典藏书目

Indicated for spleen injury due to excessive overthinking, or symptoms such as forgetfulness, palpitations (Xin Ji Zheng Chong), startle palpitations with night sweats, waking up unable to sleep, pain in the heart and spleen regions, lethargy with poor appetite, and irregular menstruation in women.

Prescription: Ren Shen (Ginseng Radix), Long Yan Rou (Longan Aril), Huang Qi (Astragali Radix), Gan Cao (Licorice Radix et Rhizoma), Bai Zhu (Atractylodis Macrocephalae Rhizoma), Fu Ling (Poria), Mu Xiang (Aucklandiae Radix), Dang Gui (Angelicae Sinensis Radix), Suan Zao Ren (Ziziphi Spinosae Semen), Yuan Zhi (Polygalae Radix); add three slices of Sheng Jiang (Zingiberis Rhizoma Recens), decoct in water and take orally.

[Collected Annotations] Luo Qianfu stated: In this formula, Long Yan Rou, Suan Zao Ren, and Dang Gui are used to tonify the Heart; Huang Qi, Ren Shen, Bai Zhu, Fu Ling, and Gan Cao are used to tonify the Spleen. Xue Ji added Yuan Zhi and incorporated kidney herbs that communicate with the Heart, thereby treating the Heart, Spleen, and Kidney meridians simultaneously. Why is it specifically named "Gui Pi Tang" (Spleen-Restoring Decoction)? The Heart stores the Spirit (Shen), and its function manifests as thought; the Spleen stores wisdom (Zhi), and its expression manifests as intention. Thus, Shen, Zhi, Si (thought), and Yi (intention) represent the harmonious virtue of Fire (Heart) and Earth (Spleen). The Heart is injured by prolonged management and labor, and the Spleen is injured by depression from deliberation and thinking. Consequently, disease in the Mother organ (Heart) must transmit to the Child organ (Spleen), and the Child can also cause deficiency in the Mother; this is inevitable. The pathological manifestations include signs of forgetfulness, palpitations, and fear/anxiety appearing in the Heart; and symptoms of dietary fatigue, inability to transport and transform, weakness in the limbs, and dimness of hearing and vision appearing in the Spleen. Therefore, if Spleen Yang fails to transform, the Heart and Kidney will inevitably fail to interact. The "Yellow Matriarch" (Huang Po, referring to the Spleen/Earth acting as a mediator), if not facilitating this union, cannot grasp Kidney Qi and return it to the Heart, leaving Heart Yin without nourishment. This is why the method of "drawing Kan to fill Li" (adjusting Water and Fire/Yin and Yang) must rely on the Spleen. These herbs one tonify Heart Yin, and one nourish Spleen Yang, selecting strengthening agents to fortify the Child (Spleen) to benefit the Mother (Heart). However, fearing that long-standing Spleen depression leads to blocked thoughts and intentions, a small amount of Mu Xiang's pungent and dispersing nature is taken to unblock Qi and awaken the Spleen, enabling it to rapidly circulate Spleen Qi upward to convey Heart Yin. The true return of the Spleen lies precisely here. Zhang Lu stated: Bu Zhong Yi Qi Tang and Gui Pi Tang both originate from Bao Yuan Tang, adding Dang Gui and Bai Zhu, but differ in their ability to raise Stomach Qi and nourish Spleen Yin. This formula nourishes the Heart and Spleen, stirs the "Lesser Fire" (Shao Huo, physiological fire), and cleverly uses a small amount of Mu Xiang to regulate and smooth all Qi mechanisms, freely harmonizing the Heart and Spleen. Physicians of the world do not understand this principle; instead, they avoid using Mu Xiang due to its dry nature, resulting in patients experiencing fullness and reduced appetite after taking the medicine. This is because tonic herbs tend to cause stagnation and cannot be transported and transformed effectively.