四君子阳中之阴，肺、脾二经药也。人参补气治里虚；白术行中焦之湿；茯苓泻膀胱隐
伏之火，止泻补脾；甘草健脾和中，退虚火，解诸毒，得黄 则补肺，得当归则补血，得山药则
补脾阴，得炮姜则温中，得丁香则温胃，得陈曲则去胃中陈腐之气，得木香、砂仁则醒脾气
，加地黄之沉寒则治丹田火起，加白芍则补脾阴，泻土中之木，治木乘土位。
四物汤治血之有余，不治血之不足。盖血之有余者，溢而不归经，则用川芎上行巅顶，
下至九泉以行血，当归引血归经，二味走而不守；用白芍之酸以敛之，地黄直达丹田，二味守而
不走，使血安于其位也。若血不足而但用四物，则孤阴不长，难以奏功，故必以四君为主，
令阳生阴长可也。
温肺汤，所以令金浮而水升也。细辛、五味、肉桂皆所以温肾，肾水温暖则气上行，所
谓云从地起也。气即水中之金，是金浮也。上行之气，熏蒸于肺而为津液，津液属水，是水升也
，所谓水从天降也。又温肺汤有木沉而火降之妙，温肺则金旺，金旺则能平木，木有所畏，
收敛下行，是谓木沉。木者，火之母也，木浮则火亦在上，木沉则火自降，火降在下，而肾
黄 ，有汗，用蜜炙，胃虚，米泔水浸炒，表恶寒，酒拌炒，嘈杂，人乳拌制。表虚
多，
葛根，久病热不退去表药，只用保元。血虚加当归，脾虚加白术，渴加麦冬、五味，虚烦不
眠加枣仁，小水不利加牛膝、白茯苓，心神不安加茯神、远志、枣仁，退火重用参、 ，虚
而火动少加黄柏，小便不通或赤加香附，腰痛加杜仲，恶寒加肉桂，恶心加炮姜，自汗虚寒
加附子，腹胀恐成中满加附子、炮姜、肉桂、吴茱萸、青皮、枳壳之类，脉虚浮有湿加羌活
、防风、茯苓。人无气不生，而气又多患其不足。凡去病之药，病去即止，不可多服，多服
能泄真气。保元汤能补血中之气，故曰保元，言以此保血中之元气也。人禀天地之气以生，
负阴抱阳，阳不可令陷于阴分，当使胃有春夏发生之气，不可使有秋冬肃杀之气。故宜大升
、大降，使清阳发腠理，浊阴归五脏，如天之包乎地外，而周行不息。假如天之元气不足，
而常陷于浊阴，则地亦无生生之意矣。故天气升则地气长，而后 和合，霖雨时降，滋生
万物，万物各得其所也。人生全赖此一腔之气，而气又以血为根据，胃乃生血之原，若元气不
足，陷于阴分，则血不生长，化而为火，变异无常，渐趋死路，而曾莫知其故，亦可悯矣。
夫人身上体属阳，下体属阴，上阳不生，则阴气绝矣。上古圣人，与天地合德，深悟生生不
息之机，故其用药大升、大降，以法天之阳气上升，地之阴气不绝，阴阳二气升降互施，则
气血散布于四肢，何病之有？倘阳不升，则血凝滞，诸病生焉。医者，当体圣人生发之心，
不可使气血有偏。圣人妙法亦不过能体升、降、浮、沉之法耳！
四君子汤属于阳中之阴，是作用于肺经和脾经的药物。人参补气，治疗里虚；白术运化中焦的湿气；茯苓泻除膀胱中潜伏的火邪，止泻并补益脾脏；甘草健脾和中，退除虚火，解各种毒，遇到黄芩则补肺，遇到当归则补血，遇到山药则补脾阴，遇到炮姜则温中，遇到丁香则温胃，遇到陈曲则去除胃中陈腐之气，遇到木香、砂仁则醒脾，加入地黄这种寒凉之品则治疗丹田火起，加入白芍则补脾阴，泻土中的木气，治疗木乘土位（肝木克脾土）。
四物汤治疗血有余的病证，不治疗血不足的病证。所谓血有余，是指血液溢出而不归入经脉，此时用川芎上行至头顶，下行至极深处以行血，当归引导血液回归经脉，这两味药走散而不守静；用白芍的酸味来收敛它，用地黄直达丹田，这两味药守静而不走散，使血液安于其位置。如果血不足却只用四物汤，那么孤阴不能生长，难以见效，所以必须以四君子汤为主，让阳气生发从而阴血随之生长才行。
温肺汤的作用，是让金（肺）浮而水（肾）升。细辛、五味子、肉桂都是用来温补肾阳的，肾水温暖则气向上行，这就是所谓的“云从地起”。气就是水中的金，这就是金浮。向上运行的气，熏蒸于肺而化为津液，津液属于水，这就是水升，也就是所谓的“水从天降”。另外，温肺汤还有木沉而火降的妙处，温肺则金旺，金旺则能平抑木，木有所畏惧，收敛下行，这就叫木沉。木是火的母亲，木浮则火也在上，木沉则火自然下降，火降在下，而肾……
黄芩，有汗时用蜜炙，胃虚用米泔水浸炒，表恶寒用酒拌炒，嘈杂用人乳拌制。表虚多汗加葛根，久病热不退去掉解表药，只用保元汤。血虚加当归，脾虚加白术，口渴加麦冬、五味子，虚烦不眠加枣仁，小便不利加牛膝、白茯苓，心神不安加茯神、远志、枣仁，退火重用参、[黄芩]，虚而火动少加黄柏，小便不通或色赤加香附，腰痛加杜仲，恶寒加肉桂，恶心加炮姜，自汗虚寒加附子，腹胀恐怕形成中满加附子、炮姜、肉桂、吴茱萸、青皮、枳壳之类，脉虚浮有湿加羌活、防风、茯苓。人没有气就不能生存，而气又多患其不足。凡是治病的药，病好了就停止服用，不可多服，多服会泄耗真气。保元汤能补益血中的气，所以叫保元，意思是以此保护血中的元气。人禀受天地之气而生，背负阴怀抱阳，阳气不可以让它陷入阴分，应当使胃具有春夏季节发生生长的气，不可以让它有秋冬季节肃杀的气。所以宜大升、大降，使清阳发散于腠理，浊阴归于五脏，像天包裹在地之外，周行不息。假如天的元气不足，而常陷于浊阴，那么地也就没有生生之意了。所以天气上升则地气生长，而后阴阳和合，霖雨按时降落，滋生万物，万物各得其所。人生完全依赖这一腔气，而气又以血为根据，胃是生血的源头，如果元气不足，陷入阴分，那么血就不生长，化而为火，变异无常，逐渐趋向死亡之路，却不知道原因，也很可怜啊。人体上部属阳，下部属阴，上部阳气不生，那么阴气就绝了。上古圣人，与天地德行相合，深刻领悟生生不息的机理，所以他们用药大升、大降，效法天之阳气上升，地之阴气不绝，阴阳二气升降互施，那么气血散布于四肢，有什么病呢？倘若阳不升，则血凝滞，诸病产生。医者，应当体悟圣人生发之心，不可以让气血有偏颇。圣人的妙法也不过是能体会升、降、浮、沉的法度罢了！
