人参（去芦，二两）
凡上下失血过多，脉微欲绝者，急以此方主之。
血者气之守，气者血之卫，相偶而不相离者也。一或失血过多，则气为孤阳，亦几于飞
越矣，故令脉微欲绝。斯时也，有形之血不能速生，几微之气所宜急固。故用甘温之参以固
元气，所以权轻重于缓急之际也。故曰血脱益气，古圣人之法。或者不达此理，见其失血而
主四物汤，则川芎之香窜，能散几微之气，而当归、芍药、地黄，皆滋阴降下之品，不能生
血于一时，反以失救死之权，而遗人夭殃矣。医云乎哉？
人参（去芦） 白术（炒） 茯苓（去皮） 炙甘草 当归（酒洗） 川芎（酒洗） 芍
药（酒炒）
地黄
血气俱虚者，此方主之。
人之身，气血而已。气者百骸之父，血者百骸之母，不可使其失养者也。是方也，人参
、白术、茯苓、甘草，甘温之品也，所以补气。当归、川芎、芍药、地黄，质润之品也，所
以补血。气旺则百骸资之以生，血旺则百骸资之以养。形体既充，则百邪不入，故人乐有药
饵焉。
生犀角（镑） 生地黄 白芍药 牡丹皮
吐衄不止者，此方主之。
口出血曰吐，鼻出血曰衄。火逆于中，血随火上，有此二证。然吐血责之腑，衄血责之
经，求其实，则皆炎上之火也。火者，心之所司，故用生犀、生地以凉心而去其热。心者，
肝之所生，故用丹皮，芍药以平肝而泻其母，此穷源之治也。今人治吐血者，以凉水濯其两
足，此釜底抽薪之意也。治衄血者，以凉水拊其后颈，此责其火于太阳经也。皆是良法。互
考见咳嗽门、痘门。
人参（去除芦头，二两）
凡是上部或下部失血过多，脉搏微弱几乎要断绝的，紧急时用此方主治。
血是气的守备，气是血的护卫，二者相互依存而不分离。一旦失血过多，气就会成为孤立的阳，也差不多要飞散越出了，所以导致脉搏微弱几乎要断绝。这个时候，有形的血液不能迅速生成，几近微弱的元气应当紧急固护。所以用甘温的人参来固护元气，这是在缓急之间权衡轻重的方法。所以说“血脱益气”，这是古代圣人的治法。有人不理解这个道理，见到失血就用四物汤主治，那么川芎的辛香走窜，会耗散几近微弱的元气，而当归、芍药、地黄，都是滋阴降下的药物，不能在短时间内生血，反而失去了挽救死亡的机会，给人带来早夭的灾祸。医生之道难道不是这样吗？
人参（去除芦头） 白术（炒制） 茯苓（去皮） 炙甘草 当归（酒洗） 川芎（酒洗） 芍药（酒炒）
地黄
气血都虚弱的，用此方主治。
人的身体，只有气和血罢了。气是百骸（全身骨骼肢体）的父亲，血是百骸的母亲，不能让它们失去滋养。这个方子中，人参、白术、茯苓、甘草，是甘温性质的药物，用来补气。当归、川芎、芍药、地黄，是质地滋润的药物，用来补血。气旺盛则百骸依靠它而生长，血旺盛则百骸依靠它而滋养。形体既然充实，各种邪气就不能侵入，所以人们乐于使用这些药物。
生犀角（镑片） 生地黄 白芍药 牡丹皮
吐血和鼻出血不止的，用此方主治。
口中出血叫吐，鼻中出血叫衄。火气逆乱在体内，血液随着火势向上，出现这两种证候。然而吐血责之于腑，衄血责之于经，追究其根本，都是炎上的火邪。火由心所主司，所以用生犀角、生地黄来清心热并去除火热。心由肝所生（木生火），所以用牡丹皮、芍药来平抑肝气并泻其母脏（肝为心之母），这是追本溯源的治疗方法。现在人治疗吐血，用凉水浇灌双脚，这是釜底抽薪的意思。治疗衄血，用凉水拍打后颈部，这是责治太阳经的火邪。这些都是良好的方法。互相参考见咳嗽门、痘疹门。
Ginseng Radix et Rhizoma (remove the rhizome, 2 liang)
For cases of excessive bleeding from either the upper or lower parts of the body, where the pulse is faint and nearly imperceptible, this formula should be urgently employed as the primary treatment.
