Jiao (Donkey-Hide Gelatin) (One liang, half stir-fried) Shu Nian Zi (Burdock Fruit) (One liang, stir-fried fragrant) Ma Dou Ling (Aristolochia Root) (Half liang, stir-fried) Gan Cao (Licorice Root) (One qian, stir-fried) Xing Ren (Apricot Seed) (Seven, remove skin and tip) Nuomi (Glutinous Rice) (One liang)
Grind into powder. Take two qian per dose, with one cup of water, after meals. (Li Dongyuan says: Xing Ren drains the Lung, unlike Ren Shen, Tian Dong, and Mai Dong which tonify; one must deliberate carefully).
Li Dongyuan says: Lung excess is drained with Sang Bai Pi (Mulberry Root Bark). If there are no other symptoms, use Xie Bai San (Drain White Powder) as the main treatment. Excess requires draining the Child; the Kidney is the Child of the Lung, drain the Kidney with Ze Xie (Alisma Rhizome).
Qian Yi's Xie Bai San:
Sang Bai Pi (Mulberry Root Bark) (One liang, stir-fry yellow) Di Gu Pi (Lycium Bark) (One liang) Gan Cao (Licorice Root) (Half liang, stir-fried)
Grind into fine powder. Take two qian per dose, with one cup of water, add one hundred grains of Jing Mi (Rice), decoct together, take after meals. Yi Lao adds Huang Lian (Coptis Rhizome). (Li Dongyuan says: To treat Lung heat transmitting to bone-steaming fever, naturally use this formula to directly drain; using Zhi Zi and Huang Qin can drain the Lung, but distinguish by Qi and Blood).
Li Dongyuan says: The Kidney suffers from Dryness, urgently eat Pungent flavor to moisten it, such as Zhi Mu (Anemarrhena Rhizome) and Huang Bai (Phellodendron Bark); the Kidney desires firmness, urgently eat Bitter flavor to firm it, such as Zhi Mu (Anemarrhena Rhizome); use Bitter flavor to tonify the Kidney, such as Huang Bai (Phellodendron Bark); use Salty flavor to drain the Kidney, such as Ze Xie (Alisma Rhizome); for Kidney deficiency, tonify with Shu Di Huang (Prepared Rehmannia Root) and Huang Bai (Phellodendron Bark).
Li Dongyuan says: The Kidneys are two; the right is Ming Men (Gate of Life) Minister Fire, the left is Kidney Water. They share the same substance but differ in nature. The Classic says: For insufficiency of form, warm with Qi; for insufficiency of essence, tonify with flavor. It also says: Qi transformation generates essence, harmony of flavor promotes form growth. Without Yin, Yang cannot transform; one should use flavor to tonify the true Yin deficiency of the Kidney. Once the Yin foundation is solid, Yang Qi naturally generates, transforming into essence and marrow. If Minister Fire and Yang Essence are insufficient, suitable pungent-warm agents should be used. The world uses pungent-hot agents to treat severe cold diseases, which is not tonifying the Kidney (*Nan Jing* says: Each Zang has one, why do the Kidneys have two? Answer: The Kidney is named two, but they are not both Kidney [Water]).