（萎蕤）
\r女萎 萎蕤\pd77.bmp\r
味甘，平，无毒。主中风暴热，不能动摇，跌筋结肉，诸不足，心腹结气，
虚热湿毒，腰痛，茎中寒及目痛 烂泪出。久服去面黑 ，好颜色，润泽，轻身不老。一名
荧，一名地节，一名王竹，一名马薰。生泰山山谷及丘陵。立春后采，阴干。（畏卤咸。）
陶隐居云∶按《本经》有女萎，无萎蕤。《别录》无女萎，有萎蕤，而为用正同，疑女
萎即
萎蕤也，唯名异尔。今处处有，其根似黄精而小异，服食家亦用之。今市人别用一种物，根
形
状如续断茎，味至苦，乃言是女青根，出荆州。今疗下痢方多用女萎，而此都无止泄之说，
疑必非也。萎蕤又主理诸石，人服石不调和者，煮汁饮之。唐本注云∶女萎功用及苗、蔓与
萎蕤全别，列在中品。今《本经》朱书是女萎能效，墨字乃萎蕤之效。今以朱书为白字。臣
禹
锡等谨按尔雅云∶荧，委萎。释曰∶药草也。一名荧，一名委萎。叶似竹，大者如箭竿，
有
节，叶狭长而表白里青，根大如指，长一、二尺可啖。药性论云∶萎蕤，君。主时疾寒热，
内补不足，去虚劳客热，头痛不安，加而用之良。陈藏器云∶女萎、葳蕤，二物同传，陶
云
同是一物，但名异耳。下痢方多用女萎，而此都无止泄之说，疑必非也。按∶女萎，苏又于
中
品之中出之。云主霍乱，泄痢，肠鸣，正与陶注上品女萎相会。如此即二萎功用同矣，更非
二
物，苏乃剩出一条。苏又云∶女萎与萎蕤不同，其萎蕤一名玉竹，为其似竹；一名地节，为
其有节。《魏志·樊阿传》青粘，一名黄芝，一名地节，此即萎蕤，极似偏精。本功外，主
聪明，调血气，令人强壮。和漆叶为散，主五脏，益精，去三虫，轻身不老，变白，润肌肤
，暖腰脚。唯有热不可服。晋·嵇绍有胸中寒痰，每酒后苦唾，服之得愈。草似竹，取根、
花、叶阴干。昔华佗入山，见仙人所服，以告樊阿，服之寿百岁也。萧炳云∶萎蕤，补中益
气，出均州。日华子云∶除烦闷，止渴，润心肺，补五劳七伤虚损，腰脚疼痛，天行热狂
，服食无忌。
图经曰∶萎蕤，生泰山山谷丘陵，今滁州、舒州及汉中皆有之。叶狭而长，表白里青，
亦类
黄
精。茎秆强直，似竹箭秆有节。根黄多须，大如指，长一、二尺。或云可啖。三月开青花，
结
圆实。立春后采根阴干用之。《本经》与女萎同条，云是一物二名。又云自是二物，苗、蔓
与
功用全别。《尔雅》谓荧，委萎（上于为切，下人垂切）。郭璞注云∶药草也。亦无女萎之别
名，疑别是一物，且《本经》中品，又别有女萎条。苏恭云∶即此女萎，今《本经》朱书是
女萎能效，黑字是萎蕤之功，观古方书所用，则似差别。胡洽治时气洞下 下有女萎丸，治
伤寒冷下结肠丸中用女萎，治虚劳小黄 酒云∶下痢者加女萎。详此数方所用，乃似中品女
萎，缘其性温，主霍乱泄痢故也。又主贼风，手足枯痹，四肢拘挛，茵芋酒中用女萎。及《
古今录验》治身体 疡斑剥女萎膏，乃似朱字女萎，缘其主中风不能动摇及去 好色故也。
又治伤寒七、八日不解续命鳖甲汤，治脚弱鳖甲汤，并用萎蕤。及延年方∶主风热项急痛，
四肢骨肉烦热，萎蕤饮；又主虚风热，发即头热萎蕤丸。乃似此黑字萎蕤，缘其主虚热湿毒
，腰痛故也。三者主治既别，则非一物明矣。然陈藏器以为更非二物，是不然矣。此女萎性
平，味甘；中品女萎味辛，性温。性味既殊，安得为一物。又云萎蕤一名地节，极似偏精，
疑即青粘，华佗所服漆叶青粘散是此也。然世无复能辨者，非敢以为信然耳。
雷公云∶凡使，勿用钩吻并黄精，其二物相似。萎蕤只是不同，有误疾人，萎蕤节上有
毛，
茎
斑，叶尖处有小黄点，采得先用竹刀刮上节皮了，洗净，却以蜜水浸一宿，蒸了焙干用。外
台
秘要∶主发热口干，小便涩，萎蕤五两，煮汁饮之。杨氏产乳∶疗久痢脱肛不止。取女萎切
一升，烧熏之。
（萎蕤）
味甘，性平，无毒。主治中风引起的突发高热、肢体无法动弹，以及跌打损伤导致的筋脉结聚和肌肉肿块，各种虚损不足之症，心腹部的结气郁滞，虚热、湿毒，腰痛，尿道中的寒感以及眼睛疼痛、流泪不止。长期服用可去除面部黑斑，使面色红润光泽，身体轻盈，延缓衰老。又名荧，又名地节，又名王竹，又名马薰。生长在泰山的山谷及丘陵地带。立春后采收，阴干。（忌与卤咸之物同用。）
