即玉竹。一名地节。
〔辨疑〕葳蕤本经与女葳同条。其后又出加圈女葳一条。濒湖谓本经女葳。乃尔雅委
萎。（即别录葳蕤）上古钞写。讹为女葳耳。其后条加圈之女葳。则固与葳蕤殊者。乃蔓草
也。夫葳蕤叶长而狭。茎干似黄精。强直似竹有节。其根黄色。横行如荻根及菖蒲。概节平
直多脂。虽燥亦柔。须节冗密。宛如冠缨下垂。而有威仪之象。故别录以葳蕤名之。女葳似
白蔹而蔓生。用苗不用根。味辛气温。主治霍乱泄痢。与葳蕤之甘平者迥异。又治目疾有蕤
仁。另是一种。非葳蕤之实也。
根气味甘平。为胃与脾之药。能升能降。阳中阴也。本经主中风暴热。不能动摇。跌筋
结肉。诸不足。久服好颜色。润泽。轻身不老。各本草补中益气。调血气。益精。疗胃虚乏。
主风淫四末。润肌肤。去黑 。除烦闷。止消渴。润心肺。治心腹结气虚热。疗湿毒腰痛。
暖腰膝。除风温时疾寒热。及劳疟寒热痹。惟有热不可服。
〔论〕五方正气味云。胃土戊。其本气平。其兼气温凉寒热。脾土己。其本味咸。其兼
味辛甘酸苦。此与中土生甘在味为甘之说异。盖五行以胜己者为主。以己所胜者为用云。脾
味本咸者。就其所用而言也。葳蕤气平味甘。的为中土正剂。其功补中益气。而本经独以中
风暴热为首治者。以中土职生化之权。全赖风木为独使。从生化之地。神其升降。以全其终
始阴阳。而营卫乃大通。故木之味亦甘。即己所胜者为用之义也。然则是物禀土为木用。木
又用土之气化。如之何不首以治风为功乎。人身土木不相为病。则生机全。若土木不相为用。
则生理绝。此物就中土而神其升降。故所治皆土木交用之明征。（跌筋结肉是也）大抵肝脾
和而气血生。凡病于肝脾之不和者。此味似为要药。或曰。一阴为独使。固以风升为达阳矣。
其能使阴降而阳随者肺也。何以亦系于肝乎。曰。金以己所胜者为用。其味酸。是金亦必合
于木以为降也。谓其就中土而神其升降。岂曰不然。阳主升。阳升而后阴随之。阴主降。阴
降而后阳从之。阴阳即营卫之先天。营卫即阴阳之后天也。故土木之用。惟是升降相合以
尽其变而已。兹味就阴中达阳而阴随之以极上。所以除烦闷。止消渴。润心肺。就阳中达阴
而阳随之以极下。所以治湿毒。腰痛虚损。腰脚痛。又治脚弱。挛痹。气上。大鳖甲汤用之
。至如脾胃本病。有漏气证麦冬汤。（此证身背热。肘臂牵痛。其气不续。膈间厌闷。食入
则先呕而后泻。此风热闭其腠理。经气失道，邪气内着故也。）走哺证人参汤。（此证下焦实
热。其气内结。不下泌糟粕。而淤浊反蒸于胃。故二便不通。气逆不续。呕逆不禁也。）咸
用之。脾胃标病。有治热痹（饥肉热极。体上如鼠走。唇口反坏。皮肤色变。）石南散中用
之。肝之本病。有治风惊（手足颤掉神昏错乱）金箔散。肝之子病。有治心脏中风犀角丸。
二方举用之。又如营卫交病。为时疾寒热。及劳疟寒热痹无不用之。种种治疗。无非土木之
交相为用也。粗者不察。漫拟之盛德君子无往不宜。适供喷饭。
〔修治〕采根。以竹片刮去节皮。洗净。蜜水浸一宿。蒸后焙用。
〔辨疑〕《本经》中葳蕤与女葳列于同一条目。后来又单独列出加圈标注的“女葳”一条。李时珍（濒湖）认为，《本经》中的“女葳”，实际上是《尔雅》中的“委萎”（即《别录》中的葳蕤）。这是上古时期抄写错误，将“委萎”误写为“女葳”。而后来单独列出并加圈的“女葳”，则确实是与葳蕤不同的植物，是一种蔓生草本。葳蕤的叶子长而狭，茎干类似黄精，坚硬挺直像竹子且有节。其根部呈黄色，横向生长，形状像荻草的根及菖蒲的根，整体节段平直且多脂液，即使干燥后依然柔软，须根节间细密，宛如冠缨下垂，呈现出庄重威严的姿态，因此《别录》以“葳蕤”命名它。“女葳”外形类似白蔹但呈蔓生状，使用其苗而非根，味道辛、性温，主治霍乱和泄痢，这与葳蕤味甘、性平的特性截然不同。另外，治疗眼疾用的“蕤仁”，是另一种植物，并非葳蕤的种子。
