味甘咸。气平凉无定性。（其人和平。饮食冲淡。其乳必平。其人暴躁。饮酒食辛。或
有火病。其乳必热。）荣五脏。明眼目。安养神魂。滑利关格。治瘦悴。泽皮肤。并筋挛骨
痿。肠胃秘涩。又能益心气。补脑髓。止消渴。治风火证。养老尤宜。 又治痰火上升虚损
之证。及中风不语。左瘫右缓。手足疼痛。动履不便。饮食少进诸证。（摄生众妙） 地黄
当归草木之流。得天地偏气。用治血病。力固有余。用补血衰。力犹未及。不如频服人乳。
匪但补血。且病因血成者。亦由调养滋达而自愈。 入四物汤。共补精血。入四君子。同益
元阳。 月经不通。日饮人乳三合。 猝不得语。人乳半合。美酒半升。和服。 失音不语。
人乳竹沥各二合。温服。 虚损劳瘵。用无病妇人乳三酒杯。将瓷碟晒极热。置乳于中。次
入麝香末少许。木香末二分。调匀服。后饮浓茶一酒盏。即阳败。次日服接命丹。方用乳三
酒盏。如前晒碟盛乳。并人胞末一具。调服。服毕面膝俱赤。如醉思睡。只以白粥少少养之。
眼热赤肿。人乳半合。古铜钱十文。铜器中磨令变色。稀稠成煎。瓶收。日点数次。或以乳
浸。黄连蒸热洗之。
〔论〕 乳汁由血所化。故滋血者还以乳。夫妇人之乳。资以冲脉。因冲与胃经通故也。
冲为血海。而胃为血液化生之府。安得不责其本乎。凡男子以气为主。究气之所生。所生者
肾也。女子以血为主。则当究血之所生。所生者心也。血赤火也。女子之乳白。男子之精亦
白。皆从金也。女子气盛。合于心包络血。即就血所生处而化乳。男子气盛。合于冲脉之血。
即就气所生处而化精。（乳与精俱从血化。而血化俱由于气。但分上下者。分于血与气所生
之处也。化不离生。生亦不离化。上之血生为气化。下之精生为血化耳。）但男女之化乳化
精者。皆不离于脾胃。以其为升降鼓煽运化精微之地也。然则乳汁固不徒少阴血主之所化。
实由肺胃气化之所成矣。第血化之乳。化原固在气。一离乳房。则徒存阴质。而气化已散。
故取以疗病者。必审病之所宜。如血虚有热。燥渴枯涸。乃其的对。即用以培养者。亦必审
体之所宜。如质瘦无痰。脏阳胃强。乃见资益。不则。概投止以取累耳。至方书谓宜于虚火
及中风证。夫虚火类有燥痰。而风证之属阴虚者。亦不能摄痰归元。即此宜投之证。犹当为
乳汁地。以佐使为功可也。
属阴性冷。若脏寒滑泄。及胃弱脾虚者。并不宜服。（仲淳）
〔修治〕 凡服须热饮。欲使流行经络。加醇酒调。若晒曝为粉。入药尤佳。 晒乳粉
法。遇有乳汁。即下银锅煎成膏。用大瓷盘盛。日下晒之。必以水浸盘下。不则久晒不干。
此乃未济之妙也。
Tastes sweet and salty. The qi nature is neutral and cool, with no fixed qualitative attribute. (If the mother's temperament is peaceful and her diet is bland, her milk will necessarily be neutral in nature; if she is irritable, drinks alcohol, eats pungent foods, or suffers from internal heat diseases, her milk will necessarily be hot in nature.) It nourishes the five zang organs, brightens the eyes, calms the spirit and soul, unblocks obstruction of the upper and lower orifices (referring to conditions of urinary and fecal retention), treats emaciation and debility, moistens the skin, and addresses tendon spasms and bone flaccidity, as well as intestinal and gastric constipation. It also benefits heart qi, replenishes brain marrow, stops thirst-quenching disorders (symptoms similar to diabetes), and treats wind-heat syndromes; it is particularly suitable for the elderly. It further treats conditions of deficiency damage caused by rising phlegm-fire, aphasia following stroke, left-sided hemiplegia with right-sided flaccidity, pain in the hands and feet, difficulty in movement, and reduced appetite. (From *Shesheng Zhongmiao*)
*Rehmanniae Radix Preparata* (Dihuang) and *Angelicae Sinensis Radix* (Danggui) are herbal substances that acquire the biased qi of heaven and earth. While their strength is sufficient for treating blood diseases, it is still inadequate for tonifying blood deficiency. It is better to frequently consume human milk; not only does it tonify blood, but etiologies arising from blood disorders can also heal themselves through nourishing and regulating care. When added to *Sìwù Tāng* (Four Substances Decoction), it jointly tonifies essence and blood; when added to *Sìjūnzǐ Tāng* (Four Gentlemen Decoction), it jointly benefits primal yang. For amenorrhea, drink three *hé* (approx. 50ml) of human milk daily. For sudden aphasia, mix half a *hé* of human milk with half a *shēng* (approx. 200ml) of fine wine and take together. For loss of voice and inability to speak, take two *hé* each of human milk and bamboo sap (*Zhúlì*), warmed before administration. For deficiency consumption and chronic wasting diseases, use three wine cups of milk from a healthy woman. Heat a porcelain plate extremely hot in the sun, place the milk on it, add a small amount of *Moschus* powder and two *fēn* of *Aucklandiae Radix* (Mùxiāng) powder, mix evenly, and take. Afterwards, drink one wine cup of strong tea. If signs of yang collapse appear, take *Jièmìng Dān* (Life-Receiving Pill) the next day. This formula uses three wine cups of human milk, placed on the sun-heated plate as described above, mixed with one whole placenta powder (*Rénbāo*), and taken. After ingestion, the face and knees turn red, resembling drunkenness and sleepiness; nourish gently with small amounts of white rice porridge. For red, swollen, and hot eyes, use half a *hé* of human milk. Take ten ancient copper coins, grind them in a copper vessel until they change color, mix into a decoction of appropriate viscosity, store in a bottle, and apply several times daily. Alternatively, soak *Coptidis Rhizoma* (Huánglián) in human milk, steam until hot, and wash the affected area.
