仲景泻心汤
大黄（酒炒二钱） 黄连（三钱） 黄芩（四钱）
心为君火。化生血液。是血即火之魄。火即血之魂。火升故血升。火降即血降也。知血生于火。火主于心。
则知泻心即是泻火。泻火即是止血。得力大黄一味。逆折而下。兼能破瘀逐陈。使不为患。此味今人多
不敢用。不知气逆血升。得此猛降之药。以损阳和阴。真圣药也。且非徒下胃中之气而已。即外而经脉
肌肤。凡属气逆于血分之中者。大黄之性。亦无不达。盖其气最盛。凡人身气血凝聚。彼皆能以其药气
克而治之。使气之逆者。不敢不顺。今人不敢用。往往留邪为患。惜哉。方名泻心。乃仲景探源之治。能从
此悟得血生于心。心即是火之义。于血证思过半矣。
十灰散
大蓟 小蓟 茅根 棕皮 侧柏 大黄 丹皮 荷叶 茜草 栀子（各等分）
上药烧存性为末。铺地出火气。童便酒水随引。黑为水之色。红见黑即止。水胜火之义也。故烧灰取黑。
得力全在山栀之清。大黄之降。火清气降。而血自宁。余药皆行血之品。只借以向导耳。吹鼻止衄。刃伤
止血。皆可用之。
独参汤
人参（二两）
浓煎细咽熟睡。取养胃之阴。安护其气。气不脱则血不奔矣。世以党参代之。并认为阳药。不知人参柔
润甘寒。乃滋养中宫津液之药。人之真气。生于肾中。全赖水阴含之。出纳于肺。又赖水津以濡之。故肾
中水阴足。则气足而呼吸细。肺中之水津足。则气足而喘息平。人参滋补中宫之津液。上布于肺。下输
于肾。故肺肾之气。得所补益。世人不知气为水之所化。而以属阳。妄指参为阳药。幸陈修园力辨其诬。
而修园谓壮火食气。参泻壮火故补气。其说犹有隔膜。尚未识气即是水之理。吾于总论言之甚详。须
知气即是水。而人参之真面乃见。
甘草干姜汤
甘草（三钱炙） 干姜（二钱炮） 五味子（一钱）
甘草炙过。纯于补中。干姜变黑。兼能止血。二药辛甘合化。扶阳气以四达。血自营运而不滞矣。惟五味
收敛肺气。使不上逆。以止气者止血。凡阳虚脾不摄血者。应手取效。但血系阴汁。血亏即是阴亏。刚燥
之剂。往往忌用。必审其脉证。果系虚寒者。始可投此方。
四物汤
当归（四钱） 生地（四钱） 川芎（二钱） 白芍（三钱）
柯韵伯曰。心生血。肝藏血。故凡生血者。则究之于心。调血者。当求之于肝也。是方乃肝经调血之专剂。
非心经生血之主方也。当归和血。川芎活血。芍药敛血。地黄补血。四物具生长收藏之用。故能使荣气
安行经邃。若血虚。加参 。血结。加桃仁红花。血闭。加大黄芒硝。血寒加桂附。血热加芩连。欲行血去芍。
欲止血去芎。随宜加减。则不拘于四物矣。如遇血崩血晕等证。四物不能骤补。而反助其滑脱。又当补
气生血。助阳生阴长之理。盖此方能补有形之血于平时。不能生无形之气于仓卒。能调阴中之血。而
不能培真阴之本。韵伯此论。虽有不足于四物。然谓四物为肝经调血之专剂。则深知四物之长者矣。
盖肝主藏血。冲任血海。均属于肝。故调血者。舍四物不能为功。
白虎汤
石膏（一两） 知母（五钱） 甘草（二钱） 粳米（一撮）
四药甘寒。生胃阴。清胃火。阳明燥热得此。如金 夕起。暑酷全消。故以秋金白虎名汤。乃仲景伤寒阳
明之正方。借治血症。脉洪大发热口渴者。尤有捷效。
佛手散（即归芎汤）
当归（五钱） 川芎（三钱）
酒水各半煎服。辛以行气。温以行血。有汁能生血。二味为活血行血之要药。
失笑散
蒲黄（三钱） 五灵脂（五钱）
蒲生水中。花香行水。水即气也。水行则气行。气止则血止。故蒲黄能止刀伤之血。灵脂气味温行以行
血。二者合用。大能行血也。
大柴胡汤
柴胡（三钱） 半夏（三钱） 白芍（三钱） 黄芩（三钱） 枳壳（二钱） 大黄（钱半） 生姜（三钱） 大
枣（三枚）
黄芩一味。清表里之火。姜枣柴胡。使邪从表解。半夏白芍枳壳大黄。使邪从里解。乃表里两解之剂。而
用里药较多。后之双解散。通圣散。皆从此套出。借治血症。或加表药。或加血药。可以随宜致用。
逍遥散（加丹栀名丹栀逍遥散）
柴胡（三钱） 当归（四钱） 白芍（三钱） 白术（三钱） 云苓（三钱） 甘草（钱半） 薄荷（一钱） 煨
姜（三钱） 丹皮（三钱） 栀子（二钱）
此治肝经血虚。火旺郁郁不乐。方用白术茯苓。助土德以升木。当归白芍。益荣血以养肝。薄荷解热。甘
草缓中。柴姜升发。木郁则达之。遂其曲直之性。故名之曰逍遥。如火甚血不和者。加丹皮山栀。清理心
包。心包主火。与血为肝之子。为火之母。治心包之血。即是治肝之血。泻心包之火。即是泻肝之火。以子
母同气故也。
当归芦荟汤
当归（一两） 胆草（一两） 芦荟（五钱） 青黛（五钱） 栀子（一两） 黄连（一两） 黄柏（一两） 黄
芩（一两） 大黄（五钱） 木香（二钱半） 麝香（五分）
旧用神曲糊丸。姜汤送下。借治血病。用酒丸。童便下。尤佳。人身惟肝火最横。每挟诸经之火。相持为害。
方用青黛芦荟胆草。直折本经之火。芩连栀柏大黄。分泻各经之火。火盛则气实。故以二香以行气。火
盛则血虚。故君当归以补血。治肝火决裂者。惟此方最有力量。莫嫌其多泻少补也。
地黄汤
熟地（一两） 山药（五钱） 山萸肉（五钱） 茯苓（三钱） 丹皮（三钱） 泽泻（三钱）
陈修园谓。人之既生。以后天生先天。全赖中宫输精及肾。而后肾得补益。谓此方非补肾正药。然肾经
水虚火旺者。实不可离。方取熟地以滋肾水。而又恐肝木盗水之气。故用山萸以养肝之阴。补子正以
实母也。再用山药补脾土。启水津以给肾。用丹皮。清心胞。泻火邪。以安肾。庶几肾中之水。得以充足。特
虑有形之水质不化。则无形之水津亦不能生。尤妙茯苓泽泻。化气利水。以泻为补。虽非生水之正药。
而实滋水之要药。
花蕊石散
花蕊石（ 为末每服三钱）
男用酒调服。女用醋水服。瘀血化水而下。按此药独得一气之偏。神于化血。他药行血。皆能伤气。此独
能使血自化。而气不伤。真去瘀妙品。
侧柏叶汤
侧柏叶（三钱） 炮姜（钱半） 艾叶（三钱） 马通（二两）
热气藏伏于阴分。逼血妄行不止。用姜艾宣发其热。使行阳分。则阴分之血。无所逼而守其经矣。柏叶
属金。抑之使降。马为火畜。同气相求。导之使下。则余烬之瘀。一概蠲去。此为热伏阴分从治之法。乃久
吐不止。一切寒温补泻。药几用尽。因变一法。以从治之。凡遇热症。用之须慎。若系寒凝血滞者。则无不
宜。马通汁。即马粪泡水。无马通。以童便代之。
人参泻肺汤
人参（三钱） 黄芩（三钱） 栀子（三钱） 枳壳（二钱） 甘草（一钱） 连翘（一钱） 杏仁（三钱） 桔
梗（二钱） 桑皮（三钱） 大黄（一钱酒炒） 薄荷（一钱）
葶苈大枣泻肺汤。是泻肺中之水。此方是泻肺中之火。肺体属金。不自生火。皆由心火克之。胃火熏之
也。故用栀子连翘。以泻心火。黄芩大黄。以泻胃火。肺为火郁。则皮毛洒淅。用薄荷以发之。肺金不清。则
水道不调。用桑皮以泄之。火盛即是气盛。用枳桔杏仁以利之。而人参甘草。又补土生金以主持之。补
泻兼行。调停尽善。实从葶苈大枣汤套出。变泻水为泻火之法。凡上焦血滞痰凝。因火所致者。均可随证加减。
