主治止疟。解胎毒。（烧末饮服。）敷脐疮、脐带功用、不过如上。（近日市医、妄名之
为坎
气、用以大补气血、不知出于何典。）
一名紫河车、一名混沌皮。大补气血
甘咸温。本人之血气所生。故能大补气血。治一切虚劳损极。（虚损、一损肺、皮槁毛
落、
二损心、血脉衰少、三损脾、肌肉消脱、四损肝、筋缓不收、五损肾、骨痿不起、六极曰气
极、血极、筋极、肌极、骨极、精极。）恍惚失志。癫痫病。由膀胱虚者。尤宜用。（取其以
胞补胞
之义。）以初胎无病妇人。而色紫者良。有胎毒者害人。（以银器插入、焙煮不黑则无毒。）
长流水洗极净。酒蒸。焙干研末。或煮烂。捣碎入药。（如新瓦炙者、反损其精汁。）
主治骨病。接骨。 疮。并取焚弃者。〔时珍曰∶古人以掩暴骨为仁德、每获阴报、而
方
伎之流、心乎利欲、乃收人骨为药饵、仁术固如此乎、且犬不食犬骨、而人食人骨、可乎、
父之白骨、惟亲生子刺血沥之、即渗入、又酉阳杂俎云∶荆州一人损胫、张七政饮以药酒、
破肉去骨一片、涂膏而愈、二年复痛、张曰∶所取骨寒也、寻之、尚在床下、以汤洗、绵裹
收之、其痛遂止、气之相应如此、孰谓枯骨无知乎、仁者当悟矣。（按月水、人胞、人骨后
本有注文数段、与医理药用并无关系、今暂保留纲目李时珍原注外、余均删略。）〕
Indications: Malaria. Resolving fetal toxins. (Burned into powder and taken with water.) Application for omphalitis and the function of the umbilical cord are no different from those mentioned above. (Recently, market physicians have recklessly named it "Kan Qi" [Kidney Qi/Essence], using it to greatly tonify Qi and Blood, without knowing which classic text this originates from.)
Also known as Zi He Che (Placenta), also known as Hun Dun Pi (Chaos Skin). Greatly tonifies Qi and Blood. Sweet, salty, warm in nature. It is generated from human Qi and Blood. Therefore, it can greatly tonify Qi and Blood. Treats all forms of deficiency exhaustion and extreme damage. (Deficiency damage: First damage to Lung, skin becomes dry and hair falls out; Second damage to Heart, blood vessels become deficient and sparse; Third damage to Spleen, muscles waste away; Fourth damage to Liver, tendons become flaccid and unresponsive; Fifth damage to Kidney, bones become atrophic and unable to stand; The Six Extremes refer to Qi Extreme, Blood Extreme, Tendon Extreme, Muscle Extreme, Bone Extreme, and Essence Extreme.) Mental confusion and loss of will. Epilepsy. Especially suitable for cases caused by Bladder deficiency. (Taking advantage of the principle of using the womb to nourish the womb.) It is best to use the placenta from a woman who has given birth for the first time and is free of disease, specifically those that are purple in color. Those containing fetal toxins are harmful. (If inserted with a silver utensil and roasted/boiled, if it does not turn black, it is non-toxic.) Wash thoroughly with running water. Steam with wine, roast until dry, and grind into powder. Or boil until soft, crush, and add to decoctions. (If roasted on new tiles, it反而 damages its essence and juices.)
Indications: Bone diseases. Setting fractures. Sores/Ulcers. All utilize discarded human bones after burning. [Li Shizhen said: The ancients considered burying exposed bones as an act of benevolence, often receiving hidden blessings. However, practitioners driven by profit greed collected human bones for medicinal use. Is this truly the way of benevolent medicine? Moreover, dogs do not eat dog bones, yet humans eat human bones; is this acceptable? For the white bones of one's father, only when a biological son pricks his finger and drips blood onto them will the blood penetrate. Furthermore, *Youyang Zazu* records: A person in Jingzhou suffered a leg injury. Zhang Qizheng gave him herbal wine, incised the flesh, removed a piece of bone, applied ointment, and he healed. Two years later, the pain returned. Zhang said: The extracted bone retained coldness. Upon searching, it was still under the bed. After washing with hot water and wrapping in cotton cloth, the pain ceased. The resonance of Qi is so profound; who says dead bones lack consciousness? Benevolent people should realize this. (Note: Following the sections on Menstrual Blood, Placenta, and Human Bones in the original text, there were several paragraphs of annotations unrelated to medical theory or pharmacology. These are temporarily omitted, retaining only Li Shizhen's original notes from *Bencao Gangmu*.)]