（本经上品）
禹及太一，咸钟水土精气，即楞严四大法也。
【气味】甘平，无毒。
【主治】主咳逆上气，症瘕，血闭，漏下，除邪气，肢节不利。久服耐寒暑，不饥，轻
身飞行千里，神仙。
【核】曰∶太一余粮，与禹余粮同一种类，咸钟水土精气，融结成形，但胜劣有异。生
太山山谷者，曰太一余粮，是水势劣土，偏钟土气之专精者也。生东海池泽者，曰禹余粮，
是土劣水势，偏得水气之专精者也。今世知有禹余粮，不复识太一余粮矣。太山久不见采，
唯会稽王屋泽潞，所在诸山时有之。外裹若甲，甲中有白，白中有黄，似鸡子黄，而重重如
叶子雌黄，轻敲便碎如粉。所在有之，霏雪先消者是也。设中无黄，但有黄浊水者，为石黄
水。有凝结如石者，为石中黄，非太一余粮也。修治，用黑豆、黄精各五合，水二斗，煮五
升，置瓷锅中，下余粮四两煮之，旋添汁尽为度，药气香如新米矣。捣之，又研万杵乃已。
杜仲为之使。畏贝母、菖蒲、铁落。
先人云∶太一以气言，气似神化，大似六芝，远离本色。
【 】曰∶太一即太乙，气之始也。块然独存而无所不存，故能镇定中黄，敦艮之止，
对待肺金，不能收敛下降，以致咳逆上气，若症瘕血闭者，气不 运也。漏下淋漓者，气不
收摄也。气如橐龠，血如波澜，决之东则东，决之西则西，气一息不运，则血一息不行，
太一能令元气屈曲而出，使凝闭漏下者，不得不随之 运抑扬，所谓欲治其血，先调其气，
设元真萎顿，则邪气外薄，太一能畅真气，则邪气自不兼容矣。肢体不利者，气壅之也。太
一黄中通理，宜气四达。气拒而固，不受寒暑，气充而实，不苦饥虚，气清以升，轻身飞行。
【本经上品】
大禹与太一，都汇聚了水土的精气，这就是《楞严经》中提到的“四大”法则。
【气味】味甘，性平，无毒。
【主治】主要治疗咳嗽气逆、症瘕（腹内结块）、血闭、崩漏下血，能祛除邪气，缓解肢体关节不利。长期服用可以耐寒暑，不感到饥饿，身体轻盈，甚至能飞行千里，成仙得道。
【考证】曰：太一余粮与禹余粮属于同一种类，都汇聚了水土的精气，融合凝结形成形体，只是优劣有所不同。生长在泰山山谷中的，称为太一余粮，这是水势弱而土势强，偏重于汇聚土气的精华者。生长在东海池泽中的，称为禹余粮，这是土势弱而水势强，偏重于汇聚水气的精华者。当今世人只知道有禹余粮，不再认识太一余粮了。泰山很久没有人采挖，只有在会稽、王屋、泽州、潞州等地的山中偶尔还有出产。外表包裹着像铠甲一样的外壳，壳中有白色物质，白色物质中有黄色物质，像鸡蛋黄一样，且层层叠叠如同叶子状的雌黄，轻轻敲击就会碎裂如粉末。各地都有出产，最先像雪一样消融的就是它。如果中间没有黄色，只有浑浊的黄水，那是石黄水。如果有凝结如石头的，那是石中黄，都不是太一余粮。炮制方法：用黑豆、黄精各五合，加水二斗，煮至五升，放入瓷锅中，加入余粮四两再煮，随时添加药汁直到加完为止，药气香味像新米一样。捣碎后，再研磨一万杵才停止。杜仲是它的辅佐药。畏惧贝母、菖蒲、铁落。
先人说：太一是从气的角度而言的，气似乎具有神妙的变化，非常像六芝（灵芝），远离了其原本的色泽形态。
【按语】曰：太一即太乙，是气的起始。独自存在而无所不在，所以能够镇定中宫之黄，具备艮卦静止的特性。针对肺金不能收敛下降，从而导致咳嗽气逆，以及症瘕血闭等情况，这是因为气运行不畅。漏下淋漓不止，是因为气不能收摄。气就像风箱，血就像波澜，决口向东则流向东，决口向西则流向西，气一旦有一息不运行，血也就有一息不流动。太一能使元气曲折而出，使那些凝闭、漏下的情况，不得不随之运化抑扬，这就是所谓的想要治疗血病，先调理其气。如果元真之气萎顿，那么邪气就会 externally 迫近；太一能畅达真气，那么邪气自然无法兼容。肢体不利，是因为气机壅滞。太一黄中通理，使气通达四方。气坚固拒外，不受寒暑侵袭；气充实，不苦于饥饿虚弱；气清轻上升，身体轻盈并能飞行。
[Shangpin (Superior Grade) of the Benjing]
Yu and Taiyi both concentrate the essence and qi of water and earth, which is precisely the "Four Elements" principle described in the Shurangama Sutra.
