《枕中记》

Those who govern themselves, if they have no concern or reverence in their hearts, will find their friends growing distant. Those who govern a household, if they have no concern or reverence, will find their servants treating them with contempt. Those who govern a state, if they have no concern or reverence, will find neighboring states turning treacherous. Those who govern the world, if they have no concern or reverence, will find even the Dao (the Way) and De (Virtue/Power) departing from them. Thus concern and reverence bear upon life and death, ritual and instruction, preservation and destruction, disaster and blessing, good fortune and ill omen; they are the root of a great many affairs.

If a scholar lacks concern and reverence, it will be difficult for him to establish his person and his name. If a farmer lacks concern and reverence, it will be difficult for his crops to ripen abundantly. If an artisan lacks concern and reverence, he will not adhere to the proper measures. If a merchant lacks concern and reverence, it will be difficult for goods and profits to accumulate. If a child lacks concern and reverence, his filial piety and respect will not be deep. If a father lacks concern and reverence, his loving care will be hard to manifest. If a minister lacks concern and reverence, his meritorious service will be hard to accomplish. If a ruler lacks concern and reverence, the state will not be at peace.

Therefore one who cultivates body and mind, should he lose concern and reverence, will find his mind and spirit in chaos, his body agitated, his Shen (spirit) scattered, his Qi (vital energy) floating and overflowing, his resolve shaken, and his intentions beclouded. What might have lived may die; what might have been preserved may perish; what might have succeeded may fail; what was originally auspicious may turn perilous.

Concern and reverence are as water and fire: not even for an instant may they be forgotten. If a person is utterly without worry or fear, his sons and brothers may become rebellious foes, and his wives and concubines may become enemies. Hence the most accomplished revere the Dao, those next revere Heaven, those next revere the myriad things and other people, and last of all they revere themselves. One who has concern for himself will not be held in check by others; one who can be watchful of himself will not be governed by external things. Taking care with small matters, one need not fear the great; being on guard against what is at hand, one will have no regrets afterward.

Those who know this, according to tradition, even when in the water will not be injured by flood-dragons, and when on land will not be assailed by tigers or si (fierce beasts of the rhinoceros kind). Weapons cannot wound them, disease cannot afflict them, calumny cannot injure them, poisonous insects cannot sting them. When one truly understands these principles, one is able to meet all manner of circumstances.

Sudden occurrences of various diseases and unexplained premature endings of life are mostly related to diet. The harm that diet can bring is more deserving of caution than the pleasures of sound and sight: one may avoid the latter for many years, yet one cannot go even a single day without eating. Diet possesses great benefits, but it can also inflict direct and severe injury. The natures of different foods sometimes conflict with one another; if dietary taboos are additionally violated, toxic harm may result. In mild cases the damage accumulates day after day and illness appears only after several years; in severe cases disaster and sickness strike quickly, even unto sudden death.

From the summer solstice to the autumn equinox, one should refrain from eating all kinds of greasy foods as well as items such as rich pastries. When these are consumed together with wine, drinks, melons, fruits and similar things, they readily interfere with one another. Illness may not necessarily break out at the moment; yet when the climate changes in autumn, sudden diarrhea and the like often appear. This is frequently because of excessive pursuit of coolness during summer and lack of moderation in diet. Some people regard only the day of onset as the start of the illness, unaware that the cause has already been accumulating gradually. Those who wish to nourish life with care must therefore begin by attending to the minute details.

A person engaged in the cultivation of life should think less, worry less, desire less, toil less, speak less, laugh loudly less, sorrow less, indulge less, rejoice less, anger less, favor less, and dislike less. These twelve “lesses” form the overall essential principle of nourishing life.

Excessive thinking wearies the Shen (spirit); too many miscellaneous thoughts scatter the will; too many desires harm wisdom; too many affairs weary the body; talking too much disorders the Qi (vital energy); laughing too much injures the internal organs; too much worry makes the heart’s Shen uneasy; excessive joy makes the mind’s intent float and wander; overindulgence in pleasure easily leads to forgetfulness, errors, and confusion of the Shen; too much anger causes all the body’s meridians to lose their equilibrium; too many addictions cause a person to become immersed and unable to extricate himself; too much aversion makes one haggard and melancholy. These “twelve excesses” are the root of what harms life. Whether in little or in much, being able to maintain moderation approaches the Dao (the Way).

Therefore, reclusive scholars (chushi) often have few illnesses, while those who rush about everywhere often have many illnesses, because of the difference between simple and complex affairs; farmers often enjoy long life, while those in high positions sometimes have short lives instead, which is the result of more or less craving and desire. Thus worldly people vie with one another in chasing profit, yet Daoists seldom manage or seek after things. The original text repeats this passage.

Ordinary people cannot possibly lack desires, nor can they lack affairs that must be attended to; one need only attune the mind, gather in stray thoughts, quiet oneself, and reduce thinking, and then desires and miscellaneous thoughts will gradually subside.

Feng Junda said: The body should frequently be active, and diet should be moderate, tending toward less. Activity cannot be excessive, and eating little cannot be so little as to weaken the body. Ordinarily one should eat fewer fatty and rich foods, control salty and sour flavors, reduce thinking, restrain joy and anger, avoid rushing about in pursuit, and carefully moderate sexual activity. In spring and summer one may appropriately discharge Jing (essence) and Qi; in autumn and winter one should gather and nourish Jing and Qi. Fish, hui (the original uses this character, suspected to refer to some kind of food), raw meat, and other fishy, cold things mostly damage the body and should be given up as soon as possible; doing so will be more beneficial. In the heart one should constantly keep good thoughts and not plot deceitful matters; deceit severely damages the Shen (spirit) and also shortens the lifespan.

Pengzu said: If clothes are worn too thick and bedding piled too thick, the body cannot endure the hardship of cold and instead easily invites wind-cold diseases; frequently eating rich foods, pickled meats, and the like, plus drunkenness, greedy satiety, and overeating, easily causes hernias, abdominal accumulations, and similar illnesses. The last sentence of the scripture, “beautiful colors, seductive beauty, desiring to plot fraudulent affairs,” seems to have some error or omission in its meaning; according to the general idea of the context, it means that craving beautiful looks and harboring deceit will cause the Shen (spirit) to be humiliated and damaged, and will diminish the lifespan.

Pengzu said that wearing too many clothes or covering oneself too thickly overtaxes the body and easily leads to ailments of the wind-cold type. Eating overly rich and fatty foods, or drinking and eating to the point of drunken fullness, easily causes hernias and accumulations in the abdomen. Indulging in beautiful women, with numerous concubines in the inner chambers, easily results in bodily depletion and damage. Immersing oneself in melodious singing and craving sounds that please the ear and soothe the heart easily wastes one’s mental resolve. Riding horses for amusement and hunting in the wilderness easily leads to unrestrained excess. Single-mindedly pursuing victory, annexing the weak, and profiting from disorder easily brings failure through arrogant ease. These are all points on which the sages warn people not to violate constant principles; one ought often to reflect on them as a means of self-encouragement.

The methods of nourishing life are these: do not walk, sit, listen, or look for prolonged periods; do not force eating or drinking, nor indulge in worry and anxious thought. Eat only when hungry and drink only when thirsty. After a meal, walking several hundred paces is of great benefit to the body. Do not eat at night; if one does, walking five or six li will prevent illness.

In ordinary times, from morning to evening one should always have something to do. Continuous activity is preferable, yet one must not labor to the point of complete exhaustion, nor be overly idle and do nothing. As the ancient saying has it, “Running water does not become foul, and a door hinge is not eaten by worms,” because they are constantly in motion.