Blood serves as the guardian of Qi, while Qi acts as the protector of Blood; they are mutually dependent and inseparable. If excessive bleeding occurs, Qi becomes isolated Yang and is on the verge of floating away uncontrollably, resulting in a faint and nearly imperceptible pulse. At such a critical moment, tangible Blood cannot be generated rapidly, whereas the nearly depleted Qi must be urgently consolidated. Therefore, sweet-warm Ren Shen (Radix Ginseng) is used to consolidate Yuan Qi (Original Qi), thereby weighing the urgency against the severity. Thus it is said that "for blood loss, benefit Qi," which is the method of ancient sages. Some who do not understand this principle, upon seeing blood loss, prescribe Si Wu Tang (Four Substances Decoction). However, Chuan Xiong Rhizoma (Rhizoma Chuanxiong)'s aromatic and penetrating nature can scatter the nearly depleted Qi, while Dang Gui Radix (Radix Angelicae Sinensis), Bai Shao Radix (Radix Paeoniae Alba), and Di Huang (Rehmanniae Radix) are all yin-nourishing and descending agents that cannot generate blood instantly. This approach fails to seize the opportunity for rescue, leading to premature death. Is this what medicine is about?
Ren Shen Radix et Rhizoma (remove the rhizome) Atractylodis Macrocephalae Rhizoma (stir-fried) Poria (remove the bark) Glycyrrhizae Radix et Rhizoma Preparata (honey-fried) Dang Gui Radix (wine-washed) Chuan Xiong Rhizoma (wine-washed) Bai Shao Radix (wine-stir-fried)
Di Huang (Rehmanniae Radix)
For conditions characterized by deficiency of both Qi and Blood, this formula is indicated.
The human body consists merely of Qi and Blood. Qi is the father of the hundred bones (the entire skeletal structure and limbs), and Blood is the mother; neither should be allowed to lose nourishment. In this formula, Ren Shen, Bai Zhu, Fu Ling, and Zhi Gan Cao are sweet-warm substances used to tonify Qi. Dang Gui, Chuan Xiong, Bai Shao, and Di Huang are moist and rich substances used to nourish Blood. When Qi is abundant, the hundred bones derive their growth from it; when Blood is abundant, the hundred bones derive their nourishment from it. Once the physical form is充盈 (full and robust), various pathogenic factors cannot invade, hence people find solace in medicinal herbs.
Sheng Xi Jiao (fresh rhinoceros horn, sliced thinly) Sheng Di Huang (fresh Rehmanniae Radix) Bai Shao Radix Mu Dan Pi Cortex Moutan
For persistent hematemesis (vomiting blood) and epistaxis (nosebleed), this formula is indicated.
Bleeding from the mouth is termed hematemesis, while bleeding from the nose is termed epistaxis. These two manifestations arise when fire rebels internally, causing blood to follow the fire upward. However, hematemesis is attributed to the fu organs, while epistaxis is attributed to the meridians; investigating their root cause reveals that both stem from flaming-upward fire. Fire is governed by the Heart, so fresh Xi Jiao (Rhinoceros Horn) and Sheng Di Huang are used to cool the Heart and clear heat. The Heart is generated by the Liver (Wood generates Fire); therefore, Mu Dan Pi and Bai Shao are used to soothe the Liver and drain its mother organ (Liver being the mother of Heart), representing a treatment that addresses the root source. Currently, some physicians treat hematemesis by washing the feet with cold water, embodying the principle of removing firewood from under the cauldron (addressing the root). For epistaxis, they apply cold water to the back of the neck, addressing the fire in the Taiyang Meridian. Both are excellent methods. Refer to the Cough section and the Smallpox/Rash section for cross-references.