（本经上品）
【气味】辛、平，无毒。
【主治】主续绝伤，补不足，益气力，肥健，汁去面 ，久服明目，轻身。
【核】曰∶出朝鲜川泽田野间。今近道亦有，以冤句者为胜。夏生苗，如细丝，遍地不
能自起。得他草木，则缠绕而上，其根即渐绝于地，寄生空中。无叶有花，白色微红，香亦
袭人。结实如秕豆而细，色微黄，久则黑褐。勿用天碧草子，形真相似，只是味酸涩，并粘
手也。修治，去壳，用苦酒浸一宿。取出，再以黄精汁相对浸一宿。至明，微火煎焙干燥。
入臼中，烧热铁杵，杵之成粉。
【参】曰∶菟从兔，性相类也。服月魄以长生。阴，阳体；阴，阳用也。尔雅云∶唐蒙
菟丝，菟丝女萝，注曰，别四名，则是谓一物。广雅云∶女萝，松萝也。菟丝，菟丘也。
则是一物二名矣。癸酉七月，过烟霞，望林树间，有若赤网笼幂者；有若青丝覆罩者；又有
青赤相间者。以讯山叟，曰∶赤网即菟丝，青丝即女萝，因忆古乐府所谓南山幂幂菟丝
花，北陵青青女萝树者是矣。青赤相间者，即萝菟交互，唐乐府所谓菟丝故无情，随风任颠
倒，谁使女萝枝，而来强萦抱者是矣。但女萝藤类，细长而无杂蔓，故山鬼歌云∶被薜荔兮
带女萝，言如带也，菟丝蔓类，初夏吐丝，不能自举，随风倾倒。萦草者，则不经久，若傍
松柏，及他树，则延蔓四布，宛如经纬，根或绝地，亦寄生空中，质轻扬，不损本树之精英，
反若得之而花叶倍繁于昔。夏末作花，赤色而无叶，随亦结实。实或着树间，次年随在吐丝，
不下引也。雷公谓禀中和，以凝正阳之气得其性矣。内经云∶阳在外阴之使也；阴在内阳之
守也。互交之机，惟兔丝有焉。设内无阴，则纤微之物，安能受气以生。诚得阴阳内外之枢
纽，故主阴阳之气不足，以着绝伤，益气之力，致肌肉若一，成肥健人矣。别录主强阴，此
即阳无内守。局方主真阴不固，此即阴无外使。更主心肾不交，佐以茯苓、莲实，谓菟丝虽
具内外上下之机，其所专精，则外与上相亲切。而茯苓者，其精气旋伏于踵，则内与下相亲
切。更借莲实之坎满，填离中之虚位，则内外上下及中，各有凭持。佐以玄参，潜消痘毒，
方名玄菟，痘乃受胎之毒，包含至阴之内，仗玄参之玄端，从子半至阴之中，逗破端倪，交
互菟丝阳外之阴使，默相化育，内守之阴，不期清净而清净。在外之阳，不期轻升而轻升。
只须内外及上下，不必从中之枢键也。乃若磁朱之会心肾，亦即内外上中及下之机。朱上火，
磁下水，非神曲在中之枢，上下不交矣。曲乃肝谷之麦，但木得水浮，肝得水沉，先以半生
曲，反佐从下之水，更以半熟曲，越沉而浮，以肝得煮而浮，仍从木相也。然则上下之交，
全从中枢互济。故上下及中，各有所专。唯在熟思精审，以一推十，十推百耳。大都病机不
离升降，升降不离上下，上下不离开阖，开阖不离阴阳，阴阳不离内外，其名虽异，总归一
元。经云阴内阳守，阳外阴使，能会阴阳之元始，则上下内外，左右前后，一言而终。
（尔雅翼云∶菟丝田野墟落中甚多，皆浮生蓝苎麻蒿上，不必下有茯苓为根也。凡言上
有菟丝，下有茯苓者，不知何所本。又云∶一名唐，一名蒙。诗云∶爰采唐矣，沫之乡矣。
爰采麦矣，沫之比矣。爰采葑矣，沫之东矣。以刺男女相奔期于幽远者。唐则采药，麦则采
谷，葑则采菜。又唐尤浮游，无根之物，盖逐之而不反矣。淮南子云∶菟丝无根而生，蛇无
足而行，鱼无耳而听，蝉无口而鸣，皆自然者也。）
【本经上品】
【气味】味辛，性平，无毒。
【主治】主要治疗接续断绝的损伤，补益不足，增强气力，使身体丰满健壮，汁液能去除面部黑斑，长期服用可明目，使身体轻便。
【核】曰：菟丝子产于朝鲜的川泽田野之间。如今邻近地区也有出产，以冤句（今山东菏泽一带）所产者为优。夏季生长出苗，像细丝一样，遍布地面但不能自行直立。遇到其他草木，就会缠绕而上，其根部逐渐脱离土壤，寄生在空中。没有叶子但有花，花色白色微红，香气袭人。结出的果实像细小的秕豆，颜色微黄，时间久了变成黑褐色。不要使用天碧草的种子，形状与真品非常相似，只是味道酸涩，并且粘手。炮制方法：去掉外壳，用苦酒（醋）浸泡一夜。取出后，再用黄精的汁液相对浸泡一夜。到了第二天早晨，用微火煎烤至干燥。放入石臼中，烧热铁杵，捣碎成粉。
【参】曰：“菟”字从兔，因其性质与兔子相似。服用月魄（指阴精或月光精华，此处借指菟丝子之阴柔特性）以求长生。它是阴中之阳体，也是阴中之阳用。《尔雅》说：唐蒙即菟丝，菟丝即女萝。注解说这是四个名字，其实是指同一种植物。《广雅》说：女萝就是松萝。菟丝也叫菟丘。所以这是一种植物两个名字。癸酉年七月，经过烟霞山，眺望树林间，有的像红色的网覆盖着；有的像青色的丝罩着；还有青红相间的。询问山中的老人，他说：红色的网就是菟丝，青色的丝就是女萝。由此想起古乐府所说的“南山幂幂菟丝花，北陵青青女萝树”就是指的这个。青红相间者，就是女萝和菟丝交互生长，唐代乐府所谓“菟丝故无情，随风任颠倒，谁使女萝枝，而来强萦抱”说的就是这个。但是女萝属于藤类，细长而没有杂乱的藤蔓，所以山鬼歌中说：“被薜荔兮带女萝”，意思是像腰带一样。菟丝属于蔓生植物，初夏吐丝，不能自己举起，随风倾倒。缠绕在草上的，则不长久，如果依附松柏及其他树木，就蔓延四布，宛如经纬线，根部有时脱离地面，也寄生在空中，质地轻扬，不损害宿主树木的精华，反而好像得到了它而花叶比从前更加繁茂。夏末开花，红色而无叶，随即结果。果实有时附着在树间，次年随所在之处吐出丝状物，不再向下牵引。雷公说禀受中和之气，凝聚正阳之气，这就得到了它的本性。《内经》说：阳在外是阴的使者；阴在内是阳的守卫。互相交感的机理，只有菟丝具备。假如内部没有阴，那么纤细微小的东西，怎么能接受气而生呢？确实掌握了阴阳内外的枢纽，所以主治阴阳之气不足，用来治疗断绝损伤，增强气的力量，使肌肉协调一致，成为肥胖健壮的人。《别录》主治强阴，这就是阳无内守。《局方》主治真阴不固，这就是阴无外使。又主治心肾不交，配合茯苓、莲子，说菟丝虽然具备内外上下之机，但它专精的地方，则是外部与上部关系更亲切。而茯苓的精气旋伏于脚后跟，所以内部与下部关系更亲切。再借助莲实的坎满（肾水充足），填补离中（心火）的虚位，那么内外上下及中间，各有凭持。配合玄参，潜行消除痘毒，方名玄菟汤。痘毒是受胎时带的毒，包含在至阴的内部，依靠玄参的玄端（黑色属水，对应肾），从子时半到至阴之中，逗破端倪，交互菟丝阳外之阴使，默默相助化育，内守之阴，不需要刻意清净而自然清净。在外之阳，不需要刻意轻升而自然轻升。只需要内外及上下，不必从中枢键入手。至于磁朱丸会通心肾，也就是内外上中及下的机理。朱砂在上主火，磁石在下主水，如果没有神曲在中间的枢纽，上下就不能交通了。神曲乃是用肝谷之麦制成，但木得水则浮，肝得水则沉。先用半生的神曲，反佐从下之水，再用半熟的神曲，超越下沉而变浮，因为肝得煮而浮，仍然顺从木的特性。然而上下之交，全靠中间枢纽互相济助。所以上下及中间，各有所专。只在深思熟虑，精审细致，以一推十，十推百罢了。大抵病机离不开升降，升降离不开上下，上下离不开开阖，开阖离不开阴阳，阴阳离不开内外，名称虽然不同，总归于一元。经文说阴在内为阳守，阳在外为阴使，能领会阴阳的元始，那么上下内外，左右前后，一言而终。
