（宋开宝）
药有雌雄，指花实之有无，或形色之相肖。唯何首乌色分赤白，雌雄共生其地，两藤互
为交解，如天上夫妻，目视执手，以为淫事者也。还须外息，诸缘内心无喘，坚固服食而不
休息，乃得形随物外。
【气味】苦涩微温，无毒。
【主治】主瘰 ，消痈肿，疗头面风，治五痔，止心痛，益血气，黑髭须。悦颜色。久
服长筋骨，益精髓，延年不老。治妇人产后，及带下诸疾。
【核】曰∶本生顺州南河县，今在处有之，岭外、江南诸州都有，以西雒、嵩山，河南
柏城县者为胜。唐元和七年，僧文象，遇茅山老人，始传其事。李翱乃着何首乌传云∶何首
乌者，顺州南河县人。祖名能嗣，父名延秀。能嗣本名田儿，生而奄弱，年五十有八，无妻
嗣，尝慕道在山。一日醉卧山野间，忽见有藤二株，相隔数武，苗蔓互相交结，久之方解，
解之又交。田儿讶其异，至旦遂发其根，无有识者。后有山老来，出而示之。曰∶子既无嗣，
其藤乃异，或属仙草，何不服之！遂杵为末，空心酒服一钱。七日遂思人道，数月强
健倍尝，因而尝服，倍至二钱。经年夙疾皆痊，发乌容少。十年内，连举数子，更名能嗣。
子延秀，服之皆寿百有六十；孙首乌，亦多子，年百有三十，发犹乌也，因名首乌。有李安
期者，与首乌同里，得授其方，遂叙其事而传之。春生苗蔓，延竹木墙壁间，如木 状，雌
雄共生其地。雄者茎色黄白，雌者茎色黄赤，苗蔓时交结，或隐化不见也。叶似薯蓣叶而不
光泽，夜合昼疏。又似合欢叶之昼开夜合也。夏秋开黄白色花，似葛勒花。结子有棱似荞麦，
杂小如粟粒。根有五棱，瓣似甜瓜，形似连珠，色分赤白，白雌赤雄也。在地五十年者似拳
大，号山奴，服之一年发髭青黑；一百年者似碗大，号山哥，服之一年，颜色红悦；一百五
十年者似盆大，号山伯，服之一年，齿落更生；二百年者似一斗栲栳大，号山翁，服之一年，
颜如童子，行及奔马；三百年者，似三斗栲栳大，号山精，或似鸟兽山岳之状。此纯阳之体，
服之成地行仙也。修事，春末、夏中、秋初三时，候晴明日，兼雌雄采之，布帛拭去泥土，
生时勿损其皮，烈日曝干。密器收贮，一月一曝，临用去皮，杵末，酒下最良。有疾者，茯
苓汤下，以为使也。凡服用偶日，服讫，温覆，取微似有汗，不可令如水流漓。导引尤良，
别用他制者无效也。忌铁器、猪肉、羊血、无鳞鱼、莱菔、葱、蒜，触药，则无力矣。
先人云∶读开宝主治，属内益精血经脉，外荣须眉容色者也。故根虽绝小，藤蔓乐延，
乃得偏多外向，以作春花之丽。又云∶取雌雄之交，全阴阳之真，成有形之识，非飞行之神。
【 】曰∶何首乌，原名交藤，以言象也。缘唐李翱，有何氏首乌传；宋开宝采附蔓草
部，遂拈何首乌为正。据李传，此指事兼转注为名矣。盖何即担荷，首上从 ，乌为日魄，
以言担荷元阳，标 以表法也。观夫赤白交结，则金火亡刑，火金合璧矣。更观夜合昼疏，
则通乎昼阳之辟则辟，夜阴之阖则阖矣。故饵食者，全纯阳之体，成地行仙。修事，用大如
三斗栲栳，形似连珠鸟兽山岳者良。第近世所采，仅大如拳如碗，不易获此奇珍者。谓此钟
地灵，转钟人杰，必待人杰，乃获地灵耳。即如拳如碗者，虽无若大异功，亦可维持四大，
却病延年。设地大失其坚固，为痈，为痔，为瘰 ，为疠风；设水大失其润湿，为带、为淋、
为精竭、为髓涸、为血液枯；设火大失其暖热，为冷、为厥、为卒中、为心痛；设风大失其
动摇，为挛、为痿、为身半不遂、为行步不正。仍可使风归动摇，火归暖热，水归润湿，地
归坚固，而众眚除。驻五形，充五脏，美毛发，悦颜色，此盖益其寿命而强者也。楞严经云∶
坚固草木而不休息，名地行仙形随物化矣。
（宋开宝本草记载）
药物有雌雄之分，是指花朵果实有无，或者形状颜色的相似。只有何首乌颜色分为赤色和白色，雌株和雄株共同生长在同一个地方，两根藤蔓互相缠绕解开，就像天上的夫妻，目光对视、手拉着手，被视为淫乱之事一样。（服用者）还需要在外部断绝外缘，内心没有杂念躁动，坚固地服用而不休息，才能使得形体随着万物变化而超脱。
【气味】味苦涩，性微温，无毒。
【主治】主治瘰疬（颈部淋巴结结核），消除痈肿，治疗头面部风邪，治愈五种痔疮，止心痛，补血气，使胡须变黑。使人面色红润悦目。长期服用能强健筋骨，补益精髓，延年益寿不老。治疗妇女产后病，以及带下等各种疾病。
【考证】说：何首乌原本产于顺州南河县，现在各地都有，岭南以外、江南各州都有生长，其中以四川雒县、嵩山、河南柏城县出产的为最佳。唐元和七年，僧人文象遇到茅山老人，才开始流传这件事。李翱于是撰写《何首乌传》说：何首乌是顺州南河县人。祖父名叫能嗣，父亲名叫延秀。能嗣原名田儿，生来体弱，到了五十八岁，没有子嗣，曾经仰慕道法在山中居住。一天醉卧在山野间，忽然看见有两株藤蔓，相隔几步远，苗蔓互相缠绕，很久才解开，解了之后又再次缠绕。田儿对这种现象感到惊讶，等到天亮便挖出它的根，没有人认识。后来有位山中老人到来，拿出来给他看，说：“你既然没有子嗣，这藤蔓如此奇异，或许是仙草，为何不服用呢！”于是捣碎成粉末，空腹用酒送服一钱。七天后便产生性欲，几个月后身体强健加倍，因此开始持续服用，剂量增加到二钱。经过一年，旧疾全部痊愈，头发变黑容貌年轻。十年内，接连生下几个孩子，改名为能嗣。儿子延秀，服用它都活到一百六十岁；孙子首乌，也多子，活到一百三十岁，头发仍然乌黑，因此取名首乌。有个叫李安期的人，与首乌是同乡，得到传授这个方子，于是叙述这件事并流传开来。春天生出苗蔓，蔓延在竹木墙壁之间，像木通的样子，雌雄共同生长在同一个地方。雄株茎色黄白，雌株茎色黄赤，苗蔓时常交结，有时隐化看不见。叶子像薯蓣叶但不光泽，晚上闭合白天舒展。又像合欢叶那样白天开放晚上闭合。夏秋季节开黄白色的花，像葛勒花。结出的种子有棱角像荞麦，颗粒细小如粟米。根有五棱，瓣状像甜瓜，形状像连珠，颜色分赤白，白色为雌，赤色为雄。在地里生长五十年的像拳头大，称为山奴，服用一年胡须眉毛变青黑；生长一百年的像碗大，称为山哥，服用一年，面色红润悦目；生长一百五十年的像盆大，称为山伯，服用一年，掉落的牙齿重新长出；生长二百年的像一斗栲栳（一种盛物器具）大，称为山翁，服用一年，容颜如童子，行走速度赶上奔跑的马；生长三百年的像三斗栲栳大，称为山精，或者形状像鸟兽山岳。这是纯阳之体，服用它能成为地上的仙人。采收加工，在春末、夏中、秋初三季，选择晴朗的日子，同时采摘雌雄植株，用布帛擦去泥土，生时不要损伤其皮，烈日晒干。装入密封容器中储存，每月晒一次，临用时去皮，捣成粉末，用酒送服效果最好。有病的人，用茯苓汤送服，作为引经药。凡是服用要在偶数日进行，服完后，温暖覆盖，取微微出汗的效果，不可让汗水流淌淋漓。配合导引术效果更佳，其他制作方法无效。禁忌铁器、猪肉、羊血、无鳞鱼、萝卜、葱、蒜，触犯这些药物，就会失效。先人说：读开宝本草的主治功效，属于内补精血经脉，外荣须眉容色的药物。所以根部虽然极小，藤蔓却乐于延伸，因而偏多外向生长，以展现春花般的艳丽。又说：取雌雄的交合，保全阴阳的真气，形成有形的识神，而非飞行的神灵。
