（本经上品）
礼备之祥，所生唯和。王者之用，野人之节也。
【气味】甘平，无毒。
【主治】主中风，暴热，不能动摇，跌筋，结肉，诸不足。久服去面 ，好颜色润泽，
轻身不老。
【核】曰∶尔雅名荧，又名萎移，萎香。别录名萎蕤，又名玉竹、地节。吴普名葳蕤。
樊阿名青粘。先人云∶节竹其形，萎荧作象，玉青为色，风木之性也。生太山山谷，及滁州、
舒州、汉中、均州，处处山中亦有。春生苗，茎强直，似竹作节，叶亦如竹，两两相值，叶
端有黄色班点。三月开青花，遂结实如珠，根横行，如荻根及菖蒲。概节平直，多脂润，虽
燥亦柔，须节冗密，宛如冠缨下垂之绥，而有威仪之义。瑞应图曰∶王者礼备，则萎蕤生于
殿前，威仪之义，于此可见。修治，以竹刀刮去须，及皮节。洗净，蜜水浸一宿，蒸了，焙
干。
先人云∶动摇名风；不能动摇，名中风。无风大性故泽色轻身，皆属风力所转。
绍隆王先生云∶性禀醇和，如盛德君子，无往不利。故可资其利用而不穷。正如此药之
能补益脏腑，滋培血气，气为阳，则身轻；血为阴，则颜驻。根本既治，百疾自除矣。
【 】曰∶体性柔软，津汁粘埴，根 繁盛，垂垂似缨，俨若威仪之容貌。以能卓立于
礼，而为节文度数者也。故王者礼备，则葳蕤生于殿前。细观命名，其形状可想见矣。能立
于礼，以固人肌肤之会，筋骸之束，若愉色婉容，手舞足蹈，莫非节文度数之详耳。其不能
动摇，跌筋结肉，面 色黯，皆为慢风暴热之所困。以礼节之，默然感化，所谓动容貌，远
暴慢者也。于是肌肤润泽，筋骸转摇，故身轻不老，翩翩若仙矣。
（杂记云∶蕤宾律名，谓五月一阴之气，委蕤于下。嵇康琴赋云∶飞英蕤于昊苍，则葳
蕤上下察矣。诗云∶望见葳蕤举翠华，旋开金屋扫庭花。望幸者，尚尔飘飘神举∶宠幸者，
想更超逾腾跃矣。）
（《神农本草经》列为上品）
礼仪完备所带来的祥瑞，所生成的唯有和谐。这是王者所用的道理，也是山野之人的节操。
【气味】味甘，性平，无毒。
【主治】主治中风，突发高热，身体不能摇动，筋脉损伤，肌肉结聚，以及各种虚损不足之证。长期服用可去除面部的黑斑，使面色红润光泽，身体轻健，延缓衰老。
【考证】曰：《尔雅》中称其为“荧”，又称“萎移”、“萎香”。《名医别录》称其为“萎蕤”，又称“玉竹”、“地节”。吴普称其为“葳蕤”。樊阿称其为“青粘”。先父说：它的形状像竹子的节，形态如荧光闪烁，颜色如玉般青翠，具有风木的特性。生长在泰山山谷，以及滁州、舒州、汉中、均州等地，各地的山中也有生长。春天生苗，茎干强直，像竹子一样有节，叶子也像竹叶，两两相对排列，叶尖有黄色斑点。三月开青花，随后结出如珠子般的果实，根部横向生长，像荻草的根及菖蒲的根。整体节段平直，多脂润，即使干燥也柔软，须根细密繁多，宛如冠缨下垂的饰带，具有威仪的含义。《瑞应图》说：王者礼仪完备，则萎蕤生长在殿前，威仪的含义，从这里就可以看到了。炮制方法，用竹刀刮去须根及外皮和节，洗净后，用蜜水浸泡一夜，蒸熟，然后焙干。
先父说：摇动称为风；不能摇动，称为中风。没有风的燥烈本性，所以泽色、轻身，都属于风力运转的结果。
绍隆王先生说：药性禀赋醇厚平和，如同拥有盛德的君子，无处不利。因此可以借助它来发挥其无穷的作用。正像这味药能够补益脏腑，滋养培补气血，气属阳，则身体轻健；血属阴，则容颜驻留。根本既已调理好，百种疾病自然消除。
【按语】曰：药体质性柔软，汁液粘稠，根部繁盛，垂垂向下像帽带，俨然具有威仪的容貌。因为它能立足于礼，作为礼节文饰和度数的规范。所以王者礼仪完备，则葳蕤生长在殿前。仔细观察它的命名，其形状可以想见。它能立足于礼，以巩固人体肌肤的会合，筋骸的束缚，如果面色愉悦，仪容婉顺，手舞足蹈，无非是礼节文饰和度数的详细体现罢了。那些不能摇动，筋脉损伤肌肉结聚，面部色泽晦暗，都是被慢性的风和暴热所困扰。用礼节来约束它，默默感化，所谓端正容貌，远离粗暴傲慢。于是肌肤润泽，筋骸转动灵活，所以身体轻健不老，翩翩若仙。
（杂记说：蕤宾是律吕的名称，指五月时一阴之气，委靡在下。嵇康《琴赋》说：“飞英蕤于昊苍”，那么葳蕤上下察明的道理就清楚了。《诗经》说：“望见葳蕤举翠华，旋开金屋扫庭花。”盼望宠幸的人，尚且如此飘飘然精神高举；得到宠幸的人，想必更加超越腾跃了。）
(Shennong Bencao Jing, Upper Grade)
The auspiciousness brought by the completeness of rites generates only harmony. This is the principle used by kings and the integrity of people in the wild.
