\r禹余粮\ph19.bmp\r，生东海池泽及山岛中，或池泽中，今惟泽、潞州有之。旧说形
如鹅鸭卵，外有壳重
叠，中有黄，细末如蒲黄。今图上者，全是山石之形，都不作卵状，与旧说小异。采无时。
《本经》又有太一余粮。谨按陶隐居《登真隐诀》载长生四镇丸云∶太一禹余粮，定六腑，
镇五脏。注云∶按本草有太一余粮、禹余粮两种，治体犹同。而今世惟有禹余粮，不复识太
一。此方所用，遂合其二名，莫辨何者的是。而后小镇直云∶禹余粮，盒饭用之耳。余粮多
出东阳山岸间，茅山甚有，好者状如牛黄，重重甲错，其佳处乃紫色，泯泯如面，啮之无复
碜，虽然用之，宜细研，以水洮取汁澄之，勿令有沙土也。而苏恭亦云∶太一余粮与禹余粮
，本一物，而以精粗为别，故一名太一禹余粮，其壳若瓷，初在壳中，未凝结者，犹是黄水
，久凝乃有数色，或青或白，或赤或黄，年多渐变紫色，自赤及紫，俱名太一，其诸色通谓
之余粮也。今医家但用余粮，亦不能如此细分别耳，张仲景治伤寒下痢不止，心下痞硬，利
在下焦者，赤石脂禹余粮汤主之，赤石脂、禹余粮各一斤，并碎之，以水六升，煮取二升，
去滓，分再服。又按张华《博物志》曰∶扶海洲上，有草焉，名曰 草，其实食之，如大麦
，从七月稔熟，民敛至冬乃迄，名自然谷，亦曰禹余粮。今药中有禹余粮者，世传昔禹治水
，弃其所余食于江中，而为药也。然则 草与此异物而同名也。其云弃之江中而为药，乃与
生海池泽者同种乎？
禹余粮，生长在东海的池泽以及山岛中，或者在池泽里，现在只有泽州、潞州出产。旧时的说法认为它形状像鹅蛋或鸭蛋，外面有层层重叠的壳，里面有黄色的物质，研磨成细粉后像蒲黄一样。现在图录上画的，完全是山石的形状，完全不像卵状，与旧时的说法略有不同。采集没有固定的时间。
《神农本草经》中还有太一余粮。谨按陶弘景《登真隐诀》记载长生四镇丸方说：太一禹余粮，能安定六腑，镇守五脏。注释说：按照本草记载，有太一余粮和禹余粮两种，治疗作用大体相同。然而当今世上只有禹余粮，不再认识什么是太一了。这个方子所用的药名，于是将两个名字合在一起，无法分辨哪一个是真正的药材。而后来的小镇（注：此处疑为“小字”或特定版本异文，依原文直译）直接说：禹余粮，盒子里应该用来服用罢了。禹余粮多出产于东阳的山岸间，茅山也有很多，好的样子像牛黄，层层叠叠如铠甲纹理，其中最好的地方呈现紫色，细腻如面粉，咀嚼时不再有沙砾感。虽然可以服用，但应当细细研磨，用水淘洗取汁澄清，不要让其中有沙土。而苏恭也说：太一余粮与禹余粮，本是同一种东西，只是以精粗来区分，所以有一个名字叫太一禹余粮。它的壳像瓷器，起初在壳中未凝结时，还是黄色的水，时间久了凝结后才有多种颜色，有的青，有的白，有的红，有的黄，年代久了逐渐变成紫色，从红色到紫色，都叫太一，其他各种颜色通称为余粮。现在的医家只使用余粮，也不能像这样细致地区分了。张仲景治疗伤寒下痢不止，心下痞硬，病位在下焦的，用赤石脂禹余粮汤主治，赤石脂、禹余粮各一斤，一起捣碎，用水六升，煮取二升，去掉药渣，分两次服用。又按张华《博物志》记载：扶海洲上，有一种草，名叫X草（原文缺字），它的果实可以吃，像大麦一样，从七月成熟，百姓收割到冬天才结束，名叫自然谷，也叫禹余粮。现在药物中的禹余粮，世间传说从前大禹治水时，抛弃他剩下的食物在江中，从而变成了药材。既然这样，那么X草与此物是不同的东西却同名。那说抛弃在江中变成药材的说法，难道是与生长在江海池泽中的是同一种吗？
Yuyuliang (Hematitum), grows in the pools and marshes of the East Sea as well as on mountain islands, or within the pools. Currently, it is only found in Zezhou and Luzhou. Old descriptions state that its shape resembles goose or duck eggs, with an outer shell consisting of overlapping layers, containing a yellow interior that, when ground into fine powder, resembles Puhuang (Cattail Pollen). The illustrations in current texts depict it entirely as mountain stone shapes, lacking any egg-like form, which differs slightly from old descriptions. It can be harvested at any time.
The *Shennong Bencao Jing* also mentions Taiyi Yuliang (Taiyi Hematitum). According to Tao Hongjing's *Dengzhen Yinjue*, the prescription for Changsheng Sizhen Wan states: "Taiyi Yuyuliang stabilizes the Six Fu-organs and anchors the Five Zang-organs." The annotation notes: "According to Bencao, there are two types: Taiyi Yuliang and Yuyuliang; their therapeutic properties are essentially the same. However, in contemporary times, only Yuyuliang is known, and Taiyi is no longer recognized. Consequently, this prescription combines both names, making it impossible to distinguish which is the authentic material." Later texts simply state: "For Yuyuliang, it should be used as contained in the box." Yuyuliang is mostly produced along the banks of mountains in Dongyang, and Mount Mao has abundant supplies. The high-quality specimens resemble Niuhuang (Calculus Bovis), with layered, armor-like textures. The finest parts are purple, fine as flour, and do not feel gritty when chewed. Although usable, it must be finely ground and washed with water to extract the juice, ensuring no sand or soil remains. Su Gong also stated: "Taiyi Yuliang and Yuyuliang are originally the same substance, distinguished by refinement. Hence, one name is Taiyi Yuyuliang. Its shell resembles porcelain. Initially uncoagulated inside the shell, it is yellow liquid; after long coagulation, it exhibits various colors—green, white, red, or yellow. Over many years, it gradually turns purple. Those ranging from red to purple are called Taiyi, while all other colors are collectively referred to as Yuliang." Contemporary physicians use Yuliang without such detailed differentiation. Zhang Zhongjing treated persistent dysentery due to Cold Damage, accompanied by epigastric fullness and hardness, where the pathology was located in the Lower Jiao, using Chishizhi Yuyuliang Tang (Red Halloysite and Hematitum Decoction). The formula consists of Chishizhi (Halloysitum Rubrum) and Yuyuliang (Hematitum), each 1 jin, crushed together, boiled in 6 sheng of water until 2 sheng remain, filtered, and divided into two doses.
Furthermore, according to Zhang Hua's *Bowuzhi*: "On Fuhai Island, there is a grass named [missing character] cao. Its fruit is edible, resembling Da Mai (Hordei Fructus Germinatus). It ripens from the seventh month, and people harvest it until winter ends. It is called Ziran Gu (Natural Grain) or also Yuyuliang." In modern pharmacopeia, Yuyuliang is said to have originated from Yu the Great throwing his leftover food into the river during flood control, which then transformed into medicine. Thus, the [missing character] grass and this mineral are different substances sharing the same name. Does the legend of it transforming from food thrown into the river imply it is the same species as those growing in sea pools and marshes?