寒水石，味辛、甘，气寒，无毒。入胃经。却胃中大热，五脏伏热亦可祛解，并解巴豆、
丹
石诸毒。兼治伤寒劳复，散积聚邪热，止烦闷喉痹。消渴可除，水肿可去。此物存之以解热
毒，亦药笼中不可少之味也。
或问寒水石解胃中之大热，是其功与石膏正复相同，何以泻胃中之热用石膏，而不用寒
水石
乎？曰∶寒水石虽解胃中大热，然不可与石膏并论。寒水石却胃中大热，但能下行，而不能
外散，若石膏，则内、外、上、下无不可以泻火也。（〔批〕寒水石至阴，较石膏而更甚。）
或问寒水石同是解热之药，而谓不可与石膏并论，岂更有他义耶？曰∶寒水石可以泻有余之
邪热，而不可泻不足之虚热，此则与石膏同也。更有与石膏异者，石膏泻湿热，而寒水石止
可泻燥热耳。故诸湿肿满属脾者，最宜忌之也。
或问寒水石，近人用之于药中者绝少，似亦可删之品，而先生收之，何也？曰∶燥症之
不明
于天下也，久矣，而润燥之药，又无多几味。余独存寒水石者，所以救燥热之病也。
石钟乳，味甘，气温，无毒。主咳逆上气，疗脚弱冷疼，安五脏，百节皆通，下乳汁，
九窍
并利，解舌痹渴，补下焦，止遗精，益气强阴，通声明目，久服育子。亦须制伏，方可入药
。雷公之制自佳，非研万遍，断不可轻用。
钟乳石专能化精。凡人精少者，最宜用之，然亦必须用之于补药中，始能奏效，否则亦
徒然
也。
或问钟乳石得火有大毒，先生谓入药必须制伏，经火 耶？不经火 耶？曰∶钟乳石断
不可经
火，研极细末，另用牡丹皮煮汁泡三日，去汁用之最佳，无毒而获大益。
或问钟乳石以明亮者为佳乎？抑杂色者皆可用之乎？曰∶用钟乳石，所以化精也。化精
自取明
亮者，始能入肾。其治诸病，虽杂色亦可用也。
或问石钟乳，其气剽疾，令阳气暴充，饮食暴进，世人未免恃之为淫佚之资。谁知精气
暗
损
，石气独存，孤阳转肆，益精之谓何。李时珍戒人久嗜，有益于世不浅，而吾子不言及，何
也？曰∶人有强弱之不同。火衰之人，必须服钟乳以益精。而火盛者，不特不可久服，而并
且不可暂服也。时珍备言之矣，余何必再宣哉。
寒水石，味道辛、甘，性质寒，没有毒性。归入胃经。能清除胃中的大热，五脏中潜伏的热邪也能祛除化解，并且能解巴豆、丹石等药物引起的各种毒害。兼治伤寒病愈后因劳累而复发（劳复），疏散积聚的邪热，止住烦闷和喉痹。消渴症可以消除，水肿可以去除。这种药材保存起来用于解除热毒，也是药箱中不可缺少的药材。
有人问：寒水石能解除胃中的大热，它的功效与石膏完全相同，为什么泻胃中的热要用石膏，而不用寒水石呢？回答说：寒水石虽然能解除胃中的大热，但不能与石膏相提并论。寒水石清除胃中大热，只能向下行散，而不能向外发散；至于石膏，则内、外、上、下无处不可以泻火。（批注：寒水石属于至阴之品，比石膏的性质更甚。）
又有人问：寒水石同样是解热的药物，却说不能与石膏相提并论，难道还有其他的含义吗？回答说：寒水石可以泻除有余的邪热，但不能泻除不足的虚热，这一点与石膏相同。更有与石膏不同之处，石膏能泻湿热，而寒水石只可泻燥热罢了。所以凡是湿肿胀满属于脾脏病变的，最应该忌用寒水石。
又有人问：寒水石，近代人在药方中使用它的人极少，似乎也是可以删除的药材，但先生却收录它，为什么呢？回答说：燥症在天下不被明了，已经很久了，而润燥的药物，又没有几味。我唯独保留寒水石，是为了救治燥热之病。
石钟乳，味道甘，性质温，没有毒性。主治咳嗽气逆，治疗脚部软弱冷痛，安定五脏，全身关节都通畅，下乳汁，九窍都通利，解除舌体麻木口渴，补益下焦，止遗精，益气强阴，声音通达眼睛明亮，长期服用有助于生育。也必须经过炮制处理，才可以入药。雷公的炮制方法很好，如果不研磨万遍，绝对不可以轻易使用。
钟乳石专门能够化生精气。凡是精气少的人，最适合使用它，但也必须用在补药中，才能奏效，否则也是徒劳。
有人问：钟乳石遇到火有大毒，先生说入药必须经过炮制处理，是经过火呢？还是不经过火呢？回答说：钟乳石绝对不可以经过火，研磨成极细的粉末，另外用牡丹皮煮汁浸泡三天，去掉汁液后使用最佳，无毒且能获得很大的益处。
又有人问：钟乳石是以明亮的为好，还是杂色的都可以使用呢？回答说：使用钟乳石，是为了化生精气。化生精气自然选取明亮的，才能入肾。它治疗各种疾病，即使是杂色的也可以使用。
又有人问：石钟乳，它的药性剽悍急疾，能使阳气突然充盛，饮食突然进补，世人未免倚仗它作为淫佚放纵的资本。谁知道精气暗中受损，石钟乳的药气独存，孤阳肆意妄为，还谈什么益精呢。李时珍告诫人们长期嗜好它，对世人的益处不少，而您却不提及，为什么呢？回答说：人有强弱体质不同。火衰的人，必须服用钟乳石以益精。而火盛的人，不仅不可以长期服用，而且连暂时服用都不可以。李时珍已经详尽说明了，我又何必再宣扬呢。
Hanshuishi (Calcitum Rubrum), with acrid and sweet flavors, cold nature, and non-toxic properties, enters the Stomach Meridian. It clears excessive heat in the Stomach, dispels latent heat from the Five Zang Organs, and resolves toxicity caused by Croton Seed (Badou) and mineral drugs. It is also indicated for recurrence of febrile diseases due to overexertion after recovery from Cold Damage (Shanghan), disperses accumulated pathogenic heat, relieves restlessness and throat obstruction, eliminates thirst with wasting and fluid depletion (Xiaoke), and removes edema. This substance is preserved to resolve heat toxins and is an indispensable ingredient in any medicine cabinet.
A question was raised: Hanshuishi clears excessive heat in the Stomach, a function identical to that of Shigao (Gypsum Fibrosum). Why is Shigao used to purge Stomach heat rather than Hanshuishi? The answer is: Although Hanshuishi clears excessive heat in the Stomach, it cannot be compared to Shigao. Hanshuishi directs heat downward but cannot disperse it outwardly; whereas Shigao can purge fire both internally and externally, superiorly and inferiorly. [Commentary: Hanshuishi is of extreme Yin nature, even more so than Shigao.]