Si Jun Zi Tang (Four Gentlemen Decoction) belongs to Yin within Yang and acts on the Lung Meridian (Lung Channel) and Spleen Meridian (Spleen Channel). Ren Shen (Ginseng Radix et Rhizoma) tonifies Qi and treats interior deficiency; Bai Zhu (Atractylodis Macrocephalae Rhizoma) transforms dampness in the Middle Jiao (Middle Burner); Fu Ling (Poria) drains latent fire in the Bladder, stops diarrhea, and tonifies the Spleen; Gan Cao (Licorice Root) strengthens the Spleen, harmonizes the Middle Jiao, clears deficient heat, and resolves various toxins. When combined with Huang Qin (Scutellariae Radix), it tonifies the Lung; when combined with Dang Gui (Angelicae Sinensis Radix), it tonifies Blood; when combined with Shan Yao (Dioscoreae Rhizoma), it tonifies Spleen Yin; when combined with Pao Jiang (Zingiberis Rhizoma Preparatum), it warms the Middle; when combined with Ding Xiang (Caryophylli Flos), it warms the Stomach; when combined with Chen Qu (Medicated Leaven), it removes stale Qi in the Stomach; when combined with Mu Xiang (Aucklandiae Radix) and Sha Ren (Amomi Fructus), it awakens Spleen Qi; adding Di Huang (Rehmanniae Radix), a cold substance, treats Fire rising from the Dantian (Lower Abdomen); adding Bai Shao (Paeoniae Radix Alba) tonifies Spleen Yin, drains Wood within Earth, and treats Liver Wood overacting on Spleen Earth.
Si Wu Tang (Four Substances Decoction) treats conditions of Blood excess, not Blood deficiency. "Blood excess" refers to blood overflowing and failing to return to the meridians; in such cases, Chuan Xiong (Ligustici Chuanxiong Rhizoma) is used to ascend to the vertex and descend to the deepest depths to move Blood, while Dang Gui (Angelicae Sinensis Radix) guides Blood back into the meridians. These two herbs are dispersing and do not retain. Bai Shao (Paeoniae Radix Alba), with its sour property, is used to astringe, and Di Huang (Rehmanniae Radix) reaches directly to the Dantian; these two herbs are retaining and do not disperse, thereby stabilizing Blood in its proper position. If Blood is deficient but only Si Wu Tang is used, isolated Yin cannot grow, and efficacy is difficult to achieve. Therefore, Si Jun Zi Tang (Four Gentlemen Decoction) must be the primary formula, allowing Yang to generate so that Yin may grow accordingly.
