（本经上品）
三桠五叶，背阳面阴，欲来求我， 树相寻。
【气味】甘、微寒，无毒。
【主治】主补五脏，安精神，定魂魄，止惊悸，除邪气，明目，开心，益智。久服轻身
延年。
【核】曰∶人参，一名人 、人衔、人微、黄参、地精、土精、神草、海腴，皱面还丹，
摇光星所散也。运斗枢云∶人君废山渎之利，则摇光不明，人参不生。生上党，及百济、高
丽。多于深山，背阳向阴，及 漆树下。下有人参，则上有紫气。春生苗，四五相对，一茎
直上，三桠五叶，四月作花紫色，细小如粟。秋后结子，或七八枚，如大豆，生青熟红，秋
冬采根，坚实堪用，如人形者有神。出上党者，形长黄白，状似防风，坚润而甘。百济者，
形细坚白，气味稍薄。高丽者，形大虚软，气味更薄，唯以体实有心，味甘微苦，多余味者
最胜。收纳新器中密封，可经年不坏，频见风日则易蛀。生用 咀，熟用隔纸焙之，或醇酒
润透。忌铁器、咸卤，用童便润制者谬矣。恶皂荚；反藜芦；畏五灵脂；为茯苓马蔺之使。
先人云∶ 赞天地，奠安神理，精腴在握，还丹可期，形山之秘宝，帝王之仁泽也。又云∶
人参功力，安定精神魂魄意志，于仓忙纷乱之际，转危为安。定亡为存，如武有七德，一禁
暴，二戢乱，三保大，四定功，五安民，六和众，七丰财。又云∶生处背阳向阴，当入五藏
，以类相从也。人身卫气，日行于阳道则寤，夜入于五藏则寐。则凡病剧张惶，不能假寐者
，人参入口，便得安寝，此即入藏养阴，安精神，定魂魄之外征矣。
缪仲淳先生云∶神农曰微寒；隐居曰微温；微寒则近于温；微温则近于寒；以言乎天，
则得生生升发之气；以言乎地，则得清阳至和之精。上应瑶光状类人形，故能回阳气于垂绝，
却
【 】曰∶参， 也。设作生训，未尽本旨。盖三才并立，方成世谛。故天资万物之始，
地资万物之生，人则参天两地，禀万物之灵，人参虽质依于草，而克肖乎人，是具足三才，
乃精英之气，融结所成也。色白属金，气寒喜阴，属水，花色纯紫，及生处上有紫气属火，
三桠属木，味甘五叶属土，五行周备，是补五脏，而奠安神舍，则邪僻自除，窍穴明彻，济
弱扶倾，运用枢纽者也。顾彼命名之义，功德作用可知。
（参天两地，则人为天地枢纽，天地为人躯壳矣。无躯壳，则种性无依∶无枢纽，则世
界不立。彼此交互，不相舍离，而此种性，能生诸缘。和合六尘，应现根身之相，即以根身
为亲相分，器界为疏相分。有器界，便有败坏；有根身，便有疾疚。有疾疚，便有药石，而
药石又分优劣醇暴。及得气味之全与偏者，人参 天两地，沦结所成，功德真无量矣。）
【本经上品】
人参具有三叉枝、五片叶的特征，背面朝向阳光，正面背对阴凉。正如古语所说：“欲来求我，椋树相寻”（想要找到我的人参，需去椋树下寻找）。
【气味】味甘，性微寒，无毒。
【主治】主要功效是补益五脏，安定精神，镇定魂魄，制止惊悸，祛除邪气，明亮双目，开通心窍，增进智慧。长期服用可使身体轻盈，延年益寿。
【考证】曰：人参，又名人衔、人微、黄参、地精、土精、神草、海腴、皱面还丹，被认为是摇光星散落之气所化。《运斗枢》记载：如果君主废弃山泽之利，摇光星就会不明亮，人参也就不会生长。人参产于上党，以及百济、高丽等地。多生长在深山中，背阳向阴之处，以及漆树下。地下有人参生长，上方就会有紫气笼罩。春天生苗，叶子四五片相对而生，一根茎干直立向上，呈现三叉枝五片叶的形态。四月开出紫色小花，细小如粟米。秋后结子，通常七八枚，大小如大豆，青色，成熟后变红。秋冬季节采挖根部，质地坚实可用，形状像人的就有灵性。出自上党的人参，形状细长，色黄白，状似防风，质地坚硬润泽且味甘。百济产的人参，形状细坚洁白，气味稍淡。高丽产的人参，形体大但虚软，气味更淡。只有那些体质充实、中心有心、味甘微苦且余味纯正的才是最好的。将其收纳于新容器中密封保存，可以经过一年不坏，频繁接触风吹日晒则容易生虫。生用时可咀嚼，熟用时可隔纸焙干，或用纯酒润透。忌用铁器及咸卤之物，用童便润制的说法是错误的。