The Xiang’er (an early Daoist classic) states: Do not dispute right and wrong with others; this can prolong life. If the body feels unwell, close the mouth, press the tongue against the throat, rinse repeatedly and swallow the saliva; improvement will come before long.

When a Daoist falls ill, one may close the eyes and visualize inwardly, causing fire to arise in the heart and burn the entire body, visualizing the body completely consumed; then visualize the jing (essence) and qi (vital energy) condensing like dewdrops, and the illness will be cured. If a particular place is painful, visualize fire burning that area. This method is regarded as a secretly transmitted and effective technique.

Taboos

All jia-yin days and geng-shen days are times when corpse-ghosts stir up disturbance and the spirit becomes restless and defiled. Husband and wife should not share a mat, converse, or see one another; one should bathe in quiet purity, refrain from going to bed, and remain vigilant. These days are suitable for dispelling lustful thoughts.

During the period of taking medicines, do not eat garlic, pomegranates, du gan, dog meat, pork and the like, and also refrain from sexual intercourse; this is best. When taking divine medicines, never face north. On Hai days and Zi days do not spit saliva, otherwise Jing (essence) and Qi (vital energy) will be dissipated and one’s lifespan damaged.

On the day of entering the mountains it is best not to engage in sexual intercourse. When taking divine medicines, never face north. On Hai days and Zi days do not spit saliva, otherwise Jing (essence) and Qi (vital energy) will be dissipated and one’s lifespan damaged.

When entering the mountains, while still one hundred paces from the mountain first walk backwards one hundred paces, then turn around and begin the ascent. In this way the mountain sprites and monsters dare not invade, evil influences will hide themselves, and poisonous creatures will conceal themselves. During the period of taking medicines avoid foods that contain blood, otherwise the Three Corpses (the spirits spoken of in Daoism that reside in the human body and hinder cultivation) will not depart.

In all seeking of immortality one must avoid the corpses of the dead; encountering a corpse is a greatly inauspicious omen. It is also taboo to stay together with a woman during the third lunar month, as this is considered very unlucky.

Taboos

On the night of a Jiazi day in winter, do not lie down to sleep.

Anyone wishing to seek immortality must avoid the Ten Defeats: not being greedy for lustful desires, not committing insidious or vicious acts, not getting drunk, not defiling or treating things lightly nor quarreling with others, not eating the meat corresponding to the natal days of one’s parents, not eating the meat corresponding to one’s own natal day, not eating any meat, not consuming greasy pungent foods or the five pungents (in Daoist fasting typically onions, garlic and other strongly scented spicy vegetables), not killing insects and other living beings, and not facing north when urinating or defecating nor looking directly upward at the sun, moon or stars.

In addition, one should not undress facing north, nor curse, offend or destroy things while facing north, nor offend the sun, moon and stars. Punishments should not be carried out on the eight festivals (Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter and Winter Solstice). One should not become angry on the new moon or the last day of the month. Scaly animals should not be eaten on the six Jia days (those headed by Jiazi, Jiayin and the other four Jia days of the sexagenary cycle). Parrot meat should not be eaten on Bingshen days, pheasant meat on Bingwu days, and one should not get thoroughly drunk on Yimao days.

Each month has corresponding taboos. On the ninth of the second month do not eat fish. On the third of the third month do not eat the meat of the five viscera or the hearts of a hundred herbs. On the eighth of the fourth month do not fell plants and trees. On the fifth of the fifth month do not see blood. On the sixth of the sixth month do not disturb the earth. On the seventh of the seventh month do not think of evil things. On the eighth of the eighth month do not buy or sell “things with attached feet” (the original reference is unclear, possibly some category of items having feet). On the ninth of the ninth month do not spread forest mats (the meaning of this term in the original is obscure). On the fifth of the tenth month do not punish or reproach others. On the eleventh of the eleventh month do not bathe. In the three days before the last day of the twelfth month one should fast, burn incense and recite the Dao (the Way).

These taboos are called the strict prohibitions of heaven and humanity, and the Three Officials (the Heaven Official, Earth Official and Water Official) will inspect them. Violating the taboos of these days constitutes a grave offense that may cause the three hun souls to clash with one another and the seven po souls to scatter, or may offend the fetal spirit so that the three palaces within the body are disturbed. Nightmares then unsettle the mind and Shen (spirit), evil spirits take advantage of lowered defenses to invade, Jing (essence) and Qi (vital energy) are damaged, the thoughts of Shen become dazed, and all manner of changes and further taboos follow. Those who truly understand these prohibitions and observe them possess the qualifications to become immortals; those who fail to abide by the heavenly bans will suffer harm.

The original text contains several repeated sentences, and phrases such as “do not curse Jin facing north” and “on the eighth of the eighth month traffic in various things with attached feet” are suspected of having errors or omissions. The foregoing follows the extant wording as closely as possible.

The great gods of the Heavenly Officials taboo the consumption of raw blood and also taboo the burning of the hair of the six domestic animals, garlic skins, and various vegetables of strong odor. These things all damage and disturb the fetal origin (the source of life), and their foul Qi (vital energy) likewise harms the Infant Shen (spirit) within the body. One must be extremely cautious.

All who study the Dao (the Way) must not lend their clothes, shoes, headcloths, or coarse garments to others, for this is greatly inauspicious. They must not attend funerals, approach corpses, or come into contact with filthy things. If someone worships the Six Heavens (deities spoken of in Daoism) or offers sacrifice to the demonic gods of mountains and rivers, one must not dwell in that person’s rooms, eat that person’s food, wear that person’s clothes, or don that person’s headcloth. This is to avoid the turbid Qi emanating from corpse pollution and to stay far from the coming and going of invading evil Qi.

All who study the Dao must not hold infants in their arms; this is a major taboo of the immortal families.

On the eight festival days (important times of seasonal transition), one must not mix and dwell among others; this is in order to concentrate on cultivation and seek the mysterious and wondrous. One must avoid filthy things, always keep one’s own headcloth ready, and frequently burn incense and bathe. Those who violate these taboos will decline; those who carefully observe them can fly and ascend.

The Yin Elixir, the arts of inner control of the bedchamber (methods whose content is sexual cultivation), the techniques of joining the yellow path and red Qi, the methods of seven-nine morning Jing (essence) swallowing and exhaling, and the six-one returning-elixir methods of female and male, although they can enable a person to obtain the title of immortal, are regarded by Shangqing as insufficient in De (Virtue/Power) to be mentioned in the same breath. Although they can all produce some transformative effect, the Most High does not consider these methods precious. Such people are merely filthy immortals and Perfected of the turbid world, and originally cannot enter the Jade Palaces (immortal palaces). Moreover, walking dangerous roads and treading thin ice often brings failure like a cart overturning; even if one luckily preserves oneself, one is merely an earthly immortal dwelling in a filthy place.

Those who resolve to cultivate inner learning, nourish the Shen and seek immortality, should frequently bathe so that the numinous Qi becomes sufficient.

Those who study the Dao should keep their affairs secret. Leaking a single sentence or a single matter reduces one suan; one suan equals three days.

When performing worship, one must prepare a separate set of clean clothes that must not be mixed with other garments. When entering or leaving the quiet chamber (the room for tranquil cultivation), one must always rinse the mouth with water. When going out after burning incense, one must not look back.

When swallowing saliva (swallowing the fluids in the mouth), one should close the eyes and contemplate inwardly. When writing petitions and Fulu (talismans and registers), one should face north and not mix the use of pens and inkstones; before taking up the brush, one must first burn incense.