【注释】说：何首乌，原名交藤，是用形象来命名。因为唐代李翱有《何氏首乌传》；宋代开宝本草将其附在蔓草部，于是选定“何首乌”为正名。根据李翱的传记，这是指事兼转注而成的名字。大概“何”即担荷，“首”上从“禾”，“乌”为日魄，意指担荷元阳，标示法则。观察那赤白交结，则是金火相融无刑克，火金合璧。再观察晚上闭合白天舒展，则是通达白天阳气之开则开，夜晚阴气之阖则阖的道理。所以服用它，保全纯阳之体，成为地上的仙人。采收加工，使用大如三斗栲栳，形状像连珠、鸟兽、山岳的为佳。只是近代所采集的，仅大如拳头或碗，不易获得这种奇珍。说是此地钟灵毓秀，转而成就人杰，必须等待人杰出现，才能获得地灵。即使像拳头、碗大小的，虽然没有那么大的奇异功效，也可以维持四大（地水火风），祛病延年。如果地大失去坚固，会产生痈、痔、瘰疬、疠风；如果水大失去润湿，会产生带下、淋证、精竭、髓涸、血液枯竭；如果火大失去暖热，会产生冷症、厥逆、卒中、心痛；如果风大失去动摇（正常生理运动），会产生挛急、痿证、半身不遂、行走不正。仍可使风回归正常的动摇，火回归暖热，水回归润湿，地回归坚固，从而消除各种灾病。驻守五形，充实五脏，美化毛发，悦目颜色，这大概是延长寿命且增强体质的方法。《楞严经》说：坚固草木而不休息，名为地行仙，形体随万物变化。
(Song Kai Bao Materia Medica records)
Medicines have male and female distinctions, referring to the presence or absence of flowers and fruits, or the similarity in shape and color. Only Polygonum multiflorum (He Shou Wu) has colors divided into red and white; its female and male plants grow together in the same place, with two vines intertwining and separating, resembling a heavenly couple gazing at each other and holding hands, regarded as an act of lust. (The consumer) must also cease external attachments, keep the mind free from restlessness, consume it steadfastly without resting, so that the form may transcend along with all things.
[Flavor and Nature] Bitter and astringent, slightly warm, non-toxic.
[Indications] Primarily treats scrofula (tuberculous lymphadenitis of the neck), eliminates carbuncles and swellings, treats wind affecting the head and face, cures five types of hemorrhoids, stops heart pain, nourishes blood and qi, darkens beard and hair, and enhances complexion. Long-term consumption strengthens sinews and bones, benefits essence and marrow, prolongs life, and prevents aging. It treats postpartum conditions in women, as well as leukorrhea and various other diseases.
[Evidence] It is said: Polygonum multiflorum originally grew in Nanhe County, Shunzhou, but is now found everywhere. It grows in regions south of the Five Ranges, Jiangnan, etc., with the best quality coming from Luoxian in Sichuan, Songshan, and Baicheng County in Henan. In the 7th year of Yuanhe (Tang Dynasty), Monk Wenxiang met an old man from Maoshan, which initiated the transmission of this story. Li Ao then wrote "Biography of He Shou Wu," stating: He Shou Wu was a person from Nanhe County, Shunzhou. His grandfather was named Nensi, and his father was named Yanxiu. Nensi was originally named Tian'er. Born frail, he was fifty-eight years old and had no heir. He once admired the Dao and lived in the mountains. One day, while drunk and sleeping in the wild, he suddenly saw two vines separated by several paces. Their stems intertwined for a long time before separating, and after separating, they intertwined again. Tian'er was surprised by this anomaly. At dawn, he dug up the roots, but no one recognized them. Later, a mountain elder came, showed them to him, and said, "Since you have no heir, and these vines are extraordinary, perhaps they are immortal herbs. Why not consume them?" The roots were pounded into powder and