（龙眼肉、煨姜、大枣佐煎）
人参 白术 茯神 枣仁 远志 木香 黄 当归 甘草
脾虚血动，或郁结作痛，此方主之。
赵养葵曰∶心主血，脾统血，肝藏血，凡血症须按三经用药，此方是也。愚谓血本脏腑精液，从火而化。故
其色赤。犹水银之升灵砂砂也，未必便生于心。但思虑过度，心血先亏耳。心亏，则脾何所统，而肝无所藏，致
妄行不归，或郁结疼痛。爰用参、 、枣仁、龙眼肉以补心，苓、草、白术、大枣以理脾，木香、远志、当归、
生姜以和肝。张介宾曰∶此方之木香，特因郁结疼痛，如无是症，必须除去以避香燥。其于气虚血动不尤善乎？
又远志味辛而散，凡多汗燥热，亦宜酌用。名言可采。诸家方书，列出许多病症，责以此汤主治。命名归脾，吾
不知其所谓。
诗曰∶归脾参术称巨擘， 草枣仁仍得得，茯神远志再效灵，龙火当从风木息。
（身冷多汗去远志，用黄 ）
人参 白术 当归 地黄 枣仁 远志 甘草
因产乳断，未产血动，目暗心怦，此方主之。
万物莫灵于人。孕育，其始基也。不胎教而能寡过，生子必寿。今阿母有是病式，责以三阴尽亏，情欲之过，
端恐不免。不有以药之，所生虽佳儿，期月不保，未可知也，况寿乎？
上方人参、白术、甘草补胃气也。胃气补，太阴治矣。当归、地黄滋精血也，精血滋，厥阴治矣。枣仁、远
志宁心而交肾，心肾交，少阴治矣。夫太阴治则气能摄血，而动者可止；厥阴治则精能配气，而断者可通；少阴
治则水火不相射，而生明照之神。去远志汗多忌散，用黄 者，身冷须温也。此症此方，打叠得极其周匝，妇妇
子子，更相为命，饮之自然获福，故曰七福饮。
乳，血也，从脾肺运化而出，故其色白，其味甘，其气腥。气血足，自尔取之无禁。常见村妇乏乳，市医用
穿山甲、秦艽、 虫、通草等物，教以杂猪爪 酒，谓之下奶。不效，复想出许多做作，至有逼成痨瘵者，可为
痛哭流涕。
诗曰∶七福药何斯，术参远志枣，怀地秦当归，还更汾甘草。
(Decoct with Longan Aril [Longyan Rou], Baked Ginger [Wei Jiang], and Jujube [Dazao] as adjuvants.)
Ren Shen (Ginseng Radix), Bai Zhu (Atractylodis Rhizoma), Fu Shen (Poria with Hostwood), Suan Zao Ren (Ziziphi Spinosi Semen), Yuan Zhi (Polygalae Radix), Mu Xiang (Aucklandiae Radix), Huang Qi (Astragali Radix), Dang Gui (Angelicae Sinensis Radix), Gan Cao (Glycyrrhizae Radix et Rhizoma).
For spleen deficiency leading to reckless blood movement, or pain caused by qi stagnation and knotting, this formula is the primary treatment.
Zhao Yangkui stated: The Heart governs blood, the Spleen controls blood, and the Liver stores blood. In cases of blood disorders, medication must be prescribed according to these three meridians; this formula exemplifies such an approach. I hold that blood originates from the essence and fluids of the zang-fu organs and transforms via fire, hence its red color. Just as quicksilver sublimates into cinnabar spirit, it does not necessarily originate directly from the Heart. It is merely that excessive thinking first depletes Heart blood. When Heart blood is deficient, the Spleen has nothing to control, and the Liver has nothing to store, resulting in blood moving recklessly off its course or causing pain due to stagnation. Therefore, Ren Shen, Huang Qi, Suan Zao Ren, and Long Yan Rou are used to tonify the Heart; Fu Ling, Gan Cao, Bai Zhu, and Da Zao are used to regulate the Spleen; Mu Xiang, Yuan Zhi, Dang Gui, and Sheng Jiang are used to harmonize the Liver. Zhang Jiebin said: The Mu Xiang in this formula is specifically for symptoms of stagnation and pain; if these symptoms are absent, it must be removed to avoid its acrid-dry nature. Is this not superior for qi deficiency causing reckless blood movement? Furthermore, Yuan Zhi is acrid and dispersing; for conditions with excessive sweating and internal dryness-heat, it should be used with discretion. These insights are valuable. Various medical texts list numerous diseases under the indication of this decoction. Naming it "Gui Pi Tang" (Spleen-Tonifying Decoction), I do not understand the rationale.
Poem: In Gui Pi Tang, Ren Shen and Bai Zhu are paramount; Huang Qi, Gan Cao, and Suan Zao Ren remain effective; Fu Shen and Yuan Zhi show spiritual efficacy again; Dragon Fire should be extinguished through Wind-Wood energy.
(If there is cold body and excessive sweating, remove Yuan Zhi and use Huang Qi.)
Ren Shen, Bai Zhu, Dang Gui, Di Huang, Suan Zao Ren, Yuan Zhi, Gan Cao.
For cessation of lactation after childbirth, or reckless blood movement before childbirth, accompanied by dim vision and palpitations, this formula is the primary treatment.
Among all things, humans are the most spiritual. Gestation is the foundation. Without prenatal education yet avoiding faults, the child born will surely be long-lived. Now, if the mother suffers from this condition, attributing it to the complete deficiency of the Three Yin meridians and excess of desires, one cannot avoid this conclusion. If not treated with medicine, even if a fine child is born, whether it can survive a month is uncertain, let alone live a long life.
In the above formula, Ren Shen, Bai Zhu, and Gan Cao tonify Stomach qi. When Stomach qi is tonified, the Taiyin Spleen function is regulated. Dang Gui and Di Huang nourish essence and blood. When essence and blood are nourished, the Jueyin Liver function is regulated. Suan Zao Ren and Yuan Zhi calm the Heart and connect with the Kidney. When Heart and Kidney interact, the Shaoyin Heart-Kidney function is regulated. When Taiyin is regulated, qi can contain blood, and reckless movement stops; when Jueyin is regulated, essence can coordinate with qi, and lactation cessation becomes patent; when Shaoyin is regulated, Water and Fire do not shoot at each other, generating the spirit of bright illumination. Yuan Zhi is removed because excessive sweating contraindicates dispersal; Huang Qi is used because cold body requires warming. This syndrome and formula are arranged extremely comprehensively. Women depend on each other for life; drinking it naturally brings fortune, hence it is called "Qi Fu Yin" (Seven Blessings Decoction).
Breast milk is a form of blood, transported and transformed by the Spleen and Lungs; thus, its color is white, taste sweet, and odor fishy. With sufficient qi and blood, taking it is unrestricted. It is common to see village women lacking milk; city doctors use Chuan Shan Jia (Pangolin Scales), Qin Jiao (Gentianae Macrophyllae Radix), E Chong (Aspids), Tong Cao (Tetrapanacis Medulla), etc., advising them to mix with pig trotters and wine, calling it "promoting lactation." If ineffective, they devise many elaborate methods, even forcing consumption until consumptive disease arises, which is truly heartbreaking.
Poem: What are the herbs of Qi Fu Yin? Bai Zhu, Ren Shen, Yuan Zhi, Suan Zao Ren; Huai Di Huang, Qin Jiao, Dang Gui, plus Gan Cao from Fen.