李杲制平胃散，平胃土之卑监。培其卑者而使之平，非削平之谓。犹温胆汤用凉剂，温缓而使之和，非用温之
谓。后之注本草者曰∶敦阜之土，宜苍术以平之；卑监之土，宜白术以培之。若以湿土为敦阜，将以燥土为卑
监耶？不审敦阜属燥，卑监属湿之义，因不知平胃之理矣。（柯韵伯）
枳术丸
枳术丸，以白术为君，脾得其燥所以能健；佐以枳实，其味苦峻，有推墙倒壁之功。此寓攻于守之剂，惟
脾气不清而滞胜者宜之。若脾气已虚，非所宜也。今人不察，相传为补脾之药，小
儿瘦弱，制令常服，适足以伤其气，助其瘦耳。（张景岳）
参苓白术散
参苓白术散中，药味皆滞而不活动，得陈皮、砂仁，则诸药皆活动而不滞。○服大补药后，调理莫过于参
苓白术散；服大热药后，调理莫过于八珍汤。（周慎斋）
二陈汤
二陈为治痰之妙剂，其于上、下、左、右，无所不宜。然止能治痰之标，不能治痰之本。痰之本在脾、在
肾，治者详之。（李士材）
温胆汤
胆为中正之官，清静之府。喜安谧，恶烦扰；喜柔和，不喜壅郁。盖东方木德，少阳温和之气也。若大病
后，或久病，或寒热甫退，胸膈之余热未尽，致伤少阳和气，以故虚烦惊悸者，中正之官，以 蒸而不安也。
热呕吐苦者，清静之府以郁炙而不谧也。痰气上逆者，土家湿热反乘，而木不得升也。如是者，首当清热，及
解利三焦。三焦平而少阳平，三焦正而少阳正。胆家有不清安而和者乎？和，即温也。温之者，实凉之也。若
胆家真畏寒而怯，属于命门火衰，当与乙癸同源而治矣。（罗东逸）
金水六君煎
二陈汤，为驱痰之通剂。盖以痰之本，水也。茯苓利水以治其本。痰之动，湿也。茯苓渗湿以制其动。方
中只此一味，是治痰正药。其余半夏降逆，陈皮顺气，甘草调中，皆取之以为茯苓之佐使耳。故仲景书，凡痰
多者俱加茯苓，呕者俱加半夏。古圣不易之法也。景岳取熟地寒润，当归辛润，加此二味，注为肺肾虚寒，水
泛为痰之剂。不知肺寒，非干姜、细辛合用不可；肾寒，非姜、附重用不可。若用归、地之寒湿，助其水饮，
则阴霾四布，水势上凌，而气逆咳嗽之病日甚矣。（《景岳新方砭》）
防风黄 汤
风者，百病之长也。邪风之至，急如风雨，善治者治皮毛，故用防风以驱逐表邪。邪之所凑，其气必虚，
故用黄 以鼓舞正气。黄 得防风，其功愈大者，一攻一补，相须相得之义也。今人治风，惟以发散为定法，
而禁用参、 。岂知目盲不能视，口噤不能言，皆元气不足使然耳。谁知补气可以御风，正胜而邪却之理耶？（柯韵伯）
升阳益胃汤
按∶参、 属为补，不知君于枳、朴中，即为补中泻也；羌、防辈为散，不知佐于参、 中，即为补中升
也。近世之医，一见羌、防辈，即曰发散，不可轻用，亦不审佐于何药之中，皆因读书未明，不知造化别有妙
理耳。（《医宗金鉴》）
麻桂饮、大温中饮
此麻黄、桂枝二汤之变方也。凡患阴虚伤寒，及寒疫、阴暑之证，身虽炽热，时犹畏寒，或喜热汤，或兼
呕泻，六脉无力，此元阳大虚，正不胜邪，邪气不能外达，温中自可散寒，即此谓也。○尝见伤寒之治，惟仲景
能知温散，如麻、桂等汤是也；亦知补散，如小柴胡之属是也。至若阳根于阴，汗化于液，云腾致雨之妙，犹
所未及。予制此方，乃邪从营解第一义也。（张景岳）
理阴煎、回阳饮
此理中汤之变方也。脾肾虚寒等证，宜刚燥者，当用理中；宜温润者，当用理阴。凡真阴不足，劳感寒邪，
不能解散，或发热身痛面赤舌干，或虽渴而不喜冷冻饮料，或背心肢体畏寒，但脉见无力，悉是假热。速用此汤温
补托邪，使阴气渐充，则汗从阴达，而寒邪自散也。○此寒邪温散弟一方也。惟仲景独知此义。第仲景之温散，
首用麻、桂二汤；余之温散，首用理阴煎、大温中饮。二方虽一从阳分，一从阴分，其迹若异，然一逐于外，
一托于内，而用温则一也。○本方加附子，名附子理阴煎；再加人参，名六味回阳饮。治命门火衰，阴中无阳
等证。（《景岳全书》）
防风通圣散
防风、麻黄，解表药也；风热之在皮肤者，得之由汗而泄。荆芥、薄荷，清上药也；风热之在巅顶者，
得之由鼻而泄。大黄、芒硝，通利药也；风热之在肠胃者，得之由后而泄。滑石、栀子，水道药也；风热之在
决渎者，得之由溺而泄。风淫于内，肺胃受邪，石膏、桔梗，清肺胃也。而连翘、黄芩，又所以祛诸经之游
火。风之为患，肝木主之，川芎、归、芍，和肝血也。而甘草、白术，所以和胃气而健脾。守真长于治火，此
方之旨，详且悉哉！（吴鹤皋）
败毒散、羌活汤
伤寒二字，伤者，正气伤于中；寒者，寒邪客于外。未有外感而内不伤者也。可见人之伤寒，悉由元气
不固而肤腠之不密也。昔人尝言伤寒为汗病，则汗法其首重矣。然汗之发也，其出自阳，其源自阴。故阳虚则
营卫不和，而汗不能作；阴弱则津液枯涸，而汗不能滋。但攻其外，罔顾其内，可乎？表汗无如败毒散、羌活
汤，药加二活、二胡、芎、苍、辛、芷，群队辛温，非不发散，若无人参、生地之大力居中，则形气素虚者，
必至亡阳；血虚挟热者，必至亡阴矣。是败毒散之人参，与冲和汤之生地，人谓其补益之法，我知其托里之法。
盖补中兼发，邪气不致于流连；发中带补，真元不致于耗散。古人制方之妙也。（赵羽皇）
大顺散
此方乃治暑天内伤冷冻饮料之证，非治暑也。但甘草多于诸药八倍，制药四十二斤，止服二钱，其意何居？
其方本不足取。后之庸医以此治燥火之暑病，杀人无算。录此以证其非。（徐灵胎）
生脉散
仲景治伤寒，有通脉、复脉二法。少阴病，里寒外热，下利清谷，脉微欲绝者，制通脉四逆汤，温补以
扶阳；厥阴病，外寒内热，心动悸，脉结代者，制复脉汤，凉补以滋阴。同是伤寒，同
是脉病，而寒热异治者，一挽坎阳之外亡，一清相火之内炽也。生脉散，本复脉立法。外无寒，故不用姜、桂
之辛散；热伤无形之气，未伤有形之血，故不用地黄、阿胶、麻仁、大枣，且不令其泥膈而滞脉道也。心主脉
而苦缓，急食酸以收之。故去甘草而加五味矣。脉资始于肾，资生于胃，而会于肺。仲景二方重任甘草者，全
赖中焦谷气以通之、复之，非有待于生也。此欲得下焦天癸之元气以生之，故不藉甘草之缓，必取五味之酸矣。（柯韵伯）
此方用治伤暑之后，存其津液。庸医即以之治暑病，误甚！观方下治证，并无一字治暑邪者。此即于复脉
汤内取参、麦二味以止汗，故复加五味子。近人不论何病，每用此方收往邪气，杀人无算。（徐灵胎）
大、小甘露饮
此方创自洁古老人。以固本丸为主，而加入他药。原因胃中湿热下流归坎，则水源浊泛，故见证如此。而
立方之意，实从救肾起见。清胃者自清胃，而救原者仍救原。丹溪止言心、肺、胃，未是全论。予每于肝经有
郁火者，以此方加丹皮、山栀，去石斛、甘草、枇杷叶，无不应验。则知水木同原之义。若原有胃火，又挟肝
木之势者，竟以原方不减，但加丹、栀等味，亦无不效。至一变而为小甘露，去枇杷叶、熟地、二冬、枳壳，
而加升麻、桔梗、栀子，则手阳明实证通治之义全见矣。火盛渴甚者加知母，走马疳急者加石膏、黄连；火蚀
既久，元气虚者，加人参。真胃中燥火之神剂也。（《己任编》）
犀角地黄汤
犀角地黄汤，乃衄血之的方。盖犀，水兽也。可以分水，可以通天。鼻衄之血，从任、督而至巅顶，入鼻
中，惟犀角能下入肾水，引地黄滋阴之品，由督脉而上，故为对证。若阴虚火动，吐血与咳咯者，可以借用成
功。若阳虚及脾胃虚者，俱非所宜。（赵养葵）
导赤散
泻心汤用黄连以治实邪，实邪责木之有余，泻子以清母也。导赤散用地黄以治虚邪，虚邪责水之不足，
壮水以制火也。此方凉而能补，较之用苦寒伐胃，伤其生气者远矣。（季楚重）
泻白散
火热伤气，救肺之治有三∶伤寒邪热侮肺，用白虎汤除烦，此治其标；内证虚火烁阴，用生脉散益阴，
此治其本；若正气不伤，郁火又甚，则泻白散之清肺调中，标本兼治，又补二方之不及。（季楚重）
清燥救肺汤
诸气 郁之属于肺者，属于肺之燥也。而古今治气郁之方，用辛香行气，绝无一方治肺之燥者。诸痿喘
呕之属于上者，亦属于肺之燥也。而古今治法，以痿呕属阳明，以喘属肺，是则呕与痿属之中下，而惟喘属上
矣。所以亦无一方及于肺之燥也。即喘之属于肺者，非表即下，非行气即泻气，间有一二用润剂者，又不得其
肯綮。今拟此方名清燥救肺，大约以胃为主，土为金之母也。天冬、知母，固能清金滋水，以其苦寒而不用。
至如苦寒降火之药，尤在所忌。盖肺金自至于燥，所存阴气一线耳。倘更以苦寒下气伤胃，其人尚有生理乎？（喻嘉言）
温肺汤
温肺汤，金浮水升也。细辛、五味、肉桂，皆所以温肾。肾水温暖，则气上行，气即水中之金，是金浮
也。所谓云从地起也。上行之气，熏蒸于肺，停而为津液者，复化为水，是水升也。所谓水从天降也。○温肺
汤，木沉火降也。温肺则金旺，金旺则能平木，木有所畏，收敛下行，是谓木沉。木既沉，火自降矣。（周慎斋）
人参清肺汤、人参定喘汤、人参泻肺汤
《经》云∶邪之所凑，其气必虚。又肺为娇藏，其不堪破耗
也明矣。自肺热伤肺之说行，曰保肺、补肺，众共 之；曰清肺、泻肺，乐与和之。岂知古人清肺、泻肺等汤，
而必皆以人参立名，夫亦可晓然于肺气之不可耗，而人参之在所必用也。肺体清而法天，下济而司降令，一切
混浊不得上干者，皆气之健能营运而不息也。若肺气少弛，则降下失令，混浊之气，遂逆上行，此为咳嗽、为
喘急，肺叶胀举，胸膈紧痛，移热大汤，大便艰涩。种种显有余之象，实种种为不足之征。故不问内伤外感，
为热为寒，要以人参保定肺气为主，或骨皮、知母、阿胶滋之；或乌梅、五味、罂粟壳敛之；或半夏曲、生姜
降之；或杏仁、桑皮、枳壳、桔梗利之；或栀子、黄芩、连翘凉之；或麻黄、薄荷发之，大黄下之。总恃人参
之大力握枢而运，已入之邪易出，而将来之邪无从入也。肺邪得随诸药以俱出，而肺气不随诸药以俱出也。然
则人参亦何尝伤肺，乃畏而不敢用耶？（王又原）
麦门冬汤
凡肺病，有胃气则生，无胃气则死。胃气者，肺之母气也。本草有知母之名者，谓肺藉其清凉，知清凉为
肺之母也。有贝母之名者，谓肺藉其豁痰，知豁痰为肺之母也。然施于火逆上气，咽喉不利之证，而屡不应，
名不称矣。孰知仲景妙法，于麦冬、人参、甘草、大枣、粳米，大补中气以生津液队中，又增入半夏辛温之味，
以开胃行津而助润肺。岂特用其利咽下气哉！顾其利咽下气，非半夏之功，实善用半夏之功矣。（喻嘉言）
地骨皮饮
阴虚者，阳往乘之故发热。当分三阴而治之∶阳邪乘入太阴脾部，当补中益气以升举之，清阳复位而火自
熄也；若乘入少阴肾部，当六味地黄丸以对待之，壮水之主而火自平也；乘入厥阴肝部，当地骨皮饮以凉补之，
血有所藏而火自安也。四物汤为肝家滋阴调血之剂，加地骨皮清志中之火以安肾，补其母也；加牡丹皮清神中
之火以凉心，泻其子也。二皮凉而不润，但清肝火，
不伤脾胃。与四物加知、柏之湿润而苦寒者不同。（柯韵伯）
更衣丸
胃为后天之本，不及固病，太过亦病。然太过复有阳盛、阴虚之别焉∶两阳合明，而胃家实，仲景制三
承气汤以下之；水火不交而津液亡，前贤又制更衣丸以润之。古人入厕必更衣，故为此丸立名。（柯韵伯）
备急丸
大便不通，当分阳结、阴结。阳结已有承气、更衣之剂；阴结又制备急、白散之方。然白散治寒结在胸，
故用桔梗佐巴豆，为吐、下两解法；此丸治寒结肠胃，故用大黄佐姜、巴，以直攻其寒。世徒知有温补之法，
而不知有温下之法；但讲寒虚，不议及寒实也。（柯韵伯）
还魂汤，治寒结在胸之表，以散无形之邪气也；白散治寒结在胸之里，以攻有形之痰饮也；备急丸治
寒结在肠胃，以攻不化之糟粕也。（《医宗金鉴》）
大黄 虫丸
劳伤之证，肌肤甲错，两目黯黑，此内有淤血者也。淤之日久，则必发热，热涸其液，则血干于经隧之
闲，愈干愈热，愈热愈干，而新血皆损。人之充养百骸，光华润泽者，止藉此血。血伤则无以沃其肤，故甲错
也；目得血而能视，血枯则无以荣其目，故黯黑也。仲景洞见此证，补之不可，凉之无益，而立此方。