甲己化土汤
白芍（五钱） 甘草（三钱）
杨西山失血大法。以此为主方。而极赞其妙。其实芍药入肝。归芎桃仁。善去旧血以生新血。佐黑姜炙
草。引三味入于肺肝。生血利气。为产后之圣药。各书多改炙草为益母草。不知益母乃凉血利水之药。
此方取其化血。即能生血。如益母草。焉有生血之功。与方名相左。吾以为治红痢尿血。或可用之。若此
方断不可用。
牛膝散
牛膝（三钱） 川芎（钱半） 蒲黄（三钱） 丹皮（三钱） 桂心（三钱） 当归（四钱）
当归川芎蒲黄丹皮。四药和血。桂枝辛温以行之。牛膝下走以引之。用治下焦瘀血。温通经脉。无不应
验。方义亦浅而易见。
桃仁承气汤
桃仁（五钱） 大黄（二钱） 芒硝（三钱） 桂枝（二钱）
桂枝禀肝经木火之气。肝气亢者。见之即炽。肝气结者。遇之即行。故血证有宜有忌。此方取其辛散。合
硝黄桃仁。直入下焦。破利结血瘀血去路。不外二便。硝黄引从大便出。而桂枝兼化小水。此又是一层意义。
小调经汤
当归（三钱） 赤芍（三钱） 没药（二钱） 琥珀（二钱） 桂枝（二钱） 细辛（五分） 麝香（少许）
当归补血。赤芍行血。树脂似人之血。没药为树脂所结。故能治结血。琥珀乃树脂所化。故能化死血。四
药专治瘀血。亦云备矣。而又恐不能内行外达也。故领以辛桂麝香。使药性无所不到。而内外上下。自
无伏留之瘀血。所以不循经常者。多是瘀血阻滞。去瘀即是调经。
小柴胡汤
柴胡（八钱川产为真） 黄芩（三钱） 半夏（三钱） 大枣（三枚） 人参（二钱） 甘草（一钱） 生姜（二
钱）
此方乃达表和里。升清降浊之活剂。人身之表。腠理实营卫之枢机。人身之里。三焦实脏腑之总管。惟
少阳内主三焦。外主腠理。论少阳之体。则为相火之气。根于胆腑。论少阳之用。则为清阳之气。寄在胃
中。方取参枣甘草。以培养其胃。而用黄芩半夏。降其浊火。柴胡生姜。升其清阳。是以其气和畅。而腠理
三焦。罔不调治。其有太阳之气。陷于胸前而不出者。亦用此方。以能清里和中。升达其气。则气不结而
外解矣。有肺经郁火。大小便不利。亦用此者。以其宣通上焦。则津液不结。自能下行。肝经郁火。而亦用
此。以能引肝气使之上达。则木不郁。且其中。兼有清降之品。故余火自除矣。其治热入血室诸病。则尤
有深义。人身之血。乃中焦受气。取汁变化而赤。即随阳明所属冲任两脉。以下藏于肝。此方非肝胆脏
腑中之药。乃从胃中清达肝胆之气者也。胃为生血之主。治胃中。是治血海之上源。血为肝之所司。肝
气既得清达。则血分之郁自解。是正治法。即是隔治法。其灵妙有如此者。
犀角地黄汤
犀角（钱半） 生地（五钱） 白芍（三钱） 丹皮（三钱）
犀牛土属。而秉水精。地黄土色。而含水质。二物皆得水土之气。能滋胃阴。清胃火。乃治胃经血热之正
药。然君火之主在心。故用丹皮以清心。相火所寄在肝。故用白芍以平肝。使君相二火。不凑集于胃。则
胃自清而血安。
甘露饮
天门冬（三钱） 麦门冬（三钱） 生地黄（三钱） 熟地黄（三钱） 黄芩（三钱） 枳壳（一钱） 石斛（三
钱） 茵陈（三钱） 甘草（一钱） 枇杷叶（二片去毛）
陈修园曰。胃为燥土。喜润而恶燥。喜降而恶升。故用二地二冬石斛甘草。润以补之。枇杷枳壳。降以顺
之。若用连柏之苦。则增其燥。若用 术之补。则虑其升。即有湿热。用一味黄芩以折之。一味茵陈以渗
之足矣。盖以阳明之治。重在养津液。方中地冬等药。即猪苓汤用阿胶以育阴意也。茵陈芩枳。即猪苓
汤用滑泽以除垢意也。
清燥救肺汤
人参（一钱） 甘草（一钱） 黑芝麻（一钱） 石膏（二钱 ） 阿胶（一钱） 杏仁（一钱去皮尖） 麦冬（二
钱） 枇杷叶（炙一片） 冬桑叶（三钱）
喻嘉言曰。诸气 郁之属于肺者。属于肺之燥也。而古今治气郁之方。用辛香行气。绝无一方治肺之
燥者。诸呕喘痿之属于上。亦属于肺之燥也。而古今治法。以痿呕属胃经。以喘属肺。是则呕与痿属之
中下。而惟喘属上矣。所以亦无一方及于肺之燥也。即喘之属于肺者。非行气。即泄气。间有一二用润
剂。又不得肯綮。今拟此方。名清燥救肺。大约以胃为主。胃土为肺金之母也。其天冬知母。能清金滋水。
以苦寒而不用。至苦寒降火之药。尤在所忌。盖肺金自至于燥。所存阴气不过一线。倘更以苦寒下其
气。伤其胃。尚有生理乎。诚仿此增损。以救肺燥。变生诸证。庶克有济。
保和汤
甘草（二钱） 阿胶（三钱） 百合（三钱） 知母（三钱） 贝母（三钱） 五味子（一钱） 天冬（三钱） 麦
冬（三钱） 桔梗（三钱） 薄荷（一钱） 饴糖（三钱） 薏苡仁（三钱） 马兜铃（二钱）
肺经之津足。则痰火不生。而气冲和。若津不足。则痰凝火郁。痿咳交作。而气失其和矣。方用饴糖甘草
阿胶。补胃以滋肺津。复加清火祛痰敛浮解郁之品。凡以保护肺金。使不失其和而已。葛可久此方。虽
不及救肺汤之清纯。然彼以滋干为主。此以清火降痰为主。各方用意不同。无相诋訾。
麦门冬汤
心为君火。化生血液。是血即火之魄。火即血之魂。火升故血升。火降即血降也。知血生于火。火主于心。
则知泻心即是泻火。泻火即是止血。得力大黄一味。逆折而下。兼能破瘀逐陈。使不为患。此味今人多
不敢用。不知气逆血升。得此猛降之药。以损阳和阴。真圣药也。且非徒下胃中之气而已。即外而经脉
肌肤。凡属气逆于血分之中者。大黄之性。亦无不达。盖其气最盛。凡人身气血凝聚。彼皆能以其药气
克而治之。使气之逆者。不敢不顺。今人不敢用。往往留邪为患。惜哉。方名泻心。乃仲景探源之治。能从
此悟得血生于心。心即是火之义。于血证思过半矣。
【十灰散】
大蓟 小蓟 茅根 棕皮 侧柏 大黄 丹皮 荷叶 茜草 栀子（各等分）
上药烧存性为末。铺地出火气。童便酒水随引。黑为水之色。红见黑即止。水胜火之义也。故烧灰取黑。
得力全在山栀之清。大黄之降。火清气降。而血自宁。余药皆行血之品。只借以向导耳。吹鼻止衄。刃伤
止血。皆可用之。
浓煎细咽熟睡。取养胃之阴。安护其气。气不脱则血不奔矣。世以党参代之。并认为阳药。不知人参柔
润甘寒。乃滋养中宫津液之药。人之真气。生于肾中。全赖水阴含之。出纳于肺。又赖水津以濡之。故肾
中水阴足。则气足而呼吸细。肺中之水津足。则气足而喘息平。人参滋补中宫之津液。上布于肺。下输
于肾。故肺肾之气。得所补益。世人不知气为水之所化。而以属阳。妄指参为阳药。幸陈修园力辨其诬。
而修园谓壮火食气。参泻壮火故补气。其说犹有隔膜。尚未识气即是水之理。吾于总论言之甚详。须
知气即是水。而人参之真面乃见。
【甘草干姜汤】
甘草（三钱炙） 干姜（二钱炮） 五味子（一钱）
甘草炙过。纯于补中。干姜变黑。兼能止血。二药辛甘合化。扶阳气以四达。血自营运而不滞矣。惟五味
收敛肺气。使不上逆。以止气者止血。凡阳虚脾不摄血者。应手取效。但血系阴汁。血亏即是阴亏。刚燥
之剂。往往忌用。必审其脉证。果系虚寒者。始可投此方。
【四物汤】
当归（四钱） 生地（四钱） 川芎（二钱） 白芍（三钱）
