（法象）
【气味】甘淡寒，无毒。
【主治】主利阴窍，治五淋，除水肿癃闭，明目，泻肺。
【核】曰∶出江南，生山侧。高丈余，如萆麻状，花上有粉，茎中有瓤，轻白而柔，女
工用以饰物，不知起自何世。汉王符潜夫论固已讥花采之费，至梁宗懔，记荆楚之俗，四月
八日，有染绢为芙蓉，捻蜡为菱藕，亦未有用此物者，今则通行于世矣。或作蜜煎充果，食
之甘美，俗呼通草。
【 】曰∶草类木状，白瓤理通而轻脱也。木乘金制曰倚，金体用行曰商。受前此之木，
生后此之金，离南而转西矣。盖通因塞用，脱因涩用，木司阴窍，肝所主也。故主利阴窍，
治五淋，除水肿，下乳催生，解诸毒虫痛耳。明目者，上通其木窍；泻肺者，泄肺之金郁，
金郁则泄之，解表利小水也。然则泄金之用，正所以辅金之体，行木之用耳。别名倚商、离
南者以此。
（补遗）
【气味】甘温，无毒。
【主治】主消食，活血，健脾燥胃，治赤白痢。下水谷。
【核】曰∶用白粳米一石五斗，水淘，浸一宿，蒸之成饭。分作十五处，入曲母三斤，
搓揉令匀，复并作一处，遂以帛密覆之。热即去帛，摊开觉微温，遂复堆起，又以帛密覆之。
次
俟稍温，又复合作一堆，如此数次乃止。至第三日，用大桶，盛新汲水于桶内，以竹箩盛曲
，分作五六分，水中蘸之，完时又作一堆，仍如前法作一次。第四日如前又蘸，若米半浮半
沉，仍如前法作一次，复蘸之。米尽浮，则曲成矣，取出日干收之。其米过心赤者，谓之生
黄，未过心者，不堪入药。陈久者良。
【 】曰∶稻之不粘者为粳，米粒如霜，性尤宜水，溉种之谷也。郁之使尘华为赤，过
心者赤，心为大赤，法出近世，亦奇术也。金谷曰粳，性宜水者，即金向水求，胎藏水母中
也。易以坎为水，为赤，干为金，为大赤，顾谷之能为赤为大赤者，其唯稻之粳乎。藉金水
以相资，亦非本有之形色，假人力而成者也。故女工曰红，纺绩织 ，功力之谓也。郁粳造
曲，使之衣生，令之心赤，亦孰非功力之使然乎。是故谷入于胃，乘中黄之生气，升出之，
降入之，奉心化赤，乃得流溢于中，布散于外，精专者独行其经隧，尝营无已，终而复始也。
设中黄生气息，则升出降入废，上焦亦不为之开发，五谷亦不为之宣味，水食亦不消，血凝
亦不流，胃濡脾惫，停而成饮矣。留于中则为蛊，溢于外则为肿，注于下则为淋为带为痢矣。
稻粳郁之为赤为大赤，巳若奉心化赤矣，则从前生意已成其终。饵之以赤以大赤，嗣后生意
宁不以成其始乎。诚金胎水中为先天，木藏火里为后天，孕育之基，中黄戊己也，合物我为
互交，分成两象者，复还圆相矣。
（致饮之因，变生之证，从来未经发覆，能于此比量推展，法不可胜用矣。若只作红曲
，失却许多看书法门。）
（仲淳缪先生，为人处方，每脾胃疾，必多用红曲。又尝见先生酒后，次早单以此种作
丸，必大啖之。庚申中秋，曾与颐言，白粳蒸罨，变赤而成曲，如水谷酝酿，化赤而为血，
其主脾胃营血之功，有同气相求之感。）
（法象）
【气味】味甘、淡，性寒，无毒。
【主治】主要通利前阴窍道，治疗五种淋证，消除水肿和小便不通，明目，泻除肺热。
【核】曰：产于江南地区，生长在山坡侧面。植株高约一丈多，形状像蓖麻，花上有粉末，茎中有髓，质地轻白而柔软，女工用它来装饰物品，不知起源于哪个朝代。汉代王符在《潜夫论》中已经批评过采花费用的浪费，到了南朝梁代宗懔，记载荆楚地区的习俗，四月八日这天，有用染绢做成芙蓉花、用蜡捻成菱藕的，但也未见有人使用这种植物。如今它已经在世间通行。或者将其制成蜜饯作为果品食用，味道甘甜美味，俗称为通草。
【 】曰：外形似草却具木状，白色髓理通畅且质地轻脱。木材受到金的制约称为“倚”，金体的功能发挥作用称为“商”。承接之前的木气，生发之后的金气，由南方离火转向西方兑金。大概是因为通利的作用源于闭塞之用，脱卸的作用源于涩滞之用。木主管阴窍，这是肝所主司的功能。所以能通利阴窍，治疗五淋，消除水肿，下乳催生，解除各种毒虫咬伤疼痛。明目的原因，是上通肝木之窍；泻肺的原因，是宣泄肺金的郁结，金郁则需泄之，以此解表并通利小便。既然这样，泄金的作用，正是为了辅助金的本体，发挥木的作用。别名“倚商”、“离南”就是基于此理。
（补遗）
【气味】味甘，性温，无毒。
【主治】主要消食导滞，活血化瘀，健脾燥湿和胃，治疗赤白痢疾。促进水谷运化。
【核】曰：取白粳米一石五斗，用水淘洗，浸泡一夜，蒸熟成饭。分成十五份，加入曲母三斤，搓揉使其均匀，再合并为一处，随即用布严密覆盖。若太热就去掉布，摊开至感觉微温，再重新堆起，又用布严密覆盖。等到稍凉后，再次合并成一堆，如此反复数次为止。到第三天，用大桶，盛满新汲取的水于桶内，用竹箩盛装酒曲，分成五六次，在水中蘸浸，完成后又堆成一堆，仍按前面的方法操作一次。第四天照旧蘸水，如果米粒半浮半沉，仍按前述方法操作一次，再蘸水。当米粒全部浮起时，酒曲就制成了，取出晒干收藏。那些中心变红的米，称为“生黄”，未变红的，不适合入药。陈久的品质更好。
