（本经下品）
【气味】苦平，无毒。
【主治】主痈肿疽疡，散结气，止痛，除热，目中赤，小儿惊痫温疟，女子阴中肿痛，
带下
【核】曰∶生衡山山谷，及江淮、荆、襄、怀、孟、商、齐诸州。二月生苗，多在林中，
作蔓赤节，叶小如桑。五月开花，七月结实。根如鸡鸭卵而稍长，三五同窠，皮黑肉白。一
种赤蔹，花实功用少别，表里都赤也。代赭为之使，反乌头。
【 】曰∶敛从欠，音酣，平声；与敛从 ，音廉，上声者迥别。有以敛训聚敛之敛谬
矣。盖敛，欲也，遂也，金也，洁也，坚洁遂欲，以功用证名也。故与白及相 ，古方多并
用之。但白及因风致动，而金至斯坚；白敛因热致结，而金遂斯解，良繇金坏为形证，此更
坚形坚脏，平定阴阳内外上下，以及血气之倾移者也。
（四大地大曰金，与五行金行，少有异同。五行之金，在脏归肺，在形归皮毛；四大之
金，
（本经下品）
乌头功力，能生死人。非以生气通之者，孰能与此。
【气味】辛温，有大毒。
【主治】主中风恶风，洗洗汗出，除寒湿痹，咳逆上气，破积聚寒热。其汁煎之名射罔，
杀
【 】曰∶乌头与附子同种，盖初化之形物也。近取野生者，别无酿造之法。唯多历年
月，则气力勇悍，其毒转甚。处处有之，苗叶花实，并类川乌，根外黑内白，皱而枯燥。酉
阳杂俎云∶雀芋，状如雀头，置干地，地反湿，湿地地反干，飞鸟触之堕，走兽遇之僵。一
曰乌草，即乌头之野生者。修事，用文武火中炮令皱折，劈破用。莽
草为之使，反半夏、栝蒌、贝母、白蔹、白芨。恶藜芦。
【核】曰∶乌，日魄也。兼天雄附侧之阳而首出之，命曰乌头。经云∶阳气者，若天与
日，是故阳因而上卫外者也。故主中风恶风，汗出洗洗，致卫气散解者，力堪卫外而为固者
也。寒湿合痹，致咳逆上气；积聚寒热，致内闭不通，外壅肌肉者，力主俾通而起亟之。先
人云∶人病有四，曰痹、风、痿、厥，乌力唯宣痹、风。阳行有四，曰升、降、出、入，乌
力唯从升、出。但阳喜独行，而专操杀业，在刚愎人所当禁忌。又云∶有家莳，有野生。野
生无人气，无理法，与生人反，鸟兽不可与同群，一味草乌而已。
（《神农本草经》列为下品）
【气味】味苦，性平，无毒。
【主治】主治痈肿、疽疮和溃疡，能消散结聚之气，止痛，清除热邪，治疗眼睛发红，小儿惊风抽搐及温疟，妇女阴道内肿痛以及白带异常。
【考证】曰：白蔹生长在衡山的山谷中，以及江淮、荆州、襄阳、怀州、孟州、商州、齐州等各地。二月生苗，多生长在树林中，茎蔓有红色的节，叶子小得像桑叶。五月开花，七月结果。根部像鸡鸭蛋一样但稍长，通常三五根聚集在一起，外皮黑色，内部肉质白色。有一种赤蔹，其花实的功效略有不同，内外都呈红色。代赭石作为它的引药，它与乌头相反。
【释义】曰：“敛”字从“欠”部，读音为hān，平声；与从“兼”部、读音为lián，上声的字截然不同。有人将“敛”解释为聚敛的“敛”，这是错误的。大概“敛”意为欲望、顺遂、金、洁净，坚固洁白且顺遂欲望，是根据其功用而得名。所以它和白及相似，古方中常将它们一起使用。但是白及因风邪导致气机变动，而金性在此处变得坚硬；白蔹因热邪导致结聚，而金性在此处得以解散，这主要是因为金气受损形成形证，此处更通过坚固形体、坚固脏腑，来平定阴阳、内外、上下以及气血的偏倾转移。
（四大地大中的金，与五行中的金行，稍有异同。五行之金，在脏腑归属肺，在形体归属皮毛；四大之金，
（《神农本草经》列为下品）
乌头的功力，能使死人复活或使人死亡。如果不是用生气来贯通它，谁能做到这一点呢？
【气味】味辛，性温，有大毒。
【主治】主治中风恶风，汗出瑟瑟，去除寒湿痹痛，咳逆上气，破除积聚引起的寒热。其汁液煎煮后称为射罔，有毒，可杀人。