《经》曰∶血主濡之，故以地黄为君；坚者削之，故以大黄为臣；统血者脾也，脾欲缓，急食甘以缓之；又酸
李杲创制平胃散，旨在使卑监之胃土恢复平和。通过培补其低下的部分使其达到平衡，并非指削平之意。这就如同温胆汤使用凉性药物，意在温和舒缓以达成和谐，而非单纯使用温热药。后世注释本草的人说：敦厚高耸的土，适宜用苍术来平抑；卑下监制的土，适宜用白术来培补。如果把湿土视为敦阜，难道要把燥土视为卑监吗？如果不审察敦阜属燥、卑监属湿的含义，便不知道平胃散的真正原理了。（柯韵伯）
枳术丸
枳术丸以白术为君药，脾得到白术的燥性所以能够健运；佐以枳实，其味苦而峻烈，有推倒墙壁般的功效。这是寓攻于守的方剂，只适用于脾气不清爽而湿气胜过的情况。如果脾气已经虚弱，就不适宜使用了。现在的人不加考察，相传它是补脾的药，让瘦弱的小儿经常服用，这反而足以损伤正气，助长消瘦罢了。（张景岳）
参苓白术散
参苓白术散中的药物性质大多滞涩而不灵动，加入陈皮、砂仁后，诸药就变得灵动而不滞涩。○在大补药服用之后，调理没有比参苓白术散更好的；在大热药服用之后，调理没有比八珍汤更好的。（周慎斋）
二陈汤
二陈汤是治疗痰证的妙方，对于上、下、左、右各部位都适宜。然而它只能治疗痰的标证，不能治疗痰的根本。痰的根本在于脾和肾，治疗者应当详加审察。（李士材）
温胆汤
胆是中正之官，清静之府。喜欢安宁静谧，厌恶烦扰；喜欢柔和，不喜欢壅塞郁结。这好比东方的木德，是少阳温和之气。如果在大病之后，或久病之后，或寒热刚刚退去，胸膈间的余热未尽，导致损伤了少阳的和气，因此出现虚烦惊悸的症状，这是因为中正之官被蒸灼而不能安宁。发热呕吐苦水，是因为清静之府因郁热炙烤而不能静谧。痰气上逆，是因为脾胃湿热反乘，导致肝木不得升发。像这样的情况，首先应当清热，以及疏利三焦。三焦平和则少阳平和，三焦端正则少阳端正。胆家有不清澈安宁而调和的吗？“和”，就是“温”的意思。所谓“温”之，实际上是用凉法。如果胆家真的是畏寒胆怯，属于命门火衰，就应当从乙癸同源（肝肾同治）的角度来治疗了。（罗东逸）
金水六君煎
二陈汤是驱除痰邪的通治方剂。因为痰的根本是水。茯苓利水以治其本。痰的动因是湿。茯苓渗湿以制约其动。方中只有这一味药，是治疗痰的正药。其余半夏降逆，陈皮顺气，甘草调中，都是取它们作为茯苓的佐使药。所以张仲景的书里，凡是痰多的都加茯苓，呕吐的都加半夏。这是古代圣人不可改变的方法。张景岳取熟地黄的寒润，当归的辛润，加入这两味药，注解为治疗肺肾虚寒、水泛为痰的方剂。却不知道肺寒，非干姜、细辛合用不可；肾寒，非生姜、附子重用不可。如果使用归、地的寒湿之性，助长水饮，那么阴霾之气四布，水势上凌，气逆咳嗽的病就会日益严重。（《景岳新方砭》）
防风黄耆汤
风是百病之长。邪风到来，急如风雨，善于治疗的人先治皮毛，所以用防风来驱逐表邪。邪气聚集的地方，正气必定虚弱，所以用黄耆来鼓舞正气。黄耆得到防风的配合，功效更加显著，这是一攻一补、相互依存契合的道理。现在的人治疗风病，只把发散作为定法，而禁用人参、黄耆。哪里知道目盲不能视物、口噤不能言语，都是元气不足导致的。谁能知道补气可以御风，正气旺盛则邪气退却的道理呢？（柯韵伯）
升阳益胃汤
按：人参、黄耆属于补益药，但如果把它们作为君药放在枳实、厚朴之中，就成为补中兼泻了；羌活、防风等属于发散药，但如果把它们作为佐药放在人参、黄耆之中，就成为补中兼升了。近世的医生，一见羌活、防风等药，就说这是发散药，不可轻用，也不审察它们是佐于什么药物之中，这都是因为读书不明，不知道造化另有妙理罢了。（《医宗金鉴》）
麻桂饮、大温中饮
这是麻黄汤、桂枝汤两个方剂的变方。凡是患有阴虚伤寒，以及寒疫、阴暑等证候，身体虽然炽热，但仍然畏寒，或者喜欢热汤，或者兼有呕吐腹泻，六脉无力，这是元阳大虚，正气不胜邪气，邪气不能外达，温中自可散寒，说的就是这种情况。○我曾经见到治疗伤寒，只有张仲景懂得温散，如麻黄汤、桂枝汤等；也懂得补散，如小柴胡汤之类。至于阳气根于阴液，汗液化生于津液，云腾致雨的奥妙，他们还没有涉及到。我创制这个方子，是让邪气从营分解出的第一要义。（张景岳）
理阴煎、回阳饮
这是理中汤的变方。脾肾虚寒等证候，适宜用刚燥药的，应当用理中汤；适宜用温润药的，应当用理阴煎。凡是真阴不足，劳累后感寒邪，不能解散，或者发热身痛面赤舌干，或者虽然口渴但不喜欢冷冻饮料，或者背心肢体畏寒，只要脉象无力，全都是假热。迅速使用此汤温补托毒，使阴气逐渐充盈，则汗液从阴分透出，寒邪自然消散。○这是温散寒邪的第二种方法。只有张仲景独自知晓此义。只是张仲景的温散，首选麻黄、桂枝二汤；我的温散，首选理阴煎、大温中饮。这两个方子虽然一个从阳分入手，一个从阴分入手，表象似乎不同，然而一个在外部驱逐，一个在内部托举，而使用温法是一致的。○本方加入附子，名叫附子理阴煎；再加入人参，名叫六味回阳饮。治疗命门火衰、阴中无阳等证候。（《景岳全书》）
防风通圣散
防风、麻黄，是解表药；风热在皮肤里的，得到它们通过汗液排出。荆芥、薄荷，是清上药；风热在头顶的，得到它们通过鼻腔排出。大黄、芒硝，是通利药；风热在肠胃里的，得到它们通过大便排出。滑石、栀子，是水道药；风热在三焦决渎里的，得到它们通过小便排出。风邪淫溢于内，肺胃受邪，石膏、桔梗，清肺胃。而连翘、黄芩，又是用来祛除各经游走的火邪。风为患，由肝木主司，川芎、当归、芍药，调和肝血。而甘草、白术，用来调和胃气而健脾。刘完素擅长治火，这个方子的宗旨，详细而周全啊！（吴鹤皋）
败毒散、羌活汤
“伤寒”二字，伤，是正气受伤于内；寒，是寒邪客居在外。没有外感而内部不受伤的。可见人得伤寒，全是由元气不固且肤腠不紧密造成的。古人曾说伤寒是汗病，那么汗法就最为重要。然而汗的发出，其出自阳，其源自阴。所以阳虚则营卫不和，汗就不能产生；阴弱则津液枯涸，汗就不能滋润。只攻击外表，不顾及内部，可以吗？发表发汗没有比败毒散、羌活汤更好的，药中加入羌活、独活、柴胡、前胡、川芎、苍术、辛夷、白芷，群队辛温之药，不是不发散，如果没有人参、生地的大力居中支撑，那么形体气素来虚弱的人，必定会导致亡阳；血虚挟热的人，必定会导致亡阴。所以败毒散中的人参，与冲和汤中的生地，人们说是补益之法，我知道这是托里之法。大概补中兼发散，邪气不至于流连；发散中带补益，真元不至于耗散。这是古人制方的妙处。（赵羽皇）
大顺散
这个方子是治疗暑天内伤冷冻饮料的证候，不是治疗暑邪。但甘草多于其他药物八倍，制药四十二斤，只服二钱，这是什么意思？这个方子本来不值得取法。后世的庸医用它治疗燥火型的暑病，杀人无数。记录在这里以证明其错误。（徐灵胎）
生脉散
张仲景治疗伤寒，有通脉、复脉两种方法。少阴病，里寒外热，下利清谷，脉微欲绝的，创制通脉四逆汤，温补以扶助阳气；厥阴病，外寒内热，心动悸，脉结代的，创制复脉汤，凉补以滋养阴液。同样是伤寒，同样是脉病，而寒热治疗方法不同，一个是挽回坎阳的外亡，一个是清除相火的内炽。生脉散，本是从复脉汤立法而来。外无寒邪，所以不用姜、桂的辛散；热伤无形之气，未伤有形之血，所以不用地黄、阿胶、麻仁、大枣，且不令其黏腻膈膜而阻滞脉道。心主脉而苦缓，急食酸味以收敛之。所以去掉甘草而加入五味子。脉的起源在肾，资生于胃，而会合于肺。张仲景的两个方子重任甘草，全靠中焦谷气来通达、恢复它，不需要依赖“生”。这里想要得到下焦天癸的元气来生成它，所以不借助甘草的缓和，必须取五味子的酸味。（柯韵伯）
此方用于治疗伤暑之后，保存津液。庸医立刻用它来治疗暑病，错误很大！看方下的主治证候，没有一个字是治疗暑邪的。这就是从复脉汤中取出人参、麦冬两味药来止汗，所以再加五味子。近人不论什么病，每用此方收敛往来的邪气，杀人无数。（徐灵胎）
大甘露饮、小甘露饮
这个方子创自洁古老人。以固本丸为主，而加入其他药物。原因是胃中湿热下流归于坎位，则水源浊泛，所以出现这样的证候。而立方之意，实在从救肾出发。清胃的自清胃，而救原气的仍救原气。朱丹溪只说心、肺、胃，不是完整的论述。我每当遇到肝经有郁火的情况，用此方加牡丹皮、山栀，去掉石斛、甘草、枇杷叶，没有不应验的。就知道水木同源的道理。如果原本有胃火，又挟带肝木之势的，竟然直接用原方不减，只加丹皮、山栀等味，也没有不有效的。到一变而为小甘露饮，去掉枇杷叶、熟地、天冬、麦冬、枳壳，而加入升麻、桔梗、栀子，那么手阳明实证通治的意义就完全显现了。火盛口渴严重的加知母，走马疳急重的加石膏、黄连；火蚀已久，元气虚的，加人参。真是治疗胃中燥火的神剂。（《己任编》）
犀角地黄汤
犀角地黄汤，是治疗鼻衄的确切方剂。因为犀角，是水兽。可以分水，可以通天。鼻衄的血，从任脉、督脉而至巅顶，进入鼻中，只有犀角能下入肾水，引地黄滋阴的药物，由督脉而上，所以是对证之药。如果是阴虚火动，吐血与咳咯血的，可以借用取得成效。如果是阳虚及脾胃虚寒的，都不适宜。（赵养葵）
导赤散
泻心汤用黄连来治疗实邪，实邪责成于木的有余，泻子以清母。导赤散用地黄来治疗虚邪，虚邪责成于水的不足，壮水以制火。这个方子凉而能补，比起用苦寒伐胃、伤害生气的方法要好得多。（季楚重）
泻白散
火热伤气，救治肺的治疗有三种：伤寒邪热侮肺，用白虎汤除烦，这是治其标；内证虚火烁阴，用生脉散益阴，这是治其本；如果正气不伤，郁火又很厉害，那么泻白散的清肺调中，标本兼治，又补充了两个方子的不足。（季楚重）
清燥救肺汤
各种气机郁滞属于肺的，属于肺的燥。而古今治疗气郁的方子，用辛香行气，绝无一方治疗肺的燥的。各种痿证、喘证、呕吐属于上的，也属于肺的燥。而古今治法，认为痿、呕属于阳明，认为喘属于肺，那么呕与痿属于中下，而只有喘属于上。所以也没有一方涉及肺的燥。即使喘属于肺的，不是解表就是攻下，不是行气就是泻气，偶尔有一两个用润剂的，又没有抓住关键。现在拟定这个方子名为清燥救肺，大约以胃为主，因为土是金之母。天冬、知母，固然能清金滋水，但因为其苦寒而不用。至于苦寒降火的药，更是所忌讳的。因为肺金至于燥，所存的阴气仅一线而已。如果再以苦寒下气伤胃，那人还有生机吗？（喻嘉言）
温肺汤
温肺汤，是金浮水升。细辛、五味子、肉桂，都是用来温肾的。肾水温暖，则气上行，气即水中之金，这是金浮。所谓云从地起。上行的气，熏蒸于肺，停留成为津液的，又化为水，这是水升。所谓水从天降。○温肺汤，也是木沉火降。温肺则金旺，金旺则能平木，木有所畏惧，收敛下行，这叫木沉。木既沉，火自然降了。（周慎斋）
人参清肺汤、人参定喘汤、人参泻肺汤
《内经》说：邪气聚集的地方，正气必定虚弱。又说肺为娇脏，它不堪受破耗，这是明显的。自从肺热伤肺的说法流行，说保肺、补肺，众人共同赞同；说清肺、泻肺，乐于附和。哪里知道古人清肺、泻肺等汤，而一定都以人参立名，这也可以让人明白肺气不可耗损，而人参在所必用的道理。肺体清而法天，下济而司降令，一切混浊之气不得上干的，都是气健能营运而不息的结果。如果肺气稍弛，则降下失令，混浊之气，遂逆向上行，这表现为咳嗽、喘急，肺叶胀举，胸膈紧痛，移热大肠，大便艰涩。种种显有余的现象，实际种种为不足的征象。所以不问内伤外感，为热为寒，都要以人参保定肺气为主，或者用地骨皮、知母、阿胶滋润它；或者用乌梅、五味子、罂粟壳收敛它；或者用半夏曲、生姜降逆它；或者用杏仁、桑白皮、枳壳、桔梗利气它；或者用栀子、黄芩、连翘凉它；或者用麻黄、薄荷发汗它，大黄攻下它。总是依靠人参的大力握持枢纽而运转，已入的邪气容易排出，而将来的邪气无从进入。肺邪得以随着诸药一起排出，而肺气不随着诸药一起排出。既然如此，人参又何尝伤肺，是人们害怕而不敢用呢？（王又原）
