《黃帝九鼎神丹經訣》

This scripture recounts how the Yellow Emperor received the secret method for refining the Nine Cauldrons Divine Elixir (Shen Dan) from the Mysterious Maiden of the Nine Heavens (a celestial female immortal in Daoism) and achieved immortality by consuming it. The Mysterious Maiden revealed to the Yellow Emperor: To attain eternal life, mere breath regulation, daoyin exercises, or consuming ordinary herbs can only prolong one’s years—ultimately, death remains inevitable. Only by ingesting the Divine Elixir (Shen Dan) and Golden Liquor (Jin Ye) can one become a transcendent being, sharing the longevity of heaven and earth, radiating like the sun and moon, and gaining supernatural abilities such as clairvoyance, command over spirits, and the power to elevate one’s entire family to immortality, soaring through the skies on clouds or riding dragons.

When passing this method to his disciple Xuanzi, the Yellow Emperor sternly cautioned: This teaching is exceedingly precious and must only be transmitted to those of noble virtue. Even if someone offers wealth rivaling a kingdom, they must not be taught unless they meet the criteria. The transmission ritual is solemn—requiring a nine-tael golden figurine and a three-tael golden fish to be cast into east-flowing waters as an oath, with these golden objects provided by the seeker. Before receiving the transmission, one must observe fasting and purification, set up an altar to the Mysterious Maiden by secluded waters, burn incense to announce the intent, and place the elixir scripture (Dan Jing) on the offering table. The ceremony must be conducted on a clear, windless day, kneeling facing north for two hours, followed by sealing the covenant by drinking the blood of a white rooster with the transmitter, who then orally imparts the elixir-refining secrets. Yet it is emphasized: Those without the destined affinity for the Dao will never glimpse this path.

Regarding the site for elixir refinement, the Yellow Emperor specified that it must be performed deep in the mountains or desolate wilderness, far from human presence. If refining in inhabited areas, thick walls must enclose the space to isolate it from the outside world. No more than two or three participants are allowed, who must fast for seven days beforehand, bathe with five-spice purification, and avoid contact with inauspicious events like funerals or weddings. Procurement of elixir ingredients must occur on auspicious days (such as the Zi or Chou days in the Daoist calendar), accompanied by fasting and purification, with transactions conducted under bright moonlight at night.

This scripture primarily discusses the precautions and specific methods for refining the Divine Elixir. It first emphasizes the crucial importance of selecting auspicious dates—the fifth day of the fifth month and seventh day of the seventh month being most favorable, while days like Jiazi and Dingsi are also acceptable. However, one must avoid inauspicious days such as Wuchen and Jisi during spring and summer, as well as unlucky periods like the moon's nodal days (yuejian) and new/full moons. A special reminder warns practitioners to distance themselves from worldly people during refinement to avoid disturbances from non-believers.

The text highlights the extraordinary efficacy of the Divine Elixir—consuming it enables one to attain immortality and the Dao, gaining the ability to ascend to heaven or descend to earth, with benefits extending to one's entire family. In contrast, ordinary medicinal herbs rot when buried or spoil when boiled, merely curing illnesses without conferring longevity. Particular emphasis is placed on the fact that the successfully refined Golden Elixir (huandan) represents the supreme Daoist method.

Regarding the refinement process, the Yellow Emperor instructs that one must first establish an altar beside the alchemical furnace. Offerings should include white wine, beef, mutton, yellow rice, dates, pears, eggs, and carp—all quantities based on the auspicious number "three." During the sacrificial ceremony, one must burn incense, kneel in reverence, and pray to deities like the Great Lord of the Dao (Da Daojun) and the Most High Lord Lao (Taishang Laojun) for successful elixir refinement.

Finally, the method for creating "Mysterious Yellow" (xuanhuang)—the foundational material for alchemy—is described: Place ten catties of mercury and twenty catties of lead into an iron vessel, then apply intense heat. When the lead and mercury sublimate to produce violet-gold or golden-yellow essence, collect it with an iron spoon. This substance, called "Mysterious Yellow" or alternatively "Yellow Essence" (huangjing), serves as the crucial ingredient for refining the Divine Elixir.

This passage meticulously records ancient alchemical practices regarding date selection taboos, sacrificial rituals, and fundamental refinement techniques, embodying Daoism's pursuit of immortality through cultivation.

This passage details the alchemical process for refining "Yellow Sprouts" (Huangya), a type of elixir also known as "Yellow Light." The method involves steaming medicinal ingredients in bamboo tubes hundreds of times. Additionally, one must prepare "Realgar-Cinnabar Water" by mixing realgar (a mineral medicine) and cinnabar with water—a formula recorded among the Thirty-Six Sacred Waters.