Another question arose: Since Hanshuishi is also a heat-resolving drug, why is it said that it cannot be compared to Shigao? Is there another meaning? The answer is: Hanshuishi can purge excess pathogenic heat but cannot purge deficiency heat arising from insufficiency, which is similar to Shigao. However, there is a difference: Shigao purges damp-heat, while Hanshuishi only purges dry-heat. Therefore, conditions involving dampness, swelling, and fullness attributed to the Spleen should strictly avoid using Hanshuishi.
Another question was posed: In recent times, few practitioners use Hanshuishi in prescriptions, suggesting it might be a dispensable herb. Why did you include it? The answer is: The understanding of Dryness syndromes has been unclear for a long time, and there are few herbs that moisten dryness. I retained Hanshuishi specifically to treat diseases of dry-heat.
Shizhongru (Stalactite), with a sweet flavor and warm nature, is non-toxic. It primarily treats cough with rebellious Qi, alleviates weakness and cold pain in the legs, calms the Five Zang Organs, ensures patency of all joints, promotes lactation, benefits the nine orifices, resolves tongue numbness and thirst, tonifies the Lower Jiao, stops seminal emission, supplements Qi and strengthens Yin, improves voice clarity and vision, and promotes fertility with long-term use. It must be processed before medicinal use. The processing method of Lei Gong is excellent; if not ground ten thousand times, it should absolutely not be used lightly.
Zhongru Shi specializes in transforming essence (Jing). It is most suitable for individuals with deficient Jing, but must be used within tonic formulas to be effective; otherwise, it is futile.
A question was asked: Zhongru Shi becomes highly toxic when exposed to fire. You stated that it must be processed for medicinal use. Does this involve exposure to fire or not? The answer is: Zhongru Shi must absolutely not be exposed to fire. It should be ground into an extremely fine powder and soaked for three days in decoction prepared from Mudanpi (Moutan Cortex), then the liquid discarded. This method renders it non-toxic and highly beneficial.
Another question was raised: Is bright Zhongru Shi preferred, or can mixed-color varieties be used? The answer is: Zhongru Shi is used to transform Jing. To enter the Kidney and transform Jing, one must select the bright variety. For treating various other diseases, mixed-color varieties may also be used.
Another question was posed: The qi of Shizhongru is fierce and rapid, causing sudden surges of Yang Qi and abrupt increases in food intake. People inevitably rely on it as a means for licentious indulgence. Who would know that essence is secretly damaged while the stone's qi remains alone, allowing solitary Yang to run rampant, thus defeating the purpose of nourishing essence? Li Shizhen warned against long-term indulgence, benefiting society greatly, yet you did not mention this. Why? The answer is: Individuals vary in their strength and constitution. Those with deficient Fire (Yang) must take Zhongru Shi to nourish essence. However, those with excessive Fire should not only avoid long-term use but also refrain from temporary use. Li Shizhen has already explained this thoroughly; what need is there for me to reiterate?