（宋开宝）
唯能若伏若匿，乃得能升能出。以一物之奇，具金匮济生之用。
【气味】辛温涩，无毒。
【主治】主虚劳冷泻，宿食不消，赤白泄痢，腹中虚痛，下气。
【核】曰∶生西海、西戎、波斯诸国。今从东安道来，岭南山泽亦有。苗茎并似高良姜，
高三四尺。叶长八九寸，阔半寸许。三四月花开在根下，五月成实，五七十枚作一穗，似益
志而圆，皮紧浓而皱，有粟纹，外刺黄赤。一团八隔，可四五十粒，形似黍稷，表黑里白，
辛香似白豆蔻仁。八月采取，气味完固也。修事，去壳，焙燥，研细用。
【 】曰∶花实在根，若芙蕖之本，敛缩退藏之谓仁矣。固甲函孚，界列八隔，仁粒比
砂，攒簇实里，可谓至密也已。疏漏者曰砂鸣，则亟夺其气味而力不充，犹夫其息以踵，孕
毓元阳，保任冲举者也。是故升出降入，靡不合宜，宁独对待阴凝，开发上焦，宣五谷味，
苏胃醒脾而已。即虚可补，胎可安，崩可填，惊可镇，痫可定，滑可涩，脱可收，渗可弥，
奔豚可下；及秋不能从外而内，冬不能自上而下；与命门火衰，不能纳气归元者，亦可使之
从降从入矣。并命门火衰，不能生土，及春不能自下而上，夏不能从内而外者，亦可使之从
升从出矣。乃若解毒散滞，伸筋舒郁，化痞却痛，彻饮调中，开噎膈，摄吐逆，此正开发上
焦，宜五谷味，苏胃醒脾之功力也。毋仅瞻其升出，失却其降入，顾名思义，俯循垂象，则
得之矣。
（宋开宝本草）记载：
只有能够像潜伏、隐匿一样，才能做到升发和外出。凭借这一味药的奇特功效，具备金匮中救济苍生的作用。
【气味】辛、温、涩，无毒。
【主治】主治虚劳冷泻，宿食不消化，赤白痢疾，腹中虚痛，下气。
【考证】曰：产于西海、西戎、波斯等国。现在从东安道传来，岭南的山泽也有生长。苗茎都像高良姜，高三四尺。叶长八九寸，宽半寸左右。三四月花在根下开放，五月结成果实，五七十枚聚成一穗，形状像益智仁但更圆，皮紧厚且皱缩，有粟米般的纹路，外表刺状呈黄红色。一团分为八隔，可容纳四五十粒，形状像黍稷，外表黑里面白，辛香气味像白豆蔻仁。八月采收，此时气味完备坚固。炮制时，去掉外壳，焙干，研细使用。
【释义】曰：花和实都生于根部，就像芙蕖（荷花）的根本，收敛、收缩、退守、藏匿的意思就是“仁”了。坚固如甲壳包裹，界限分明地排列成八隔，仁粒聚集在砂壳内部，可以说是极其紧密了。疏松漏气的称为“砂鸣”，那么就会迅速丧失其气味而力量不足，这就像通过脚后跟呼吸，孕育元阳，保养任脉和冲脉一样。因此，升发外出和下降入内，没有不合宜的，难道仅仅是对待阴凝之邪，开发上焦，宣通五谷的气味，苏醒胃气、醒脾而已吗？即使是虚证可以补益，胎动可以安固，崩漏可以填补，惊悸可以镇定，痫证可以安定，滑泄可以固涩，脱证可以收摄，渗泄可以弥合，奔豚气可以下行；以及秋季不能由外向内，冬季不能由上向下；与命门火衰，不能纳气归元的情况，也可以使它们从降从入。连同命门火衰，不能生助脾土，以及春季不能由下向上，夏季不能由内向外的人，也可以使他们从升从出。至于解毒散滞，舒展筋骨、疏解郁结，化解痞块、消除疼痛，彻除痰饮、调理中焦，开通噎膈，控制呕吐逆气，这正是开发上焦，宣通五谷气味，苏醒胃气、醒脾的功效。不要只看到它的升发外出，而忽略了它的下降入内，顾名思义，俯身遵循自然现象，就能领悟其中的道理了。
(From the *Kaibao Bencao* of the Song Dynasty)
Only by being able to lurk and hide can one achieve ascending and exiting. With the unique property of this single herb, it possesses the utility of saving lives as recorded in the Golden Cabinet (*Jinkui*).