Whenever one suddenly hears in the ears someone calling or weeping, or the sounds of a rushing torrent, thunder, or drums; or suddenly smells a foul odor or the scent of blood in the nose, these are all inauspicious omens. One should immediately burn incense, bathe, and observe a three-day fast, then wait with a devout heart upon the Three Yuan Emperor Lords (the Three Yuan deities), praying for protection and rescue. One must also accumulate hidden De (Virtue): perform good deeds that others cannot accomplish, complete difficult tasks on others’ behalf, take pity on the lonely, suffering, and poor, and aid those in danger while relieving those in hardship. In this way all manner of misfortunes will dissipate of their own accord.

When purchasing medicinal substances, do not argue with others over whether the price is high or low. One may buy from elderly and trustworthy persons, and should not let many jealous people see it.

Joy and anger damage the will of the heart, sorrow and grief damage one’s innate nature, glory and wealth bewilder a person and cause the loss of De (Virtue), while unrestrained desire exhausts Jing (essence) and Qi (vital energy). These are all major taboos in studying the Dao (the Way) and are also despised by the immortal methods. One should properly tend to clothing and bedding, keeping them neat and orderly; ordinarily burn incense frequently so that the surroundings remain quiet, pure, and undisturbed by mixed Qi (vital energy).

Those who cultivate the true Dao (the Way) should not be moved by passionate desires, nor should they harbor thoughts of men and women. If the heart still contains lustful thoughts of the sexes, the true spirits will not respond, and the spirit maidens and High Honored Ones (noble deities) will not descend. Even if there is some attainment, it will merely be under the control of the overseeing officials; once one connects with Yin Qi (vital energy), one will never be able to cultivate the ultimate Dao. In the past I often regretted this, but fortunately I corrected it in time. From this one can know that the true Dao cannot be forcibly sought, and important teachings cannot be taken as sufficient merely from casually hearing them. Indeed so! Indeed so!

Daoyin Method (a method of nourishing the body through massage and stretching)

Frequently rubbing the face with both hands can make the complexion radiant and glossy, preventing spots and wrinkles. If persisted in for five years, one’s appearance can be like that of a young maiden.

Whether rising or lying down, one should always calm the mind and still the breath, sitting upright. First cross the hands and press them against the nape of the neck, then look upward with the face, allowing the neck and hands to exert force against each other. Do this three or four times and then stop. This can harmonize Jing (essence) and Qi (vital energy), make the blood and Qi flow smoothly, and prevent the invasion of wind pathogens; if persisted in over the long term, one can suffer fewer illnesses. After finishing, then bend and move the four limbs of the body, stretching backward and pulling to both sides, shaking all the joints of the body, each three times.

Upon rising in the morning or while lying flat, first use a hand towel or a relatively thick silk fabric to wipe around the neck and behind the ears until these areas become slightly warm. Then stroke the neck along the hair for a while, next rub the hands until they are warm and massage the face and eyes. Long-term practice of this is said to brighten the eyes and keep them free from invasion by pathogenic Qi (vital energy). After finishing, swallow saliva three times.

When rising or lying down, also repeatedly press and knead around both ears so that the ears do not become deaf and the nose does not become blocked.

Frequently, at the time of generating Qi, swallow saliva twenty-one times (“three sevens,” that is, three times seven) and close the eyes to observe inwardly. After completing this, press and knead any painful places on the body. During every period of quiet sitting, close the eyes and look inward, visualizing the five viscera and six bowels; with prolonged practice it is said one can see them clearly.

Regularly press with the hands on the inner corners of both eyes near the bridge of the nose, hold the breath until the Qi flows unobstructed then stop, and repeat. Frequent practice of this is said to enable one to gaze a thousand li into the distance. Also often press and knead the small points behind the eyebrows nine times for three rounds, then use the palms and fingers to rub both eyes and the forehead; rotate and knead the ears with the hands thirty times. These actions need not be confined to specific hours. After finishing, starting from between the eyebrows, use the hands to rub upward against the grain across the forehead nine times for three rounds, up to the hairline. Swallow saliva at the mouth at any time, without limit on the number of times. Regular practice is said to make the eyes clear and bright, and after one year one can even write at night. One may also practice quietly among crowds without revealing the manner of the exercise, which is even better.

Method of Circulating Qi

For those who wish to seek immortality there are generally three essential points: the first is to nourish Jing (essence) and Qi, the second is “xing ji zhong” [the original text reads thus, and the meaning here is unclear].

The original text later repeats the material on swallowing saliva, clarifying the eyes and vision, and secretly practicing among crowds, concluding with the “Method of Circulating Qi.”

To cultivate immortality there are three main methods: preserving Jing (essence) and Qi (vital energy), circulating Qi (regulating and moving the vital energy within the body), and ingesting medicines or refined elixirs. These three methods proceed from the shallow to the profound. Without the guidance of an accomplished master and without undergoing diligent, arduous practice, they cannot be mastered quickly. Methods for preserving Jing have recently numbered in the hundreds, techniques for circulating Qi in the thousands, and formulas for ingesting elixirs about ten categories; all must be practiced with unremitting diligence.

The Jing (scripture) states that circulating Qi can treat all manner of illnesses, drive away epidemics, subdue snakes and beasts, stop bleeding from wounds, enable a person to dwell underwater, remain free from hunger and thirst, and prolong life. The essential secret of circulating Qi lies in attaining “embryonic breathing”: no longer breathing through the mouth and nose, as though one were still in the mother’s womb. Once this is achieved, one may be said to have accomplished the Dao (the Way).

Those skilled in employing Qi are said to be able to blow upon water and cause it to flow backward, blow upon fire and extinguish the flames, blow upon insects and beasts and make them submit, and blow upon metal wounds (injuries caused by knives, swords, and the like) to halt both pain and bleeding. It is said that if a person is bitten by a venomous insect, even without seeing the victim one may from afar blow Qi toward one’s own hand while reciting an incantation—using the left hand for a man and the right hand for a woman; the injured party, even if ten thousand li distant, will reportedly recover. If someone is suddenly afflicted by malevolent spirits or an acute illness, the same method may be used: simply swallow the Qi, and even a severe condition is said to improve at once. Yet people’s natures tend to be impatient, and few are able to still their minds, reflect, and cultivate this method.

Anyone who practices xingqi—the method of regulating the breath and circulating Qi (vital energy) for nourishing life—should do so in a sealed room. Spread a soft mat and rest the head on a pillow about two and a half cun high. Lie supine with the body properly aligned, close the eyes, hold the breath, and allow the Qi to rest between the chest and the diaphragm. Place a goose feather over the nose and mouth; if the feather does not stir, the breathing has become so faint as to be almost imperceptible. Continue in this manner for three hundred breaths (the ancients counted one complete inhalation and exhalation as a single xi). Reach a state in which the ears hear no sound, the eyes see nothing, and the mind is free of distracting thoughts, then gradually practice clearing away whatever thoughts remain.

If one has eaten raw or cold food, the five pungents (pungent and stimulating vegetables), fish or meat, or if one practices xingqi amid emotional agitation such as joy, anger, worry, or rumination, the exercise will bring no benefit and will instead aggravate disorders of Qi, producing symptoms such as Qi rushing upward, coughing, or rebellious Qi. If one cannot yet hold the breath for long periods, proceed gradually: begin by closing the breath for three, five, seven, or nine xi, then relax and exhale, and continue the practice. Being able to go twelve consecutive breaths without exhaling constitutes initial attainment; one hundred twenty consecutive breaths without exhaling constitutes great attainment. At that stage the method may be used to treat illness: wherever pain is felt, concentrate the mind fully on that location and nourish it with harmonious Qi; after a time the pain will recede of itself. This is an important method for nurturing the body.

