（本经上品）
【气味】甘寒，无毒。
【主治】主伤中，逐血痹，填骨髓，长肌肉，作汤除寒热积聚，除痹，疗折跌绝筋。久
服轻
【核】曰∶地黄，一名 ，名芑，名地髓。罗愿曰∶ 以沉下者为珍，故字从下。先人
云∶天玄而地黄，天上而地下，阳戊而阴巳，阳浮而阴沉，则地黄、地髓、 、芑之义，与
情性为用之方，可以想见。古取咸阳川泽，及渭城彭城，同州诸处，今唯怀庆者为上。诸处
随时兴废不同耳。江浙壤地者，受南方阳气，质虽光润而力微，不及怀庆山产者，禀北方纯
阴，皮有磊 而力大也。古人种子，今唯种根。二月生苗，初生塌地，高者不及尺许，叶如
山白菜而毛涩，又似小芥叶而颇浓，中心皱纹如撮，茎上有细毛，梢头开花，如小筒子而色
红紫。亦有黄色白色者，结实作房如连翘，中子甚细而色沙褐。根如人指，长短粗细不尝，
甚有一枝重数两者。汁液最多，虽暴焙极燥，顷则转润。二月八月采者，未穷物性，八月残
叶犹在茎中，精气未尽归根。二月新苗已生，根中精气已滋于叶。不如正月九月，采者气全
也。种植甚易，入土即生，大宜肥壤，根肥多汁，法以土壤作坛，如浮屠数级，寸段莳灌，
根长滋盛也。但种植之后，其土便苦，次年止可种牛膝。再二年，可种山药。足十年，土味
转甜，始可复种地黄。否则味苦形瘦，不堪入药也。作干地黄法，去皮，入柳木甑内，置瓷
锅上蒸之；蒸透取出，摊令气歇，拌酒再蒸。又出令干，勿犯铜铁器，恐令人肾消发白，男
损营，女损卫也。作熟地黄法，取肥大者三十斤，洗净晒干，更以三十斤捣汁相拌蒸之。又
曝又蒸，汁尽为度，则光黑如漆，味甘如饴者始佳。若入丸散，止可入砂盆内，隔汤荡燥，
勿用火焙，以伤药力。
先人博议云∶地黄别名地髓，又名 ，名芑。苗不能高，生意在根，味甘色黄，沉重多
汁，当入脾，为脾之肾药，以名髓多汁而气寒也。熟之则色黑，能入肾填髓，反为肾之脾药，
以名 名芑，味甘色黄，而填为土入之象，然土为水之用神，似土堤所以防水也。形如血脉
，本经用逐血痹。盖血者，取中焦水谷之汁，变化赤色以行经隧，如中，如汁，如经隧，皆
象其形。痹者，闭而不通，随其血之不通而为病。如在目则赤，在齿则痛，在肉理则痈肿，
在心则昏烦，在肺则咳血。壅遏而为身热，枯耗而为燥涩痿软，泛滥而为吐衄崩漏。血
痹颇广，各以类推。逐者，俾其流通之义也。观其入土易生可知矣。须发为血脉之余，血痹
则黄赤易见，可使之黑者。痹去而血华也，性惟润下，功力到时，二便通利，以为外征。千
金方黑膏，用治热积所成之斑。肘后方拌鸡蒸汁，用治寒积所成之疝，咸从血痹之所生耳，
血中有痹，则骨髓不满，肌肉不长，筋脉断绝，均谓伤中。若填满，若生长，若接续，皆克
成血液之流通者也。所云寒热积聚，惟从痹字中生，第加一转语耳。因彼不通，所以积聚，
若作五积六聚，用地黄以除之，未有不反益其积聚者。如寒中虚人，在所必忌。否则腻膈滑
肠，中满减食矣。（如此看血痹，可称遍周根身四大矣。即以此法，类推五痹，及六极、五
劳之形病。更合八风、五运、六气、四时之气病，与不内、不外因之似形似气者，视根身若
见垣，亦若掌中观 摩罗果。）
【 】曰∶苗叶布地，高不及尺，随地逶迤，生机偏向根 者也。根截入土，横穿直竖，
绝不以坚碍妨活泼，真得色空者耳。其汁深黄，染手不落；其味甘美，着舌不散。吮拔地髓，
性颇贪野狼，故种植之地，土便憔苦，十年后方得转甜，功德力量，可望而知矣。先人判干者
为脾之肾药，熟者为肾之脾药，明显的确。及释《本经》、《别录》，精详深邃，读之可比类
旁通
【本经上品】
【气味】味甘、性寒，无毒。
【主治】主要治疗内伤（指脏腑气血受损），驱除血行不畅形成的瘀滞（血痹），填补骨髓，促进肌肉生长，煎汤服用可消除因寒热邪气引起的积聚，治疗痹症，治愈骨折跌打损伤导致的筋脉断裂。长期服用可使身体轻盈。
【考证】曰：地黄，又名地髓，又称芑。罗愿说：以质地沉重下沉者为珍贵，所以字形从“下”部。先父曾说：天玄妙而地黄深沉，天上而地下，阳属戊土而阴属巳火，阳气轻浮而阴气沉降，那么地黄、地髓、地髓、芑的含义，以及其性情在方剂中的应用，就可以推想而知了。古时取用咸阳川泽，以及渭城彭城、同州等地的地黄，如今只有怀庆府出产的为上品。各地随时代兴衰不同罢了。江浙地区的壤土，受南方阳气影响，质地虽然光润但药力微弱，不及怀庆山地产的地黄，因为怀庆地黄禀受北方纯阴之气，表皮有颗粒感且药力强大。古人种植地黄用种子，如今只用根茎种植。二月生苗，初生时贴地生长，高的不到一尺，叶子像山白菜那样多毛且涩，又有点像小芥菜叶但更浓密，中心皱纹如撮合状，茎上有细毛，梢头开花，像小筒子一样呈红紫色。也有黄色白色的，结成果实像连翘，里面的种子很细，颜色沙褐。根像人的手指，长短粗细不一，甚至有一枝重达数两的。汁液最多，即使暴晒烘焙至极干燥，一会儿又会转润。二月和八月采挖的，没有穷尽物性，八月时残叶还在茎中，精气未尽归入根部；二月新苗已生，根中的精气已滋养于叶片。不如正月和九月采挖的，药气完整。种植很容易，入土即活，非常适宜肥沃土壤，根肥多汁。做法是用土壤筑成坛，像佛塔有几层一样，切成寸段栽种灌溉，根就会长得茂盛。但种植之后，土壤就会变苦，次年只能种牛膝。再过两年，可以种山药。满十年后，土味转甜，才可以重新种植地黄。否则味道苦涩形态瘦弱，不堪入药。制作干地黄的方法，去皮，放入柳木蒸笼内，置于瓷锅上蒸透；蒸透取出，摊开让热气散尽，拌酒再蒸。再次取出晾干，不要接触铜铁器皿，恐怕导致肾虚消渴、头发变白，男子损伤营血，女子损伤卫气。制作熟地黄的方法，选取肥大者三十斤，洗净晒干，再用三十斤捣汁与之拌匀蒸制。又晒又蒸，直到汁液耗尽为止，则色泽黑亮如漆，味道甘甜如饴才算好。如果用于丸散剂，只可放入砂盆内，隔水烫去燥性，不要用火焙炒，以免损伤药力。
