（本经上品）
【气味】甘平，无毒。
【主治】主心腹结气，伤中、伤饱，胃络脉绝，羸瘦短气。久服轻身，不老不饥。
【核】曰∶出函谷川谷，及堤坡肥土石间者，多野生。出江宁、新安及仁和笕桥者多种
莳。古人唯用野生者。细皱香美，宛如麦粒，功力殊胜也。四季不凋，秋冬根叶转茂、丛生
如韭，青似莎草，长尺余，多纵理，四月开花如蓼，结实翠碧如珠，根须冗 ，贯须连结，
俨
便易燥，且不损药力。或以竹刀，连心切作薄片，醇酒浸一宿，连酒磨细，入布囊内，揉出
白浆，点生姜汁、杏仁末各少许，频搅数百下，久之澄清去酒，晒干收用。入汤膏，亦连心
用，方合上德全体。今人去心，不知何所本也。地黄、车前为之使。恶款冬、苦瓠。畏苦参、
青、木耳。伏石钟乳。
绍隆王先生云∶麦门冬，具稼穑甘，禀春和令当入足阳明，为阳明之体用药，故本经所
陈诸证，皆属阳明之上为病。若痿蹶，又属阳明之下为病。经云∶阳明为阖，阖折，则气无
所止息而痿疾起矣。是以治痿独取诸阳明。阳明为五脏六腑之本，五脏六腑，皆受气于阳明
故尔。
先人博议曰∶心腹脉络，皆心所主。胃络肌肉，皆心所生。美颜吐衄，唯心所现，结者
能使之不结，绝者能使之不绝。唯从容润泽，潜滋暗长，沦结成形者也。
又云∶麦门冬，叶色尝青，根须内劲外柔，连缀贯根上，凌冬不死，随地即生。以白色
可入肺，甘平可入脾，多脉理可人心，凌冬可入肾，长生可入肝，虽入五脏，以心为主，心
之肾药也。其气象生成，及命名之义，能转春为夏，使肾通心，但力量不阔大，如有守有养，
贞静宁谥，和润舒徐之君子也。仓皇之际，虽自愦愦，然躁进表露者，不及其久而不变也。
其根俨似脉络，故本经以之治心腹结气，伤中伤饱，胃络脉绝。盖心腹中央，皆心之部分，
脉络亦心之所主，悉属象形对待法耳。若脉络之绝，伤中之绝，伤饱之绝，羸瘦肉理之绝，
气结使然者，咸可使之复生。《别录》所云∶皆结气伤中伤饱之所生，盖强阴益精，消谷保
神，安藏美色，皆复脉通心，润经益血之力也。盖心主血脉，脉溃血溢，脉伤则咳；经水已
枯，乳汁不下，脉气欲绝者，皆克成效。如水入干经，而血乃成，不入于经，以致浮肿者，
潜滋之妙，赖有此耳。惟阴形缓性人，及脾慢中寒有湿者，不相宜也。
【 】曰∶金水主时，则根苗茂盛，有继绝续乏之义。三冬闭藏，而阴阳互根之妙。麦
则独贞其窍，故处秋冬之时，能行春夏之令，以降入为升出者也，故名麦门冬。四季长生，
中央坚劲，气味甘平，具土德性，当判入脾，脾之脾药也。色白属金，脾之肺药也。似脉属
火，脾之心药也。不凋属水，脾之肾药也。长生属木，脾之肝药也。所谓一脏之内，具五脏
焉。故五脏六腑位于内，十二经脉见于外，莫不资始于脾，资生于胃，互为枢纽者也。盖心
腹结气，中央所司，伤中伤饱，胃络脉绝，羸瘦短气，象形对治，故继绝续乏之义，悉从中
字起见耳。广推研释，隽永可思，盖土主中宫，长养后天，必须德全之品，相为匹配，其唯
麦冬乎。至若保心之神，定肺之气，安肝之魂，补肾之精，因脾转属者，无所不宜。若脉伤
则咳，经络断绝，致血液妄行，经水枯竭，变生烦热焦渴者，求其因而借用之亦可。大抵象
形对治，更相宜也。先人有议，辄加推展如此。
【本草经上品】
【气味】味甘，性平，无毒。
【主治】主要治疗心腹部的结聚之气，以及因饮食不节导致的脾胃损伤、过饱伤胃、胃络脉气断绝、身体消瘦和呼吸短促等症状。长期服用可使身体轻盈，延缓衰老，减少饥饿感。
【考证】曰：产于函谷川谷及堤坡肥沃土石间的麦门冬，多为野生。产于江宁、新安及仁和笕桥的则多为人工种植。古人只使用野生者，其根茎细皱、香气浓郁美好，形状宛如麦粒，药效尤为显著。麦门冬四季常青，秋冬季节根叶更加茂盛，丛生如韭菜，青色似莎草，长度一尺有余，多有纵向纹理。四月开花像蓼花，果实翠绿如珠，根须繁杂冗长，相互连结。
（此处原文似乎有缺漏或排版错误，“俨”字后直接接“便易燥”，结合上下文及后世注疏，通常指处理时的注意事项或性状描述，但依原文直译）……显得容易干燥，且不损耗药力。或者用竹刀，连肉切作薄片，用醇酒浸泡一夜，连同酒一起磨细，放入布袋内，揉出白色浆液，滴入少许生姜汁和杏仁末，频繁搅拌数百下，久置澄清后去掉酒液，晒干备用。入汤剂或膏剂时，也连肉使用，才符合上德全体的原则。如今人们去除了心部，不知依据何在。地黄、车前草作为它的引经药。它厌恶款冬、苦瓠。畏惧苦参、青黛、木耳。克制石钟乳。
绍隆王先生说：麦门冬具备稼穑之甘味，禀受春季温和之气，应当进入足阳明胃经，作为阳明经体用药，所以《本经》所述的各种病症，都属于阳明经上部病变。如果是痿证厥逆，又属于阳明经下部病变。经文说：阳明经主阖，如果阖的功能折损，那么气无所止息而痿疾就产生了。因此治疗痿证独取阳明经。阳明经是五脏六腑的根本，五脏六腑都从阳明经获得气机。
先父博议说：心腹脉络，都由心所主宰。胃络肌肉，都由心所化生。美颜吐血衄血，唯有心能显现，结聚的能使它不结，断绝的能使它不绝。只有从容润泽，潜移默化地生长，使结聚成形之物得以化解。