[Flavor and Nature] Acrid, warm, astringent; non-toxic.
[Indications] Primarily treats deficiency exhaustion with cold diarrhea, retained food not digesting, bloody and white dysentery, empty pain in the abdomen, and descending Qi.
[Verification] It is stated: It grows in the Western Sea, Xirong, Persia, and other countries. Currently, it comes via the Dong'an route, and also exists in the mountains and marshes of Lingnan. The seedlings and stems resemble *Galangal Rhizome* (Gao Liang Jiang), growing three to four chi high. The leaves are eight to nine cun long and about half a cun wide. Flowers bloom at the root in the third and fourth lunar months; fruits mature in the fifth month, with fifty to seventy grains forming one spike. They resemble *Yi Zhi Ren* (Alpinia Oxyphylla Fructus) but are rounder, with tight, thick, wrinkled skin featuring millet-like patterns, and yellow-red outer spines. One cluster divides into eight compartments, holding forty to fifty grains. The shape resembles millet or broomcorn millet, black on the outside and white inside, with an acrid fragrance similar to *Bai Dou Kou Ren* (White Cardamom Seed). Harvested in the eighth lunar month when the flavor and nature are complete and solidified. For processing, remove the shell, dry by roasting, and grind into fine powder for use.
[Interpretation] It is said: Both flowers and fruits originate from the root, akin to the base of the lotus (*Fu Qu*). The meaning of "Ren" (kernel/seed) lies in convergence, contraction, retreat, and storage. Firmly enclosed like armor, distinctly divided into eight compartments, the kernels cluster tightly within the sandy shell, which can be described as extremely dense. Those that are loose and leaky are called "Sha Ming" (sandy noise); such herbs quickly lose their flavor and lack potency. This is analogous to breathing through the heels, nurturing the Original Yang, and sustaining the Chong and Ren vessels. Therefore, ascending and exiting, as well as descending and entering, are all appropriate. Does it merely treat Yin coagulation by opening the Upper Jiao, diffusing the flavors of the five grains, reviving the Stomach, and awakening the Spleen? Even for deficiency, it can tonify; for fetal restlessness, it can calm; for metrorrhagia, it can fill; for palpitations/fright, it can settle; for epilepsy, it can stabilize; for sliding/looseness, it can astringe; for collapse, it can gather; for leakage, it can seal; and for *Ben Tun* (rushing pig/qi rushing upward), it can direct downward. Furthermore, regarding autumn where Qi cannot move from exterior to interior, or winter where Qi cannot move from superior to inferior, and cases of Mingmen Fire decline failing to grasp Qi and return it to its source, this herb can facilitate descending and entering. Similarly, for Mingmen Fire decline failing to generate Earth (Spleen/Stomach), spring where Qi cannot rise from inferior to superior, or summer where Qi cannot move from interior to exterior, this herb can facilitate ascending and exiting. As for detoxification, dispersing stagnation, extending sinews, relieving depression, resolving masses, alleviating pain, clearing fluid retention, regulating the Middle Jiao, opening dysphagia and regurgitation, and controlling vomiting and rebellious Qi—these are precisely the merits of opening the Upper Jiao, diffusing the flavors of the five grains, reviving the Stomach, and awakening the Spleen. Do not only focus on its ascending and exiting properties while neglecting its descending and entering functions. By understanding its name and observing natural phenomena, one will grasp its true nature.