陶隐居说：查考《神农本草经》只有女萎，没有萎蕤。《名医别录》没有女萎，有萎蕤，但两者的功效完全相同，怀疑女萎就是萎蕤，只是名称不同罢了。现在各地都有，其根部形状像黄精但略有差异，服食养生的人也使用它。现在市场上另有一种物品，根的形状像续断的茎，味道极苦，说是女青根，出产于荆州。现在治疗下痢的方子多用女萎，而此物完全没有止泻的说法，怀疑这一定不是真品。萎蕤又主治调理各种石药，人服用石药后不调和的，煮汁饮用即可。唐本注说：女萎的功效及其苗、蔓与萎蕤完全不同，列在中品。现在的《神农本草经》朱笔书写的是女萎的功效，墨字书写的是萎蕤的功效。现在将朱笔书写的改为白字。臣禹锡等人谨按《尔雅》说：荧，即委萎。解释说：这是药草。又名荧，又名委萎。叶子像竹子，大的像箭杆，有节，叶狭长且表面白背面青，根大如手指，长一、二尺可以吃。药性论说：萎蕤为君药。主治时行疾病的寒热，内补不足，去除虚劳客热，头痛不安，加入使用效果良好。陈藏器说：女萎、葳蕤，两物一同流传，陶隐居说它们是同一物，只是名称不同。治疗下痢的方子多用女萎，而此物完全没有止泻的说法，怀疑这一定不是真品。按：女萎，苏恭将其从中品中列出。说主治霍乱、泄痢、肠鸣，正与陶隐居注释的上品女萎相吻合。这样看来，两种萎的功效相同，并非两物，苏恭多列出了一条。苏恭又说：女萎与萎蕤不同，那个萎蕤又名玉竹，因为像竹子；又名地节，因为有节。《三国志·魏书·樊阿传》中提到青粘，又名黄芝，又名地节，这就是萎蕤，极其相似且精致。除了基本功效外，还主治明目聪耳，调和气血，使人强壮。与漆叶配合制成散剂，主治五脏疾病，益精，去除三虫，身体轻盈不老，头发变白，滋润肌肤，温暖腰脚。只有体内有热的人不可服用。晋代的嵇绍有胸中寒痰，每次酒后痛苦地吐唾沫，服用此药得以痊愈。草状似竹子，取根、花、叶阴干。昔日华佗入山，见到仙人所服用的药物，告诉樊阿，服用后活了一百岁。萧炳说：萎蕤，补中益气，出产于均州。日华子说：除烦闷，止渴，润心肺，补五劳七伤虚损，腰脚疼痛，天行热狂，服食无禁忌。
图经曰：萎蕤，生长在泰山山谷丘陵，现在滁州、舒州及汉中都有。叶狭长，表面白背面青，也类似黄精。茎秆强直，像竹箭杆有节。根黄色多须，大如手指，长一、二尺。有人说可以吃。三月开青花，结圆形果实。立春后采根阴干使用。《神农本草经》中与女萎同一条目，说是一物两名。又说这是两物，苗、蔓及功效完全不同。《尔雅》称荧，即委萎（上字音“于为切”，下字音“人垂切”）。郭璞注解说：这是药草。也没有女萎的别名，怀疑是另一物，而且《神农本草经》中品另有女萎条目。苏恭说：就是此女萎，现在《神农本草经》朱笔书写的是女萎的功效，黑字是萎蕤的功效，观察古方书所用，则似乎有差别。胡洽治疗时气洞泄下有女萎丸，治疗伤寒冷下结肠丸中使用女萎，治疗虚劳小黄酒云：“下痢者加女萎”。详细考察这几个方子所用，似乎是中品的女萎，因为其性温，主治霍乱泄痢的缘故。又主治贼风，手足枯痹，四肢拘挛，茵芋酒中使用女萎。以及《古今录验》治疗身体疡斑剥的女萎膏，似乎是朱字女萎，因为它主治中风不能动摇及去除面黑好颜色缘故。又治疗伤寒七八日不解的续命鳖甲汤，治疗脚弱的鳖甲汤，都用萎蕤。以及延年方：主治风热项急痛，四肢骨肉烦热，用萎蕤饮；又主治虚风热，发作时头热，用萎蕤丸。似乎是此黑字萎蕤，因为它主治虚热湿毒，腰痛缘故。三者主治既然不同，则不是一物很明显了。然而陈藏器认为更非两物，这是不对的。此女萎性平，味甘；中品女萎味辛，性温。性味既然不同，怎么能是一物。又说萎蕤又名地节，极其相似偏精，怀疑就是青粘，华佗所服的漆叶青粘散就是这个。然而世上再也没有人能辨别了，不敢认为是确凿无疑的。
雷公说：凡是使用，不要用钩吻和黄精，这两物相似。萎蕤只是不同，如果误用会伤害病人，萎蕤节上有毛，茎上有斑点，叶尖处有小黄点，采得后先用竹刀刮去节上的皮，洗净，再用蜜水浸泡一夜，蒸过后焙干使用。
(Rui Wei)
Nüwei (Cyperus rotundus), also known as Weirui (Polygonatum odoratum).
