室女血海干枯，甚于妇人，多死者。冬日，与假借当归生姜羊肉汤，余以当归补血汤加味治之，或与归脾汤，加鹿
茸、麦冬。
假借当归生姜羊肉汤（〔批〕此方用药轻重意与原方不同，故着明之。）
当归身（五两炒） 干姜（三两） 炙甘草（四钱） 羊肉（一斤）
《金匮》当归生姜羊肉汤，治产后瘀痛，是但行气血寒滞，而稍兼补意也，意不相同，故曰假借。原方当归三两，
生姜五两，今倒之，且增炙甘草者，意重在补血也。生姜易用干姜，取其守而不走之义，此为无力者设也。倘然冬日，
则未宜。
当归补血汤
黄 （一两） 当归（五钱）
陈氏曰∶加麦冬、白芍各五钱，炙甘草二钱。虚极者，加附子一钱，以助之。按血枯之证，补血不易，况室女乎！
自非血肉之品不可，仍宜加鹿茸三钱，或鹿角胶、龟胶各三钱。
陈修园曰∶女室经闭，肝脉弦上寸口鱼际，非药所能治，急与婿配则愈。或与加味逍遥散。若体常怯寒，食少腹胀，
佐以六君子汤，加干姜之类。归脾汤、八珍汤，可以出入互用。
竹泉生曰∶人身气化，有先后，有轻重，不明其道，无以为治，此吾所以又有气化次序之说也。
夫肾水之于人，初无大益，真阴薰蒸之，肺出其治节，膀胱通其气化，遂成元气，故气之为物也，根于肾命胞宫，
通乎心肺脾胃三焦之间耳。行于唇齿则为津，达乎皮毛则为汗，而百骸由是皆有生生之气，故为温和者也。元气既足，
乃鼓激有余之水，使与相火交而成精，精充满，则循督脉上行而为脑，填乎骨中则为髓，于是乎骨强而能立矣。
又鼓激有余之水，使与君火交而成血，血充满，则循冲任旁达遍敷，灌溉脉隧、肌肉、筋络，于是乎筋荣而能运动
矣。
精属阳而本乎天之气，体动而用静，故脑髓安居而不迁。血属阴而本乎地之气，体静而用动，故脉隧营运而不息，
而统乎精血阴阳者，则气也。故精曰精气，血曰血气。
知此，则其先后轻重之治可得矣，是故经水枯者，补其血，血亏者补其精，精脱者，补其气，经曰∶虚则补其母是
也。
是书言血而不言精，何也？盖补气解郁，填精益水，散见于各证，而女子属阴，以血为本，故其病多见于血，其精
病惟浊证一种而已，古人以浊为带，非也。带下不自觉，非能致死，浊下则自觉之，不止者死，元气亡也。故附志于末，
以拟于失血。
处女血海枯竭，其病情比一般妇人更为严重，多会导致死亡。在冬季，采用仿照当归生姜羊肉汤的方剂，我则用当归补血汤加味来治疗，或者使用归脾汤，加入鹿茸、麦冬。
仿照当归生姜羊肉汤（〔批注〕此方用药轻重之意与原方不同，故在此明确说明。）
当归身（五两，炒） 干姜（三两） 炙甘草（四钱） 羊肉（一斤）
《金匮要略》中的当归生姜羊肉汤，用于治疗产后瘀血疼痛，主要是行气血、散寒滞，并稍兼补益之意，用意并不相同，所以称为“假借”（仿照/借用）。原方中当归三两，生姜五两，现在将两者用量颠倒，并且增加炙甘草，用意重在补血。生姜改用干姜，取其守而不走（固守中焦而不发散）的含义，这是为体质虚弱者设立的。如果是冬日，则不宜使用原方。
陈氏说：加入麦冬、白芍各五钱，炙甘草二钱。虚损极重的，加入附子一钱，以助药力。按血枯这一证候，补血并不容易，何况是处女呢！如果不是血肉有情之品不可，仍然适宜加入鹿茸三钱，或者鹿角胶、龟胶各三钱。
陈修园说：女子闭经，如果肝脉弦急上达寸口鱼际部位，非药物所能治愈，急忙为其配婚嫁人则会痊愈。或者使用加味逍遥散。如果身体经常怕冷，食少腹胀，佐以六君子汤，加入干姜之类。归脾汤、八珍汤，可以灵活出入互用。
竹泉生说：人身的气化过程，有先后顺序，有轻重缓急，不明白这个道理，就无法进行治疗，这就是我又有气化次序说法的原因。
肾水对于人来说，起初并没有大的益处，经过真阴的薰蒸，肺脏发挥其治节功能，膀胱通调其气化作用，于是形成元气。所以气这种物质，根源于肾命门和胞宫，贯通于心肺脾胃三焦之间。运行于唇齿间就成为津液，达于皮毛就成为汗，而全身骨骼因此都有生生不息之气，所以表现为温和的状态。元气既已充足，便鼓动激发剩余的水液，使其与相火相交而成精，精充满后，便沿督脉上行成为脑，填充在骨中就成为髓，于是骨头强壮能够站立了。
又鼓动激发剩余的水液，使其与君火相交而成血，血充满后，便沿冲任二脉旁达遍敷，灌溉脉道、肌肉、筋络，于是筋脉荣华能够运动了。
精属于阳，本乎天的气，形体动而功用静，所以脑髓安居而不迁移。血属于阴，本乎地的气，形体静而功用动，所以脉道营运而不停息，而统率精血阴阳的，则是气。所以精称为精气，血称为血气。
