人参（二两） 天门冬（去心，炒） 麦门冬（去心，炒） 生地黄（净洗） 熟地黄
（各四两）
肺劳虚热，此方调之。
本，犹根也。肺主气，而气根于丹田。肺畏火，而制火必本于肾水。故用人参益气，二
冬清气，熟地补肾，生地凉肾。制之为丸，用之于下，所谓壮水之主，以制阳光是也，非固
本而何？或问∶补肾何以用人参？余曰∶大气周流，无脏不有，故人参之用，亦无处不宜。
今得滋阴之品以君之，则亦下行而补下矣。
人参（去芦） 白茯苓（去皮） 玄参（炒） 丹参（炒） 远志（炒） 桔梗（各五
钱） 生地黄
（四两，净洗） 五味子（炒） 当归（酒洗） 麦门冬（去心，炒） 天门冬（去心，炒）
柏子仁
（炒） 酸枣仁（炒，各一两）
过劳其心，忽忽喜忘，大便难，或时溏利，口内生疮者，此方主之。
心者，神明之脏，过于忧愁思虑，久久则成心劳。心劳则神明伤矣，故忽忽喜忘。心主
血，血濡则大便润，血燥故大便难。或时溏利者，心火不足以生脾土也。口内生疮者，心虚
而火内灼也。人参养心气，当归养心血，天、麦门冬所以益心津，生地、丹、玄所以解心热，
柏
劳心之人宜常服也。此方之传，未考所自。偈云∶昔者志公和尚，日夕讲经，邓天子悯其劳
也，锡以此方，因得名焉，载在经藏，今未辨其真伪，异日广求佛典而搜之。
人参（二两） 天门冬（去除心部，炒制） 麦门冬（去除心部，炒制） 生地黄（洗净） 熟地黄
（各四两）
治疗肺劳虚热证，此方用于调理。
“本”，就是根的意思。肺主气，而气的根本在于丹田。肺畏惧火邪，而制约火邪必须依靠肾水。因此使用人参来补益元气，天门冬和麦门冬来清泄肺气，熟地黄来补肾精，生地黄来凉血滋肾。将其制成丸剂，作用于下焦，这就是所谓的“壮水之主，以制阳光”（通过滋补肾阴来抑制亢盛的阳热），这难道不是固本吗？有人问：补肾为什么要用人参？我回答说：大气在体内周流不息，没有哪个脏腑不含有大气，所以人参的用途，也没有哪里是不适宜的。如今得到滋阴的药物作为君药来统领它，那么药力也会下行从而补益下焦。
人参（去除芦头） 白茯苓（去皮） 玄参（炒制） 丹参（炒制） 远志（炒制） 桔梗（各五钱） 生地黄
（四两，洗净） 五味子（炒制） 当归（酒洗） 麦门冬（去除心部，炒制） 天门冬（去除心部，炒制）
柏子仁
（炒制） 酸枣仁（炒制，各一两）
因过度劳累心脏，导致神情恍惚、容易遗忘，大便干结难解，或者时而稀溏腹泻，口腔内生疮者，此方主治。
心是神明所在的脏腑，如果长期忧愁思虑，久而久之就会形成心劳。心劳会导致神明受损，所以出现神情恍惚、容易遗忘的症状。心主血脉，血液充足濡润则大便通畅，血液燥热则大便干结难解。时而稀溏腹泻，是因为心火不足无法温煦脾土所致。口腔内生疮，是因为心气虚弱而虚火内灼所致。人参用来养心气，当归用来养心血，天门冬和麦门冬用来补充心之津液，生地黄、丹参、玄参用来清除心热，
经常用心劳的人适宜常服此方。此方的传承来源，未能考证清楚。偈语说：从前志公和尚日夜讲经，邓天子怜悯他的辛劳，赐予此方，因此得名，记载在佛经藏书中，现在尚未辨别其真伪，日后广泛寻求佛典加以搜寻验证。
Ren Shen (2 liang) Tian Dong Men (remove the heart, stir-fry) Mai Dong Men (remove the heart, stir-fry) Sheng Di Huang (clean and wash) Shu Di Huang
(each 4 liang)
For Lung Lao deficiency-heat syndrome, this formula is used for regulation.
"Ben" means root. The Lung governs Qi, and the root of Qi lies in the Dantian. The Lung fears Fire, and to control Fire, one must rely on Kidney Water. Therefore, Ren Shen is used to tonify Yuan Qi, Tian Dong Men and Mai Dong Men are used to clear Lung Qi, Shu Di Huang is used to tonify Kidney Essence, and Sheng Di Huang is used to cool the Blood and nourish the Kidney. Formed into pills and administered to act on the Lower Jiao, this is what is meant by "strengthening the master of Water to control the sunlight" (nourishing Kidney Yin to suppress hyperactive Yang heat). Is this not solidifying the root? Someone asks: Why use Ren Shen to tonify the Kidney? I reply: The Great Qi circulates throughout the body; there is no Zang-Fu organ that does not contain Great Qi. Thus, the application of Ren Shen is suitable everywhere. Now, with Yin-nourishing herbs as the Sovereign drug leading it, the medicinal force will also descend to tonify the Lower Jiao.
Ren Shen (remove the rhizome) Bai Fu Ling (remove the skin) Xuan Shen (stir-fry) Dan Shen (stir-fry) Yuan Zhi (stir-fry) Jie Geng (each 5 qian) Sheng Di Huang
(4 liang, clean and wash) Wu Wei Zi (stir-fry) Dang Gui (wash with wine) Mai Dong Men (remove the heart, stir-fry) Tian Dong Men (remove the heart, stir-fry)
Bai Zi Ren
(stir-fry) Suan Zao Ren (stir-fry, each 1 liang)
For cases of mental overexertion leading to absent-mindedness and forgetfulness, difficult defecation, or occasional loose stools, and sores inside the mouth, this formula is indicated.
The Heart is the Zang-Fu organ of Shen Ming (Spirit). Prolonged worry and excessive thinking eventually lead to Xin Lao (Heart Exhaustion). Xin Lao damages Shen Ming, resulting in absent-mindedness and forgetfulness. The Heart governs Blood; when Blood is sufficient and moistening, defecation is smooth; when Blood is dry, defecation becomes difficult. Occasional loose stools occur because Heart Fire is insufficient to warm Pi Tu (Spleen Earth). Sores inside the mouth occur due to Heart Qi deficiency and internal burning from deficient Fire. Ren Shen nourishes Heart Qi, Dang Gui nourishes Heart Blood, Tian Dong Men and Mai Dong Men replenish Heart Jin Ye (Body Fluids), Sheng Di Huang, Dan Shen, and Xuan Shen clear Heart Heat.
Those who suffer from Xin Lao should take this formula regularly. The origin of this formula's transmission could not be verified. A verse states: In the past, Monk Zhigong lectured on scriptures day and night. Emperor Deng pitied his toil and bestowed this formula upon him, hence its name. It is recorded in the Buddhist Canon. Its authenticity has not yet been distinguished; it will be sought out and verified in future extensive searches of Buddhist texts.