甘咸性平，辟邪消毒，明目，悦肌好颜色。
唾液（口津唾）味甘、咸，性质平和，能驱除邪气、消除毒素，使眼睛明亮，肌肤润泽、面色红润。
元神所属，力能温暖下元，渐除虚冷。日令童男、童女呼气接之。
唾液为人体元神所主，其力量能够温暖下焦元气，逐渐消除体内的虚寒症状。每日让男童、女童对着容器呼气以收集唾液。
止疟疾，解胎毒，烧灰饮服。炙末掺之，能愈脐疮。
（唾液）可治疗疟疾，解除胎毒，将其烧成灰烬后用水冲服。若将唾液烤干研成粉末外敷，能够治愈脐疮。
即人胞，一名混沌衣。甘咸性温，本血气结成，能大补气血，治一切虚劳积损，乏崩。炙末或蒸捣入药。然必不得已而后用之，如他药可代，何忍以人食人。
人胞（胎盘），又名混沌衣。味甘、咸，性质温和，由人的血气凝结而成，能够大量补充气血，治疗各种因虚劳导致的慢性损耗以及崩漏等症。将其烤干研末或蒸熟捣烂后入药。但是只有在万不得已的情况下才使用它，如果有其他药物可以替代，怎么忍心让人吃人呢？
主骨病，接骨。火葬之乡取焚弃者入药。胎骨∶有胎毒损人。然圣王之世，掩暴骨为德，每获阴报。而方技心存利欲，敢取人骨为药饵，仁术固如是乎？姑存卷末，以俟仁者之自裁。
人骨主要用于治疗骨病，接续断骨。在实行火葬的地方，收集焚烧后遗弃的人骨入药。胎儿骨骼：含有胎毒，会损害人体。然而，在圣王统治的时代，掩埋暴露的尸骨被视为一种德行，常能获得阴间的福报。而那些从事医术的人如果心中存有私利和欲望，竟敢取用人骨作为药物，仁爱之术原本应该是这样的吗？暂且将此内容保留在卷末，等待有仁德之人自行裁断。
Gan (Sweet) and Xian (Salty) in nature, Ping (Neutral) in property, it expels evil pathogens and detoxifies, brightens the eyes, and promotes a lustrous complexion and healthy skin.
It belongs to the Yuan Shen (Original Spirit), possesses the power to warm the Lower Yuan (Lower Original Qi), and gradually dispels deficiency-cold. Daily, let young boys and girls exhale into a container to collect it.
It stops malaria and resolves fetal toxins; when burned to ash and taken with water, it is effective. When dried, powdered, and applied externally, it can cure omphalitis (navel sores).
This refers to Ren Bao (Human Placenta), also known as Hun Dun Yi (Chaos Coat). It is Gan (Sweet) and Xian (Salty) in nature, and Wen (Warm) in property. Originally formed from the condensation of Blood and Qi, it greatly tonifies Blood and Qi, treating all kinds of deficiency-fatigue and chronic depletion, as well as metrorrhagia (profuse uterine bleeding). It is processed by drying and powdering or steaming and pounding for medicinal use. However, it should only be used when absolutely necessary; if other herbs can serve as substitutes, how can one bear to consume human flesh?
It primarily treats bone diseases and aids in bone setting. In regions where cremation is practiced, discarded bones from cremation are collected for medicinal use. Tai Gu (Fetal Bone): Contains fetal toxins that harm the body. However, in the era of sage kings, burying exposed bones was considered a virtue, often bringing hidden blessings. Yet, practitioners who harbor desires for profit dare to take human bones as medicine. Is this truly the way of benevolent healing? This section is retained at the end of the volume, awaiting the judgment of those with benevolence.