《太清石壁記》

This passage records the detailed formulas and techniques for crafting the ancient "Supreme Unity Golden Flower Divine Elixir" (Taiyi Jinying Shendan) and the "Great Return Elixir" (Dahuan Dan). Let us first examine the production method of the first elixir:

To refine the Golden Flower Elixir, fifteen medicinal ingredients must be prepared. First comes gold processing: five taels of gold are hammered into thin sheets and placed in a ceramic vessel. Simultaneously, six taels of mercury are prepared. The gold sheets are heated over fire until they glow red, at which point the warmed mercury is poured into the vessel, allowing the gold to dissolve slowly within it. The mixture then undergoes repeated refinement to remove the mercury, with the final product ground into fine powder using a jade pestle.

The preparation methods for other ingredients are equally meticulous: one jin each of realgar and orpiment must be pounded and sieved; five taels of stalactite require three days and nights of boiling in fine wine before grinding. Cinnabar, mica, white quartz and similar minerals all undergo processes of pounding, sieving, or water purification (floating and washing for refinement). Each ingredient has strictly regulated weights and processing methods—for instance, five taels of malachite must have surface impurities removed, while one jin of mercury must be combined with yellow salt to create "true mercury."

The formula for the second Great Return Elixir is even more complex, involving over twenty ingredients. Twelve jin of azurite, ten jin of bright cinnabar, two jin each of gold and silver, along with mineral ingredients like quartz, stalactite and mercury are required. Special mention is made of rare materials such as eight jin of specially selected arsenopyrite and six jin of Supreme Yin Mystic Essence (a unique mineral). Each ingredient specifies precise measurements ranging from three to twelve jin.

These formulas reflect several characteristics of ancient alchemy (Waidan): first, stringent purity requirements for ingredients, repeatedly emphasizing processes of "pounding, sieving, floating and washing"; second, complex techniques—some ingredients require three days of continuous boiling, while others need auxiliary materials like wine or salt; third, exact measurements with strict proportional ratios between different components. These elixirs were likely intended for longevity cultivation or medicinal purposes, though many contain toxic minerals that should never be attempted in modern practice.

This text records several ancient alchemical formulas and preparation methods. The first is the "Four Divine Method" formula: requiring eight jin of tin and seven jin of alumite, which are pounded together and placed in a specially made alchemical furnace (zao). It was said that ingesting this preparation could lead to immortality.

Next is the "Yellow Emperor's Nine Cauldrons Elixir" formula, using seventeen mineral ingredients: half a jin each of realgar and orpiment, five jin of cinnabar, along with three liang each of sulfur, white quartz, stalactite, crude saltpeter, and arsenopyrite. Additionally, it includes five liang each of stone bedstone, gypsum, limestone, limonite, greenstone, lunar essence stone, red bole, mica, and magnetite. These ingredients are pounded, mixed with vinegar, covered with Wu salt (a type of sea salt), and refined with fire for three days and three nights before cooling for half a day. Repeating this refining process seven times was believed to cure all diseases without side effects.

The more complex "Yellow Emperor's Great Reverted Nine Cauldrons Elixir" uses additional ingredients: one jin each of realgar and gypsum, half jin each of gypsum and limonite, one jin of saltpeter, etc. The lunar essence stone required sixty days of boiling, arsenopyrite thirty days, and gold-tooth stone one day and night. All ingredients had to be meticulously pounded and ground, mixed with vinegar, and refined nine times. The finished pills were the size of hemp seeds—one pill per dose, with five said to cure all diseases. Consuming a thousand pills allegedly transformed one's physical form, while long-term use could lead to immortality.

Finally, the "Great Unity Golden Ointment Elixir" formula: five liang of gold hammered into thin sheets, combined with one jin of realgar, one liang of white quartz, one jin of orpiment, ten liang each of amethyst and azurite, one jin of crude saltpeter, ten liang of sal ammoniac, one jin of gypsum, one jin of mirabilite, ten liang of alum, one jin of mica, ten liang of stone milk, one jin of talc, and mercury.

These formulas reflect characteristics of ancient alchemy: extensive use of mineral medicines, precise ratios, and complex preparation processes (such as repeated boiling and refining) to create elixirs. The ancients believed these elixirs could cure diseases, prolong life, and even confer immortality. It's important to note that many of these minerals contain heavy metals that are actually harmful to the human body.

This text records several ancient alchemical formulas and preparation methods. First is the "Minor Elixir" formula, requiring seventeen ingredients including Taiyi Yuyuliang (a mineral medicinal substance) and sulfur, all of which must be of premium quality. These minor elixirs were used by immortals to heal illnesses and save the world. When ingested, they can make the body light and vigorous while prolonging life. Detailed preparation instructions follow later—the making of minor elixirs need not strictly adhere to ancient methods.

Next, several preparation methods for "Six-One Mud" are introduced. The first method involves pounding materials such as red halloysite, talc, sweet soil, alkaline salt, and rock salt into mud, then forming finger-sized pellets with vinegar. After sun-drying, these are fired for a full day and night before being ground finely. Additionally, three to five sheets of finely shredded paper must be added and pounded into the mud. The mixture is blended with vinegar to seal both upper and lower parts of the alchemical furnace without gaps, polished smooth with boar tusks, and sealed very tightly.

Two other methods for Six-One Mud: one uses premium-quality fine yellow soil, dried and pulverized; another combines red halloysite, oyster shell powder, and salt, similarly requiring an extremely tight seal.

The text also lists forbidden dates for elixir preparation: in spring, avoid the days of Wuzi and Jisi; in summer, avoid Dingsi, Wushen, Jichou, Wuchen, and Jiwei; in autumn, avoid Wuxu, Xinhai, Jihai, and Gengzi; in winter, avoid Wuyin, Dingwei, Gengxu, Jimao, and Guiyou.

Auspicious days for furnace ignition include: the fifth day of the fifth month, seventh day of the seventh month, ninth day of the ninth month, Jiashen, Yisi, and Yimao days, as well as the first Jiazi day after the Start of Summer. The optimal times for ignition are during the second watch (9–11 PM) or fifth watch (3–5 AM). No more than three people should participate in the alchemical process, as disunity of intent may affect efficacy.

Finally, the "Soul-Summoning Elixir" (also called Soul-Returning Elixir, Rebirth Elixir, or Life-Restoring Elixir) formula is presented: cinnabar, orpiment, realgar, zengqing (azurite), sulfur, and arsenopyrite—five liang each—with three jin of mercury (some say one jin), refined five or six times according to the Four-Spirit Elixir method. After thorough refinement, it can be ingested, preferably taken with sulfur pills. The sulfur elixir formula is also mentioned: sulfur, cattail pollen, Yuyuliang, and poria—two liang each.

This scripture records several formulas and efficacies of Daoist elixirs. The first is the "Soul-Summoning Elixir" (Zhaohun Dan), made by grinding four medicinal herbs into powder and mixing with honey to form pills the size of small beans. Taking two pills can summon the soul, while one pill taken with sulfur can cure all diseases with miraculous effects. If the medicine feels too heating, the sulfur may be omitted. If mercury is unavailable, two liang of mercury frost can be substituted with equally good results.

Next is the formula for the "Fearless Elixir" (Wuji Dan, also called Bone-Strengthening Elixir, Dauntless Elixir, or Spirit-Condensing Elixir): one liang of golden teeth, two liang of calcite, one liang of stone milk, four liang each of realgar and orpiment, one liang of white quartz, two liang of mirabilite, one-and-a-half liang of amethyst quartz, one liang of saltpeter, one liang of wheatstone, two liang of crude mirabilite, two liang of oyster shell, and one liang of stalactite. The preparation method matches that of the Four Spirits Elixir, requiring continuous refining for three days and nights before grinding into sesame-seed-sized pills. A single pill produces effects, while prolonged use of the Soul-Summoning Elixir can prolong life.