又说：麦门冬，叶片颜色常青，根须内劲外柔，连接贯穿根部之上，经历冬天不死，随地即生。因为白色可以入肺，甘平可以入脾，多脉理可以入心，经历冬天可以入肾，长生不老可以入肝，虽然入五脏，以心为主，是心的肾药。其气象生成及命名之义，能转化春为夏，使肾通心，只是力量不够阔大，如有守有养，贞静安宁，是和润舒徐的君子。在仓皇紧急之际，虽然自己昏乱，然而急躁进取表露的人，不如它长久不变。它的根形状俨然像脉络，所以《本经》用它来治疗心腹结气，伤中伤饱，胃络脉绝。大概心腹中央，都是心的部分，脉络也是心所主宰，完全属于象形对待法。如果是脉络的断绝，伤中的断绝，伤饱的断绝，消瘦肌肉理的断绝，由气结导致的，都可以使之恢复生机。《别录》所说：都是结气伤中伤饱所产生的，大概是强阴益精，消谷保神，安藏美色，都是复脉通心，润经益血的力量。大概心主血脉，脉溃血溢，脉伤则咳嗽；经水已枯竭，乳汁不下，脉气欲绝的，都能见效。如水进入干枯的经脉，血液才能生成，如果不进入经脉，导致浮肿的，潜滋暗长的妙处，依赖于此罢了。只有阴形缓性人，以及脾慢中寒有湿的人，不相适宜。
【 】曰：金水主时，则根苗茂盛，有继绝续乏的意义。三冬闭藏，而阴阳互根的妙处。麦门冬则独自贞守其窍，所以在处于秋冬之时，能行春夏之令，以降入为升出的，所以名叫麦门冬。四季长生，中央坚劲，气味甘平，具有土德性，应当判断入脾，是脾的脾药。色白属金，是脾的肺药。似脉属火，是脾的心药。不凋属水，是脾的肾药。长生属木，是脾的肝药。所谓一脏之内，具五脏焉。所以五脏六腑位于内，十二经脉见于外，无不资始于脾，资生于胃，互为枢纽。大概心腹结气，是中央所主管，伤中伤饱，胃络脉绝，羸瘦短气，是象形对治，所以继绝续乏的意义，都从“中”字起见。广泛推演解释，意味深长可思，大概土主中宫，长养后天，必须德全之品，相为匹配，唯有麦冬。至于保心之神，定肺之气，安肝之魂，补肾之精，因脾转属的，没有不适宜的。如果脉伤则咳，经络断绝，导致血液妄行，经水枯竭，变生烦热焦渴的，寻求其原因借用它也可以。大致象形对治，更为适宜。先父有议论，就如此加以推展。
[Shangpin (Superior Category) of the Classic of Materia Medica]
【Flavor and Nature】Sweet, neutral, non-toxic.
【Indications】Primarily treats qi stagnation in the chest and abdomen, damage to the middle jiao due to dietary irregularities, damage from overeating, severance of the stomach collateral vessels, emaciation, and shortness of breath. Long-term use makes the body light, prevents aging, and reduces hunger.
【Analysis】It is stated: Those growing in the valleys of Hangu Pass and on fertile earth and stones along dikes are mostly wild. Those produced in Jiangning, Xin'an, and Jianqiao of Renhe are mostly cultivated. Ancient people only used wild specimens; they are fine, wrinkled, fragrant, and beautiful, resembling wheat grains, with superior efficacy. It remains green throughout the four seasons; in autumn and winter, its roots and leaves become more lush, growing in clumps like leeks, green like sedge grass, over a chi long, with many longitudinal veins. In the fourth month, it flowers like knotweed, bearing fruits green as jade like pearls. The rootlets are numerous and interlinked. [Note: Original text