（别录中品）
蝼蝈俗名地狗，即以狗姜呼之。部署形层宫城位次，靡不周到诸阳之气起于胸中， 阖
则遏
【气味】甘微寒，无毒。
【主治】主胸中热，充皮毛，久服令人益气，长须眉。
【核】曰∶别录莎草，不别根苗。后世仅用其根，名香附子，并不知莎草名矣。生田野
下湿地，所在都有，唯陇西、涪都、两浙最饶。苗似草兰而柔，又似细萱而劲。叶心有脊似
剑，又似菖蒲吉祥草辈。光泽亦同，嫩绿萧疏，小别异耳。五六月中抽一茎，三棱中空，茎
端复出数叶。开青色花，成穗似黍，中有细子，似葶苈、车前子状。根多白须，须下另结子
一二枚，转相延生，外裹细黑茸毛，大者似羊枣，两头尖。耐水旱，虽分劈亦不知死。先人
云∶多属蝼蝈化生。土人每从沙地荒圃，或麦门冬地上，锄得香附，半存蝼蝈形者，两足为
根，头作苗叶，身成香附子，缘缘而生，延蔓可厌。土人患之，其地即改种络麻。麻盛不得
雨露，方才闷绝，呼为狗姜，或麦冬余气，幻结所成；或蝼蝈嗜啖麦冬，化生所致。故香附
子，气臭颇似麦冬，其非麦冬地者，则不可知，然的是蝼蝈化生为始。楞严经云∶化以离应，
即
先人云∶胸为肺金之部分，气为肺金之所司，皮毛为肺金之所主。香附子功能解表利水，
所
【 】曰∶莎品凡三，台、 、 也。尔雅载 。埤雅载台。子虚赋载 。尔雅翼载台、
而兼言 。本草混台、 、 为一物。繇辨之当早辨也。 即青 ，一名大莎。说文以为
青似 ，但大小有异，生江湖，为雁所食。台即夫须，一名莎草，子虚赋所为 ，汉书、
音义所谓 ，可以为衣，疏而无温，编之若甲状，毵毵而垂，使雨顺流而下，匹夫所须也。
即镐侯，一名侯莎，尔雅翼所谓莎，广成颂所谓绿莎，颜师古所谓青莎，晏元献公有庭莎
记，言此草耐水旱，乐延蔓，虽技心陨叶，亦弗之绝，茎叶都似三棱。图经所谓水香棱，又
名水莎、水巴戟。广雅所谓地毛。记事珠所谓抱灵居士。此皆指 苗茎叶为名也。根若附子，
相附连续，周匝有毛，大者如羊枣，乃子也。另有细根如白发，根上结子二三枚，或有或无
，有则转相延蔓者为牝。别录所谓香附子；图经所谓草附子，又名莎结、续草根；金光明经
所谓日萃哆；唐本所谓雀头香；魏文帝于吴求雀头香，即 根香附子也。用合众香，能发众
香臭，是以性专捭阖，开发上焦，宣五谷味，熏肤充身泽毛，若雾露之溉。中焦亦得藉之以
宣化，下焦亦得藉之以宣渎。又不独仅宣五谷味，并宣诸药味，而为诸药之先聘通使。如上
焦阖，则诸阳之气逆于胸中，致胸中热，尝日忧愁不乐，心忪少气者，捭阖从开，既顺乃
宣矣。则胸热自除，忧愁自释，心忪自平，少气自益，充皮毛，长须眉，诚若雾若露灌溉之
休征也。若食饮积，痞满坚，或霍乱呕逆，或月事不以时下者，此正中焦失于宣化。若膀胱
气妨，或崩漏带下，或下血尿血者，此正下焦失于宣渎。
若肌肉消削，或疹瘾瘙痒，或皮聚毛折者，此正上焦失于宣发，不熏肤，不充身，不泽
毛，
熏充灌溉之为用矣。频湖云∶得盐入血；得青盐入肾；得酒行经络；得苦酒消积聚；得姜化
痰饮；得参、术益气；得归、 补营；得木香疏滞；得檀香醒脾；得沉香升降诸气；得芎、
术总解六郁；得茯苓交心肾；得茴香、补骨脂，引气归元；得浓朴、半夏，决痈消胀；得葱、
苏发越六淫；得棱、莪释磨瘕癖；得艾调暖子宫。及作种种药石之聘使，捭阖揣摩之为用大
矣。
【别录列为中品】
蝼蝈（一种昆虫，即土狗）俗名叫地狗，因此人们也把它叫做狗姜。它的分布、形态层次以及宫城位次，无不周到。诸阳之气起于胸中，如果气机闭塞（阖），就会受到遏制。
【气味】味甘，性微寒，无毒。
【主治】主要治疗胸中热邪，使皮毛充实，长期服用能益气，促进胡须眉毛生长。
【考证】曰：《名医别录》记载的莎草，没有区分根和苗。后世只使用它的根，称为香附子，以至于不知道莎草这个名字了。莎草生长在田野下的湿地上，各地都有，唯独陇西、涪都、两浙地区最为丰富。它的苗像兰草但更柔嫩，又像细萱草但更有劲。叶心中间有脊，像剑一样，又像菖蒲、吉祥草之类。光泽也相同，嫩绿疏朗，只是细微差别不同。五六月间抽出一茎，三棱形且中空，茎端又生出几片叶子。开青色的花，结成穗状像黍米，里面有细小的种子，形状像葶苈子、车前子。根部有很多白色的须根，须根下面另外结出一两个果实，相互延续生长，外面包裹着细黑的茸毛，大的像羊枣，两头尖。耐水旱灾害，即使分劈也不会死。先人说：多属于蝼蝈化生。当地人经常在沙地荒园，或者麦门冬地上，锄出香附，有的还保留着蝼蝈的形状，两只脚作为根，头部作为苗叶，身体成为香附子，连绵不断地生长，蔓延令人厌恶。当地人对此感到困扰，那块地就改种络麻。络麻茂盛后得不到雨露滋润，才会闷绝而死，被称为狗姜；或者是麦冬残留的气韵，幻化凝结而成；或者是蝼蝈嗜好食用麦冬，化生所致。所以香附子的气味很臭，颇像麦冬，如果不是在麦冬地里生长的，那就不可知了，但确实是以蝼蝈化生为起始。《楞严经》说：“化以离应”，……
先人说：胸是肺金所管辖的部分，气是肺金所主管的功能，皮毛是肺金所主宰的外候。香附子的功能是解表利水，……
