（别录中品）
【气味】苦甘辛，温，有毒。
【主治】主行药势，杀百邪、恶鬼、毒瓦斯。藏器云∶通血脉，浓肠胃，润皮肤，散湿气，
消忧发怒，宣言畅意。
【核】曰∶世本云，帝女仪狄始作酒醪，变五味，少康作秫酒。素问上古天真论以酒为
浆；汤液醪醴论，黄帝问曰∶为五谷汤液及醪醴奈何？岐伯对曰∶必以稻米，炊之稻薪，稻
米者完，稻薪者坚。帝曰∶何以然？岐作曰∶此得天地之和，高下之宜，故能至完，伐取得
时，故能至坚也。帝曰∶上古圣人，之汤液醪醴，为而不用，何也？岐伯曰∶自古圣人之作
汤液醪醴者，以为备耳，为而弗服也。中古之世，道德将衰，邪气时至，服之万全，则酒自
黄帝，业称上古作始，非独帝女仪狄造矣。酒经云∶空桑秽饮，酝以稷藜，以成醇醪。此酒
之始，乌梅女 ，甜 九投，澄酒百种，此酒之终。食货志云∶酒者，天之美禄，颐养天下，
享祀祈福扶衰疗疾，非酒不行，故月令仲冬，命大酋，秫稻必齐，曲 必时，湛 必洁，水
泉必香，陶器必良，火齐必得，兼用六物，大酋监之，无有差 。白孔六帖云∶秫米一斗，
得
酒一斗，为上樽；稷米一斗，得酒一斗，为中樽；粟米一斗，得酒一斗，为下樽。本草云∶
葡萄瓜椹，杞菊 芑，林檎橘KT ，李桃杏梅，葱豉姜椒，羊羔鹿胎，虎胫熊掌，凡生物
果谷草木之易酿者，皆可造酒。入药唯秫酒之清者，称无上乘。若 合郁，酿之成鬯，此以
阳据阴，则酒色香而黄，在器流动，诗所谓黄流在中者，是矣。故周人尚臭，灌用鬯，阴达
于九渊，阴彻于九天，条畅于上下，致气于高远，所以降神也。酒正职云∶既有米曲之数，
又有功沽之巧。功沽为善恶，是酒之善者为功，恶者为沽也。诗疏云∶一宿酒曰沽，盖酒以
久为贵，故周礼有昔酒之名耳。天官酒政，掌酒政令，以式法授酒材，辨五齐之名。一曰泛
齐，言酒熟而泛泛然也；二曰醴齐，酒成而上下一体，汁滓之相得也；三曰盎齐，成而色葱
白也；四曰缇齐，昔而色红赤也；五曰治齐，渣滓沉下，充然悦口也。又辨三酒之物∶一曰
事酒；二曰昔酒；三曰清酒。再辨四饮之物∶一曰清；二曰医；三曰浆；四曰酏，盖成周酒
政严矣。在周书则有酒诰之篇。在周礼则有酒政之官。夫祭祀必有酒，奉养必有酒，燕享必
有酒，是不容一日废也。然甘酒有戒，湎酒有征，沉酒有誓，彝酒有诰，先王无不致儆于酒。
今周人以酒设官，是故五齐之酒，三酒四饮之物，浓薄之异，清浊之异，新旧之异，此固酒
政之所必辨也。祭酒之用，宾客之用，王后世子饮膳之用，耆老孤子庶子飨食之用，此正酒
正所当共者也。凡酒用于祭，饮酒用于燕，礼酒用于飨，陈酒用于宾客，秩酒用于养老，合
而言之，曰公酒。然而酒人以其酒，入酒府；浆人以其饮，入酒府也。是皆王之所得用，而
酒正掌酒之政令，未尝不致儆焉。其酒材也以式，授其实樽也以法，共颁酒则有法以行之，
秩酒则有书契以授之。至于祭祀之酌有数，王者之燕饮亦有计也。他官会计，唯以岁终，而
酒正之出，日入其成，日计之也。月入其要，月计之也。则周人之致谨于酒，可知矣先王于
饮之器，且有法存焉。彝有舟，以示其过量，则有沉溺之祸。尊有 ，以示其不节，则有浸
淫之患。六彝曰彝，所以示其祭酒之有尝。六尊曰尊，所以示其祭酒之有等，先王器皿之度，
往往有戒，而况于酌用之际乎。饮箴曰∶酒之道，岂止于充口腹乐悲欢而已哉，甚则化上
为淫溺，化下为 祸。是以圣人节之以酬酢，谕之以诰训，然尚有上为淫溺所化，化为亡国
，下为 祸所化，化为杀身，且不见前世之饮祸耶。路酆舒有五罪∶其一嗜酒，为晋所杀；
庆封易内而耽饮，则国朝迁，郑伯室室而耽饮，终奔于驷氏之甲；栾高者酒而信内卒败于陈
