（烦躁加麦门冬或童子小便，身寒加附子。）
一切虚脱脉败急症，大剂煎服。
天地发育万物，一气而已。稍有乖戾，则生长愆期。人为万物之灵，非气治不足以长年。凡病至于危困，须
以气为急务。人参秉洪钧菁华以成形，故能续弥留欲绝之命，使其一息尚存，虽情绪多端，可以次第燮理，此独
参汤雅有远略。身寒加附子，回其孤阳也。烦躁加童便、加麦冬，靖其
虚热也。或谓兹汤但可疗真虚败症，涉假犹然攻之，故越人有实实之戒。然则挺生理中等药，非苦思十日，决不
敢用。呵呵。
饥困劳役耗其阴血，则骄阳飞越，肌热烦渴，面目微红，脉芤或浮大，重按全无。人参不便，急拣北黄 六
两，当归一两，合煎与服。说者谓当归固滋血主药，黄 则补气者也，何六一颠倒处方，而能益阴制阳。盖有形
之血，不能自生，生于无形之气故耳。前证纯象正阳明，但阳明由外感蕴热而致，且脉长大有力。倘心粗气浮，
误以白虎汤投之，死无救。
（金樱子煎膏，搀蜜为丸，龙眼枣子汤下。）
白菊花 款冬花 槐花（各一两五钱） 密蒙花 忍冬花 火麻仁（炒） 胡麻仁 柏子仁（去壳，炒，捣，浓纸
熨净油） 郁李仁（各二两） 酸枣仁（炒） 葳蕤仁 胡桃仁（各三两） 女贞子（久久蒸晒） 五味子 楮实子 茺
蔚子（各二两） 桑椹子 覆盆子（取红黄可食的） 枸杞子 菟丝子 巨胜子（炒各三两）
一切内外目疾，似虚非实，此方主之。
气、质、味，药之三才也。清、甘、温、泽，药之四德也。总三才四德以治不三不四之症，此方其庶几焉。
何为？夫气之清者莫如花。气以行之，清可去浊，五花足以平不正之邪。味之甘者，莫如花之实。味以滋之，甘
能补虚，九子足以复既耗之
精。质之泽者，莫如实中之仁。质以培之，泽能润燥，七仁足以退无根之火。乃金樱膏、龙眼、枣肉为丸作汤，
非泥膈缓行，凡药必有光容，是花是果，同气连枝，稳可与五、七、九子之会。虚虚实实之人，无不赏识。而花
神有灵，当亦乐识于人。故曰花果合欢。
诗曰∶忍菊蒙槐款五花，核桃枣柏火胡麻，郁李葳蕤仁七种，菟丝巨胜覆盆加，还有女桑茺楮杞，五味融和
九子佳，樱蜜丸成封固好，槎停蓬岛贶仙娃。
（若出现烦躁症状，可加入麦门冬或童子小便；若出现身体寒冷症状，可加入附子。）
对于一切因虚脱、脉象败绝的急症，使用大剂量煎煮后服用。
天地化育万物，依靠的只是一股气罢了。稍有乖张违背，就会导致生长延误时机。人是万物之灵长，若非气机调治得当，不足以长寿。凡是疾病发展到危重困顿的地步，必须把补气作为紧急要务。人参秉承天地精华而成形，所以能够接续那气息微弱、生命垂危者的性命，只要还有一口气尚存，虽然情绪表现多种多样，都可以依次调理妥当，这独参汤确实有深远的谋略。身体寒冷时加入附子，是为了挽回孤阳；烦躁时加入童便、麦冬，是为了平息虚热。有人曾说此汤只能治疗真正的虚损败证，如果涉及假实证仍用补法，就会犯下“实实”（使实证更实）的错误，所以扁鹊（越人）有这方面的告诫。然而，为了保全生命，即使是中等药性的药物，如果不是经过深思熟虑十天以上，也决不敢轻易使用。呵呵。
饥饿、困苦、劳累役使耗伤了阴血，导致阳气如骄阳般飞越，出现肌肤发热、心烦口渴、面目微微发红，脉象芤（中空）或浮大，但重按完全无力。此时不宜用人参，应紧急挑选北黄芪六两，当归一两，合在一起煎煮服用。评论者说当归确实是滋养血液的主药，黄芪则是补气之品，为何将“六一”颠倒配伍处方，却能益阴制阳？大概是因为有形之血不能自行生成，而是生于无形之气的原因。前述证候纯然是阳明经的表现，但阳明病是由外感蕴积热邪所致，且脉象长大有力。倘若粗心浮躁，误用白虎汤投喂，则无药可救，必死无疑。
（用金樱子煎膏，掺入蜂蜜制成丸剂，用龙眼枣子汤送服。）
白菊花 款冬花 槐花（各一两五钱） 密蒙花 忍冬花 火麻仁（炒） 胡麻仁 柏子仁（去壳，炒，捣碎，用浓纸熨烫吸净油分） 郁李仁（各二两） 酸枣仁（炒） 葳蕤仁 胡桃仁（各三两） 女贞子（长时间蒸晒） 五味子 楮实子 茺蔚子（各二两） 桑椹子 覆盆子（选取红黄可食用的） 枸杞子 菟丝子 巨胜子（炒，各三两）
对于一切内外眼疾，表现为似虚非实的证候，此方为主治方。
