（别录中品）
帝出乎震，莫看呆了万物，各承帝气以生之为震，则无物不予，无时不然，此自强不息
之机
曰帝出乎震，亦何等活泼。举一该五，摄五归一，六根互用，敌应不穷。
麦
【气味】咸温，无毒。
【主】消食和中。
粟
【气味】苦温，无毒。
【主】寒中，下气，除热。
【核】曰∶诸 米，各以其谷，日用水润，候其芽生，曝干去须，取其中米，研面用。
【 】曰∶稻、黍、稷、麦、菽曰五谷，皆可区萌达 也。 者，生不以时，人力可为
耳。此从艮而震，自癸而甲，繇终而始矣。经云∶五谷为养，各有专司。当别五谷 ，合五
藏神，物各从其类也。别录只列 麦 ，旁收粟 。时珍续补稻 ，失采黍 、稷 、菽 。
粟，即黍类。尔雅翼云∶古不以粟为谷之名，但米之有孚壳者皆称粟。今人以谷之最细而圆
者为粟。孔子曰∶粟之为言续也。为陆种之首，此指细圆者之为粟矣。既以粟为 ，不若黍
为，黍承帝气南火之正令，专司心脏故也。近世仅用 麦 ，并黍、稷、稻、菽四 而弃
置之。更称 麦 曰麦芽， 麦 名号，世亦不复见闻矣。麦者，东南木藏之谷也。接绝续
乏之曰麦，虽承帝气出而达 ，为五行五气之先。盖即所以成其始，亦即所以成其终。第各
有专司，不无各有专向之为性矣。然谷府之受盛五谷，本具木火土金水之五行，升出中降入
之五气，乃能敷布化育，宣五谷味，开发上焦，与上焦开发，宣五谷味，事同而理则异矣
然则木水金水，当建土为本。土者行之长也，升出降入，当标中为枢；中者气之机也，其
所以为本为枢，主宰阳出阴入者，吾身中黄之生气也。与天枢八方之帝气，揆度万物之出为
震，入为艮，同一机衡耳。诸家易释，仅解万物之生曰帝出乎震，未解帝出乎震，万物承帝
气以生之为震也。东垣脾胃论仅解胃具木火金水之四行，升出降入之四气；未解四行之以土
为本，四气之以中为枢，及所以为本为枢，主宰阳出阴入者，即吾身中黄之生气也。是以中
黄之生气出，则谷味宣，宜则开发上焦，熏肤充身泽毛若雾露之溉矣。
中黄之生气入，则谷味成；成则淫气于五脏而五脏安，散精于五形而五形驻；斯腑精神
明，留于四脏，气归权衡；权衡以平，气口成寸矣。盖中黄生气，固为五行五气之主，亦须
行气均平，始得承生气之出以出，生气之入以入，互为关键尔。设行气有少废，生气亦即为
之少息。是必察何行何气之缺陷，而以专司之谷 ，养之充之；即以成其所自始，亦即以成
其所自终也。如麦实有孚甲，肝之谷也；黍莠善舒散，心之谷也；稷为五谷长，脾之谷也；
稻粒如秋霜，肺之谷也；菽实孚甲坚，肾之谷也。故五谷为五脏养，五 为形气充。充之养
之，所以承吾身中黄之生气，以出以入，效天枢八方之帝气，揆度万物之出为震，入为艮耳。
至于主疗疾疚，此其末务，详主治形证，则得之矣。更能推展五谷五 之功力，为用真无尽
藏矣。设少阳不生，肝气内变者生之，逆之则伤肝；夏为寒变者顺之；生之顺之，宜麦 也；
太阳不长，心气内洞者长之，逆之则伤心；秋为 疟者顺之；长之顺之，宜黍 也。至阴不
平，张精乃绝者续之，逆之则伤脾；四维相代者顺之；续之顺之，宜稷 也。太阴不收，肺
气焦满者收之，逆之则伤肺；冬为飧泄者顺之；收之顺之，宜稻 也。少阴不藏，肾气独沉
者藏之，逆之则伤肾；春为痿厥者顺之；藏之顺之，宜菽 也。然则五谷功力，岂独快脾健
胃，消食化积而已。别录以粟 主寒中。寒中即内洞，此得五行之火五气之出之机矣。粟即
黍类，南方火脏之谷故也。时珍以稻 主下气。气下即容平，此得五行之金，五气之降之
机矣。稻者西方金脏之谷故也。别录以 麦 主和中。和中即发陈，此得五行之木，五气之