（《尔雅翼》说：菟丝子在田野废墟村落中很多，都浮生于蓝、苎麻、蒿之上，不一定下面有茯苓作为根。凡是说上有菟丝，下有茯苓的，不知道依据是什么。又说：一名唐，一名蒙。《诗经》说：爰采唐矣，沫之乡矣。爰采麦矣，沫之比矣。爰采葑矣，沫之东矣。这是讽刺男女相约幽会的。唐是采药，麦是采谷，葑是采菜。又唐特别浮游，是无根之物，大概追逐它也不回头。《淮南子》说：菟丝无根而生，蛇无足而行，鱼无耳而听，蝉无口而鸣，都是自然的现象。）
[Shangpin (Superior Category) of the *Benjing*]
[Flavor and Nature] Pungent, neutral in nature, non-toxic.
[Indications] Primarily treats the healing of severed injuries, tonifies deficiencies, enhances Qi and strength, promotes robustness and fleshiness; its juice removes facial pigmentation. Long-term consumption brightens the eyes and lightens the body.
[Analysis] It is stated: Grows in the rivers, marshes, and fields of Korea. It is also found in nearby regions today, with those from Yuanju (modern Heze, Shandong) being superior. In summer, it sprouts like fine threads, spreading over the ground but unable to stand upright on its own. When encountering other plants, it climbs by winding around them, while its root gradually detaches from the soil, becoming parasitic in the air. It has no leaves but bears flowers that are white with a slight red tint, emitting an intoxicating fragrance. The fruits resemble small chaffy beans, initially pale yellow, turning dark brown with age. Do not use the seeds of *Tianbi Cao* (Heavenly Green Grass), as they look very similar but have a sour and astringent taste and feel sticky to the touch. Processing: Remove the shells, soak in Kujiu (vinegar) overnight. Take out and soak again in the juice of *Huangjing* (Polygonatum Rhizome) for another night. At dawn, dry by slow roasting. Place in a mortar, heat an iron pestle until hot, and pound into powder.
[Discussion] It is said: The character "Tu" (Rabbit) relates to its similarity in nature to rabbits. Consuming the essence of the moon (referring to its Yin-nourishing properties) aids longevity. It represents the Yang within Yin structure and the function of Yang within Yin. The *Erya* states: Tangmeng is Tusisi, and Tusisi is Nuluo. The commentary notes these are four names for one substance. The *Guangya* states: Nuluo is Songluo (Dendrographa). Tusisi is Tuqiu. Thus, it is one plant with two names. In the seventh month of the Guiyou year, passing through Yanxia Mountain, looking at the woods, some appeared covered like red nets; others like green silk canopies; and some mixed green and red. Asking an old mountain dweller, he replied: The red net is Tusisi, the green silk is Nuluo. This recalls the ancient Yuefu poem: "South Mountain covered with Tusisi flowers, North Tomb green with Nuluo trees." The