The "Purple Wandering Elixir" (Ziyou Dan, also called Striding Void Elixir or Medicinal Vista Elixir) contains three liang each of: realgar, orpiment, white quartz, amethyst quartz, stalactite, jade dust, cinnabar, stone brain, stone gall, arsenolite, azurite, actinolite, red halloysite, magnetite, crude mirabilite, alum, gypsum, calcite, mercury frost, and saltpeter. Its preparation follows the method of the Golden Flower Elixir with excellent efficacy.

Lastly, the "Gen Snow Elixir" (Genxue Dan, also called Mercury Frost Elixir or Flowing Pearl White Snow Elixir) consists of: twelve liang of tin, one jin of red frost, one jin of special arsenolite, one jin of crimson alum, five liang of crude mirabilite, six liang of supreme yin mystic essence, and one jin of salt. These elixirs were primarily used in Daoist cultivation for healing, longevity, and spiritual practice, embodying the distinctive features of ancient Daoist medical alchemy.

This scripture records the ancient Daoist alchemical method for producing the "Five-Flavor Elixir," detailing the specific steps of refining medicinal substances using metals like tin and mercury along with mineral ingredients:

First, melt tin in a cauldron over intense heat until liquefied, skimming off impurities with an iron spoon. Heat another cauldron and pour in the molten tin while stirring vigorously, then quickly pour it onto the ground to cool, forming silvery-white blocks. Next, gently crush alum frost (a mineral medicine) and sift it through a horsetail sieve. Process mirabilite (mangxiao) and mysterious essence (taiyin xuanjing stone) using the same method.

Then mix powdered salt with mercury and tin, grind thoroughly, and sift before combining with other ingredients. In the container, spread a three-fen-thick layer of white salt as a compacted base, add the mixed medicinal substances, and cover with mirabilite. Refine continuously over gentle fire (low heat) for four days and nights, using no more than one jin of charcoal. Throughout this process, maintain the container lid at a warm temperature resembling body heat, adding small amounts of charcoal as needed.

After two days, switch to fierce fire (high heat) until the upper container becomes too hot to touch, but avoid prolonged exposure. After seven days, extinguish the flames and let cool overnight before opening. If the fire control is proper, the resulting elixir will appear frost-white and crystalline, clinging brilliantly to the upper vessel; improper control yields bluish-black results.

The formula requires three liang of alum stone, three liang of mirabilite, one jin of white salt, and three liang of mysterious essence. All ingredients should be processed as described, then mixed with mercury frost and ground before undergoing three to five refinement cycles under identical fire conditions for optimal results. For the taiyin xuanjing stone—if difficult to obtain—search near the salt ponds of Hedong's Xiezhou, selecting superior specimens that are yellowish-white, jade-like in texture, and turtle-shell shaped, while avoiding heavy black varieties.

Finally, grind the finished elixir into fine powder and blend with jujube pulp to form sesame-sized pills. Take four or five pills initially, gradually increasing to six or seven, said to cure various ailments. This account reflects ancient Daoist practices of pursuing longevity elixirs through mineral smelting and refinement.

This passage documents several ancient alchemical formulas and preparation methods, primarily focusing on the production of two elixirs: the "Five Peaks Perfected Being's Minor Return Elixir" and the "Great Unity Minor Return Elixir."

The first formula, known by multiple names including Golden Essence Elixir, Soaring Void Elixir, Immortal Calyx Elixir, and World-Saving Elixir, utilizes various mineral ingredients: cinnabar, realgar, azurite, magnetite, naphtha, mirabilite, bashaw sand, jade essence, limonite, alum stone, black stone fat, glauberite, talc, and chalcanthite—each weighing ten liang. The preparation involves placing the ingredients in fresh bitter bamboo tubes sealed with wax, soaking them in the Hua Pool (a special alchemical water basin) for twenty days. After drying in shade, the materials are pounded and sifted. The powder is then mixed with vinegar to form pills, which are placed in a jade cauldron for refining. The firing process requires three days and nights, beginning with gentle heat before intensifying. The finished elixir is ground into powder, combined with jujube pulp, and formed into millet-sized pills. The dosage is three pills taken with wine.

The second formula, alternatively named Great Essence Elixir, Dawn Radiance Elixir, Condensed Rosy Cloud Elixir, and Sunset Glow Elixir, primarily consists of one jin of mercury and five liang of sulfur. The preparation involves grinding the sulfur into powder, placing it on thick paper over charcoal fire until molten sulfur drips into water—a process repeated thrice. Special porcelain vessels coated with a mixture of yellow earth, lime, and paper fiber paste are used as alchemical equipment. The processed sulfur and mercury are then placed in these vessels for refinement.

These formulas reflect the intricate mineral processing and precise fire control techniques of ancient alchemy, embodying the Daoist tradition of pursuing longevity elixirs. Modern readers should note these recipes contain toxic substances like mercury and must never be attempted.

This passage documents several ancient alchemical (Waidan) preparation methods, primarily detailing the production processes of the Great Unity Sulfur Elixir (Taiyi Liu Huang Dan) and the Eight Minerals Elixir (Ba Shi Dan).

Regarding the Great Unity Sulfur Elixir (also called Solar Powder Elixir): First construct a wind furnace using bricks and clay, with the furnace standing about five inches taller than the medicine bottle and leaving five inches of space on all sides. Four ventilation openings should be made at the base. After the furnace dries completely, place mercury in the medicine bottle and gently heat it until warm. Separately, melt sulfur in a pot until liquid, then pour it into the mercury-containing bottle and stir. Upon cooling, the mercury will solidify into fragmented tin-like lumps. Seal the bottle with its lid, using the previously prepared clay to tightly secure the opening, then place it in the furnace. Apply gentle heat around the vessel to dry the seal.

As the furnace temperature rises, the firing process should follow the principle of "first civil then martial" (first gentle then strong flame). When purple flames appear at the bottle's mouth, stabilize the heat and gradually add more charcoal. After continuous refinement for one hundred days, gradually reduce the fire and allow cooling. Upon opening the furnace, the elixir will appear like pomegranate seeds adhering to the bottle walls and lid, displaying a purplish-black hue. Grind the substance in water, collecting the finest particles which exhibit a redder hue than cinnabar. Finally, mix the elixir with non-glutinous rice and form small pills. The recommended dosage is five pills daily, with a maximum of five hundred pills said to cure all ailments.

Another method describes the Eight Minerals Elixir (also known as Radiant Sun Elixir or Pale Moon Elixir): Grind cinnabar, realgar, orpiment, and azurite, then place them in an alchemical stove using two nested bowls as containers. Refine with gentle heat for three days and nights until golden-pink substances appear in the upper bowl, indicating readiness for consumption.

Additional formulas are recorded: One combines equal portions (14 liang each) of realgar, orpiment, sulfur, malachite, green vitriol, arsenopyrite, cinnabar, and alum. Another uses four liang each of cinnabar, realgar, orpiment, and azurite, supplemented with one liang each of arsenopyrite, magnetite, mirabilite, and alum. All ingredients must be pulverized and sifted, then processed using similar sublimation techniques as described earlier.

Important precautions: When consuming these elixirs, avoid blood-based soups, raw fish, overly sour foods, and uncooked cold dishes. Some formulas mention taking the pills with sesame or white wine as an adjuvant.