【释义】曰：乌头和附子同一种植物，大概是初化形成的形态物。近处取用的野生者，没有其他酿造方法。只有经过多年岁月，其气力勇猛强悍，毒性反而更深。到处都有生长，苗、叶、花、实，都类似川乌，根部外黑内白，皱缩而干燥。《酉阳杂俎》说：雀芋，形状像雀头，放在干燥的地方，地面反而变湿，放在潮湿的地方，地面反而变干，飞鸟碰到它会坠落，走兽遇到它会僵死。另一种说法叫乌草，就是乌头的野生者。炮制时，用文武火炮制使其皱折，劈开后使用。莽草作为它的引药，它与半夏、栝蒌、贝母、白蔹、白芨相反。畏藜芦。
【考证】曰：“乌”是日魄。兼具天雄、附子的阳气而首先出现，命名为乌头。经文说：人的阳气，就像天空和太阳一样，所以阳气在上护卫体表。因此主治中风恶风，汗出瑟瑟，导致卫气散解的情况，其力量足以护卫体表并使之固密。寒湿合而为痹，导致咳逆上气；积聚寒热，导致内部闭塞不通，外部肌肉壅滞，其力量主要促使通畅并迅速起效。先人说：人有四种病，即痹、风、痿、厥，乌头的力量只能宣通痹和风。阳气的运行有四种方式，即升、降、出、入，乌头的力量只顺应升和出。但是阳气喜欢独自运行，如果专操杀伐之事，对于刚愎自用的人是应当禁忌的。又说：有家种乌头，有野生乌头。野生乌头没有人气，没有理法，与生人相反，鸟兽不可与之同群，只是一味草乌罢了。
(Ben Cao Jing, Lower Grade)
[Flavor and Nature] Bitter, neutral, non-toxic.
[Indications] Primarily treats carbuncles, sores, ulcers, dissipates stagnant qi, relieves pain, clears heat, treats redness of the eyes, pediatric convulsions and warm malaria, swelling and pain in the female vagina, and leukorrhea.
[Verification] It is stated: Bai Lian (Ampelopsis Radix) grows in the valleys of Hengshan Mountain, as well as in various prefectures such as Jianghuai, Jingzhou, Jingxiang, Huaizhou, Mengzhou, Shangzhou, and Qizhou. Sprouts appear in the second lunar month, mostly growing in forests, with creeping stems having reddish nodes and leaves small like mulberry leaves. Flowers bloom in the fifth lunar month, and fruits mature in the seventh. The root resembles a chicken or duck egg but is slightly longer, usually growing in clusters of three to five, with black skin and white flesh. There is a variety called Chi Lian (Red Ampelopsis), whose flowers and fruits have slightly different functions, being red both inside and out. Dai Zhe Shi (Hematitum) serves as its guiding herb; it is incompatible with Wu Tou (Aconiti Radix).