先父广泛议论道：地黄别名地髓，又名地髓，名芑。苗不能长高，生机在于根部，味甘色黄，沉重多汁，应当入脾，作为脾的肾药，因为名字含髓、多汁且气寒。煮熟后则色黑，能入肾填髓，反而成为肾的脾药，因为名字含地髓、芑，味甘色黄，而填充为土进入之象，然而土是水的用神，就像土堤用来防水一样。形状像血脉，《本经》用它来驱除血痹。所谓血，是取中焦水谷的汁液，变化成赤色在经络中运行，如中焦、如汁液、如经络隧道，都象征其形态。痹，是闭塞不通，随着血液不通畅而发病。如果在眼睛则发红，在牙齿则疼痛，在肌肉纹理则痈肿，在心则昏乱烦闷，在肺则咳血。壅遏阻滞则身体发热，枯耗亏损则干燥涩滞痿软，泛滥溢出则吐血衄血崩漏。血痹范围颇广，各以此类推。逐，是使其流通的意思。看它入土易生就知道这一点。须发是血脉的余绪，血痹则黄赤色容易显现，可以使之变黑。痹去除而血液荣华，性质唯润下，功力到时，二便通利，作为外在征象。千金方的黑膏，用于治疗热积所成的斑疹。肘后方拌鸡蒸汁，用于治疗寒积所成的疝气，都是从血痹所产生而来。血中有痹，则骨髓不满，肌肉不长，筋脉断绝，都称为伤中。若填满，若生长，若接续，都是能够促成血液流通的。所说的寒热积聚，只是从“痹”字中生发出来，只是加了一重转折语罢了。因为那些不通，所以形成积聚，如果当作五积六聚，用地黄来消除它，没有不反而增加其积聚的。如寒邪中伤虚人，在所必须禁忌。否则腻膈滑肠，中气减少食欲减退了。（这样看待血痹，可以称得上遍周根本身体四大方面了。就用这种方法，类推五痹，以及六极、五劳的形病。再结合八风、五运、六气、四时之气病，与不内不外因的似形似气的病症，视根本身体如同看见墙垣，也像手掌中观看阿摩勒果。）
【评注】曰：苗叶铺在地面，高不到一尺，随地蜿蜒曲折，生机偏向根部。根截断入土，横穿直竖，绝不因为坚硬阻碍活泼，真正得色空真谛的人啊。它的汁液深黄，染手不落；味道甘美，着舌不散。吮拔地髓，性情颇为贪婪野狼，所以种植的地方，土壤就憔悴苦涩，十年后才得以转甜，功德力量，可以望而知晓了。先父判断干地黄为脾的肾药，熟地黄为肾的脾药，明显确切。等到解释《本经》、《别录》，精详深邃，读它可以类比旁通。
[Shangpin (Superior Category) of the *Shennong Bencao Jing*]
【Flavor and Nature】Sweet, cold, non-toxic.
【Indications】Primarily treats internal injury (damage to zang-fu organs, qi, and blood), expels blood stasis (blood stasis causing obstruction), fills the bone marrow, promotes muscle growth, and when decocted into a soup, eliminates accumulations caused by cold and heat pathogens, treats bi syndrome (obstruction syndrome), and heals fractures, falls, and injuries leading to severed tendons. Long-term consumption makes the body feel light.
【Examination】It is said: Rehmanniae Radix Preparata (Dihuang), also known as Dishui (Earth Marrow), or Qi. Luo Yuan stated: The one that sinks and is heavy in quality is considered precious, hence the character includes the radical "xia" (down). My late father once said: Heaven is profound while Earth is deep; Heaven is above and Earth below; Yang corresponds to Wu Earth and Yin to Si Fire; Yang floats while Yin sinks. Thus, the meanings of Dihuang, Dishui, Dishui, and Qi, as well as their applications in formulas based on their nature and properties, can be inferred. In ancient times, Rehmannia from the river marshes of Xianyang, as well as Pengcheng in Weicheng and Tongzhou, was used; today, only that produced in Huaiqing Prefecture is regarded as superior. Other regions vary with the rise and fall of times. The soil in Jiangsu and Zhejiang, influenced by Southern Yang Qi, though glossy and moist, has weak efficacy, unlike that from the mountains of Huaiqing, which inherits pure Northern Yin Qi, has a granular skin, and possesses strong power. Ancients sowed seeds; nowadays, only roots are