鳖甲 生地 大黄 柴胡 常山 当归 赤苓 干漆 石膏（各一两） 白术 甘草 小麦（各五钱） 有汗加麻
黄根一两。
此治留而积，积而劳之方也。少男狎其女而莫能通，则有留精；室女亲其男而不敢乱，则有留血；孀妇鳏夫
有所遇，未免目成念动，止乎礼而情夺，则有留瘀。留之云者，盖欲火方炽，精血已离其位，忍而转逆，停于经
脉关隘之区。气至此阻而不行，则积阳为热，令人蒸蒸骨热。血至此行而濡滞，则积阴为疰，令人四肢攻疰，俗
名相思病。鳖甲、干漆，破坚物也，所以能逐精血之留。柴胡、石膏，解肌剂也，所以能散幽结之积。且男女亲
狎，既分失魄，心神萧索矣，赤苓导而常山开。鳏寡相思，经久成劳，清浊混凝矣，小麦升而大黄降。生地、当
归，生新血也。白术、甘草，致新气也。麻黄根之加，乃以其形中闭，为止汗之神品耳。肌热盗汗、目瞒脉实而
涩，及男女交合精将泄而忽住，悒悒怏怏，蕴成精浊白带，弥月经年，不痊不减，服此亦间有效。
诗曰∶常山鳖甲黑如漆，大地茯苓坚若石，白术甘草采归来，柴麦煎投去劳积。
水蛭炒 虻虫（炒各三十枚） 制大黄（二两） 桃仁（去皮，炒一两）
蓄血内实，热上攻眼，急治其标，非此汤不能抵当。分而言之，经曰咸走血，腐胜焦，水蛭、虻虫之咸腐，
所以祛血瘀；滑去着，苦降火，桃仁、大黄之苦滑，所以利血热。又抵者，至也；蓄血，死阴之属。无情草木安
能营运生气，务必以灵动嗜血之虫，飞者走阳经，潜者达阴络，引领桃仁
攻血瘀，大黄下血热，诚至当不易之良也，故名。
鳖甲、生地黄、大黄、柴胡、常山、当归、赤茯苓、干漆、石膏（各一两）；白术、甘草、小麦（各五钱）。若有汗出，加麻黄根一两。
这是治疗因情志郁结而成积、积久成劳的方剂。少年男子亲近女子而不能通晓其意，则会有留精；少女亲近男子而不敢乱伦，则会有留血；寡妇鳏夫有所遇合，难免眉目传情、念头萌动，虽止于礼法但情感受损，则会有留瘀。所谓“留”，大概是因为欲火正旺，精血已经离开正常位置，强行忍耐导致气机逆乱，停滞在经脉关隘之处。气机至此受阻不能运行，则积聚阳气化为热邪，使人感到骨蒸潮热。血液至此运行濡滞，则积聚阴气成为疰病（一种慢性消耗性疾病），使人四肢出现攻注疼痛，俗称相思病。鳖甲、干漆，是破除坚积的药物，所以能驱逐留滞的精血。柴胡、石膏，属于解肌退热的药剂，所以能疏散幽深结聚之积。况且男女亲昵狎玩，既已失魂落魄，心神萧条索寞，用赤茯苓引导、常山开郁。鳏寡相思，经久形成劳损，清浊之气混杂凝结，用小麦升提清气、大黄降泄浊热。生地黄、当归，能生成新血。白术、甘草，能滋生新气。加入麻黄根，是因为其中空内闭的特性，它是止汗的神妙药物。对于肌肉发热、盗汗、眼睛昏花、脉象实而涩，以及男女交合时精液将泄却突然停止，导致心情抑郁不快，蕴结成精浊白带，绵延经年，病情不愈也不减轻的情况，服用此方也偶尔有效。
诗云：常山与鳖甲黑如漆，大地茯苓坚硬如石，白术甘草采集归来，柴胡小麦煎服以去除劳积。
水蛭（炒）、虻虫（炒，各三十枚）；制大黄（二两）；桃仁（去皮，炒，一两）。
蓄血内实，热邪上攻眼部，必须紧急治标，非此汤不能抵挡。分而言之，《内经》说咸味入血走血，腐味胜焦，水蛭、虻虫的咸腐之性，所以能祛除血瘀；滑利去着，苦味降火，桃仁、大黄的苦滑之性，所以能通利血热。另外，“抵”意为到达，“蓄血”属于死阴一类。无情的草木怎么能营运生气？务必使用灵动嗜血的虫类，飞行的走阳经，潜伏的达阴络，引领桃仁攻逐血瘀，大黄下泄血热，这确实是恰当不可改变的良方，因此命名为抵当汤。
Bie Jia (Tartaric Testudinis Carapax et Plastrum), Sheng Di Huang (Rehmanniae Radix Recens), Da Huang (Rhei Radix et Rhizoma), Chai Hu (Bupleuri Radix), Chang Shan (Dichroae Radix), Dang Gui (Angelicae Sinensis Radix), Chi Ling Shen (Poria Cocos cum Rubra Cutis), Gan Xi (Dryobalanops Camphora Resina), Shi Gao (Gypsum Fibrosum) (each 1 liang); Bai Zhu (Atractylodis Macrocephalae Rhizoma), Gan Cao (Glycyrrhizae Radix et Rhizoma), Xiao Mai (Tritici Fructus) (each 5 qian). If sweating is present, add Ma Huang Gen (Ephedrae Herba Cum Caulice) 1 liang.
