人参 黄 白术 鹿茸 当归 附子 干姜 肉桂
阴阳两虚，寒邪直中，眩仆欲绝，喉无痰声，身不浮热，此方主之。
阴阳之在人身，互为其根，不可须臾离也。阴尽则阳无所附而飞越，故眩仆。阳消则阴无所资而寒逆，乃欲
绝。过不在痰，焉有痰声。病不因感，那得体热。回阳须人参、黄 ，还阴必当归、鹿茸。安胃散寒，不外术、
附，温经摄血，岂违姜、桂。
此症俗呼脱阳，一名阴厥，责以房劳致病。用附子理中不效，则术穷。不知即谓房劳，固其精血败坏方见是
状，徒益其阳，寒虽能去，则阴不愈销烁尔？不尘主此八物，雅有神契，故谬曰回生。本方除归茸名黄 汤，治
肺劳气虚，阴凑为寒亦佳。
诗曰∶回生八物，姜桂黄 ，鹿茸参术，附子当归。
人参 麦冬 阿胶 黑芝麻 肉桂 地黄 甘草 姜枣和煎。
气血虚衰，真元不能继续。脉止，心悸，目昏，不自安。用参、草、大枣者，补可去弱。用生姜、肉桂者，
温则生阳。阿胶、黑麻，所以滋阴续绝；地黄、麦冬，所以宁神正视。
诗曰∶人参复脉汤，交桂怀地黄，麻麦阿胶草，煎还佐枣姜。
附子 白术 茯苓 芍药 生姜
膀胱阳虚，不能营运水气，致寒湿内甚，骨节尽痛。或汗出而邪不散，仍发热，及湿胜水谷不别，则水上凌
逼心肺，头眩目 ，真武汤主之。盖白术、茯苓，浓坤土而制坎邪，附子、生姜，壮实火而逐虚寒。芍药之用亦
经湿淫所胜，佐以酸平尔。
诗曰∶真武汤，术苓附，芍药姜，暖水土。按真武，北方水神，以渠能治水怪，故名。此汉人佞佛结习，不
必稽究，但义取乎斯。须地黄、阿胶、苁蓉、天冬等，阴中阴药，类聚处方，顾以火土纯阳之物，相胜相敌，殊
觉舛谬。且疑少阴病，肢体骨节疼痛，必当归，肉桂和阴行血，其痛方除，岂可芍药酸平？太阳病，汗出不散，
脉缓沉，自利，加人参、五味，收阳益卫，水湿自化，茯苓决难淡渗。王晋三谓此用崇土摄水法，则真武元是土
神，非水也。又曰命名虽因崇土，全赖阳气出化，则又似火神矣。强解胡诌，可为喷饭。
阴阳两虚，寒邪直接侵入体内，出现眩晕跌倒、气息微弱欲绝的症状，咽喉中没有痰鸣声，身体没有浮热感，此方主治此类病症。
阴阳在人体中互为根本，片刻也不能分离。阴气耗尽则阳气无所依附而飞散越出，所以导致眩晕跌倒；阳气消减则阴气无所资助而产生寒逆，于是出现气息微弱欲绝。过错不在痰饮，怎么会有痰鸣声？疾病不是由外感引起，怎么会伴有体表发热？回阳救逆必须用人参、黄芪；滋养阴血必定要用当归、鹿茸。安胃散寒，离不开白术、附子；温通经脉、固摄血液，怎能违背干姜、肉桂的作用。
这种症状俗称“脱阳”，又名“阴厥”，人们归咎于房事劳损致病。如果使用附子理中汤无效，那就束手无策了。不知道即使确实是房劳所致，也是因为精血败坏才出现这种状况，如果只单纯补益阳气，虽然寒气能去除，但阴液不也会更加耗损枯竭吗？本作者主张使用这八味药，非常契合病机，所以冒昧地称之为“回生”。本方去掉当归、鹿茸后称为“黄芪汤”，治疗肺脏劳损、气虚，阴气聚集导致的寒证也非常有效。
人参、麦冬、阿胶、黑芝麻、肉桂、地黄、甘草，加生姜、大枣一起煎煮。
气血虚弱衰败，真元之气不能接续。脉搏停止跳动，心悸，视力模糊，心中不安。使用人参、甘草、大枣，是因为补益可以消除虚弱。使用生姜、肉桂，是因为温热能够生发阳气。阿胶、黑芝麻，是用来滋阴并接续绝气的；地黄、麦冬，是用来安定心神并改善视力的。
膀胱阳气虚弱，不能运化水气，导致寒湿在体内严重积聚，全身骨节都疼痛。或者出汗后邪气仍未解散，仍然发热，以及湿气胜过后水谷不分，那么水气上凌逼迫心肺，出现头晕目眩、眼睛昏花，真武汤主治此类病症。大概白术、茯苓，是厚培坤土以制约坎水之邪；附子、生姜，是壮实命门之火以驱逐虚寒。芍药的用途也是针对湿邪淫盛的情况，配合酸平之性来收敛。
诗曰：真武汤，术苓附，芍药姜，暖水土。按：真武是北方水神，因为他能治水怪，所以以此命名。这是汉代人的迷信习俗，不必深究考证，只要取其义即可。如果要用地黄、阿胶、肉苁蓉、天冬等属于“阴中阴”性质的药物，同类聚集组成处方，却与火土纯阳之物相互克制敌对，实在觉得荒谬错误。况且怀疑少阴病出现肢体骨节疼痛时，必定要用当归、肉桂调和阴血、运行血脉，疼痛才能消除，怎么能用酸平的芍药呢？太阳病出现汗出不止、脉象缓沉、自下利时，应加人参、五味子，以收敛阳气、益固卫气，水湿自然化解，茯苓决难仅靠淡渗利湿起作用。王晋三说这里用的是崇土制水的方法，那么真武原本就是土神，而不是水神了。他又说命名虽然是因为崇尚土德，但全赖阳气出来化育，那又像是火神了。强行解释胡乱编造，足以让人喷饭。
Ren Shen (Ginseng Radix), Huang Qi (Astragali Radix), Bai Zhu (Atractylodis Rhizoma), Lu Rong (Cervi Cornu Pantotrichum), Dang Gui (Angelicae Sinensis Radix), Fu Zi (Aconiti Lateralis Radix Preparata), Gan Jiang (Zingiberis Rhizoma), Rou Gui (Cinnamomi Cortex).
