治心血不足, 神志不宁, 津液枯竭, 健忘怔忡, 大
便不利, 口舌生疮等证.
人参 酸枣仁 归当 生地黄 麦冬 天冬 柏子仁 远志 五味子
丹参 元参 白茯苓 桔梗, 右为末, 炼蜜丸如椒目大, 白汤下.
【集注】柯琴曰: 心者主火, 而所以主之者神也, 火盛则神困. 心藏
神,补神者必补其心; 补心者必清其火, 而神始安. 补心丹故用生地
黄为君, 取其下足少阴以滋水, 主水盛可以伏火, 此非补心之阳, 乃
补心之神耳. 凡果核之有仁, 犹心之有神也, 清气无如柏子仁, 补血
无如酸枣仁, 以其神存耳. 参, 苓之甘, 以补心气; 五味之酸, 以收
心气; 二冬之寒, 以清气分之火, 心气和而神自归矣. 当归之甘, 以
补心血; 丹参之寒, 以生心血; 元参之咸, 以清血中之火, 血足而神
自藏矣. 更加桔梗为舟楫, 远志为向导, 和诸药, 入心而安神明. 以
此养生, 则百体从令, 何有健忘怔忡, 津液干涸, 舌上生疮, 大便不
利之虞哉?
治虚劳, 虚烦不得眠.
酸枣仁二升 甘草一两 知母二两 白茯苓二两 川芎二两, 右五味
,以水八升, 煮枣仁得六升, 纳药煮取三升, 分温三服.
【集注】罗谦甫曰: 经云: 肝藏魂, 人卧则血归于肝. 又曰: 肝者,
罢极之本. 又曰: 阳气者, 烦劳则张. 罢极必伤肝, 烦劳则精绝. 肝
伤精绝, 则虚劳虚烦不得卧明矣. 枣仁酸平, 应少阳木化而治肝, 极
者宜收宜补, 用酸枣仁至二升, 以生心血, 养肝血, 所谓以酸收之,
以酸补之是也. 顾肝郁欲散, 散以川芎之辛散, 使辅枣仁通肝调荣,
又所谓以辛补之也. 肝急欲缓, 缓以甘草之甘缓, 使防川芎疏泄过急
,此所谓以土葆之也. 然终恐劳极则火发, 伤阴阳旺, 阳分不行于阴
,而仍不得眠, 故佐知母崇阴水以制火, 茯苓利阳水以平阴, 将水壮
而魂自宁, 火清而神且静矣. 此治虚劳肝极之神方也.
治疗心血不足，神志不宁，津液枯竭，健忘怔忡（心悸），大便不通畅，口舌生疮等症状。
人参、酸枣仁、当归、生地黄、麦冬、天冬、柏子仁、远志、五味子、丹参、玄参、白茯苓、桔梗，以上药物研为细末，用炼蜜制成如椒粒大小的丸剂，用温开水送服。
【集注】柯琴说：心属火，而主宰心的功能是神，火气过盛则神志困顿。心藏神，补神必须补心；补心必须清泻心火，神志才能安宁。天王补心丹之所以用生地黄作为君药，是取其入足少阴肾经以滋补肾水，主司水盛可以制约心火，这并非补益心的阳气，而是补益心的神志。凡是果核中的仁，就像心中的神一样，清气没有比得上柏子仁的，补血没有比得上酸枣仁的，因为它们的“仁”能存神。人参、茯苓的甘味，用来补益心气；五味子的酸味，用来收敛心气；麦冬、天冬的寒性，用来清泻气分的火邪，心气调和则神自然回归。当归的甘味，用来补益心血；丹参的寒性，用来化生心血；玄参的咸味，用来清泻血中的火邪，血充足则神自然内藏。再加上桔梗作为引经药（舟楫），远志作为向导，调和诸药，引导药力入心以安定神明。以此养生，则全身脏腑听从号令，哪里还会有健忘怔忡、津液干涸、舌上生疮、大便不通畅的忧患呢？
治疗虚劳，因虚烦而不能入睡。
酸枣仁二升、甘草一两、知母二两、白茯苓二两、川芎二两，以上五味药，用水八升，先煮酸枣仁至六升，再加入其他药物，煮取三升药液，分三次温服。
【集注】罗谦甫说：《内经》云：肝藏魂，人卧则血归于肝。又说：肝是耐受疲劳的根本。又说：阳气在过度劳累时会亢张。过度疲劳必伤肝，过度劳累则精气竭绝。肝受伤且精气竭绝，那么虚劳导致的虚烦不得睡眠就显而易见了。酸枣仁酸平，顺应少阳木气的生化特性而主治肝病，极度疲劳应当收敛和补益，所以使用大量的酸枣仁，以生心血、养肝血，这就是所谓的“以酸收之，以酸补之”。然而肝气郁结想要疏散，用川芎的辛散之性来疏散，使其辅助酸枣仁疏通肝气、调和营血，这也是所谓的“以辛补之”。肝气急迫想要舒缓，用甘草的甘缓之性来舒缓，以防止川芎疏泄太过急促，这是所谓的“以土（脾）保之（肝）”。然而终究担心极度劳累会导致火邪发作，损伤阴阳平衡，阳气不能行于阴分，从而导致仍然无法入睡，所以佐以知母崇奉阴水以制约火邪，茯苓利导阳水以平抑阴气，使水壮而魂自安宁，火清而神志静定。这是治疗虚劳肝极的神效方剂。
Treats conditions of Heart Blood deficiency, restless spirit (Shen), depletion of body fluids, forgetfulness, and palpitations (Zhenchong), constipation, and sores on the mouth and tongue.