[Discussion] Milk is transformed from blood; therefore, those who nourish blood ultimately rely on milk. Women's milk relies on the Chong Mai (Penetrating Vessel) because the Chong Mai connects with the Stomach Meridian. The Chong Mai is the Sea of Blood, and the Stomach is the fu organ where blood is generated. How can one not trace back to these roots? Generally, men prioritize Qi; investigating the origin of Qi leads to the Kidney. Women prioritize Blood; investigating the origin of Blood leads to the Heart. Blood is red and belongs to Fire; women's milk is white, and men's essence is also white, both belonging to Metal (White corresponds to Metal). When women's Qi is abundant, it combines with the blood of the Pericardium Luo, transforming into milk at the site where blood is generated. When men's Qi is abundant, it combines with the blood of the Chong Mai, transforming into essence at the site where Qi is generated. (Both milk and essence transform from blood, and blood transformation depends on Qi. The distinction between upper and lower lies in the sites of blood and Qi generation. Transformation does not separate from generation, nor does generation separate from transformation; the upper blood generates via Qi transformation, while the lower essence generates via blood transformation.) However, the transformation of milk and essence in both men and women does not depart from the Spleen and Stomach, as these are the sites of ascending and descending, stirring and promoting, and transforming subtle essences. Thus, milk is indeed not solely transformed by the Shao Yin Blood, but is actually formed by the Qi transformation of the Lung and Stomach. Although the source of blood-transformed milk lies in Qi, once it leaves the breast, only the yin substance remains, and the Qi transformation has dissipated. Therefore, when using it to treat disease, one must carefully assess whether the condition is suitable. For instance, blood deficiency with heat, dryness, thirst, and dehydration are direct indications. Even when used for cultivation, one must assess bodily suitability: for those who are thin without phlegm and possess strong visceral yang and stomach heat, it provides benefit. Otherwise, indiscriminate use brings only burden. Regarding medical texts stating suitability for deficient fire and stroke syndromes: deficient fire often involves dry phlegm, and wind syndromes belonging to yin deficiency cannot retain phlegm returning to the primordial qi. Even for these indicated conditions, milk should serve merely as an assistant or guide herb.
Human milk is yin-natured and cold. It is unsuitable for those with cold viscera and loose stools, or weak stomach and spleen deficiency. (Note by Zhongchun)
[Processing] It must be drunk warm to facilitate circulation through the meridians; adding fine wine aids this. If dried into powder for medicinal use, it is especially effective. Method for drying milk powder: Upon obtaining milk, immediately boil it in a silver pot into a paste, spread it on a large porcelain plate, and dry it in the sun. The bottom of the plate must be immersed in water; otherwise, prolonged sun exposure will not dry it. This represents the subtlety of the *Wèijì* Hexagram (Fire over Water, Not Yet Completed).