This passage records several ancient alchemical formulas and methods. First is the preparation of Dragon Cinnabar Elixir (Longzhu Dan): Take ten taels each of cinnabar, realgar, orpiment, sulfur, and azurite, pound and grind them finely, then place in a specially crafted Soul-Summoning Furnace for three days and nights of refinement. After completion, the purified essence ascends to the upper vessel, while any remaining dregs that remain hard must be pounded again for reprocessing. The final essence is mixed with musk and white glutinous rice to form pill-sized pellets; one pill is taken per dose, optionally with wine.

Next is the Eight Spirit Elixir (Bashen Dan) method: Place ten taels each of cinnabar, malachite, realgar, arsenopyrite, stone brain (possibly alum), magnetite, and crude saltpeter into separate silk bags, soaking them in three-year-aged vinegar for two days and nights. After drying in shade, pound and grind them. Layer these ingredients sequentially in a crucible, topping with crude saltpeter, then seal with Six-One Clay (a special sealing compound). Refine first with gentle fire for three days and nights, then with strong fire for another three days and nights. After cooling overnight, open the crucible to collect the upper essence. Repeat this refining process five or six times until the color becomes snow-white for consumption.

The Great Unity Realgar Elixir (Taiyi Xionghuang Dan) method involves: Taking three catties of realgar in a bronze vessel, detoxifying by boiling in vinegar for three days and nights, then sun-drying for nine days before pounding. Mix with vinegar and sun-dry, repeating this seven times. Then refine using the Soul-Summoning Elixir method for seven days and nights until snow-white. A simplified version uses one catty of realgar pounded and sieved, moistened with pure vinegar and sun-dried, repeated over ten times. Layer pressed white salt at the crucible's base, add the realgar-salt mixture, top with more salt, and seal with Six-One Clay for refinement.

These methods exemplify the intricate craftsmanship of ancient Waidan (external alchemy), involving repeated purification, sealed heating, and other steps to remove impurities and concentrate medicinal properties. The term "flying" refers to the sublimation process, while "Six-One Clay" denotes a special sealing compound for containers.

This passage documents several ancient alchemical formulas and preparation methods. The first describes the refinement process for the Five Numinous Elixir (Wuling Dan): Begin by heating gently with a "civil fire" (low flame) for one day and night until the Six-One Mud (a sealing material used in alchemy) dries completely. Gradually increase the heat without sudden intensification. After another full day and night, switch to a "martial fire" (intense flame), maintaining consistent heat around the clock for three consecutive days and nights. Allow the furnace to cool for a day before opening to grind the substance into powder, then return it to the furnace. The remaining dregs should be pulverized, sifted, and blended with the refined essence using vinegar as a binder before repeating the entire process twice more to complete the elixir.

The Five Numinous Elixir has five alternate names (Ascending Mist, Soaring to Heaven, Numinous Transformation, Great Unity Soul Summoning, and Returning Mist Elixir). Its formula consists of ten taels each of mercury frost, realgar, sulfur, cinnabar, and orpiment. These materials are crushed, sifted, mixed with vinegar, sun-dried seven times, then layered in the furnace with white salt crystals at the bottom, the mineral medicines in the middle, and another layer of white salt three fen thick on top. Following the firing method used for Soul-Summoning Elixir for three days and nights, the finished product is formed into sesame-seed-sized pills—consuming one pill cures all ailments.

An alternative formula uses larger quantities: three jin of mercury frost with two jin each of realgar, sulfur, and cinnabar, similarly prepared by grinding, vinegar mixing, sun-drying four to five times, and refining according to the previous firing protocol.

The Five Minerals Elixir (Wushi Dan), also known by seven names including Five Stars Elixir and Five Essences Elixir, was allegedly obtained by Prince Liu An of Huainan during the Han Dynasty from the Eight Immortals (Bagong). This elixir extracts the quintessence of five minerals—cinnabar representing Mars, magnetite representing Mercury, azurite representing Jupiter, realgar representing Saturn, and arsenopyrite representing Venus. Consuming it grants immortality and celestial travel. These minerals correspond to the essential Qi of the Five Planets: cinnabar embodies the essence of Solar Mars, magnetite the essence of Lunar Mercury, azurite the essence of Jupiter, realgar the essence of Saturn, and arsenopyrite the essence of Venus.

This scripture primarily elucidates the methods and implements for refining the Golden Elixir (Jindan), incorporating theories of the Five Phases (Wuxing) and detailed operational procedures.

The five mineral medicines corresponding to the quintessential energies of the Five Phases are: Zengqing (azure essence of the Green Dragon representing the Wood phase under the Green Emperor of the East), cinnabar (vermilion essence of the Vermilion Bird representing the Fire phase under the Red Emperor of the South), white arsenic (white essence of the White Tiger representing the Metal phase under the White Emperor of the West), magnetite (black essence of the Black Tortoise representing the Water phase under the Black Emperor of the North), and realgar (yellow essence of the Yellow Dragon representing the Earth phase under the Yellow Emperor of the Center). Each of these five medicinal substances should be measured to ten taels, ground and sifted into powder, then blended with vinegar according to the method of the Eight Spirit Elixir. Special emphasis is placed on the necessity of using the Five Emperor Spirit Talismans (Fulu) to guard the alchemical furnace during refinement—without these, success proves difficult. These sacred talismans are recorded in secret transmissions such as the Threefold Talismans of Laozi.

The text states that ingesting the purified essential Qi (Jingqi) extracted from these five minerals enables one to attain longevity equal to heaven and earth. However, it sternly warns against casually transmitting this method to anyone not genuinely devoted to seeking the Dao (Dao). Additional minerals mentioned include saltpeter, amethyst, and stalactite, collectively termed "white-entering stones."

Regarding furnace construction: The base should incorporate twelve to thirteen iron bars, each measuring one chi in length with a width and thickness of four fen. The bars should be spaced two fen apart, suspended two cun above the ground, leaving a central space of four and a half cun with open front and rear sections for ventilation. This design allows the flames to be optimally fanned by wind currents.

Two types of medicinal cauldrons (alchemical vessels) are specified: The large cauldron holds one dou, with a diameter of nine cun, depth of three cun, a base thickness of eight fen where exposed to fire, and side walls three fen thick. The rim measures one and a half cun wide and three fen thick, with handles on both sides. Its ceramic lid, fired separately, measures nine cun and four fen in diameter. The small cauldron has a six-cun diameter and two-and-a-half-cun depth, with other specifications mirroring the large version, being suitable for subsequent refinement stages.

These implements are employed during the initial medicinal refinement phase. After preliminary processing, the materials should be transferred to the smaller cauldron for continued refinement.

This scripture records several ancient alchemical formulas and methods, primarily drawn from the Daoist classic Taiqing Shibi Ji (Records of the Taiqing Stone Wall). These elixir recipes were used for compounding medicinal substances, each with specific ingredients and procedures.

The first is the "Eight Divine Elixir" formula, requiring half a catty of kongqing (a mineral), along with half a catty each of magnetite, white quartz, and crude saltpeter, plus five taels of stalactite. These materials are to be pounded, sieved, and mixed with vinegar, with the crude saltpeter layered atop the other ingredients. The refining method resembles that of the "Four Divine Elixir," but requires seven repetitions of the process.

The "Three Emissaries Elixir" formula calls for one catty of mercury frost, two catties of cinnabar, and one catty of realgar. These three ingredients are pounded, sieved, and mixed with vinegar, with the mercury frost forming the top layer. The refining method is similar to the Four Divine Elixir, but only five cycles are needed.

The "Soul-Summoning Elixir" (also called Returning Soul Elixir or Rebirth Elixir) requires five taels each of cinnabar, realgar, sulfur, and magnetite, plus one catty of mercury. First, the sulfur is melted into liquid and poured into the mercury while stirring until it forms a jade-green sandy substance. This is then combined with the other ingredients, pounded, sieved, and mixed with vinegar. The refining resembles the Four Divine Elixir method but requires more cycles.