柯韵伯曰。心生血。肝藏血。故凡生血者。则究之于心。调血者。当求之于肝也。是方乃肝经调血之专剂。
非心经生血之主方也。当归和血。川芎活血。芍药敛血。地黄补血。四物具生长收藏之用。故能使荣气
安行经邃。若血虚。加参 。血结。加桃仁红花。血闭。加大黄芒硝。血寒加桂附。血热加芩连。欲行血去芍。
欲止血去芎。随宜加减。则不拘于四物矣。如遇血崩血晕等证。四物不能骤补。而反助其滑脱。又当补
气生血。助阳生阴长之理。盖此方能补有形之血于平时。不能生无形之气于仓卒。能调阴中之血。而
不能培真阴之本。韵伯此论。虽有不足于四物。然谓四物为肝经调血之专剂。则深知四物之长者矣。
盖肝主藏血。冲任血海。均属于肝。故调血者。舍四物不能为功。
【白虎汤】
石膏（一两） 知母（五钱） 甘草（二钱） 粳米（一撮）
四药甘寒。生胃阴。清胃火。阳明燥热得此。如金 夕起。暑酷全消。故以秋金白虎名汤。乃仲景伤寒阳
明之正方。借治血症。脉洪大发热口渴者。尤有捷效。
酒水各半煎服。辛以行气。温以行血。有汁能生血。二味为活血行血之要药。
蒲生水中。花香行水。水即气也。水行则气行。气止则血止。故蒲黄能止刀伤之血。灵脂气味温行以行
血。二者合用。大能行血也。
【大柴胡汤】
柴胡（三钱） 半夏（三钱） 白芍（三钱） 黄芩（三钱） 枳壳（二钱） 大黄（钱半） 生姜（三钱） 大
枣（三枚）
黄芩一味。清表里之火。姜枣柴胡。使邪从表解。半夏白芍枳壳大黄。使邪从里解。乃表里两解之剂。而
用里药较多。后之双解散。通圣散。皆从此套出。借治血症。或加表药。或加血药。可以随宜致用。
【逍遥散（加丹栀名丹栀逍遥散）】
柴胡（三钱） 当归（四钱） 白芍（三钱） 白术（三钱） 云苓（三钱） 甘草（钱半） 薄荷（一钱） 煨
姜（三钱） 丹皮（三钱） 栀子（二钱）
此治肝经血虚。火旺郁郁不乐。方用白术茯苓。助土德以升木。当归白芍。益荣血以养肝。薄荷解热。甘
草缓中。柴姜升发。木郁则达之。遂其曲直之性。故名之曰逍遥。如火甚血不和者。加丹皮山栀。清理心
包。心包主火。与血为肝之子。为火之母。治心包之血。即是治肝之血。泻心包之火。即是泻肝之火。以子
母同气故也。
【当归芦荟汤】
当归（一两） 胆草（一两） 芦荟（五钱） 青黛（五钱） 栀子（一两） 黄连（一两） 黄柏（一两） 黄
芩（一两） 大黄（五钱） 木香（二钱半） 麝香（五分）
旧用神曲糊丸。姜汤送下。借治血病。用酒丸。童便下。尤佳。人身惟肝火最横。每挟诸经之火。相持为害。
方用青黛芦荟胆草。直折本经之火。芩连栀柏大黄。分泻各经之火。火盛则气实。故以二香以行气。火
盛则血虚。故君当归以补血。治肝火决裂者。惟此方最有力量。莫嫌其多泻少补也。
【地黄汤】
熟地（一两） 山药（五钱） 山萸肉（五钱） 茯苓（三钱） 丹皮（三钱） 泽泻（三钱）
陈修园谓。人之既生。以后天生先天。全赖中宫输精及肾。而后肾得补益。谓此方非补肾正药。然肾经
水虚火旺者。实不可离。方取熟地以滋肾水。而又恐肝木盗水之气。故用山萸以养肝之阴。补子正以
实母也。再用山药补脾土。启水津以给肾。用丹皮。清心胞。泻火邪。以安肾。庶几肾中之水。得以充足。特
虑有形之水质不化。则无形之水津亦不能生。尤妙茯苓泽泻。化气利水。以泻为补。虽非生水之正药。
而实滋水之要药。
男用酒调服。女用醋水服。瘀血化水而下。按此药独得一气之偏。神于化血。他药行血。皆能伤气。此独
能使血自化。而气不伤。真去瘀妙品。
【侧柏叶汤】
侧柏叶（三钱） 炮姜（钱半） 艾叶（三钱） 马通（二两）
热气藏伏于阴分。逼血妄行不止。用姜艾宣发其热。使行阳分。则阴分之血。无所逼而守其经矣。柏叶
属金。抑之使降。马为火畜。同气相求。导之使下。则余烬之瘀。一概蠲去。此为热伏阴分从治之法。乃久
吐不止。一切寒温补泻。药几用尽。因变一法。以从治之。凡遇热症。用之须慎。若系寒凝血滞者。则无不
宜。马通汁。即马粪泡水。无马通。以童便代之。
【人参泻肺汤】
人参（三钱） 黄芩（三钱） 栀子（三钱） 枳壳（二钱） 甘草（一钱） 连翘（一钱） 杏仁（三钱） 桔
梗（二钱） 桑皮（三钱） 大黄（一钱酒炒） 薄荷（一钱）
葶苈大枣泻肺汤。是泻肺中之水。此方是泻肺中之火。肺体属金。不自生火。皆由心火克之。胃火熏之
也。故用栀子连翘。以泻心火。黄芩大黄。以泻胃火。肺为火郁。则皮毛洒淅。用薄荷以发之。肺金不清。则
水道不调。用桑皮以泄之。火盛即是气盛。用枳桔杏仁以利之。而人参甘草。又补土生金以主持之。补
泻兼行。调停尽善。实从葶苈大枣汤套出。变泻水为泻火之法。凡上焦血滞痰凝。因火所致者。均可随证加减。
杨西山失血大法。以此为主方。而极赞其妙。其实芍药入肝。归芎桃仁。善去旧血以生新血。佐黑姜炙
草。引三味入于肺肝。生血利气。为产后之圣药。各书多改炙草为益母草。不知益母乃凉血利水之药。
此方取其化血。即能生血。如益母草。焉有生血之功。与方名相左。吾以为治红痢尿血。或可用之。若此
方断不可用。
【牛膝散】
牛膝（三钱） 川芎（钱半） 蒲黄（三钱） 丹皮（三钱） 桂心（三钱） 当归（四钱）
当归川芎蒲黄丹皮。四药和血。桂枝辛温以行之。牛膝下走以引之。用治下焦瘀血。温通经脉。无不应
验。方义亦浅而易见。
【桃仁承气汤】
桃仁（五钱） 大黄（二钱） 芒硝（三钱） 桂枝（二钱）
桂枝禀肝经木火之气。肝气亢者。见之即炽。肝气结者。遇之即行。故血证有宜有忌。此方取其辛散。合
硝黄桃仁。直入下焦。破利结血瘀血去路。不外二便。硝黄引从大便出。而桂枝兼化小水。此又是一层意义。
【小调经汤】
当归（三钱） 赤芍（三钱） 没药（二钱） 琥珀（二钱） 桂枝（二钱） 细辛（五分） 麝香（少许）
当归补血。赤芍行血。树脂似人之血。没药为树脂所结。故能治结血。琥珀乃树脂所化。故能化死血。四
药专治瘀血。亦云备矣。而又恐不能内行外达也。故领以辛桂麝香。使药性无所不到。而内外上下。自
无伏留之瘀血。所以不循经常者。多是瘀血阻滞。去瘀即是调经。
【小柴胡汤】
柴胡（八钱川产为真） 黄芩（三钱） 半夏（三钱） 大枣（三枚） 人参（二钱） 甘草（一钱） 生姜（二
钱）
此方乃达表和里。升清降浊之活剂。人身之表。腠理实营卫之枢机。人身之里。三焦实脏腑之总管。惟
少阳内主三焦。外主腠理。论少阳之体。则为相火之气。根于胆腑。论少阳之用。则为清阳之气。寄在胃
中。方取参枣甘草。以培养其胃。而用黄芩半夏。降其浊火。柴胡生姜。升其清阳。是以其气和畅。而腠理
三焦。罔不调治。其有太阳之气。陷于胸前而不出者。亦用此方。以能清里和中。升达其气。则气不结而
外解矣。有肺经郁火。大小便不利。亦用此者。以其宣通上焦。则津液不结。自能下行。肝经郁火。而亦用
此。以能引肝气使之上达。则木不郁。且其中。兼有清降之品。故余火自除矣。其治热入血室诸病。则尤