鲍氏；卫猴饮于藉圃，卒为大夫所恶。
呜呼！吾不贤者性实嗜酒，尚惧为酆舒之戮过，此吾不为也，又焉能俾喧为静乎，俾静
为喧乎，不为静中淫溺乎，不为 祸之波乎，既淫溺 祸作于心，得不为庆封乎，郑伯乎，
栾高乎。为之箴曰，酒之所示，示其全真，宁能我醉，不醉于人。
【 】曰∶方书称清酒，即四饮之一曰清，浆人之为醴清也。扶衰养疾非酒不行，但不
及乱可耳。如阴之五宫，生在五味，阴之五宫，伤在五味，过量乃及乱耳。说文云∶酒，酉
也，酿之美曲酉 而味美也。又就也，就人性之善恶也。故酒不冰，曷命曰丹，集秋霜之粳
谷，酝春生之麦酴，互交以金木，既济以水火，乃得冻不冰而火可然，六阳之为用乎。隐居
云∶主行药势，若百川之潜渫，泱漭之澹泞，腾波之赴势，动不可遏也。盖行身之剽悍者卫，
勺饮入口，百体遍周，酒落焦府，不劳弹指，走血脉，通关津，达四街，彻九窍，布三百六
十五节，开八万四千毛孔，亦犹卫气之剽悍，即芍力之骈驰，桂使之先聘，迅速捷机，亦无
出其右者。不观立使怯者强，衰者壮，忧者蠲，不怒者怒，不言者言，畅意力行矣。倘品行
之不端，妍丑亦立见矣。就人性之善恶欤，诚莫之为而为，莫之致而致也。
【别录中品】
【气味】味苦、甘、辛，性温，有毒。
【主治】主要通行药势，杀灭百邪、恶鬼、毒瓦斯。藏器说：能通血脉，厚肠胃，润皮肤，散湿气，消除忧愁激发愤怒，言语通畅心意舒展。
【核】曰：世本记载，帝女仪狄开始制作酒醪，改变五味，少康制作秫酒。《素问·上古天真论》将酒视为浆饮；《汤液醪醴论》中，黄帝问道：制作五谷汤液及醪醴的方法是怎样的？岐伯回答说：必须用稻米，用稻秆作燃料，稻米质地完备，稻秆质地坚实。皇帝问：为什么这样？岐伯回答：这是因为得到了天地之和气，高低地势的适宜，所以能达到至完满；采伐获取适时，所以能达到至坚实。皇帝问：上古圣人制作汤液醪醴，制作了却不使用，为什么呢？岐伯说：自古圣人制作汤液醪醴，是为了防备疾病，制作了但不服用。中古时期，道德逐渐衰微，邪气时常侵袭，服用它们可以万无一失，那么酒从黄帝时代开始，业已称颂为上古创始，并非只有帝女仪狄才制造。《酒经》说：空桑秽饮，用稷藜酿造，成为醇厚的酒。这是酒的起始，乌梅女曲，甜糟九投，澄清各种酒，这是酒的终结。《食货志》说：酒是上天赐予的美好福禄，颐养天下人，用于祭祀祈福、扶助衰弱、治疗疾病，没有酒是不行的，所以《月令》仲冬时节，命令大酋（酿酒官），秫稻必须齐备，酒曲必须适时，浸泡必须洁净，水泉必须香甜，陶器必须精良，火候协调必须得当，兼用这六种物品，由大酋监督，不能有差错。《白孔六帖》说：秫米一斗，酿得一斗酒，为上等樽；稷米一斗，酿得一斗酒，为中等樽；粟米一斗，酿得一斗酒，为下等樽。《本草》说：葡萄、瓜椹、枸杞、菊花、芑、林檎、橘子、KT（注：原文疑为衍文或异体字，此处保留）、李、桃、杏、梅、葱、豉、姜、椒、羊羔、鹿胎、虎胫、熊掌，凡是生物果谷草木中容易酿造的，都可以造酒。入药只用秫酒中清澈的部分，称为无上上乘。如果混合郁金，酿造成为鬯酒，这是以阳据阴，所以酒色香而黄，在容器中流动，诗经所说的“黄流在中”，就是这种情况。所以周人崇尚气味，灌地用鬯酒，阴气通达九渊，阴气彻达九天，条畅于上下，致气于高远，用来降神。《酒正职》说：既有米曲的数量，又有功沽的技巧。功沽指善恶，酒之善者为功，恶者为沽。《诗疏》说：一宿的酒叫沽，大概酒以久存为贵，所以《周礼》有昔酒的名字。《天官·酒政》掌管酒政令，以法式法规授予酒材，辨别五齐的名称。