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Both formulas are those that combine yin and yang tonification. However, there is a distinction in their emphasis, which is determined by the relative dosages of the ingredients. If the deficiency primarily involves yang, blood-nourishing herbs are used in greater quantity, while qi-tonifying herbs are secondary; if the deficiency primarily involves yin, qi-tonifying herbs are used in greater quantity, while blood-nourishing herbs are secondary. Blood belongs to yin, and qi belongs to yang. The principle of waxing and waning dictates that the herb arriving last achieves the therapeutic effect.

In the Shiquan Dabu Decoction (Ten Ingredients Great Tonifying Decoction) attributed to Yi Fangyin, Si Jun Zi Tang (Four Gentlemen Decoction) is used to tonify qi, with added Mu Xiang (Aucklandiae Radix) to prevent stagnation of qi in the upper jiao (upper burner); Si Wu Tang (Four Substances Decoction) is used to nourish blood, with added Chen Xiang (Aquilariae Lignum Resinatum) to prevent stagnation of qi in the lower jiao (lower burner). Generally, in ancient times, people's qi and blood were robust, so two aromatic herbs were used to promote movement alongside tonification. In later eras, however, people's qi and blood are both deficient. Therefore, Li Dongyuan substituted Huang Qi (Astragali Radix) for Mu Xiang to additionally tonify qi in the upper jiao, and substituted Rou Gui (Cinnamomi Cortex) for Chen Xiang to warm the yin-blood. Blood is generated when warmed, and qi grows when warmed. The Classics state: "For deficiency patterns, tonify ten times without purging once." Such cases exemplify this principle.

Regarding Guipi Decoction (Restore the Spleen Decoction), every ingredient tends to be cloying or stagnant. Therefore, Mu Xiang is used to soothe the Liver. Once the Liver qi is unblocked, combined with Dang Gui Shen (Angelicae Sinensis Radix) and Suan Zao Ren (Ziziphi Spinosae Semen), the Liver blood becomes moistened. When Liver blood is moistened, Spleen blood can be stored properly. Once the Spleen can store blood, it can then transport fluids for the Stomach, ensuring smooth circulation throughout the body. Specifically, Ren Shen (Ginseng Radix), Bai Zhu (Atractylodis Macrocephalae Rhizoma), and Gan Cao (Glycyrrhizae Radix et Rhizoma) tonify the Spleen; Dang Gui tonifies the Liver; Fu Shen (Poria with Hostwood), Suan Zao Ren, and Yuan Zhi (Polygalae Radix) tonify the Heart. Each acts on its respective meridian, but their nature is inherently stagnant. With the unblocking action of Mu Xiang, upper jiao stagnation is broken, and Spleen qi is awakened. Only then can the Spleen transmit essence to the Heart, allowing the Heart to generate blood, distribute essences to the Liver, and enabling the Liver to store blood. Once the Heart and Liver are sufficient, the Spleen can control blood. When blood is abundant, fire does not become constrained, and the three jiao remain unobstructed without risk of rebellion. Today, some use Guipi Decoction but omit Mu Xiang; one cannot help but sigh at this!

Bu Zhong Yi Qi Decoction (Tonify the Middle and Augment the Qi Decoction) tonifies middle qi. Ren Shen, Bai Zhu, and Gan Cao are used to tonify the Spleen. Through the mutual restriction of the Five Elements, transformation and generation occur endlessly. Chen Pi (Citri Reticulatae Pericarpium) soothes Liver qi, and Dang Gui Shen nourishes Liver blood. When clear qi ascends, both yin and yang grow. Therefore, Chai Hu (Bupleuri Radix) and Sheng Ma (Cimicifugae Rhizoma) are used to lift clear qi. Once clear qi ascends, yang is generated; once yang is generated, yin naturally grows.