与人参相恶的是皂荚；与人参相反的是藜芦；人参畏惧五灵脂；是人参引茯苓和马蔺的使者。先父曾说：人参能赞助天地造化，奠定安神的机理，精华丰腴尽在掌握，还丹之效可期，它是山林中的秘密珍宝，也是帝王仁德的恩泽。又说：人参的功效在于安定精神、魂魄、意志，在仓促混乱之际，能使危局转为平安，使将亡转为存续，就像武王有七德一样：一是禁止暴乱，二是收敛祸乱，三是保持宏大，四是确立功业，五是安抚百姓，六是和谐大众，七是丰富财用。又说：人参生于背阳向阴之地，应当入五脏，这是取“以类相从”的道理。人体的卫气，白天行于阳道则清醒，夜晚进入五脏则睡眠。所以凡是病情严重惊慌失措，无法假寐的人，服用人参入口，便能安然入睡，这就是人参入脏养阴、安定精神、镇定魂魄的外在表现。
缪仲淳先生说：神农认为人参微寒；陶隐居认为人参微温；微寒就接近于温；微温就接近于寒；从天理来说，它获得了生生不息、升发的气机；从地理来说，它获得了清阳至和的精粹。上应瑶光星，形状类似人形，所以能在阳气垂绝时挽回，驱除……
【解析】曰：参，就是人。如果解释为“生”，没有完全领会其本义。大概天、地、人三才并立，才构成世界的真谛。所以天赋予万物起始，地滋养万物生长，人则参赞天地两仪，禀受万物的灵性。人参虽然本质依附于草木，却能酷肖于人，因此具备了三才的完整结构，是精英之气融合凝结而成的。颜色白属金，气寒喜阴属水，花色纯紫，以及生长处上方有紫气属火，三叉枝属木，味甘五片叶属土，五行周备齐全，因此能补益五脏，奠定安神之所，那么邪僻自然除去，孔窍穴穴明彻，它能救济弱小，扶持倾颓，是运用枢纽的关键。由此可知其命名之义和功德作用。
（天参两仪，则人是天地的枢纽，天地是人的躯壳。没有躯壳，则种性无所依托；没有枢纽，则世界无法建立。彼此交互，不相分离，而这种种性能生出各种因缘。和合六尘，显现根身的相状，即以根身为亲相分，器界为疏相分。有了器界，就有败坏；有了根身，就有疾病。有了疾病，就有药石，而药石又分优劣醇烈。等到获得气味全备与偏颇之物，人参参赞天地两仪，沦陷凝结而成，功德真是无量啊。）
[Shangpin (Superior Category) of the Classic of Materia Medica]
Ren Shen (Ginseng Root) features three branches and five leaves; its back faces the sun, while its front turns away from the shade. As the ancient saying goes: "Those who seek me shall find me under the Lia tree" (To find Ren Shen, one must look beneath Lia trees).
[Flavor and Nature] Sweet in flavor, slightly cold in nature, non-toxic.
[Indications] Primarily tonifies the Five Zang organs, calms the Spirit (Shen), stabilizes the Ethereal Soul (Hun) and Corporeal Soul (Po), arrests palpitations and fright, eliminates pathogenic factors, brightens the eyes, opens the Heart orifices, and enhances wisdom. Long-term consumption lightens the body and prolongs life.