一是泛齐，说酒熟而泛泛然的样子；二是醴齐，酒成而上下一体，汁和滓相得的样子；三是盎齐，成而色葱白的样子；四是缇齐，昔而色红赤的样子；五是治齐，渣滓沉下，充然悦口的样子。又辨别三酒之物：一是事酒；二是昔酒；三是清酒。再辨别四饮之物：一是清；二是医；三是浆；四是酏，大概成周时期的酒政很严格了。在《周书》中有《酒诰》篇。在《周礼》中有酒政之官。祭祀必须有酒，奉养必须有酒，宴享必须有酒，这是不容许一天废除的。然而对甘美之酒有戒律，对沉迷之酒有征税，对沉湎之酒有誓言，对常饮之酒有诰诫，先王无不警示于酒。现在周人以酒设官，所以五齐之酒，三酒四饮之物，浓薄的差异，清浊的差异，新旧的差异，这固然是酒政所必须辨别的。祭酒之用，宾客之用，王后世子饮膳之用，耆老孤子庶子飨食之用，这正是酒正所应当共同提供的。凡酒用于祭祀，饮酒用于燕饮，礼酒用于飨礼，陈酒用于宾客，秩酒用于养老，合而言之，叫做公酒。然而酒人把他们的酒，存入酒府；浆人把他们的饮品，存入酒府。这些都是君王所得使用的，而酒正掌管酒的政令，未曾不加以警示。其酒材以法式授予，其实樽以法度供给，共颁酒则有法度来执行，秩酒则有书契来授予。至于祭祀的酌量有定数，君王的燕饮也有计算。其他官员会计，只在岁终进行，而酒正的支出，每日记录其成果，每日计算。每月记录其概要，每月计算。那么周人对酒的谨慎，就可以知道了。先王对于饮酒的器皿，也有法度存在。彝上有舟，以示过量，则会有沉溺之祸。尊上有 ，以示不节制，则会有浸淫之患。六彝叫做彝，用来显示祭酒的品尝。六尊叫做尊，用来显示祭酒的等级，先王器皿的尺度，往往有警戒，何况在斟酌使用的时候呢。《饮箴》说：酒之道，岂止于充实口腹、乐悲欢而已哉，严重时使上位者化为淫溺，使下位者化为祸乱。所以圣人用酬酢来节制它，用诰训来开导它，然而仍有上位者被淫溺所化，化为亡国，下位者被祸乱所化，化为杀身，且不见前世的饮祸吗？路酆舒有五罪：其一嗜酒，被晋国所杀；庆封易内而耽饮，则国家迁都，郑伯室室而耽饮，最终奔逃到驷氏的甲处；栾高者酒而信内卒败于陈鲍氏；卫猴饮于藉圃，最终被大夫所厌恶。
呜呼！我不贤者本性实在嗜酒，尚且恐惧成为酆舒那样的杀戮过错，这是我不做的，又怎么能使喧变为静呢，使静变为喧呢，不在静中淫溺呢，不在祸乱的波涛中呢，既然淫溺祸乱在心中发作，能不成为庆封吗，郑伯吗，栾高吗。为此作箴言说，酒所展示的，展示其全真，宁愿我醉，不醉于人。
【 】曰：方书称清酒，即四饮之一曰清，浆人所制作的醴清。扶助衰弱治疗疾病非酒不行，只是不要达到迷乱的地步即可。如阴之五宫，生在五味，阴之五宫，伤在五味，过量才会导致迷乱。《说文》说：酒，酉也，酿之美曲酉 而味美也。又是就的意思，就人性之善恶。所以酒不冰，何命曰丹，集秋霜之粳谷，酝春生之麦酴，互交以金木，既济以水火，才能冻而不冰而火可燃烧，这是六阳的作用吗。隐居说：主要通行药势，像百川潜渫，泱漭澹泞，腾波赴势，动不可遏制。大概是行身之剽悍者卫气，勺饮入口，百体遍周，酒落焦府，不劳弹指，走血脉，通关津，达四街，彻九窍，布三百六十五节，开八万四千毛孔，也如同卫气之剽悍，芍力之骈驰，桂使之先聘，迅速捷机，也没有超过它的。不看立使怯者强，衰者壮，忧者蠲，不怒者怒，不言者言，畅意力行矣。倘若品行不端，妍丑也立刻显现了。就人性之善恶欤，诚莫之为而为，莫之致而致也。
[Recorded in Bie Lu, Middle Grade]
[Flavor and Properties] Bitter, sweet, acrid; warm in nature; toxic.