懂得这些，那么其先后轻重的治疗方法就可以掌握了，所以说经水枯竭的，补其血；血亏的补其精；精脱的，补其气，医经说：“虚则补其母”就是这个道理。
这本书讲血而不讲精，为什么呢？因为补气解郁、填精益水，散见于各种证候中，而女子属阴，以血为本，所以她的病多见于血，她的精病只有浊证这一种而已，古人认为浊就是带下，这是不对的。带下不自知，不会致死；浊下则自觉，不止者会死，这是因为元气亡失。所以附记在最后，将其拟作失血证来处理。
A maiden's Blood Sea (the reservoir of blood in the uterus) is dried up, a condition more severe than in married women, often leading to death. In winter, I employ a modified version of Danggui Shengyang Roushou Tang (Cinnamon Twig, Ginger, and Mutton Decoction), but primarily treat it with Danggui Buxue Tang (Dong Quai Decoction for Tonifying Blood) with additions, or use Guipi Tang (Restore the Spleen Decoction) added with Lurong (Deer Antler Velvet) and Maidong (Ophiopogon Tuber).
Modified Danggui Shengyang Roushou Tang (Cinnamon Twig, Ginger, and Mutton Decoction) [Commentary: The dosage weightings here differ from the original formula, hence this clarification.]
Danggui Shen (Codonopsis Root / Angelica Sinensis Root Body) (5 liang, stir-fried)
Ganjiang (Dried Ginger) (3 liang)
Zhi Gancao (Honey-fried Licorice Root) (4 qian)
Yangrou (Mutton) (1 jin)
The Danggui Shengyang Roushou Tang in *Jingui Yaolue* (Essential Prescriptions of the Golden Cabinet) treats postpartum pain due to blood stasis; its primary action is to move Qi and Blood and disperse cold stagnation, with only slight tonifying intent. Since the intent differs, it is termed "jiajie" (borrowed/adapted). In the original formula, Danggui is 3 liang and Shengjiang (Fresh Ginger) is 5 liang. Here, the proportions are reversed, and Zhi Gancao is increased, emphasizing the intent to tonify Blood. Using Ganjiang instead of Shengjiang leverages its property of "staying within without dispersing outward," which is suitable for those with weak constitution. However, this adaptation is not suitable for winter use of the original context.