升之机矣。麦者东方木脏之谷故也。 菽、稷二 ，理可类推。若五谷 ，舍充养吾身中黄
之生气，亦不能具五行，具五气，安望其为本为枢，为本之长，为枢之机者乎。
（收录于《名医别录》中品）
“帝出乎震”，不要将其看作呆板的教条。万物各自承受天帝的元气而生长，这被称为“震”卦，意味着没有事物不被赋予生机，没有时刻不呈现这种状态，这是自我刚健、永不停息的动力机制。
说“天帝从震方出发”，是何等活泼灵动。举一卦可涵盖其余五卦，摄归五卦于一理，六根感官互通使用，应对变化无穷无尽。
粟米芽（粟蘖）
【气味】苦，温，无毒。
【主治】治疗寒邪伤中，下气，清除内热。
【核析】曰：各种谷物的芽，都是选取各自的谷物，每日用水浸润，等到芽生出后，晒干去掉须根，取其中的米粒，研磨成粉使用。
【辨析】曰：稻、黍、稷、麦、菽称为五谷，都可以培育出萌芽。所谓“蘖”（芽），是指不合时令而生，需要人力干预才能达成。这遵循从艮卦到震卦，从癸水到甲木，由终结转向开始的规律。经典云：“五谷作为滋养之源，各有其专门的主司。”应当辨别五谷，配合五脏之神，因为物类各从其同类。《名医别录》只列出了麦芽和粟芽，旁及收载了粟芽。李时珍在《本草纲目》中续补了稻芽，但遗漏了黍芽、稷芽、菽芽。
粟，就是黍类。《尔雅翼》说：古代不把“粟”作为谷物的总称，只是凡是有壳的米都称为粟。现在人把最细小圆润的谷物称为粟。孔子说：“粟”这个字的意思是延续。它是陆生作物的首位，这里指的是细小圆润者作为粟。既然以粟为芽，不如以黍为芽好，因为黍承接天帝之气，处于南方火行的正令，专门主司心脏的缘故。近代只用麦芽，并将黍、稷、稻、菽四种芽弃置不用。更有人将麦芽称为麦芽，而麦芽的本名，世间也不再听闻了。
麦，是东方木脏对应的谷物。接续断绝、补充匮乏的叫做麦，虽然承接天帝之气而出达，却是五行五气之先导。这既是成就开始，也是成就终结。只不过各有专司，不免各有偏向的特性。然而，受纳五谷的胃腑，本具备木火土金水的五行，以及升出中降入的五气，这样才能敷布化育，宣发五谷的味道，开发上焦。这与“上焦开发，宣五谷味”，事情相同但道理则不同。
那么，木水金水，应当以土为本。土是运行的长官；升出降入，应当以中焦为枢纽；中焦是气的机枢。之所以成为根本和枢纽，主宰阳气出、阴气入的，是我们身体中黄的生气。这与天枢八方之天帝元气，揣度万物的出为震，入为艮，使用的是同一套平衡机制。各家对易经的解释，仅解释万物生长叫“帝出乎震”，未解释“天帝从震方出发，万物承受天帝元气而生长才称为震”的道理。李东垣的《脾胃论》仅解释胃具备木火金水四行，升出降入四气；未解释四行以土为本，四气以中为枢，以及之所以为本为枢，主宰阳出阴入的，就是我们身体中黄的生气。因此，当中黄的生气发出时，谷味得以宣发，适宜则开发上焦，熏蒸皮肤，充实身体，润泽毛发，如同雾露的灌溉一样。
当中黄的生气进入时，谷味得以形成；形成了则在五脏中散布淫气而使五脏安宁，散布精气于五体而使五体驻留；这样腑的精神光明，留存于四脏，气归于权衡；权衡平和，气口就形成了寸脉。大概中黄的生气，固然是五行五气的主人，但也必须使行气均匀平和，才能承受生气的出而出，生气的入而入，互为关键。如果行气稍有废弛，生气也就随之稍作停息。因此必须观察是哪一行哪一气有缺陷，用专门主司的谷物芽来滋养它、充实它；这既成就了它的起始，也成就了它的终结。
例如，麦实有孚甲，是肝的谷物；黍莠善于舒散，是心的谷物；稷为五谷之长，是脾的谷物；稻粒如秋霜，是肺的谷物；菽实孚甲坚硬，是肾的谷物。所以五谷滋养五脏，五芽充实体形与气机。充养它们，是为了承接我们身体中黄的生气，使其出入，效法天枢八方之天帝元气，揣度万物的出为震，入为艮罢了。
