古人所用即造酒之曲，味甘辛气温，性专消导，行脾胃滞气，散脏腑风冷，开胃消
宿食消痰，破 结，健脾暖胃，调中下气，此其功也。后人取六神聚会之日，又取各药
以象六神，之用，故得神名，陈久更效，其功更胜于酒曲，盖更有消痰利水暖胃下气之
药耳。宜炒香方用，孕妇少服。盖即能破结便，能落胎也。及脾阴不足胃火旺者勿用，
义与麦芽同也。
神曲下气调中，止泻开胃，消食消痰，胸腹坚满，赤白痢疾，妇人胎动，产后回
乳，有六神者，以脾主中州，一有所伤，则六淫之气，皆可袭之而成病，六神之义意深
远矣。
主治（痘疹合参） 须陈年者炒黄用。开胃进食，调中下气，消食健脾，凡泻泄，
及中焦停满皆可用，惟因痘毒而胀满者忌之。
制神曲法，六月六日用白面百斤，以象白虎；苍耳汁三斤，以象勾陈；野蓼汁四
斤，以象腾蛇；青蒿汁三斤，以象青龙；杏仁去皮尖，捣烂四斤，及北方河水，以象玄
武；赤小豆煮烂三斤，以象朱雀，六味和匀，踏实，再加蘅 汁尤妙，悉如造曲法庵
黄，悬风处，经年用之。
味甘温无毒，主消食活血，健脾和胃，治赤白痢，下水谷，盖红曲以白粳米，杂曲
母蒸罨为之，亦奇术也。人之水谷入于胃，受中焦湿热熏蒸，精气变化而赤，为血红
曲，以白米饭受温热郁蒸，而变为红，皆造化自然之微妙也。故红曲治脾胃营血之功，
有同气相求之理，消食健脾胃，与神曲相同，而活血和伤，惟红曲为能，故治血痢尤
为要药。得番降香通草鲮鲤甲没药，治上部内伤，胸膈作痛，怒伤吐血，和童便服神
效。同黄连、白扁豆、莲肉、黄芩、白芍药、升麻、干葛、乌梅、甘草、滑石、橘红
治滞下有神。同续断、番降香、元胡索、当归、通草、红花、牛膝、没药、乳香、治内
伤血瘀作痛。同泽兰、牛膝、地黄、续断、蒲黄、赤芍药治产后恶露不尽，腹中痛。青
六丸用六一散加炒红曲五钱为末，蒸饼和丸，梧子大，每六七十丸，白汤下，日三
服，治湿热泻痢，同香附乳香等分，为末，酒服，治心腹作痛。
红曲色赤，滑血须知，更治赤痢，至于化谷，意有在焉，盖水谷入胃，游溢精气，
日变赤色，是为营红，红曲之象，同气相合；故能活血化谷，而不消克也。
主治（痘疹合参） 凡托痘散中可用。以活血调中之力也。
古人所使用的神曲，就是酿造酒类时所用的酒曲。其味甘、辛，性温，功效专于消食导滞，能疏通脾胃中停滞的气机，驱散脏腑内的风寒之气，增进食欲，消除隔宿的食物积滞和痰饮，破除体内的瘀结，健脾暖胃，调理中焦气机并引导气下行，这就是它的主要功效。后人选择在“六神聚会”的日子制作，又选取各种药材来象征六位神灵，因此得名“神曲”。陈放时间越久，药效越好，其功效甚至胜过普通的酒曲，这是因为其中加入了具有消痰、利水、暖胃、下气作用的药物。适宜炒香后使用，孕妇应少服。因为它能破除瘀结，导致堕胎。对于脾阴不足而胃火旺盛者禁用，这一禁忌与麦芽相同。
神曲能降气调中，止泻开胃，消食化痰，适用于胸腹部坚硬胀满，以及赤白痢疾、妇人胎动不安、产后回乳等症。“六神”的含义在于：脾属土，位居中州（人体中央），一旦受损，风、寒、暑、湿、燥、火六种外邪皆可侵袭致病，“六神”之名寓意深远。
主治（结合痘疹病症参考）：必须选用陈年的神曲，炒至微黄后使用。能开胃进食，调理中焦气机，消食健脾。凡是泄泻，以及中焦停聚导致的胀满都可用，唯独因痘毒引起的胀满者忌用。
制作神曲的方法：在六月六日这一天，取白面一百斤，以象征西方金神白虎；苍耳汁三斤，以象征北方水神勾陈；野蓼汁四斤，以象征西方金神腾蛇；青蒿汁三斤，以象征东方木神青龙；杏仁去皮尖，捣烂成泥四斤，以及北方的河水，以象征北方水神玄武；赤小豆煮烂三斤，以象征南方火神朱雀。将上述六味材料混合均匀，压实，再加入蘅草汁效果更佳。全部按照造曲的方法处理，使其变黄，悬挂在通风处，经过一年后再使用。
红曲味甘、温，无毒。主要功效是消食活血，健脾和胃，治疗赤白痢疾，促进水谷消化。红曲是用白粳米混合曲母，通过蒸煮和发酵制成的，这也是一种奇妙的技术。人的饮食进入胃中，受到中焦湿热的熏蒸，精气发生变化而呈现红色，成为血红；红曲则是用白米饭接受温热郁蒸，从而变为红色，这都是造化自然的微妙之处。因此，红曲在治疗脾胃营血方面，符合“同气相求”的原理。它在消食健脾胃方面的作用与神曲相同，但在活血散瘀方面，只有红曲能做到，所以它是治疗血痢的重要药物。配合番降香、通草、鲮鲤甲、没药，可以治疗上部的内伤，胸膈疼痛，因愤怒导致的吐血，配合童便服用效果神奇。配合黄连、白扁豆、莲肉、黄芩、白芍药、升麻、干葛、乌梅、甘草、滑石、橘红，治疗积滞在下焦有奇效。配合续断、番降香、元胡索、当归、通草、红花、牛膝、没药、乳香，治疗内伤导致的血瘀疼痛。配合泽兰、牛膝、地黄、续断、蒲黄、赤芍药，治疗产后恶露不尽，腹中疼痛。青六丸是用六一散加入炒红曲五钱研为细末，用蒸饼和丸，如梧桐子大小，每次服用六七十丸，白开水送服，每日三次，治疗湿热引起的泄泻痢疾。与香附、乳香等分研末，酒送服，治疗心腹疼痛。
红曲颜色赤红，具有滑利血脉的功效，须知它能治疗赤痢，至于帮助消化谷物，其中蕴含的道理在于：饮食入胃，游溢精气，每天变为赤色，这就是营血中的红色，红曲的象与之相符，同气相合；因此它能活血化谷，而不像其他药物那样具有强烈的消磨克伐之性。
