（药性论）
【气味】甘辛温，无毒。
【主治】主化水谷宿食，症结积滞，健脾暖胃。
【核】曰∶叶氏水云录云∶五月五日，或六月六日，或三伏日，用白面百斤，青蒿汁三
斤，苍耳草汁、野蓼汁各三斤，赤豆末、杏仁泥各三升，用汁和面、豆、杏末作饼，麻叶、
楮叶包 ，如造酱黄法，布帛密覆俟冷，黄衣生，取出日晒燥之。陈久者良。
【 】曰∶候八神置会之期，集七神司生之物，郁之造曲，使衣生朽败，尘华青黄色
也。周礼所谓曲衣，月令所谓衣曲桑黄之服也。易通卦验云∶八神者，树 于地，四维四中，
引绳以正之。故欲置八神者，冬至阳生之日，树八尺之表于地中。盖以阳为神，阴为鬼，亦
气之伸者为神，气之屈者为鬼也。人身五脏有七神，藉中黄生阳之气为奠安，乃得神与形俱。
七情发而皆中节，斯阴屈遁藏，根尘洞彻，济弱扶倾，运迭枢机，如环之无端耳。设生阳少
息，不惟神失奠安，且变生不测矣。神曲藉神木所司之谷曰麦，谓木即生阳之首兆；麦即五
气之先机，佐以七神司生之物，郁之成鬯，伸之畅之，鼓中黄之生阳，安五脏之七神。正所
以成其始，即所以成其终，其所以成其始，即所以成其终者。以一神而会七神，一藏而叶五
藏，乃得成其始，复得成其终，否则偏废而离败矣。诸家陈列功力，即藉中黄生阳之气，敷
布化育，宣五谷味，开发上焦，成阳出阴入之为体为用耳。倪维德以之主疗目疾，即洞彻六
根六尘之一尘一根耳。又云∶生用能发其生气者，即肝得水而沉；熟用能敛其暴气者，即肝
得煮而浮。以麦即肝脏之主谷，肝主开窍于目故也。顾浮沉互用之枢机，即生杀敌应之关
键耳。
（贻我 ，帝命率育，继绝续乏之谷也。必候八神置会，集七神司生，诚济弱扶倾，
运迭枢机之良剂也。）
【药性论】
【气味】味甘、辛，性温，无毒。
【主治】主要化解水谷和隔夜食物，治疗症结积滞，健脾暖胃。
【核析】曰：叶氏在《水云录》中说：五月五日，或六月六日，或三伏天，用白面一百斤，青蒿汁三斤，苍耳草汁、野蓼汁各三斤，赤豆末、杏仁泥各三升，用这些汁液调和面粉、豆粉、杏仁末制成饼状，用麻叶、楮叶包裹，制作过程如同酿造酱黄的方法，用布帛严密覆盖，等待冷却后，生出黄色菌衣，取出日晒干燥。陈久的药效更好。
【释义】曰：等候八神汇聚的时机，集合七神所主管的生命之物，通过郁闭发酵制成曲，使其表面生出菌衣并发生朽败变化，呈现尘华般的青黄色。《周礼》所说的“曲衣”，《月令》所说的“衣曲桑黄”的服用方法即是如此。《易通卦验》说：所谓八神，是在地上树立标杆，位于四维（东南、西南、东北、西北）和中四正（东、南、西、北），拉紧绳子以校正位置。所以想要设置八神，是在冬至阳气初生之日，在地上树立八尺高的表杆。大概是以阳为神，阴为鬼，也是气之舒展者为神，气之屈缩者为鬼。人身五脏有七神，依赖中焦脾胃产生阳气的力量来奠定安稳的基础，才能使神与形俱存。七情发作而都符合节度，那么阴气屈缩遁藏，根尘透彻，救济虚弱扶持倾危，运转交替枢机，像圆环一样没有尽头。如果阳气稍微停滞，不仅神失去安稳，而且会产生不可测的变化。神曲借助由神木（肝/木行）所主管的谷物即小麦，因为木是生阳的首兆；小麦是五气变化的先机，辅以七神所主管的生命之物，郁闭发酵成为芳香的酒醴，舒展通畅，鼓动中焦脾胃的生发阳气，安顿五脏的七神。这正是成就其开始，也就是成就其结束，之所以能成就其开始，也就是能成就其结束的道理。以一神汇聚七神，一脏配合五脏，才能成就其开始，又能成就其结束，否则就会偏废而离散败坏。各家陈列的功效，就是借助中焦脾胃产生阳气的力量，敷布化育，宣散五谷的味道，开发上焦，形成阳出阴入的体用关系。倪维德用它来主治眼疾，就是透过六根六尘中的一尘一根罢了。又说：生用能够发散其生气，这是因为肝得水则沉；熟用能够收敛其暴气，这是因为肝经煮制则浮。因为小麦是肝脏的主谷，肝开窍于目，所以如此。至于浮沉互用的枢机，就是生杀敌应的关键所在。
（贻我麴，帝命率育，这是继绝续乏的谷物。必须等候八神汇聚，集合七神主管生命，这确实是救济虚弱扶持倾危，运转交替枢机的良剂。）
[Pharmacological Theory]
[Flavor and Nature] Sweet, pungent, warm, non-toxic.
