因蛇虺喜卧其下。食其子。故又名蛇粟。下湿地所在皆有。其子轻虚。褐色。两片合成。
亦有细棱。凡花实似蛇床者。当归川芎水芹 胡萝卜。
气味苦而大辛微甘。乃右肾命门少阳三焦气分之药。主治强阴。益阳事。缩小便。暖女
子子脏。温中下气。利关节。疗虚湿痹毒风 （手足麻痹也）痛。腰胯酸疼。四肢顽痹。更
治男子阴痿湿痒。女子阴中肿痛。去阴汗湿癣。煎汤沿大风身痒。多服令人有子。方书治痿
健忘消瘅赤白浊诸剂中亦有之。苦就火至地。辛归金达天。甘属土合气交。故能除湿益阳。
不惟已疾而又有补益也。（仲淳）蛇性窜疾。居处隐僻。禀善行数变之体用。蛇床功用。靡
不吻合。设非气性相感。宁为蛇虺所嗜耶。故凡厥阴隐僻之地。气闭不通。得蛇床宣大风力。
鼓舞生阳。则前阴疏泄。窜疾自如。并可伸癫痫之气逆于脏。与关节之壅闭不开。而作把握
阴阳之良剂也。（之颐）同远志巴戟牛膝首乌阳起石。治阴痿湿痒。按此证多由肝经湿热。
不得概以辛温之味治之。同巴戟牛膝杜仲续断地黄白胶黄柏。治妇人阴中肿痛。同黄柏山萸
五味茯苓车前子香附续断补骨脂。治一切带下。赤者加白胶阿胶。阳事不起。蛇床菟丝五味
等分。为末。蜜丸梧子大。每服三十丸。温酒下。日三服。赤白带下。月水不来。蛇床子枯
矾等分。为末。醋面糊丸弹子大。胭脂为衣。绵裹纳入阴户。如热极再换。日一次。
〔论〕蛇床以四月放花白色。结子攒簇。两片轻虚。五月采实。夫实结于夏。而尝之先
苦后转大辛。是火气归于金也。然花白色而质轻虚。金质复归于火矣。火不归金。则气之体
不全。金不归火。则气之用不昌。气之体全。乃能归命门以孕其元气之用。昌乃能达三焦以
致其用。本经治阴痿湿痒。及阴中肿痛。除痹气。利关节。指其用而言也。别录令男子阴强。
女子子脏热。指其体而言也。夫元气之体用。全俱于坎离。然坎中孕离。离中宅坎。皆由其
得金气也。金为水母。火为金夫。惟水中有金。故坎中孕离。水为火用。而元气以生。惟火
中有金。故离中蓄坎。火为水用。而元气以化。兹物乘夏火以结实。而火气尽归金味。赋轻
虚以攒成。而金味仍是火质。火归金。故令火为水用而畅阴。此天气至地。夫从妻也。金化
火。乃得水为火用而达阳。此地气至天。子随母也。由化归生。复由生归化。元气之体用似
有独全者。又蛇床所治。类由阳气之不得鼓舞以畅其用。风虚为病也。如金火合德而气化。
则虽微物。而有天气至地。地气至天之化机。试观其质轻虚。岂非阴湿化为阳明。有鼓之舞
之以畅天气者乎。盖天气畅则至地。地气达则至天。火为水用而畅阴。阴畅则降。而阳随之。
水为火用而达阳。阳达则升。而阴随之。是物以达阳而升为终事。却以畅阴而降为始事。乃
金火合而归于命门之实际也。归命门则三焦气盛。其原与足厥阴相通者。自能合而行上矣。
（所以治喉痹耳湿牙风及肾虚耳聋诸方亦用之）别录于此味更云辛甘。辛合于甘以归肾。是
由母趋子。故得致津液而化阴中之阳。如菟丝覆盆蛇床。皆补阴气之的剂。非苦辛热偏者胜
也。蛇床之用。所谓天气至地。地气至天者。于何征之。如本草强阴。是天气至地。而健忘
丸用之。则地气至天也。此犹同宫水火之气耳。若上以治面疮。下以疗痔疾。夫非上下极至
之征欤。更如内补鹿茸丸治赤白浊。其益阳若桂附亦用之矣。岂犹藉蛇床以达阳者。盖缘思
想伤阴。乃是阳中之阴不化。阴伤而及于阳也。或借此以化阳中之阴。而后真阳乃得复欤。
又如消瘅之白茯苓丸。（因消中后胃热入肾。消烁肾脂。令肾枯燥。遂致此疾。）既滋肾阴而
除胃肾之枯燥矣。乃反用此味以达阳者。毋亦阳陷阴中而不化。须借此由阴之化以散阳欤。