contains apparent lacuna or error here]. It becomes easily dry without losing medicinal power. Alternatively, cut with a bamboo knife into thin slices including the core, soak in pure wine overnight, grind finely together with the wine, place in a cloth bag, rub to extract white juice, add a little ginger juice and almond powder, stir frequently hundreds of times, let stand for a long time until clear, discard the wine, dry in the sun, and store for use. When added to decoctions or pastes, use including the core to conform to the principle of integrity. Nowadays, people remove the core, not knowing its origin. Rehmanniae Radix Praeparata (Dihuang) and Plantaginis Seed (Cheqian) serve as its guides. It dislikes Kadsurae Caulis (Kuandong) and bitter bottle gourd (Kuhu). It fears Sophorae Flavescentis Radix (Kushen), Indigo Naturalis (Qing), and Auricularia Auricula-Judae (Mu'er). It is controlled by Stalactitum (Shizhongru).
Mr. Shaolong Wang said: Mai Men Dong possesses the sweet nature of grain cultivation and inherits the gentle command of spring, thus entering the Foot-Yangming Stomach Meridian, serving as a medicine for the Yangming body. Therefore, all syndromes described in the *Classic* belong to diseases above the Yangming. If there are flaccidity syndromes (Wei Jue), they belong to diseases below the Yangming. The classic states: Yangming governs closure; if closure is broken, qi has no resting place, and flaccidity diseases arise. Hence, treating flaccidity focuses solely on the Yangming meridians. Yangming is the root of the five zang and six fu organs; all five zang and six fu organs receive qi from Yangming.
My late father discussed: The heart and abdominal collaterals are all governed by the Heart. The stomach collaterals and muscles are all generated by the Heart. Beauty, vomiting blood, and epistaxis are manifested only by the Heart. It can make stagnation not stagnant and severance not severed. Only through leisurely moistening and subtle nourishment can condensed forms be dissolved.
