（《局方》）
治血虚肝燥，骨蒸劳热，咳嗽潮热，往来寒热，口干便涩，月经不调（骨蒸潮热，肝血
虚
肝病
柴胡 当归（酒拌） 白芍（酒炒） 白术（土炒） 茯苓（一钱） 甘草（炙。五分。）
加煨姜
此足太阳、厥阴药也。肝虚则血病，当归、芍药养血而敛阴；木盛则土衰，甘草、白术
和中
故以泻为补，取疏通之义）；茯苓清热利湿，助甘术以益土，而令心气安宁（茯苓能通心肾）；
生姜暖胃祛痰，调中解郁；薄荷搜肝泻肺，理血消风，疏逆和中；诸证自已，所以有逍遥之
名（有干咳嗽者，丹溪曰∶极为难治。此系火郁之证，乃痰郁其火邪在中，用逍遥散以开之，
下用补
本方加丹皮、栀子，名八味逍遥散（薛氏）∶治怒气伤肝，血少目暗（目为肝窍。经曰∶
目得血而能视。肝伤血少则目昏。丹皮能泻血中伏火，栀子能泻三焦郁火，故薛氏加之以抑
肝气，兼以调经。《医贯》曰∶古方逍遥散∶柴胡、薄荷、当归、芍药、陈皮、甘草、白术、
茯神。其加味者，则丹皮、栀子。余以山栀屈曲下行泄水，改用吴茱炒连。其论五郁曰∶东
方先生木，木者生生之气，即火气也；火附木中，木郁则火亦郁矣，火郁则土自郁，土郁则
金郁，金郁则水郁，五行相因，自然之理也。余以一方治木郁，而诸郁皆愈，逍遥散是也。
方中柴胡、薄荷二味最妙，盖胆乃甲木少阳之气，其气柔嫩，象草穿地而未伸，此时若被寒
风一郁，即软萎遏抑，不能上伸，不上伸则下克脾土，而金水并病矣；惟得温风一吹，郁气
始得畅达也。盖木喜风摇，寒即摧萎，温即发生。柴胡、薄荷辛能发散，温能入少阳，古人
立方之妙如此。其甚者，方中加吴茱炒连，即左金丸。黄连清心火，吴茱气臊，肝气亦臊，
同气相求，以平肝木，木平则不生心火，火不刑金，而金能制木，不直伐木，而佐金以制木，
此左金所以得名也。此法之巧者，然犹未也，继用六味地黄加柴胡、芍药以滋肾水，俾能生
木；逍遥散风以散之也，地黄饮雨以润之也，木有不得其天者乎。此法一立，木火之郁既舒，
木不下克土，土亦得滋润，无燥 之患，金水自能相生。余谓一法可通五法者如此。推而广
之，凡寒热往来、恶寒恶热、呕吐、吞酸、嘈杂、胸痛、胁痛、小腹膨胀、头晕、盗汗、黄
疸、温疫、疝气、飧泄等证，皆对证之方；推而伤寒、伤风、伤湿，除直中外，凡外感者，
皆作郁看，以逍遥散加减出入，无不获效。如小柴胡汤、四逆散、羌活汤大同小异，然不若
此方附应也。倘一服即愈、少顷复发，或频发而愈甚，此必下寒上热之假证，此汤不可复投，
当改用温补之剂，如阳虚以四君子汤加温热药，阴虚以六味汤加温热药，玄机之士，不须余
赘矣。又曰∶余于冬月正伤寒麻黄、桂枝证作寒郁治，不恶寒者作火郁治，此余创论也。既
曰寒邪，何故入内而反为热。不知即是本身之火，为寒所郁，一步返归一步，久则纯热矣。
三黄解毒，解
此理甚简易
谓九味羌活
旺时，无生
多矣）。
（出自《太平惠民和剂局方》）
治疗血虚肝燥，骨蒸劳热，咳嗽伴潮热，寒热往来，口干，大便干涩，月经不调。
【组成】柴胡、当归（用酒拌）、白芍（用酒炒）、白术（用土炒）、茯苓（一钱）、甘草（炙，五分）。
【用法】加煨姜煎服。
本方是足太阳膀胱经和足厥阴肝经的药物。肝虚则导致血病，当归、白芍养血并收敛阴液；肝木过盛则脾土衰弱，所以以“泻”为“补”，取疏通之意；茯苓清热利湿，辅助甘草和白术以健脾益土，从而使心气安宁（茯苓能交通心肾）；生姜温暖胃腑祛除痰饮，调理中焦解除郁结；薄荷搜剔肝邪、清泻肺热，理血祛风，疏解逆气调和脾胃；各种病症自然痊愈，因此得名“逍遥散”。