即此推之。不得但以去湿达阳。尽蛇床之能事矣。大抵火中之金。应归命门元气。以金水子
母相恋。且返其所自始也。然则紫苏亦火中之金。何以不归命门。曰。紫苏紫色。合于辛味
。自应入心与肺矣。命门为元气之根。心肺即为元气之用。为气之用。所以紫苏为宣剂。其
性温燥。凡肾家有火。下部有热者。勿服。（仲淳）
〔修治〕作汤洗浴。则生用之。入丸散。用布包 去皮壳取仁。微炒杀毒即不辣。酒浸
一宿。以生地汁拌。久蒸焙干用。（雷公）按蛇床子之用。全在辣甚。炒殊不宜。不若雷公
用生地拌蒸之为当。
因为蛇和毒蛇喜欢睡在它的下面，吃它的种子，所以又被称为“蛇粟”。它生长在潮湿低洼的地方，到处都有。它的种子质地轻而空虚，呈褐色，由两片合成，也有细微的棱纹。凡是花和果实形状像蛇床子的，有当归、川芎、水芹、胡萝卜等。
气味苦而大辛，略带甘味，是作用于右肾命门和三焦气分的药物。主要治疗增强阴精，补益性功能，缩小便，温暖女子子宫，温中降逆气，通利关节，治疗虚损湿痹、毒风和疼痛（手足麻痹）、腰胯酸痛、四肢顽固性痹痛。更用于治疗男子阳痿、阴部湿痒，女子阴中肿痛，去除阴汗、湿癣，煎汤外洗治疗大风引起的全身瘙痒。多服能使人获得子嗣。方书中治疗痿证、健忘、消渴、赤白浊等方剂中也含有此药。苦味趋向于火并下达于地，辛味归属于金并上达于天，甘味属于土并与气相交合，因此能够除湿并补益阳气，不仅治愈疾病，还有补益作用。（陈实功评注）蛇具有窜疾的特性，居住隐蔽偏僻，禀受善于运行变化之体用。蛇床子的功效，没有不与之吻合的。如果不是气味性质相互感应，怎么会成为蛇类所嗜好的呢？因此，凡是厥阴经循行隐蔽偏僻之处，气机闭塞不通，得到蛇床子宣散大风之力，鼓舞生发阳气，则前阴疏泄通畅，如蛇般窜动自如；还可以舒展癫痫之气逆乱于脏腑，以及关节壅闭不开的情况，是把握阴阳的良剂。（吴之颐评注）与远志、巴戟天、牛膝、何首乌、阳起石同用，治疗阳痿、阴部湿痒。按此证多由肝经湿热所致，不能一概以辛温药物治疗。与巴戟天、牛膝、杜仲、续断、地黄、阿胶、黄柏同用，治疗妇人阴中肿痛。与黄柏、山茱萸、五味子、茯苓、车前子、香附、续断、补骨脂同用，治疗各种带下病。色红的加阿胶、白胶。若阳事不起，用蛇床子、菟丝子、五味子等分，研为末，蜜丸如梧桐子大，每次服用三十丸，温酒送服，每日三次。赤白带下，月经不来，用蛇床子、枯矾等分，研为末，醋面糊制成弹子大的丸药，胭脂为衣，棉裹纳入阴道内。如果热极再更换，每日一次。
〔论述〕蛇床子在四月开花，花色白色，结出的种子簇拥在一起，两片轻虚，五月采集果实。果实结于夏季，但尝起来先苦后转为大辛，这是火气归于金的表现。然而花白色且质地轻虚，金的质地又复归于火。火不归金，则气的本体不全；金不归火，则气的作用不昌盛。气的本体完备，才能归入命门以孕育其元气的功用；气的作用昌盛，才能通达三焦以实现其效用。《本经》记载治疗阳痿、阴部湿痒及阴中肿痛，除痹气，利关节，是指其功用而言。《别录》记载使男子阴茎强坚，女子子宫温热，是指其本体而言。元气的本体和功用，完全具备于坎离二卦之中。然而坎中孕育离，离中宅居坎，都是因为它们得到了金气。金为水之母，火为金之夫。只有水中有金，所以坎中孕育离；水作为火的功用，元气由此而生。只有火中有金，所以离中蓄养坎；火作为水的功用，元气由此而化育。这种植物乘着夏季的火气来结实，而火气全部归于金的味道，赋予轻虚之质而攒聚成形，而金的味道仍然是火的本质。火归于金，所以使火作为水的功用而畅达阴精，这是天气降至地面，丈夫随从妻子。金化为火，于是得水作为火的功用而通达阳气，这是地气升至天空，儿子随从母亲。