人参 炙甘草（各一钱） 黄 （一钱五分） 陈皮 白术 当归 柴胡（各五分） 升
麻（
三分）
饥困劳倦，中气虚弱者，此方主之。
中气者，脾胃之气也。五脏六腑，百骸九窍，皆受气于脾胃而后治，故曰土者万物之母。
若饥困劳倦，伤其脾胃，则众体无以受气而皆病，故东垣谆谆以脾胃为言也。是方也，人参、
微燥，故能健脾。当归质润辛温，故能泽土。术以燥之，归以润之，则不刚不柔，而土气和
矣。复用升麻、柴胡者，升清阳之气于地道也。盖天地之气一升，则万物皆生。天地之气一
降，则万物皆死，观乎天地之升降，而用升麻、柴胡之意，从可知矣。或曰∶东垣谓脾胃一
虚，肺气先绝，故用黄 以益皮毛，不令自汗而泄肺气，其辞切矣。予考古人之方而更其论，
何也？余曰∶东垣以脾胃为肺之母故耳。余以脾胃为众体之母，凡五脏六腑、百骸九窍，莫
不受其气而母之，是发东垣之未发，而广其意耳，岂曰更论！
黄 （一钱） 升麻（三分） 陈皮（六分） 木香（二分） 人参 甘草（炙） 苍
术柴胡
（各五分）
脾胃不调而气弱者，此方主之。
脾胃不调者，肠鸣、飧泄、膨胀之类也。气弱者，语言轻微，手足倦怠也。补可以去弱，
故用人参、黄 、甘草，甘温之性行，则中气不弱，手足不倦矣。苍术辛燥，能平胃中敦阜
之气。升麻、柴胡轻清，能升胃家陷下之气。木香、陈皮辛香，能去胃中陈腐之气。夫敦阜
之气平，陷下之气升，陈腐之气去，宁有不调之中乎？
人参、炙甘草（各一钱）、黄耆（一钱五分）、陈皮、白术、当归、柴胡（各五分）、升麻（三分）
凡是因饥饿困乏或过度劳累导致中气虚弱的人，此方主治。
所谓中气，就是脾胃之气。五脏六腑以及全身的骨骼孔窍，都要依赖脾胃化生的气血才能维持正常功能，所以说土（脾胃）是万物的母亲。如果因为饥饿、困乏或劳累损伤了脾胃，那么全身各个部位就无法得到气血滋养而生病，所以李东垣反复强调脾胃的重要性。这个方子中，人参、黄耆甘温，能够补益中气；白术性味苦温且微燥，所以能健脾；当归质地滋润且辛温，所以能润泽脾土。用白术的燥性来制约，配合当归的润性，使得药性不刚不柔，从而调和脾气。再使用升麻、柴胡，是为了将清阳之气提升上来。大概天地之气一旦上升，万物就能生长；天地之气一旦下降，万物就会死亡。观察天地的升降规律，就可以明白使用升麻、柴胡的意义了。有人问：李东垣说脾胃一旦虚弱，肺气就会先衰竭，所以用黄耆来补益皮毛，防止自汗导致肺气泄散，这话很精切。我考证古人的方剂并改变他的论述，为什么呢？我说：李东垣是因为把脾胃当作肺的母亲才这么说。我把脾胃看作全身各部的母亲，凡是五脏六腑、骨骼孔窍，都受其气血滋养并以之为母，这是阐发李东垣未曾阐发的观点，并扩展了他的意思罢了，怎么能说是更改论述呢！
黄耆（一钱）、升麻（三分）、陈皮（六分）、木香（二分）、人参、炙甘草、苍术、柴胡（各五分）
所谓脾胃不调，是指肠鸣、完谷不化的腹泻、腹胀之类病症。所谓气弱，是指说话声音轻微、手足倦怠无力。补法可以消除虚弱，所以用人参、黄耆、甘草，利用它们甘温的药性发挥作用，这样中气就不会虚弱，手足也不会倦怠了。苍术辛温燥烈，能够平抑胃中壅盛之气。升麻、柴胡轻扬清透，能够提升胃中下陷之气。木香、陈皮辛香，能够去除胃中陈腐积滞之气。既然壅盛之气得以平抑，下陷之气得以提升，陈腐之气得以去除，哪里还会有不调和的脾胃呢？
Ren Shen (Ginseng Radix), Zhi Gan Cao (Honey-fried Licorice Root) [each 1 qian], Huang Qi (Astragali Radix) [1.5 qian], Chen Pi (Citri Reticulatae Pericarpium), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Dang Gui (Angelicae Sinensis Radix), Chai Hu (Bupleuri Radix) [each 0.5 qian], Sheng Ma (Cimicifugae Rhizoma) [0.3 qian].
