治元气虚而不支。脉微欲绝。及妇人血崩。产后血晕。
功建三才得令名。（参者。参也。其功与天地人并立为三。故名参。）脉微血脱可回生。
人参煎取稠粘汁。专任方知气力宏。（柯韵伯曰。世之用参者。或以些少姑试之。或加他味
以监制之。其权不重力不专。人何赖以生。）
陈修园曰。阴虚不能维阳。致阳气欲脱者。用此方。救阴以留其阳。若阳气暴脱。四肢
厥冷。宜用四逆汤辈。若用此汤。反速其危。故古人多用于大汗大下之后。及吐血血崩产后
血晕诸证。今人以人参大补阳气。皆惑于元人邪说。及李时珍纲目等书。不知人参生于上党
山谷辽东幽冀诸州。背阳向阴。其味甘中带苦。其质柔润多液。置于日中。一晒便变色而易
蛀。
气血双补。
四物归地芍川芎。血症诸方括此中。（当归酒洗熟地各三钱。白芍二钱。川芎一钱半。）
若与四君诸品合。（参术苓草。）双疗气血八珍崇。（四君补气。四物补血。）
陈修园曰。四物汤。皆钝滞之品。不能治血之源头。即八珍汤气血双补。亦板实不灵。
必善得加减之法者。方效。
气血双补。十补不一泻法。
治脾肺俱虚。发热恶寒。肢
体瘦倦。食少作泻等症。若气血两虚。变见诸症。勿论其病。勿论其脉。但用此汤。诸
症悉退。
桂 加入八珍煎。大补功宏号十全。（八珍加黄 肉桂。名十全大补汤。）再益志陈五味
子。去芎辛窜养荣专。（十全大补汤。去川芎。加陈皮五味子远志。名人参养荣汤。方用白
芍一钱五分。人参白术陈皮炙 茯苓当归桂心炙草各一钱熟地七分半。远志五分。五味子十
四粒。姜枣水煎。）
陈修园曰。十全大补汤。为气血双补之剂。柯韵伯病其补气而不用行气之品。则气虚之
甚者。无气以受其补。补血而仍用行血之药于其间。则血虚之甚者。更无血以流行。正非过
贬语。而人参养荣汤之妙。从仲景小建中汤黄 建中汤套出。何以知之以其用生芍药为君知
之也。芍药苦平破滞。本泻药。非补药也。若与甘草同用。则为滋阴之品。若与生姜大枣肉
桂同用。则为和荣卫之品。若与附子干姜同用。则能急收阳气。归根于阴。又为补肾之品。
虽非补药。昔贤往往取为补药之主。其旨微矣。此方以芍药为君。建中汤诸品俱在。恶饴糖
之过甜动呕。故以熟地当归白术人参诸种甘润之品代饴糖。以补至阴。然饴糖制造。主以麦
。麦为心谷。心者化血而奉生身也。故又代以远志之入心。麦造为 。能疏远而畅气也。
故又代以陈皮之行气。建中汤中。原有胸满去枣加茯苓之例。故用茯苓。细思其用意无非从
建中套来。故气血两虚变见诸症者。皆可服也。其以养荣名汤奈何。心主营而苦缓。必得五
味子之酸以收之。使营行脉中而流于四脏。非若十全八珍之泛泛无归也。○按神农本经云。
芍药气味平苦无毒。主治邪气腹痛。除血痹。
破坚积寒热。止痛利小便益气。原文只此二十九字。后人妄改圣经。而曰微酸。是没其
苦泄攻坚之性。而加以酸敛和阴之名。则芍药之真面目掩矣。不知古人用法。或取其苦以泄
甘。或取其苦以制辛。或取其攻利以行补药之滞。皆善用芍药以为补。非以芍药之补而用之
也。但芍药之性。略同大黄。凡泄泻必务去之。此圣法也。本经不明。宋元以后。无不误认
为酸敛之药。不得不急正之。
治疗元气虚弱无法支撑。脉象微弱似有若无。以及妇女血崩。产后血晕。
功效建立在三才（天、地、人）之中而得名。（人参的“参”字，意指参赞天地之化育。它的功效与天、地、人并立为三，所以叫作参。）脉微细、血脱失可挽回生命。
将人参煎煮取浓稠粘稠的汁液。专用此药才知补气之力宏大。（柯韵伯说：世间使用人参的人，有的只用少量姑且试试，有的加入其他药物来监制它。这样药权不重，药力不专，人靠什么来维持生命呢？）
陈修园说：阴虚不能维系阳气，导致阳气欲脱者，用这个方子。通过救阴来留住阳气。如果是阳气突然暴脱，四肢厥冷，应该使用四逆汤之类的方剂。如果使用这个汤，反而加速危险。所以古人多用于大汗、大泻之后，以及吐血、血崩、产后血晕等各种证候。现在的人认为人参大补阳气，都是被元代人的邪说所迷惑，以及李时珍《本草纲目》等书的误导。不知道人参生长在上党山谷、辽东、幽州、冀州等地，背阳向阴，味道甘中带苦，质地柔润多液，放在太阳下晒，一晒就变色且容易生虫蛀。