有深义。人身之血。乃中焦受气。取汁变化而赤。即随阳明所属冲任两脉。以下藏于肝。此方非肝胆脏
腑中之药。乃从胃中清达肝胆之气者也。胃为生血之主。治胃中。是治血海之上源。血为肝之所司。肝
气既得清达。则血分之郁自解。是正治法。即是隔治法。其灵妙有如此者。
【犀角地黄汤】
犀角（钱半） 生地（五钱） 白芍（三钱） 丹皮（三钱）
犀牛土属。而秉水精。地黄土色。而含水质。二物皆得水土之气。能滋胃阴。清胃火。乃治胃经血热之正
药。然君火之主在心。故用丹皮以清心。相火所寄在肝。故用白芍以平肝。使君相二火。不凑集于胃。则
胃自清而血安。
【甘露饮】
天门冬（三钱） 麦门冬（三钱） 生地黄（三钱） 熟地黄（三钱） 黄芩（三钱） 枳壳（一钱） 石斛（三
钱） 茵陈（三钱） 甘草（一钱） 枇杷叶（二片去毛）
陈修园曰。胃为燥土。喜润而恶燥。喜降而恶升。故用二地二冬石斛甘草。润以补之。枇杷枳壳。降以顺
之。若用连柏之苦。则增其燥。若用 术之补。则虑其升。即有湿热。用一味黄芩以折之。一味茵陈以渗
之足矣。盖以阳明之治。重在养津液。方中地冬等药。即猪苓汤用阿胶以育阴意也。茵陈芩枳。即猪苓
汤用滑泽以除垢意也。
【清燥救肺汤】
人参（一钱） 甘草（一钱） 黑芝麻（一钱） 石膏（二钱 ） 阿胶（一钱） 杏仁（一钱去皮尖） 麦冬（二
钱） 枇杷叶（炙一片） 冬桑叶（三钱）
喻嘉言曰。诸气 郁之属于肺者。属于肺之燥也。而古今治气郁之方。用辛香行气。绝无一方治肺之
燥者。诸呕喘痿之属于上。亦属于肺之燥也。而古今治法。以痿呕属胃经。以喘属肺。是则呕与痿属之
中下。而惟喘属上矣。所以亦无一方及于肺之燥也。即喘之属于肺者。非行气。即泄气。间有一二用润
剂。又不得肯綮。今拟此方。名清燥救肺。大约以胃为主。胃土为肺金之母也。其天冬知母。能清金滋水。
以苦寒而不用。至苦寒降火之药。尤在所忌。盖肺金自至于燥。所存阴气不过一线。倘更以苦寒下其
气。伤其胃。尚有生理乎。诚仿此增损。以救肺燥。变生诸证。庶克有济。
【保和汤】
甘草（二钱） 阿胶（三钱） 百合（三钱） 知母（三钱） 贝母（三钱） 五味子（一钱） 天冬（三钱） 麦
冬（三钱） 桔梗（三钱） 薄荷（一钱） 饴糖（三钱） 薏苡仁（三钱） 马兜铃（二钱）
肺经之津足。则痰火不生。而气冲和。若津不足。则痰凝火郁。痿咳交作。而气失其和矣。方用饴糖甘草
阿胶。补胃以滋肺津。复加清火祛痰敛浮解郁之品。凡以保护肺金。使不失其和而已。葛可久此方。虽
不及救肺汤之清纯。然彼以滋干为主。此以清火降痰为主。各方用意不同。无相诋訾。
【麦门冬汤】
[Xie Xin Tang (Drain the Heart Decoction)]
Da Huang (Rhei Radix et Rhizoma, stir-fried with wine, 2 qian)
Huang Lian (Coptidis Rhizoma, 3 qian)
Huang Qin (Scutellariae Radix, 4 qian)
The Heart is the Sovereign Fire. It transforms and generates blood. Thus, blood is the physical form of fire, and fire is the spiritual essence of blood. When fire ascends, blood ascends; when fire descends, blood descends. Knowing that blood is born from fire, and fire governs the Heart, one understands that draining the Heart is equivalent to draining fire, and draining fire is equivalent to stopping bleeding. The efficacy relies on Da Huang alone, which reverses the upward flow and drives it downward, simultaneously breaking stasis and expelling old blood to prevent complications. Many people today dare not use this herb. They do not realize that for rebellious Qi and ascending blood, this potent descending medicine damages excess Yang and harmonizes Yin, truly being a sacred drug. Moreover, it does not merely descend Qi in the Stomach; externally, through the meridians and skin, wherever Qi rebels within the Blood aspect, the nature of Da Huang reaches it without exception. Its Qi is most vigorous; wherever Qi and Blood in the body condense, it can overcome and treat them with its medicinal Qi, making rebellious Qi dare not remain rebellious but become compliant. People today dare not use it, often leaving pathogens to cause harm. What a pity! The formula is named "Draining the Heart," representing Zhang Zhongjing's treatment addressing the root. If one can comprehend from this the principle that blood is born from the Heart and the Heart is Fire, then regarding blood disorders, more than half of the understanding has been achieved.
