火麻子，味甘，气平，无毒。入阳明大肠经及足太阴脾脏。益气补中，催生下乳，去中
风汗
出、皮肤顽痹，润大肠风热结涩便难，止消渴而小水能行，破精血而血脉可复。产逆横生易
顺，沐发可润。此物性过于润，凡燥结者，可借之以润肠，而脾气虚者，断难多服。至于吞
之可以见魅，祝之可以辟瘟，俱非近理之谈，而不老神仙尤为荒诞。产后宜戒，慎勿轻投之
也。
或问火麻子宜于大便燥结之人，《本草》所载其功用，亦果多乎？夫火麻子实有功用，
但宜
于实症，而不宜于虚症而已。
神曲，味甘，气平，无毒。入脾、胃二经。下气调中。止泻，开胃，化水谷，消宿食，
破症
结，逐积痰，疗妇人胎动不安，治小儿胸腹坚满。行而不损，与健脾胃之药同用，多寡勿忌
。但世人所造神曲之法，欠妙。予师传制法∶择六月六日，用白面三斤，苍甘草捣烂取汁一
合，以井水调匀，又桑叶十斤，捣研烂，取布沥出汁，再用赤小豆一升磨末，拌面匀，以前
二汁拌之成饼，以野蓼盖之十四日，取出纸包之，悬于风处阴干。临时用最佳。由二、三分
用至二钱，其效如响也。
或疑制法异于前人，不可为训。不知前人之方过于刻削，惟此方和平，可为攻补之佐使
也。
酒，味苦、甘、辛，气大热，有毒。无经不达，能引经药，势尤捷速，通行一身之表，
高中
下皆可至也。少饮有节，养脾扶肝，驻颜色，荣肌肤，通血脉，浓肠胃，御露雾瘴气，敌风
雪寒威，诸恶立驱，百邪竟辟，消愁遗兴，扬意宣言，此酒之功也。若恣饮助火，则乱性损
身，烂胃腐肠，蒸筋溃髓，伤生减寿，
此酒之过也。嗟乎。酒何过哉。知酒之功受其益，知酒之过而防其损，何害于人
。况酒又实能愈人之病乎。
或问酒味甘者多热，味苦者多寒。仲景张公用苦酒，以治咽喉之肿痛与黄汗之淋漓，似
乎饮
甘香，不若饮苦辣，不致烧肠腐胃耳。
火麻子，味道甘甜，气性平和，没有毒性。进入阳明大肠经和足太阴脾脏。能够益气补中，催生乳汁，去除中风后汗出、皮肤顽固麻木痹痛，滋润大肠因风热导致的干结便秘，止住消渴症并使小便通畅，破除精血瘀滞从而使血脉恢复。对于胎位不正、横产难顺的情况有帮助，洗头可润泽头发。这种药性质过于滋润，凡是燥结便秘的人，可以借它来润肠，但脾气虚弱的人，绝对难以多服。至于说吞服它可以看见鬼魅，祝祷它可以辟除瘟疫，都不是合乎常理的说法，而所谓“不老神仙”更是荒诞不经。产后应当禁忌，千万不要轻易投用。
有人问：火麻子适合大便燥结的人，《本草》所载它的功效，真的那么多吗？其实火麻子确实有功用，只是适合实证，而不适合虚证罢了。
神曲，味道甘甜，气性平和，没有毒性。进入脾、胃两经。能够下气调中。止泻，开胃，消化水谷，消除宿食，破除症结，驱逐积痰，治疗妇人胎动不安，治疗小儿胸腹坚硬胀满。其药性行散而不损伤正气，与健脾胃的药物同用，用量多少不必忌讳。但是世人制作神曲的方法，不够巧妙。我的老师传授的制作法：选择六月六日这一天，用白面三斤，苍甘草捣烂取汁一合，用井水调匀；再用桑叶十斤，捣研烂，用布沥出汁液；接着用赤小豆一升磨成粉末，拌入面粉中均匀，用前两种汁液拌匀做成饼，用野蓼草覆盖十四天，取出后用纸包裹，悬挂在通风处阴干。临用时效果最佳。用量从二、三分用到二钱，疗效如回声般迅速。
有人怀疑制作方法与前人不同，不能作为典范。不知道前人的方子过于苛刻挑剔，只有这个方子平和，可以作为攻邪与补正的辅助药物。
酒，味道苦、甘、辛，气性大热，有毒。无处不到，能引导其他药物到达经络，势头尤其快捷迅速，通行全身体表，上中下三焦皆可到达。少量饮用且有节制，能养脾扶肝，驻留容颜，荣养肌肤，通利血脉，增厚肠胃，抵御露水雾气瘴气，对抗风雪寒威，各种邪恶之气立刻驱散，百种邪气完全辟除，消除忧愁增添兴致，抒发意气发表言论，这是酒的功劳。如果放纵饮酒助长火势，就会扰乱心性损害身体，腐蚀肠胃，熏蒸筋骨溃烂骨髓，伤害生命减少寿命，这是酒的过错。唉！酒有什么过错呢？知道酒的功劳而享受它的好处，知道酒的过错而防止它的损害，对人有什么害处呢？况且酒确实能治愈人的疾病啊。
有人问：味甘的酒大多性热，味苦的酒大多性寒。张仲景先生使用苦酒，来治疗咽喉肿痛和黄汗淋漓的症状，似乎饮用甘香的酒，不如饮用苦辣的酒，不会导致烧肠腐胃吧。
Hemp Seed (Huomazi), sweet in taste, neutral in nature, non-toxic. Enters the Yangming Large Intestine Meridian and the Foot-Taiyin Spleen Organ. It benefits Qi and tonifies the Middle Jiao, promotes lactation, expels wind-stroke with sweating and stubborn skin numbness/obstruction, moistens the Large Intestine to relieve constipation due to wind-heat accumulation, stops thirst and facilitates urination, breaks down stasis of essence and blood to restore blood vessels, assists in correcting malpositioned fetus for easier delivery, and moisturizes hair when used for washing. This substance is overly moistening; while it can be borrowed to moisten the intestines for those with dry accumulation, those with deficient Spleen Qi must absolutely avoid taking it in large amounts. As for claims that swallowing it allows one to see spirits or chanting wards off plagues, these are not reasonable discussions, and the notion of it being an "immortal elixir" is particularly absurd. It should be contraindicated postpartum; do not administer lightly.
One might ask: Hemp Seed is suitable for people with dry bowel obstruction; are its functions really as numerous as recorded in the Materia Medica? In fact, Hemp Seed does have efficacy, but it is suitable for excess syndromes and not suitable for deficiency syndromes.