治疗一切血症、热血、血燥等各种病症。
气血双补。
四物汤由当归、熟地黄、白芍、川芎组成。各种治血症的方剂都包含在这四方之中。（当归酒洗、熟地黄各三钱，白芍二钱，川芎一钱半。）
如果与四君子汤的各种药材合用。（人参、白术、茯苓、甘草。）气血双补的八珍汤地位崇高。（四君子汤补气，四物汤补血。）
陈修园说：四物汤，都是钝滞的药物，不能治疗血的源头，即使是八珍汤气血双补，也刻板实在而不灵活。必须善于掌握加减变化方法的人，才能见效。
气血双补。十补而无一泻的方法。
治疗脾肺俱虚。发热恶寒。肢体瘦弱疲倦。食少腹泻等症状。如果气血两虚，变见各种症状，不论是什么病，不论脉象如何，只要使用这个汤，各种症状都会消退。
桂枝加入八珍汤中煎煮。大补的功效宏大，号称十全。（八珍汤加上黄芪、肉桂，名叫十全大补汤。）再增加远志、陈皮、五味子。去掉川芎以防辛散窜动，专门滋养营气。（十全大补汤，去掉川芎，加入陈皮、五味子、远志，名叫人参养荣汤。方中用白芍一钱五分，人参、白术、陈皮、炙甘草、茯苓、当归、桂心各一钱，熟地黄七分半，远志五分，五味子十四粒，生姜、大枣水煎。）
陈修园说：十全大补汤，是气血双补的药剂。柯韵伯批评它只补气而不用行气的药物，那么气虚严重的时候，就没有气来承受补益；补血时仍然在中间使用行血的药物，那么血虚严重的时候，更没有血来流通。这并非过分的贬低之语。而人参养荣汤的妙处，是从张仲景的小建中汤、黄芪建中汤套用的。怎么知道的呢？从它用生芍药作为君药可知。芍药味苦性平，能破滞，本是泻药，不是补药。如果与甘草同用，就成为滋阴的药物。如果与生姜、大枣、肉桂同用，就成为调和营卫的药物。如果与附子、干姜同用，就能紧急收敛阳气，归根于阴，又成为补肾的药物。虽然它不是补药，但以前的贤人往往把它当作补药的主将。其中的旨意很微妙。这个方子以芍药为君药，小建中汤的各种药物都在其中。厌恶饴糖过于甜腻引起呕吐，所以用熟地黄、当归、白术、人参等各种甘润的药物代替饴糖，以补至阴。然而饴糖的制作，主要用麦芽。麦是心之谷，心能化血奉养全身。所以又用入心的远志代替。麦芽能疏通远达而畅达气机。所以又用行气的陈皮代替。小建中汤中，原有胸满去掉大枣加茯苓的先例，所以用了茯苓。仔细思考它的设计意图，无非是从建中汤套用而来。所以气血两虚变见各种症状的人，都可以服用。为什么用“养荣”命名这个汤呢？心主营气而怕缓纵，必须得到五味子的酸味来收敛它，使营气运行在脉中并流注于四脏，不像十全大补汤和八珍汤那样泛泛没有归宿。○按《神农本草经》记载：芍药气味平、苦、无毒。主治邪气腹痛，除血痹，破坚积寒热，止痛，利小便，益气。原文只有这二十九个字。后人妄改圣经，说是微酸，这是掩盖了它苦泄攻坚的性质，而加上了酸敛和阴的名目，那么芍药的真面目就被掩盖了。不知道古人的用法，有的是取其苦味以泄甘味，有的是取其苦味以制约辛味，有的是取其攻利作用以行补药的滞涩，都是善于利用芍药作为补益的手段，并不是因为芍药本身有补性而使用它。但是芍药的药性，略同大黄。凡是泄泻必须务必要去掉它。这是圣人的法则。如果不明白《本经》的原意，宋元以后，没有人不误认为是酸敛的药物，不得不急于纠正这一点。
Treats Yuan Qi (Original Qi) deficiency leading to inability to sustain the body. Pulse is faint and nearly imperceptible. Also treats women with uterine bleeding (blood flooding) and postpartum blood syncope.
