柴胡 枯芩（酒炒） 人参 甘草 半夏 生姜 大枣
目病初作，寒热往来，胁痛、口苦、脉弦，此少阳经伤寒，半表半里之证也。法当和散，故制是方。盖柴胡，
枯芩质轻性寒，能退少阳之热。半夏、生姜味辛性温，能散少阳之寒。人参，甘草补益中气，中气足则邪不得复
传入里，乃不治之治也。今人遇伤寒，不分阴阳表里，概用此汤去参投之，以为平稳，祸人多矣。妇人伤寒，合
四物更除半夏、入白术，尽剂泰然。
诗曰∶小柴胡汤参居最，草夏黄芩功少退，但有生姜枣作煎，少阳百病成和解。
（除羌活、桂枝入茯苓即清脾饮）
青皮 浓朴 柴胡 半夏 黄芩 白术 甘草 草果 羌活 桂枝
此即小柴胡合清脾饮加减而变是方。风疟蒸散瞳神，恶风头痛，暂予一服。愚按疟疾，多因暑湿戕脾而起。
盖暑耗气，湿蕴热，热生痰，三者相持不能发越，故寒热间作。复感风邪则木又乘土，摧困极矣。理合橘、朴、
柴、桂破滞疏风，半夏、黄芩燥痰清热，再用羌活、草果之辛散积寒，白
术、甘草之温克中气，庶病势渐衰，脾部为之一清。脾清，肝邪亦从此而伏焉。爰名其饮曰清镇。
诗曰∶清镇元自清脾变，小柴胡汤药亦见，出参苓入桂羌煎，风疟蒸人势少善。
嫩桑叶晒干一斤，黑芝麻四两，蜜丸。
昔有胡僧货此丸于市，歌曰∶扶桑扶桑高入云，海东日出气氤氲，沧海变田几亿载，此树遗根今独存，结子
如丹忽如漆，绿叶英英翠可扪，真人采窃天地气，留与红霞共吐吞，濯磨入鼎即灵药，芝术区区未可群，餐松已
有人仙去，我今朝夕从此君。时人居为奇货，有若吉光片羽，争先得之为快者。遂传其方，服之皆谓却病驻景云。
余考桑叶甘寒，凉血除风，芝麻甘平，养精润燥。夫风燥去，则筋骨自强，精血营而容颜宜泽。用却燥金目病，
诚良剂也。乃曰驻景，未免为胡僧所欺。
释家群居饱食，嗜欲满怀，所图谋远越强人。稍优者狃于空寂，若忘天日。此诗颇不俗，而有生意，又自胡
僧得来，不知捉刀谁手。
目病初发时，出现寒热往来、胁痛、口苦、脉弦等症状，这是少阳经受伤寒侵袭，属于半表半里的证候。治疗法则应当采用和解发散的方法，因此制定此方。其中，柴胡和枯芩质地轻清、性质寒凉，能够清除少阳经的热邪；半夏和生姜味道辛散、性质温煦，能够驱散少阳经的寒邪；人参和甘草补益中焦之气，中气充足则外邪无法再次传入体内，这属于“不治之治”的高明手段。如今的人遇到伤寒，不分阴阳表里，一概使用此汤剂并去掉人参服用，自以为稳妥，却害死了许多人。妇女患伤寒，可将此方与四物汤合用，同时去除半夏、加入白术，服完一剂后病情即可安然缓解。
诗曰：小柴胡汤中人参地位最重要，甘草、半夏、黄芩功效相对较少退热，只要有生姜和大枣作为煎煮辅料，少阳经的各种病症都能通过和解法治愈。
（若去除羌活、桂枝，加入茯苓，即为清脾饮）
青皮、厚朴、柴胡、半夏、黄芩、白术、甘草、草果、羌活、桂枝。
此方是由小柴胡汤合清脾饮加减变化而来。用于治疗风疟导致瞳孔神光受损，伴有恶风、头痛的症状，暂时给予一服。我按语认为，疟疾多因暑湿损伤脾胃而起。暑邪耗伤元气，湿气蕴结化热，热盛生痰，这三者相互纠缠不能发散，所以寒热交替发作。如果再次感受风邪，则肝木又会乘克脾土，使脾胃困顿至极。理应用青皮、厚朴、柴胡、桂枝来破滞气、疏风邪，用半夏、黄芩来燥湿化痰、清热，再用羌活、草果的辛散之力驱除积寒，用白术、甘草的温性来固护中气，这样病势才能逐渐衰退，脾脏得以澄清。脾脏澄清，肝邪也随之潜伏。因此将此饮命名为“清镇”。
诗曰：清镇汤原本由清脾饮变化而来，也能看到小柴胡汤的药物影子，去掉了人参、茯苓，加入了桂枝、羌活煎煮，风疟蒸灼人体之势稍有好转。
从前有一位胡僧在市场上售卖此丸，并作歌道：扶桑树啊扶桑树，高耸入云，海东日出雾气氤氲，沧海变成农田历经亿万载，唯有这棵树的遗根至今独存，结出的果实红如丹砂又黑如漆，绿叶繁茂翠绿可触，真人窃取天地之气，留给红霞共同吞吐，研磨入鼎即成灵药，灵芝白术区区之辈不可与之相比，餐松食柏已有人成仙离去，我如今早晚追随这位君子。当时的人们将其视为奇珍异货，如同吉光片羽般珍贵，争先恐后得到它才感到快乐。于是流传出这个方子，服用的人都称其能祛病延年、驻颜明目。