由化归生，再由生归化，元气的本体和功用似乎独自完备。另外，蛇床子所治疗的病症，大多是由于阳气不得鼓舞以畅达其用，风虚致病。如果金火合德而气化，那么即使是微小的事物，也具有天气至地、地气至天的化机。试看它的质地轻虚，难道不是阴湿转化为阳明，有鼓动舞蹈以畅达天气的吗？大概天气畅达则降至地面，地气通达则升至天空。火作为水的功用而畅达阴精，阴精畅达则下降，阳气随之下降；水作为火的功用而通达阳气，阳气通达则上升，阴精随之上升。此物以通达阳气而上升为最终事务，却以畅达阴精而下降为起始事务，这正是金火合和归于命门的实际情形。归入命门则三焦气盛，其本源与足厥阴肝经相通，自然能合而行于上部了。（所以治疗喉痹、耳湿、牙风及肾虚耳聋等方剂中也使用它）。《别录》对此药更说辛甘，辛合于甘以归肾，这是由母趋子，所以能致津液而化育阴中之阳。如菟丝子、覆盆子、蛇床子，都是补阴气的确切药剂，并非依靠苦辛热的偏胜。蛇床子的作用，所谓天气至地、地气至天，从哪里验证呢？如本草说强阴，是天气至地；而健忘丸中使用它，则是地气至天。这还只是同宫水火之气罢了。如果上面用来治疗面疮，下面用来治疗痔疾，这难道不是上下极致的征象吗？又如内补鹿茸丸治疗赤白浊，其中益阳的药物如肉桂、附子也使用了它。难道还是借助蛇床子来通达阳气吗？大概是因为思虑损伤阴精，乃是阳中之阴不化，阴伤及于阳。或许借此以化育阳中之阴，而后真阳才能恢复呢？又如治疗消渴病的白茯苓丸。（因消中之后胃热入肾，消烁肾脂，令肾枯燥，遂导致此病。）既然滋补肾阴而除去了胃肾的枯燥，反而使用此药来通达阳气，莫非是阳气陷于阴中而不化，需要借此由阴的化育来疏散阳气吗？由此推论，不能仅仅认为去湿达阳就是蛇床子的全部功能了。大致火中的金，应当归入命门元气，因为金水母子相恋，且返回其本源。然而紫苏也是火中的金，为什么不归入命门呢？回答说：紫苏紫色，合于辛味，自然应入心与肺。命门为元气之根，心肺即为元气之用。作为气之用，所以紫苏为宣散剂，其性温燥。凡肾家有火，下部有热者，不要服用。（陈实功评注）
〔炮制〕作汤剂洗浴，则生用。入丸散，用布包去皮壳取仁，微炒去毒即不辣。酒浸一夜，用地黄汁拌，久蒸焙干使用。（雷敩）按蛇床子的作用，全在于辛辣甚烈，炒制很不适宜，不如雷公用地黄汁拌蒸的方法恰当。
Because snakes and venomous snakes like to lie beneath it and eat its seeds, it is also known as "She Su" (Snake Millet). It grows in damp, low-lying areas and is found everywhere. Its seeds are light and hollow, brownish in color, composed of two halves, and have fine ridges. Plants with flowers and fruits resembling those of Cnidii Fructus include Angelicae Sinensis Radix (Danggui), Ligustici Chuanxiong Rhizoma (Chuanxiong), Oenanthe javanica (Shuicui), and Daucus carota L. var. sativa (Huluobo).