taken on an empty stomach with wine, one qian. After seven days, sexual desire arose. Within months, his strength doubled. Consequently, he continued taking it, increasing the dose to two qian. After one year, his chronic ailments were cured, his hair turned black, and his appearance rejuvenated. Within ten years, he fathered several children and changed his name to Nensi. His son, Yanxiu, lived to be 160 years old after consuming it; his grandson, Shouwu, also had many children and lived to 130 years old, with hair still black, hence the name Shouwu. A man named Li Anqi, a fellow townsman of Shouwu, received this prescription and narrated the story for dissemination. In spring, shoots and vines emerge, climbing bamboo, wood, and walls, resembling Stemona root (Mutong). Male and female plants grow together. Male stems are yellowish-white, female stems are yellowish-red. The vines frequently intertwine, sometimes vanishing invisibly. Leaves resemble those of Dioscorea (Shuyu) but lack luster; they close at night and open during the day. They also resemble Albizia leaves, opening by day and closing by night. In summer and autumn, yellowish-white flowers bloom, similar to Pueraria flowers. The seeds are angular like buckwheat, tiny like millet grains. The root has five angles, lobes resemble melons, shape resembles linked pearls, color varies between red and white; white is female, red is male. Roots growing underground for 50 years are fist-sized, called "Mountain Slave"; consuming them for one year turns beard and hair black. Those growing for 100 years are bowl-sized, called "Mountain Brother"; consuming them for one year reddens and brightens the complexion. Those growing for 150 years are basin-sized, called "Mountain Uncle"; consuming them for one year causes lost teeth to regrow. Those growing for 200 years are large enough to hold one dou of grain, called "Mountain Old Man"; consuming them for one year restores a youthful face and walking speed comparable to a galloping horse. Those growing for 300 years are large enough to hold three dou, called "Mountain Spirit," possibly shaped like birds, beasts, or mountains. This is a pure yang entity; consuming it makes one an earthly immortal. For processing, harvest in late spring, mid-summer, and early autumn on sunny days, collecting both male and female plants. Wipe off soil with cloth without damaging the skin when fresh. Dry under intense sun. Store in sealed containers, sun-dry once a month. Before use, peel and pound into powder; best taken with wine. For those with illness, take with Poria decoction as a guiding agent. Consumption should occur on even-numbered days. After ingestion, keep warm to induce slight sweating; do not allow profuse sweating. Guiding exercises (Dao Yin) are particularly beneficial; other preparation methods are ineffective. Taboos include iron utensils, pork, sheep blood, scaleless fish, radish, green