至于主治疾病，这只是末节事务，详细考察主治形体证候，就能得其要领了。如果能进一步推展五谷五芽的功效，其应用真是无尽的宝藏。
假如少阳不生，肝气内部发生病变，就用它来生发，逆之则伤肝；夏季出现寒性病变，顺应它；生发它、顺应它，适宜用麦芽。
假如太阳不长，心气内部空虚洞泄，就用它来长养，逆之则伤心；秋季出现疟疾，顺应它；长养它、顺应它，适宜用黍芽。
假如至阴不平，张精乃绝，就用它来续接，逆之则伤脾；四维之气相互替代，顺应它；续接它、顺应它，适宜用稷芽。
假如太阴不收，肺气焦满，就用它来收敛，逆之则伤肺；冬季出现完谷不化的泄泻，顺应它；收敛它、顺应它，适宜用稻芽。
假如少阴不藏，肾气独自沉陷，就用它来闭藏，逆之则伤肾；春季出现痿厥，顺应它；闭藏它、顺应它，适宜用菽芽。
既然如此，五谷的功效，难道仅仅是快脾健胃、消食化积而已吗？《名医别录》说粟芽主治寒中。寒中即内洞，这是得到了五行之火、五气之出的机理。粟即黍类，是南方火脏的谷物。李时珍说稻芽主治下气。气下即容平，这是得到了五行之金、五气之降的机理。稻是西方金脏的谷物。《名医别录》说麦芽主治和中。和中即发陈，这是得到了五行之木、五气之升的机理。麦是东方木脏的谷物。菽、稷二芽，道理可以类推。如果五谷芽舍弃了充养我们身体中黄的生气，也不能具备五行、五气，怎能指望它们成为根本、成为枢纽、成为根本的长官、成为枢纽的机枢呢？
(Recorded in the Middle Category of *Bie Lu*)
"The Emperor originates from Zhen" should not be viewed as a rigid dogma. All things grow by receiving the vital Qi of the Emperor, which is termed "Zhen." This implies that no thing is without bestowed vitality, and no moment lacks this state; it is the mechanism of self-strengthening and ceaseless motion.
To say "The Emperor originates from Zhen" is how lively and dynamic it is. One trigram encompasses the other five, integrating the five back into one; the six roots (senses) interoperate, responding to endless changes.
**Wheat Sprout (Mai Nie)**
[Flavor and Nature] Salty, Warm, Non-toxic.
[Indications] Promotes digestion and harmonizes the middle jiao.
**Millet Sprout (Su Nie)**
[Flavor and Nature] Bitter, Warm, Non-toxic.
[Indications] Treats cold damaging the interior, directs Qi downward, clears heat.