【考证】曰：莎草品类共有三种，台、[缺字]、[缺字]。《尔雅》记载了[缺字]。《埤雅》记载了台。《子虚赋》记载了[缺字]。《尔雅翼》记载了台、[缺字]并且兼论[缺字]。《本草》将台、[缺字]、[缺字]混为一物。这是因为辨析应当尽早进行。[缺字]就是青[缺字]，一名大莎。《说文解字》认为青[缺字]似[缺字]，但大小有差异，生长在江湖，被雁鸟食用。台就是夫须，一名莎草，是《子虚赋》所说的[缺字]，《汉书·音义》所说的[缺字]，可以用来做衣服，疏松而不保暖，编织起来像甲状，毛发下垂，让雨水顺流而下，是平民百姓所需要的。[缺字]就是镐侯，一名侯莎，是《尔雅翼》所说的莎，《广成颂》所说的绿莎，颜师古所说的青莎，晏元献公著有《庭莎记》，说这种草耐水旱，喜欢蔓延，即使枝心枯落叶落，也不会断绝，茎叶都像三棱草。《图经》所说的水香棱，又名水莎、水巴戟。《广雅》所说的地毛。《记事珠》所说的抱灵居士。这些都是指其苗茎叶来命名的。根像附子，相互依附连续，周围有毛，大的像羊枣，这是果实。另有细根像白发，根上结二三个果实，或有或无，有则相互延续蔓延的是雌性（牝）。《别录》所说的香附子；《图经》所说的草附子，又名莎结、续草根；《金光明经》所说的日萃哆；《唐本注》所说的雀头香；魏文帝向吴国求取的雀头香，就是[缺字]根的香附子。配合众香使用，能激发众香的臭味，因此其性质专门用于捭阖（开合），开发上焦，宣发五谷的精微气味，熏蒸皮肤，充实身体，润泽毫毛，就像雾露灌溉一样。中焦也能借助它来宣发运化，下焦也能借助它来宣通水道。不仅仅仅宣发五谷的精微气味，还宣发各种药物的气味，从而成为各种药物的先导通使。如果上焦闭塞（阖），那么诸阳之气逆乱于胸中，导致胸中热，常常白天忧愁不乐，心悸气短，通过捭阖开启，顺应之后便宣通了。那么胸中的热自然消除，忧愁自然释放，心悸自然平静，气短自然补益，皮毛充实，胡须眉毛生长，确实是像雾露灌溉那样的美好征兆。如果是饮食积滞，痞满坚硬，或者霍乱呕吐逆气，或者月经不能按时来潮，这正是中焦失去宣发运化。如果是膀胱气机受阻，或者崩漏带下，或者便血尿血，这正是下焦失去宣通水道。如果是肌肉消瘦，或者皮疹瘙痒，或者皮肤聚拢毛发折断，这正是上焦失去宣发，不能熏肤，不能充身，不能泽毛，失去了熏蒸、充实、灌溉的作用。李时珍（频湖）说：得盐能入血；得青盐能入肾；得酒能行经络；得苦酒（醋）能消积聚；得姜能化痰饮；得人参、白术能益气；得当归、[缺字]能补营血；得木香能疏滞气；得檀香能醒脾；得沉香能升降诸气；得川芎、白术能总解六郁；得茯苓能交通心肾；得小茴香、补骨脂能引气归元；得厚朴、半夏能决痈消胀；得葱、紫苏能发散六淫邪气；得三棱、莪术能磨消瘕癖；得艾叶能调暖子宫。以及作为种种药石的先导通使，捭阖揣摩的作用太大了。
[Recorded in the Middle Grade of *Shennong Bencao Jing*]
Louguo (a type of insect, commonly known as mole cricket) is colloquially called Digou (Earth Dog), and thus also referred to as Goujiang (Dog Ginger). Its distribution, morphological layers, and positional hierarchy are all comprehensive. The Qi of all Yang originates in the chest; if the mechanism closes (He), it becomes obstructed.
[Flavor and Properties] Sweet, slightly cold, non-toxic.
[Indications] Primarily treats heat in the chest, enriches the skin and hair, and long-term consumption benefits Qi and promotes the growth of beard and eyebrows.