Medicated Leaven (Shenqu), sweet in taste, neutral in nature, non-toxic. Enters the Spleen and Stomach meridians. It directs Qi downward and harmonizes the Middle Jiao. It stops diarrhea, opens the appetite, transforms water and grain, eliminates retained food, breaks up masses, drives out accumulated phlegm, treats restless fetus in women, and treats abdominal hardness and fullness in children. It moves without damaging healthy Qi; when used together with herbs that strengthen the Spleen and Stomach, there are no restrictions on dosage. However, the method by which common people prepare Shenqu is inadequate. My master transmitted a preparation method: Choose the sixth day of the sixth lunar month. Use three jin of white flour, pound Cangzhugan (Licorice root) until mashed, extract one he of juice, and blend evenly with well water. Then use ten jin of Mulberry Leaves, pound and grind until mushy, squeeze out the juice through cloth. Next, take one sheng of Adzuki Beans, grind into powder, mix evenly with the flour, and bind with the aforementioned two juices to form cakes. Cover with wild Polygonum (Ye Liao) for fourteen days, then remove, wrap in paper, and hang in a ventilated place to dry in the shade. Best used at the time of need. Dosage ranges from two to three fen to two qian, with effects as immediate as an echo.
Some may doubt that this preparation method differs from predecessors' and cannot serve as a model. They do not realize that predecessors' formulas were overly harsh; only this formula is mild and can serve as an assistant in both purging and tonifying.
Wine, bitter, sweet, and acrid in taste, excessively hot in nature, toxic. It reaches everywhere, can guide medicinal herbs into meridians, with a particularly swift and rapid momentum, circulating throughout the exterior of the body, reaching the Upper, Middle, and Lower Jiao. Consumed in moderation, it nourishes the Spleen and supports the Liver, preserves complexion, enriches skin and muscles, unblocks blood vessels, thickens the stomach and intestines, defends against dew, fog, miasma, withstands wind, snow, and cold, instantly dispels all evil influences, completely wards off hundred pathogens, alleviates sorrow and stimulates interest, expresses intent and speech—these are the merits of wine. If consumed recklessly to aid fire, it disrupts temperament and damages the body, rots the stomach and corrupts the intestines, steams tendons and dissolves marrow, harms life and reduces longevity—these are the faults of wine. Alas! What fault does wine have? One who knows the merits of wine enjoys its benefits; one who knows the faults of wine prevents its harm. How can it harm people? Moreover, wine truly can cure human diseases.
One might ask: Wines with sweet taste are mostly hot, while wines with bitter taste are mostly cold. Zhang Zhongjing used bitter wine to treat sore throat swelling and profuse yellow sweat. It seems that drinking sweet and fragrant wine is less likely to burn the intestines and rot the stomach compared to drinking acrid and bitter wine.