This formula treats conditions where emotional stagnation leads to accumulation, and prolonged accumulation leads to consumption (lao). When a young man is intimate with a woman but cannot consummate the relationship, seminal retention occurs; when a maiden is close to a man but dares not transgress propriety, blood retention occurs; when a widow or widower encounters someone, eye contact and mental desire arise, yet restraint by ritual causes emotional deprivation, leading to blood stasis. The term "retention" implies that while sexual fire is blazing, essence and blood have left their proper positions. Forcing suppression causes qi to reverse and stagnate in the narrow passages of the meridians. Qi obstructed here fails to circulate, accumulating yang into heat, causing bone-steaming fever. Blood failing to circulate and moisten here accumulates yin into zhu disease (a chronic wasting condition), causing attacking pain in the four limbs, commonly known as lovesickness. Bie Jia and Gan Xi break down hard accumulations, thereby driving out retained essence and blood. Chai Hu and Shi Gao are muscle-relieving agents, thereby dispersing deep-seated accumulations. Moreover, after intimate contact, both parties lose their spirit, leaving the heart-mind desolate; Chi Ling Shen guides and Chang Shan opens depression. Prolonged longing between widows and widowers becomes consumption, mixing clear and turbid qi; Xiao Mai lifts the clear, and Da Huang descends the turbid. Sheng Di Huang and Dang Gui generate new blood. Bai Zhu and Gan Cao produce new qi. The addition of Ma Huang Gen is due to its hollow interior structure, making it a divine herb for stopping sweating. It is also effective for muscular heat, night sweats, blurred vision, and a pulse that is excess and choppy, as well as for cases where coitus is interrupted just before ejaculation, leading to depression, accumulation of turbid essence and leukorrhea, persisting for months or years without improvement or worsening; taking this formula may occasionally yield results.
The poem states: Chang Shan and Bie Jia are black as lacquer, Di Fu Ling (Poria Cocos) is hard as stone, Bai Zhu and Gan Cao are gathered and returned, Chai Hu and Xiao Mai decocted to remove consumption and accumulation.
Shui Zhi (Hirudo, stir-fried), Meng Chong (Omphisa Walsinghami Larva, stir-fried) (each 30 pieces); Zhi Da Huang (Prepared Rhei Radix et Rhizoma) (2 liang); Tao Ren (Persicae Semen, peeled, stir-fried) (1 liang).
When blood retention is internal and solid, and heat attacks the eyes, one must urgently treat the branch symptoms; only this decoction can withstand [the pathogen]. Specifically speaking, the Classic says salty flavors enter the blood and travel through it, and putrid flavors overcome scorching. The salty and putrid nature of Shui Zhi and Meng Chong dispels blood stasis; the slippery nature removes adherence, and the bitter flavor descends fire. The bitter and slippery nature of Tao Ren and Da Huang promotes the flow of blood heat. Furthermore, "Di" means to reach; "Xu Xue" (blood retention) belongs to dead yin. How can lifeless herbs circulate vital qi? One must use agile, blood-loving insects: those that fly traverse the yang meridians, and those that lurk reach the yin collaterals. They lead Tao Ren to attack blood stasis and Da Huang to purge blood heat. This is indeed an appropriate and unchangeable excellent method, hence the name.