茯苓四两 桂枝三两 白术二两 甘草（炙）二两
右四味，以水六升，煮取三升，去滓，分温三服。
【方解】
身为振振摇者，即战振身摇也；身振振欲擗地者，即战振欲坠于地也。二者皆为阳虚
失其所恃，一用此汤，一用真武者，盖真武救青龙之误汗，其邪已入少阴，故主以附
子，佐以生姜苓术，是壮里阳以制水也；此汤救麻黄之误汗，其邪尚在太阳，故主以
桂枝，佐以甘草苓术，是扶表阳以涤饮也。至于真武汤用芍药者，里寒阴盛，阳衰无
根据，于大温大散之中，若不佐以酸敛之品，恐阴极格阳，必速其飞越也；此汤不用芍
药者，里寒饮盛，若佐以酸敛之品，恐饮得酸，反凝滞不散也。
发汗若下之，而烦热胸中窒者，栀子豉汤主之。
【注】
发汗表未解，若下之，表邪入里，既不从实化而为结胸气冲，亦不从虚化而为痞□下
利，但作烦热胸中窒者，以表邪轻，所陷者浅，故只为烦热，胸中不快也。栀子苦能
涌泄，寒能胜热，豆豉轻腐上行，佐栀子使邪热上越于口，庶一吐而胸中舒，烦热解
矣。
【集注】
方有执曰：窒者，邪热壅滞而窒寒，未至于痛，较痛为轻也。
程知曰：下之而阳邪内结，则以陷胸攻之；阴邪内结，则以泻心开之；至虚热上烦，
则以栀豉涌之。未经下而胸中多痰，则以瓜蒂吐之；已经下而胸中虚烦，则以栀豉吐
之。古人于虚实寒热之法，既明且备如此。
林澜曰：阳受气于胸中，若汗若下，使阳气不足，邪热客于胸中，结而不散，烦热窒
塞，故宜此汤吐胸中之邪。
汪琥曰：胸中窒者，胸中有物也，下之而不出，以其物在膈上，故宜吐之。
茯苓四两，桂枝三两，白术二两，甘草（炙）二两。
以上四味药，用水六升，煎煮至剩余三升，滤去药渣，分三次温服。
【方解】
身体震颤摇晃的，就是战栗震动、身体摇摆的意思；身体震颤想要扑倒在地上的，就是战栗震动、想要坠倒在地上。这两种情况都是因为阳气虚弱，失去了依靠。使用此汤（茯苓桂枝白术甘草汤）和使用真武汤（Zhenwu Decoction），是因为真武汤是纠正青龙汤（Qinglong Decoction）误用发汗法的错误，此时邪气已经传入少阴经（Shaoyin Meridian），所以以附子为主药，佐以生姜、茯苓、白术，这是通过壮旺里阳来制约水饮；此汤是纠正麻黄汤（Mahuang Decoction）误用发汗法的错误，此时邪气尚在太阳经（Taiyang Meridian），所以以桂枝为主药，佐以甘草、茯苓、白术，这是通过扶持表阳来涤除水饮。至于真武汤中使用芍药的原因，是因为里寒阴盛，阳气衰微而无根基，在大辛大热发散之中，如果不佐以酸敛的药物，恐怕会导致阴极格阳（Yin extreme repelling Yang），加速阳气的飞越耗散；此汤不使用芍药的原因，是因为里寒且水饮旺盛，如果佐以酸敛的药物，恐怕水饮遇到酸性药物，反而凝滞不散。
经过发汗或攻下治疗后，出现烦热、胸中窒塞感的，主治方为栀子豉汤（Zhizi Chi Decoction）。
【注】
发汗后表证未解，如果又用了攻下法，表邪就会内陷。既没有转化为实证的结胸（Jie Xiong, Chest Binding）和气冲（Qi Chong, Qi Rushing Upward），也没有转化为虚证的痞证（Pi Syndrome, Epigastric Fullness）和下利（Diarrhea），只是表现为烦热和胸中窒塞感，这是因为表邪较轻，内陷的程度较浅，所以只表现为烦热，胸中不适。栀子苦味能涌泄（induce vomiting and purging），寒性能胜热；豆豉质地轻浮且气味腐熟，具有上行作用，配合栀子使邪热向上从口吐出，这样一吐之后胸中舒畅，烦热即可解除。
【集注】
方有执说：窒塞感，是邪热壅滞导致的气机闭塞寒冷，尚未达到疼痛的程度，比疼痛要轻。
程知说：攻下后如果是阳邪内结，就用陷胸汤类攻逐；如果是阴邪内结，就用泻心汤类开通；如果是极度的虚热上扰致烦，就用栀子豉汤涌吐。未经攻下而胸中多痰的，用瓜蒂散催吐；已经攻下而胸中虚烦的，用栀子豉汤催吐。古人在虚实寒热的治法上，如此明确且完备。
林澜说：阳气在胸中生成，如果经过发汗或攻下，导致阳气不足，邪热客居在胸中，凝结而不消散，出现烦热窒塞，所以适宜用此汤涌吐胸中的邪气。
汪琥说：胸中窒塞，说明胸中有实物阻滞，攻下而不能排出，因为该物位于膈肌之上，所以适宜用吐法。
Fuling (Poria) 4 liang, Guizhi (Cinnamon Twig) 3 liang, Baizhu (Atractylodis Rhizoma) 2 liang, Gancao (Licorice Root, honey-fried) 2 liang.