For conditions of deficiency in both Yin and Yang, with Cold pathogen directly invading the interior, presenting with dizziness and collapse, faintness approaching death, absence of phlegm sound in the throat, and lack of floating heat on the body, this formula is indicated.
Yin and Yang in the human body are mutually rooted and cannot be separated for a moment. When Yin is exhausted, Yang has no attachment and flies away, causing dizziness and collapse. When Yang diminishes, Yin has no support and generates cold rebellion, leading to faintness approaching death. The fault lies not in Phlegm, so how can there be phlegm sounds? If the disease is not caused by external contraction, why would there be surface heat? To restore Yang, Ren Shen (Ginseng Radix) and Huang Qi (Astragali Radix) are essential; to nourish Yin and Blood, Dang Gui (Angelicae Sinensis Radix) and Lu Rong (Cervi Cornu Pantotrichum) are necessary. To stabilize the Stomach and dissipate Cold, Bai Zhu (Atractylodis Rhizoma) and Fu Zi (Aconiti Lateralis Radix Preparata) are indispensable; to warm the channels and secure Blood, one cannot disregard Gan Jiang (Zingiberis Rhizoma) and Rou Gui (Cinnamomi Cortex).
This syndrome is commonly called "Yang Collapse" (Tuo Yang), also known as "Yin Jue" (Cold Reversal), and is attributed to illness caused by sexual exhaustion. If Fu Zi Li Zhong Tang (Aconite and Magnolia Root Decoction) fails to produce results, then treatment options are exhausted. One should realize that even if it is indeed due to sexual exhaustion, these symptoms appear only after Essence and Blood have deteriorated. Merely supplementing Yang might remove Cold, but will it not further consume and dry up Yin? This author advocates these eight herbs, which harmonize well with the pathology, hence presumptuously naming it "Life-Restoring". Removing Dang Gui (Angelicae Sinensis Radix) and Lu Rong (Cervi Cornu Pantotrichum) from this formula yields Huang Qi Tang (Astragalus Decoction), which is also excellent for treating Lung Consumption (Fei Lao) with Qi deficiency and Cold resulting from Yin aggregation.