[Indications] Primarily resolves water, grain, and retained food; treats accumulations and stagnations; strengthens the spleen and warms the stomach.
[Analysis] It is said: Ye Shi in *Shuiyun Lu* states: On the fifth day of the fifth lunar month, or the sixth day of the sixth lunar month, or during the Sanfu days (the hottest period of summer), take one hundred jin of white flour, three jin of Qinghao juice (Artemisiae Annuae Herba Juice), three jin each of Cang'ercao juice (Xanthii Fructus Juice) and Yeliao juice (Polygoni Orientalis Herba Juice), three sheng of Chidou powder (Vigna Angularis Powder) and Xingren paste (Pruni Semen Paste). Use these juices to mix the flour, bean powder, and almond paste into cakes. Wrap them with Mahye (Hemp Leaf) and Chu Ye (Broussonetia Papyrifera Leaf). The preparation method is similar to that of making Jianghuang (fermented soybean paste). Cover tightly with cloth and wait for cooling. Once a yellow fungal coat grows, take it out and dry it in the sun. Those aged longer are superior.
[Interpretation] It is said: Wait for the time when the Eight Spirits gather, collect the substances governed by the Seven Spirits, and ferment them through郁闭 (stifling/fermentation) to make Qu (starter culture), causing a fungal coat to grow and undergo decomposition, presenting a dust-like greenish-yellow color. This corresponds to the "Qu Yi" mentioned in *Zhou Li* (Rites of Zhou) and the "Yi Qu Sanghuang" consumption method described in *Yue Ling* (Monthly Ordinances). *Yi Tong Gua Yan* states: The so-called Eight Spirits refer to setting up markers on the ground at the Four Corners (Southeast, Southwest, Northeast, Northwest) and the Four Cardinal Directions (East, South, West, North), pulling ropes to align them correctly. Therefore, to establish the Eight Spirits, on the day of Dongzhi (Winter Solstice) when Yang energy begins to generate, an eight-chi tall marker is planted in the ground. Generally, Yang is considered Spirit (Shen), and Yin is considered Ghost (Gui); similarly, the extension of Qi is Spirit, and the contraction of Qi is Ghost. The human body's Five Zang Organs house Seven Spirits, which rely on the Yang-generating Qi of the Middle Jiao (Spleen/Stomach) to establish stability, allowing Spirit and Form to coexist. When the Seven Emotions arise but remain within proper moderation, Yin contracts and hides, the roots and dusts become clear, weakness is aided, and precariousness is supported; the pivot mechanism rotates alternately, like a circle without beginning or end. If Yang Qi pauses slightly, not only will the Spirit lose its stability, but unpredictable changes will also occur. Shenqu relies on the grain governed by the Divine Wood (Liver/Wood Element), namely Wheat (Triticum aestivum), because Wood is the first omen of generating Yang; Wheat is the precursor of the Five Qi changes. Assisted by substances governed by the Seven Spirits, fermented into aromatic wine mash, extended and smoothed, it stimulates the generating Yang Qi of the Middle Jiao and settles the Seven Spirits of the Five Zang Organs. This is precisely how it achieves its beginning, which is also how it achieves its end; the reason it can achieve its beginning is the same as the reason it can achieve its end. By gathering the Seven Spirits through One Spirit, and coordinating the Five Zang Organs through One Zang, it achieves its beginning and then its end; otherwise, it would be partial, abandoned, and disintegrated. The efficacy listed by various schools is essentially relying on the Yang-generating Qi of the Middle Jiao to distribute and nurture, disseminate the flavors of the five grains, open the Upper Jiao, and form the substance and function of Yang emerging and Yin entering. Ni Weide used it primarily to treat eye diseases, which is merely penetrating one of the six dusts and one of the six roots. It is also said: Raw Shenqu can disperse its Sheng Qi (vital energy), because Liver sinks when receiving Water; cooked Shenqu can restrain its violent Qi, because Liver floats after boiling. This is because Wheat is the principal grain of the Liver, and the Liver opens into the eyes. Thus, the pivot mechanism of mutual use between floating and sinking is the key to generation and destruction, and mutual response.
(Giving us Qu, commanded by the Emperor to cultivate, this is the grain that continues what was cut off and replenishes what is lacking. It must await the gathering of the Eight Spirits and the collection of the Seven Spirits governing life; it is indeed a fine remedy for aiding weakness, supporting precariousness, and rotating the pivot mechanism.)