[Shi Hui San (Ten Charcoals Powder)]
Da Ji (Agrimoniae Herba), Xiao Ji (Cirsii Japonici Herba), Mao Gen (Imperatae Rhizoma), Zong Pi (Lini Cortex), Ce Bai Ye (Platycladi Cacumen), Da Huang (Rhei Radix et Rhizoma), Dan Pi (Moutan Cortex), He Ye (Nelumbinis Folium), Qian Cao (Rubiae Radix), Zhi Zi (Gardeniae Fructus) [all in equal parts]
The above herbs are burned until their original properties remain, then ground into powder. Spread on the ground to release the fire energy. Use child’s urine or wine/water as a guide. Black represents the color of Water; Red stops upon seeing Black. This embodies the principle of Water overcoming Fire. Hence, burning to ash yields black. The efficacy lies entirely in the clearing power of Shan Zhi (Zhi Zi) and the descending power of Da Huang. When fire clears and Qi descends, blood naturally calms. The remaining herbs are all blood-moving agents, used only as guides. Blowing into the nose to stop epistaxis or applying to knife wounds to stop bleeding can all utilize this.
[Duo Shen Tang (Single Ginseng Decoction)]
Ren Shen (Ginseng Radix et Rhizoma, 2 liang)
Decoct thickly, swallow finely, and sleep soundly. This nourishes the Yin of the Stomach and stabilizes Qi. If Qi does not collapse, Blood will not rush uncontrollably. In modern times, Dang Shen (Codonopsis Radix) is used as a substitute, and it is wrongly considered a Yang-tonifying drug. One does not know that Ren Shen is soft, moist, sweet, and cold; it is a drug that nourishes the fluids of the Middle Jiao. The true Qi of humans is born in the Kidneys, relying entirely on Yin-Water to contain it. It emerges and enters via the Lungs, and again relies on fluid-Jin to moisten it. Therefore, if Kidney Yin-Water is sufficient, Qi is abundant and breathing is fine. If Lung fluid-Jin is sufficient, Qi is abundant and panting is calm. Ren Shen nourishes the fluids of the Middle Jiao, distributing them upward to the Lungs and downward to the Kidneys. Thus, the Qi of the Lungs and Kidneys receives supplementation. People do not know that Qi is transformed from Water and thus belongs to Yin, yet they recklessly label Shen as a Yang drug. Fortunately, Chen Xiuyuan strongly refuted this falsehood. However, Chen stated that "vigorous fire consumes Qi," and since Shen drains vigorous fire, it tonifies Qi. This explanation still has gaps; he did not yet recognize the principle that Qi is essentially Water. I have discussed this in detail in the General Discussion. One must know that Qi is Water, and then the true nature of Ren Shen becomes visible.
[Gan Cao Gan Jiang Tang (Licorice and Dried Ginger Decoction)]
Zhi Gan Cao (Prepared Glycyrrhizae Radix et Rhizoma, 3 qian, roasted)
Pao Gan Jiang (Prepared Zingiberis Rhizoma, 2 qian, fried)
Wu Wei Zi (Schisandrae Fructus, 1 qian)
Roasted Gan Cao focuses purely on tonifying the Middle. Pao Gan Jiang turns black and can also stop bleeding. These two drugs, combining pungent and sweet flavors, transform to support Yang Qi to reach all directions. Blood circulates freely without stagnation. Wu Wei Zi astringes Lung Qi, preventing it from rebelling upward, thereby stopping bleeding by controlling Qi. For cases of Yang deficiency where the Spleen fails to control blood, effectiveness should be immediate. However, blood is a Yin fluid; blood deficiency is Yin deficiency. Pungent-dry preparations are often contraindicated. One must examine the pulse and symptoms; only if it is clearly deficiency-cold can this formula be administered.
[Si Wu Tang (Four Substances Decoction)]
Dang Gui (Angelicae Sinensis Radix, 4 qian)
Sheng Di Huang (Rehmanniae Radix, 4 qian)
Chuan Xiong (Ligustici Chuanxiong Rhizoma, 2 qian)
Bai Shao (Paeoniae Radix Alba, 3 qian)
Ke Yunbo said: "The Heart generates blood; the Liver stores blood. Therefore, for generating blood, one investigates the Heart; for regulating blood, one seeks the Liver." This formula is a specialized agent for regulating blood in the Liver Meridian, not the primary formula for generating blood in the Heart Meridian. Dang Gui harmonizes blood, Chuan Xiong invigorates blood, Bai Shao astringes blood, and Di Huang tonifies blood. Si Wu possesses the functions of growth, flourishing, harvesting, and storing. Thus, it allows Ying Qi (Nutritive Qi) to circulate safely within the deep meridians. If blood is deficient, add Shen (Ren Shen); if blood is knotted, add Tao Ren (Persicae Semen) and Hong Hua (Carthami Flos); if blood is closed, add Da Huang and Mang Xiao (Natrii Sulfas); if blood is cold, add Gui Zhi (Cinnamomi Ramulus) and Fu Zi (Aconiti Lateralis Radix Praeparata); if blood is hot, add Huang Qin and Huang Lian. To move blood, remove Bai Shao; to stop bleeding, remove Chuan Xiong. Adjust according to circumstances, and one is no longer bound by Si Wu. In cases such as metrorrhagia and syncope due to blood loss, Si Wu cannot rapidly tonify and may instead promote slipping and discharge. One should follow the principle of tonifying Qi to generate blood and assisting Yang to grow Yin. This formula can tonify tangible blood during normal times but cannot generate intangible Qi in emergencies. It can regulate blood within Yin but cannot cultivate the root of True Yin. Although Ke Yunbo’s argument has shortcomings regarding Si Wu, stating it is a specialized agent for regulating blood in the Liver Meridian shows he deeply understands its strengths. Since the Liver governs storing blood, and the Chong and Ren vessels (Sea of Blood) belong to the Liver, those who regulate blood cannot achieve success without Si Wu.
[Bai Hu Tang (White Tiger Decoction)]
Shi Gao (Gypsum Fibrosum, 1 liang)
Zhi Mu (Anemarrhenae Rhizoma, 5 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 2 qian)
Jing Mi (Oryza Sativa, a pinch)
These four drugs are sweet and cold. They generate Stomach Yin and clear Stomach Fire. For Yangming dryness-heat, receiving this is like the autumn metal rising, completely dispelling the fierce summer heat. Hence, it is named Bai Hu (White Tiger, associated with Autumn Metal). It is the correct formula for Yangming disease in Zhang Zhongjing’s Shanghan Lun. Borrowed to treat blood disorders, especially in cases with surging pulse, fever, and thirst, it has particularly rapid effects.