葳蕤根的气味甘平，是调理胃和脾的药物，具有升提和下降的作用，属于阳中之阴。《本经》记载其主治中风引起的暴热，身体不能摇动，筋脉拘挛结聚于肌肉之中，以及各种虚损不足之证。长期服用可使面色红润光泽，身体轻健，延缓衰老。各本草书籍认为它能补中益气，调和气血，益精，治疗胃气虚弱乏力，主治风邪侵袭四肢末端，滋润肌肤，去除黑斑，消除烦闷，止渴，滋润心肺，治疗心腹部的结气和虚热，疗治湿毒腰痛，温暖腰膝，祛除风温及时行病的寒热症状，以及劳疟引起的寒热痹痛。唯独体内有实热者不可服用。
〔论〕关于五方正气的五味论述中提到：胃属戊土，其本气平和，兼有温、凉、寒、热之气；脾属己土，其本味咸，兼有辛、甘、酸、苦之味。这与“中土生甘，在味为甘”的说法不同。大概五行学说中以克制自己的元素为主宰，以自己克制的元素为作用。脾的本味之所以说是咸，是从其实际作用而言的。葳蕤气平味甘，确是中土的正剂，其功效在于补中益气。而《本经》独将其主治列为中风暴热之首，是因为中土负责化生的职能，完全依赖风木作为独使，从化生之地神妙地调节升降，以完成始终的阴阳循环，从而使营卫之气大通。所以木的味道也是甘，这就是“自己所胜者为用”的道理。既然这样，这种药物禀受土性而为木所用，木又运用土的气化，为何不首先以治风为功效呢？人身上的土木如果不互相致病，生机就完整；如果土木不能互相为用，生理机能就断绝。此药就在中土之上神妙地调节升降，所以它所治疗的病症都是土木相互为用的明显证据（如筋脉拘挛结聚于肌肉就是此类）。大致来说，肝脾调和则气血生化，凡是因肝脾不和导致的疾病，此味似乎是关键药物。有人问：一阴作为独使，固然是通过风升来通达阳气，那能使阴降而阳随之的是肺，为什么也关联到肝呢？回答说：金以自己所胜者为用，其味酸，这意味着金也必须合于木才能实现降的功能。说它在中土之上神妙地调节升降，难道不是这样吗？阳主升，阳升之后阴随之上升；阴主降，阴降之后阳随之下降。阴阳是营卫的先天基础，营卫是阴阳的后天表现。所以土木的作用，只是升降相合以穷尽其变化罢了。此药就在阴中通达阳气而阴随之到达极点上方，所以能消除烦闷，止渴，滋润心肺；就在阳中通达阴气而阳随之到达极点下方，所以能治疗湿毒、腰痛、虚损、腰脚痛，又治疗脚弱、痉挛痹痛、气上逆。大鳖甲汤中使用它。至于脾胃的本病，有漏气证麦冬汤（此证表现为背部发热，肘臂牵拉疼痛，气息不续，膈间厌闷，进食先呕吐而后腹泻，这是因为风热闭塞腠理，经气失道，邪气内着所致），走哺证用人参汤（此证表现为下焦实热，气机内结，不能正常排泄糟粕，而淤浊反而蒸腾于胃，导致二便不通，气逆不续，呕吐不止），都使用它。脾胃的标病，有治疗热痹的石南散中也使用它（热痹表现为肌肉热极，体表感觉像老鼠爬行，唇口溃烂，皮肤颜色改变）。肝的本病，有治疗风惊（手足颤抖昏乱，神志错乱）的金箔散中使用。肝的子病，有治疗心脏中风犀角丸中，这两个方子都列举使用了它。又如营卫同时患病，表现为时行病的寒热，以及劳疟的寒热痹痛，无不使用它。种种治疗，无非是土木相互为用的体现。粗疏之人不加考察，随意将其拟定为盛德君子无所不宜的神药，只供人喷饭一笑。
It is Polygonatum odoratum (Polygonati Odorati Rhizoma), also known as Dijie.