（如果有干咳的患者，朱丹溪说：极难治疗。这属于火郁证，是痰浊郁遏火邪在中焦，用逍遥散来开泄它，下部用补……[原文此处似有脱漏或排版错误，依文意理解为需配合下部补益]）
本方加入牡丹皮、栀子，名为八味逍遥散（薛己所创）：治疗怒气伤肝，血少导致目暗（眼睛是肝的窍穴。《内经》说：眼睛得到血的滋养才能视物。肝受伤血少则视力昏花。牡丹皮能清泻血中的伏火，栀子能清泻三焦的郁火，所以薛氏加入它们以抑制肝气，兼以调经。《医贯》说：古方逍遥散由柴胡、薄荷、当归、白芍、陈皮、甘草、白术、茯神组成。其加味药则是牡丹皮、栀子。我用山栀屈曲下行以泄水，改用吴茱萸炒黄连。他论述五郁时说：东方属木，木代表生生之气，也就是火气；火依附于木中，木郁则火也郁，火郁则土自郁，土郁则金郁，金郁则水郁，五行相互关联，这是自然的道理。我用一个方子治疗木郁，而诸郁皆愈，逍遥散就是这样的方子。方中柴胡、薄荷两味药最妙，因为胆是甲木少阳之气，其气柔嫩，像草穿地而未伸展，此时如果被寒风一郁，就会软萎受抑，不能向上伸展，不能上伸则会向下克制脾土，导致金水同病；只有得到温风吹拂，郁气才能畅达。木喜欢风的摇动，寒冷则摧残枯萎，温暖则发生生长。柴胡、薄荷辛能发散，温能入少阳，古人立方的精妙之处就在于此。病情严重的，方中加入吴茱萸炒黄连，即左金丸。黄连清心火，吴茱萸气味臊，肝气也臊，同气相求，用以平抑肝木，肝木平和则不生心火，心火不刑克肺金，肺金就能制约肝木，不直接伐木，而是佐助肺金以制木，这就是左金丸得名的原因。这种方法虽然巧妙，但还不够，接着用六味地黄丸加柴胡、白芍以滋补肾水，使肾水能生肝木；逍遥散用风药以疏散它，地黄饮用雨水以滋润它，木怎么会不得到它的天性呢？确立这一法则后，木火之郁既已舒展，木不向下克制脾土，脾土也能得到滋润，没有干燥的忧患，金水自然相生。我认为一种方法可以通晓五种方法就像这样。推广开来，凡是寒热往来、恶寒恶热、呕吐、吞酸、嘈杂、胸痛、胁痛、小腹膨胀、头晕、盗汗、黄疸、温疫、疝气、飧泄等证候，都是对症的方剂；推广到伤寒、伤风、伤湿，除了直中脏腑的情况外，凡是外感病，都当作郁证来看待，用逍遥散加减出入，没有不获效的。如小柴胡汤、四逆散、羌活汤大同小异，然而不如此方应验迅速。如果服用一次就痊愈，片刻后又复发，或者频繁发作且越来越重，这一定是下寒上热的假证，此汤不可再投，应当改用温补的药剂，如阳虚用四君子汤加温热药，阴虚用六味汤加温热药，精通玄机的医者，不需要我再多赘述了。又说：我在冬季遇到正伤寒麻黄、桂枝证时，作寒郁治疗；不恶寒的作火郁治疗，这是我创立的理论。既然说是寒邪，为什么进入体内反而变成热证？不知道这本身就是体内的火，被寒邪所郁遏，一步步回归本源，时间久了就变成纯热证了。三黄解毒汤……[原文此处中断] 这个原理非常简单易行……谓九味羌活……旺时，无生……多矣）。
(From *Tai Ping Hui Min He Ji Ju Fang*)
Treats blood deficiency with liver dryness, bone-steaming tidal fever, cough with tidal fever, alternating chills and fever, dry mouth, constipation, and irregular menstruation.