麦门冬汤
凡是肺病，有胃气则生，无胃气则死。胃气，是肺的母气。本草中有知母这个名字的，是说肺借助它的清凉，知道清凉是肺的母气。有贝母这个名字的，是说肺借助它豁痰，知道豁痰是肺的母气。然而施用于火逆上气、咽喉不利的证候，却屡次不奏效，名不副实。谁知道张仲景的妙法，在麦冬、人参、甘草、大枣、粳米，大补中气以生津液的队伍中，又增入半夏辛温的味道，以开胃行津而帮助润肺。岂只是用它利咽下气啊！况且它的利咽下气，不是半夏的功效，实在是善用半夏的功效。（喻嘉言）
地骨皮饮
阴虚的人，阳往乘之所以发热。应当分三阴来治疗：阳邪乘入太阴脾部，当用补中益气汤以升举之，清阳复位而火自熄；如果乘入少阴肾部，当用六味地黄丸来对待它，壮水之主而火自平；乘入厥阴肝部，当地骨皮饮来凉补它，血有所藏而火自安。四物汤是肝家滋阴调血的方剂，加地骨皮清志中之火以安肾，补其母；加牡丹皮清神中之火以凉心，泻其子。二皮凉而不润，只清肝火，不伤脾胃。与四物汤加知母、黄柏的湿润而苦寒的不同。（柯韵伯）
更衣丸
胃是后天之本，不及固然是病，太过也是病。然而太过又有阳盛、阴虚的区别：两阳合明，而胃家实，张仲景创制三承气汤以下之；水火不交而津液亡，前贤又创制更衣丸以润之。古人入厕必更衣，所以为此丸立名。（柯韵伯）
备急丸
大便不通，应当分阳结、阴结。阳结已有承气汤、更衣丸的方剂；阴结又制备急丸、白散的方子。然而白散治疗寒结在胸，所以用桔梗佐巴豆，为吐、下两解法；此丸治疗寒结肠胃，所以用大黄佐干姜、巴豆，以直攻其寒。世人只知道有温补之法，而不知道有温下之法；只讲寒虚，不议论寒实。（柯韵伯）
还魂汤，治疗寒结在胸的表，以散无形之邪气；白散治疗寒结在胸的里，以攻有形之痰饮；备急丸治疗寒结在肠胃，以攻不化之糟粕。（《医宗金鉴》）
大黄䗪虫丸
劳伤的证候，肌肤甲错，两目黯黑，这是内有淤血。淤血日久，则必然发热，热涸其液，则血干于经络之间，愈干愈热，愈热愈干，而新血皆受损。人的充养百骸，光华润泽的，只靠这血。血伤则无以沃其肤，所以甲错；目得血而能视，血枯则无以荣其目，所以黯黑。张仲景洞察到这个证候，补之不可，凉之无益，而立此方。《内经》说：血主濡之，所以以地黄为君；坚者削之，所以以大黄为臣；统血者脾也，脾欲缓，急食甘以缓之；又酸
Li Gao created Pingwei San (Cinnamon Twig and Atractylodes Macrocephala Decoction) to bring the low-lying Spleen Earth back to balance. By nourishing its deficient state to achieve equilibrium, it does not mean to flatten it. This is similar to how Wendan Tang (Warm the Gallbladder Decoction) uses cooling agents; the intent is to gently harmonize, not to use warming methods. Later commentators on Materia Medica stated: For high-piled Earth, Cangzhu (Atractylodis Rhizoma) should be used to level it; for low-lying Earth, Baizhu (Atractylodis Macrocephalae Rhizoma) should be used to nourish it. If one considers damp Earth as high-piled, would one consider dry Earth as low-lying? Failing to examine the meaning that high-piled belongs to dryness and low-lying belongs to dampness leads to a misunderstanding of the principle of Pingwei San. (Ke Yunbo)
Zhizhu Wan (Immature Bitter Orange and Atractylodes Macrocephala Pill)
In Zhizhu Wan, Baizhu (Atractylodis Macrocephalae Rhizoma) serves as the sovereign herb; the Spleen obtains its drying property and thus becomes robust. Zhi Shi (Immature Bitter Orange) acts as an assistant; its bitter and harsh flavor has the power to demolish walls. This is a formula that incorporates attack within defense, suitable only for cases where Spleen Qi is unclear and stagnation prevails. If Spleen Qi is already deficient, it is not appropriate. Modern practitioners fail to investigate this, mistakenly believing it to be a Spleen-tonifying medicine. Allowing emaciated children to take it regularly only damages their Qi and exacerbates their emaciation. (Zhang Jingyue)
Shenling Baizhu San (Ginseng, Poria, and Atractylodes Macrocephala Powder)
The herbs in Shenling Baizhu San are mostly cloying and inactive. Adding Chenpi (Tangerine Peel) and Sharen (Amomum Fruit) makes all the herbs active and non-cloying. ○ After taking major tonifying medicines, no formula is better for regulation than Shenling Baizhu San; after taking major heating medicines, no formula is better for regulation than Bazhen Tang (Eight Treasure Decoction). (Zhou Shenzhai)
Erchen Tang (Two-Cured Decoction)
Erchen Tang is an excellent remedy for Phlegm, suitable for conditions affecting the upper, lower, left, and right. However, it can only treat the branch symptoms of Phlegm, not its root. The root of Phlegm lies in the Spleen and Kidney; physicians must examine this carefully. (Li Shicai)
Wendan Tang (Warm the Gallbladder Decoction)
The Gallbladder is the official of justice and clarity, a pure and quiet residence. It prefers tranquility and abhors disturbance; it prefers gentleness and dislikes congestion and depression. This corresponds to the virtue of Wood in the East and the mild Qi of Shaoyang. After severe illness, chronic illness, or when cold and heat have just subsided, if residual heat remains in the chest and diaphragm, damaging the harmonious Qi of Shaoyang, symptoms such as deficiency irritability and palpitations occur because the official of justice is agitated by steaming. Symptoms like hot vomiting and bitter taste arise because the pure and quiet residence is disturbed by郁 heat. Symptoms of rebellious Phlegm-Qi occur because damp-heat from the Spleen-Stomach overacts, preventing Wood from ascending. In such cases, one must first clear heat and resolve the Sanjiao (Triple Burner). When the Sanjiao is peaceful, Shaoyang is peaceful; when the Sanjiao is upright, Shaoyang is upright. How could the Gallbladder not be clear, peaceful, and harmonized? "Harmonizing" here means "warming." To warm it is actually to cool it. If the Gallbladder truly fears cold and feels timid due to decline of Mingmen Fire (Gate of Life Fire), treatment should follow the principle of Yi-Gui Tong-Yuan (Liver and Kidney sharing the same source). (Luo Dongyi)