[Flavor and Nature] Sweet, neutral, non-toxic.
[Indications] Mainly treats wind-stroke (stroke), sudden high fever, inability to move the body, tendon injury, muscle nodules, and various deficiencies. Long-term consumption removes facial pigmentation spots, improves complexion luster, lightens the body, and delays aging.
[Textual Research] Says: Er Ya calls it "Ying", also known as "Wei Yi" or "Wei Xiang". Mingyi Bie Lu calls it "Wei Rui", also known as Yuzhu (Polygonatum odoratum, Jade Bamboo) and Dijie. Wu Pu calls it "Weirui". Fan A calls it "Qingnian". My late father said: Its shape resembles bamboo nodes, its form is like flickering light, its color is jade-green, possessing the nature of Wind-Wood. It grows in the valleys of Mount Tai, as well as in Chuzhou, Shuzhou, Hanzhong, and Junzhou; it is also found in mountains everywhere. In spring, shoots emerge; the stem is strong and straight, with nodes like bamboo. The leaves are also like bamboo leaves, arranged pairwise opposite each other, with yellow spots at the leaf tips. In the third lunar month, blue flowers bloom, followed by fruit formation resembling pearls. The rhizome grows horizontally, similar to the roots of Imperata cylindrica (Cogon grass) and Acorus tatarinowii (Sweet flag). The overall nodes are flat and straight, rich in moisture and mucilage; even when dry, it remains soft. The rootlets are dense and numerous, resembling the tassels hanging from a ceremonial cap, embodying the meaning of dignity and decorum. Ru Ying Tu states: When a king's rites are complete, Weirui grows before the palace hall; the meaning of dignity can be seen here. Processing method: Scrape off the rootlets, skin, and nodes using a bamboo knife. Wash clean, soak overnight in honey water, steam until cooked, then bake dry.
My late father said: Movement is called "Wind"; inability to move is called "Zhong Feng" (Wind Strike). Lacking the drying nature of Wind, it promotes luster and lightness of the body, all resulting from the transformation of Wind Qi.
Mr. Wang Shaolong said: Its nature is mellow and harmonious, like a gentleman of great virtue, finding advantage everywhere. Thus, it can be utilized without limit. Just as this herb can tonify the Zang-Fu organs and nourish and cultivate Qi and Blood: Qi belongs to Yang, making the body light; Blood belongs to Yin, preserving the youthful appearance. Once the root is treated, hundred diseases will naturally be eliminated.
[Commentary] Says: The substance is soft and pliable, the juice is viscous, the root system is lush, hanging down like tassels, solemnly possessing the appearance of dignity. Because it can stand firm on Rites, serving as the standard for ritual propriety and measure. Therefore, when a king's rites are complete, Weirui grows before the palace hall. Carefully observing its naming, its shape can be imagined. It can stand firm on Rites, thereby consolidating the convergence of human skin and flesh and the binding of sinews and bones. If one has a pleasant expression and graceful demeanor, dancing with hands and feet, these are all detailed manifestations of ritual propriety and measure. The conditions of inability to move, tendon injury, muscle nodules, and dark facial complexion are all caused by being trapped by chronic Wind and sudden Heat. By restraining with Rites, silent transformation occurs, as stated: "Rectify one's countenance to distance oneself from violence and arrogance." Consequently, the skin becomes moist and lustrous, the sinews and bones become flexible, thus the body feels light and ageless, fluttering like an immortal.
(Zaji records: Ruibin is a name for a musical pitch pipe, referring to the arrival of Yin Qi in the fifth month, which withers below. Ji Kang's Ode to the Qin says: "Flying petals wither under the vast sky," thus the meaning of Weirui above and below is clarified. The Book of Songs says: "Seeing the Weirui raising the green canopy, quickly opening the golden house to sweep the courtyard flowers." Those hoping for favor are already spiritually elevated and floating; those who have received favor must surely transcend and leap even higher.)