The original text at this point contains a fragmentary or repeated sentence: “When pain arises, concentrate the mind fully, wishing it to heal, and assail it with harmonious Qi; from time to time it will dissolve of itself.” The subsequent passage adds that xingqi is ordinarily practiced after midnight, when yang Qi first arises, by holding the breath and counting silently so that the ears hear no external sound. Lest one miscount, the hand may be used below to shift counting rods one by one. If one can count to a thousand, one is not far from immortality.

When exhaling, more Qi should be taken in than is released; as a rule one inhales through the nose and exhales through the mouth. In dense fog, malignant wind, or severe cold, do not practice xingqi; merely holding the breath is sufficient. This is the essential secret of the method.

Pengzu said: “The highest principle is not elaborate. So long as the mind is not entangled in the myriad affairs, the heart-mind will not be constantly wearied. Add to this daoyin (nourishing the body through stretching, bending, and similar movements) and xingqi, and persist without interruption, and one may live a thousand years. If one further takes superior elixirs such as the Golden Elixir (jindan), one may enjoy the full span of one’s heaven-allotted years, remaining immortal and incorruptible.”

During periods of fasting and purification, while abstaining from food, one may visualize the sun and moon within the mouth: the sun by day and the moon by night.

Methods of Taking Medicines

A survey of the various formulas for ingesting substances yields as many as a thousand recipes, yet most of the writings are verbose and difficult to understand. We therefore select several dozen formulas recorded in other scriptures (jing) that have proved effective in practice. The original text ends at this point; the sentence appears incomplete.

During fasting and purification (zhaijie), when one ceases eating, visualize the sun and moon in the mouth: visualize the sun by day and the moon by night.

Methods of Taking Medicines

Formulas for ingesting medicines and gathering foods to nourish life number in the thousands, yet most of the writings are verbose and hard to understand. I have therefore selected several dozen effective formulas from other scriptures and added them here. Divine elixirs, great medicines, and formulas that have not yet proven effective are not discussed.

When ingesting substances for nourishing life one ordinarily begins with herbaceous plants, proceeds to woody medicines, and finally to mineral medicines. This is the general sequence of taking medicines: finer substances gradually replace coarser ones, and one advances from superficial methods into greater depth.

From childhood through adulthood the body has been accustomed to the five grains and cannot suddenly stop. The nourishing effects of medicines arrive slowly and cannot immediately allay hunger. Only long-term persistence fills the marrow, after which the five grains naturally cease. Among the five grains barley is best, for it withstands severe winter and may therefore be eaten. Next are acorns. Acorns are neither fruit nor grain, yet they are highly beneficial. If dietary nourishment still cannot cut off grains, eating acorns is also excellent. They have no pronounced odor yet nourish the body; they have no pronounced flavor yet provide nourishment; they also aid digestion, stop dysentery, and render one robust and less prone to decline. Next, jujubes and chestnuts are likewise good.

Methods for Regular Ingestion During Grain Avoidance (Duangu)

Take five jin of poria (fuling) powder, five jin of raw chestnut powder, and five jin of sesame (huma) powder that has been steamed nine times and sun-dried nine times, three ingredients in all.

First boil five dou of large, plump dried jujubes in one shi of water until the liquid is reduced by half. Mash and strain, removing as much of the skins and pits as possible. Then separately wash the skins and pits in one dou of water to extract as much of the sweetness as possible. Simmer over a low fire until the liquid thickens to the consistency of syrup, then allow it to cool. Mix the jujube paste with the medicinal powders, pound ten thousand times with a pestle, and seal for storage. Thereafter take it gradually; it may replace ordinary meals. Even if one eats nothing else, one should not cease taking the great medicine (dayao).

In the original text of this formula one character in a medicine name is unclear and characters are missing at the water quantity; the foregoing follows the surviving wording.

Take Tianmendong (a medicinal herb used in Daoism and traditional medicine), remove the core and outer skin, and grind it into powder. Take one fangcunbi (an ancient measuring implement for medicinal powder, roughly one spoonful) each time, three times a day. Whether remaining at home or going into the mountains, take it regularly without interruption; the longer it is taken, the better. It may also be brewed into wine for consumption. It is said to treat zhengjia accumulations (conditions involving abdominal masses), wind diseases, and madness; to expel the Three Worms and hidden corpses (impure entities that, according to Daoism, lodge within the human body and cause harm); to treat sores, ulcers, and damp bi (numbness and pain in the limbs caused by damp pathogens); to render the body light and vigorous with abundant Qi (vital energy); and to make one less prone to hunger. After one hundred days it is said to restore youth and delay aging; the earlier one begins, the better. One may also plant abundant yams in fertile soil, steam them, and eat them in place of grain, which is highly effective.

Method of Combining Poria as a Substitute for Daily Food While Taking the Medicine

Take five jin of Poria, process it carefully, pound it, and sieve it. Add three sheng of white honey, mix thoroughly, place the mixture in a copper vessel, and cook it by the double-boiler method, stirring frequently. If no copper vessel is available, fine porcelain may be used. When the honey has been cooked dry, remove the mixture and pound it thirty thousand times (an ancient count of repeated pestle strokes). Take it once a day, thirty pills each time, each pill the size of a firmiana seed; or take it three times a day. It is said that after one hundred days a hundred diseases are eliminated, after two hundred days one can write at night, after two years one can command ghosts and spirits, and after four years jade maidens will come to serve.

Whenever refining immortal medicines, first observe a three-day fast and purification. Prepare the decoction in a secluded and hidden place, unseen by people or livestock; only the person making the medicine should personally keep watch. Cover the vessel with a wooden lid so the medicine is not exposed; use only dry firewood for the fire and attend to it carefully. If one wishes to prepare a larger amount, this may be decided independently. Once the medicine is complete, store it in a sealed container that does not leak air; it is said it will not spoil even after ten thousand years.

Another Method

Take three dou of sesame, whether yellow or black, carefully select and process the seeds. Stir-fry them in a pot over a gentle fire until fragrant, then pound them finely and sieve. Add three sheng of white honey, mix evenly, decoct according to the Poria method, and pound thirty thousand times. Take in the morning, thirty pills each time, the size of firmiana seeds. After completing one course it is said the intestines will transform into sinews.

These two formulas differ slightly from the prescriptions commonly used in the world: young people should take the Poria preparation, while those over forty should take the sesame preparation.

In general Poria is suitable for the young and sesame helps nourish those of advanced years; the two medicines may also be combined, mixed with honey, and formed into pills. It is said that after taking them the intestines will transform into sinews.

These two formulas differ slightly from those commonly used in the world. Young people should take Fuling; those over forty should take Huma.

Generally speaking, Fuling is suitable for the young and Huma for the elderly. One may also combine the two medicines and take them together by doubling the amounts, adding honey, and decocting them into pills. In this way both old and young can take it without needing to prepare them separately.

The Great Method of Ingesting Elixirs for Longevity

Whenever one ingests medicinal substances, one should first take herbal medicines. After clearly sensing the medicinal power, one then takes mineral medicines. There is a distinction between what is compatible and what is contrary in the taking of medicines; a difference of a hair’s breadth can produce results that are vastly far apart. Only afterwards may one take the elixir, so that they do not harm one another.