Jinshui Liujun Jian (Metal-Water Six Ingredient Decoction)
Erchen Tang is a general formula for expelling Phlegm. The root of Phlegm is Water. Fuling (Poria) promotes urination to treat the root. The movement of Phlegm is caused by Dampness. Fuling leaches out Dampness to control its movement. Among the herbs in this formula, only this one ingredient is the true medicine for treating Phlegm. Banxia (Pinellia Tuber) directs rebellious Qi downward, Chenpi (Tangerine Peel) regulates Qi, and Gancao (Licorice Root) harmonizes the Middle Jiao; they are taken merely as assistants to Fuling. Therefore, in Zhang Zhongjing's writings, whenever there is much Phlegm, Fuling is added; whenever there is vomiting, Banxia is added. This is an unchangeable method of ancient sages. Zhang Jingyue took Shudi (Prepared Rehmannia Root) for its cold and moistening nature, and Danggui (Angelica Sinensis Root) for its pungent and moistening nature, adding these two ingredients to create a formula for Lung-Kidney deficiency-cold with water overflowing as Phlegm. He did not realize that for Lung cold, Ganjiang (Dried Ginger) and Xixin (Asarum) must be combined; for Kidney cold, Shengjiang (Fresh Ginger) and Fuzi (Aconite Lateral Root) must be used heavily. Using the cold-damp nature of Danggui and Shudi would assist the fluid retention, causing yin-cold to spread everywhere and water to surge upward, worsening the disease of rebellious Qi, cough, and asthma daily. (Commentary on Jingyue's New Formulas)
Fangfeng Huangqi Tang (Saposhnikovia and Astragalus Decoction)
Wind is the leader of a hundred diseases. When pathogenic wind arrives, it is swift as wind and rain. A skilled physician treats at the skin and hair level, hence Fangfeng (Saposhnikovia Root) is used to expel exterior pathogens. Wherever pathogens gather, Qi must be deficient; hence Huangqi (Astragalus Root) is used to encourage healthy Qi. Huangqi works better with Fangfeng because one attacks and one tonifies, following the principle of mutual necessity and harmony. Modern practitioners treat wind diseases solely with dispersing methods and forbid the use of Renshen (Ginseng Root) and Huangqi. They do not know that blindness and inability to see, or lockjaw and inability to speak, are caused by insufficient Yuan Qi (Primal Qi). Who understands that tonifying Qi can defend against wind, and that when Zheng Qi (Upright Qi) is strong, pathogens retreat? (Ke Yunbo)
Shengyang Yizhe Tang (Raise Yang and Benefit Stomach Decoction)
Note: Renshen (Ginseng Root) and Huangqi (Astragalus Root) are tonifying herbs. However, if they are made sovereign among Zhishi (Immature Bitter Orange) and Houpo (Magnolia Bark), they become a formula for tonifying the center while purging excess. Qianghuo (Notopterygium Root) and Fangfeng (Saposhnikovia Root) are dispersing herbs. However, if they are assistants among Renshen and Huangqi, they become a formula for tonifying the center while raising Yang. Physicians of recent times, upon seeing Qianghuo and Fangfeng, immediately say these are dispersing herbs and cannot be used lightly, without examining which herbs they are paired with. This is due to incomplete study and ignorance of the subtle principles of creation. (Medical Mirror Golden Standard)
Magu Yin and Dawenzhong Yin (Ephedra and Cinnamon Drink and Great Warm the Center Drink)
These are variations of Mahuang Tang (Ephedra Decoction) and Guizhi Tang (Cinnamon Twig Decoction). For patients suffering from Yin-deficiency Cold Damage, or cold epidemic, or Yin-summerheat, where the body is hot but still aversion to cold exists, or preference for hot drinks, or accompanying vomiting and diarrhea, and the six pulses are powerless, this indicates severe deficiency of Yuan Yang (Primal Yang). Healthy Qi cannot overcome pathogens, and pathogens cannot reach the exterior. Warming the center naturally dispels cold; this refers to that principle. ○ I have observed that in treating Cold Damage, only Zhang Zhongjing knew the method of warming and dispersing, such as Mahuang Tang and Guizhi Tang; he also knew the method of tonifying and dispersing, such as Xiaochaihu Tang (Minor Bupleurum Decoction). As for the subtlety that Yang roots in Yin, and sweat transforms from fluids, akin to clouds rising to produce rain, this had not yet been addressed. My creation of this formula is based on the primary principle of resolving pathogens from the Ying (Nutritive) level. (Zhang Jingyue)
Liyin Jian and Huiyang Yin (Regulate Yin Decoction and Restore Yang Decoction)