**Composition**: Chai Hu (Bupleuri Radix), Dang Gui (Angelicae Sinensis Radix) (soaked in wine), Bai Shao (Paeoniae Radix Alba) (stir-fried with wine), Bai Zhu (Atractylodis Macrocephalae Rhizoma) (stir-fried with soil), Fu Ling (Poria), Gan Cao (Glycyrrhizae Radix et Rhizoma) (roasted, 5 fen).
**Usage**: Add Wei Jiang (Roasted Ginger) and decoct.
This formula consists of herbs for the Foot-Taiyang Bladder channel and the Foot-Jueyin Liver channel. Liver deficiency leads to blood pathology; Dang Gui and Bai Shao nourish blood and astringe yin. When Liver wood is excessive, Spleen earth declines; thus, "purging" is used as "tonifying," taking the meaning of unblocking. Fu Ling clears heat and promotes dampness drainage, assisting Gan Cao and Bai Zhu to benefit earth, thereby calming Heart qi (Fu Ling can communicate between Heart and Kidney); Sheng Jiang (Fresh Ginger) warms the stomach, dispels phlegm, regulates the middle jiao, and resolves depression; Bo He (Menthae Haplocalycis Herba) searches out liver pathogens, purges lung heat, regulates blood, dispels wind, and smooths rebellious qi to harmonize the middle jiao; various symptoms resolve naturally, hence the name "Xiao Yao San."
(For patients with dry cough, Zhu Danxi stated: it is extremely difficult to treat. This belongs to fire stagnation syndrome, where phlegm traps fire pathogen in the middle jiao; use Xiao Yao San to open it, and tonify below... [text implies combination with lower tonification]).
Adding Mu Dan Pi (Moutan Cortex) and Zhi Zi (Gardeniae Fructus) to this formula creates Ba Wei Xiao Yao San (created by Xue Ji): It treats anger injuring the liver, resulting in blood deficiency and dim vision (the eyes are the orifice of the liver. The *Classic* states: "The eyes see when they receive blood." Liver injury and blood deficiency lead to blurred vision. Mu Dan Pi clears latent fire in the blood, and Zhi Zi clears stagnant fire in the Triple Burner; thus, Xue Ji added them to suppress liver qi and regulate menstruation. *Yi Guan* states: The ancient Xiao Yao San consists of Chai Hu, Bo He, Dang Gui, Bai Shao, Chen Pi, Gan Cao, Bai Zhu, and Fu Shen. The added ingredients are Mu Dan Pi and Zhi Zi. I use Shan Zhi (Gardeniae Fructus) which curves downward to drain water, replacing it with Wu Zhu Yu (Evodiae Fructus) stir-fried with Huang Lian (Coptidis Rhizoma). In his discussion on the Five Stagnations, he said: The East corresponds to Wood. Wood represents the vital generating qi, which is also Fire qi; Fire attaches to Wood. If Wood stagnates, Fire also stagnates; if Fire stagnates, Earth naturally stagnates; if Earth stagnates, Metal stagnates; if Metal stagnates, Water stagnates. The five elements are interrelated, which is the natural principle. I use one formula to treat Wood stagnation, and all stagnations are cured; Xiao Yao San is such a formula. Among the formula, Chai Hu and Bo He are the most excellent. The Gallbladder is the Shaoyang qi of Jia Wood. Its qi is tender, like grass piercing the ground but not yet extending. If at this time it is constrained by cold wind, it becomes soft, withered, and suppressed, unable to extend upward. If it does not extend upward, it will downwardly overcome Spleen Earth, causing simultaneous disease in Metal and Water; only when warmed by a gentle breeze can the stagnant qi become free-flowing. Wood delights in the shaking