The Shenqu (Divine Leaven) used by the ancients was the same as the Qu (fermented starter) used for brewing wine. Its taste is sweet and acrid, its nature is warm. Its efficacy is specifically directed at resolving food stagnation and guiding it outwards; it moves stagnant Qi in the Spleen and Stomach, disperses Wind-Cold in the Zang-Fu organs, opens the appetite, resolves retained food and phlegm, breaks up accumulations, strengthens the Spleen, warms the Stomach, regulates the Middle Jiao, and directs Qi downward. These are its functions. Later generations chose to prepare it on the day when the "Six Deities" gather, and selected various herbs to symbolize the six deities, hence the name "Shenqu." The older it is, the more effective it becomes, and its efficacy surpasses that of ordinary wine Qu, because it contains additional herbs that resolve phlegm, promote urination, warm the Stomach, and direct Qi downward. It should be stir-fried until fragrant before use. Pregnant women should take it in small amounts, as it can break up accumulations and cause abortion. It is contraindicated in cases of insufficient Yin of the Spleen and excessive Fire of the Stomach, a restriction similar to that of Maiya (Germinated Hordeum Vulgare Fructus).
Shenqu directs Qi downward and regulates the Middle Jiao, stops diarrhea, opens the appetite, resolves food stagnation and phlegm. It is indicated for hardness and fullness in the chest and abdomen, dysentery with red and white discharge, fetal restlessness in pregnant women, and cessation of lactation after childbirth. The meaning of "Six Deities" is profound: the Spleen governs the Central Region (Zhongzhou); once injured, the Six Exogenous Pathogens (Wind, Cold, Summer-Heat, Dampness, Dryness, Fire) can all invade and cause disease.
Indications (referencing combined analysis of Smallpox and Rashes): Old Shenqu should be used, stir-fried until yellow. It opens the appetite, promotes eating, regulates the Middle Jiao, directs Qi downward, resolves food stagnation, and strengthens the Spleen. It can be used for diarrhea and fullness/stagnation in the Middle Jiao. However, it is contraindicated for fullness caused by toxin from smallpox/rashes.