[Explanation] It is explained: The character "Lian" (astringe/gather) consists of the radical "Qian" (lack/yawn), pronounced hān (level tone); it is distinctly different from the character pronounced lián (rising tone). Some erroneously interpret "Lian" as the "Lian" meaning to collect or amass. Essentially, "Lian" implies desire, fulfillment, metal, and purity. It signifies firming, purifying, and fulfilling desires, named according to its therapeutic function. Therefore, it is similar to Bai Ji (Bletillae Rhizoma), and ancient prescriptions often use them together. However, Bai Ji moves due to wind pathogenic factors, while the Metal element becomes firm here; Bai Lian resolves stagnation caused by heat, while the Metal element dissolves here. This is primarily because Metal damage manifests as structural pathology; here, it further firms the structure and organs, stabilizing Yin and Yang, interior and exterior, upper and lower, as well as shifting blood and Qi.
(The Earth element of the Four Great Elements referred to as Metal differs slightly from the Metal element of the Five Phases. In the Five Phases, Metal corresponds to the Lung organ and the skin/hair in the body; in the Four Great Elements, Metal...)
(Ben Cao Jing, Lower Grade)
The efficacy of Wu Tou (Aconiti Radix) can bring the dead back to life or cause death. Only one who can connect with Sheng Qi (Vital Qi) can achieve this.
[Flavor and Nature] Pungent, warm, highly toxic.
[Indications] Primarily treats wind-stroke with aversion to wind, shivering sweating, dispels cold-damp bi-syndrome, counteracts rebellious Qi causing cough, and breaks up accumulations involving cold and heat. Its juice, when boiled, is called She Wang (Aconitum Toxicum), which is lethal.
[Explanation] It is explained: Wu Tou (Aconiti Radix) and Fu Zi (Aconiti Lateralis Radix Praeparata) are from the same species, representing an initial form of transformation. Those obtained locally from the wild undergo no other processing methods. Only after many years does its potency become fierce and its toxicity increase. It grows everywhere; its seedlings, leaves, flowers, and fruits resemble Chuan Wu Tou (Sichuan Aconite). The root is black outside and white inside, wrinkled and dry. Youyang Zazu states: Que Yu (Bird Taro) resembles a bird's head; placed on dry ground, the ground becomes wet; placed on wet ground, the ground becomes dry. Birds touching it fall, and beasts encountering it stiffen. Another name is Wu Cao (Black Grass), which refers to the wild form of Wu Tou. For processing, use mild and strong fire to roast until wrinkled, then split for use. Mang Cao (Daphne Genkwa Flower) serves as its guiding herb; it is incompatible with Ban Xia (Pinelliae Rhizoma), Gua Lou (Trichosanthis Fructus), Bei Mu (Fritillariae Bulbus), Bai Lian (Ampelopsis Radix), and Bai Ji (Bletillae Rhizoma). It is adverse to Li Lu (Veratrum Root).
[Verification] It is verified: "Wu" refers to the soul of the sun. Combining the Yang energy of Tian Xiong (Aconiti Radix Lateralis Preparata) and Fu Ce (Aconiti Lateralis Radix Preparata), it emerges first, hence named Wu Tou. The Classic states: Human Yang Qi is like the sky and the sun; thus, Yang Qi ascends and protects the exterior. Therefore, it treats wind-stroke with aversion to wind and shivering sweating, where Wei Qi (Defensive Qi) is scattered and dissolved, providing strength to protect the exterior and maintain solidity. Cold-dampness combining to cause Bi-syndrome leads to rebellious Qi and cough; cold-heat accumulations lead to internal blockage and external muscle congestion; its power primarily promotes unblocking and rapid recovery. Ancestors said: Humans suffer from four diseases: Bi, Wind, Wei, and Jue. Wu Tou's power only disperses Bi and Wind. Yang movement has four directions: ascending, descending, exiting, and entering. Wu Tou's power only follows ascending and exiting. However, Yang prefers to move alone; if it exclusively engages in killing activities, it should be contraindicated for those who are stubborn and obstinate. Furthermore, there are cultivated and wild varieties. Wild varieties lack human essence and rational principles, opposing life itself; birds and beasts cannot coexist with them; they are merely wild grass Wu Tou.