The Method of Taking Oil

Anyone wishing to take divine medicines and Yunmu (mica, a mineral medicine commonly used in Daoist ingestion arts) should first take this oil preparation. Take one dou of sesame oil and three jin of Gubai, chop the Gubai finely and place it in the oil, then fry over a small fire until the Gubai is charred black. Remove the dregs and mix with wine. Take half a sheng while warm, twice a day; it may also be divided into three doses. After taking it for one hundred days it is said the blood vessels will become abundant; only after one year may one take medicines.

The Method of Taking Jusheng

Two dou of Huma and one dou of soybeans.

The above two materials are separately roasted until fragrant and cooked through. Extract the yellow portions from the soybeans, then pound them together with the Huma and sift. Take five ge each time, three times a day, which may be washed down with rice slurry; alternatively mix with honey and form into pills the size of a parrot’s egg, taking four pills daily. Gradually one will no longer feel hunger. Afterwards take the “Sizhen” (names of medicines in Daoist ingestion techniques), which is said to supplement deficiency and taxation.

The Method of Ingesting Yunmu

The Bencao records that Yunmu is a superior-grade medicine, sweet in flavor, non-toxic, and of balanced nature. It primarily treats rebellious Qi (vital energy), can make the muscles firm and Jing (essence) and Qi abundant; it can remove withered dead skin and flesh from the body and is also used for wind-stroke, cold-heat, and other pathogenic Qi; it can brighten the eyes, stabilize the five viscera, and enable one to endure cold and heat. Long-term ingestion is said to make one’s will and Qi lofty and far-reaching, not easily age, prolong life, and reach the realm of the immortals.

Yunmu grows among the rocks of Qiyun Mountain and Langya Beiding Mountain and is harvested in the second month. Zexie can assist Yunmu; Yunmu is contraindicated with cicada shells and dew.

There are eight kinds of Yunmu, each with a different name, which can only be distinguished by observing them against the sun. The kind that is yellowish-white with a greater proportion of green is called Yunying and is suitable for taking in spring. The ancients believed that after taking it the body would become light and robust, one would not feel cold upon entering water, and lifespan could be extended by four thousand years. The kind that is bright greenish-yellow with a greater proportion of red is called Yunzhu and is suitable for taking in summer. The ancients believed that after taking it the body would become light and robust, one would be able to endure both cold and heat, and lifespan could be extended by three thousand years. The kind that resembles ice and snow, appearing sometimes yellow and sometimes white, is called Xuesha and is suitable for taking in late summer (the last month of summer). The ancients believed that after taking it the body would become light and robust, the body would emit light, one would be able to endure wind and cold, and lifespan could be extended by two thousand years. The kind that is yellowish-white, crystalline and bright is called Yunguang and is suitable for taking in autumn. The ancients believed that after taking it the tendons and bones would be strengthened, the meridians would be unblocked, and lifespan could be extended by one thousand years. The kind that is greenish-white with a greater proportion of black is called Linshi and is suitable for taking in winter. The ancients believed that after taking it the body would become light and robust, and one would not be burned even upon entering fire. The kind in which all five colors are complete is called Yunmu and may be taken in all four seasons. The kind mixed with black and of hard texture, produced between copper and iron ores, is called Dizhong and must not be taken, as it would harm a person’s life. The kind that is red and of thick, heavy texture is called Yangqishi, which is the root of the five kinds of Yunmu; it must not be taken and should be used separately as a medicinal material. Yunmu one inch thick is said to have one thousand eight hundred layers. Mix it with sand and bury it; the finest quality Yunmu is placed in a basin in a shady location, and after a period of time it will grow by itself. The refining method is to peel the Yunmu into thin layers, remove the sand and soil, soak it in flowing water for several days, then crush and separate it. Afterwards wash it repeatedly with water about one hundred times until it is extremely clean, then use it according to the specific circumstances.

If one is not in a hurry to use it, in the fifth month one may collect water dripping from a thatched hut that has long leaked rain, place it in a white earthenware vessel, and soak mica (a mineral commonly used in Daoist cultivation and refinement) therein. After soaking for a full hundred days, take it out and air-dry it. If scale remains on the mica that cannot be washed away, rinse it repeatedly several times in running water and dry it again; the fine particles floating on the water surface should also be collected and stored separately.

When the eighth month arrives, take a piece of new cloth, with two people each holding one end, or else tie the cloth to both ends of a bamboo pole, and sweep it across the grassy ground in the mountain wilderness to gather dew. Wring the dew from the cloth until there is enough water to submerge the mica; if not enough, continue collecting dew to soak it. After the mica has soaked for fifty or sixty days or more, it may be taken for use. During this time keep it in a warm place and do not allow it to freeze.

To turn the mica into powder, take it out, dry it, put it into a bag of tanned leather, and rub it vigorously and repeatedly with the hands. Work from morning until noon; once the mica has broken into fine powder, sift out the fine particles with a silk sieve, then rub the remaining fragments again until all is obtained. If the powder is still not fine enough, check it with the fingers. Should larger granules still be visible, place it in a large wooden basin, add a little water, and mix it into a paste. After a while add more water to wash it, pour out the fine powder together with the water, and strain it through a fine silk sieve; grind and wash the remainder again until nothing is left, then let it stand to settle and clarify.

One may also first crush it and pass it through a coarse gauze sieve, then grind it in a clean white basin and afterwards filter it with a silk sieve according to the previous method. Alternatively, grind it first, filter and clarify it with a silk sieve, dry it, place it in a leather bag, and then sift it through a fine silk sieve. Another method is to soak it in dew for a hundred days, take it out, dry and pound it, then immerse the leather bag in water to wash so that the fine powder filters out; after clarification take the powder, dry it, and process it further. Powder made by these methods is better the finer it is, as smooth as felt cloth, and it appears lustrous when rubbed between the fingers.

If it is still not fine enough, one may boil the powder in dew until it bubbles like boiling water; after drying, pound it in a mortar and pass it through multiple layers of silk sieve.

If one is in a hurry to use it, take the already washed mica, split it thinly, and place it in a silk bag for processing. The original text here appears to contain errors or omissions, so the precise procedure is difficult to determine. If the powder remains insufficiently fine, follow the method described earlier: boil it in dew, dry it, then pound it and sift it through multiple layers of silk sieve.

If one wishes to process it quickly, split the thoroughly washed mica into thin layers, place it in a silk bag, and scald it briefly in boiling water. Take it out and immerse it in cold water; then scald it again in boiling water and immerse it once more in cold water. Repeat this ten times, changing the water each time and allowing it to cool. When the mica has softened, remove it, dry it in the sun, put it into a leather bag, and pound it into powder.

The method of ingesting mica, from Wei Shuqing’s Jade Casket Plain Book.

Take one jin of mica complete in all five colors and carefully break it into small flakes. Soak it for one hundred days in water dripping from the eaves of a thatched hut long left unrepaired, or in dew gathered from all plants in autumn. Then place it in a leather bag, pack it tightly, and pass it through a silk sieve. Put the mica powder into a bamboo tube, stopper the mouth of the tube, and suspend it beneath a rice-steaming vessel. Fill the space above with one shi of white sand and steam for one day and one night. After the steam has thoroughly penetrated, take out the mica, then add one shi of millet and rice and steam for one day. Another version says: steam for one night and one day; after the steam has penetrated, take it out, replace it with a fresh shi of millet and rice, and steam for one day; after the steam has penetrated, remove the mica.