【 】曰：稻米中不粘的为粳米，米粒如霜，性质尤其适宜水，是灌溉种植的谷物。使其郁结变为红色尘华，中心变红，心部为大红色，这种方法出自近代，也是一种奇特的技艺。金色的谷物称为粳，性质宜水的，即是金向水寻求，胚胎藏于水母之中。《易经》中以坎卦为水、为赤，乾卦为金、为大赤，看谷物能变为赤色和大红色的，大概只有稻之粳米吧。借助金水相互资助，这并非原本具有的形色，而是假借人力而成的。所以女工称之为“红”，纺绩织造，指的是功力的作用。郁结粳米制造酒曲，使其外表生衣，令其内心变红，难道不是人力使然吗？因此谷物进入胃部，凭借中焦黄色的生气，升出降入，奉养心脏化为赤血，才能流溢于中，布散于外，精纯专一的独行于经络隧道，常常营卫无休止，终而复始。如果中焦的生气停止，那么升出降入的功能废弛，上焦也不会开发，五谷也不能宣发滋味，水谷也不能消化，血液凝滞不能流动，胃湿润而脾疲惫，停滞而成痰饮了。留存在体内则为蛊病，溢出体表则为水肿，注于下部则为淋证、带下或痢疾。稻粳郁结变为赤色和大红色，已经如同奉心化赤一样，那么从前的生意已成终结。服用赤色乃至大红色的物质，随后的生意难道不会成为新的开始吗？诚然，金胎水中为先天，木藏火里为后天，孕育的基础，在于中黄的戊己土，结合物我互相交感，分成两象，又复还圆融之相。
（导致饮水的因素，变化产生的病症，从来未曾被揭示，能在此进行类比推演，方法不可胜数。如果只当作红曲看待，就失去了许多观察书法的门径。）
（缪仲淳先生，为人开处方时，每逢脾胃疾病，必定多用红曲。又曾见先生酒后，次日早晨单独以此种材料制作丸剂，必定大量吞服。庚申年中秋节，曾与我谈论，白粳蒸捂，变红而成曲，如同水谷酝酿，化赤而为血，其主治脾胃营血的功效，有同气相求的感觉。）
(Fa Xiang / Image and Symbolism)
[Flavor and Nature] Sweet, bland, cold in nature, non-toxic.
[Indications] Primarily promotes the patency of the genital orifices, treats the five types of strangury (Wu Lin), resolves edema and urinary retention, brightens the eyes, and drains Lung heat.
[Analysis] Says: It originates from the Jiangnan region, growing on hillside slopes. The plant is over one zhang tall, resembling Ricinus communis (Castor bean). There is powder on the flowers, and pith within the stems; it is light, white, and soft. Female artisans use it to decorate objects. Its origin dynasty is unknown. Wang Fu of the Han Dynasty already criticized the expense of flower picking in his *Qianfu Lun*. By the Liang Dynasty, Zong Lin recorded customs in Jingchu, where on the eighth day of the fourth month, people dyed silk into lotus shapes and molded wax into water caltrops and lotus roots, yet there was no mention of using this material. Now it is widely circulated in the world. Sometimes it is made into candied fruit for consumption, tasting sweet and delicious, commonly known as Tongcao (Tetrapanax papyrifer stem).