He also said: Mai Men Dong's leaves remain green; its rootlets are tough inside and soft outside, connecting and penetrating above the root, surviving winter, and sprouting wherever it grows. Its whiteness enters the Lung; its sweet neutrality enters the Spleen; its many veins enter the Heart; its survival through winter enters the Kidney; its longevity enters the Liver. Although it enters the five zang, it primarily targets the Heart, acting as a Kidney medicine for the Heart. Its formation and naming meaning can transform Spring into Summer, allowing the Kidney to communicate with the Heart, though its power is not vast. It is like a gentleman who keeps his guard, nurtures himself, remains chaste, quiet, peaceful, harmonious, moist, and leisurely. In times of panic, although one may be confused, those who advance rashly and expose themselves cannot match its constancy over time. Its root resembles collaterals; thus, the *Classic* uses it to treat heart-abdominal qi stagnation, damage to the middle and fullness, and severance of stomach collateral vessels. Essentially, the center of the heart and abdomen belongs to the Heart's domain, and collaterals are also governed by the Heart, entirely following the method of image-based correspondence. If there is severance of collaterals, severance due to damage to the middle, severance due to fullness, or severance of emaciated muscle texture caused by qi stagnation, all can be restored to life. What the *Additional Records* says: "All are generated by qi stagnation, damage to the middle, and fullness," implies strengthening yin, benefiting essence, digesting food, preserving spirit, and beautifying appearance, all relying on the power of restoring pulse flow, communicating with the Heart, moistening channels, and benefiting blood. Since the Heart governs blood vessels, vessel rupture causes bleeding, and vessel injury causes cough; when menstrual water is exhausted, milk does not descend, and pulse qi is about to cease, it can achieve effectiveness. Like water entering dry channels to form blood, if it does not enter the channel, leading to edema, the subtlety of subtle nourishment relies on this. However, it is unsuitable for individuals with yin shapes and slow natures, or those with spleen slowness, middle cold, and dampness.
[Author/Editor] said: When Metal and Water dominate the season, roots and shoots flourish, embodying the meaning of continuing what is severed and replenishing what is lacking. During the three winters of storage, lies the wonder of yin and yang mutually rooting. Wheat-Dong alone preserves its orifice; thus, during autumn and winter, it can execute the commands of spring and summer, transforming descent into ascent, hence named Mai Men Dong. Growing green through four seasons, firm in the center, with sweet-neutral flavor, possessing Earth virtue, it should be judged as entering the Spleen, being the Spleen's Spleen medicine. Whiteness belongs to Metal, making it the Spleen's Lung medicine. Resembling veins belongs to Fire, making it the Spleen's Heart medicine. Non-wilting belongs to Water, making it the Spleen's Kidney medicine. Longevity belongs to Wood, making it the Spleen's Liver medicine. Thus, within one zang, five zangs exist. Therefore, the five zang and six fu organs are located internally, and the twelve meridians appear externally; none do not originate from the Spleen and are nourished by the Stomach, acting as mutual hubs. Basically, heart-abdominal qi stagnation is governed by the Center; damage to the middle and fullness, severance of stomach collaterals, emaciation, and shortness of breath are image-based counter-treatments. Thus, the meaning of continuing severance and replenishing lack arises from the character "Zhong" (Center). Broadly expanding and interpreting, it is profound and thought-provoking. Earth governs the Central Palace and nourishes the post-heaven; it requires a product of complete virtue to match it, which is none other than Mai Dong. As for preserving the Heart's spirit, stabilizing the Lung's qi, calming the Liver's soul, and tonifying the Kidney's essence, transferred via the Spleen, there is nothing unsuitable. If vessel injury causes cough, meridians are severed causing reckless blood flow, menstrual water is exhausted, or irritability, heat, and thirst arise, seeking the cause and borrowing it is also acceptable. Generally, image-based counter-treatment is more suitable. My late father had discussions, which I have expanded upon as follows.