气、质、味，是药物的三才属性。清、甘、温、泽，是药物的四德特征。综合三才四德来治疗不三不四（即非典型虚实夹杂）的病症，这个方剂差不多做到了。为什么呢？清气没有比得上花的。气主运行，清能去浊，五种花足以平抑不正的邪气。味甘没有比得上花果的果实。味主滋润，甘能补虚，九种种子足以恢复已经耗损的精气。质地润泽没有比得上果实中的仁。质主培补，润能燥，七种仁足以退去无根之火。再用金樱膏、龙眼肉、枣肉制成丸剂并用汤剂送服，既不会黏腻膈阻，又能缓慢行药力，凡是有光泽容颜的药物，无论是花还是果，同气连枝，稳定地与五、七、九种种子相会。无论是虚证还是实证的患者，无不赏识。花神若有灵，应当也乐于被人识得。所以叫作“花果合欢”。
诗曰：忍菊蒙槐款五花，核桃枣柏火胡麻，郁李葳蕤仁七种，菟丝巨胜覆盆加，还有女桑茺楮杞，五味融和九子佳，樱蜜丸成封固好，槎停蓬岛贶仙娃。
(If irritability occurs, add *Ophiopogonis Radix* (Maidong) or child's urine; if cold limbs occur, add *Aconiti Lateralis Radix Praeparata* (Fuzi).)
For all acute conditions characterized by collapse and failing pulse, decoct with a large dose and administer.
Heaven and Earth nurture all things through the agency of Qi alone. Slight deviation leads to delayed growth and development. Humans are the most noble of all beings; without proper regulation of Qi, longevity cannot be achieved. When diseases progress to a critical and desperate state, replenishing Qi must be treated as an urgent priority. *Ginseng Radix et Rhizoma* (Renshen), formed from the essence of Heaven and Earth, can sustain the life of those on the verge of death. As long as a single breath remains, despite various emotional manifestations, they can be gradually regulated. Thus, *Dushen Tang* (Single Ginseng Decoction) possesses profound strategic foresight. Adding *Aconiti Lateralis Radix Praeparata* (Fuzi) for cold limbs aims to restore isolated Yang. Adding child's urine and *Ophiopogonis Radix* (Maidong) for irritability aims to calm deficient heat. Some argue that this decoction is only suitable for true deficiency and collapse syndromes; using it in cases involving excess would violate Bian Que's (Yue Ren) warning against "treating excess with tonification" (making the excess more excessive). Nevertheless, to preserve life, even medications of moderate potency are not used lightly unless carefully considered over ten days. Hehe.