[Analysis] It is stated that the Shacao recorded in *Bielu* does not distinguish between roots and shoots. Later generations only used its roots, naming them Xiangfuzi, to the point where the name Shacao was forgotten. Shacao grows in wetlands in fields and is found everywhere, but is most abundant in Longxi, Fudu, and Liangzhe. Its shoots resemble Orchid grass but are softer, and resemble fine Daylily but are stiffer. The center of the leaf has a ridge like a sword, resembling Acorus or Chlorophytum species. The luster is similar, appearing tender green and sparse, differing only in minor details. In May and June, a single stem emerges, triangular and hollow, with several leaves sprouting from the tip. It bears green flowers forming spikes resembling millet, containing small seeds shaped like Sesamum seeds or Plantago seeds. The roots have many white fibrous hairs; beneath these hairs, one or two tubers form separately, growing continuously, wrapped in fine black fuzz. The larger ones resemble sheep dates, pointed at both ends. It withstands waterlogging and drought; even when split, it does not die. Ancestors stated: "It mostly arises from the transformation of Louguo." Locals often unearth Xiangfuzi from sandy wastelands or under Ophiopogon japonicus, some retaining the shape of Louguo, with two legs as roots, the head as shoots and leaves, and the body as the Xiangfuzi tuber, growing continuously and spreading annoyingly. Locals find this troublesome and switch to planting Cannabis sativa on such land. When Cannabis thrives without rain or dew, it eventually withers and dies, being called Goujiang; or it may be formed by the residual Qi of Ophiopogon transforming and condensing; or caused by Louguo devouring Ophiopogon and transforming. Thus, Xiangfuzi has a foul odor somewhat similar to Ophiopogon. If not grown in Ophiopogon fields, its origin is unknown, but it indeed begins with the transformation of Louguo. The *Lankavatara Sutra* states: "Transformation responds to separation,"...
Ancestors stated: The chest is the domain governed by Metal of the Lung; Qi is the function managed by Metal of the Lung; skin and hair are the external manifestations controlled by Metal of the Lung. Xiangfuzi functions to release the exterior and promote urination,...