These are variations of Lizhong Tang (Regulate the Middle Decoction). For Spleen-Kidney deficiency-cold conditions requiring pungent-dry herbs, Lizhong Tang should be used; for those requiring warm-moistening herbs, Liyin Jian should be used. In cases of true Yin insufficiency, labor-induced contraction of cold pathogens, inability to resolve, fever, body pain, red face, dry tongue, thirst without desire for cold drinks, or aversion to cold in the back and limbs, provided the pulse is powerless, all are false heat. Quickly use this decoction to warm-tonify and support the expulsion of pathogens. As Yin Qi gradually fills, sweat will emerge from the Yin level, and cold pathogens will naturally dissipate. ○ This is the second method for warming-dispersing cold pathogens. Only Zhang Zhongjing uniquely understood this principle. However, Zhang Zhongjing's warming-dispersion started with Mahuang Tang and Guizhi Tang; my warming-dispersion starts with Liyin Jian and Dawenzhong Yin. Although these two formulas operate from the Yang level and Yin level respectively, appearing different, one expels outward and one supports inward, both utilize warmth. ○ Adding Fuzi (Aconite Lateral Root) to this formula creates Fuzi Liyin Jian; adding further Renshen (Ginseng Root) creates Liuwei Huiyang Yin (Six-Ingredient Restore Yang Decoction). It treats conditions like Mingmen Fire decline and Yang absence within Yin. (Complete Works of Jingyue)
Fangtong Tongsheng San (Saposhnikovia and Unblocking Vitality Powder)
Fangfeng (Saposhnikovia Root) and Mahuang (Ephedra Stem) are exterior-releasing herbs; Wind-Heat residing in the skin is expelled through sweat. Jingjie (Schizonepeta Spike) and Bohe (Mint Leaf) are upper-clearing herbs; Wind-Heat residing at the vertex is expelled through the nose. Dahuang (Rhubarb Root) and Mangxiao (Mirabilite) are purgative herbs; Wind-Heat residing in the intestines and stomach is expelled through stool. Huashi (Talcum) and Zhizi (Gardenia Fruit) are water-pathway herbs; Wind-Heat residing in the Sanjiao (Triple Burner) is expelled through urine. When Wind invades internally, affecting the Lung and Stomach, Shigao (Gypsum Fibrosum) and Jiegeng (Platycodon Root) clear the Lung and Stomach. Lianqiao (Forsythia Fruit) and Huangqin (Scutellaria Root) dispel wandering fire in various meridians. Wind disorders are governed by Liver Wood; Chuanxiong (Sichuan Lovage Rhizome), Danggui (Angelica Sinensis Root), and Shaoyao (Peony Root) harmonize Liver Blood. Gancao (Licorice Root) and Baizhu (Atractylodis Macrocephalae Rhizoma) harmonize Stomach Qi and strengthen the Spleen. Liu Wansu (Zishou) excelled in treating Fire; the purport of this formula is detailed and comprehensive. (Wu Hegao)
Baidu San and Qianghuo Tang (Eliminate Poison Powder and Notopterygium Decoction)
The term "Cold Damage" implies that Zheng Qi (Upright Qi) is injured internally, while Han (Cold) pathogen resides externally. There is no case of external contraction without internal injury. Thus, contracting Cold Damage is entirely due to insecure Yuan Qi and loose cuticle pores. Ancients said Cold Damage is a sweating disease, so the sweating method is paramount. However, sweat originates from Yang but stems from Yin. Yang deficiency leads to disharmony of Ying and Wei, preventing sweat production; Yin weakness leads to dried-up fluids, preventing sweat nourishment. Can one attack the exterior while ignoring the interior? For releasing the exterior, nothing surpasses Baidu San or Qianghuo Tang. These formulas add Qianghuo (Notopterygium Root), Du Huo (Angelica Pubescens Root), Chai Hu (Bupleurum Root), Ge Gen (Kudzu Root), Xiong (Ligusticum Chuanxiong Rhizome), Cang Zhu (Atractylodis Rhizoma), Xin Yi (Magnolia Flower), and Bai Zhi (Angelica Dahurica Root). This group of pungent-warm herbs is indeed dispersing, but without the strong support of Renshen (Ginseng Root) or Shengdi (Rehmannia Root) in the center, those with inherent deficiency of form and Qi will suffer Yang collapse, and those with blood deficiency harboring heat will suffer Yin collapse. Thus, the Renshen in Baidu San and Shengdi in Chonghe Tang are not merely tonifying methods, but methods of supporting the interior. Tonifying while dispersing prevents pathogens from lingering; dispersing while tonifying prevents depletion of True Yuan. This is the subtlety of ancient formula creation. (Zhao Yuhuang)
Dashun San (Great Harmony Powder)
This formula treats injuries from consuming frozen/cold drinks during summerheat, not summerheat itself. However, Gancao (Licorice Root) is used eight times more than other herbs. Making forty-two jin of medicine but only taking two qian—what is the intention? This formula is fundamentally flawed. Later mediocre physicians used it to treat dry-fire summerheat diseases, killing countless people. Recording this proves its error. (Xu Lingtai)
Shengmai San (Generate Pulse Powder)
