人参 山药 地黄 当归 枸杞 枣皮 甘草 杜仲
血，有形之阴也，可行可敛。气，无形之阳也，可升可降。今症候危剧，精神失守，气血俱大坏矣。坏则与
升降行敛之剂，皆不相投。故以甘平之人参、山药、甘草，杜仲补其真阳。以滋润之地黄、枸杞、枣皮、当归，
补其真阴。阴阳平补，则无形、有形互为赞化。济屯履夷，大都此为先着。
诗曰∶草长山皆药，人归地正黄，醇醪煎枣杞，烂醉杜家庄。
地黄（八两） 山药 枸杞 枣皮 菟丝子（ 极熟） 当归 鹿茸膏（炙） 龟胶（各四两） 杜仲（炒去丝） 牛
漆（各三两） 附子 肉桂（各二两）
两肾，皆水也。由左右言之，乃有阴阳之分焉。故左虚则火不安其位而妄动，燔灼真阴，发为咳喘衄咯，腰
肢酸软，心跳不宁。右虚则水无制而洋溢，反克脾土，发为膨胀翻胃，泄泻不时，小水频作，虚淋寒疝，肢节痹
痛，跗肿面浮，神疲气怯，食减增寒。乃用地黄、枣皮、枸杞、当归、牛膝、龟胶味浓质润之品，以滋左肾元阴，
山药、菟丝、杜
仲、附子、肉桂、鹿茸甘平辛温之品，以培右肾元阳。阴阳足，则精血潜充，神气倍旺，是谓两肾在位。两肾在
位则水火有所归矣。故曰左右合归。
诗曰∶桂地伏菟龟，杜陵产牛鹿，杞子附谁归，山山药可 。
Ren Shen (Ginseng Radix), Shan Yao (Dioscoreae Rhizoma), Di Huang (Rehmanniae Radix), Dang Gui (Angelicae Sinensis Radix), Gou Qi Zi (Lycii Fructus), Zao Pi (Corni Fructus), Gan Cao (Glycyrrhizae Radix et Rhizoma), Du Zhong (Eucommiae Cortex).
Blood is substantial yin; it can circulate and be astringed. Qi is insubstantial yang; it can ascend and descend. Currently, the symptoms are critical and severe, with the spirit losing its residence, and both qi and blood severely damaged. Once damaged, they do not respond to agents of ascending/descending, moving, or astringing. Therefore, Ren Shen, Shan Yao, Gan Cao, and Du Zhong, which are sweet and neutral, are used to tonify True Yang. Di Huang, Gou Qi Zi, Zao Pi, and Dang Gui, which are moistening and nourishing, are used to tonify True Yin. When yin and yang are balanced and tonified, the insubstantial and the substantial mutually assist in transformation and generation. To navigate through adversity, this is largely the primary step.
The poem states: "Grass grows, mountains become medicine; people return, earth turns yellow. Mellow wine decocts dates and goji; drunk at Du's manor."
Di Huang (8 liang), Shan Yao, Gou Qi Zi, Zao Pi, Tu Si Zi (very well cooked), Dang Gui, Lu Rong Gao (Cervum Cornu Gelatum, prepared), Gui Jiao (Testudinis et Chelonis Carapax et Plastrum, each 4 liang), Du Zhong (stir-fried to remove silk fibers), Niu Xi (Achyranthis Bidentatae Radix, each 3 liang), Fu Zi (Aconiti Lateralis Radix Praeparata), Rou Gui (Cinnamomi Cortex, each 2 liang).
Both kidneys belong to water. Speaking from left and right, there is a distinction between yin and yang. Thus, if the left kidney is deficient, fire fails to remain in its proper position and moves recklessly, scorching and burning True Yin, manifesting as cough and asthma, epistaxis and hemoptysis, soreness and weakness of the waist and limbs, and palpitations with restlessness. If the right kidney is deficient, water lacks control and overflows, counter-acting Spleen Earth, manifesting as distension and swelling, regurgitation, intermittent diarrhea, frequent urination, deficiency-type strangury, cold hernia, bi-syndrome pain in joints, edema of the dorsum of feet and face, mental fatigue and qi timidity, decreased appetite, and increased aversion to cold. Therefore, substances with strong flavors and moist textures such as Di Huang, Zao Pi, Gou Qi Zi, Dang Gui, Niu Xi, and Gui Jiao are used to nourish the Original Yin of the left kidney. Substances that are sweet, neutral, acrid, and warm such as Shan Yao, Tu Si Zi, Du Zhong, Fu Zi, Rou Gui, and Lu Rong are used to cultivate the Original Yang of the right kidney. When yin and yang are sufficient, essence and blood secretly fill up, and spirit and qi double in vigor; this is called "both kidneys in their proper positions." When both kidneys are in their proper positions, water and fire have their归宿 (return/home). Hence, it is called "Left and Right Return Together" (Zuo You He Gui).
The poem states: "Gui, Di, Fu, Tu, Gui; Du Ling produces Niu and Lu; Qi Zi, Fu, who returns? Shan Shan Yao can..."