Next, take one sheng of white honey and mix it with the mica in a copper vessel. Heat the mixture over boiling water until it can be rolled into pills. The pills should be the size of hemp seeds. Take two pills when the stars come out, and continue for thirty to fifty days. Another version has the pills made the size of parasol-tree seeds, with one pill taken at the time of the “parrot’s cry.”

The scripture states that after thirty days of ingestion the body becomes light and vigorous and the eyes grow bright; after fifty days the abdomen begins to itch; after seventy days the Three Worms and the Hidden Corpse are all expelled; after eighty days the skin becomes lustrous; after ninety days one may enter water without becoming wet and encounter fire without being burned; after one hundred days the sinews and bones undergo transformation; after three hundred days one can run and overtake a galloping horse; after one year one becomes a Perfected Person (zhenren, one who has attained the Dao). It is also said that those seventy years of age or older become immortals only after four hundred days of ingestion.

The foregoing is the procedure using one jin of mica; larger quantities yield better results. Other accounts specify two jin, or three jin.

Another method.

Take ten jin of cassia bark, shave three jin from it, pound it, and sift it into a fine powder. Take four jin of scallion whites, pound them thoroughly, wring out the juice through a cloth, and blend it with the cassia powder. Pack the mixture into a fresh bamboo tube, seal the mouth tightly with a wooden lid, and hang it up to steam. Once five dou of glutinous millet have been steamed until fully cooked and turned watery, add one jin of mica (yunmu) powder. Leave it for one day, and it will transform into liquid again. Take as much as one xiang-dou each time, three times a day. After thirty days of ingestion, one’s appearance will become like that of a child.

Another Method

Take one jin of mica powder and one jin of white niter, pound and sift them, then add three sheng of white honey and stir until evenly mixed. Pack this into a fresh bamboo tube, seal the mouth with lacquer, and bury it beneath the north wall. After thirty days, take it out and place it in a copper vessel; it will gradually transform into a liquid resembling water or wine. After taking it for twenty days, the body will emit light; after thirty days, dew will no longer cling to the skin; after fifty days, fire cannot harm the body; after one hundred days, one can become an immortal.

Method for Dissolving Jade

Take one jin of fine-quality jade, grind it into a fine powder, and place it in mica water. After ten days the jade will melt, and one may take half a jin. Powders of various other stones placed in it will likewise dissolve; it is not jade alone that melts.

Another Method

Take one jin of mica powder and one jin of niter and pound them together into a paste. Pack this into a bottle, seal the mouth tightly with lacquer, and bury it in damp ground—a depth of three chi is also acceptable—or hang it in a well. After ten days it will transform into water. Take one xiang-dou each time, three times a day, gradually increasing the dosage. This can eliminate aging, restore youth, and give the body a radiant complexion. I have personally tried these methods, and three of them have already proven effective.

Method for Ingesting Realgar

The Bencao (materia medica works of the Bencao category) states that realgar is bitter in taste with an accompanying sweetness, balanced in nature yet tending toward warmth, and toxic. It is used chiefly to treat cold-and-heat conditions, mouse fistula (ailments of the scrofula type), malignant sores, carbuncles, hemorrhoids, necrotic flesh, scabies and ulcers, eye pain, nasal polyps, severed sinews and vessels, bone injuries, joint-wind disorders, accumulations and pi-qi (abdominal masses or distending pain), being struck by evil with abdominal pain, and ghost-zhu (illnesses the ancients attributed to invasion by ghostly pathogens). It is also said to slay sprites, evil ghosts, pathogenic qi and all manner of venomous insects, to ward off injury from weapons, to neutralize the venom of snakes and insects, and to confer a moist, glossy complexion.

Once realgar has been refined and ingested, the body becomes light and vigorous. Immortals who take it declare that it flies into the brain, enabling one to prevail over ghosts and spirits, to extend the years and benefit longevity, and to nourish the body so that hunger is not felt. In former days, when Ge Hong (styled Baopuzi) and Tao Hongjing lived in seclusion south of the Yangtze, realgar commanded the same price as gold; they wished to compound the great medicine with it yet could find none. From antiquity, immortals and sages have lamented how hard this substance is to obtain, so that the arts of the Dao (the Way) they had learned could not be brought to timely completion—how much more so for these two worthies? In youth I resolved to cultivate the Dao, and only in adulthood did I grasp the methods; I too longed for this medicine and therefore set aside elixir ingestion and cultivation for a year. During the Zhenguan era I traveled to Mount Emei and purchased more than forty jin of Wudu realgar whose granules were exceptionally large and whose luster was brilliantly fresh, something unseen in recent times. Had it not been for the influence of sagely virtue, how could such a thing have been obtained? At the mere sight of the medicine my four limbs already felt light and floating, as though filled with the qi of soaring among the clouds. I count myself fortunate to have been born in a sagely and enlightened age and moreover to have encountered this miraculous substance; those of like aspiration should take it up without delay.

The Immortal Scriptures (Daoist cultivation classics) state that among mineral medicines only cinnabar and realgar stand supreme. The methods of refining and ingesting them are not difficult and may be undertaken at once. This is an important medicine for transcending the mundane world, extending the years and cultivating immortality; apart from the great elixir (the advanced elixir of Daoist refinement), no other ingested substance can compare with it. Those who drown themselves in wine and satiety of food will naturally refuse to believe these words.

Method of Ingesting Realgar

Grind the realgar to a fine powder and then employ the “flying” method to extract its yellow portion, which is regarded as best. The methods of refining and ingesting are not difficult and may be undertaken at once. This is an important medicine for transcending the mundane; apart from the great elixir, no other ingested substance can compare with it. Those who drown themselves in wine and satiety of food will naturally refuse to believe these words.

Note: The given scripture contains several repeated passages, and after the heading “Method of Ingesting Realgar” at the end no additional specific steps are listed.

Grind realgar into a fine powder, extract its essence by the method of sublimation and refining, steam it for several days, and then add white honey to form pills. Take one pill the size of a pellet each time, three times a day, gradually reducing the dosage. This expels the “three worms” (insects the ancients believed damaged the human body) and confers longevity. Mixing in refined pine resin produces even better results. Larger quantities may be prepared without being limited to two jin. A vessel made of pottery clay should be used for the sublimation and refining.

Another method is to grind realgar into powder, mix it with clear wine and steam it, then add white honey to make pills.

After taking realgar it is said that tigers, wolves and all manner of poisonous creatures dare not approach; one who enters water can avoid flood-dragons, evade weapons, and be protected from various gu-poisons and demonic influences. It also opens the mind, brightens the eyes and imparts an imposing presence.

A further method takes equal amounts of realgar and mercury, which are mixed and pounded thoroughly, placed in a copper vessel and steamed for three days and three nights until they turn into liquid. If they have not yet liquefied, continue steaming. Repeatedly remove the mixture for inspection and then warm it over a charcoal fire; repeating this process, it should finally become purple. Form pills with white honey and take three pills the size of hemp seeds three times a day for a thousand consecutive days, after which it is said one can communicate with the spirits.

Another method: the original text has not yet supplied the remainder.

Mix realgar (xionghuang, a mineral commonly used in Daoist alchemy) water with refined pine resin and form it into pills the size of small beans, taking two pills each time. The text states that after ten days of ingestion the “three worms” within the body will be expelled; after twenty days all manner of illnesses will be cured; and after one hundred days one will be able to communicate with the spirits.