planted. Seedlings emerge in February, initially lying flat on the ground, reaching no more than a chi in height. The leaves resemble those of wild cabbage, hairy and rough, yet similar to small mustard leaves but thicker, with central wrinkles like pinched folds. The stem has fine hairs, and flowers appear at the tips, resembling small tubes in red-purple hues. Some are yellow or white. The fruit resembles Forsythiae Fructus (Lianqiao), containing very fine, sandy-brown seeds. The root resembles a human finger, varying in length and thickness, sometimes weighing several liang per stalk. It contains abundant juice; even after extreme sun-drying or baking, it becomes moist again quickly. Harvesting in February or August fails to capture the full nature of the plant: in August, residual leaves remain on the stem, and vital essence has not fully returned to the root; in February, new shoots have emerged, drawing essence from the root. Therefore, harvesting in January or September yields complete medicinal energy. Cultivation is easy; it sprouts upon contact with soil, thriving best in fertile land. Roots become plump and juicy. The method involves building soil mounds like tiers of a pagoda, planting cut sections, and irrigating, resulting in vigorous root growth. However, after cultivation, the soil becomes bitter; the next year, only Achyranthis Bidentatae Radix (Niuxi) can be planted. Two years later, Dioscoreae Rhizoma (Shanyao) may be grown. After ten years, the soil taste turns sweet, allowing Rehmannia to be replanted. Otherwise, it will be bitter, thin, and unsuitable for medicine. To prepare Gan Dihuang (Dried Rehmannia Root), peel the root, place it in a willow-wood steamer set over a porcelain pot, and steam thoroughly. Remove, spread to cool, mix with wine, and steam again. Dry it afterwards. Avoid copper or iron vessels, lest it cause kidney depletion, whitening of hair, damage to Ying (Nutritive) Qi in men, and Wei (Defensive) Qi in women. To prepare Shu Dihuang (Prepared Rehmannia Root), take thirty jin of large, fat roots, wash and dry them, then mix with thirty jin of juice extracted from crushed roots, and steam. Repeat steaming and sun-drying until the juice is exhausted. The result should be black and shiny like lacquer, with a sweet taste like malt syrup. For use in pills or powders, place in a clay mortar and rinse with hot water to remove dryness; do not roast over fire, as this damages medicinal potency.