[Examination] It is said that Ren Shen is also known as Ren Xian (Human Bite), Ren Wei, Huang Shen (Yellow Root), Di Jing (Earth Essence), Tu Jing, Shen Cao (Divine Grass), Hai Yu, Zhou Mian Huan Dan, and is believed to be formed from the scattered energy of the Yao Guang Star (Polaris). The *Yun Dou Shu* records: "If a ruler neglects the benefits of mountains and rivers, the Yao Guang Star will not shine brightly, and Ren Shen will not grow." Ren Shen grows in Shangdang, as well as in Baekje and Goryeo. It is mostly found in deep mountains, in places facing away from the sun towards the shade, and under lacquer trees. Where Ren Shen grows underground, purple Qi appears above. In spring, shoots emerge with leaves arranged in pairs of four or five, growing straight up on a single stem, exhibiting three branches and five leaves. In April, it produces small purple flowers, fine as millet seeds. After autumn, it bears fruit, usually seven or eight pods, size of soybeans, green when raw and red when ripe. Roots are harvested in autumn and winter; they should be solid and usable. Those resembling the human form possess spiritual efficacy. Ren Shen from Shangdang is long, yellowish-white, resembling Fang Feng (Saposhnikovia Root), firm, moist, and sweet. Ren Shen from Baekje is thin, firm, white, with a slightly weaker flavor. Ren Shen from Goryeo is large but hollow and soft, with an even weaker flavor. Only those that are substantial, have a distinct center heart, taste sweet with a slight bitterness, and possess pure lingering aftertaste are considered superior. Store them in new containers, sealed tightly, to prevent spoilage for over a year; frequent exposure to wind and sun makes them prone to insect damage. For raw use, chew directly; for cooked use, bake through paper or moisten with pure wine. Avoid iron vessels and salty brines; the method of processing with child's urine is erroneous. It is antagonistic to Zao Jia (Soap Pod); incompatible with Li Lu (Veratrum Root); fears Wu Ling Zhi (Trogopterus Dung); and acts as an assistant to Fu Ling (Poria) and Ma Lin (Iris Tectorii Root). My late father said: Ren Shen assists the creation of Heaven and Earth, establishes the mechanism of calming the Spirit, holds the essence and abundance in hand, making the return pill achievable. It is the secret treasure of the mountains and the benevolent grace of emperors. He further stated: The power of Ren Shen stabilizes the Spirit, Hun, Po, Yi, and Zhi. In times of haste and chaos, it turns danger into safety and death into survival, much like King Wu's Seven Virtues: first, prohibiting violence; second, suppressing disorder; third, preserving greatness; fourth, establishing merit; fifth, pacifying the people; sixth, harmonizing the masses; seventh, enriching wealth. He also said: Since Ren Shen grows in places facing away from the sun towards the shade, it enters the Five Zang organs, following the principle of "like attracts like." The Wei Qi (Defensive Qi) of the human body travels in the Yang meridians during the day, resulting in wakefulness, and enters the Five Zang organs at night, resulting in sleep. Therefore, for those suffering from severe illness, panic, and inability to sleep, once Ren Shen enters the mouth, peaceful sleep is achieved. This is an external manifestation of Ren Shen entering the Zang to nourish Yin, calm the Spirit, and stabilize the Hun and Po.
Mr. Miao Zhongchun said: Shen Nong described it as slightly cold; Tao Hongjing described it as slightly warm. Slightly cold is close to warm; slightly warm is close to cold. From the perspective of Heaven, it possesses the vital, generating, and ascending Qi; from the perspective of Earth, it contains the pure Yang and utmost harmony essence. It corresponds to the Yao Guang Star and resembles the human form, thus enabling it to restore Yang Qi on the verge of extinction and drive away...
[Analysis] It is said: "Shen" (Participation/Reference) refers to "Ren" (Human). If interpreted merely as "birth," it fails to capture the original intent. Heaven, Earth, and Humanity stand together to constitute the truth of the world. Thus, Heaven provides the beginning for all things, Earth provides the growth for all things, and Humanity participates in the Two Forms of Heaven and Earth, inheriting the spirituality of all things. Although Ren Shen's substance relies on herbs, it closely mimics the human form, thereby possessing the completeness of the Three Powers (San Cai). It is formed by the fusion and condensation of elite Qi. Its white color belongs to Metal; its cold nature and preference for Yin belong to Water; its pure purple flower color and the purple Qi above its habitat belong to Fire; its three branches belong to Wood; its sweet flavor and five leaves belong to Earth. With the Five Elements fully equipped, it tonifies the Five Zang organs and establishes the abode of the Spirit, causing evil deviations to eliminate themselves, making orifices clear, assisting the weak, supporting the collapsing, and operating as the pivot. Thus, its naming meaning and meritorious functions can be understood.
(Participating in the Two Forms of Heaven and Earth, Humanity becomes the pivot of Heaven and Earth, and Heaven and Earth become the shell of Humanity. Without a shell, the seed-nature has no reliance; without a pivot, the world cannot stand. They interact mutually, inseparable, and this seed-nature generates various conditions. Harmonizing the Six Dusts, it manifests the appearance of the Root Body (Gen Shen), taking the Root Body as the intimate aspect and the Apparatus World (Qi Jie) as the distant aspect. With the Apparatus World comes decay; with the Root Body comes disease. With disease comes medicine and stones, which vary in quality and potency. Obtaining substances with complete or partial flavors and natures, Ren Shen participates in the Two Forms of Heaven and Earth, formed through condensation, and its merits are truly immeasurable.)