mixed green and red refers to the intergrowth of Nuluo and Tusisi, as described in the Tang Yuefu: "Tusisi is naturally heartless, swaying freely with the wind; who made the Nuluo branches come to forcibly embrace?" However, Nuluo is a vine type, slender without tangled tendrils, hence the Mountain Spirit song says: "Clad in Fuli, girded with Nuluo," likening it to a belt. Tusisi is a creeping plant, shedding threads in early summer, unable to lift itself, swaying with the wind. Those clinging to grass do not last long; if attaching to pines, cypresses, or other trees, they spread widely like warp and weft. Their roots sometimes detach from the ground, becoming parasitic in the air. Their texture is light and floating; they do not damage the host tree's essence but rather seem to cause the host's flowers and leaves to flourish more than before. Flowers appear in late summer, red and leafless, followed immediately by fruit. Fruits may attach between tree branches, and the following year, threads emerge wherever they are located, not growing downward. Leigong stated that it embodies the harmonious middle Qi, condensing the correct Yang Qi, thus acquiring its true nature. The *Neijing* states: Yang outside is the envoy of Yin; Yin inside is the guardian of Yang. The mechanism of mutual interaction is uniquely possessed by Tusisi. If there were no Yin internally, how could such a minute entity receive Qi to generate life? Indeed, it grasps the pivot of internal and external Yin and Yang. Therefore, it treats insufficiency of Yin and Yang Qi, heals severed injuries, enhances Qi power, harmonizes muscles, and results in a robust physique. The *Bielu* states it strengthens Yin, which corresponds to Yang lacking internal guardianship. The *Jufang* treats unstable True Yin, which corresponds to Yin lacking external envoys. It further treats the disharmony between Heart and Kidney. Assisted by *Fuling* (Poria) and *Lianshi* (Lotus Seed), it is said that although Tusisi possesses mechanisms of internal/external and upper/lower, its specialization lies in its affinity with the exterior and upper aspects. *Fuling*'s essence rotates and settles at the heel, showing affinity with the interior and lower aspects. Furthermore, borrowing the fullness of Kan (Water/Kidney) from Lotus Seed to fill the emptiness of Li (Fire/Heart), the internal, external, upper, lower, and central aspects each have support. Assisted by *Xuanshen* (Scrophularia Root) to submerge and eliminate pox toxins, the formula is named Xuantu Decoction. Pox toxin is the poison received at conception, contained within extreme Yin. Relying on the profound nature of Xuanshen (Black/Water/Kidney), from Zi hour to the midst of extreme Yin, it