[Flavor and Nature] Sweet, neutral, non-toxic.
[Indications] Primarily treats cough with rebellious qi, zhengjia (abdominal masses), blood obstruction, metrorrhagia, expels pathogenic factors, and alleviates stiffness or discomfort in the limbs and joints. Long-term consumption enables resistance to cold and heat, eliminates hunger, lightens the body, allows for flying a thousand li, and leads to immortality.
[Verification] It is stated that Taiyiyuliang (Taiyi's Leftover Grain) and Yuyuliang (Yu's Leftover Grain) belong to the same category, both concentrating the essence and qi of water and earth to fuse and form shapes, differing only in their superiority or inferiority. Those growing in the valleys of Mount Tai are called Taiyiyuliang; here, the water influence is weak while the earth influence is strong, concentrating primarily on the essence of earth. Those growing in the pools and marshes of the East Sea are called Yuyuliang; here, the earth influence is weak while the water influence is strong, concentrating primarily on the essence of water. Nowadays, people know of Yuyuliang but no longer recognize Taiyiyuliang. Mount Tai has not been mined for a long time; it is occasionally found in mountains such as Kuaiji, Wangwu, Zezhou, and Luzhou. The exterior is wrapped in a shell resembling armor; inside the shell is white matter, and within the white matter is yellow matter, resembling egg yolk, layered like leaf-shaped realgar (Xionghuang), crumbling into powder when lightly tapped. It is found in various places, characterized by melting away quickly like snow. If there is no yellow inside, only turbid yellow water, it is called Shi Huangshui (Stone Yellow Water). If it condenses like stone, it is called Shi Zhonghuang (Yellow Inside Stone), neither of which is Taiyiyuliang. Processing method: Use 5 he of Black Bean (Heidou) and 5 he of Polygonatum Rhizome (Huangjing), add 2 dou of water, boil down to 5 sheng, place in a porcelain pot, add 4 liang of Yu Liang, and boil again. Add decoction as needed until exhausted. The medicinal aroma should resemble that of new rice. Pound it, then grind it ten thousand times before stopping. Eucommia Bark (Duzhong) serves as its assistant herb. It is incompatible with Fritillaria Bulb (Beimu), Acorus Rhizome (Changpu), and Iron Filings (Tieluo).
My ancestors said: "Taiyi" refers to Qi from a conceptual standpoint; Qi seems to possess divine transformation, resembling the Six Lingzhi (Mushrooms of Immortality), far removed from its original color and form.
[Commentary] It is stated that Taiyi is equivalent to Taiyi (Great One), the beginning of Qi. It exists independently yet pervades everything, thus capable of stabilizing the central yellow (Spleen/Earth), embodying the stillness of the Gen trigram. When addressing Lung Metal failing to descend and converge, leading to cough with rebellious qi, or conditions like zhengjia and blood obstruction, these result from impaired Qi movement. Profuse dripping bleeding results from Qi's failure to consolidate and hold. Qi is like a bellows, Blood is like waves; if directed east, it flows east; if directed west, it flows west. If Qi ceases to move for even a breath, Blood also stops moving for that breath. Taiyi can cause the Yuan Qi (Original Qi) to emerge through twists and turns, compelling stagnated or leaking conditions to undergo transformation and modulation. This is what is meant by: "To treat blood disorders, first regulate Qi." If the Yuan Zhen (True Essence) is atrophied and depressed, pathogenic factors will approach externally. Taiyi can unblock and promote True Qi, thereby rendering pathogenic factors incompatible. Limb dysfunction is caused by Qi stagnation. Taiyi, yellow and penetrating through the center, facilitates the free flow of Qi to all directions. When Qi is firm and repelling, it resists cold and heat; when Qi is full and solid, it does not suffer from hunger or deficiency; when Qi is clear and ascending, the body becomes light and capable of flight.