[Analysis] It is said: For sprouts of various grains, one selects the respective grain, moistens it with water daily, waits for the sprout to emerge, dries it in the sun, removes the radicles, takes the central grain, and grinds it into powder for use.
[Discussion] It is said: Rice, Foxtail Millet, Broomcorn Millet, Wheat, and Beans are called the Five Grains, all of which can be induced to sprout. The term "Nie" (sprout) refers to growth out of season, achievable only through human effort. This follows the transition from Gen to Zhen, from Gui Water to Jia Wood, moving from termination to beginning. The Classics state: "The Five Grains serve as nourishment, each having its specific jurisdiction." One must distinguish the Five Grains, aligning them with the Spirits of the Five Zang Organs, as things follow their own kind. *Bie Lu* only lists Wheat Sprout and Millet Sprout, incidentally including Millet Sprout. Li Shizhen supplemented Rice Sprout in his work but omitted Foxtail Millet Sprout, Broomcorn Millet Sprout, and Bean Sprout.
Millet belongs to the category of Foxtail Millet. *Erya Yi* states: In ancient times, "Su" was not used as a general name for grains, but referred to any rice with husks. Today, people call the finest, smallest, and roundest grain "Su." Confucius said: "Su" implies continuation. It is the chief among land crops; here, it refers to the small, round variety. Since Su is used as a sprout, it would be better to use Foxtail Millet as a sprout, because Foxtail Millet receives the Emperor's Qi and holds the proper command of Southern Fire, specifically governing the Heart. In recent times, only Wheat Sprout is used, while the four sprouts of Foxtail Millet, Broomcorn Millet, Rice, and Beans are discarded. Furthermore, calling Wheat Sprout merely "Mai Ya" has caused its original name to fall out of common knowledge.
Wheat is the grain corresponding to the Eastern Wood Zang. It is called "Mai" because it connects what is severed and replenishes what is lacking. Although it receives the Emperor's Qi to emerge and reach, it is the precursor of the Five Elements and Five Qi. It constitutes both the beginning and the end. However, since each has its specific jurisdiction, they inevitably possess specific directional natures. Nevertheless, the Stomach, which receives and contains the Five Grains, inherently possesses the Five Elements of Wood, Fire, Earth, Metal, and Water, and the Five Qi of ascending, exiting, centralizing, descending, and entering. Only thus can it distribute transformation and nurturing, disseminate the flavors of the Five Grains, and open the Upper Jiao. This differs in principle from the phrase "The Upper Jiao opens, disseminating the flavors of the Five Grains," although the action appears similar.
Therefore, Wood and Water, Metal and Water, should establish Earth as the root. Earth is the leader of movement; Ascending/Exiting and Descending/Entering should take the Center as the pivot. The Center is the mechanism of Qi. What serves as the root and pivot, dominating the exit of Yang and entry of Yin, is the generating Qi of the Central Yellow within our body. This is identical in mechanism to the Heavenly Pivot's Eight Directions' Emperor Qi, measuring the emergence of things as Zhen and their return as Gen. Commentaries on the I Ching only explain that the birth of all things is called "The Emperor originates from Zhen," failing to explain that "The Emperor originates from Zhen, and all things growing by receiving the Emperor's Qi constitute Zhen." Li Dongyuan's *Pi Wei Lun* only explains that the Stomach possesses the Four Elements of Wood, Fire, Metal, and Water, and the Four Qi of ascending, exiting, descending, and entering; it fails to explain that these Four Elements are rooted in Earth, these Four Qi pivot around the Center, and that which serves as root and pivot, dominating the exit of Yang and entry of Yin, is precisely the generating Qi of the Central Yellow within us. Thus, when the generating Qi of the Central Yellow emerges, the flavor of grains is disseminated; if suitable, it opens the Upper Jiao, steaming the skin, filling the body, and moistening hair like mist and dew.