[Fo Shou San (Buddha’s Hand Powder / Guixiong Tang)]
Dang Gui (Angelicae Sinensis Radix, 5 qian)
Chuan Xiong (Ligustici Chuanxiong Rhizoma, 3 qian)
Decoct with half wine and half water. Pungency moves Qi; warmth moves blood. Fluids can generate blood. These two are essential drugs for invigorating and moving blood.
[Shi Xiao San (Smile-laughing Powder)]
Pu Huang (Typhae Pollen, 3 qian)
Wu Ling Zhi (Trogopterori Faex, 5 qian)
Pu Huang grows in water; its flower fragrance moves water. Water is Qi. When water moves, Qi moves; when Qi stops, blood stops. Thus, Pu Huang can stop bleeding from knife wounds. Wu Ling Zhi has a warm, moving aroma that moves blood. Together, they greatly move blood.
[Da Chai Hu Tang (Major Bupleurum Decoction)]
Chai Hu (Bupleuri Radix, 3 qian)
Ban Xia (Pinelliae Rhizoma, 3 qian)
Bai Shao (Paeoniae Radix Alba, 3 qian)
Huang Qin (Scutellariae Radix, 3 qian)
Zhi Ke (Aurantii Fructus Immaturus, 2 qian)
Da Huang (Rhei Radix et Rhizoma, 1.5 qian)
Sheng Jiang (Zingiberis Rhizoma Recens, 3 qian)
Da Zao (Jujubae Fructus, 3 pieces)
Huang Qin alone clears fire in both the exterior and interior. Sheng Jiang, Da Zao, and Chai Hu cause pathogens to resolve from the exterior. Ban Xia, Bai Shao, Zhi Ke, and Da Huang cause pathogens to resolve from the interior. It is a formula resolving both exterior and interior, using more interior drugs. Later formulas such as Shuang Jie San (Double Resolution Powder) and Tong Sheng San (Universal Salvation Powder) derive from this pattern. Borrowed to treat blood disorders, one may add exterior-resolving drugs or blood-regulating drugs as appropriate.
[Xiao Yao San (Free and Easy Wanderer Powder / Dan Zhi Xiao Yao San when added with Mu Dan Pi and Zhi Zi)]
Chai Hu (Bupleuri Radix, 3 qian)
Dang Gui (Angelicae Sinensis Radix, 4 qian)
Bai Shao (Paeoniae Radix Alba, 3 qian)
Bai Zhu (Atractylodis Macrocephalae Rhizoma, 3 qian)
Fu Ling (Poria, 3 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 1.5 qian)
Bo He (Menthae Haplocalycis Herba, 1 qian)
Wei Jiang (Roasted Zingiberis Rhizoma, 3 qian)
Dan Pi (Moutan Cortex, 3 qian)
Zhi Zi (Gardeniae Fructus, 2 qian)
This treats Liver Meridian blood deficiency with hyperactive fire, leading to depression and unhappiness. Bai Zhu and Fu Ling assist Earth virtue to raise Wood. Dang Gui and Bai Shao enrich Ying Blood to nourish the Liver. Bo He resolves heat; Gan Cao moderates the middle. Chai Hu and Sheng Jiang promote ascending and emerging. When Wood is depressed, it should be dispersed, fulfilling its flexible nature. Hence it is named Xiao Yao (Free and Easy Wanderer). If fire is severe and blood is unharmonious, add Dan Pi and Shan Zhi (Zhi Zi) to clear and purify the Pericardium. The Pericardium governs fire and is the Child of Blood and Mother of Fire in relation to the Liver. Treating Pericardium blood is treating Liver blood; draining Pericardium fire is draining Liver fire, because mother and child share the same Qi.
[Dang Gui Lu Hui Tang (Angelica and Aloe Vera Decoction)]
Dang Gui (Angelicae Sinensis Radix, 1 liang)
Long Dan Cao (Gentianae Radix, 1 liang)
Lu Hui (Aloe, 5 qian)
Qing Dai (Indigo Naturalis, 5 qian)
Zhi Zi (Gardeniae Fructus, 1 liang)
Huang Lian (Coptidis Rhizoma, 1 liang)
Huang Bo (Phellodendri Cortex, 1 liang)
Huang Qin (Scutellariae Radix, 1 liang)
Da Huang (Rhei Radix et Rhizoma, 5 qian)
Mu Xiang (Aucklandiae Radix, 2.5 qian)
She Xiang (Moschus, 0.5 fen)
Traditionally made into pills with Shen Qu paste, taken with ginger decoction. For treating blood diseases, make into wine pills, taken with child’s urine, which is even better. Among human fires, Liver Fire is the most rampant, often carrying fire from other meridians to cause mutual harm. Qing Dai, Lu Hui, and Long Dan Zhi directly suppress the fire of the Liver Meridian. Huang Qin, Huang Lian, Zhi Zi, Huang Bo, and Da Huang drain the fire of respective meridians. When fire is excessive, Qi is substantial; hence, the two aromatics (Mu Xiang and She Xiang) move Qi. When fire is excessive, blood is deficient; hence, Dang Gui is the sovereign drug to tonify blood. For ruptured Liver Fire, this formula has the most power. Do not dislike that it drains more than it tonifies.
[Di Huang Tang (Rehmannia Decoction / Liu Wei Di Huang Wan variation)]
Shu Di Huang (Prepared Rehmanniae Radix, 1 liang)
Shan Yao (Dioscoreae Rhizoma, 5 qian)
Shan Yu Rou (Corni Fructus, 5 qian)
Fu Ling (Poria, 3 qian)
Dan Pi (Moutan Cortex, 3 qian)
Ze Xie (Alismatis Rhizoma, 3 qian)
Chen Xiuyuan stated: "After birth, post-natal nature generates pre-natal nature, relying entirely on the Middle Jiao transmitting essence to the Kidneys, so the Kidneys receive tonification." He claimed this formula is not a direct Kidney-tonifying drug. However, for Kidney Meridian water deficiency with hyperactive fire, it is indispensable. Shu Di is used to nourish Kidney Water. Fearing Liver Wood steals Water Qi, Shan Yu Rou is used to nourish Liver Yin, tonifying the Child to solidify the Mother. Shan Yao tonifies Spleen Earth, initiating fluid-Jin to supply the Kidneys. Dan Pi clears the Pericardium, drains fire pathogens, and pacifies the Kidneys. Thus, Kidney Water becomes sufficient. There is concern that tangible water quality may not transform, so intangible fluid-Jin cannot be generated. Especially wonderful are Fu Ling and Ze Xie, which transform Qi and promote urination, using draining as tonification. Though not direct water-generating drugs, they are essential for nourishing water.
[Hua Rui Shi San (Flower Porphyry Stone Powder)]
Hua Rui Shi (Porphyra Lapidum, powdered, 3 qian per dose)
Men take with wine; women take with vinegar-water. Stasis-blood transforms into water and flows down. This drug uniquely obtains a bias of Qi and is miraculous in transforming blood. Other blood-moving drugs injure Qi; this alone allows blood to self-transform without injuring Qi. Truly an excellent product for removing stasis.