Wen Fei Tang (Lung-Warming Decoction) serves to make Metal (Lung) float and Water (Kidney) ascend. Xi Xin (Asari Radix et Rhizoma), Wu Wei Zi (Schisandrae Chinensis Fructus), and Rou Gui (Cinnamomi Cortex) all serve to warm the Kidney. When Kidney Water is warm, Qi ascends, which is referred to as "clouds rising from the earth." Qi is the Metal within Water, representing the floating of Metal. The ascending Qi steams into the Lung and transforms into Jin Ye (Body Fluids); Jin Ye belongs to Water, representing the ascent of Water, which is referred to as "water descending from heaven." Furthermore, Wen Fei Tang possesses the subtlety of making Wood sink and Fire descend. Warming the Lung strengthens Metal; strong Metal can pacify Wood. When Wood is constrained, it converges and descends, which is called "Wood sinking." Wood is the mother of Fire; if Wood floats, Fire also stays above; if Wood sinks, Fire naturally descends. When Fire descends to the lower part, the Kidney...
Huang Qin (Scutellariae Radix): honey-fried for sweating; stir-fried after soaking in rice wash water for weak Stomach; wine-stir-fried for exterior aversion to cold; prepared with human milk for epigastric discomfort. For excessive exterior deficiency sweating, add Ge Gen (Puerariae Lobatae Radix); for prolonged fever unrelieved by surface-resolving methods, use only Bao Yuan Tang (Protect the Origin Decoction). For Blood deficiency, add Dang Gui (Angelicae Sinensis Radix); for Spleen deficiency, add Bai Zhu (Atractylodis Macrocephalae Rhizoma); for thirst, add Mai Dong (Ophiopogonis Tuber) and Wu Wei Zi (Schisandrae Chinensis Fructus); for deficient irritability and insomnia, add Zao Ren (Ziziphi Spinosae Semen); for difficult urination, add Niu Xi (Achyranthis Bidentatae Radix) and Bai Fu Ling (Poria); for unsettled Heart Spirit, add Fu Shen (Poria with Hostwood), Yuan Zhi (Polygalae Radix), and Zao Ren (Ziziphi Spinosae Semen); to clear Heat heavily, increase the dosage of [Shen] (Ginseng) and Huang Qin (Scutellariae Radix); for deficiency with moving Fire, add a small amount of Huang Bo (Phellodendri Cortex); for dysuria or reddish urine, add Xiang Fu (Cyperi Rhizoma); for lower back pain, add Du Zhong (Eucommiae Cortex); for aversion to cold, add Rou Gui (Cinnamomi Cortex); for nausea, add Pao Jiang (Zingiberis Rhizoma Preparatum); for spontaneous sweating due to deficiency-cold, add Fu Zi (Aconiti Lateralis Radix Preparata); for abdominal distension fearing central fullness, add Fu Zi (Aconiti Lateralis Radix Preparata), Pao Jiang (Zingiberis Rhizoma Preparatum), Rou Gui (Cinnamomi Cortex), Wu Zhu Yu (Evodiae Fructus), Qing Pi (Citri Reticulatae Pericarpium Viride), and Zhi Ke (Aurantii Fructus Immaturus); for deficient and floating pulse with dampness, add Qiang Huo (Notopterygii Rhizoma et Radix), Fang Feng (Saposhnikoviae Radix), and Fu Ling (Poria). Humans cannot survive without Qi, yet Qi is often deficient. All disease-dispelling medicines should be stopped once the disease is gone; excessive consumption leaks True Qi. Bao Yuan Tang (Protect the Origin Decoction) tonifies Qi within Blood, hence the name "Protect the Origin," meaning it protects the Original Qi within Blood. Humans are born endowing Yin and Yang from Heaven and Earth's Qi. Yang must not be trapped in the Yin aspect; rather, the Stomach should possess the generating Qi of Spring and Summer, not the肃杀 (killing/drying) Qi of Autumn and Winter. Thus, there should be significant ascending and descending movements, allowing Clear Yang to diffuse through the Cou Li (interstices) and Turbid Yin to return to the Five Zang Organs, like Heaven enveloping the Earth, circulating endlessly. If Heaven's Original Qi is insufficient and constantly trapped in Turbid Yin, then the Earth loses its generative intent. Therefore, when Heavenly Qi ascends, Earthly Qi grows, leading to the harmony of Yin and Yang, timely rain, the generation of all things, and each thing finding its proper place. Human life relies entirely on this cavity of Qi, and Qi takes Blood as its foundation. The Stomach is the source of Blood generation. If Original Qi is insufficient and trapped in the Yin aspect, Blood fails to grow, transforms into Fire, becomes unpredictable, and gradually leads toward death, often without knowing the cause, which is indeed pitiable. The upper body belongs to Yang, the lower body to Yin; if Upper Yang does not generate, Lower Yin perishes. Ancient sages aligned their virtue with Heaven and Earth, deeply comprehending the mechanism of endless generation. Thus, their medication emphasized significant ascending and descending, modeling Heaven's Yang Qi ascending and Earth's Yin Qi remaining unbroken. When Yin and Yang Qi interact through ascending and descending, Qi and Blood distribute to the four limbs, leaving no room for disease. If Yang does not ascend, Blood stagnates, and various diseases arise. Physicians should embody the sage's heart of generation and avoid bias in Qi and Blood. The sage's subtle method is merely to comprehend the principles of ascending, descending, floating, and sinking!