The "Flowing Pearl Elixir" (with several alternate names) primarily uses one catty of realgar. After pounding and sieving, it's mixed with vinegar, then blended with salt powder and arranged in layers, finally sealed under a salt cover. Gentle heat is applied initially, gradually increasing to strong flames for three days and nights. After cooling, the product is collected, with the process repeated three times.

Two modified formulas are also recorded: one uses ten taels each of realgar and orpiment, mixed with rice vinegar and sun-dried; another employs fulonggan (stove heart earth) and salt powder (double the amount of realgar), ground and mixed with realgar before sealing. The firing temperature should be milder than the Four Divine Elixir method, primarily using gentle heat, with one refining cycle every seven days.

Finally, the "Method for Creating Mercury Frost" requires one catty of mercury, two catties of salt, four taels of crude saltpeter, six taels of taiyin xuanjing (a mineral), and one catty of Dunhuang alum (or alternatively, red alum). This details the preparation process for mercury frost.

These alchemical methods reflect ancient Daoist applications of mineral medicines and complex refining techniques, with each formula having precise ingredient ratios and processing requirements.

First, melt tin blocks in a flat-bottomed pan over high heat until they liquefy, then quickly stir in mercury (Hg) before pouring the mixture onto the ground. Once slightly cooled and solidified, it will turn silvery white.

Next, pulverize two jin of salt together with the solidified tin mixture, sifting repeatedly through a horsetail sieve until finely powdered. Blend this with powdered mysterious essence (a mineral substance) and alum stone. Arrange the mixture according to the Four Celestial Guardians (a Daoist alchemical directional arrangement), then cover the top layer with powdered crude saltpeter (mirabilite). Refine it over seven days and nights using gentle fire (wenhuo) as the primary heat and fierce fire (wuhuo) as supplementary. Frost-like crystals resembling hibiscus flowers will form on the pan's surface—carefully collect and grind these into powder.

Method for making cinnabar frost: Take two jin of cinnabar, grind it into powder, and sift through fine silk seven times. Combine with 1.5 liang of crimson alum and 1 liang of yellow alum, pounding them into powder mixed with vinegar and sun-dried seven times. Line the pan's perimeter with a paste of sal ammoniac (ammonium chloride) and gray salt, then fill the base completely with salt. Depending on the herb quantity, mound the salt into a bowl shape to hold the ingredients, compacting with a copper spoon. Alternate layers: salt, then a layer of stove heart soil (fulonggan), more salt, and finally compressed crude saltpeter. Spray with rice vinegar before sealing the lid with three-fen-thick hemp-reinforced clay, ensuring absolute airtightness. Begin with gentle fire for four days and nights, intensify to fierce fire for two days, then conclude with blazing fire for one day. After cooling, moisten the seal before opening.

Method for making gold/silver powder: Take two liang each of gold and silver, plus two liang of hutonglu (a specific plant). First hammer the metals into thin sheets, boil them in lard fifteen times, then cleanse the fat with soapberry pods. Grind the sheets in a porcelain basin with salt for seven days. Filter the slurry through triple-layered raw silk to remove moisture, then lightly calcine the powder in a sal ammoniac furnace (avoiding excessive heat). After regrinding, incorporate hutonglu powder and refine via water processing. Wrap the powder in triple-layered raw silk and sun-dry to evaporate moisture.

This passage records several specific operational methods of ancient alchemical practices, primarily including the production of Genxue Dan (艮雪丹), Neidan (internal alchemy), sulfur water, and cinnabar refining.

Regarding the preparation of Genxue Dan: First, heat one jin of mercury in a pot while simultaneously melting twelve liang of tin in another pot. Pour the molten tin into the mercury and pour the mixture onto clean ground, where it will naturally form a silver cake. Crush the silver cake and grind it into coarse powder. Then add four liang each of red alum, white alum, and Taiyin Xuanjing (a type of mineral) to the silver powder. Arrange the setup according to the "Four Spirits Method" (a standard procedure in Daoist alchemy), cover with one jin of crude saltpeter, and then overlay with white salt crystals. Heat gently over a low flame for four days, gradually increasing the fire intensity, but avoid using the intense flames typical of the Four Spirits Method. After seven days, apply strong fire for the duration of one furnace cycle. Upon cooling and opening the vessel, the medicinal frost will condense within the salt crystals, forming lotus-shaped clusters.

The method for making Neidan: Subject the above-mentioned elixir to three rounds of "flying and turning" (a repeated refining process) without removing its toxicity, then directly grind it into pills. Take five pills per dose, wrapped in thin cotton cloth. This raw elixir can treat ailments such as scabies, sores, abscesses, hemorrhoids, snake bites, and toothaches.

The refining of sulfur water: Take one jin of pure natural sulfur, grind it, and place it on a tilted tile with fire heating from below. Position a small basin containing rice vinegar at the lower end of the tile to catch the sulfur as it condenses into small beads. Repeat this process seven times. Then place the sulfur in a silk bag, suspend it in a pot filled with rice vinegar, and boil for three days and nights, replenishing the vinegar as needed. Next, boil it in vinegar slurry water for another three days and nights, followed by plain water for one day and night. After removal and drying, grind it into fine powder and mix with five sheng of cow's milk. Sun-dry the mixture and repeat the process until all the milk is used up. Finally, dry it thoroughly to prepare pills or powder for consumption.

The refining method for cinnabar: Directly take one jin of cinnabar and proceed with the refining process.

This passage documents several ancient alchemical formulas and administration methods, representing practical records of Daoist Waidan (external alchemy) practices. Here's the modern interpretation:

The Iron Elixir preparation method requires 100 jin of refined iron, first forged into bronze mirror shapes with finger-width holes at the center. Each mirror should measure 5 inches in diameter and 0.3 inches thick, with both surfaces polished smooth. Additionally, forge square iron plates measuring 7 inches long, 4 inches wide, and 0.3 inches thick, also with holes. Prepare 3 sheng of wine, powdered pepper, long pepper, dried ginger (all crushed and sifted), 1 sheng of salt, 14 liang of magnetite, and 1 sheng of vinegar. After mixing with vinegar, thread the iron mirrors onto long iron rods, each reduced by 0.3 inches in thickness. Bury an earthenware urn in soil with wooden supports inside, stacking the processed iron mirrors in layers. Cover the urn mouth with a ceramic basin and bury under one foot of soil. Sprinkle saltwater daily to maintain moisture. After 150 days, open the container to find crystallized deposits on the mirror surfaces. Scrape these off with a knife, grind with wine, collect in a vessel, and continue grinding until fully dissolved. After sedimentation, use the clear supernatant liquid.

Morning Mist Elixir formula: Realgar, orpiment, sulfur (collecting floating material through water flotation), stalactite, white quartz, magnetite, stone bed, and mica. These ingredients require repeated crushing according to the "Four Spirits" method (likely referring to four fundamental processing techniques), using large quantities. May be mixed with vinegar and sun-dried.

Radiant Sun Elixir formula: Realgar, orpiment, white quartz, mica, konggongnie (a mineral), and arsenopyrite. Similarly crushed and sifted, processed multiple times using the Four Spirits method.

Soaring Sky Elixir formula: Realgar, orpiment, azurite, cinnabar, stalactite, arsenopyrite, gypsum, yuyuliang (a mineral), taiyin xuancrystal, and alum. Also crushed, sifted and processed via the Four Spirits method.

Administration method: For treating various cold syndromes and pains, take two pills each morning wrapped in jujube pulp and fermented beans, swallowed with warm wine.

