人参 白术 茯苓 甘草 山药蒸 扁豆（炒熟） 薏苡仁（炒熟） 莲子肉（去心） 橘皮（陈） 砂仁（去壳）
桔梗（各等分） 枣汤调服。
脾胃衰弱，或吐或泄，饮食不化，此方主之。
脾胃，百骸之慈父母也。尔衰我弱，则失其运化之职，遇寒则吐，遇湿则泄。再饮食不消，众脏无从禀气，
自然虚羸日甚，诸病丛生。是方参、苓、莲、豆、山药、甘草，补脾之品也，且兼能除湿。砂仁、橘皮、白术、
薏苡和胃之品也，并可以行滞。再有桔梗通天气于上，枣汤全地气于中，则疾去益速，而运化之职复其位矣。
诗曰∶参苓白术缩砂仁，豆草青黄橘梗陈，薏仁粟同莲子肉，合成山药赠童人。
（加半夏作汤即六君子）
人参 白术 茯苓（各二钱） 甘草 橘皮（各一钱）
中气虚，痰不利，见诸损症，主此二方。
经曰∶壮者气行则愈，怯者着而成病。东南地本卑湿，
兼尚酒食，宜人之有痰，然而不病者，气壮足以行之地。今彼人痰气不利，而现败症，则中气大虚可知。故用参、
术、苓、草，敦浓之四君子以为辅，使其真元不丧，则小人不复敢凯觎耳。虽然今之病犹今之人也，奸险百出，
古君子未必能因时制宜。乃佐以爽利之橘皮，庶可建其奇勋，故曰异功。再加半夏之刚克，恩威并济，无邪不服。
是故痰随气上，亦随气下，痰以湿生，必以燥去。橘皮行气，半夏燥湿，固治痰之妙品也。其德不及四君，才或
过之，以故呼六君子云。外如火动加山栀仁，血动加牡丹皮，虽稳而效速。此伯者之道，不可使闻于君子。
诗曰∶异功四君加橘皮，再入半夏六君居，或连或栀或柴芍，增一增二本经宜。外有异功十二味，香砂姜桂
附归 。
本方加青皮、乌药、白芷，名八物顺气散，治头痛挟痰，意思亦深长可味。
诗曰∶白芷变乌药，青皮转陈皮，不知四君子，何以别妍媸。
人参、白术、茯苓、甘草、山药（蒸熟）、扁豆（炒熟）、薏苡仁（炒熟）、莲子肉（去心）、橘皮（陈久者）、砂仁（去壳）、桔梗（各等分），用大枣煎汤调服。
脾胃是全身脏腑肢节的慈爱父母。如果脾胃虚弱，就会失去其运化功能，遇到寒邪则呕吐，遇到湿邪则腹泻。再加上饮食不消化，其他脏腑无法禀受脾胃之气，自然会日益消瘦虚弱，各种疾病丛生。这个方子中的人参、茯苓、莲子、扁豆、山药、甘草，都是补益脾气的药物，并且兼能祛除湿气。砂仁、橘皮、白术、薏苡仁是和胃的药物，并且可以行气导滞。再有桔梗通天气于上焦，大枣汤全地气于中焦，那么疾病去除得更快，而脾胃的运化功能也就恢复了正常。
诗曰：参苓白术缩砂仁，豆草青黄橘梗陈，薏仁粟同莲子肉，合成山药赠童人。
经书说：身体强壮的人，气机通畅就能痊愈；身体怯弱的人，病邪停留就会形成疾病。东南地区地势低洼潮湿，人们又崇尚酒食，所以容易生痰，然而并不发病的人，是因为正气充足足以推动气机运行。现在这些人痰气不利，并呈现出败症，说明中气大虚可知。所以用人参、白术、茯苓、甘草，组成敦厚浓补的四君子汤作为辅助，使其真元不丧失，那么邪气就不敢再觊觎了。虽然如此，现在的病情就像现在的人一样，奸险百出，古代的君子未必能因时制宜。于是佐以爽利之橘皮，或许可以建立奇功，所以叫异功散。再加入半夏的刚猛之力，恩威并济，没有不服从的邪气。因此痰随气上行，也随气下行，痰由湿生，必须用燥湿药去除。橘皮行气，半夏燥湿，确实是治疗痰证的妙品。它们的德行不如四君子汤深厚，但才能或许超过它，所以称为六君子汤。此外，如果有火热内动加山栀子仁，有血热妄行加牡丹皮，虽然稳妥且见效快。这是霸者的手段，不能让君子知晓。
诗曰：异功四君加橘皮，再入半夏六君居，或连或栀或柴芍，增一增二本经宜。外有异功十二味，香砂姜桂附归。
Ren Shen (Ginseng Radix), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Fu Ling (Poria), Gan Cao (Licorice Root), Shan Yao (Dioscoreae Rhizoma, steamed), Bian Dou (Lablab Seed, stir-fried), Yi Yi Ren (Coicis Semen, stir-fried), Lian Zi Rou (Lotus Seed Embryo, heart removed), Ju Pi (Citri Reticulatae Pericarpium, aged), Sha Ren (Amomi Fructus, shell removed), Jie Geng (Platycodonis Radix) in equal parts. Take with decoction of Da Zao (Jujubae Fructus).