[Indications] Primarily promotes the potency of medicinal substances, eliminates various evils, evil spirits, and toxic vapors. Zang Qi stated: It unifies the blood vessels, thickens the stomach and intestines, moistens the skin, disperses dampness, dispels sorrow and arouses anger, facilitates speech, and relaxes the mind.
[Analysis] It is said: The Shiben records that Yi Di, daughter of the Emperor, first produced jiu lao (fermented rice wine), altering the five flavors, and Shao Kang produced shu jiu (millet wine). Su Wen: Shanggu Tianzhen Lun regards wine as a type of liquid nourishment; Tangye Laoli Lun states that the Yellow Emperor asked: How are grain decoctions and laoli prepared? Qibo replied: One must use rice grains and cook them with rice straw. Rice grains are complete, and rice straw is firm. The Emperor asked: Why is this so? Qibo answered: This is because they obtain the harmony of heaven and earth and the suitability of high and low terrain, thus achieving completeness; harvested at the proper time, thus achieving firmness. The Emperor asked: Why did the sages of ancient times prepare tangye and laoli but not use them? Qibo said: Since ancient times, sages prepared tangye and laoli for prevention, preparing them but not consuming them. In the middle ancient era, when virtue declined and pathogenic factors frequently occurred, consuming them ensured safety; thus, wine originated from the Yellow Emperor's time, already praised as starting in antiquity, not solely created by Yi Di. The Jiu Jing says: Empty mulberry and impure drink, fermented with ji li to form mellow wine. This is the beginning of wine; wumei nu qu (black plum yeast), tian zao nine throws, clarifying hundred kinds of wine, this is the end of wine. The Shihuo Zhi says: Wine is heaven's beautiful bounty, nourishing the world, used for sacrifices, prayers for blessings, supporting the weak, and treating diseases; without wine, these cannot be done. Thus, in Zhongdong (mid-winter) of the Yueming, the Da Qiu (chief brewer) is ordered: shu and dao must be uniform, qu (yeast) must be timely, soaking must be clean, water springs must be fragrant, pottery vessels must be good, fire coordination must be appropriate, using all six materials under the supervision of the Da Qiu without error. The Baikong Liutie says: One dou of shu rice yields one dou of wine, considered superior; one dou of ji rice yields one dou of wine, considered medium; one dou of su rice yields one dou of wine, considered inferior. Bencao states: Grapes, melon seeds, goji, chrysanthemum, qi, ringapples, oranges, KT, plums, peaches, apricots, plums, scallions, fermented soybeans, ginger, peppers, lamb, deer fetus, tiger tibia, bear paw—any biological fruit, grain, or plant easy to ferment can make wine. For medicinal use, only the clear part of shu wine is called the highest grade. If mixed with yujin (Curcuma aromatica) and fermented into chang (sacrificial wine), this uses yang to anchor yin, resulting in yellow color and fragrance, flowing in the vessel, as described in the Shi Jing as "yellow flow in the center." Thus, Zhou people valued aroma, pouring chang to reach the nine abysses, penetrating the nine heavens, smoothing the upper and lower, sending qi to heights, to summon spirits. The Jiuzheng Zhi states: There are quantities of rice and yeast, and skills of gong and gu. Gong and gu refer to good and bad; good wine is gong, bad wine is gu. The Shi Shu says: One-night wine is called gu, implying wine is valued for aging, hence Zhou Li has the name Xi Jiu (old wine). Tianguan Jiuzheng manages wine policies, granting materials by formula, distinguishing five Qi types. First is Fan Qi, where wine ripens and floats; second is Li Qi, where wine forms an upper-lower unity, juice and dregs mix; third is Ang Qi, white-green in color; fourth is Ti Qi, red in color; fifth is Zhi Qi, dregs sink, pleasing to taste. Also distinguished are three wines: First is Shi Jiu (event wine); second is Xi Jiu (old wine); third is Qing Jiu (clear wine). Also distinguished are four drinks: First is Qing; second is Yi; third is Jiang; fourth is Yi. Zhou dynasty wine administration was strict. Zhou Shu has the Jiugao chapter. Zhou Li has wine officials. Sacrifices require wine, nourishment requires