Contraindications: Avoid consuming mutton blood, carp, and other foul-smelling foods during medication.

Reactions: After ingestion, possible effects include itching sensations like crawling insects, limb edema, nausea from food odors, limb weakness, diarrhea or vomiting. These were historically interpreted as "detoxification" signs of elixir efficacy, though modern medicine would recognize them as symptoms of heavy metal poisoning.

Do not panic when experiencing headaches or abdominal pain—these are signs of the elixir taking effect to expel pathogenic factors from the body. Below are specific methods for using various elixirs:

For treating malaria: On the morning of the day the illness strikes, take three pellets with wine to induce vomiting. If vomiting does not occur by breakfast time, drink another half cup of wine—vomiting must be achieved. If the malaria is about to recur, take five pellets on an empty stomach, and recovery is assured.

For treating sores and ringworm: First puncture the affected area with a needle. For dry or wet ringworm, wash and dry thoroughly, then apply a mixture of the elixir and ghee three to five times for healing. For snakebites, mix the elixir with vinegar and apply. For boils, puncture first, then insert the elixir into the wound three to five times. Once the necrotic tissue is expelled, recovery follows.

Internal elixir method: Wrap fresh elixir in thin cotton. Avoid eating in the evening, and before sleep, use the middle finger to push the elixir deep into the rectum. Shortly after lying down, you will feel thunder-like rumbling below the navel—endure it. By the third watch (midnight), if the urge becomes unbearable, go to a clean place to expel about three to five ge (300–500 ml) of pus. For three consecutive nights, supplement with refined, matured elixir.

Handling elixir reactions: When sensing the medicinal effects, immediately alternate between cold and hot baths and drink a bowl of scallion-fermented bean wine while practicing the fumigation method with orpiment. If discomfort persists, decoct equal parts of wasp nest (Polistes nest), kansui root (Euphorbia kansui), Solomon’s seal (Polygonatum odoratum), and ephedra (Ephedra sinica)—one dose suffices.

On orpiment (熏黄 xunhuang): Orpiment is pungent, neutral, highly warm, and toxic. It treats scabies, neutralizes snake venom, and dispels evil influences. For ordinary medicine, it is interchangeable with realgar (arsenicum). However, for elixirs that transmute copper and iron into gold and silver, only orpiment from Wudu Mountain may be used. For minor ailments, common orpiment and realgar are equally effective—simply sun-dry and refine as described. This knowledge has been secretly guarded since antiquity to prevent misuse. Today, I disclose it to the destined, urging fellow practitioners to transmit it cautiously and never leak it to the unworthy. Those who obtain this Mirror of Alchemy (Danjing) must pass it to only one person per century—reckless disclosure invites calamity.

Recipe for Sublimated Sulfur Elixir (Fuhuo Liuhuang Dan):

One pian of sulfur (~31 g), two jin of osmanthus flowers (~1.2 kg). Use a thick-bottomed doucheng cauldron as the vessel. Line the interior with a three-cun layer of salt, carve a hollow in the center for the sulfur, then cover with another three-cun salt layer. Pulverize fully and refine via feilian (the Daoist alchemical sublimation process).

This passage primarily documents the medicinal formulas and preparation methods used in Daoist alchemy. The first half details the concrete operational procedures for elixir refinement:

When refining the elixir, one must slowly kindle fire beneath a sealed furnace, much like ordinary cooking, changing the fire three times daily. Salt must be washed in clear water and sun-dried, then wrapped in gan earth (a type of high-quality clay). After drying, it should be heated gradually over gentle flame without interruption until it turns red, then the fire is stopped. The material is then washed and sun-dried again, ground into powder, and formed into pills the size of phoenix tree seeds using white millet rice. Twenty pills are to be taken daily.

The latter half enumerates numerous esoteric names for alchemical ingredients—secret terminology used in Daoist alchemy:

Yellow Poria (aconite), Azure Spirit Feather (malachite), White Silk (limonite), Azure Dragon Paste (azurite), White Tiger Brain (mercury), Black Tortoise Bone (alum), Eastern Wilds (mirabilite), Solitary Azure (sodium nitrate), Vermilion Bird (realgar), Emperor's Male Essence (realgar), Yellow Dragon's Liver (tin oxide), Emperor's Daughter Marrow (cinnabar), etc. These names predominantly borrow imagery from the Four Symbols (Azure Dragon, White Tiger, etc.) and imperial titles to denote mineral medicines.

The text also records preparation methods for special materials like Dark Beast Mystic Essence (black ox dung juice), Raven Ruins (nutgrass rhizome), and Black Emperor's Flavor (black salt). These ingredients were mainly used in waidan (external alchemy), as Daoists believed that through specific refinement processes, these substances could yield elixirs conferring immortality.

This scripture primarily documents several formulas and preparation methods from Daoist alchemical traditions. The first section details the "Volatilization Inhibition Method": Mercury is placed in a white porcelain vessel, with a thick layer of ox dung mixed with ash salt packed beneath it, then sealed with another layer of ash salt for slow drying. Alternatively, the vessel may be wrapped in ash and fine hair, or simply sealed with salt-ash clay. For accelerated drying, the vessel can be heated with fire—wrapped externally with ox dung while applying charcoal heat internally—yielding soft yet resilient mercury salt crystals resembling frost after cooling.

Next are two versions of the "Four Divine Elixir" formula. The first employs cinnabar, realgar, azurite, and orpiment—each mineral ground separately and layered: white salt at the base, followed by azurite, orpiment, cinnabar, and realgar, capped with another white salt layer. After sealing with "Six-One Clay" (a blend of six materials), it undergoes seven days and nights of alternating gentle and fierce fire (known as "civil and martial fires"). The simplified second method involves grinding all four ingredients, mixing them ten times with strong vinegar, sun-drying the mixture, then refining it in an alchemical cauldron—reportedly yielding greater quantities of higher-quality elixir.

The final prescription treats bleeding mouth ulcers: Combine four parts cattail pollen with half a piece of processed aconite root, pulverize them, then blend with white cockscomb blood into a paste. Immediate application stops bleeding, but the paste must be washed off promptly to prevent facial distortion. These formulas exemplify the integration of ancient Daoist medicine with alchemical practice (Neidan/Waidan).

The Method for Refining Stalactite: Select high-quality stalactite and grind it into fine powder. Place it in a bottle or small jar made of gold or silver. Add a piece of tile and one part of saltpeter, then seal the container tightly to prevent leakage. After steaming, the stalactite will naturally melt into a liquid. This refined product is called "refined milk" and is the optimal form for ingestion.

The Process for Making Iron Powder: First, choose high-quality Damascus steel and file it into fine particles, then wash to remove impurities. Moisten the iron powder with three-year-aged vinegar in a small earthenware basin and dry it over husk fire (a gentle flame from burning rice husks). Pound the iron particles in an iron mortar, sift through silk gauze, and continue grinding the remaining coarse grains until completely pulverized. Prepare twenty clay crucibles shaped like Buddhist incense burners with openings. Mix the iron powder with vinegar, fill the crucibles, and seal them tightly to prevent air leakage. Place the crucibles on a pedestal made of refractory clay (known as "sweet earth") and calcine them with cow-dung fire for a full day and night until the crucibles turn purple. Remove and refine the powder through water levigation (a water-grinding purification method), repeating the process until the powder is sufficiently fine. Finally, grind it in a porcelain mortar, and it can be combined with other metallic medicines for ingestion. During consumption, avoid foods such as nightshade, black ox meat, carp, and garlic.

