（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。）
【别录上品】
【气味】味甘，性大温，无毒。
【主治】主要治疗虚损乏力，口渴，以及瘀血阻滞。
【核证】曰：饴，即软糖。稻、粳米、秫米、粟米、蜀黍、大麻子、枳椇子、黄精、白术，都可以用来熬制。只有用稻米制作的才能入药，秫米和粟米制作的次之，其余的仅供食用。稻米就是糯稻，也就是粳米；秫米就是粟米中糯性且呈黄色的品种。近代多用麦芽、谷芽以及各种米类煎熬而成，医方也有采用的。
先人说：用米制作饴糖，就像水谷进入胃中，经过酝酿变成汁液，处于出入未定的状态，既可以作为饮品澄清，也可以化生为血液。然而甘味能缓和中焦，如果投用不当，反而会导致湿滞。
【衍义】曰：稻、粳、粟、麦、秫，都可以萌芽后制成饴糖。《释名》说：质地濡弱的糖称为饴，其形态怡然自得。食用它使人心情愉悦和悦。大概万物由终结而开始的是艮卦；帝王之气所出，万物乘气而出的是震卦；由细微而显著，新鲜洁净整齐的是巽卦；面向光明而治理，形色并显的是离卦。承受之前的火气，生出之后的金气，致力于役使的是坤卦，理气充足，欢然交适的是兑卦。那么稻、粳、粟、麦、秫作为艮卦（山/止），起始于震卦（雷/动），喜悦于兑卦（泽/悦），这种怡然自得的状态，不仅具备土的形体，也具备了土的作用了。确实如土行主稼穑，借助离卦（火）的光热而稼穑甘甜，达到坤卦（地/顺）的极致，实现兑卦（泽/悦）的喜悦。因为土以能生养为作用，稼穑就是所生养的形物罢了。所以谷物进入胃中，依赖土的作用来宣发五行五气及其味道，从而奉送心火归于赤色，独自行走于经脉隧道，灌溉形体脏腑，以完成化育。如果物体干枯于乾卦（天/健），慰藉于坎卦（水/陷），这是形体和气机安宁归宿的地方。再次从有到无，是前生意志的终结，这也是从无到有，是后续生意的开始。这就是帝气成就而言的艮卦。自震卦递相化育。假如土气过于顽劣颓废，则体用废弃。导致万物不能乘帝气而出，递相化育，不致力于坤卦的役使的缘故。《别录》说主治补虚乏，就是补充土大体用的虚乏。导致失去灌溉而消渴，失去运行经脉而血溢，胃府上窍不纳而咽痛，下窍不通而肠鸣，以及游溢转输，无法上注于肺，从而成为咳嗽和干燥的病症，饴糖辅助土的形体，宣发土的作用。况且自震卦到兑卦，谷味因此得以化育。何必担心其不能干枯于乾，慰藉于坎，成就于艮，其致力于役使的坤卦，也就是土的形体与作用吧。
（麦芽的功能，不能成始者，始于终之；饴糖的功能，不能成终者，终于始之。始终循环，非常需要体会认识。）
[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.)