纲目称刺蒺藜。子有三角。所在有之。治风明目。其白蒺藜生同州沙苑。子光细微绿
。补肾治腰痛云。今人称刺者为白蒺藜。其关中产。但称沙苑蒺藜。解要白蒺藜。即纲目刺
蒺藜也。吾乡昔一老儒偶病目。服此乃大下不已。反致双瞽。用者审之。
即独活。一物二种。本经不分。后人乃别用。谓羌活气清属阳。善行气分。入足太阳
。独活气浊属阴。善行血分。入足少阴。至逐风胜湿。透关利节。功用正同。羌活理游风。
独活理伏风。但真气不足者忌之。惧虚虚也。羌活色紫。独活色黄。苏肆多以老宿前胡及土
当归充独活。宜辨之。
方云同木香。治雾露清邪中于上焦。清去声。寒也。本张洁古。其同白芷作面脂。取
祛风湿。非仅香泽已也。
根茎花叶俱入药。济阴返魂丹及益母膏皆全用也。纲目谓胎产诸疾。并用为良。
又谓根茎花叶专于行。而子则行中有补。此解要所以独有取于花子也欤。
一名 。读萌。诗采 。取能散心胸郁结也。本草称治乳难。盖乳病多由郁结。故相
宜。又唐时有病患面疮者。用贝母愈。正曼倩酒浇怪哉。取散郁蠲忿意也。苏子容谓类金疮
。故宜贝母。岂其然乎。
本经主杀鬼精物。治蛊毒恶气。久服益气力。长阴肥健。解要所主。乃开宝也。
方云末服治暴泄。昔欧阳公得暴下。国医不能治。夫人买市人药一帖进之愈。乃车前
子为末。米饮服二钱匕。盖车前子利水道而不动气。水道利则清浊分而谷藏自止矣。理甚精
。
《本草纲目》记载刺蒺藜，其果实呈三角形，各地均有出产，具有祛风明目的功效。白蒺藜产于同州沙苑，果实光亮、细小且呈绿色，能补肾治疗腰痛。如今人们称带刺的为白蒺藜，产自关中的只称为沙苑蒺藜。解析认为，白蒺藜即是《本草纲目》中所说的刺蒺藜。我家乡曾有一位老儒生偶然患眼病，服用此药后导致腹泻不止，反而双目失明。使用者务必审慎。
即独活，一物有两种，本经未加区分，后人分别使用。认为羌活气味清轻属阳，善于行气分，入足太阳膀胱经；独活气味重浊属阴，善于行血分，入足少阴肾经。至于祛除风湿、透达关节的功效则完全相同。羌活治疗游走之风，独活治疗潜伏之风。但真气不足者忌用，担心造成虚上加虚（虚虚之弊）。羌活颜色紫，独活颜色黄。苏颂等多用老宿前胡及土当归冒充独活，应当辨别。
方书云与木香同用，治疗雾露清邪（清，读去声，指寒邪）侵袭上焦。此说源自张洁古。它与白芷配合制作面脂，旨在祛除风湿，不仅仅是为了香气润泽罢了。
根、茎、花、叶均可入药，《济阴返魂丹》及益母膏均全株使用。《本草纲目》称治疗胎产各种疾病，将其作为良药。又谓根、茎、花、叶专门用于行散，而种子则是行中有补。这大概就是解析特别取用花和种子的原因吧。
又名“䕬”（读音同“萌”），《诗经》中采摘䕬，取其能疏散心胸郁结之意。本草称其治疗乳难（乳汁不通或乳房疾病），因为乳病多由郁结引起，所以适宜。另外唐代有患者患面部疮疡，用贝母治愈，正像东方曼倩用酒浇灭怪哉虫一样，取其疏散郁结、消除愤懑之意。苏子容认为它类似金疮药，所以适宜用贝母，难道真是这样吗？
《神农本草经》主治杀鬼精物，治疗蛊毒恶气，久服可益气力，增长阴气，身体肥健。解析所主张的内容，乃是出自《开宝本草》。
方书云：研末服用治疗暴泻。昔日欧阳修先生患上暴注下利，国医不能治愈，其夫人购买市井小贩的一帖药进服后痊愈，那是车前子研成粉末，米汤送服二钱匕。大概车前子通利水道而不耗伤正气，水道通利则清浊分开，肠胃自能止泻。道理非常精妙。
*Bencao Gangmu* (Compendium of Materia Medica) records Ci Jili (Tribulus terrestris), whose seeds are triangular in shape and found everywhere. It treats wind disorders and brightens the eyes. Bai Jili (Tribulus terrestris, white variety) grows in Shayuan, Tongzhou. Its seeds are smooth, fine, and green, nourishing the Kidney and treating lower back pain. Nowadays, people call the thorny one "Bai Jili," while those produced in Guanzhong are simply called Shayuan Jili. The commentary clarifies that Bai Jili is indeed the Ci Jili mentioned in *Gangmu*. In my hometown, an old scholar once suffered from an eye disease; after taking this herb, he experienced incessant diarrhea and was ultimately rendered completely blind. Users must exercise caution.