When the generating Qi of the Central Yellow enters, the flavor of grains is formed; once formed, it distributes excessive Qi to the Five Zang Organs, keeping them peaceful, and scatters essence to the Five Forms, sustaining them. Thus, the spirit and brightness of the Fu Organs remain, residing in the Four Zang Organs, with Qi returning to balance. When balanced, the radial pulse at the Qi Kou forms the Cun position. Essentially, the generating Qi of the Central Yellow is indeed the master of the Five Elements and Five Qi, but it also requires uniform distribution of moving Qi to receive the emergence of generating Qi and the entry of generating Qi, acting as mutual keys. If moving Qi slackens slightly, generating Qi also rests slightly. Therefore, one must observe which element or Qi is deficient and nourish and fill it with the specific grain sprout governing it; this completes both its beginning and its end.
For instance, Wheat fruit has a husk and shell, making it the grain of the Liver; Foxtail Millet spreads easily, making it the grain of the Heart; Broomcorn Millet is the chief of the Five Grains, making it the grain of the Spleen; Rice grains resemble autumn frost, making it the grain of the Lungs; Bean fruits have hard husks and shells, making it the grain of the Kidneys. Thus, the Five Grains nourish the Five Zang Organs, and the Five Sprouts fill the physical forms and Qi. Filling and nourishing them serves to receive the generating Qi of the Central Yellow within our body, allowing it to exit and enter, imitating the Emperor Qi of the Heavenly Pivot's eight directions, measuring the emergence of things as Zhen and their return as Gen.
Regarding the treatment of diseases, this is a secondary concern; by detailing the indications for physical syndromes, one grasps the essence. If one can further expand the efficacy of the Five Grains and Five Sprouts, their application becomes an inexhaustible treasure.
If Shaoyang does not generate, and Liver Qi undergoes internal transformation, use it to generate; opposing this harms the Liver; if there is a cold transformation in summer, comply with it; generating and complying suit Wheat Sprout.
If Taiyang does not grow, and Heart Qi suffers internal emptiness, use it to grow; opposing this harms the Heart; if malaria occurs in autumn, comply with it; growing and complying suit Foxtail Millet Sprout.
If Zhuyin is unbalanced, leading to the exhaustion of Jing Essence, use it to continue; opposing this harms the Spleen; if the four corners alternate in dysfunction, comply with it; continuing and complying suit Broomcorn Millet Sprout.
If Taiyin does not collect, and Lung Qi becomes dry and full, use it to collect; opposing this harms the Lungs; if undigested food diarrhea occurs in winter, comply with it; collecting and complying suit Rice Sprout.
If Shaoyin does not store, and Kidney Qi sinks alone, use it to store; opposing this harms the Kidneys; if flaccidity and cold limbs occur in spring, comply with it; storing and complying suit Bean Sprout.
Thus, the efficacy of the Five Grains is not merely about benefiting the Spleen, strengthening the Stomach, promoting digestion, and resolving accumulation. *Bie Lu* states that Millet Sprout treats Cold in the Middle. Cold in the Middle is equivalent to internal emptiness, obtaining the mechanism of Fire in the Five Elements and the exit of Five Qi. Millet belongs to Foxtail Millet, the grain of the Southern Fire Zang. Li Shizhen states that Rice Sprout directs Qi downward. Qi descending is equivalent to equilibrium, obtaining the mechanism of Metal in the Five Elements and the descent of Five Qi. Rice is the grain of the Western Metal Zang. *Bie Lu* states that Wheat Sprout harmonizes the Middle. Harmonizing the Middle is equivalent to bringing forth the old, obtaining the mechanism of Wood in the Five Elements and the ascent of Five Qi. Wheat is the grain of the Eastern Wood Zang. The principles for Bean and Broomcorn Millet Sprouts can be inferred analogously. If the Five Grain Sprouts abandon the task of nourishing the generating Qi of the Central Yellow within our body, they cannot possess the Five Elements and Five Qi, let alone serve as the root, the pivot, the leader of the root, or the mechanism of the pivot.