Its efficacy establishes it among the Three Powers (Heaven, Earth, Human), hence its name. ("Shen" in Ginseng implies assisting the transformation of Heaven and Earth. Its power stands parallel to Heaven, Earth, and Humanity, thus named "Shen".) A faint pulse and blood loss can be reversed for life.
Decoct Ren Shen (Ginseng Radix et Rhizoma) to obtain a thick, viscous juice. Only by using it exclusively can one realize its magnificent qi-tonifying power. (Ke Yunbo said: In the world, those who use Ren Shen either try it in small amounts tentatively or add other herbs to control its action. This dilutes its authority and weakens its specific force; how can people rely on it for survival?)
Chen Xiuyuan stated: When Yin deficiency fails to anchor Yang, causing Yang Qi to be on the verge of collapse, this formula is used. It saves Yin to retain Yang. If Yang Qi suddenly collapses, manifesting as cold limbs (Jue Leng), formulas like Sini Tang (Frigid Extremities Decoction) should be used. Using this decoction would instead accelerate danger. Therefore, ancients mostly used it after severe sweating or purging, and in conditions such as hematemesis, uterine bleeding, and postpartum blood syncope. Modern people believe Ren Shen greatly tonifies Yang Qi; this is due to confusion caused by erroneous theories from the Yuan Dynasty and books like Li Shizhen's Bencao Gangmu (Compendium of Materia Medica). They do not know that Ren Shen grows in the valleys of Shangdang, Liaodong, Youzhou, and Jizhou. It faces away from the sun towards the shade, has a sweet taste with a hint of bitterness, possesses a soft, moist, and fluid-rich texture, changes color and becomes prone to insect damage when exposed to sunlight.
Treats all types of blood disorders, hot blood, and dry blood syndromes.
Dual tonification of Qi and Blood.
Si Wu Tang (Four Substances Decoction) consists of Dang Gui (Angelicae Sinensis Radix), Shu Di Huang (Rehmanniae Radix Praeparata), Bai Shao (Paeoniae Radix Alba), and Chuan Xiong (Ligustici Chuanxiong Rhizoma). Various formulas treating blood disorders are encompassed within these four. (Dang Gui washed with wine and cooked, Shu Di Huang each 3 qian; Bai Shao 2 qian; Chuan Xiong 1.5 qian.)
If combined with the ingredients of Si Jun Zi Tang (Four Gentlemen Decoction): (Ren Shen, Bai Zhu, Fu Ling, Gan Cao.) The Ba Zhen Tang (Eight Treasures Decoction), which dual-tonifies Qi and Blood, holds high esteem. (Si Jun Zi Tang tonifies Qi; Si Wu Tang tonifies Blood.)
Chen Xiuyuan stated: Si Wu Tang consists of dull and stagnant substances; it cannot treat the source of blood issues. Even Ba Zhen Tang, which dual-tonifies Qi and Blood, is rigid and inflexible. One must skillfully master methods of modification and addition to achieve efficacy.
Dual tonification of Qi and Blood. A method of ten tonifications without any purgation.
Treats simultaneous deficiency of Spleen and Lung. Manifestations include fever and aversion to cold, emaciation and fatigue of limbs, poor appetite, and diarrhea. If there is dual deficiency of Qi and Blood, presenting with various symptoms, regardless of the disease or pulse, simply using this decoction will cause all symptoms to recede.
Gui Zhi (Cinnamomi Ramulus) added to Ba Zhen Tang decoction. Its great tonifying power is grandly called Shi Quan (Ten Complete). (Ba Zhen Tang plus Huang Qi (Astragali Radix) and Rou Gui (Cinnamomi Cortex), named Shi Quan Da Bu Tang (Great Tonifying Decoction of Ten Completes)). Further add Yuan Zhi (Polygalae Radix), Chen Pi (Citri Reticulatae Pericarpium), and Wu Wei Zi (Schisandrae Chinensis Fructus). Remove Chuan Xiong to prevent acrid dispersal, specializing in nourishing Ying (Nutritive) Qi. (Shi Quan Da Bu Tang, removing Chuan Xiong, adding Chen Pi, Wu Wei Zi, and Yuan Zhi, named Ren Shen Yang Rong Tang (Ginseng Decoction for Nourishing Nutritive Qi). The prescription uses Bai Shao 1.5 qian, Ren Shen, Bai Zhu, Chen Pi, Zhi Gan Cao (Honey-fried Licorice Root), Fu Ling, Dang Gui, Gui Xin (Cinnamon Heart) each 1 qian, Shu Di Huang 0.75 qian, Yuan Zhi 0.5 qian, Wu Wei Zi 14 grains, decocted with Sheng Jiang (Fresh Ginger) and Da Zao (Jujube).)