This refers to Duhuo (Angelicae Pubescentis Radix), which has two varieties under one name. *Shennong Bencao Jing* did not distinguish them, but later practitioners used them separately. It is believed that Qianghuo (Notopterygii Rhizoma et Radix) has a clear and light aroma, belongs to Yang, excels at moving Qi, and enters the Foot-Taiyang Bladder Meridian. Duhuo has a heavy and turbid aroma, belongs to Yin, excels at moving Blood, and enters the Foot-Shaoyin Kidney Meridian. Regarding dispelling wind and overcoming dampness, penetrating joints and orifices, their functions are exactly the same. Qianghuo treats wandering wind, while Duhuo treats latent wind. However, it is contraindicated for those with insufficient True Qi, out of fear of exacerbating deficiency (making the deficient more deficient). Qianghuo is purple in color, while Duhuo is yellow. Su Song often used old Puhuo (Peucedani Radix) and Tu Danggui (Ligusticum sinense) to pass off as Duhuo; this should be distinguished.
Formulas state that when used together with Muxiang (Aucklandiae Radix), it treats cold pathogens (Qing, pronounced with the departing tone, meaning cold) from fog and dew attacking the Upper Jiao. This theory originates from Zhang Jiegou. When combined with Baizhi (Angelicae Dahuricae Radix) to make facial cream, its purpose is to dispel wind-dampness, not merely for fragrance and moisture.
The roots, rhizomes, flowers, and leaves are all used medicinally. *Jiyin Fanhun Dan* and Yimu Gao use the whole plant. *Bencao Gangmu* states it is excellent for various pregnancy and childbirth diseases. It further notes that the roots, rhizomes, flowers, and leaves are specifically for dispersing, whereas the seeds have both dispersing and tonifying properties. This may be why the commentary particularly values the flowers and seeds.
Also known as "Cheng" (pronounced like "Meng"). In the *Classic of Poetry*, picking Cheng implies its ability to dissipate depression and stagnation in the chest and heart. Materia Medica claims it treats breast difficulties (lactation issues or breast diseases), likely because breast ailments often stem from stagnation, making it suitable. Additionally, in the Tang Dynasty, a patient with facial sores was cured using Beimu (Fritillariae Bulbus), similar to Dongfang Manqie pouring wine on the monster Zaijie, aiming to dissipate stagnation and remove resentment. Su Zirong claimed it resembles medicines for traumatic injuries, hence suitable for Beimu. Is this really the case?
*Shennong Bencao Jing* states it kills ghostly essences, treats gu poison and evil qi, and long-term use boosts energy, strengthens yin, and promotes physical robustness. The main points in this commentary are actually derived from *Kaibao Bencao*.
Formulas state that taken as powder, it treats acute diarrhea. Formerly, Ouyang Xiu suffered from acute watery diarrhea, which imperial physicians could not cure. His wife bought a packet of medicine from a street vendor, which cured him upon administration. It was Cheqianzi (Plantaginis Semen) ground into powder, taken with rice water. Essentially, Cheqianzi promotes urination without damaging Qi. When the water passages are unobstructed, clear and turbid substances separate, and the intestines naturally stop diarrhea. The reasoning is very profound.