Sweet in flavor, neutral in nature, non-toxic. It primarily treats sudden high fever caused by wind-stroke (stroke induced by external wind pathogen), inability to move limbs, tendon knots and muscle masses resulting from falls or injuries, various deficiencies, qi stagnation in the heart and abdomen, deficiency-heat, damp-toxin, lower back pain, cold sensation in the urethra, eye pain, and excessive tearing. Long-term consumption removes facial black spots, improves complexion, adds luster, lightens the body, and delays aging. It is also called Ying, Dijie, Wangzhu, and Maxun. It grows in valleys and hills of Mount Tai. Harvested after the Beginning of Spring, dried in the shade. (Avoid using with halogenated salty substances.)
Tao Hongjing stated: According to the *Shennong Bencao Jing* (Divine Farmer's Materia Medica), there is Nüwei but no Weirui. The *Bielu* (Additional Records) has Weirui but no Nüwei, yet their uses are exactly the same. I suspect that Nüwei is indeed Weirui, differing only in name. It is now found everywhere; its root resembles Huangjing (Rhizoma Polygonati) but differs slightly. Those who practice dietary therapy also use it. Currently, merchants use another substance whose root shape resembles the stem of Xu Duan (Dipsaci Radix), with a very bitter taste, claiming it is the root of Nuqing (Radix Saposhnikoviae), produced in Jingzhou. In current formulas for treating dysentery, Nüwei is often used, whereas this substance has no mention of stopping diarrhea, so I suspect it is definitely not the correct herb. Weirui also treats disorders caused by mineral drugs (shi yao); if one ingests mineral drugs and experiences disharmony, boiling its juice and drinking it helps. The *Tang Ben Zhu* notes: The functions of Nüwei, along with its seedlings and vines, are completely different from Weirui, and it is listed in the Middle Category. In the current edition of the *Shennong Bencao Jing*, the text written in vermilion ink refers to the efficacy of Nüwei, while the black text refers to Weirui. Now, the vermilion text is changed to white text. Ministers Yu Xi et al. carefully consulted the *Erya*: "Ying" refers to Weiwei. Explanation: This is a medicinal herb. Also called Ying, also called Weiwei. Leaves resemble bamboo; large ones are like arrow shafts, with nodes. Leaves are narrow and long, white on the surface and green on the underside. Roots are as thick as a finger, one to two chi long, and edible. *Yaoxing Lun* states: Weirui is the Sovereign herb. It treats cold and heat from seasonal epidemics, tonifies internal deficiencies, removes deficiency-labor and guest-heat, and alleviates headache and restlessness; adding it to formulas yields good results. Chen Cangqi stated: Nüwei and Weirui have been transmitted together. Tao claimed they are the same substance, merely differing in name. Formulas for dysentery often use Nüwei, yet this substance lacks any mention of stopping diarrhea, leading me to suspect it is incorrect. According to Su Gong, Nüwei was extracted from the Middle Category. He stated it treats Huoluan (cholera-like syndrome), diarrhea, and borborygmus, which aligns with Tao's commentary on the Upper Category Nüwei. Thus, the functions of the two Weis are the same, and they are not two different substances; Su Gong redundantly added an entry. Su Gong further stated: Nüwei and Weirui are different. That Weirui is also called Yuzhu because it resembles bamboo; and Dijie because it has nodes. The *Records of the Three Kingdoms · Biography of Fan A* mentions Qingnian, also called Huangzhi and Dijie; this is Weirui, extremely similar and refined. Beyond its basic functions, it improves hearing and vision, regulates Qi and blood, strengthens the body. Mixed with Qiyè (leaf of Echinops latifolius) into a powder, it treats diseases of the five Zang organs, benefits essence, removes three parasites, lightens the body, delays aging, whitens hair, moistens skin, and warms the waist and feet. It should not be taken by those with excess heat. Ji Shao of the Jin Dynasty had cold phlegm in his chest and suffered from bitter saliva after drinking alcohol; he recovered after taking it. The plant resembles bamboo; roots, flowers, and leaves are harvested and dried in the shade. Once, Hua Tuo entered the mountains and saw what immortals consumed, telling Fan A about it; consuming it led to a lifespan of one hundred years. Xiao Bing stated: Weirui tonifies the middle and benefits Qi, produced in Junzhou. Rihua Zi stated: It relieves irritability and thirst, moistens the lungs and heart, tonifies the five labors and seven injuries (chronic deficiencies), alleviates lower back and leg pain, treats epidemic heat mania, and can be consumed without taboos.