The flavor is bitter, strongly pungent, and slightly sweet. It acts on the Qi aspect of the Right Kidney Mingmen (Gate of Vitality) and the Sanjiao (Triple Burner). It mainly treats strengthening Yin essence, benefiting sexual function, reducing urination, warming the uterus in women, warming the middle Jiao and directing rebellious Qi downward, promoting joint mobility, and treating deficiency-damp bi syndrome, toxic wind, pain (numbness of hands and feet), soreness and pain in the waist and hips, and stubborn bi syndrome of the four limbs. It further treats male impotence and damp itching of the genitals, female swelling and pain in the vagina, removes genital sweating and damp tinea, and decocting for bathing treats generalized pruritus caused by severe wind. Taking it in large quantities can enable one to conceive offspring. It is also included in prescriptions from medical texts treating flaccidity syndromes, forgetfulness, xiao dom (wasting-thirst), and red/white turbid discharge. Bitterness tends toward Fire and descends to Earth; Pungency belongs to Metal and ascends to Heaven; Sweetness belongs to Earth and merges with Qi. Thus, it can dispel dampness and tonify Yang. It not only cures diseases but also provides nourishment. (Commentary by Chen Shigong) Snakes possess the nature of rapid movement and dwell in secluded places, inheriting the body and function of agile transformation. The efficacy of Cnidii Fructus aligns perfectly with this. If not for the mutual resonance of their flavors and natures, why would it be favored by snakes? Therefore, in any hidden or obscure locations governed by the Jueyin Liver channel, where Qi is blocked and unobstructed, obtaining the power of Cnidii Fructus to disperse severe wind and stimulate the generation of Yang Qi allows the anterior orifice to drain freely, moving as nimbly as a snake. It can also relieve the counterflow of Qi in epilepsy affecting the Zang organs and the obstruction in joints that fails to open, making it an excellent agent for balancing Yin and Yang. (Commentary by Wu Zhiyi) Combined with Polygalae Radix (Yuanzhi), Morindae Officinalis Radix (Bajitian), Achyranthis Bidentatae Radix (Niuxi), Polygoni Multiflori Radix Preparata (Shouwu), and Quinostei Os (Yangqishi), it treats impotence and genital damp itching. Note that such conditions are mostly due to damp-heat in the Liver channel and should not generally be treated with pungent-warm substances. Combined with Morindae Officinalis Radix (Bajitian), Achyranthis Bidentatae Radix (Niuxi), Eucommiae Cortex (Duzhong), Dipsaci Radix (Xuduan), Rehmanniae Radix Preparata (Dihuang), Asini Corii Colla (Ejiao), and Phellodendri Cortex (Huangbai), it treats swelling and pain in the female vagina. Combined with Phellodendri Cortex (Huangbai), Corni Fructus (Shanzhuyu), Schisandrae Fructus (Wuweizi), Poria (Fuling), Plantaginis Semen (Cheqianzi), Cyperi Rhizoma (Xiangfu), Dipsaci Radix (Xuduan), and Psoraleae Fructus (Buguzhi), it treats all types of leukorrhea. For red discharge, add Asini Corii Colla (Ejiao) and Glycyrrhizae Radix et Rhizoma (Baijiao - *Note: Baijiao usually refers to Licorice, but context suggests a binding/astringent or specific local herb, kept as literal translation*). For impotence, use equal parts of Cnidii Fructus, Cuscutae Semen (Tusizi), and Schisandrae Fructus (Wuweizi), grind into powder, make honey pills the size of wutong seeds, take 30 pills per dose with warm wine, three times daily. For red and white leukorrhea and amenorrhea, use equal parts of Cnidii Fructus and Alum (Kufan), grind into powder, make pills the size of a bullet using vinegar and flour paste, coat with madder root (Yanzhi), wrap in cotton, and insert into the vagina. Change if heat is extreme, once daily.
[Discussion] Cnidium flowers in April with white blossoms, and the seeds cluster together, light and hollow in two halves. The fruit is harvested in May. The fruit forms in summer, yet tastes bitter first then turns strongly pungent, indicating Fire Qi returning to Metal. However, the flowers are white and the texture is light and hollow, meaning the Metal quality returns to Fire. If Fire does not return to Metal, the substance of Qi is incomplete; if Metal does not return to Fire, the function of Qi is not vigorous. When the substance of Qi is complete, it can enter the Mingmen to nurture the function of Yuan Qi (Original Qi); when the function of Qi is vigorous, it can reach the Sanjiao to realize its utility. The *Ben Jing* mentions treating impotence, genital damp itching, vaginal swelling/pain, removing Bi Qi, and benefiting joints, referring to its function. The *Bie Lu* mentions strengthening the male penis and warming the female uterus, referring to its substance. The substance and function of Yuan Qi are fully contained within Kan and Li. Yet, Kan contains Li, and Li houses Kan, all because they obtain Metal Qi. Metal is the mother of Water, and Fire is the husband of Metal. Only because there is Metal in Water does Kan contain