以加味逍遥散六味丸治郁。自薛长洲始也。然长洲之法。实得之丹溪。越鞠之芎 。即逍遥
之归芍也。越鞠之苍术。即逍遥之白术也。越鞠之神曲。即逍遥之陈皮也。越鞠之香附。即逍遥
之柴胡也。越鞠之
栀子。即逍遥之加味也。但越鞠峻而逍遥则和矣。越鞠燥而逍遥则润矣。此则青出于蓝。后来居
上。亦从古作述之。大凡如东垣之补中益气。比枳术万全无弊矣。然岂可谓枳术之谬。而禁不用哉
。
归脾汤乃宋严用和所创。以治二阳之病发心脾者也。原方止人参白术黄 茯神甘草木香圆眼
肉枣仁姜枣。薛新甫加远志当归于本方。以治血虚。又加丹皮栀子为加味。以治血热。而阳生阴
长之理乃备。随手变化。通于各症。无不神应。曰归脾者。从肝补心。从心补脾。率所生所藏
。而从所统。所谓隔二之治。盖是血药。非气药也。后人见薛氏得力。亦漫浪效用之。而不解其
说。妄为加减。尽失其义。即有稍知者。亦止谓治血从脾。笼统燥健之说。杂入温中劫阴之药。
而严薜一家之旨益晦。四明高鼓峰。熟于赵氏之论。而独悟其微。谓木香一味。本以嘘血归经。
然以其香燥。反动肝火而干津液。故其用每去木香而加芍药。以追已散之真阴。且肺受火刑。
白术燥烈。恐助咳嗽。得芍药以为佐。则太阴为养荣之用。又配合黄 建中。龙性乃驯。惟脾虚
泄泻者。方留木香以醒脾。脾虚挟寒者。方加桂附以通真阴之阳。而外此皆出入于心肝脾三
经。甘平清润之药。济生之法。始无遗义。古人复起。不易其说矣。
使用加味逍遥散和六味丸来治疗郁证，是从薛己（字长洲）开始的。然而薛己的方法，实际上是继承自朱丹溪。越鞠丸中的川芎，就是逍遥散中的当归和白芍；越鞠丸中的苍术，就是逍遥散中的白术；越鞠丸中的神曲，就是逍遥散中的陈皮；越鞠丸中的香附，就是逍遥散中的柴胡；越鞠丸中的栀子，就是逍遥散中增加的药味。但是越鞠丸药性峻烈，而逍遥散则平和；越鞠丸药性燥热，而逍遥散则滋润。这可以说是青出于蓝而胜于蓝，后来者居上，也是遵循古人“述而不作”的原则进行创新。大凡像李东垣的补中益气汤，比起枳术丸来说，确实完美无缺了。但这难道能说枳术丸是错误的，从而禁止不使用它吗？
归脾汤是宋代严用和所创制，用来治疗因心脾两虚引起的疾病。原方仅有人参、白术、黄芪、茯神、甘草、木香、龙眼肉、酸枣仁、生姜、大枣。明代薛己（字新甫）在本方中加入远志、当归，用来治疗血虚；又加入牡丹皮、栀子作为加味，用来治疗血热，这样“阳生阴长”的道理就完备了。随症灵活变化，通治各种病症，没有不灵验的。命名为“归脾”，是因为从肝补心，从心补脾，顺应相生相藏的关系，并顺从其统摄作用。这就是所谓的“隔二之治”。这方子主要是血分药，而不是气分药。后人看到薛氏用药得力，也盲目地效法使用，却不理解其原理，胡乱加减，完全失去了原方的本义。即使有些稍微懂的人，也只是笼统地说这是治血从脾，混杂入温中劫伤阴液的药物，导致严用和与薛己一家的宗旨更加晦暗不明。四明人高鼓峰，熟悉赵献可的理论，独自领悟其中的精微之处，认为木香一味药，本意是让血液回归经脉，但因其香燥，反而扰动肝火并耗伤津液，所以使用时往往去掉木香而加入白芍，以追回已经散失的真阴。况且肺受火邪刑克，白术过于燥烈，恐怕会加重咳嗽，得到白芍作为佐使，则太阴脾经起到养荣的作用。再配合黄芪建立中气，药性才能变得温和驯服。只有对于脾虚泄泻的患者，才保留木香以醒脾；对于脾虚兼有寒邪的患者，才加入肉桂、附子以通达真阴之阳。除此之外，其他情况都出入于心、肝、脾三经，使用甘平清润的药物。济生（指薛己《济生方》或泛指前人经验）的方法，至此才算没有遗漏原意。即使古人复活，也不会改变这一说法。
The use of Jiawei Xiaoyao San (Modified Free and Easy Wanderer Powder) and Liuwei Wan (Six-Ingredient Rehmannia Pill) to treat Yu syndrome (Depression/Stagnation) originated with Xue Ji (courtesy name Changzhou). However, Xue’s methods were actually derived from Zhu Danxi. The Chuanxiong Rhizome (Chuanxiong) in Yueju Wan is equivalent to the Danggui Radix (Danggui) and Baishao Radix Alba (Baishao) in Xiaoyao San; the Atractylodis Rhizoma (Cangzhu) in Yueju Wan is equivalent to the Atractylodis Macrocephalae Rhizoma (Baizhu) in Xiaoyao San; the Massa Fermentata (Shenqu) in Yueju Wan is equivalent to the Citri Reticulatae Pericarpium (Chenpi) in Xiaoyao San; the Cyperi Rhizoma (Xiangfu) in Yueju Wan is equivalent to the Bupleuri Radix (Chaihu) in Xiaoyao San; the Gardeniae Fructus (Zhizi) in Yueju Wan corresponds to the added ingredients in Xiaoyao San. Nevertheless, Yueju Wan is harsh in action, whereas Xiaoyao San is mild; Yueju Wan is drying, whereas Xiaoyao San is moistening. This can be described as "blue comes from indigo but is bluer than indigo," where later achievements surpass earlier ones, yet it still follows the ancient principle of transmitting without creating anew. Generally speaking, Li Dongyuan's Buzhong Yiqi Tang (Tonify the Middle and Augment the Qi Decoction) is indeed flawless compared to Zhizhu Wan (Immature Bitter Orange and Atractylodes Macrocephala Pill). But does this mean Zhizhu Wan is erroneous and should be prohibited from use?