This formula is indicated for cases of Middle Qi Deficiency (Deficiency of Spleen and Stomach Qi) caused by hunger, fatigue, or overexertion.
Middle Qi refers to the Qi of the Spleen and Stomach. The five zang organs, six fu organs, and all bodily structures and orifices receive their Qi from the Spleen and Stomach before they can function properly; therefore, it is said that Earth (representing the Spleen/Stomach) is the mother of all things. If the Spleen and Stomach are damaged by hunger, fatigue, or overexertion, the various parts of the body will be unable to receive Qi and will become diseased. Thus, Li Dongyuan repeatedly emphasized the importance of the Spleen and Stomach. In this formula, Ren Shen and Huang Qi are sweet and warm, capable of tonifying Middle Qi; Bai Zhu is bitter, warm, and slightly drying, thus able to strengthen the Spleen; Dang Gui is moist and acrid-warm, thus able to nourish the Earth element. By using the drying nature of Bai Zhu and the moistening nature of Dang Gui, the medicinal properties are neither too harsh nor too cloying, thereby harmonizing Spleen Qi. Furthermore, Sheng Ma and Chai Hu are used to ascend the Clear Yang Qi. Generally, when the Qi of Heaven and Earth ascends, all things grow; when it descends, all things die. Observing the ascending and descending of Heaven and Earth allows one to understand the rationale behind using Sheng Ma and Chai Hu. One might ask: Li Dongyuan stated that when the Spleen and Stomach are deficient, Lung Qi fails first; hence, Huang Qi is used to benefit the skin and hair, preventing spontaneous sweating which would leak Lung Qi. His words were precise. Why do I examine ancient formulas and alter his theory? I reply: Li Dongyuan regarded the Spleen and Stomach as the mother of the Lungs. I regard the Spleen and Stomach as the mother of all bodily parts; every zang and fu organ, bone, and orifice receives Qi from them and treats them as its mother. This elaborates on points Li Dongyuan had not yet expounded and expands upon his ideas; how could this be considered altering his theory!
Huang Qi (1 qian), Sheng Ma (0.3 qian), Chen Pi (0.6 qian), Mu Xiang (Vladimiriae Radix) (0.2 qian), Ren Shen, Zhi Gan Cao (Honey-fried Licorice Root), Cang Zhu (Atractylodis Rhizoma), Chai Hu [each 0.5 qian].
This formula is indicated for cases where the Spleen and Stomach are disharmonious and Qi is weak.
Spleen and Stomach disharmony refers to conditions such as borborygmus (intestinal rumbling), stool containing undigested food (unformed diarrhea), and abdominal distension. Weakness of Qi refers to a faint voice and lassitude of the hands and feet. Tonification can counteract weakness; therefore, Ren Shen, Huang Qi, and Gan Cao are used. Their sweet and warm properties act to prevent Middle Qi from becoming weak and to prevent lassitude in the limbs. Cang Zhu is acrid and drying, capable of pacifying the excessive Qi in the Stomach. Sheng Ma and Chai Hu are light and clear, capable of raising the sinking Qi of the Stomach. Mu Xiang and Chen Pi are acrid and aromatic, capable of eliminating stale and stagnant Qi in the Stomach. When excessive Qi is pacified, sinking Qi is raised, and stale Qi is eliminated, how could there still be disharmony in the Spleen and Stomach?