Zhang Zhongjing treated Cold Damage with two methods: Tongmai (Unblocking Pulse) and Fumai (Restoring Pulse). For Shaoyin disease with interior cold and exterior heat, diarrhea with undigested food, and faint pulse nearing extinction, he created Tongmai Sini Tang (Unblocking Pulse Four Counterflow Decoction) to warm-tonify and support Yang. For Jueyin disease with exterior cold and interior heat, palpitations, and knotted/intermittent pulse, he created Fumai Tang (Restore Pulse Decoction) to cool-tonify and nourish Yin. Both are Cold Damage, both involve pulse abnormalities, yet treatments differ for cold and heat: one rescues escaping Kan Yang (Water Fire), the other clears blazing Xiang Huo (Ministerial Fire). Shengmai San was originally based on the legislation of Fumai Tang. Since there is no exterior cold, Jiang (Ginger) and Gui (Cinnamon) are not used for their pungent dispersion. Heat injures formless Qi but not formed Blood, so Dihuang (Rehmannia Root), Ejiao (Donkey-Hide Gel), Huma Ren (Hemp Seed), and Dazao (Jujube) are not used, nor are they allowed to clog the diaphragm and obstruct the pulse channel. The Heart governs the pulse and dislikes laxity; sour flavors are eaten urgently to astringe. Hence, Gancao is removed and Wuweizi (Schisandra Berry) is added. Pulses originate in the Kidney, are sustained by the Stomach, and converge in the Lung. Zhang Zhongjing’s two formulas heavily relied on Gancao, depending entirely on Middle Jiao Grain Qi to unblock and restore them, not relying on generation. Here, we seek to generate using the Yuan Qi of Tian Gui (Heavenly Water) from the Lower Jiao, so we do not rely on the slowing effect of Gancao but must take the astringent nature of Wuweizi. (Ke Yunbo)
This formula is used to preserve fluids after summerheat injury. Mediocre physicians use it to treat summerheat disease, which is very mistaken! Looking at the indications under the formula, there is not a single word treating summerheat pathogens. This formula simply takes Renshen and Maidong from Fumai Tang to stop sweating, hence adding Wuweizi. Modern practitioners use this formula indiscriminately for any disease to trap outgoing pathogens, killing countless people. (Xu Lingtai)
Da and Xiao Ganlu Yin (Great and Little Sweet Dew Decoction)
This formula was created by Jiegu Laoren. It uses Guben Wan (Solidify Root Pill) as the main component, adding other herbs. The reason is that damp-heat in the Stomach flows downward into Kan (Water), turbidifying the water source, leading to such manifestations. The intent of the formula is actually to save the Kidney. Clearing the Stomach clears the Stomach, but saving the origin saves the origin. Danxi only mentioned Heart, Lung, and Stomach, which is incomplete. Whenever I encounter郁 fire in the Liver meridian, I use this formula with Mudanpi (Tree Peony Bark) and Shanzhi (Gardenia Fruit), removing Shihu (Dendrobium Stem), Gancao, and Pipaye (Loquat Leaf), and it is invariably effective. This confirms the principle that Water and Wood share the same source. If there is original Stomach Fire compounded by Liver Wood momentum, using the original formula unchanged, only adding Mudanpi and Shanzhi, is also invariably effective. When transformed into Xiao Ganlu Yin, removing Pipaye, Shudi, Er Dong (Tian Dong and Mai Dong), and Zhike (Bitter Orange), and adding Shengma (Cimicifuga Rhizome), Jiegeng, and Zhizi, the meaning of treating fullness syndromes of the Hand Yangming becomes fully apparent. Add Zhimu (Anemarrhena Rhizome) for severe fire and thirst; add Shigao (Gypsum Fibrosum) and Huanglian (Coptis Rhizome) for rapid gangrene; add Renshen for prolonged fire erosion and deficient Yuan Qi. It is truly a divine agent for dry-fire in the Stomach. (Self-Reliance Compilation)
Xijiao Dihuang Tang (Rhinoceros Horn and Rehmannia Decoction)
Xijiao Dihuang Tang is the specific formula for epistaxis (nosebleed). Xi (Rhino horn, now substituted) is a water animal. It can divide water and connect to heaven. Blood from epistaxis travels from the Ren and Du meridians to the vertex and enters the nose. Only Xijiao can descend into Kidney Water, guiding Dihuang (Rehmannia Root) and other Yin-nourishing herbs up via the Du Meridian, making it symptomatic. For Yin deficiency with fire agitation causing hematemesis (vomiting blood) or hemoptysis (coughing blood), it can be borrowed for success. For Yang deficiency and Spleen-Stomach deficiency-cold, it is not suitable. (Zhao Yangkui)
Daochi San (Directing Red Powder)
Xiexin Tang uses Huanglian (Coptis Rhizoma) to treat excess pathogens. Excess pathogens blame the surplus of Wood; clearing the child organ clears the mother organ. Daochi San uses Dihuang (Rehmannia Root) to treat deficiency pathogens. Deficiency pathogens blame the insufficiency of Water; strengthening Water controls Fire. This formula is cooling yet tonifying, far superior to using bitter-cold herbs that damage the Stomach and injure vital Qi. (Ji Chuchong)