Chen Xiuyuan stated: Shi Quan Da Bu Tang is an agent for dual tonification of Qi and Blood. Ke Yunbo criticized it for tonifying Qi without using Qi-moving herbs; thus, in severe Qi deficiency, there is no Qi to receive the tonification. For tonifying Blood while still using Blood-moving herbs, in severe Blood deficiency, there is even less Blood to circulate. This is not an excessive criticism. The subtlety of Ren Shen Yang Rong Tang lies in its derivation from Zhang Zhongjing's Xiao Jian Zhong Tang (Minor Construct the Middle Decoction) and Huang Qi Jian Zhong Tang (Astragalus Decoction for Constructing the Middle). How do we know this? From its use of raw Bai Shao as the Sovereign herb. Bai Shao is bitter and neutral, capable of breaking stagnation; it is originally a purgative, not a tonic. If used with Gan Cao, it becomes a Yin-nourishing substance. If used with Sheng Jiang, Da Zao, and Rou Gui, it becomes a harmonizer of Ying and Wei (Defensive) Qi. If used with Fu Zi (Aconiti Lateralis Radix Praeparata) and Gan Jiang (Zingiberis Rhizoma), it can urgently gather Yang Qi and return it to Yin, becoming a Kidney-tonifying substance. Although not a tonic, past sages often took it as the main component of tonics. Its principle is subtle. This formula takes Bai Shao as the Sovereign, and the components of Jian Zhong Tang are present. Disliking the excessive sweetness of Yi Tang (Maltose) which induces vomiting, they replaced Yi Tang with sweet and moist substances like Shu Di Huang, Dang Gui, Bai Zhu, and Ren Shen to tonify Supreme Yin. However, Yi Tang is made primarily from Mai Ya (Malt). Wheat is the grain of the Heart; the Heart transforms Blood to nourish the body. Thus, Yuan Zhi, which enters the Heart, is used as a substitute. Malt can disperse distance and smooth Qi flow. Thus, Chen Pi, which moves Qi, is used as a substitute. In Jian Zhong Tang, there was a precedent of removing Da Zao and adding Fu Ling for chest fullness; hence, Fu Ling is used. Carefully considering its intent, it is nothing but derived from Jian Zhong Tang. Therefore, those with dual Qi and Blood deficiency presenting with various symptoms can take it. Why is it named "Yang Rong" (Nourishing Nutritive)? The Heart governs Ying Qi and fears slackness; it must obtain the sourness of Wu Wei Zi to astringe it, causing Ying Qi to flow within the vessels and circulate to the Four Viscera, unlike Shi Quan and Ba Zhen which are vague and lack direction. ○ According to the Shennong Bencao Jing (Divine Farmer's Materia Medica): Bai Shao has a neutral and bitter taste, is non-toxic. It treats pathogenic abdominal pain, removes blood bi (obstruction), breaks firm accumulations and cold-heat patterns, stops pain, promotes urination, and benefits Qi. The original text contains only these twenty-nine characters. Later generations recklessly altered the sacred classic, claiming it is slightly sour. This obscures its bitter-draining and hard-breaking nature and adds the name of sour-astringing and Yin-harmonizing, thereby masking the true face of Bai Shao. One does not know that ancient usage either utilized its bitterness to drain sweetness, or its bitterness to constrain acridity, or its purgative action to move the stagnation of tonic herbs. They all skillfully used Bai Shao as part of tonification, not because Bai Shao itself is a tonic. However, the nature of Bai Shao is slightly similar to Da Huang (Rhei Radix et Rhizoma). In cases of diarrhea, it must certainly be removed. This is the sage's method. Failing to understand the Bencao Jing, after the Song and Yuan dynasties, everyone mistakenly recognized it as an acid-astringent herb. It is necessary to urgently correct this misconception.