（本方去独活加葱白名火郁汤）
升麻（去丝根） 葛根 独活 羌活 人参（去芦） 白芍（各五钱） 柴胡（八钱） 防
风（
二钱五分） 生甘草（二钱） 炙甘草（三钱）
过食冷物，抑遏少阳之火，郁于脾部者，此方主之。
少阳者，三焦与胆也。经曰∶少火生气。丹溪曰∶天非此火不能生万物，人非此火不能
以有生。是少火也，生物之本，扬之则光，遏之则灭，今为饮食填塞至阴，抑遏其上行之气，
则生道几于息矣，故宜辛温之剂以举之。升麻、柴胡、羌活、独活、防风、干葛，皆辛温上
行之物也，故用之以升少阳之气，清阳既出上窍，则浊阴自归下窍，而食物传化自无抑遏之
患；芍药味酸，能泻土中之木；人参味甘，能补中州之气；生甘草能泻郁火于脾，从而炙之，
则健脾胃而和中矣。东垣氏圣于脾胃者，其治之也，必主于升阳。俗医知降而不知升，是扑
其少火也，安望其卫生耶？
桑白皮 地骨皮（各一两） 甘草（五钱）
肺火为患，喘满气急者，此方主之。
肺苦气上逆，故喘满；上焦有火，故气急，此丹溪所谓气有余便是火也。桑白皮味甘而
辛，甘能固元气之不足，辛能泻肺气之有余；佐以地骨之泻肾者，实则泻其子也；佐以甘草
之健脾者，虚则补其母也。此云虚实者，正气虚而邪气实也。又曰∶地骨皮之轻，可使入肺；
生甘草之平，可使泻气，故名以泻白。白，肺之色也。
(Guizhi Tang minus Duhuo and plus Congbai is named Huoyu Tang)
Shengma (Cimicifugae Rhizoma, remove fibrous roots) Gegen (Puerariae Radix), Duhuo (Angelicae Pubescentis Radix), Qianghuo (Notopterygii Rhizoma et Radix), Renshen (Ginseng Radix, remove rhizome), Baishao (Paeoniae Radix Alba) (each 5 qian), Chaihu (Bupleuri Radix) (8 qian), Fangfeng (Saposhnikoviae Radix) (2.5 qian), Sheng Gancao (Glycyrrhizae Radix et Rhizoma, raw) (2 qian), Zhi Gancao (Glycyrrhizae Radix et Rhizoma, honey-fried) (3 qian).
This formula is indicated for conditions caused by excessive consumption of cold substances, which suppresses Shaohuo (mild fire/warm yang qi) and causes it to stagnate in the Spleen region.
Shaoyang refers to the Sanjiao (Triple Burner) and Gallbladder. The Classics state: "Shaohuo generates Qi." Zhu Danxi stated: "Without this fire, Heaven cannot generate all things; without this fire, humans cannot maintain life." This Shaohuo is the root of generating life; when promoted, it shines brightly; when suppressed, it extinguishes. Now, if food and drink obstruct the profound Yin, suppressing the ascending Qi, the path of generation is nearly halted. Therefore, acrid-warm agents should be used to raise the Yang. Shengma, Chaihu, Qianghuo, Duhuo, Fangfeng, and Gegen are all acrid-warm substances with ascending properties. Thus, they are used to ascend Shaoyang Qi. Once clear Yang emerges from the upper orifices, turbid Yin naturally returns to the lower orifices, and the transmission and digestion of food will no longer suffer from obstruction. Baishao has a sour taste and can drain excess Wood from Earth; Renshen has a sweet taste and can tonify Qi in the Middle Jiao; Sheng Gancao can drain stagnant fire from the Spleen, and when subsequently honey-fried, it strengthens the Spleen and Stomach and harmonizes the Middle. Li Dongyuan was a master of Spleen and Stomach treatment; his approach always prioritized ascending Yang.俗医 (vulgar physicians) know only how to descend but not how to ascend; this is extinguishing Shaohuo. How can one expect them to preserve health?
Sangbaipi (Mori Cortex), Digupi (Lycii Cortex) (each 1 liang), Gancao (Glycyrrhizae Radix et Rhizoma) (5 qian).
This formula is indicated for disorders caused by Lung Fire, manifesting as wheezing, chest fullness, and rapid breathing.
The Lung dislikes Qi rebelling upward, hence wheezing and fullness; there is fire in the Upper Jiao, hence rapid breathing. This is what Zhu Danxi referred to as "excess Qi constitutes Fire." Sangbaipi is sweet and acrid; sweetness can consolidate insufficiency of Yuan Qi, while acridity can drain excess Lung Qi. It is assisted by Digupi to drain Kidney Fire, following the principle of "draining the son when excess"; it is assisted by Gancao to strengthen the Spleen, following the principle of "tonifying the mother when deficient." The terms deficiency and excess here refer to deficiency of Righteous Qi and excess of Pathogenic Qi. Furthermore, Digupi is light and can enter the Lung; raw Gancao is neutral and can drain Qi. Hence, it is named Xiebai San (Drain White Powder). White is the color associated with the Lung.