Li; Water serves as the function of Fire, and Yuan Qi is born. Only because there is Metal in Fire does Li store Kan; Fire serves as the function of Water, and Yuan Qi is transformed. This plant solidifies its fruit utilizing Summer Fire, and the Fire Qi entirely returns to the Metal flavor, endowing a light/hollow structure to form clusters, while the Metal flavor remains Fire quality. Fire returns to Metal, thus allowing Fire to serve Water and smooth Yin; this is Heaven Qi descending to Earth, Husband following Wife. Metal transforms into Fire, thereby obtaining Water to serve Fire and reaching Yang; this is Earth Qi ascending to Heaven, Son following Mother. From transformation to generation, and back from generation to transformation, the substance and function of Yuan Qi seem uniquely complete. Furthermore, the diseases treated by Cnidii Fructus are mostly due to Yang Qi failing to be stimulated to smoothly perform its function, resulting in Wind-Deficiency illness. If Metal and Fire combine virtue to facilitate Qi transformation, even small entities possess the transformative mechanism of Heaven Qi to Earth and Earth Qi to Heaven. Observing its light/hollow texture, is it not Yin-Damp transforming into Yangming, having something to drum and dance to smooth Heaven Qi? Generally, when Heaven Qi is smooth, it descends to Earth; when Earth Qi reaches, it ascends to Heaven. Fire serving Water smooths Yin; when Yin is smooth, it descends, and Yang follows. Water serving Fire reaches Yang; when Yang reaches, it ascends, and Yin follows. This substance takes reaching Yang and ascending as its final task, yet begins with smoothing Yin and descending. This is the actual state of Metal and Fire combining and returning to the Mingmen. Returning to the Mingmen makes the Sanjiao Qi prosperous; since its origin connects with the Foot Jueyin Liver channel, it naturally combines and moves upward. (Therefore, it is also used in formulas treating throat obstruction, ear dampness, dental wind, and kidney-deficiency deafness.) The *Bie Lu* further states this herb is Pungent and Sweet. Pungency merging with Sweetness returns to the Kidney, moving from Mother to Child, thus enabling the production of fluids and transforming Yang within Yin. Herbs like Cuscutae Semen (Tusizi), Rubi Fructus (Fupenzi), and Cnidii Fructus are precise agents for tonifying Yin Qi, not relying on the superiority of Bitter-Pungent-Hot biases. Where is the effect of Cnidii Fructus, described as Heaven Qi to Earth and Earth Qi to Heaven, verified? As the Materia Medica says it strengthens Yin, this is Heaven Qi to Earth; whereas in Forgetfulness Pill it is used, this is Earth Qi to Heaven. This still pertains to the Qi of Water and Fire in the same palace. If used above to treat facial sores and below to treat hemorrhoids, are these not signs of extremes at top and bottom? Furthermore, in the Deer Antler Internal Tonification Pill treating red/white turbid discharge, yang-tonifying herbs like Cinnamon Twig and Aconite Root are also used. Is it still relying on Cnidii Fructus to reach Yang? Perhaps because mental strain damages Yin, causing Yang-within-Yin to fail to transform, and Yin damage affects Yang. Maybe it borrows this to transform Yang-within-Yin, allowing True Yang to recover? Similarly, in the White Poria Pill for treating Xiao Dom (Wasting-Thirst): (After Xiao Zhong, Stomach Heat enters the Kidney, consuming Kidney Marrow, causing Kidney dryness, leading to this disease.) Having already nourished Kidney Yin and removed Stomach/Kidney dryness, why use this herb to reach Yang? Perhaps Yang is trapped within Yin and fails to transform, requiring this herb to scatter Yang through Yin transformation. Inferring from this, one cannot simply say that dispelling dampness and reaching Yang exhausts the capabilities of Cnidii Fructus. Generally, Metal within Fire should return to the Yuan Qi of the Mingmen, because Metal and Water are mutually affectionate as mother and child, and return to their origin. However, Perilla Leaf is also Metal within Fire; why does it not return to the Mingmen? The answer is: Perilla Leaf is purple, harmonizing with the Pungent flavor, and naturally enters the Heart and Lung. The Mingmen is the root of Yuan Qi, while the Heart and Lung are the functions of Yuan Qi. As the function of Qi, Perilla Leaf acts as a dispersing agent. Its nature is warm and drying. Those with Fire in the Kidney home or Heat in the lower part should not take it. (Commentary by Chen Shigong)
[Processing] To make decoctions for bathing, use raw. For pills and powders, wrap in cloth, remove skin and shells, extract the kernel, stir-fry lightly to remove toxicity and pungency. Soak in wine overnight, mix with juice of Rehmanniae Radix (Shengdi), steam for a long time, then bake dry. (Lei Gong) Note that the efficacy of Cnidii Fructus lies entirely in its strong pungency; stir-frying is highly inappropriate. Lei Gong's method of mixing with Shengdi juice and steaming is more appropriate.