An Alternative Method for Iron Powder: Take one jin of high-quality iron (or substitute with mirror-quality iron or Damascus steel). Shave it into fine filings with a plane, ensuring no soil or stone impurities remain. Wash it twenty times, then add three large liang of white sal ammoniac and one sheng of water, stirring until the sal ammoniac fully dissolves. Simmer the iron sand in a pot until the water evaporates, then add one liang of saltpeter and one sheng of water to soak for seven days. After simmering dry again, sun-dry for two days before transferring to a crucible and sealing. Begin with a gentle flame and gradually increase the heat, calcining for a full day and night (traditionally called "one fu period"). Remove immediately upon cooling to avoid ash contamination, then grind in a porcelain mortar with a stone pestle until extremely fine. Perform water levigation three times before drying. The final product can be mixed with honey to form pills the size of small beans, taking one or two pills after meals daily, while avoiding nightshade vegetables.

Method for Ingesting Elixirs: Wrap the elixir in jujube flesh to form pills the size of soybeans, taking one pill daily. If no adverse reactions occur, the dosage may be increased to two pills.

This passage describes the administration methods and therapeutic effects of the Daoist elixir "Taiqing Stone Wall Dan" (Golden Elixir). Each prepared dose can be made into one hundred pills, with eighty intended for adults and twenty for elderly individuals. Children under two years old and women with weak constitutions should avoid taking it, while all others may use it. This elixir is ineffective against jaundice but can treat various other ailments.

Dosage should be adjusted according to the specific condition, with remarkable efficacy. After ingestion, symptoms like vomiting, diarrhea, or abdominal pain may occur—these are signs of the elixir taking effect and should not cause alarm. During treatment, avoid consuming beef, strong liquor, sesame, blood pudding, raw vegetables, radish, mustard greens, coriander, rapeseed, garlic, and buckwheat noodles. Normal diet may resume after seven days.

The text provides detailed dosage guidelines for different conditions:

• High fever with wind syndrome causing eyebrow/hair loss: 400 pills
• Hemiplegia: 250 pills
• Coughing and wheezing: 200 pills
• Cold damage disorders: 49 pills
• Parasitic toxins: 200 pills
• Angina: 70 pills
• Gynecological disorders (e.g., irregular menstruation, postpartum wind stroke): 50-200 pills as appropriate
• External injuries (e.g., venomous snake bites, sores): may apply powdered form topically
• Indigestion: 50 pills
• Hemorrhoids: 120 pills

Each condition has corresponding dosage specifications, with some ailments also treatable through topical application of the powdered medicine. These records reflect the extensive experience of ancient Daoist medicine in the application of elixirs.

This passage describes the administration methods and therapeutic effects of the ancient Daoist elixir "Eight Minerals Pill" (Bashi Dan). The content is divided into two main sections:

The first part details dosage guidelines for various ailments:

• For gastrointestinal discomfort, nausea, and dry mouth: 50 pills each
• For coughs, sore throat, abnormal uterine bleeding in women, and malaria: 50 pills each
• Severe rheumatic pain and numbness: 300 pills
• Lumbar/leg pain and burning pain in extremities affecting mobility: 50 pills
• Parasitic infections, spirit possession, or sexual dreams involving ghosts: 230 pills
• Tumors, blood stasis, or unconsciousness: 140 pills
• Nasal polyps with bleeding, skin diseases, panic attacks, or epilepsy: 120 pills
• Female infertility and various deficiency syndromes (Five Taxations and Seven Injuries): 120 pills
• Male impotence and genital itching: 129 pills
• Early-stage leprosy: 350 pills
• Uterine prolapse in women: 200 pills

The second section specifies administration methods:

The pill should be taken on an empty stomach at dawn, in a dosage roughly the size of a millet grain, swallowed with fermented rice water. When prepared as pellets, each about the size of a small bean, take two pellets at a time until mild vomiting or diarrhea occurs. During initial consumption, overeating must be avoided as it may harm the body. Within the first hundred days, users might experience drowsiness in limbs or skin eruptions—these are normal reactions indicating the medicine's efficacy and should not cause alarm.

A potentiated method is also mentioned: refining the Eight Minerals Pill with gold and silver powder, then taking a sesame-seed-sized portion before sleep using a silver spoon, regardless of hunger. This "co-sublimation method" (gong fei zhi fa) refers to the alchemical process of jointly sublimating medicinal substances with precious metals for purification.

This passage describes the administration methods, taboos, and therapeutic effects of the Daoist elixir known as "Eight Minerals Dan" (Bashi Dan).

Regarding administration: Place the elixir on the tongue and let it dissolve naturally. A single dose can produce lifelong effects. The water used for morning mouth rinsing and post-meal oral cleansing should be swallowed, not spat out. Within a hundred days of consumption, one may experience bodily heat, swelling, or white sores covering the body—these are positive signs requiring no alarm. If symptoms persist, they can be cured by consuming five liang of fatty pork ribs boiled in warm water, or by taking approximately two soybean-sized portions of Jinling (a medicinal substance).

Strict prohibitions include: Avoid consuming acanthopanax bark, artemisia, iron-rich solutions, blood-based meat soups, strong liquor, fermented aged rice products, or spoiled foods. Abstain from vinegar, greasy foods, hot wheat noodles, the five pungent vegetables (including onions and garlic), and raw cold vegetables. One must also refrain from anger, sorrow, sexual activity, and contact with women. According to immortal scriptures (Xianjing), three liang constitutes one dose—two liang repels malevolent ghosts and spirits, while five liang transforms the five viscera and six bowels into golden hue, achieving immortality.

For life extension, long-term consumption is recommended by mixing two to three liang of gold foil with the elixir during preparation—this prevents vomiting or diarrhea. When dwelling alone in deep mountains, burning a soybean-sized portion repels hundreds of ghosts and fierce beasts. During epidemics, carrying the elixir wrapped in red cloth (left side for men, right for women) wards off pathogenic influences.

Specific leprosy treatments are recorded: Effective for eyebrow loss, ulcerated joints, epilepsy, delirious speech, tumors/stones, heart pain, abdominal distension, wind-damp paralysis, and malignant sores. Post-consumption, avoid satiety for a hundred days and all meat products. Leprosy manifests in five types (green, yellow, white, red, black winds)—each expels correspondingly colored parasites after medication. Only black wind patients discharge exceptionally large quantities of parasites, confirming true leprosy.

The text primarily explains two specific methods of Daoist alchemical practice: the water-refining method for mica and the medicinal use of golden elixir pills for treating diseases.

The water-refining method for mica proceeds as follows: First, select high-quality mica—those that display iridescent colors under sunlight without impurities are best. Crush the mica and place it in a cloth bag, then suspend it in a clean pot of boiling water. A wooden rod should be placed horizontally across the pot, with the bag hanging from it to avoid contact with the bottom. Add one or two liters of white salt and maintain a continuous boil. Every three days, replace both the water and salt. Continue this process for seven days and nights. Afterward, rinse the mica thoroughly and let it dry. For every five liters of mica, mix in two liters of finely ground white salt and pound it in a wooden mortar. Transfer the crushed mixture to a large basin, stir it with water, and pour out the fine powder that floats to the top. Repeat this process once or twice. Finally, sun-dry the fine powder to obtain the finished product: "water-refined mica powder." A wooden mortar yields the best results, though a stone mortar can be used if necessary.

The latter part discusses the therapeutic effects of various elixir pills. The Golden Elixir (Jinying Dan) can treat numerous ailments:

• For cold abdominal pain, abdominal masses, chest tightness preventing movement, or chronic loss of appetite—take 100 pills.
• For lower back pain, cold knees, impotence, or nocturnal emissions—take 100 pills.
• For lower body weakness—30 pills show results.
• It is also highly effective for digestive disorders of the "raw and cooked viscera" (referring to the spleen and stomach).
• For heavy limbs and excessive drowsiness—take 100 pills.
• For hemiplegia or long-term paralysis—take 100 pills.
• For cold abdominal pain—100 pills.
• For various consumptive disorders (Five Taxations and Seven Injuries)—100 pills.
• For manic episodes—100 pills.
• For diabetes—50 pills.
• For food stagnation and indigestion—100 pills.
• For pathogenic wind invading the heart—100 pills.
• For nighttime dry mouth and stiff tongue—50 pills.