Xiebai San (Draining White Powder)
Fire-heat injuring Qi requires three treatments for the Lung: For Cold Damage pathogenic heat insulting the Lung, Baihu Tang (White Tiger Decoction) is used to remove irritability; this treats the branch. For internal deficiency fire scorching Yin, Shengmai San is used to benefit Yin; this treats the root. If healthy Qi is not injured but郁 fire is severe, Xiebai San’s clearing of the Lung and regulating the middle treats both branch and root, supplementing the deficiencies of the previous two formulas. (Ji Chuchong)
Qingzao Jiufei Tang (Clear Dryness and Save the Lung Decoction)
Qi stagnation belonging to the Lung belongs to Lung dryness. Ancient and modern formulas for Qi stagnation use pungent-aromatic Qi-moving herbs; not a single one treats Lung dryness. Atrophy, wheezing, and vomiting belonging to the upper jiao also belong to Lung dryness. Ancient and modern treatments attribute atrophy and vomiting to Yangming, and wheezing to the Lung; thus vomiting and atrophy belong to the middle/lower, and only wheezing to the upper. Hence, no formula addresses Lung dryness. Even wheezing belonging to the Lung is either exterior-releasing or purgative, Qi-moving or Qi-draining. Rarely are moistening agents used, and when they are, they miss the key point. I propose this formula named Qingzao Jiufei, focusing mainly on the Stomach, because Earth is the mother of Metal. Tiandong (Asparagus Tuber) and Zhimu (Anemarrhena Rhizoma) can clear Metal and nourish Water, but due to their bitter-cold nature, they are not used. Bitter-cold fire-draining drugs are especially contraindicated. Because Lung Metal reaching dryness leaves only a thread of Yin Qi remaining. If bitter-cold Qi-draining drugs that injure the Stomach are used further, will the person still have life? (Yu Jiayan)
Wenfei Tang (Warm the Lung Decoction)
Wenfei Tang embodies the principle of Metal floating and Water rising. Xixin (Asarum), Wuweizi (Schisandra Berry), and Rougui (Cinnamon Bark) all warm the Kidney. When Kidney Water is warm, Qi ascends. Qi is Metal within Water; this is Metal floating, described as clouds rising from the earth. Ascending Qi steams into the Lung, condenses into fluids, and transforms back into water; this is Water rising, described as water descending from heaven. ○ Wenfei Tang also embodies Wood sinking and Fire descending. Warming the Lung strengthens Metal; strengthened Metal pacifies Wood. Wood, fearing restraint, converges and descends; this is Wood sinking. Once Wood sinks, Fire naturally descends. (Zhou Shenzhai)
Renshen Qingfei Tang, Renshen Dingchuan Tang, Renshen Xiefei Tang (Ginseng Clear Lung, Ginseng Calm Wheezing, Ginseng Drain Lung Decoctions)
The Classics state: Wherever pathogens gather, Qi must be deficient. Furthermore, the Lung is a delicate organ, clearly incapable of being damaged or depleted. Since the theory of Lung heat injuring the Lung became popular, everyone praised preserving and tonifying the Lung; everyone agreed with clearing and draining the Lung. Did they realize that ancient formulas for clearing and draining the Lung were always named with Renshen (Ginseng Root)? This makes it clear that Lung Qi must not be depleted and Renshen is essential. The Lung body is pure and follows Heaven, descending to regulate the commanding function. All turbid qi must not ascend; this is due to the vigorous operation of Qi. If Lung Qi slackens even slightly, the descending command fails, and turbid qi rebels upward, causing cough, asthma, lung lobe distension, chest tightness, heat transferring to the Large Intestine, and difficult defecation. These seemingly excessive symptoms are actually signs of deficiency. Therefore, regardless of internal injury or external contraction, heat or cold, the priority is to stabilize Lung Qi with Renshen. Then, use Gupi (Phellodendron Bark), Zhimu, or Ejiao to nourish it; Wumei (Black Plum), Wuweizi, or Yingsuke (Poppy Shell) to astringe it; Banxiaqu (Pinellia Fermented Paste) or Shengjiang (Fresh Ginger) to direct it downward; Xingren (Apricot Seed), Sangbaipi (Mulberry Bark), Zhike, or Jiegeng to promote flow; Zhizi (Gardenia Fruit), Huangqin (Scutellaria Root), or Lianqiao (Forsythia Fruit) to cool it; Mahuang (Ephedra Stem) or Bohe (Mint Leaf) to release the exterior; Dahuang (Rhubarb Root) to purge it. Relying entirely on the great strength of Renshen to grasp the pivot and operate, incoming pathogens exit easily, and future pathogens cannot enter. Lung pathogens exit with the herbs, but Lung Qi does not exit with them. So, how does Renshen injure the Lung, yet people fear and dare not use it? (Wang Youyuan)