Method for preparing Shenqu: On the sixth day of the sixth lunar month, take 100 jin of white flour to symbolize Baihu (White Tiger); 3 jin of Xianxiancao juice (Ageratum conyzoides juice) to symbolize Gouchen; 4 jin of Yeliao juice (Polygonum aviculare juice) to symbolize Tengshe; 3 jin of Qinghao juice (Artemisia annua juice) to symbolize Qinglong; 4 jin of apricot kernels (Xingren), peeled and crushed, along with river water from the North, to symbolize Xuanwu; 3 jin of adzuki beans (Chixiaodou), boiled until soft, to symbolize Zhuque. Mix these six ingredients evenly, press firmly, adding Hengcao juice is even better. Process entirely according to the method of making Qu, allowing it to turn yellow, and hang in a ventilated place for use after one year.
Hongqu (Red Yeast Rice) tastes sweet and warm, is non-toxic. It primarily resolves food stagnation, invigorates blood, strengthens the Spleen, harmonizes the Stomach, and treats dysentery with red and white discharge, promoting the digestion of food and fluids. Hongqu is made by steaming and fermenting white japonica rice mixed with Qu mother, which is also a remarkable technique. When food and fluids enter the Stomach, they are steamed by the damp-heat of the Middle Jiao, their essence transforms, and turns red, becoming blood. Similarly, white rice accepts heat and dampness, undergoes fermentation, and turns red. This reflects the subtle mysteries of natural creation. Therefore, Hongqu's efficacy in treating the Ying-Blood of the Spleen and Stomach follows the principle of "similar energies seeking each other." Its ability to resolve food and strengthen the Spleen/Stomach is the same as Shenqu, but its ability to invigorate blood and heal injuries is unique to Hongqu, making it a crucial herb for treating bloody dysentery. Combined with Xiangjiang (Aquilaria wood), Tongcao (Tetrapanax papyrifer stem), Linli Jia (Manis pentadactyla scale), and Moyao (Myrrha), it treats upper body internal injuries, pain in the chest and diaphragm, and hematemesis due to anger; taking it with fresh urine yields miraculous results. Combined with Huanglian (Coptidis Rhizoma), Baibaidou (Phaseolus vulgaris seed), Lianrou (Nelumbinis Semen), Huangqin (Scutellariae Radix), Baishao (Paeoniae Radix Alba), Shengma (Cimicifugae Rhizoma), Gange (Puerariae Radix), Wumei (Mume Fructus), Gancao (Glycyrrhizae Radix et Rhizoma), Huashi (Talcum), and Juhong (Citri Reticulatae Pericarpium Rubrum), it treats lower jiao stagnation with divine efficacy. Combined with Xuduan (Dipsaci Radix), Xiangjiang, Yuanhusuo (Corydalis Rhizoma), Danggui (Angelicae Sinensis Radix), Tongcao, Honghua (Carthami Flos), Niuxi (Achyranthis Bidentatae Radix), Moyao, and Rushxiang (Boswelliae Resina), it treats pain due to blood stasis from internal injury. Combined with Zelan (Lycopus lucidus herba), Niuxi, Dihuang (Rehmanniae Radix), Xuduan, Puhuang (Typhae Pollen), and Chishao (Paeoniae Radix Rubra), it treats prolonged lochia and abdominal pain after childbirth. Qingliu Wan is made by adding five qian of stir-fried Hongqu to Liuyi San (Six-to-One Powder), grinding into powder, mixing with steamed dough pills, shaping them like wu zi (size of a Chinese quince seed), taking 60-70 pills per dose with warm water, three times daily, to treat damp-heat diarrhea and dysentery. Mixed in equal parts with Xiangfu (Cyperi Rhizoma) and Rushxiang, ground into powder, and taken with wine, it treats heart and abdominal pain.
Hongqu is red in color and has the property of lubricating blood. Note that it also treats bloody dysentery. Regarding its role in transforming grain, the principle lies in this: food enters the Stomach, its essence flows freely, and it turns red daily, becoming Ying-Blood. The image of Hongqu matches this, following the principle of similar energies combining; thus, it can invigorate blood and transform grain without having a harsh draining or consuming effect.
Indications (referencing combined analysis of Smallpox and Rashes): It can be used in formulas that support the eruption of rashes/pustules, utilizing its power to invigorate blood and regulate the Middle Jiao.