（别录上品）
【气味】甘大温，无毒。
【主治】主补虚乏，止渴，去血。
【核】曰∶饴，软糖也。稻、粳、秫、粟、蜀秫、大麻子、枳 子、黄精、白术，并堪
熬造。惟以稻作者入药，秫粟者次之，余供食物耳。稻即糯， 即粳，秫即粟之糯而黄者。
近世用麦 、谷芽，及诸米煎熬而成，医方亦有采用者。
先人云∶ 米造饴，宛似水谷入胃，酝酿作汁，出入未定之时也，可以澄饮，可以成血。
然甘能缓中，投之不当，反致濡滞。
【 】曰∶稻、粳、粟、麦、秫，皆可萌 造饴。释名云∶糖之濡弱者饴，其形怡怡然。
饵之怡怡和悦也。盖物之成终而成始者艮；帝之所出，物即乘气以出者震；繇微而着，鲜洁
均齐者巽；向明而治，形色并昭者离。受前此之火，生后此之金，致役者坤，理气充足，欢
然交适者兑也。然则稻、粳、粟、麦、秫之为艮，其始乎震，及悦乎兑，而怡怡然，不唯具
土之体，复具土之用矣。诚土爰稼穑，藉离丽之火而稼穑甘，成坤之至，兑之悦矣。缘土以
能生为用，稼穑即所生之形物耳。是以谷入于胃，赖土用以宣五行五气之与味，乃得奉火归
赤，独行经隧，溉灌形脏，以成化育。若物战乎干，慰劳乎坎，为形气宁定归宿之所也。复
若至此自有而无，从前生意，此成其终，亦自无而有，嗣后生意。此成其始，此则帝气之成
言乎艮者。自震而递相化育者也。设土大顽颓，则体用废。致物不能乘帝气以出，而递相化
育者，不致役乎坤故尔。别录主补虚乏，即补土大体用之虚乏也。致失于溉灌而消渴，失行
经隧而血溢，谷府上窍不纳而咽痛，下窍不决而肠鸣，与游溢转输，无以上注于肺，而为嗽
为涸者，饴糖辅土之体，宣土之用。且也自震而兑，谷味因之以化育。何患其不战乎干，劳
乎坎，成言乎艮，其所以致役者坤，亦即土体之与用欤。
（麦 功力，不能成始者，始而终之；饴糖功力，不能成终者，终而始之。始终终始，
大须体认。）
[Recorded in the Upper Class of Bie Lu]
[Flavor and Nature] Sweet, greatly warm, non-toxic.
[Indications] Primarily treats deficiency and fatigue, thirst, and blood stasis.
[Analysis] It is stated: Yi (maltose) is soft sugar. Rice (Oryza sativa), glutinous rice (Oryza sativa var. glutinosa), millet (Panicum miliaceum), sorghum (Sorghum bicolor), Shu sorghum, hemp seeds (Cannabis sativa), chaste tree fruit (Vitex negundo), polygonatum rhizome (Polygonati Rhizoma), and atracylodes rhizome (Atractylodis Rhizoma) can all be used for boiling and making sugar. Only those made from rice are suitable for medicinal use; those made from millet and sorghum are secondary, while the rest are only for food. Rice here refers to glutinous rice, which is also Jingmi (glutinous rice); Shumi is the glutinous and yellow variety of millet. In recent times, malt (Hordei Fructus Germinatus), barley sprouts, and various grains are boiled to make it, and medical prescriptions also adopt this method.
My ancestors said: Making Yi from rice is akin to food and drink entering the stomach, fermenting into juice during the indeterminate phase of transformation and transportation; it can serve as a clear beverage or transform into blood. However, sweetness can moderate the middle jiao; if administered improperly, it may instead cause dampness and stagnation.
[Elaboration] It is stated: Rice, glutinous rice, millet, wheat, and sorghum can all be germinated and processed into Yi. The *Shiming* states: Sugar that is moist and weak is called Yi; its form is harmonious and content. Consuming it brings joy and harmony. Generally, things that end and then begin correspond to Gen (Mountain/Stillness); what emerges from the Emperor's Qi, with things riding the Qi to emerge, corresponds to Zhen (Thunder/Arousing); becoming distinct from subtle, fresh and clean, corresponds to Xun (Wind/Wood); facing light and governing, with form and color manifesting, corresponds to Li (Fire/Clinging). Receiving the fire of the past and generating the metal of the future, dedicating effort corresponds to Kun (Earth/Receptive); abundant qi regulation, joyful and harmonious interaction corresponds to Dui (Lake/Joyful). Thus, rice, glutinous rice, millet, wheat, and sorghum, as Gen, start from Zhen, find joy in Dui, and appear harmonious; they not only possess the substance of Earth but also its function. Indeed, Earth governs sowing and reaping; relying on the fire of Li for warmth makes sowing and reaping sweet, reaching the perfection of Kun and the joy of Dui. Since Earth's function lies in generation, sowing and reaping are merely the forms generated. Therefore, when grain enters the stomach, it relies on Earth's function to disseminate the Five Elements, Five Qi, and flavors, thereby offering heart-fire to return to red, traveling alone through the meridians, irrigating the形体 organs, and completing transformation and nurturing. If matter dries up in Qian (Heaven/Strength), finds comfort in Kan (Water/Abysmal), this is where form and qi settle and return. Again, from existence to non-existence ends the previous life force; from non-existence to existence begins the subsequent life force. This completes the end and the beginning, speaking of the completion of Emperor's Qi regarding Gen. It transforms sequentially from Zhen. If Earth becomes too rigid and decadent, its substance and function fail. Consequently, things cannot ride the Emperor's Qi to emerge, nor transform sequentially, failing to dedicate effort to Kun. The *Bie Lu* states it treats deficiency and fatigue, meaning it supplements the deficiency of Earth's great substance and function. Loss of irrigation leads to wasting-thirst; loss of meridian circulation leads to bleeding; failure of the upper orifice of the Grain House to accept leads to sore throat; failure of the lower orifice to resolve leads to borborygmus; and overflow and transportation failing to ascend to the Lung lead to cough and dryness. Yi sugar assists the substance of Earth and disseminates the function of Earth. Moreover, from Zhen to Dui, grain flavors undergo transformation through this process. Why worry about not drying in Qian, comforting in Kan, completing in Gen? The dedication to Kun is also the substance and function of Earth.
(The efficacy of malt cannot initiate; it initiates by concluding. The efficacy of Yi sugar cannot conclude; it concludes by initiating. Beginning and ending, ending and beginning, require deep contemplation and recognition.)