My late father extensively discussed: Rehmannia, alias Dishui, also called Dishui, named Qi. The seedling cannot grow tall; its vitality lies in the root. Sweet in flavor, yellow in color, heavy and juicy, it enters the Spleen, acting as a Kidney herb for the Spleen, due to its name implying marrow, juiciness, and cold nature. When cooked, it turns black, enters the Kidney to fill marrow, and conversely acts as a Spleen herb for the Kidney. This is because names like Dishui and Qi imply sweetness and yellow color, representing the image of Earth entering. Earth serves the function of Water, much like a dike controls water flow. Its shape resembles blood vessels; the *Bencao Jing* uses it to expel blood bi. Blood is derived from the juices of food and drink in the Middle Jiao, transforming into red color to circulate through meridians. Terms like "Zhong" (Middle), "Zhi" (Juice), and "Jingsui" (Meridian tunnels) all symbolize its form. Bi means obstruction and blockage; disease arises from blocked blood circulation. If in the eyes, it causes redness; in teeth, pain; in muscle tissue, abscesses and swelling; in the Heart, confusion and irritability; in the Lungs, coughing blood. Stagnation causes fever; depletion causes dryness, astringency, flaccidity, and weakness; overflow causes hematemesis, epistaxis, metrorrhagia, and leukorrhea. Blood bi is broad in scope; infer others by analogy. "Zhu" (expel) implies promoting circulation. Its ease of growth in soil demonstrates this. Hair and beard are remnants of blood vessels; blood bi manifests as yellowish-red discoloration, which can be corrected to black. Once bi is removed, blood flourishes. Its nature is moistening and descending; when efficacy arrives, urination and defecation become smooth, serving as an external sign. The Black Ointment from *Qianjin Fang* treats macules formed by heat accumulation. The chicken-steamed juice mixture from *Zhouhou Fang* treats hernias formed by cold accumulation; both originate from blood bi. If blood contains bi, bone marrow is insufficient, muscles do not grow, and tendons sever, all termed "internal injury." Filling, growing, and reconnecting all facilitate blood circulation. The mentioned accumulations of cold and heat arise solely from the concept of bi, merely adding a transitional phrase. Because of this obstruction, accumulations form; if treated as Five Accumulations or Six Gatherings, using Rehmannia to eliminate them would only exacerbate the accumulation. It is strictly contraindicated for individuals with deficiency-cold in the Middle Jiao. Otherwise, it cloyingly obstructs the chest and lubricates the intestines, reducing middle qi and appetite. (Viewing blood bi in this manner covers the four major aspects of the root body. Using this method, one can analogize the five types of bi, as well as the forms and diseases of six extremes and five labors. Combined with pathogenic factors of eight winds, five movements, six qi, and seasonal qi diseases, and conditions resembling form or qi from neither internal nor external causes, viewing the root body is like seeing through walls or observing an Amla fruit in the palm.)
[Commentary] It is said: Seedlings and leaves spread on the ground, less than a chi high, winding with the terrain, with vitality biased towards the root. Cut roots enter the soil, penetrating horizontally and vertically, never letting hardness hinder liveliness; truly those who grasp the essence of form and emptiness. Its juice is deep yellow, staining hands without washing off; its flavor is sweet and beautiful, lingering on the tongue without dispersing. Extracting the earth's marrow, its nature is somewhat greedy like a wolf; thus, the soil where it is planted becomes barren and bitter, turning sweet only after ten years. Its merit and power can be anticipated. My late father judged Dried Rehmannia as a Kidney herb for the Spleen, and Prepared Rehmannia as a Spleen herb for the Kidney, clearly and accurately. His interpretation of the *Bencao Jing* and *Bielu* is precise, detailed, and profound; reading it allows for analogical understanding.