[Ce Bai Ye Tang (Platycladus Leaf Decoction)]
Ce Bai Ye (Platycladi Cacumen, 3 qian)
Pao Jiang (Fried Zingiberis Rhizoma, 1.5 qian)
Ai Ye (Artemisiae Argyi Folium, 3 qian)
Ma Tong (Equi Stercus Juice, 2 liang)
Heat hiding in the Yin aspect forces blood to run wild uncontrollably. Using Jiang (Ginger) and Ai (Mugwort) to ventilate and release heat, allowing it to move to the Yang aspect, the blood in the Yin aspect will have no force compelling it and will remain in its vessels. Ce Bai Ye belongs to Metal, suppressing it to descend. Ma (Horse) is a Fire animal; seeking similar Qi, it guides downward. Thus, residual embers of stasis are completely removed. This is the method of treating heat hidden in the Yin aspect by following its nature. For chronic vomiting that does not stop, after exhausting all cold, warm, tonifying, and draining drugs, this alternative method of following the nature is employed. Caution is required for heat syndromes. If it is cold coagulation with blood stasis, there is nothing unsuitable. Ma Tong juice is horse manure soaked in water. If unavailable, use child’s urine as a substitute.
[Ren Shen Xie Fei Tang (Ginseng Drains Lung Fire Decoction)]
Ren Shen (Ginseng Radix et Rhizoma, 3 qian)
Huang Qin (Scutellariae Radix, 3 qian)
Zhi Zi (Gardeniae Fructus, 3 qian)
Zhi Ke (Aurantii Fructus Immaturus, 2 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 1 qian)
Lian Qiao (Forsythiae Fructus, 1 qian)
Xing Ren (Armeniacae Semen Amarum, 3 qian)
Jie Geng (Platycodonis Radix, 2 qian)
Sang Bai Pi (Mori Cortex, 3 qian)
Da Huang (Rhei Radix et Rhizoma, 1 qian, stir-fried with wine)
Bo He (Menthae Haplocalycis Herba, 1 qian)
Ting Li Da Zao Xie Fei Tang drains water in the Lungs; this formula drains fire in the Lungs. The Lung body belongs to Metal and does not generate fire itself; it is all due to Heart Fire overcoming it and Stomach Fire scorching it. Thus, Zhi Zi and Lian Qiao drain Heart Fire; Huang Qin and Da Huang drain Stomach Fire. When Lungs are constrained by fire, the skin and hair feel chilly; Bo He is used to vent it. When Lung Metal is not clear, water pathways are disordered; Sang Bai Pi is used to drain it. Excessive fire means excessive Qi; Zhi, Jie, and Xing Ren are used to benefit Qi. Ren Shen and Gan Cao tonify Earth to generate Metal to preside over the process. Tonification and draining are performed together, perfectly balanced. It truly derives from Ting Li Da Zao Tang, changing the method of draining water to draining fire. For upper Jiao blood stasis and phlegm condensation caused by fire, adjustments can be made according to the syndrome.
[Jia Ji Hua Tu Tang (Jia-Ji Transforming Earth Decoction)]
Bai Shao (Paeoniae Radix Alba, 5 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 3 qian)
Yang Xishan’s Great Method for Hemorrhage takes this as the main formula and highly praises its wonder. Actually, Bai Shao enters the Liver; Dang Gui, Chuan Xiong, and Tao Ren are good at removing old blood to generate new blood. Assisted by Hei Jiang (Blackened Ginger) and Zhi Cao (Prepared Licorice), these three ingredients are guided into the Lung and Liver to generate blood and benefit Qi, becoming a sacred drug for postpartum care. Many books change Zhi Cao to Yi Mu Cao (Leonuri Herba). Not knowing that Yi Mu Cao is a blood-cooling and diuretic drug, this formula seeks to transform blood, i.e., generate blood. How could Yi Mu Cao have the function of generating blood? This contradicts the formula name. I believe it might be usable for red dysentery or hematuria, but for this specific formula, it absolutely should not be used.
[Niu Xi San (Achyranthes Powder)]
Niu Xi (Cyathulae Radix or Achyranthis Bidentatae Radix, 3 qian)
Chuan Xiong (Ligustici Chuanxiong Rhizoma, 1.5 qian)
Pu Huang (Typhae Pollen, 3 qian)
Dan Pi (Moutan Cortex, 3 qian)
Gui Xin (Cinnamomi Cortex, 3 qian)
Dang Gui (Angelicae Sinensis Radix, 4 qian)
Dang Gui, Chuan Xiong, Pu Huang, and Dan Pi harmonize blood. Gui Zhi (Cinnamomi Ramulus) is pungent and warm to move it; Niu Xi directs downward to guide it. Used to treat lower Jiao blood stasis, warming and unblocking meridians, there is no case without effect. The formula meaning is shallow and easy to see.
[Tao Ren Cheng Qi Tang (Peach Kernel Order the Qi Decoction)]
Tao Ren (Persicae Semen, 5 qian)
Da Huang (Rhei Radix et Rhizoma, 2 qian)
Mang Xiao (Natrii Sulfas, 3 qian)
Gui Zhi (Cinnamomi Ramulus, 2 qian)
Gui Zhi inherits the Wood-Fire Qi of the Liver Meridian. For hyperactive Liver Qi, seeing it makes it blaze; for knotted Liver Qi, encountering it makes it move. Thus, for blood disorders, there are suitable and unsuitable uses. This formula utilizes its pungent dispersion, combined with Mang Xiao, Da Huang, and Tao Ren, to enter the lower Jiao directly, breaking and benefiting the path of knotted and stasis blood removal, which does not exceed the two excretions (urine and stool). Mang Xiao and Da Huang lead out through the large intestine, while Gui Zhi additionally transforms small water (urine). This is another layer of meaning.
[Xiao Tiao Jing Tang (Minor Regulating Menses Decoction)]
Dang Gui (Angelicae Sinensis Radix, 3 qian)
Chi Shao (Paeoniae Radix Rubra, 3 qian)
Mo Yao (Myrrha, 2 qian)
Hu Po (Electrum, 2 qian)
Gui Zhi (Cinnamomi Ramulus, 2 qian)
Xi Xin (Asari Radix et Rhizoma, 0.5 fen)
She Xiang (Moschus, a little)
Dang Gui tonifies blood; Chi Shao moves blood. Resin resembles human blood; Mo Yao is formed from resin, thus it can treat knotted blood. Hu Po is transformed from resin, thus it can dissolve dead blood. These four drugs specialize in treating blood stasis, quite comprehensive. Fearing they cannot move internally and externally, they are led by pungent Gui Zhi and She Xiang, ensuring medicinal properties reach everywhere, so there is no lingering stasis inside, outside, above, or below. Those who do not follow regular menses are mostly due to blood stasis blockage. Removing stasis is regulating menses.