Ge Hong stated that realgar should be selected from that produced on Mount Wudu, of pure quality without impurities. Only specimens whose color resembles the crimson of a parrot’s crest feathers and which possess a bright luster may be used. Those that are merely a pure yellow, resembling orpiment and lacking luster, are unsuitable for refining immortal elixirs and may be employed only in compounding medicines for treating disease.

There are various methods of ingesting realgar: it may be steamed and boiled before consumption, or taken with wine; niter may be used to liquefy the realgar into water, which is then allowed to congeal into solid form; it may be wrapped in leather and steamed beneath red earth; it may be mixed with pine resin, or refined and extracted according to the methods used for preparing ritual implements. The original text claims that medicines prepared by these methods, once ingested, enable one to attain longevity, eliminate the hundred diseases, expel the “three corpses” (sanshi, the spirits that according to Daoist belief inhabit the human body and impede cultivation), remove scars, turn white hair black, and cause fallen teeth to grow anew. After one thousand days of consumption a jade maiden (yunü, a serving spirit in Daoist cultivation lore) will come to attend upon the practitioner, who may then command her and have her bring food.

It is said that a true jade maiden always bears a grain of yellow jade the size of a millet seed upon her nose as a distinguishing mark; only those possessing this mark are genuine jade maidens, while those without it are ghosts or demons in disguise come to test the cultivator. The author states that he himself previously ingested this medicine and personally witnessed all of the above phenomena.

The Grain Immortal Pills transmitted by a True Person (zhenren) to Lady Wei, also known as the “Insect-Controlling Pills.”

Those who cultivate the immortal Dao ought first to take these pills. The text states that they can fill out the bones and nourish the sinews and vessels, delay aging, turn white hair black, and cause the body to emit a strange radiance; taken over a long period they enable one to become an immortal. In former times the Right True Person Guo Shaojin transmitted the formula to Jie Xiang, and thence to Liu Gen, Zhang Ling, and several others; all of them ingested it according to the prescription and ultimately became immortals.

The compounding of the medicine should be carried out in a separate, clean chamber, without allowing idle onlookers to gather around. One should also bathe and observe a three-day fast before pounding and preparing the drug.

The formula employs fourteen medicinal ingredients in all: six liang of roasted licorice, three liang of cinnabar, five liang of rhubarb, seven liang of dried rehmannia, five liang of schisandra, three liang of white atractylodes, five liang of ginseng, four liang of firm and heavy poria, three liang of Chinese angelica, four liang of asparagus root, one liang of stephania, three liang of scutellaria, two liang of asarum, and two liang of cassia seed. The original text repeats certain drug names and dosages, and a few characters may result from copying or misreading errors, so they cannot be fully confirmed.

Fresh, high-quality medicinal materials should be selected; stale ones must not be used. First pound each herb finely and sieve it separately, then weigh them out and assemble the complete formula. Place them in a mortar and pound in sequence: begin with the licorice and pound one thousand times; next add the cinnabar and pound another thousand times; then add the remaining ingredients one after another. Once all fourteen substances have been incorporated, pound a total of fourteen thousand times. Thereafter add white honey to bind the mixture and pound a further sixteen thousand times, making thirty thousand poundings altogether. After preparation, store the medicine in a sealed container.

The pills are to be taken after meals; each should be the size of a parasol-tree seed, ten pills at a time. It is preferable to begin with a smaller dose, though thirty pills may also be taken. According to the original text, this medicine nourishes the body and lessens illness; it is non-toxic and has no restrictions on use. One must continue taking it for a full year before clear benefits appear; immediate results should not be expected. Folklore holds that when women take this medicine it can increase the likelihood of conceiving without causing harm to the body.

The Sanyuan Zhenyi Jing records that Juanzi said to Su Lin: “If one wishes to become a Zhenren (Perfected Person) in the human world, one must first take medicines to eliminate the Three Corpses (Daoism holds that three worm-spirits dwell in the human body and harm both body and mind) and destroy the grain worms. The grain worms have three names and damage a person’s three kinds of lifespan. The first is called Qinggu, which harms the eyes, so that wrinkles appear around the eyes, the breath becomes foul, and the teeth fall out. The jing (scripture/classic) attributes these phenomena to the Qi (vital energy) of Qinggu invading the Niwan, which Daoists identify as the upper Dantian (energy center) of the head. The second is called Baigu, which harms the five viscera, so that the heart-Shen (spirit) grows weak, vitality diminishes, one becomes forgetful, and the Shen grows dull. The jing says this is caused by the force of Baigu damaging the Qi-fluids within the human body. The third is called Xueshi (Blood Corpse), which harms the stomach. As a result one feels abdominal discomfort, bloating and oppression; the bones grow thin and the flesh withers; the mind cannot unfold and thoughts lack firmness; without eating one feels hungry, is prone to sorrow and melancholy, and the heart-Shen also becomes disordered. The jing attributes these phenomena to the Blood Corpse eroding the hun-embryo (in the Daoist context, an inner root related to the hun and po souls). If one ingests medicines without first eliminating the Three Corpses, even though one cuts off grains the worms still remain and there is no benefit. Dreams also lose their authenticity, becoming inverted and chaotic, and deviant thoughts are hard to eliminate. The jing holds that all this is caused by the worms disturbing the Five Shen (the five spiritual activities within the human body) inside. If one wishes to seek the true Dao (the Way) and extend life toward longevity, one should first take the worm-controlling pills, which is the formula spoken of here. Without understanding this method, one cannot speak of seeking the way of the divine immortals.”

The Sacrificial Method for Combining Immortal Medicines

Whenever one is to compound immortal medicines, one should first observe a purification fast for seven days, enter a quiet chamber to bathe, and apply powder continuously for seven days. After these preparations are complete, one then gathers all the medicinal ingredients.

Anyone intending to refine divine medicines must first observe a seven-day fast, enter an inner chamber to bathe, and apply powder continuously for seven days (the original wording is thus; the precise meaning remains unclear). Once the medicines are prepared, one must wait for a clear and sunny day coinciding with auspicious dates such as “Open,” “Complete,” or “Remove.” If a Yin day is chosen, select a “contending ground” (original wording thus; meaning unclear) in the central courtyard, face northwest, place the medicines on the ground, and then set up a high table. On the table place one sheng of jujubes, one vessel of wine, and one portion of dried meat.

The host performs two ritual bows, kneels, and reports: “Your servant [name] is a child of Heavenly Truth and a grandson of the Supreme Sovereign, serving the Heavenly Medical Maiden and attending the Immortal Official of the Left Jade Chamber of the Supreme Supreme Taiyi Lord (this being the deity receiving the offering). Your servant [name] is currently refining medicine which, when ingested, can extend years and increase longevity. I respectfully present this sacrificial offering and perform the rites twice.”

All who consume cinnabar (dansha), the eight stones (bashi), mica (yunmu), as well as pills and powders prepared from various herbs, and who wish to extend their years, nourish life, and seek the path of immortality, should worship the Taiyi Lord. Without such worship the medicines often cannot be successfully refined; even if they are refined, ingesting them brings no benefit and one cannot attain immortality. During the sacrifice the Taiyi Lord may descend in person or perhaps dispatch jade maidens to the mortal realm; the qi of the divine spirits then empowers the medicines, allowing them to manifest their miraculous efficacy. In all such sacrifices one must observe fasting and refer to oneself as “chen” (your servant).