breaks the initial signs. Interacting with the Yin envoy outside the Yang of Tusisi, they silently assist in gestation and transformation. The internally guarded Yin becomes pure and clear without effort; the externally ascending Yang becomes light and rising without effort. It suffices to regulate internal/external and upper/lower, without needing to focus solely on the central pivot. Similarly, the combination of Cishi (Magnetite) and Zhusha (Cinnabar) to connect Heart and Kidney involves the mechanisms of internal/external and upper/middle/lower. Zhusha is above governing Fire, Cishi below governing Water. Without Shenqu (Medicated Leaven) as the central pivot, upper and lower cannot communicate. Shenqu is made from wheat, a grain of the Liver (Wood). Wood meets Water and floats; Liver meets Water and sinks. First, half-raw Shenqu is used to counter-assist the water from below; then, half-cooked Shenqu is used to transcend sinking and become floating, as cooked Liver (Wheat) floats, still adhering to the nature of Wood. Thus, the communication between upper and lower relies entirely on the mutual assistance of the central pivot. Therefore, upper, lower, and central have their specific roles. It requires deep contemplation and careful scrutiny, deducing ten from one, and a hundred from ten. Generally, pathogenic mechanisms do not depart from ascending and descending; ascending and descending do not depart from upper and lower; upper and lower do not depart from opening and closing; opening and closing do not depart from Yin and Yang; Yin and Yang do not depart from internal and external. Although names differ, they all return to the One Origin. The Classic states: Yin inside guards Yang, Yang outside serves Yin. To comprehend the origin of Yin and Yang is to conclude everything regarding upper/lower, internal/external, left/right, front/back in a single statement.
(The *Eryayi* states: Tusisi is abundant in fields, ruins, and villages, often floating on Indigofera, Ramie, and Mugwort, not necessarily having Poria as its root below. Those who say Tusisi is above and Poria is below do not know the source. It also states: Another name is Tang, another is Meng. The *Shijing* says: Where to gather Tang? In the countryside of Mo. Where to gather Wheat? By the banks of Mo. Where to gather Turnip greens? In the east of Mo. These satirize men and women meeting in secluded places. Tang refers to gathering herbs, Wheat to grains, Turnip greens to vegetables. Tang is particularly floating, a rootless substance, likely chasing it yields no return. The *Huainanzi* states: Tusisi grows without roots, snakes walk without feet, fish hear without ears, cicadas sing without mouths; all are natural phenomena.)