Maimai Dong Tang (Ophiopogon Decoction)
In all Lung diseases, life depends on Stomach Qi; death occurs without it. Stomach Qi is the mother Qi of the Lung. In Materia Medica, Zhimu (Anemarrhena Rhizoma) is named so because the Lung relies on its coolness, knowing coolness is the mother of the Lung. Beimu (Fritillaria Bulb) is named so because the Lung relies on its phlegm-resolving action, knowing phlegm-resolution is the mother of the Lung. However, applied to conditions of rebellious Qi due to fire and unfavorable throat, it often fails, making the name inappropriate. Who knows Zhang Zhongjing’s brilliant method? In Maimai Dong Tang, among Maidong (Ophiopogon Tuber), Renshen, Gancao, Dazao, and Jingmi (Rice) which greatly tonify Middle Qi to generate fluids, Banxia (Pinellia Tuber) with its pungent-warm flavor is added to open the Stomach, move fluids, and assist moistening the Lung. Is it merely for benefiting the throat and directing Qi downward? No, its ability to benefit the throat and direct Qi downward is not the merit of Banxia itself, but the merit of skillfully using Banxia. (Yu Jiayan)
Digupi Yin (Baik Tree Bark Decoction)
Yin deficiency causes Yang to invade, resulting in fever. Treatment should be differentiated by the Three Yin meridians: If Yang pathogens invade the Taiyin Spleen, Buyi Zhongqi Tang (Tonify the Middle and Boost Qi Decoction) should be used to raise it; when clear Yang returns to its position, fire extinguishes itself. If invading the Shaoyin Kidney, Liuwei Dihuang Wan (Six-Ingredient Rehmannia Pill) should be used to strengthen the master of Water; when Water is strong, fire levels itself. If invading the Jueyin Liver, Digupi Yin should be used to cool-tonify; when Blood is stored, fire settles itself. Siwu Tang (Four Substance Decoction) is a formula for nourishing Yin and regulating Blood in the Liver. Adding Digupi (Baik Tree Bark) clears fire in the Zhi (Will) to calm the Kidney, tonifying its mother. Adding Mudanpi (Tree Peony Bark) clears fire in the Shen (Spirit) to cool the Heart, draining its child. The two barks are cooling but not moistening, clearing only Liver fire without injuring the Spleen and Stomach. This differs from Siwu Tang plus Zhimu and Huangbai (Phellodendron Bark), which are moistening and bitter-cold. (Ke Yunbo)
Gengyi Wan (Changing Clothes Pill)
The Stomach is the foundation of the post-heaven. Insufficiency causes disease, but excess also causes disease. Excess is distinguished between Yang excess and Yin deficiency. When Two Yangs combine to brighten and the Stomach House is full, Zhang Zhongjing created the Three Chengqi Decoctions to purge it. When Water and Fire do not interact and fluids are lost, former sages created Gengyi Wan to moisten it. Ancients changed clothes before entering the toilet, hence the name of this pill. (Ke Yunbo)
Beiji Wan (Emergency Preparation Pill)
Constipation should be differentiated into Yang knotting and Yin knotting. Yang knotting has Chengqi and Gengyi formulas; Yin knotting has Beiji and Baisan formulas. However, Baisan treats cold knotting in the chest, using Jiegeng assisted by Badou (Croton Seed) for simultaneous vomiting and purging. This pill treats cold knotting in the intestines and stomach, using Dahuang assisted by Shengjiang and Badou to directly attack the cold. The world only knows warming-tonification methods, not warming-purgation methods; discussing only cold-deficiency, not cold-excess. (Ke Yunbo)
Huanhun Tang treats the exterior of cold knotting in the chest, dispersing formless pathogens; Baisan treats the interior of cold knotting in the chest, attacking formed Phlegm-fluids; Beiji Wan treats cold knotting in the intestines and stomach, attacking indigestible residue. (Medical Mirror Golden Standard)
Dahuang Zhechong Wan (Rhubarb and Ground Beetle Pill)
In consumption-injury syndromes, rough skin resembling scales and dark eyes indicate internal blood stasis. Long-standing stasis generates heat; heat dries fluids, causing blood to dry in the collaterals. The drier it gets, the hotter it becomes; the hotter it becomes, the drier it gets, damaging new blood. The nourishment of the hundred bones and the luster of the skin depend solely on this blood. When blood is injured, it cannot irrigate the skin, hence scales; the eyes see because of blood; when blood is dry, they cannot be nourished, hence darkness. Zhang Zhongjing saw through this syndrome. Tonification is impossible, cooling is useless, so he established this formula. The Classic states: Blood moistens. Hence, Dihuang (Rehmannia Root) is the sovereign. Hardness is削 (scraped away); hence, Dahuang (Rhubarb Root) is the minister. The Spleen controls blood; the Spleen desires relaxation; urgent administration of sweet flavors relaxes it; and sour...