Hunger, distress, and labor consume Yin blood, causing Yang Qi to fly away like a scorching sun. Symptoms include hot skin, irritability, thirst, slight redness of the face and eyes, and a pulse that is hollow (Kou) or floating and large but empty upon heavy pressure. In such cases, *Ginseng Radix et Rhizoma* (Renshen) should not be used. Instead, urgently select six taels of Northern *Astragali Radix* (Huangqi) and one tael of *Angelicae Sinensis Radix* (Danggui), decoct them together, and administer. Commentators note that while *Angelicae Sinensis Radix* (Danggui) is indeed the primary herb for nourishing blood, and *Astragali Radix* (Huangqi) tonifies Qi, why does reversing the ratio in this prescription benefit Yin and control Yang? The reason lies in the principle that tangible Blood cannot generate itself; it arises from intangible Qi. The aforementioned syndrome presents purely with Yangming signs, but Yangming disease typically results from external pathogens accumulating heat, accompanied by a large, long, and forceful pulse. If one were careless and impetuous, mistakenly administering *Baihu Tang* (White Tiger Decoction), there would be no remedy, and death would ensue.
(Decoct *Chrysanthemi Flos* (Baijuhua), *Farfarae Flos* (Kuandonghua), and *Stellariae Herba* (Huaihua) [each 1.5 taels]; mix with *Tubiflorae Flos* (Mimenghua) and *Lonicerae Japonicae Flos* (Jinyinhua); add *Cannabis Fructus* (Huomaren, stir-fried), *Sesami Fructus Niger* (Humaoren), *Ziziphi Spinosae Semen* (Suanzaoren, stir-fried, shelled, pounded, and oil removed by pressing with thick paper), and *Prunii Semen* (Yuliren) [each 2 taels]; add *Polygonati Odorati Rhizoma* (Weirui) and *Juglandis Semen* (Hetaoren) [each 3 taels]; add *Ligustri Lucidi Fructus* (Nvzhenzi, steamed and dried for a long time), *Schisandrae Chinensis Fructus* (Wuweizi), *Celastrus Semen* (Chuwangzi), and *Broussonetiae Fructus* (Chushizi) [each 2 taels]; add *Mori Fructus* (Sangshenzi), *Rubus Chingii Fructus* (Fupenzi, selecting red/yellow edible ones), *Lycii Fructus* (Gouqizi), and *Cuscutae Semen* (Tusizi), *Sesami Fructus* (Jushengzi, stir-fried) [each 3 taels].]
This formula is indicated for all internal and external eye disorders presenting as seemingly deficient but not truly so.
Qi, substance, and flavor constitute the "Three Powers" of herbs. Clear, sweet, warm, and moistening constitute the "Four Virtues." By integrating the Three Powers and Four Virtues to treat complex syndromes that do not fit standard categories, this formula comes close to perfection. Why? Among herbs, flowers possess the clearest Qi. Qi governs movement; clarity dispels turbidity. Five types of flowers are sufficient to pacify aberrant pathogenic factors. Among flavors, fruits of flowers are the sweetest. Flavor governs nourishment; sweetness tonifies deficiency. Nine types of seeds are sufficient to restore depleted Essence. Among substances, kernels within fruits are the most moistening. Substance governs cultivation; moisture relieves dryness. Seven types of kernels are sufficient to extinguish rootless fire. Using *Chrysanthemi Flos* paste, Longan flesh, and Jujube flesh to form pills, administered with decoction, ensures the medicine moves slowly without clogging the chest. All herbs with lustrous properties, whether flowers or fruits, share the same affinity and branches, stably harmonizing with the five, seven, and nine seeds. Both deficient and excess patients will appreciate it. If the Flower Goddess has spirit, she too would be pleased to be recognized by humans. Hence the name "Flower-Fruit Harmony."
Poem:
Five flowers of Honeysuckle, Chrysanthemum, Mimeng, and Sophora,
Walnut, Jujube, Arborvitae, Hemp, and Sesame seed.
Seven kinds of Prunus, Polygonatum, and Kernels,
Dodder, Sesame, Raspberry added.
Plus Privet, Mulberry, Cornus, Broussonetia, and Lycium,
Nine seeds harmonized with Schisandra are excellent.
Pills made with Chimonanthus paste and honey seal well,
Stopping at Penglai Island, bestowing gifts upon immortal maidens.