onion, and garlic. Contact with these will render the medicine powerless. My ancestors said: Reading the indications in Kai Bao Materia Medica, it belongs to internally nourishing essence, blood, and meridians, and externally beautifying beard, eyebrows, and complexion. Thus, although the root is very small, the vines extend joyfully, growing outward to display the beauty of spring flowers. It is also said: Taking the union of male and female preserves the true qi of yin and yang, forming a tangible consciousness, rather than a flying spirit.
[Commentary] It is said: Polygonum multiflorum was originally named Jiaoteng (Intertwining Vine), naming it based on imagery. Because Tang Dynasty's Li Ao wrote "Biography of He Shi Shou Wu," and Song Kai Bao Materia Medica attached it to the Vining Herbs section, "He Shou Wu" was selected as the official name. According to Li's biography, this is a name formed through descriptive reference and phonetic loan. "He" implies bearing/carrying; "Shou" starts with "He" (grain); "Wu" represents the soul of the sun. This signifies bearing primordial yang and marking the method. Observing the intertwining of red and white indicates the harmonization of Metal and Fire without conflict, uniting Fire and Metal. Observing the closing at night and opening during the day indicates understanding the opening of Yang during the day and the closing of Yin at night. Therefore, consuming it preserves the pure yang body, becoming an earthly immortal. For processing, specimens as large as three dou, shaped like linked pearls, birds, beasts, or mountains, are superior. However, modern collections are only fist or bowl-sized; such rare treasures are hard to obtain. It is said that this land gathers spiritual energy, which in turn cultivates outstanding individuals; one must wait for outstanding individuals to access this spiritual energy. Even if sized like fists or bowls, though lacking such extraordinary efficacy, it can still maintain the Four Elements (Earth, Water, Fire, Wind), dispel disease, and prolong life. If Earth element loses firmness, it produces carbuncles, hemorrhoids, scrofula, and leprosy; if Water element loses moisture, it produces leukorrhea, strangury, essence depletion, marrow exhaustion, and blood dryness; if Fire element loses warmth, it produces coldness, cold extremities, apoplexy, and heart pain; if Wind element loses normal movement, it produces spasms, flaccidity, hemiplegia, and unsteady gait. It can still return Wind to normal movement, Fire to warmth, Water to moisture, and Earth to firmness, thereby eliminating various afflictions. It stabilizes the five forms, fills the five zang organs, beautifies hair, and enhances complexion. This essentially extends lifespan and strengthens the body. The Srimala Sutra says: Firmly rooted in vegetation without resting, one is named an Earth-Walking Immortal, with form transforming along with all things.