When refining pills, perform the sacrifice at the moment the medicines are placed into the mortar. When refining medicinal baits, sacrifice when the fire is lit. For powders, wait until the powder is fully prepared before sacrificing. For the sacrifice first assemble various fruits and medicinal substances and arrange them before the spirit seat of Taiyi. The offering table faces south, with five cups of wine, five portions of dried meat, and two plates of jujubes. For a more solemn sacrifice prepare five dou of wine, five slices of dried meat, and two dou of jujubes; burn incense, perform two bows, and recite the prayer as follows:

I respectfully invite the Perfected Ones of the Nine Heavens, the High Sovereign of the Most High, the Heavenly Perfected Lord Taiyi, the Earthly Perfected Lord Taiyi, the Jade Youth of Taiyi, the Jade Maiden of Taiyi, and the Fire-Radiance Envoy of the Floral Canopy to descend upon the sacrificial seat. I bow twice and kowtow, requesting that these divine Perfected Ones dispel disasters and resolve calamities for so-and-so, that he may enjoy long life and enduring vision (that is, live long and preserve his life). Now that a certain medicine is about to be compounded, I respectfully invite the various Lords Lao the Most High (Taishang Laojun) and Lords Taiyi to descend upon the medicine dish and partake of the medicine together.

Beneath the Yellow Palace and the Purple Canopy, may the qi (vital energy) of the medicine not scatter in all directions or fly away; may it harmonize the balanced qi of the Center, that a person may extend their years and enjoy longevity. We respectfully invite the celestial deities, wishing that the divine medicine be bright and efficacious. We ask the Celestial Master (Tianshi) to raise the fire, with the Jade Maiden attending at the side. We request the division of Heaven’s qi, that Lord Taiyi descend upon the medicine dish and partake of the medicine together. May the qi of the medicine not scatter in all directions or fly away; may it harmonize the balanced qi of the Center, that a person may extend their years and enjoy longevity. We respectfully invite the celestial deities, wishing that the divine medicine be bright and efficacious; the Celestial Master raises the fire, the Jade Maiden attends at the side, Heaven’s qi is divided and taken, and Lord Taiyi thereupon descends.

I bow twice again, and after the wine offering is completed, I recite the words for sending off the deities. Before performing the sacrifice one must observe a purification fast for three days and must not tread upon anything defiled, and only then may the sacrifice be performed. During the sacrifice one does not wish others to see or know of it; a quiet and secluded place should be chosen. If it is truly impossible to avoid other people, the sacrifice may also be performed at midnight during the zi hour, but one must still avoid being seen. Daoists who take medicines perform this sacrifice once each year; there is no need to wait until the compounding of the medicine to offer it. The leftover medicinal remnants of the offerings may be eaten only by those who practice the Dao; others may not eat them.

Taboos of Taking Medicine

When taking medicines of the jade category, one must avoid drinking wine, eating the five pungents (onions, garlic, chives, shallots, asafetida, and other pungent aromatic foods), fish, and meat. When taking elixir medicines, one must avoid entering defiled places and also avoid seeing blood; seeing dead blood in particular is especially perilous. When taking cinnabar or realgar, one must avoid eating blood foods; if one does not abstain, over time it will cause a person to suffer hemiplegia. When taking medicines of the pine and cypress category, one must avoid eating “cai,” dog meat, and salted fermented beans (pickled douchi). When taking asparagus root, one must avoid eating carp meat; when taking calamus, one must avoid eating hot foods; when taking medicines of the wood category, one must avoid peaches, plums, and wine; when taking coptis, one must avoid eating “du meat”; when taking sesame, one must avoid eating “cai” and dog meat; when taking polygonatum, one must avoid plums; when taking rehmannia, one must avoid dog meat.

The final section of the scripture contains textual repetition or corrupt omissions: “Those whose blood and qi are strong and abundant should take it early, the form…” After this, the taboos for taking wood, coptis, sesame, polygonatum, and rehmannia are repeated, and it is impossible to interpret the existing text in a coherent manner. Among these, “cai” and “du meat” are suspected to be variants arising from copying or misreading; they are provisionally retained according to the original text.

Those whose blood and Qi (vital energy) are vigorous ought to take it early; those whose bodies have already grown withered, emaciated and haggard can scarcely be saved. These are all secret methods of the Dao transmitted among the immortals; one must be cautious and not confer them lightly. If the person is not an appropriate recipient, they must not be casually transmitted to others. Shennong said: “Superior medicines nourish life, medium medicines regulate the nature and temperament, inferior medicines treat illness.” This is the very principle.

The Formula of the Immortals for Nourishing Life, Extending Years and Ingesting the Five Zhi

The so-called “Five Lingzhi” are the transformations of the Jing (essence) and Qi of five aged immortals. The grasses, trees and all things receive the Jing-Qi of the Yin-Yang of Heaven and Earth, and pine and cypress receive the most plentiful. They withstand frost and snow without withering, and do not alter their hue in autumn or winter; hence their lives are long, seeming able to endure a thousand autumns and ten thousand years. Immortals and the wise, comparing the effects of ingesting all manner of plants, find none that equals pine and cypress; immortals and Daoist adepts, surveying the various formulas, likewise consider none to surpass this Five Lingzhi formula. Those in the world who study the way of immortality, nourish life, and seek to extend their years, achieve longevity or even immortality may follow the formula in gathering, preparing and ingesting it; since ancient times those who have obtained efficacy are not few. If one is not a gentleman devoted to the methods of the Dao, this formula is not to be transmitted.

Method for Gathering Pine and Cypress

One ordinarily gathers the newly sprouted pine and cypress leaves in the third and fourth months. The original text has a lacuna at this point; the words “may grow three or four” are incomplete in sense; later it is mentioned that the pine and cypress leaves measure about three or four cun in length. There have always been people who took it and obtained results. If one is not a gentleman devoted to the methods of the Dao, this formula is not to be transmitted.

Method for Gathering Pine and Cypress

Ordinarily in the third and fourth months one gathers the newly grown pine and cypress leaves some three or four cun long; the pistils and leaves are gathered at the same time as well and set in a cool place to dry in the shade. Once dry they are carefully pounded to powder. They are formed with honey into pills the size of small beans. On the first and fifteenth of every month, before daybreak, one burns incense facing east, takes eighty-one pills in the hand and swallows them down with wine. After taking it for one year it is said one may extend life by ten years; after two years, by twenty years. If one wishes to increase the flesh, a little hemp and jusheng (sesame or similar) may be added; those lacking in heart-strength may add Poria and ginseng. This medicine is said to cure a hundred ailments, strengthen the original Qi, supplement and benefit the five viscera and six bowels, render the Shen (spirit) and thinking clear and bright, improve the eyesight, and cause one to be youthful, strong and vigorous, slow to age, extending the years and conferring longevity, its efficacy miraculous. If the pills are prepared with dew of the seventh day of the seventh month the effect is still better. When taking the medicine one recites this prayer:

The true medicine used in the cultivation of immortals accords with the natural Dao (the Way). After taking the medicine, one may live as long as heaven and earth. Once the prayer is completed, the medicine is ingested; one should abstain from meat and the five pungents (scallions, garlic, Chinese chives, Chinese onions, asafetida, and other vegetables of intensely pungent odor). This must be carefully observed.

The Zhenzhong ji (Records in the Pillow) ends here.

Editorial note: Originally the Shiyi pian (Chapter on Dietary Suitability) stood before this passage. It is a chapter from Fu Duren’s Xiuzhen milu (Secret Records of Cultivating Perfection) that was copied here by mistake and has now been deleted. A lexical variant in the second item: the Yunji qiqian (Seven Slips of the Cloudy Satchel) reads “碌.” The wording of the third item has been emended according to the Yunji qiqian.