[Clarification of Doubts] In the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), Weirui and Nüwei are listed under the same entry. Later, a separate entry for "Nüwei" marked with a circle was added. Li Shizhen (Binhu) stated that the "Nüwei" in the *Bencao Jing* corresponds to "Weiwei" in the *Erya* (which is the Weirui recorded in the *Xinxiu Bencao Jing*). This was an error in ancient copying, where "Weiwei" was mistakenly written as "Nüwei". The "Nüwei" listed separately later with a circle mark is indeed distinct from Weirui; it is a creeping herb. Weirui has long, narrow leaves and stems resembling those of Polygonatum sibiricum (Huangjing), stiff and straight like bamboo with nodes. Its root is yellow, grows horizontally like the roots of Miscanthus (Digeng) or Acorus tatarinowii (Changpu). Generally, the nodes are flat and straight and rich in mucilage; even when dry, it remains soft. The rhizomes have dense, redundant joints, resembling hanging tassels, presenting an appearance of dignity and majesty. Hence, the *Xinxiu Bencao Jing* named it "Weirui". Nüwei resembles Ampelopsis japonica (Bailian) but grows as a vine; its shoots are used rather than its roots. It tastes pungent and is warm in nature, treating cholera and dysentery, which is completely different from the sweet and neutral nature of Weirui. Additionally, Ruiren used for treating eye diseases is a different substance and not the seed of Weirui.
The root has a sweet flavor and neutral temperature. It acts on the Stomach and Spleen, possessing ascending and descending properties, belonging to Yin within Yang. The *Bencao Jing* states it treats sudden heat due to wind-stroke, inability to move, tendon contractions with flesh nodules, and various deficiencies. Long-term use improves complexion, adds luster, lightens the body, and delays aging. Various materia medica texts state it tonifies the Middle and boosts Qi, regulates Blood and Qi, benefits Essence, treats Stomach deficiency and fatigue, addresses wind invading the four extremities, moistens skin, removes dark spots, relieves irritability, stops thirst, moistens the Lungs and Heart, treats chest/abdominal stagnation and deficient heat, cures damp-toxin lower back pain, warms the waist and knees, dispels wind-warmth and epidemic fevers, and treats cold-heat bi-syndrome caused by chronic malaria. It should not be taken by those with excess heat.