我考证发现，桑叶味甘性寒，能凉血祛风；芝麻味甘性平，能养精润燥。风燥去除，则筋骨自然强健，精血充盈则容颜适宜润泽。用于治疗燥金引起的眼病，确实是良方。但说是能驻颜延年，未免被胡僧欺骗了。
佛家弟子群居饱食，欲望满怀，所图谋的往往比强壮之人更强。稍微优秀一点的沉溺于空寂，仿佛忘记了天日存在。这首诗颇不俗气，且充满生机，又是从胡僧那里得来，不知执笔之人是谁。
Chai Hu (Bupleuri Radix), Ku Qin (Scutellariae Radix, stir-fried with wine), Ren Shen (Ginseng Radix et Rhizoma), Gan Cao (Glycyrrhizae Radix et Rhizoma), Ban Xia (Pinelliae Rhizoma), Sheng Jiang (Zingiberis Rhizoma Recens), Da Zao (Jujubae Fructus).
When eye disease first occurs, presenting with alternating chills and fever (Han Re Wang Lai), hypochondriac pain, bitter taste in the mouth, and a wiry pulse (Mai Xian), this is Shaoyang Jing (Shaoyang Meridian) cold damage (Shang Han), a syndrome of half-exterior and half-interior. The treatment principle should be harmonization and dispersion; therefore, this formula is formulated. Chai Hu and Ku Qin are light in texture and cold in nature, capable of clearing heat from the Shaoyang meridian. Ban Xia and Sheng Jiang are pungent in flavor and warm in nature, capable of dispersing cold from the Shaoyang meridian. Ren Shen and Gan Cao tonify the Middle Qi (Zhong Qi); when Middle Qi is sufficient, pathogens cannot re-enter the interior, which constitutes the "treatment through non-treatment" approach. Nowadays, people encounter cold damage without distinguishing between Yin/Yang or exterior/interior, generally using this decoction but removing Ren Shen, considering it safe, yet causing great harm to many. For women suffering from cold damage, combine this formula with Si Wu Tang (Four Substances Decoction), remove Ban Xia, add Bai Zhu (Atractylodis Macrocephalae Rhizoma), and after completing one dose, the condition will stabilize peacefully.