Ren Shen (Ginseng Radix), Suan Zao Ren (Ziziphi Spinosae Semen), Dang Gui (Angelicae Sinensis Radix), Sheng Di Huang (Rehmanniae Radix), Mai Dong (Ophiopogonis Radix), Tian Dong (Asparagi Radix), Bai Zi Ren (Platycladi Semen), Yuan Zhi (Polygalae Radix), Wu Wei Zi (Schisandrae Fructus), Dan Shen (Salviae Miltiorrhizae Radix et Rhizoma), Xuan Shen (Scrophulariae Radix), Bai Fu Ling (Poria), Jie Geng (Platycodonis Radix). These are ground into powder, mixed with refined honey to form pills the size of pepper seeds, taken with warm water.
[Collected Annotations] Ke Qin stated: The Heart belongs to Fire, and what governs it is the Spirit (Shen). When Fire is excessive, the Spirit becomes troubled. The Heart stores the Spirit; to tonify the Spirit, one must tonify the Heart; to tonify the Heart, one must clear its Fire, so that the Spirit may find peace. In the Tian Wang Bu Xin Dan (Emperor of Heaven's Pill to Tonify the Heart), Sheng Di Huang (Rehmanniae Radix) is used as the Sovereign herb because it enters the Foot Shaoyin Kidney channel to nourish Water. It is believed that abundant Water can subdue Fire. This does not tonify the Yang of the Heart, but rather the Spirit of the Heart. Just as the kernel within a fruit seed corresponds to the Spirit within the Heart, there is no herb better than Bai Zi Ren (Platycladi Semen) for clearing Qi, nor any better than Suan Zao Ren (Ziziphi Spinosae Semen) for nourishing Blood, precisely because their kernels preserve the Spirit. The sweetness of Ren Shen (Ginseng Radix) and Fu Ling (Poria) tonifies Heart Qi; the sourness of Wu Wei Zi (Schisandrae Fructus) astringes Heart Qi; the coldness of Mai Dong (Ophiopogonis Radix) and Tian Dong (Asparagi Radix) clears Fire in the Qi level. When Heart Qi is harmonious, the Spirit naturally returns. The sweetness of Dang Gui (Angelicae Sinensis Radix) tonifies Heart Blood; the coldness of Dan Shen (Salviae Miltiorrhizae Radix et Rhizoma) generates Heart Blood; the saltiness of Xuan Shen (Scrophulariae Radix) clears Fire in the Blood level. When Blood is sufficient, the Spirit naturally resides. Furthermore, Jie Geng (Platycodonis Radix) acts as a carrier (vessel) to guide the herbs, and Yuan Zhi (Polygalae Radix) serves as a guide, harmonizing the various herbs to enter the Heart and calm the Spirit. By using this for health preservation, the entire body obeys commands, and what worry would there be of forgetfulness, palpitations, dry fluids, oral sores, or constipation?
Treats Xu Lao (Deficiency Consumption) characterized by empty irritability and inability to sleep.
Suan Zao Ren (Ziziphi Spinosae Semen) 2 sheng, Gan Cao (Glycyrrhizae Radix et Rhizoma) 1 liang, Zhi Mu (Anemarrhenae Rhizoma) 2 liang, Bai Fu Ling (Poria) 2 liang, Chuan Xiong (Ligustici Chuanxiong Rhizoma) 2 liang. These five ingredients are boiled in 8 sheng of water. First, boil Suan Zao Ren until 6 sheng remain, then add the other herbs and boil until 3 sheng remain. Divide into three doses and take warm.
[Collected Annotations] Luo Qianfu stated: The Classics say: The Liver stores the Hun (Ethereal Soul); when one lies down, blood returns to the Liver. It also says: The Liver is the root of endurance. It further states: Yang Qi becomes hyperactive under excessive labor. Extreme fatigue inevitably injures the Liver, and excessive labor leads to exhaustion of Essence. When the Liver is injured and Essence is exhausted, it is clear that Xu Lao (Deficiency Consumption) results in empty irritability and insomnia. Suan Zao Ren (Ziziphi Spinosae Semen) is sour and neutral, corresponding to the transformation of Shaoyang Wood to treat the Liver. For extreme conditions, one should astringe and tonify; thus, a large dose of Suan Zao Ren (Ziziphi Spinosae Semen) is used to generate Heart Blood and nourish Liver Blood, which is the principle of "astringing with sourness" and "tonifying with sourness." However, since Liver Qi stagnation desires dispersion, the pungent dispersing nature of Chuan Xiong (Ligustici Chuanxiong Rhizoma) is used to disperse it, assisting Suan Zao Ren to unblock the Liver and regulate Ying (Nutritive) Blood, which is the principle of "tonifying with pungency." Since Liver tension desires relaxation, the sweet relaxing nature of Gan Cao (Glycyrrhizae Radix et Rhizoma) is used to relax it, preventing Chuan Xiong from dispersing too hastily, which is the principle of "protecting with Earth (Spleen)." Nevertheless, there is still concern that extreme fatigue may trigger Fire, damaging Yin and Yang balance, causing Yang Qi to fail to enter Yin, leading to continued insomnia. Therefore, Zhi Mu (Anemarrhenae Rhizoma) is added to support Yin Water to control Fire, and Fu Ling (Poria) is added to promote Yang Water to pacify Yin. When Water is robust, the Hun naturally calms; when Fire is cleared, the Shen becomes tranquil. This is a divine formula for treating Xu Lao (Deficiency Consumption) and Liver extremity.