[Discussion] Regarding the flavors of the Five Directions: The Stomach belongs to Wu Earth; its primary Qi is neutral, with secondary attributes of warm, cool, cold, and hot. The Spleen belongs to Ji Earth; its primary taste is salty, with secondary tastes of pungent, sweet, sour, and bitter. This differs from the theory that "Central Earth generates Sweet, thus its taste is sweet." Generally, in the Five Elements, what overcomes oneself is the master, and what one overcomes is the function. The reason the Spleen's primary taste is said to be salty is from the perspective of its functional application. Weirui has a neutral Qi and sweet taste, truly being the correct agent for Central Earth. Its function is to tonify the Middle and boost Qi. However, the *Bencao Jing* lists treating wind-stroke sudden heat as the primary indication because the function of Central Earth in transformation and generation relies entirely on Wind-Wood acting as a unique envoy. From the place of transformation and generation, it divinely regulates ascending and descending to complete the cycle of Yin and Yang, thereby allowing Ying and Wei (Defensive and Nutritive Qi) to flow freely. Thus, the taste of Wood is also sweet, illustrating the principle that "what one overcomes serves as the function." Since this substance embodies Earth but serves the function of Wood, and Wood utilizes the Qi-transformation of Earth, why is treating wind considered its primary merit? If Wood and Earth in the human body do not harm each other, vital energy is complete; if they do not support each other, physiological life ceases. This drug divinely regulates ascending and descending within Central Earth; therefore, all conditions it treats are clear evidence of the mutual use of Wood and Earth (such as tendon contractions with flesh nodules). Broadly speaking, when Liver and Spleen harmonize, Qi and Blood are generated. For diseases arising from disharmony between Liver and Spleen, this herb seems to be a crucial medicine. One might ask: As a single Yin envoy, it certainly reaches Yang through wind-assisted ascent. But the Lung is what enables Yin descent so Yang follows. Why is it associated with the Liver? The answer is: Metal uses what it overcomes as its function, and its taste is sour. This means Metal must combine with Wood to achieve descent. Is it not true that it divinely regulates ascending and descending within Central Earth? Yang governs ascent; after Yang ascends, Yin follows upward. Yin governs descent; after Yin descends, Yang follows downward. Yin and Yang are the pre-heaven basis of Ying and Wei, while Ying and Wei are the post-heaven manifestation of Yin and Yang. Therefore, the use of Wood and Earth lies only in the harmony of ascending and descending to exhaust their variations. This herb reaches Yang from within Yin, causing Yin to follow to the extreme upper, thus relieving irritability, stopping thirst, and moistening the Lungs and Heart. It reaches Yin from within Yang, causing Yang to follow to the extreme lower, thus treating damp-toxin, lower back pain, deficiency damage, waist and leg pain, foot weakness, spasmodic bi-syndrome, and rebellious Qi. It is used in Da Biejia Tang. Regarding primary diseases of the Spleen and Stomach, there is the Mai Dong Tang for Louqi Syndrome (characterized by heat in the back, pulling pain in elbows and arms, discontinuous breath, oppression in the diaphragm, vomiting followed by diarrhea after eating; this is due to wind-heat closing the cou-li [pores], meridian Qi losing its path, and evil qi settling internally). There is also Renshen Tang for Zoubu Syndrome (characterized by excess heat in the Lower Jiao, internal Qi knotting, failure to excrete dregs, turbid qi steaming into the Stomach, leading to obstruction of urination and defecation, rebellious Qi, and uncontrollable vomiting). Both utilize this herb. Regarding secondary diseases of the Spleen and Stomach, Shi Nan San for treating Re Bi-Syndrome (characterized by extreme muscle heat, sensation of mice crawling on the body, ruined lips and mouth, changed skin color) also uses it. For primary diseases of the Liver, Jinpo San for treating Fengjing (characterized by trembling limbs, confusion, and disordered spirit) uses it. For secondary diseases of the Liver (diseases of its child organ), Xijiao Wan for treating Xin Zang Zhongfeng (Wind-stroke of the Heart) employs these two formulas. Furthermore, for simultaneous disorders of Ying and Wei manifesting as epidemic fevers or cold-heat bi-syndrome from chronic malaria, it is invariably used. All these treatments demonstrate the mutual interaction of Wood and Earth. Those who are superficial and fail to investigate may rashly label it as a divine medicine suitable for everything by a virtuous gentleman, providing only material for ridicule.
[Processing] Harvest the roots, scrape off the nodal skin with a bamboo slice, wash clean, soak in honey-water overnight, steam, and then dry by baking.