Poem states: In Xiao Chai Hu Tang (Minor Bupleurum Decoction), Ren Shen holds the most important position; Gan Cao, Ban Xia, and Huang Qin have relatively less effect in retreating heat; provided there are Sheng Jiang and Da Zao for decoction, all diseases of the Shaoyang can be cured via harmonization.
(If Qiang Huo (Notopterygii Rhizoma et Radix) and Gui Zhi (Cinnamomi Ramulus) are removed and Fu Ling (Poria) is added, it becomes Qing Pi Yin (Clear Spleen Drink)).
Qing Pi (Citri Reticulatae Pericarpium Viride), Nong Po (Magnoliae Officinalis Cortex), Chai Hu, Ban Xia, Huang Qin (Scutellariae Radix), Bai Zhu, Gan Cao, Cao Guo (Tsaoko Fructus), Qiang Huo, Gui Zhi.
This formula is a variation derived from combining Xiao Chai Hu Tang and Qing Pi Yin. It is used for wind-malaria (Feng Nue) causing steaming and damage to the pupil spirit (Tong Shen), accompanied by aversion to wind and headache; administer one dose temporarily. My analysis notes that malaria often arises because summer-heat and dampness injure the Spleen. Summer-heat consumes Qi, dampness accumulates and generates heat, and heat produces phlegm; these three factors persist and cannot vent outward, hence alternating chills and fever occur. If wind pathogen is additionally contracted, Wood (Liver) overacts on Earth (Spleen), causing extreme exhaustion. It is appropriate to use Qing Pi, Hou Po (Magnoliae Officinalis Cortex), Chai Hu, and Gui Zhi to break stagnation and disperse wind; Ban Xia and Huang Qin to dry phlegm and clear heat; Qiang Huo and Cao Guo's pungent dispersion to eliminate accumulated cold; and Bai Zhu and Gan Cao's warmth to secure Middle Qi. Thus, the disease trend will gradually decline, and the Spleen region will become clear. Once the Spleen is clear, Liver pathogens will also subside. Hence, the drink is named Qing Zhen (Clear and Pacify).
Poem states: Qing Zhen Yuan naturally varies from Qing Pi Yin, traces of Xiao Chai Hu Tang herbs are also seen; removing Ren Shen and Fu Ling, adding Gui Zhi and Qiang Huo for decoction, the steaming momentum of wind-malaria affecting the person slightly improves.
Fresh Sang Ye (Mori Folium) dried to one jin, Hei Zhi Ma (Sesami Semen Nigrum) four liang, made into honey pills.
In the past, a Hu monk sold this pill in the market, singing: Fusang, Fusang, towering into the clouds, sea-east sunrise misty and humid, blue seas turning to fields for billions of years, only this tree's remnant roots survive today, fruits like cinnabar suddenly like lacquer, green leaves lush and emerald touchable, true persons steal heaven and earth qi, leaving it to red clouds to swallow together, grinding into the cauldron becomes spiritual medicine, Ling Zhi (Ganoderma) and Bai Zhu are mediocre and cannot compare, consuming pine has already led some immortals away, I now morning and evening follow this gentleman. At that time, residents considered it a rare treasure, like fragments of auspicious light, competing to obtain it as joy. Thus the prescription was transmitted, and those who took it all claimed it could expel disease and preserve vision.
I examined that Sang Ye is sweet and cold, cooling blood and dispelling wind; Hei Zhi Ma is sweet and neutral, nourishing essence and moistening dryness. When wind and dryness are removed, bones and sinews strengthen naturally; when essence and blood circulate, complexion becomes lustrous. Using it to treat eye diseases caused by Dry Metal (Zao Jin) is indeed an excellent remedy. But claiming it preserves youth and vision is undoubtedly being deceived by the Hu monk.
Buddhist monks live in groups, eat their fill, full of desires, their schemes stronger than strong men. Those slightly superior indulge in emptiness and stillness, as if forgetting heaven and sun. This poem is quite refined, full of vitality, and came from the Hu monk, unknown who actually wrote it.