[Xiao Chai Hu Tang (Minor Bupleurum Decoction)]
Chai Hu (Bupleuri Radix, 8 qian, Sichuan origin is authentic)
Huang Qin (Scutellariae Radix, 3 qian)
Ban Xia (Pinelliae Rhizoma, 3 qian)
Da Zao (Jujubae Frizctus, 3 pieces)
Ren Shen (Ginseng Radix et Rhizoma, 2 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 1 qian)
Sheng Jiang (Zingiberis Rhizoma Recens, 2 qian)
This formula is a dynamic agent reaching the exterior and harmonizing the interior, ascending clear and descending turbid. The exterior of the human body, the Cou Li (pores/skin interstices), is the pivot of Ying and Wei Qi. The interior of the human body, the San Jiao (Triple Burner), is the general manager of the Zang-Fu organs. Shaoyang internally governs the San Jiao and externally governs the Cou Li. Discussing the substance of Shaoyang, it is the Qi of Ministerial Fire, rooted in the Gallbladder. Discussing the function of Shaoyang, it is Clear Yang Qi, residing in the Stomach. The formula uses Shen, Zao, and Gan Cao to cultivate the Stomach, and Huang Qin and Ban Xia to descend turbid fire. Chai Hu and Sheng Jiang ascend clear Yang. Thus, its Qi is smooth and harmonious, and the Cou Li and San Jiao are all regulated. If Taiyang Qi sinks into the chest and cannot emerge, this formula is also used. Because it can clear the interior and harmonize the middle, ascending and reaching the Qi, the Qi will not knot and will resolve externally. For Lung Meridian constrained fire with difficult urination and defecation, this is also used. Because it opens and unblocks the Upper Jiao, fluids do not knot and naturally flow downward. For Liver Meridian constrained fire, this is also used because it guides Liver Qi to ascend, so Wood is not constrained. Moreover, it contains clearing and descending agents, so residual fire is eliminated. Its treatment of various diseases of Heat Entering the Blood Chamber has particularly profound meaning. Human blood is received in the Middle Jiao, its juice is taken, transformed, and turned red, then follows the Chong and Ren vessels belonging to Yangming to descend and store in the Liver. This formula is not a drug of the Liver and Gallbladder organs themselves, but rather clears and reaches the Qi of the Liver and Gallbladder from the Stomach. The Stomach is the master of blood generation; treating the Stomach is treating the upper source of the Sea of Blood. Blood is governed by the Liver. Once Liver Qi is cleared and reached, the constraint in the Blood aspect naturally resolves. This is the direct treatment method, which is also the distant treatment method. Its spirituality is as remarkable as this.
[Xi Jiao Di Huang Tang (Rhinoceros Horn and Rehmannia Decoction)]
Xi Jiao (Rhinocerotis Cornu, 1.5 qian)
Sheng Di Huang (Rehmanniae Radix, 5 qian)
Bai Shao (Paeoniae Radix Alba, 3 qian)
Dan Pi (Moutan Cortex, 3 qian)
The rhino belongs to Earth but inherits the essence of Water. Earth is yellow and contains the quality of Water. Both substances obtain the Qi of Earth and Water, can nourish Stomach Yin, and clear Stomach Fire. They are the correct drugs for treating Stomach Meridian blood-heat. However, the Master of Sovereign Fire is in the Heart, so Dan Pi is used to clear the Heart. Ministerial Fire resides in the Liver, so Bai Shao is used to calm the Liver. Making Sovereign and Ministerial Fires not gather in the Stomach, the Stomach clears itself and blood is safe.
[Gan Lu Yin (Sweet Dew Drink)]
Tian Men Dong (Asparagi Radix, 3 qian)
Mai Men Dong (Ophiopogonis Radix, 3 qian)
Sheng Di Huang (Rehmanniae Radix, 3 qian)
Shu Di Huang (Prepared Rehmanniae Radix, 3 qian)
Huang Qin (Scutellariae Radix, 3 qian)
Zhi Ke (Aurantii Fructus Immaturus, 1 qian)
Shi Hu (Dendrobii Caulis, 3 qian)
Yin Chen (Artemisiae Scopariae Herba, 3 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 1 qian)
Pi Pa Ye (Eriobotryae Folium, 2 pieces, hairs removed)
Chen Xiuyuan said: "The Stomach is dry Earth, preferring moisture and hating dryness, preferring descent and hating ascent." Thus, Di Huang and Men Dong (two types) and Shi Hu and Gan Cao are used to moisten and tonify. Pi Pa Ye and Zhi Ke are used to descend and smooth. If bitter Lian (Huang Lian) and Bo (Huang Bo) are used, dryness increases. If tonifying Zhu (Bai Zhu) is used, ascent is feared. Even with damp-heat, using one portion of Huang Qin to break it and one portion of Yin Chen to leach it is sufficient. The treatment of Yangming focuses on nourishing fluid-Jin. The Di and Dong drugs in this formula embody the intention of Zhu Ling Tang using E Jiao to nurture Yin. Yin Chen, Huang Qin, and Zhi Ke embody the intention of Zhu Ling Tang using Hua Shi and Ze Xie to remove filth.
[Qing Zao Jiu Fei Tang (Clear Dryness Rescue Lung Decoction)]
Ren Shen (Ginseng Radix et Rhizoma, 1 qian)
Gan Cao (Glycyrrhizae Radix et Rhizoma, 1 qian)
Hei Zhi Ma (Sesami Fructus Niger, 1 qian)
Shi Gao (Gypsum Fibrosum, 2 qian)
E Jiao (Colla Corii Asini, 1 qian)
Xing Ren (Armeniacae Semen Amarum, 1 qian, peeled and tips removed)
Mai Dong (Ophiopogonis Radix, 2 qian)
Pi Pa Ye (Eriobotryae Folium, 1 piece, roasted)
Dong Sang Ye (Mori Folium, 3 qian)
Yu Jiayan said: "Qi constraints belonging to the Lungs belong to Lung dryness. Yet ancient and modern formulas for Qi constraint use pungent-aromatics to move Qi; not a single one treats Lung dryness. Vomiting, panting, and flaccidity belonging to the upper also belong to Lung dryness. Yet ancient and modern treatments attribute flaccidity and vomiting to the Stomach Meridian and panting to the Lungs. Thus, vomiting and flaccidity belong to the middle-lower, and only panting belongs to the upper. Therefore, not a single one addresses Lung dryness. Even for panting belonging to the Lungs, it is either moving Qi or draining Qi. Occasionally one or two use moistening agents, but they miss the key point. Now proposing this formula, named Qing Zao Jiu Fei (Clear Dryness Rescue Lung), generally focusing on the Stomach. Stomach Earth is the Mother of Lung Metal. Tian Dong and Zhi Mu can clear Metal and nourish Water, but are not used due to their bitter-cold nature. Drugs that are extremely bitter-cold to descend fire are especially contraindicated. Since Lung Metal has reached dryness, the remaining Yin Qi is but a thread. If further using bitter-cold to descend Qi and injure the Stomach, is there any life left? Truly imitating this to increase or decrease, to rescue Lung dryness and prevent various transformations, there may be hope for relief."
[Bao He Tang (Protect Harmony Decoction)]
Gan Cao (Glycyrrhizae Radix et Rhizoma, 2 qian)
E Jiao (Colla Corii Asini, 3 qian)
Bai He (Lilii Bulbus, 3 qian)
Zhi Mu (Anemarrhenae Rhizoma, 3 qian)
Bei Mu (Fritillariae Cirrhosae Bulbus, 3 qian)
Wu Wei Zi (Schisandrae Fructus, 1 qian)
Tian Dong (Asparagi Radix, 3 qian)
Mai Dong (Ophiopogonis Radix, 3 qian)
Jie Geng (Platycodonis Radix, 3 qian)
Bo He (Menthae Haplocalycis Herba, 1 qian)
Yi Tang (Saccharum Officialle, 3 qian)
Yi Yi Ren (Coicis Semen, 3 qian)
Ma Dou Ling (Aristolochiae Fructus, 2 qian)
When Lung Meridian fluid-Jin is sufficient, phlegm-fire does not generate, and Qi is harmonious. If fluid-Jin is insufficient, phlegm condenses and fire constrains, causing alternating flaccidity and cough, and Qi loses harmony. The formula uses Yi Tang, Gan Cao, and E Jiao to tonify the Stomach to nourish Lung fluid-Jin, adding clearing-fire, resolving-phlegm, astringing floating, and resolving-constraint agents. All to protect Lung Metal, ensuring it does not lose harmony. Ge Kejiu’s formula, though not as pure as Jiu Fei Tang, focuses on nourishing dryness, while this one focuses on clearing fire and descending phlegm. Each formula has different intentions; there is no need to disparage each other.
[Mai Men Dong Tang (Ophiopogon Decoction)]