wine, banquets require wine; it cannot be abolished for a day. However, there are warnings against sweet wine, taxes on indulgent wine, oaths against drunkenness, and admonitions against habitual drinking; former kings always warned against wine. Now Zhou appoints officials for wine, so differences in thickness, clarity, and age of the five Qi wines, three wines, and four drinks must be distinguished by wine administration. Uses include sacrificial wine, guest wine, royal heirs' dietary wine, elders/orphans/commoners' banquet wine—all provided by the Jiuzheng. Wine for sacrifice, drinking for banquets, ritual wine for feasts, aged wine for guests, regular wine for elderly care—collectively called public wine. Wine makers deposit wine in the wine treasury; Jiang people deposit drinks in the wine treasury. These are for the King's use, while the Jiuzheng manages wine policy, never failing to warn. Materials are granted by formula, vessels by law, distribution by method, regular wine by contract. Sacrificial portions have limits, royal banquets have calculations. Other officials account annually, but Jiuzheng accounts daily and monthly. Zhou's caution regarding wine is evident. Former kings had laws for drinking vessels. Yi has a boat shape to show excess, warning of drowning disasters. Zun has a rim to show lack of restraint, warning of gradual corruption. Six Yi show tasting of sacrificial wine. Six Zun show hierarchy of sacrificial wine. Former kings' vessel standards had warnings, especially during usage. Yin Zhen says: The way of wine is not just for filling bellies or expressing joy/sorrow; severely, it transforms superiors into lustful addicts and inferiors into trouble-makers. Thus, sages regulated it with reciprocity and instructed with edicts. Yet some superiors became addicted leading to state ruin, and inferiors caused trouble leading to death. Did we not see past disasters? Lu Fengshu had five crimes: one was addiction to wine, killed by Jin; Qing Feng changed inner affairs and indulged in drinking, causing state relocation; Zheng Bo indulged room by room, fleeing to Si Shi's armor; Luan Gao drank and trusted insiders, defeated by Chen and Bao clans; Wei Hou drank at Jie Park, eventually hated by ministers. Alas! I, though not virtuous, naturally love wine, yet fear becoming like Fengshu's victim. I will not do this, nor turn noise to silence or silence to noise, nor indulge in stillness or waves of disaster. Once lust and disaster arise in the heart, how can one avoid becoming like Qing Feng, Zheng Bo, or Luan Gao? I compose this admonition: Wine shows its true nature. Better I be drunk than others.
[Commentary] Fang Shu calls Qing Jiu, which is one of the four drinks called Qing, made by Jiang people as Li Qing. Supporting weakness and treating disease requires wine, provided one does not reach intoxication. Yin's five palaces live by the five flavors, but Yin's five palaces are harmed by the five flavors; only excess leads to chaos. Shuowen says: Wine is You (wine jar), brewed with beautiful yeast, yielding good taste. It also means "approaching," approaching human nature's good and evil. Thus, wine does not freeze; why call it Dan? Collecting autumn frost glutinous rice, fermenting spring wheat yeast, interacting metal and wood, balancing water and fire, it freezes but doesn't ice, yet fire can burn—is this the function of six Yangs? Ju Yin said: It primarily promotes medicinal potency, like rivers flowing deep, vast waters rippling, waves rushing forward, unstoppable movement. It acts like the swift Wei Qi (defensive qi). A spoonful enters the mouth, circulates the body, reaches the Jiao Fu (Triple Burner), instantly travels through blood vessels, passes through joints, reaches the Four Streets, penetrates nine orifices, distributes through 365 joints, opens 84,000 pores. Like Wei Qi's swiftness,芍力 (Peony power) galloping together, Gui Shi (Cinnamon authority) leading the way, rapid and agile, nothing surpasses it. Does it not make the timid strong, the weak robust, the worried relieved, the unangry angry, the silent speak, facilitating intent and action? If conduct is improper, beauty and ugliness appear immediately. Approaching human nature's good and evil, truly acting without cause and arriving without intent.