Finally, the text briefly mentions the administration methods of other elixirs, such as the Genxue Minor Returning Elixir, without detailed explanation. These elixirs are all formulas used in Daoist cultivation to regulate the body and treat diseases, each targeting specific symptoms.

This scripture primarily describes the methods and dosages for using medicinal elixirs (pills refined through Daoist alchemical practices) to treat various ailments. Different conditions require specific quantities of the pills:

For beriberi, take one hundred pills. The same dosage applies for symptoms like loss of appetite, chest distension, and abdominal bloating. Cold phlegm regurgitation, bodily weakness with chills, and intestinal rumbling also require one hundred pills. For difficulty swallowing food, take fifty pills, while incessant vomiting of blood with inability to eat calls for one hundred pills.

To treat various wind syndromes (head wind, piercing wind, heat wind, or armpit wind), take fifty pills each. At the onset of cold damage (Shanghan), nineteen pills are prescribed, while alternating chills and fever require fifty pills. For jaundice with edema, take one hundred pills; for green wind disease causing bluish discoloration of the face, lips, and nails, one hundred fifty pills are needed. If dark wind invades the head, causing throbbing pain that extends to the eyes, take one hundred pills.

Excessive phlegm with acid reflux calls for one hundred pills, as does leg cramps. For manic wandering with mental confusion, take one hundred pills. Sudden gastric obstruction preventing food intake also requires one hundred pills. Emaciation with night sweats, dry skin with sores, or excessive drowsiness each demand one hundred pills.

For women with abnormal leukorrhea, amenorrhea, or infertility, take one hundred pills. For unbearable toothache, insert one pill into the cavity and seal it with wax for immediate relief. In cases of severe poisoning from venomous snakes, scorpions, bees, or centipedes, mix the elixir with vinegar into a paste, shape it into coin-sized discs, and apply them to the wound while administering three to five moxibustion cones for swift results. Alternatively, mix the elixir with vinegar, lightly dry it near fire, and apply it as a poultice. If a snakebite causes severe swelling after two or three days, grind the elixir with vinegar into a rice-water consistency and apply it to the wound.

For sudden syncope or apparent death lasting half a day, administer the elixir with wine, then press the abdomen to circulate its potency—this may revive the deceased. If the jaw is clenched, force it open to deliver the medicine; four or five pills should suffice. For intestinal parasites, regardless of duration, take one hundred pills.

To prevent contagious epidemics among livestock, humans should take fifty pills. For treating animal plagues, dissolve five or six pills in hot water based on the animal’s size, administer orally, then give two more pills. For malaria, regardless of its chronicity, take two pills before an anticipated attack and one pill at its onset—three doses at most should suffice. For a critically weak pregnant woman with a long-dead fetus retained in the womb, grind three or four pills into warm wine; soon, rumbling in the abdomen will be felt.

This passage describes the various applications and therapeutic effects of the Daoist elixir "Taiqing Dan" (Great Clarity Elixir). The elixir can be taken internally or applied externally, with specific methods for different ailments:

When no effects are observed after prolonged ingestion, take one or two additional pills with half a cup of wine to produce immediate results. For nighttime restlessness and mental confusion resembling drunkenness, grind three to five pills with vinegar and apply the paste to the palms and soles; recovery occurs within three to five days.

For parasitic infections (such as hemorrhoid worms or tapeworms) or stomachaches with acid reflux, take three to four pills on an empty stomach at dawn after eating lightly the previous evening. The parasites will be expelled before noon. If ineffective, repeat the treatment after a few days with two additional pills. For hemorrhoids, insert thirty pills mixed with honey into the affected area.

To treat childhood malnutrition (ganji), combine two or three soybean-sized pills with specially prepared winter lard (from the twelfth lunar month), wrap in cotton cloth, and insert rectally—effective within three applications. For various toxic sores and swellings, apply the elixir mixed with vinegar to the affected area, replacing when dry; two or three applications suffice.

For menstrual irregularities, take one hundred pills orally while inserting half the dosage vaginally to expel impure blood—this produces results. For mastitis, apply topically after grinding. To ward off evil spirits, carry fifty pills and burn one nightly before the doorway.

For tumors regardless of location or size, first puncture with needles, then apply the elixir mixed with winter lard before cauterizing with moxibustion. Massage the area repeatedly at night while applying moxibustion. For boils, make multiple punctures, form ten pills into coin-thick cakes for application, then perform moxibustion ten times until pain is felt.

For fistulas, insert lard-mixed medication to draw out pus and blood, cleanse with bean broth, then apply a mixture of xunluxiang (a fragrant resin) and animal fat. For tinea capitis, first wash with vinegar water, then apply the elixir blended with lard—reapply before scabs form, curing in two treatments. For chronic suppurative sores, insert pills into cavities and bandage firmly; effects appear within five days—do not remove despite severe pain.

This passage primarily discusses the medicinal effects and administration methods of elixirs (dan), divided into two main sections.

The first section explains the elixir's efficacy against various ailments: For stubborn skin diseases, mix the powdered elixir with vinegar and honey for topical application; for facial parasites, apply a thin layer mixed with lard; postpartum bleeding requires one hundred pills, while difficult labor calls for three pills taken with wine; leprosy treatment involves both ingesting one hundred pills and external application; it also shows remarkable effects against body odor and chapped lips. External applications should be paired with sheepskin patches, showing results within three to five treatments.

The second section details elixir administration precautions: Take the pills facing east at dawn on an empty stomach, wrapping them in jujube pulp or honey, using either water or clear wine as the medium. During treatment, avoid millet, beef, mutton, blood soups, strong liquor, and carp. Within fifteen days of ingestion, various healing crises may occur - mild swelling indicates expulsion of wind-cold pathogens; vomiting or drooling suggests spleen-stomach disorders; headaches with red eyes and nasal discharge signify heat toxins surfacing; pus or blood in excrement reflects Sanjiao (triple burner) regulation. These reactions demonstrate the medicine's efficacy. If discomfort becomes unbearable, pause for three to five days, alternating hot/cold baths and consuming chilled fermented bean porridge for relief.

A crucial reminder: Initial minor discomfort is normal, as the ancient saying goes: "If medicine causes no dizziness, severe illness won't be cured." For severe vomiting or diarrhea, consume chilled mallow greens and fermented bean porridge as palliative measures.

This passage primarily documents medicinal formulas and mineral identification methods from ancient Daoist alchemical practices.

The first half lists several prescriptions for reducing fever and cooling the body: one may consume chilled wheat porridge or the whites of five raw eggs for three consecutive days; alternatively, white cheese mixed with cold water can be taken; or three liters of cold water may be poured over the body, increasing to six or seven liters if ineffective. Other remedies include taking one liang (approx. 37g) of refined puxiao (a mineral medicine) with cold water; ingesting powdered xiaoshi (saltpeter); consuming one liang each of mercury frost (shuiyinshuang), hanshuishi (gypsum), and shigao (calcium sulfate) ground into powder and taken cold; drinking chilled decoctions of licorice and bean juice; consuming one liter of raw celery juice; or taking a cold decoction of one liang each of ginseng and roasted licorice. It also mentions that external washes of yellow wormwood juice or dried jujube soup can relieve sore pain.