Danggui Buxue Tang (Dong Quai Decoction for Tonifying Blood)
Huangqi (Astragalus Root) (1 liang)
Danggui (Angelica Sinensis Root) (5 qian)
Mr. Chen states: Add Maidong (Ophiopogon Tuber) and Baishao (White Peony Root) each at 5 qian, and Zhi Gancao (Honey-fried Licorice Root) at 2 qian. For cases of extreme deficiency, add Fuzi (Prepared Aconite Root) at 1 qian to assist. Regarding the syndrome of Blood Dryness, tonifying blood is difficult, let alone in maidens! Only substances of flesh and blood nature (animal-derived tonics) will suffice; it is still appropriate to add Lurong (Deer Antler Velvet) at 3 qian, or Luzhijiao (Deer Antler Glue) and Guijiao (Tortoise Shell Glue) each at 3 qian.
Chen Xiuyuan states: For amenorrhea in maidens, if the Liver pulse is wiry and extends up to the Yuji area beyond the Cun Kou (radial pulse position), it cannot be cured by medicine alone; urgent marriage will lead to recovery. Alternatively, use Jiawei Xiaoyao San (Modified Free and Easy Wanderer Powder). If the body is frequently cold, appetite is poor, and there is abdominal distension, assist with Liujunzi Tang (Six Gentlemen Decoction) added with Ganjiang (Dried Ginger) and similar herbs. Guipi Tang (Restore the Spleen Decoction) and Bazhen Tang (Eight Treasures Decoction) can be used interchangeably with modifications.
Zhujian Sheng states: The Qi transformation in the human body has a sequence and priorities. Without understanding this principle, treatment is impossible; this is why I have proposed the theory of the sequence of Qi transformation.
Kidney Water initially provides little benefit to humans; it is steamed by True Yin, regulated by the Lung's governance and dispersion, and transformed via the Bladder's Qi movement, thereby forming Yuan Qi (Original Qi). Thus, Qi originates from the Kidney Mingmen (Gate of Vitality) and Bao Gong (Uterus), connecting through the Heart, Lung, Spleen, Stomach, and San Jiao (Triple Burner). When flowing into the lips and teeth, it becomes Jin Ye (Body Fluids); when reaching the skin and hair, it becomes Han (Sweat). Consequently, all bones possess the vital energy of generation, manifesting as warmth. Once Yuan Qi is sufficient, it stimulates the surplus water to interact with Xiang Huo (Ministerial Fire) to form Jing (Essence). When Jing is full, it travels up the Du Mai (Conception Vessel) to become Nao (Brain); filling the bones, it becomes Sui (Marrow), thus strengthening the bones for standing.
Furthermore, it stimulates surplus water to interact with Jun Huo (Monarch Fire) to form Xue (Blood). When Blood is full, it spreads laterally via the Chong Mai (Penetrating Vessel) and Ren Mai (Conception Vessel), irrigating the Mai Sui (Vessels), muscles, and Jin Luo (Sinews and Collaterals), thus nourishing the sinews for movement.
Jing belongs to Yang and originates from the Qi of Heaven; its form moves while its function is static, so the Brain and Marrow remain settled and unmoving. Xue belongs to Yin and originates from the Qi of Earth; its form is static while its function is dynamic, so the Vessels circulate ceaselessly. What governs the Yin and Yang of Jing and Xue is Qi. Therefore, Jing is called Jing Qi (Essence Qi), and Xue is called Xue Qi (Blood Qi).
Understanding this allows one to determine the sequential and prioritized treatments: for dried-up menstruation, tonify Blood; for Blood deficiency, tonify Jing; for Jing depletion, tonify Qi. As the Classics state: "When deficient, tonify its mother."
This book discusses Blood but not Jing. Why? Because tonifying Qi, resolving depression, filling Essence, and benefiting Water are scattered across various syndromes. Women belong to Yin and take Blood as their root; thus, their diseases mostly manifest in Blood. Their Jing diseases are limited to only one type: Zhuo Syndrome (Turbid Discharge). Ancients equated Zhuo with Dai Xia (Leukorrhea), which is incorrect. Dai Xia occurs unconsciously and is not fatal; Zhuo discharge is felt consciously, and if uncontrolled, leads to death due to the loss of Yuan Qi. Therefore, it is appended at the end, treated similarly to Hemorrhage syndromes.