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Treats Yin deficiency with hyperactive fire, manifesting as cold skin and hot bones, reduced appetite with excessive phlegm, cough with shortness of breath, fatigue, and irritability.

Shengdi Huang (Rehmanniae Radix Praeparata, 2 qian, stir-fried thoroughly with ginger juice and wine) Danggui Shen (Angelicae Sinensis Radix, the root body, 1 qian, washed with wine) Maidong (Ophiopogonis Radix, heart removed, 2 qian) Baishao (Paeoniae Radix Alba, 1 qian, stir-fried with wine) Bei Wuwei Zi (Schisandrae Fructus, 3 fen) Renshen (Ginseng Radix et Rhizoma, 6 fen) Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparata, 4 fen) Lianzi (Nelumbinis Semen, 3 qian, heart removed, coat retained) Yiren (Coicis Semen, 3 qian) Juhong (Citri Reticulatae Pericarpium Rubrum, 8 fen) Danpi (Moutan Cortex, 1 qian) Add one red date (Zao), decoct in water to obtain one zhong of liquid, divide into two doses, and sip slowly.

Treats labor injury causing Qi consumption, manifesting as fatigue, reluctance to speak, panting and exhaustion upon movement, surface heat with spontaneous sweating, irritability, and generalized body pain.

Nen Huangqi (Astragali Radix, tender, 3 qian, stir-fried with wine) Renshen (Ginseng Radix et Rhizoma, 2 qian) Danggui Shen (Angelicae Sinensis Radix, the root body, 1.5 qian, stir-fried with wine) Baizhu (Atractylodis Macrocephalae Rhizoma, 2 qian, stir-fried with earth) Zhi Gancao (Glycyrrhizae Radix et Rhizoma Preparata, 5 fen) Chenpi (Citri Reticulatae Pericarpium, white pith removed, 8 fen) Bei Wuwei Zi (Schisandrae Fructus, 4 fen, crushed) Shang Rougui (Cinnamomi Cortex, upper grade, all bark removed, 7 fen) Wei Jiang (Zingiberis Rhizoma Preparatum, 3 slices) Dazao (Jujubae Fructus, 2 pieces) Decoct in water and take orally.

(Zhang) Commentary: When Zheng Qi (Upright Qi) is strong and robust, there is no fear of external cold damage; when the Spleen and Stomach function healthily, there is no worry of food stagnation internally; when the Seven Emotions do not exceed limits, there is no loss of spiritual integrity. In such a state, how would diseases arise? Therefore, the onset of all diseases must stem from the deficiency of Zheng Qi. The practitioner should seek the cause and regulate it, so that all diseases will retreat without attack. Essentially, the human body shell is like the walls of a house. The human intestines and stomach are like the inner rooms of a house. The human Qi and Blood are like the family members living in the house. If the walls are not solid, thieves will enter through the void; naturally, one should guard the doors and windows and gather the family members, then how can the thieves cause harm? They will naturally hide their tracks and stay away. If one does not know what is important and recklessly uses methods to expel pathogens, such as using heavy diaphoretic drugs to deplete the exterior, this is like destroying one's own walls. Using drastic purgative drugs to exhaust the interior is like destroying one's own doors and windows. Using digestion-promoting and attacking drugs to injure Qi and Blood is like killing the family members inside the house. This is not due to external pathogens, but rather self-destruction, leading to pathogen excess and Zheng Qi loss, cutting short life, which is deeply lamentable. Moreover, in cases of internal injury to Middle Qi due to overwork, where Lower Jiao Yin Fire cannot be anchored and causes fever, mistakenly using dispersing drugs to induce sweating will further deplete Yang and exhaust Yin. Similarly, if Middle Qi fails to transport normally and leads to loss of appetite, mistakenly using attacking drugs for digestion will further injure Middle Qi and increase fullness and oppression. For those whose Yin is consumed and fever persists, adding dispersing and cooling drugs; for those with deficient Middle Qi, fullness, oppression, and anorexia, adding digestive and attacking drugs—how can already injured and weak Yuan Qi withstand such baseless and unjustified reckless attacks? When Zheng Qi is too weak to govern, symptoms will inevitably change according to the drug's power, creating new conditions under the guise of treatment. It appears to save life but actually harms it. (Zhang) combined the principles of Yang Rong Tang (Blood-Nourishing Decoction) and Gui Pi Tang (Spleen-Restoring Decoction) into one formula named Yang Rong Gui Pi Tang. Nourishing Yin serves to induce sweating; guiding fire downward serves to remove heat; consolidating Zheng Qi serves to repel pathogens; tonifying the Heart serves to nourish the Stomach; benefiting Fire serves to tonify Earth; clearing the Lung serves to grasp Qi; descending turbidity serves to ascend clarity. Once the Five Zang Organs are harmonized and the entire skeleton and limbs are healthy, one will naturally recover with clear spirit, desire for food, and healing.