The latter half details the criteria for identifying minerals used in alchemy: high-quality cinnabar (zhusha) should be as translucent as pomegranate seeds; realgar (xionghuang) should be as red as a rooster’s comb; fine jade must be pure white, smooth, flawless, and produce a clear ringing sound when struck; white quartz (baishiying) should be transparent inside and out, appearing the same color as water when soaked; amethyst (zishiying) should be as bright and light as the chuzi fruit; magnetite (cishi) must be capable of attracting five or six needles; mica (yunmu) should refract multicolored halos; stalactites (zhongru) should be glossy and thick; and alum (fanshi) is best sourced as yellow alum from Dunhuang or white alum from Wu. The text concludes by noting that ancient practitioners believed saltpeter could dissolve all metallic minerals and that ingesting it could confer immortality.

These contents reflect the meticulous observation and strict selection standards of ancient alchemists regarding mineral-based medicines, blending practical medical experience with religious aspirations for longevity.

This scripture primarily discusses two key aspects: the identification and efficacy of nitrous mineral medicines, and the preparation method of a medicinal formula called "Purple Snow."

Regarding nitre (a mineral medicine), the text points out historical confusion in its documentation. Tao Hongjing (Master Zhenbai) wrote in his works that crude nitre (puxiao) was the raw material of nitre (xiaoshi), also called mirabilite (mangxiao), but these claims were problematic. According to the Qipo Treatise, authentic nitre originates from the Wuchang Kingdom, possessing a distinctive odor that repels birds. Taken directly, it can kill intestinal parasites, dissolves instantly in the mouth, and has the power to refine various metallic minerals—consumption of which may lead to immortality. When selecting crude nitre, one should choose moist, non-desiccated specimens with bluish luster; for mirabilite, specimens resembling snow in shaded areas are preferable. Though gold and silver are precious, they are not discussed here.

Limontium (a mineral medicine) is found in the mountains of Zezhou, appearing in five colors: white, red, yellow, purple, and black. The yellow variety resembling cattail pollen is most superior, while other colors are less effective. Stone yellow eggs (Shizhong Huangzi) come from the source of the Qinshui River, shaped like chicken eggs—when broken, they reveal yolk-like yellow liquid. Consuming three to five sheng of this can confer immortality.

The second part details the formula and preparation of "Purple Snow," an excellent remedy for beriberi, mouth ulcers caused by heat toxins attacking the heart, manic agitation, and sudden high fever with jaundice. The primary ingredients include 100 liang of gold and 200 liang of silver, combined with mineral medicines like gypsum, limestone, and magnetite, boiled in water to extract medicinal liquid. Then add 16 liang each of cimicifuga and scrophularia, 5 liang each of antelope horn, rhinoceros horn, and aquilaria, 4 liang of clove, 5 liang of costus root, and 8 liang of roasted licorice—all finely chopped and decocted to yield 1 dou 5 sheng of medicinal juice. Finally, incorporate 4 liang each of powdered nitre and refined nitre, simmering over low heat to form the medicine.

This formula particularly emphasizes meticulous processing and combination of mineral medicines, extracting active components through complex decoction techniques—demonstrating the unique Daoist medical application of mineral-based remedies in ancient times.

This passage describes two ancient elixir preparation methods: the crafting techniques for Purple Snow Elixir (Zixue Dan) and Golden Flower Elixir (Jinying Dan).

First, the Purple Snow Elixir method: Decoct medicinal herbs until concentrated to about seven sheng (ancient liquid measure), pour into a wooden basin, then add three liang of powdered cinnabar and two fen of musk. After thorough mixing, let it settle for two days until forming purple frost-like crystals. Robust patients may take two to three fen (approx. 0.6-0.9g) per dose, optionally with mercury, showing remarkable efficacy against dysentery, heat toxins, and wind syndromes. Elderly or weak patients with milder heat symptoms should reduce dosage. One prepared batch remains effective for ten years, vastly outperforming ordinary medicines. Particularly miraculous for beriberi and feverish discomfort caused by mineral-based medicines—a quarter dose surpasses ten doses of Three Yellow Decoction.

The Golden Flower Elixir formula is considerably more complex, requiring:

• Two jin each of realgar, azurite, sulfur, selenite, stalactite, milky quartz, mica, amethyst quartz, alum, saltpeter, gypsum, limonite, calcite, and red alum
• Two jin each of crude saltpetre, mirabilite, and Wu salt
• Ten liang of gold
• Four jin of mercury

The preparation involves multiple stages:

1. Hammer gold into thin sheets, mix with four jin mercury and grind into paste. Filter through cloth to remove two jin mercury, then add one jin Wu salt for further grinding.

2. Pulverize and sieve the seventeen aforementioned minerals, processing according to Nine Cauldron Alchemy (a neidan technique).

3. At midpoint, incorporate the gold paste by layering atop the minerals.

4. Continue refining the remaining mineral powder for one hundred days across five furnaces, dividing the gold paste equally.

5. Use gentle fire (wenhuo) for slow refinement to collect the elixir essence.

6. Dissolve salt in hot liquid until achieving copper-gold coloration and approximately three liang weight reduction.

7. Finally, blend with salt and fire for half-day intervals, repeating seven cycles before use.

The text briefly mentions arsenic elixir preparation:

• Select one jin premium arsenic trioxide, finely powdered and silk-sifted.
• Mix three sheng premium vinegar with three liang powdered alum.
• Moisten arsenic with vinegar mixture, filter and sun-dry.
• Repeat this process twenty times.
• Take five liang salt, pulverized flour-fine, and heat in cauldron with two or three "fire stems" (possibly fuel sticks) while stirring until completely dry.
• Repowder the salt to line the cauldron base.

These alchemical methods exemplify the intricate craftsmanship of ancient Daoist waidan (external alchemy), employing numerous mineral ingredients through repeated refinement in pursuit of "miraculous" efficacy. Crucially, modern readers must note that substances like mercury and arsenic mentioned here are highly toxic—these historical methods should never be replicated today.

This passage meticulously documents the "Flying Frost Method" from ancient Daoist alchemy (Waidan). The procedure begins by placing arsenic and other medicinal substances into a tripod cauldron, leveling them with a chicken feather brush, then covering with a precisely fitted bowl lid. Next, filtered charcoal ash is mixed with water, then combined with vinegar and salt to create a paste. This mixture is applied to seal the joint between lid and cauldron, forming a seal approximately the width of a grain of rice.

Beneath the cauldron, arrange five-inch charcoal fires—initially placing three pieces horizontally at the base. On the third day, add one more piece at noon, then another during early night. On the fourth day at the Chen hour (7-9 AM), cease the fire and allow the alchemical furnace to cool naturally for a full day and night. After cooling, moisten the sealed area with a damp cloth to remove the clay seal before opening. By this stage, the sublimated medicinal frost will have crystallized on the underside of the bowl lid.

Collect this frost into a bowl and reprocess it with vinegar mixture, repeating this cycle three times. Finally, place the substance in a shallow cooking vessel (a "dang") and boil with vinegar for a full day and night. After removal, pound and grind it finely. Separately decoct three liang of licorice root to extract its juice, then simmer the medicine in this liquid until dry. Combine the resulting powder with japonica rice to form sesame-seed-sized pills, which are sun-dried before consumption. These elixir pills treat malaria, angina, and toothache—three pills per dose, taken ground in vinegar. The entire refining process requires seven sublimation cycles.

The text concludes with specifications for the alchemical cauldron: a six-inch mouth diameter, five-inch depth, and four-inch base width. This record originates from the lower scroll of Taiqing Shibi Ji (Records of the Taiqing Stone Wall), serving as crucial documentation for studying ancient Daoist external alchemy traditions.