[Commentary] Says: Although resembling grass, it has a woody appearance; its white pith is smooth and light. Wood constrained by Metal is called "Yi" (leaning); when the function of Metal acts, it is called "Shang" (market/metallic tone). Receiving the preceding Wood energy and generating subsequent Metal energy, it shifts from the South (Li/Fire) to the West (Dui/Metal). Essentially, patency utilizes obstruction, and detachment utilizes astringency. Wood governs the yin orifices, which are under the jurisdiction of the Liver. Hence, it benefits the yin orifices, treats the five types of strangury, removes edema, promotes lactation and facilitates childbirth, and relieves pain from various venomous insect bites. Brightening the eyes results from unblocking the Liver orifice above; draining the Lung results from venting the stagnation of Lung Metal. When Metal is stagnant, it must be vented, thereby releasing the exterior and promoting urination. Thus, the function of venting Metal serves to support the substance of Metal and execute the function of Wood. This is why its aliases are "Yi Shang" and "Li Nan".
(Additional Records)
[Flavor and Nature] Sweet, warm in nature, non-toxic.
[Indications] Primarily aids digestion, invigorates blood circulation, strengthens the Spleen, dries dampness in the Stomach, treats bloody and non-bloody dysentery, and promotes the transformation of food and fluids.
[Analysis] Says: Take 15 dou of white japonica rice, wash with water, soak overnight, and steam into cooked rice. Divide into fifteen portions, add three jin of Qu mother (starter culture), knead until uniform, then combine back into one mass. Cover tightly with cloth. If too hot, remove the cloth, spread out until slightly warm, then pile up again and cover tightly with cloth. Wait until slightly cool, then pile up again. Repeat this several times until finished. On the third day, use a large barrel filled with freshly drawn water. Place the Qu in a bamboo basket and dip it into the water in five or six batches. After dipping, pile it up again and repeat the previous method once. On the fourth day, dip again as before. If the rice floats half-submerged, repeat the previous method once more, then dip again. When all the rice floats, the Qu is formed. Remove it, dry it in the sun, and store it. Rice that turns red through the center is called "Sheng Huang" (Raw Yellow); rice that does not turn red through the center is unsuitable for medicinal use. Aged Qu is superior.
[Commentary] Says: Non-glutinous rice is called Jingmi (japonica rice). The grains are frosty white, and its nature is particularly suited to water; it is a grain cultivated with irrigation. Through fermentation (stagnation/accumulation), it transforms into red dust-like particles. Those turning red through the center have a crimson core. This method emerged in recent times and is considered a unique technique. Golden grains are called Jingmi; those suitable for water seek Water, implying the embryo hides within the Mother of Water. In the *I Ching*, Kan represents Water and Red, while Qian represents Metal and Great Red. Among grains capable of becoming Red and Great Red, it seems only Japonica rice can do so. Relying on the mutual assistance of Metal and Water, this coloration is not inherent but achieved through human effort. Hence, female artisans call it "Red," referring to the labor of spinning and weaving. Fermenting Jingmi to make Qu causes it to develop an outer coat and a red heart. Is this not due to human effort? Therefore, when grain enters the Stomach, relying on the vital Qi of the Middle Yellow (Spleen/Stomach), it ascends and descends, nourishing the Heart to transform into Red Blood (Blood). This allows it to flow within and distribute externally. The purest essence travels alone through the meridians, constantly circulating without end, completing cycles repeatedly. If the vital Qi of the Middle Yellow ceases, ascending and descending functions fail, the Upper Jiao fails to open, the flavors of the five grains are not disseminated, water and food are not digested, blood coagulates and fails to flow, the Stomach becomes moist while the Spleen becomes exhausted, leading to stagnation and formation of fluid retention (Yin). Retained internally, it becomes Gu disease (parasitic accumulation); overflowing externally, it becomes Edema; pouring downward, it becomes Strangury, Leukorrhea, or Dysentery. The fermentation of Japonica rice into Red and Great Red resembles the process of the Heart transforming substances into Blood. Thus, the prior generative process reaches its conclusion. Consuming Red and Great Red substances, will not the subsequent generative process become a new beginning? Indeed, Metal embryo in Water constitutes the Pre-Heaven (Innate), while Wood hidden in Fire constitutes the Post-Heaven (Acquired). The foundation of gestation lies in the Earthly Stems Wu and Ji (Middle Yellow). Combining object and self through mutual interaction, dividing into two images, and returning to the perfect circle.
(The causes of drinking-induced pathology and the resulting symptoms have never been fully revealed before. Being able to deduce and expand upon this here, the methods are inexhaustible. If one merely regards it as Hongqu (Red Yeast Rice), one loses many avenues for observation and understanding.)
(Mr. Miu Zhongchun, when prescribing for others, always used large amounts of Hongqu for Spleen and Stomach disorders. I once saw him, after drinking wine, taking pills made solely from this material the next morning, consuming them in large quantities. During the Mid-Autumn Festival in the Gengshen year, he discussed with me that steaming and fermenting white japonica rice transforms it red into Qu, just as food and fluids ferment and transform into blood. Its efficacy in treating Spleen and Stomach Ying-Blood disorders reflects the principle of similar energies attracting each other.)