Poem says: Life-restoring Eight Herbs, Ginger and Cinnamon, Astragalus and Ginseng, Deer Antler and Atractylodes, Aconite and Angelica.
Ren Shen (Ginseng Radix), Mai Dong (Ophiopogonis Tuber), E Jiao (Donkey-hide Gelatin), Hei Zhi Ma (Sesame Semen Nigrum), Rou Gui (Cinnamomi Cortex), Di Huang (Rehmanniae Radix), Gan Cao (Glycyrrhizae Radix et Rhizoma), decocted with Sheng Jiang (Zingiberis Rhizoma Recens) and Da Zao (Jujubae Fructus).
For severe deficiency and decline of Qi and Blood, where True Yuan (Original Qi) cannot continue, presenting with intermittent pulse, palpitations, blurred vision, and inner restlessness. Ren Shen (Ginseng Radix), Gan Cao (Glycyrrhizae Radix et Rhizoma), and Da Zao (Jujubae Fructus) are used because tonification removes weakness. Sheng Jiang (Zingiberis Rhizoma Recens) and Rou Gui (Cinnamomi Cortex) are used because warmth generates Yang. E Jiao (Donkey-hide Gelatin) and Hei Zhi Ma (Sesame Semen Nigrum) nourish Yin and reconnect severed vitality; Di Huang (Rehmanniae Radix) and Mai Dong (Ophiopogonis Tuber) calm the Spirit and restore clear vision.
Poem says: Ren Shen Mai Mai Tang (Ginseng Pulse-Recovering Decoction), Jiao Gui Huai Di Huang, Sesame, Ophiopogon, Donkey-hide Gelatin, Licorice, decocted with Jujube and Ginger.
Fu Zi (Aconiti Lateralis Radix Preparata), Bai Zhu (Atractylodis Rhizoma), Fu Ling (Poria), Shao Yao (Paeoniae Radix Alba), Sheng Jiang (Zingiberis Rhizoma Recens).
When Bladder Yang is deficient and unable to circulate Water-Qi, leading to severe internal accumulation of Cold-Dampness and pain throughout all bone joints. Or, if sweating occurs but pathogens remain unresolved, fever persists, or Dampness overwhelms causing failure to distinguish fluids and food, leading to Water flooding and harassing the Heart and Lung, presenting with dizziness and blurred vision, Zhen Wu Tang (True Warrior Decoction) is indicated. Generally, Bai Zhu (Atractylodis Rhizoma) and Fu Ling (Poria) thicken Earth to control Kan (Water) evil; Fu Zi (Aconiti Lateralis Radix Preparata) and Sheng Jiang (Zingiberis Rhizoma Recens) strengthen Fire to expel Deficiency-Cold. The use of Shao Yao (Paeoniae Radix Alba) is also for overcoming excessive Dampness, assisted by its sour and neutral nature.
Poem says: Zhen Wu Tang, Atractylodes and Poria with Aconite, Peony and Ginger, warming Earth and Water. Note: Zhen Wu is the Water God of the North, named so because he could tame water monsters. This reflects Han dynasty superstitions, which need not be investigated deeply; we only take the meaning. However, prescribing Yin-within-Yin herbs like Di Huang (Rehmanniae Radix), E Jiao (Donkey-hide Gelatin), Cong Rong (Cistanches Herba), and Tian Dong (Asparagi Radix) together, while opposing them with pure Yang Fire-Earth substances, seems contradictory and erroneous. Furthermore, regarding Shaoyin Disease with limb and joint pain, Dang Gui (Angelicae Sinensis Radix) and Rou Gui (Cinnamomi Cortex) should be used to harmonize Yin and move Blood for pain relief; how can sour-neutral Shao Yao (Paeoniae Radix Alba) suffice? For Taiyang Disease with persistent sweating, slow and deep pulse, and spontaneous diarrhea, Ren Shen (Ginseng Radix) and Wu Wei Zi (Schisandrae Fructus) should be added to collect Yang and benefit Wei (Defensive) Qi, allowing Water-Dampness to transform naturally; Fu Ling (Poria) alone relying on mild leaching is difficult. Wang Jin San claimed this uses the method of strengthening Earth to control Water, implying Zhen Wu is originally an Earth God, not Water. He further stated that although named for strengthening Earth, it relies entirely on Yang Qi transformation, making it seem like a Fire God. Such forced explanations and nonsense are laughable.