The above four ingredients are decocted with six sheng of water until three sheng remain. The dregs are removed, and the liquid is divided into three warm doses.
[Analysis of the Formula]
"Body trembling and shaking" refers to tremulous vibration and swaying of the body; "body trembling and wanting to fall to the ground" refers to tremulous vibration and a sensation of collapsing onto the floor. Both conditions arise from deficiency of Yang Qi, resulting in a loss of support. Zhenwu Tang (True Warrior Decoction) is used to correct the error of misapplied sweating therapy from Qinglong Decoction (Blue Dragon Decoction); at this stage, the pathogenic factor has entered the Shaoyin Meridian (Lesser Yin Meridian). Therefore, Fuzi (Aconite Lateralis Radix Preparata) is used as the principal herb, assisted by Shengjiang (Zingiberis Rhizoma Recens), Fuling, and Baizhu, aiming to strengthen interior Yang to control Water Retention. This formula (Fuling Guizhi Baizhu Gancao Tang) is used to correct the error of misapplied sweating therapy from Mahuang Decoction (Ephedra Decoction); at this stage, the pathogenic factor remains in the Taiyang Meridian (Greater Yang Meridian). Therefore, Guizhi is used as the principal herb, assisted by Gancao, Fuling, and Baizhu, aiming to support exterior Yang to cleanse Phlegm-Fluids. As for the use of Shaoyao (Paeoniae Radix Alba) in Zhenwu Tang: due to interior cold and excess of Yin, Yang is deficient and lacks foundation. Within strong warming and dispersing herbs, if acid-astringent substances are not added, there is a risk of "Extreme Yin Repelling Extreme Yang" (Ji Yin Ge Yang), which would accelerate the flight and dissipation of Yang Qi. In this formula, Shaoyao is omitted because interior cold and Phlegm-Fluids are excessive; if acid-astringent substances were added, the Phlegm-Fluids might coagulate and fail to disperse upon contact with the sour taste.
After sweating or purging therapies, if restlessness, heat, and a sensation of obstruction in the chest occur, Zhizi Chi Decoction (Gardenia and Fermented Soybean Decoction) is the primary treatment.
[Annotation]
If the exterior syndrome is unresolved after sweating, and purging therapy is subsequently applied, the exterior pathogen enters the interior. It does not transform into the excess pattern of Jie Xiong (Chest Binding) or Qi Chong (Rushing of Qi), nor does it transform into the deficiency pattern of Pi Syndrome (Epigastric Fullness) or diarrhea. Instead, it manifests only as restlessness, heat, and a sensation of obstruction in the chest. This is because the exterior pathogen is mild and the depth of invasion is shallow, resulting merely in restlessness and discomfort in the chest. Zhizi (Gardeniae Fructus) is bitter, capable of inducing vomiting and purging, and cold, capable of overcoming heat. Chidouchi (Sojae Semen Praeparatum) is light and ascending due to its fermented nature. Assisting Zhizi, it directs the pathogenic heat upward to be expelled via the mouth. Thus, after one episode of vomiting, the chest feels relieved, and the restlessness and heat resolve.
[Collected Annotations]
Fang Youzhi stated: "Obstruction" refers to the stagnation and blocking of Qi caused by pathogenic heat, creating a sensation of coldness without reaching the level of pain; it is lighter than pain.
Cheng Zhi stated: If after purging, Yang pathogens are bound internally, treat with formulas that attack the chest binding; if Yin pathogens are bound internally, treat with formulas that open the heart (Xie Xin); if extreme deficiency-heat rises causing vexation, induce vomiting with Zhizi Chi Decoction. If phlegm is abundant in the chest before purging, induce vomiting with Gualian San (Melon Seed Powder); if deficiency-vexation exists in the chest after purging, induce vomiting with Zhizi Chi Decoction. The ancients' methods for deficiency, excess, cold, and heat were so clear and comprehensive.
Lin Lan stated: Yang Qi receives its energy in the chest. If sweating or purging depletes Yang Qi, pathogenic heat lodges in the chest, condensing and failing to disperse, causing restlessness, heat, and obstruction. Therefore, this decoction is suitable for expelling pathogens from the chest via vomiting.
Wang Hu stated: A sensation of obstruction in the chest indicates the presence of physical matter in the chest. Purging fails to expel it because the matter is located above the diaphragm; therefore, emesis (vomiting therapy) is appropriate.