假有情血肉之形。甘咸入肾。疗瘵疾虚劳之证。益下填阴。然与小儿感召相关。当
为仁者革除禁用。（紫河车即人之胞衣。味甘咸。性温。前人皆谓能大补虚劳。以人有形精
血之属。仍能接补人之精血。所谓以形补形也。故有河车大造等方。信者固多。服者亦复不
少。然此等形秽不洁之物。生气已离。世间良药颇多。何必舍彼而取此。且每每淫火之毒未
泄。服之反致出痘等证者有之。况小儿之胞衣。宜藏安妥之处。或深埋紧筑。令儿长寿。若
为虫蚁所食。儿即有病。足见气相感召。稍具仁心者。有所不忍耳。）
甘寒入胃。解火毒之阳狂。中白行瘀。味咸凉而降热。（人中黄以竹筒入甘草末于
内。仍以竹木塞两头。冬月浸粪缸中。至立春取出。悬风处阴干。破竹取草。晒干用。甘寒
清热解毒。治天行热狂中毒恶疮等疾。无论一切内外诸证。及误食诸物。凡有热毒者。皆可
用
之。○人中白。即尿缸中澄结在下之白垢也。味咸性寒。消瘀降火。仍从故道而泄。功同童
便。凡喉齿口舌诸方。皆以此 研。吹入有效。亦取其降火消瘀之力耳。）
（李时珍曰。水者。天一所生。坎之象也。其纹横而为 。纵则为水。其体纯阴。其用
纯阳
。上则为雨露霜雪。下则为海河井泉。流止寒温。气之所钟既异。甘咸淡苦。味之所入不同
。然则水之性味。尤慎疾卫生者。所当潜心也。）
紫河车：具有情欲血肉之形体。味甘咸，入肾经。治疗痨瘵（慢性消耗性疾病）和虚劳的病证。补益下焦，填补真阴。然而此药与小儿的感应有关，应当由仁慈之人革除并禁用。（紫河车即人的胎盘。味甘咸，性温。前人皆认为它能大补虚劳，因为人属于有形体的精血之物，仍能接续补充人的精血，这就是所谓的“以形补形”。因此有河车大造丸等方剂，相信的人固然多，服用的人也确实不少。然而这些形体污秽不洁之物，生气已经离开，世间良药很多，何必舍弃其他的而取用这个。况且每每淫火之毒未泄，服用后反而导致出痘疹等病症的情况也有发生。何况小儿的胎盘，应该藏在安妥的地方，或者深埋并夯实，让儿子长寿。如果被虫蚁吃掉，儿子就会生病，足见气息相互感召。稍微有点仁心的人，会有所不忍。）
人中黄：味甘寒，入胃经。解除火热毒邪引起的阳狂症状。人中白：行瘀血，味咸凉而降热。（人中黄是将甘草末装入竹筒内，仍用竹木塞住两头，在冬天浸泡在粪缸中，到立春时取出，悬挂在通风处阴干。破开竹筒取出草料，晒干后使用。味甘寒，清热解毒，治疗天行热病、狂躁、中毒、恶疮等疾病。无论一切内外各种病症，以及误食各种物品，凡是有热毒的，都可以使用它。○人中白，就是尿缸中沉淀凝结在下部的白色垢物。味咸性寒，消除瘀血，降泻火气，仍然从原来的通道排泄出去，功效同于童便（健康男童的小便）。凡是咽喉、牙齿、口腔、舌头方面的方剂，都以此研磨，吹入患处有效，也是利用它降火消瘀的力量罢了。）
（李时珍说：水，是天一生水所生成，是坎卦的象征。其纹路横向为横纹，纵向则为水。它的体质纯阴，它的作用纯阳。向上则成为雨露霜雪，向下则成为海河井泉。流动或静止、寒冷或温暖，气的聚集既然不同，甘、咸、淡、苦的味道进入人体也各不相同。那么水的性质和味道，更是谨慎对待疾病、维护健康的人所应当潜心研究的。）
Ziheche (Placenta Hominis): Possesses the form of flesh and blood. Sweet and salty in flavor, enters the Kidney meridian. Treats conditions of phthisis (chronic consumptive disease) and deficiency exhaustion. Tonifies the lower jiao and fills yin. However, since it is related to the influence on children, it should be abolished and prohibited by benevolent practitioners. (Ziheche refers to the human placenta. It is sweet and salty, warm in nature. Predecessors all believed it could greatly tonify deficiency exhaustion, as humans belong to the category of tangible essence and blood, and thus can still replenish human essence and blood. This is what is meant by "tonifying form with form." Therefore, formulas such as Heche Dazao Wan exist. Those who believe are indeed many, and those who take it are also quite numerous. However, these are filthy and unclean substances from which the vital qi has departed. There are plenty of good medicines in the world; why abandon them for this? Moreover, there are cases where the toxicity of lustful fire has not been discharged, and taking it instead leads to conditions such as smallpox or chickenpox. Furthermore, a child's placenta should be stored in a safe place, or buried deeply and compacted, so that the child may live long. If eaten by insects and ants, the child will fall ill, demonstrating the mutual influence of qi. Anyone with even a slight sense of benevolence would find this unbearable.)
Renzhonghuang: Sweet and cold in flavor, enters the Stomach meridian. Resolves yang mania caused by fire toxin. Renzhongbai: Promotes blood circulation to remove stasis, salty and cool in flavor, descends heat. (Renzhonghuang is made by filling bamboo tubes with powdered Licorice Root (Gancao), sealing both ends with bamboo wood, immersing them in a cesspit during winter, and retrieving them at the beginning of spring. They are then hung in a ventilated area to dry in the shade. The bamboo is broken open to retrieve the grass, which is sun-dried for use. It is sweet and cold, clears heat and resolves toxicity, treating epidemic febrile diseases, mania, poisoning, malignant sores, and other ailments. Regardless of all internal and external conditions, or ingestion of various substances, any condition involving heat toxin can be treated with it. ○ Renzhongbai is the white sediment accumulated at the bottom of urine jars. It is salty and cold in nature, eliminates stasis, and descends fire. It acts through the original pathways of excretion, with effects similar to Tongbian (urine of a healthy young boy). In formulas concerning the throat, teeth, mouth, and tongue, it is ground into powder and insufflated into the affected area with efficacy, utilizing its power to descend fire and eliminate stasis.)
(Li Shizhen said: Water is generated by Heaven One, representing the Kan trigram. Its patterns run horizontally as transverse lines, and vertically as water. Its substance is purely Yin, while its function is purely Yang. Ascending, it becomes rain, dew, frost, and snow; descending, it becomes seas, rivers, wells, and springs. Whether flowing or stagnant, cold or warm, the accumulation of Qi differs, and the flavors—sweet, salty, bland, and bitter—enter the body differently. Therefore, the nature and flavor of water are matters that those cautious about illness and dedicated to health preservation should study with deep concentration.)