[Analysis] It is stated: There are three varieties of Shacao: Tai, [missing character], [missing character]. *Erya* records [missing character]. *Piya* records Tai. *Zixu Fu* records [missing character]. *Erya Yi* records Tai, [missing character], and discusses [missing character]. *Bencao* conflates Tai, [missing character], and [missing character] into one substance. This is because differentiation should be done early. [Missing character] is Qing [missing character], also named Da Sha. *Shuowen Jiezi* considers Qing [missing character] similar to [missing character], but differs in size, growing in rivers and lakes, eaten by wild geese. Tai is Fusui, also named Shacao, referred to as [missing character] in *Zixu Fu*, and [missing character] in *Han Shu Yin Yi*, which can be made into clothing. It is loose and lacks warmth; woven, it resembles scales, with fibers hanging down, allowing rain to flow off, essential for common people. [Missing character] is Gao Hou, also named Housha, referred to as Sha in *Erya Yi*, Lvsha in *Guangcheng Song*, Qingsha by Yan Shigu, and mentioned in Yan Yuanxian Gong's *Ting Sha Ji*, stating this grass withstands water and drought, loves to spread, and does not perish even if stems dry and leaves fall, with stems and leaves resembling Sparganium erectum. *Tujing* refers to it as Shuileng, also named Shuoshua or Shuibaji. *Guangya* calls it Dimao. *Jishi Zhu* calls it Baoling Jushi. These names refer to its shoots, stems, and leaves. The root resembles Fuzi, attached continuously, surrounded by hairs, large ones like sheep dates, which are the fruits. There are also fine roots like white hair, with two or three tubers forming on the roots, present or absent; if present, they spread continuously, termed female (Pin). Recorded in *Bielu* as Xiangfuzi; in *Tujing* as Caofuzi, also named Shajie or Xugen Cao; in *Jin Guangming Jing* as Ruiduoduo; in *Tang Ben Zhu* as Quetouxiang; the Quetouxiang requested by Emperor Wen of Wei from Wu refers to the root Xiangfuzi of [missing character]. When combined with other aromatics, it enhances their fragrance. Therefore, its nature specializes in Kai-He (opening and closing), developing the Upper Jiao, disseminating the flavors of the five grains, steaming the skin, filling the body, and moistening the hair, like mist and dew irrigation. The Middle Jiao also relies on it for dissemination and transformation; the Lower Jiao relies on it for draining and unblocking. It not only disseminates the flavors of the five grains but also the flavors of various herbs, acting as the pioneer messenger for all medicines. If the Upper Jiao closes (He), the Qi of all Yang rebels in the chest, causing chest heat, frequent daytime sorrow and unhappiness, palpitations, and shortness of breath. By opening via Kai-He, after compliance, dissemination occurs. Then chest heat is eliminated, sorrow released, palpitations calmed, and shortness of breath benefited. Skin enrichment and hair growth are indeed auspicious signs of mist and dew irrigation. If there is food stagnation, fullness and hardness, or cholera with vomiting and reflux, or irregular menstruation, this indicates the Middle Jiao has lost its ability to disseminate and transform. If Bladder Qi is obstructed, or metrorrhagia and leukorrhea occur, or hematochezia and hematuria appear, this indicates the Lower Jiao has lost its ability to drain and unblock. If muscle wasting occurs, or rashes and itching, or skin contraction and hair breakage, this indicates the Upper Jiao has lost its ability to disseminate, failing to steam the skin, fill the body, or moisten the hair, losing its steaming, filling, and irrigating functions. Li Shizhen (Pinhu) said: With salt, it enters the blood; with green salt, it enters the Kidney; with wine, it moves collaterals; with vinegar, it resolves accumulations; with ginger, it transforms phlegm-fluids; with Ginseng and Atractylodes macrocephala, it benefits Qi; with Angelica sinensis and [missing character], it nourishes Ying; with Costus root, it disperses stagnation; with Sandalwood, it awakens the Spleen; with Agarwood, it regulates Qi ascent and descent; with Ligusticum chuanxiong and Atractylodes macrocephala, it resolves the Six Stagnations; with Poria cocos, it connects Heart and Kidney; with Foeniculum vulgare and Psoralea corylifolia, it guides Qi back to the source; with Magnolia officinalis and Pinellia ternata, it resolves abscesses and reduces distension; with Scallion and Perilla frutescens, it expels the Six Exogenous Pathogens; with Sparganium stoloniferum and Curcuma zedoaria, it grinds away masses and fixed pain; with Artemisia argyi, it warms the uterus. Acting as a pioneer messenger for various medicinal stones, the utility of Kai-He and Chuaimo (maneuvering open and close) is great.