For spleen and stomach weakness, presenting with vomiting or diarrhea, and indigestion, this formula is indicated.
The spleen and stomach are the loving parents of all limbs and organs. If they are weak, they lose their function of transportation and transformation; encountering cold leads to vomiting, and encountering dampness leads to diarrhea. Furthermore, if food is not digested, the other zang-fu organs cannot receive qi from them, naturally leading to increasing emaciation and the emergence of various diseases. In this formula, Ren Shen, Fu Ling, Lian Zi, Bian Dou, Shan Yao, and Gan Cao are herbs that tonify the spleen and also drain dampness. Sha Ren, Ju Pi, Bai Zhu, and Yi Yi Ren are herbs that harmonize the stomach and promote the movement of stagnation. Additionally, Jie Geng connects the heavenly qi in the upper jiao, and Da Zao decoction completes the earthly qi in the middle jiao, thus accelerating the removal of disease and restoring the function of transportation and transformation.
Poem: Ren Shen, Ling, Bai Zhu, Suo Sha Ren, Bean, Grass, Green/Yellow, Ju, Geng, Chen, Yi Ren, Millet with Lotus Meat, Synthesized with Shan Yao gifted to children.
(Adding Ban Xia to make a decoction constitutes Liu Jun Zi Tang [Six Gentlemen Decoction])
Ren Shen (2 qian), Bai Zhu (2 qian), Fu Ling (2 qian), Gan Cao (1 qian), Ju Pi (1 qian).
For deficiency of middle qi, obstructed phlegm, and presentation of various wasting conditions, these two formulas are indicated.
The Classics state: "Those who are strong recover when qi flows smoothly; those who are weak develop disease when pathogens adhere." The southeast region is inherently low and damp, and people there favor wine and rich food, making them prone to phlegm. However, those who do not fall ill have sufficient healthy qi to move the pathogen. Now, since these patients present with obstructed phlegm-qi and signs of decline, it can be known that the middle qi is severely deficient. Therefore, Ren Shen, Bai Zhu, Fu Ling, and Gan Cao are used to form Si Jun Zi Tang [Four Gentlemen Decoction], which is thick and nourishing, as an aid, ensuring that true yuan (original qi) is not lost, so that evil pathogens dare not covet again. Although, current diseases are like current people: treacherous and varied. Ancient gentlemen may not always adapt to changing times. Thus, Ju Pi, which is refreshing and effective, is added as an assistant, perhaps achieving remarkable merit, hence the name Yi Gong San [Extraordinary Merit Powder]. Adding the pungent nature of Ban Xia [Pinelliae Rhizoma] balances benevolence and severity, leaving no pathogen unconquered. Therefore, phlegm ascends and descends with qi; phlegm arises from dampness and must be eliminated by drying. Ju Pi moves qi, and Ban Xia dries dampness; indeed, they are excellent products for treating phlegm. Their virtue does not match Si Jun Zi Tang, but their efficacy may surpass it, hence called Liu Jun Zi Tang [Six Gentlemen Decoction]. Additionally, if internal fire moves, add Shan Zhi Ren [Gardeniae Semen]; if blood moves recklessly, add Mu Dan Pi [Moutan Cortex]. Though stable and fast-acting, this is the way of the hegemon, not to be heard by gentlemen.
Poem: Yi Gong adds Ju Pi to Si Jun Zi, then enters Ban Xia to become Liu Jun Zi. Or use Lian, Zhi, Chai, or Shao, adding one or two according to the Classic. Externally, there are twelve ingredients of Yi Gong: Xiang, Sha, Jiang, Gui, Fu, Gui.
Adding Qing Pi [Tangerine Peel (Green)], Wu Yao [Linderae Radix], and Bai Zhi [Angelicae Dahuricae Radix] to this formula creates Ba Wu Shun Qi San [Eight Substances Regulating Qi Powder], treating headache complicated by phlegm. The meaning is profound and worth savoring.
Poem: Bai Zhi changes to Wu Yao, Qing Pi turns to Chen Pi. Without knowing Si Jun Zi, how to distinguish beauty from ugliness?