of wind; cold causes withering, while warmth promotes growth. Chai Hu and Bo He are pungent and dispersing, and warm, entering the Shaoyang. Such is the subtlety of ancient physicians in formulating prescriptions. For severe cases, add Wu Zhu Yu stir-fried with Huang Lian to the formula, which is Zuo Jin Wan. Huang Lian clears Heart fire; Wu Zhu Yu has a fishy odor, and Liver qi also has a fishy odor. Like attracts like, used to pacify Liver Wood. When Liver Wood is pacified, it does not generate Heart fire; Heart fire does not control Lung Metal, so Lung Metal can restrain Liver Wood. Instead of directly attacking Wood, it assists Metal to restrain Wood; this is why Zuo Jin Wan is named so. Although this method is clever, it is not enough. Subsequently, use Liu Wei Di Huang Wan (Six-Ingredient Pill with Rehmannia) plus Chai Hu and Bai Shao to nourish Kidney Water, enabling it to generate Wood; Xiao Yao San uses wind herbs to disperse it, and Di Huang Yin (Rehmannia Decoction) uses rain-like moisture to moisten it. How could Wood fail to obtain its nature? Once this method is established, the stagnation of Wood and Fire is relieved. Wood no longer downwardly overcomes Earth, and Earth receives moistening, avoiding dryness. Metal and Water naturally generate each other. I say that one method can understand five methods in this way. Extending this, for any symptoms such as alternating chills and fever, aversion to cold and heat, vomiting, acid regurgitation, epigastric discomfort, chest pain, hypochondriac pain, lower abdominal distension, dizziness, night sweats, jaundice, warm epidemics, hernia, and undigested food diarrhea, this is a symptomatic formula. Extending to Taiyang Cold Damage, Wind Strike, and Dampness Injury, except for direct invasion of the interior, all external contractions should be viewed as stagnation syndromes. Using Xiao Yao San with modifications yields effective results. Xiao Chai Hu Tang (Minor Bupleurum Decoction), Si Ni San (Four Counterflow Powder), and Qiang Huo Tang (Notopterygium Decoction) are largely similar, yet none match the efficacy of this formula. If relief occurs after one dose but recurs shortly after, or if attacks are frequent and worsening, this must be a false syndrome of cold below and heat above. This decoction should not be reused; instead, switch to warming and tonifying agents. For Yang deficiency, use Si Jun Zi Tang (Four Gentlemen Decoction) with warming herbs; for Yin deficiency, use Liu Wei Tang (Six Ingredient Decoction) with warming herbs. Those versed in profound principles need no further elaboration from me. Furthermore, I state: In winter, when encountering standard Taiyang Cold Damage patterns indicated by Ma Huang Tang (Ephedra Decoction) or Gui Zhi Tang (Cinnamon Twig Decoction), I treat them as Cold Stagnation; cases without aversion to cold are treated as Fire Stagnation. This is my innovative theory. Since it is said to be a cold pathogen, why does it enter the interior and turn into heat? One must realize that this is the body's own fire, constrained by cold. Step by step returning to the source, over time it becomes pure heat. San Huang Jie Du Tang (Three Yellows Detoxification Decoction)... [text cuts off] This principle is very simple... regarding Jiu Wei Qiang Huo Tang (Nine-Ingredient Notopterygium Decoction)... during peak times, there is no generation... much so)."