Guipi Tang (Restore the Spleen Decoction) was created by Yan Yonghe of the Song Dynasty to treat diseases arising from the Heart and Spleen (specifically involving the Yangming channels or organ systems). The original prescription contained only Ren Shen (Ginseng Radix), Baizhu (Atractylodis Macrocephalae Rhizoma), Huangqi (Astragali Radix), Fushen (Poria with Hostwood), Gancao (Licorice Root), Muxiang (Vladimiriae Radix), Longyanrou (Longan Aril), Zaoren (Ziziphi Spinosae Semen), Shengjiang (Fresh Ginger), and Dazao (Jujube Fruit). In the Ming Dynasty, Xue Ji (courtesy name Xinpu) added Yuanzhi (Polygalae Radix) and Danggui (Angelicae Sinensis Radix) to this formula to treat Blood deficiency. He further added Mudanpi (Moutan Cortex) and Zhizi (Gardeniae Fructus) as modifications to treat Heat in the Blood, thereby completing the principle of "Yang generating Yin." Through flexible adaptation to various symptoms, it proved effective for all conditions. It is named "Guipi" (Restore the Spleen) because it tonifies the Heart via the Liver, and the Spleen via the Heart, following the cycles of generation and storage, and adhering to their controlling functions. This is known as treating the "second removed" organ. These are primarily Blood-nourishing herbs, not Qi-tonifying herbs. Later practitioners, seeing the efficacy of Xue’s prescriptions, blindly imitated them without understanding the underlying theory, making arbitrary modifications and losing the original meaning. Even those with slight knowledge merely stated vaguely that it treats Blood originating from the Spleen, mixing in warming and drying herbs that damage Yin, thus obscuring the principles of both Yan and Xue. Gao Gufeng of Siming, familiar with Zhao Xianke’s theories, independently grasped their subtleties. He argued that Muxiang (Vladimiriae Radix), while intended to guide blood back to its vessels, is aromatic and drying, potentially stirring up Liver Fire and consuming body fluids. Therefore, it is often omitted and replaced with Baishao (Paoniae Radix Alba) to retrieve lost True Yin. Furthermore, if the Lung is affected by Fire, the excessive dryness of Baizhu might aggravate coughing; with Baishao as an assistant, the Taiyin Spleen channel fulfills its role in nourishing Ying (Nutritive) Qi. Combined with Huangqi (Astragali Radix) to establish the Middle Jiao, the herb's nature becomes tame. Only in cases of Spleen deficiency with diarrhea is Muxiang retained to awaken the Spleen; only in cases of Spleen deficiency with Cold are Rougui (Cinnamon Bark) and Fuzi (Aconiti Lateralis Radix Preparata) added to unblock the Yang of True Yin. In all other cases, the formula varies within the Heart, Liver, and Spleen meridians, utilizing sweet, neutral, clear, and moistening herbs. Thus, the methods of previous generations are fully preserved without omission. Even if the ancients were to rise again, they would not alter this statement.