*Tujing* states: Weirui grows in valleys and hills of Mount Tai; it is now found in Chuzhou, Shuzhou, and Hanzhong. Leaves are narrow and long, white on the surface and green underneath, resembling Huangjing. Stems are strong and straight, resembling bamboo arrow shafts with nodes. Roots are yellow with many fibers, as thick as a finger, one to two chi long. Some say they are edible. In March, it opens blue flowers and bears round fruits. Roots are harvested after the Beginning of Spring and dried in the shade. The *Shennong Bencao Jing* lists it in the same category as Nüwei, stating it is one substance with two names. It also states they are two substances, with completely different seedlings, vines, and functions. The *Erya* calls it Ying, Weiwei (upper character pronounced 'yu wei qie', lower character pronounced 'ren chui qie'). Guo Pu's annotation says: It is a medicinal herb. There is no alternative name for Nüwei here, suggesting it might be a different substance. Moreover, the *Shennong Bencao Jing* Middle Category has a separate entry for Nüwei. Su Gong said: It is this Nüwei. In the current *Shennong Bencao Jing*, the vermilion text describes the efficacy of Nüwei, and the black text describes the function of Weirui. Observing ancient prescriptions, there seems to be a difference. Hu Qia's formula for epidemic heat with severe diarrhea, the Nüwei Pill, uses Nüwei. The Cold Intestinal Colitis Pill for injury-cold uses Nüwei. The Small Yellow Wine for deficiency-labor states: "Add Nüwei for dysentery." Examining these formulas, it seems to refer to the Middle Category Nüwei, due to its warm nature and treatment of cholera and diarrhea. It also treats thief-wind (sudden wind pathogen), causing withered numbness of hands and feet, and limb spasms; Nüwei is used in Yin Yu Wine. The *Gujin Luyan* treatise's Weirui Ointment for body ulcers and peeling rashes seems to refer to the vermilion-text Nüwei, because it treats wind-stroke with immobility and removes facial darkness to improve complexion. The Xuming Biejia Decoction for shanghan (cold damage) unresolved after seven or eight days, and the Biejia Decoction for weak legs, both use Weirui. The Yannian Fang treats wind-heat causing neck stiffness and pain, and vexing heat in limbs and bones, using Weirui Drink; it also treats deficiency-wind-heat where head heat occurs upon onset, using Weirui Pills. These seem to refer to the black-text Weirui, because it treats deficiency-heat, damp-toxin, and lower back pain. Since the three treatments differ, it is clear they are not one substance. However, Chen Cangqi argued they are not two substances, which is incorrect. This Nüwei is neutral in nature and sweet in flavor; the Middle Category Nüwei is pungent in flavor and warm in nature. Since their natures and flavors differ, how can they be one substance? It is also said that Weirui is also called Dijie, extremely similar to Pianjing, suspected to be Qingnian, which is the subject of the Qiyè Qingnian San prescribed by Hua Tuo. However, no one in the world can distinguish them anymore, so I dare not claim this as absolute truth.
Lei Gong stated: When using it, do not use Gouwen (Aconitum carmichaelii side roots or related toxic herbs) and Huangjing, as these two look similar. Weirui is distinct; confusing them harms patients. Weirui has hairs on its nodes, spotted stems, and small yellow dots at the leaf tips. After harvesting, scrape off the node skin with a bamboo knife, wash clean, soak in honey water overnight, steam, then dry by baking before use.
*Waitai Miyao* states: Treats fever and dry mouth, astringent urination. Use five liang of Weirui, boil in water, and drink the juice.
*Yangshi Chanru* states: Treats chronic dysentery with persistent rectal prolapse. Take one sheng of sliced Nüwei, burn it, and use the smoke for fumigation.