The Yellow Emperor further describes the preparation of "Six-One Clay" (Liuyi ni). First, four ingredients—alum, halite (sea salt), bittern salt, and arsenopyrite—are calcined for twenty days. These are then combined with three additional materials: left-curved oysters from the Eastern Sea, red halloysite, and talc, totaling seven components. The proportions can be adjusted individually. After pounding the mixture ten thousand times into powder, it is placed in an iron vessel and fired continuously for nine days and nights with intense flame until the materials glow red-hot. The compound is then pounded another ten thousand times, sifted through fine silk, and mixed with "Hundred-Day Hua Pool" (a special solution) to form clay.

This clay is applied to a red earthen crucible (earth cauldron) with a capacity of 0.8–0.9 sheng (or up to one dou for larger vessels). A three-fen-thick layer is applied both inside and outside, then sun-dried for ten days until completely hardened. Next, white lead powder is fired until golden and mixed equally with previously prepared "Mysterious Yellow" (a lead-mercury compound). Blended with Hundred-Day Hua Pool solution, this mixture is applied in three-fen layers inside and outside the crucible. After ten more days of sun-drying, the vessel becomes ready for refining "Flying Cinnabar Splendor."

An alternative method involves preparing the medicine cauldron and Six-One Clay, then placing the drugs in a lidded jar to dry in shade. The jar should be elevated three to four chi above the ground in a dry location.

The first divine elixir, called "Cinnabar Splendor" (Danhua), is prepared as follows: Use 1–10 jin of genuine cinnabar (highest grade), adjusted according to one's means. Place the cinnabar in the cauldron, cover it with bittern salt, and seal the vessel airtight with Six-One Clay. Inspect meticulously—even hairline cracks will cause the medicinal essence to dissipate, leaving only worthless dregs. After sealing, let the clay dry for over ten days before use.

For firing: Begin with a mild flame of horse dung and chaff five inches below the cauldron, maintained for nine days and nights. Then move the fire closer to the vessel's base for another nine days, followed by encircling the cauldron's midsection with flame for nine more days. After thirty-six total days, extinguish the fire and let cool for one day. The elixir will sublime and adhere to the upper vessel walls in dazzling colors—some like fine jade, others resembling meteors, frost, pure scarlet, azure, or violet. Gently brush it down with feathers; one jin of原料 typically yields twelve liang of product. If sublimation is incomplete, repeat the process.

This scripture details the methods for refining the "Yellow Emperor's Nine-Cauldron Divine Elixirs," focusing particularly on the production processes and effects of two specific elixirs: Danhua (Cinnabar Blossom) and Shenfu (Divine Talisman).

When refining the Danhua Divine Elixir, one must thoroughly mix ingredients like "mysterious water" (special alchemical water) and "dragon fat" (a medicinal paste made from ingredients like borneol) before sealing them in a red clay cauldron. The mixture undergoes intense firing for thirty-six days, completing a full seventy-two-day cycle. Before ingestion, practitioners must observe five to seven days of purification through fasting and bathing, burn incense while bowing eastward, and consume the elixir at dawn. Effects vary according to one's spiritual capacity: those with superior roots ascend to heaven in seven days, middling practitioners achieve immortality in seventy days, while ordinary individuals require a full year.

The text emphasizes verifying the elixir's success through "metal-transmutation tests": mixing a small amount of Danhua with mercury or lead and subjecting it to intense heat. Successful transformation into gold confirms the elixir's potency; failure requires restarting the process. Precise measurements are crucial—twenty-four zhu (an ancient weight unit) of Danhua must combine with one jin (catty) of mercury—as deviations in quantity compromise efficacy.

The second elixir, Shenfu, involves placing mercury into a cauldron sealed with "Six-One Mud" (a composite of seven minerals) and following procedures similar to Danhua production. The process requires nine cycles of "ascending and descending fire techniques" (feifu), each incorporating carp gallbladder and dragon fat. Separately, ten jin of "lead's yellow essence" (qianhuanghua) combines with seven jin of mercury for intense firing, producing iridescent essences collected with an iron spoon. After nine refinement cycles, this yields the "Mysterious Yellow Liquid" or "Essence of Heaven and Earth"—the Shenfu Elixir.

The scripture repeatedly stresses meticulous precision, as even minor errors lead not only to wasted materials but potential mortal danger. These elixirs serve dual purposes—consumption for immortality and metal transmutation—representing core secrets of Daoist alchemical practice (Waidan).

This passage reveals the secret method for refining the "Returned Elixir" (huandan), a crucial substance in Daoist external alchemy (waidan). It begins by describing the combination of mercury and lead essence to create this elixir, known as a closely guarded technique transmitted only among sages. Ordinary Daoist practitioners would never encounter such knowledge—only those of profound spiritual attainment could comprehend it.

The text meticulously records the materials and procedures: lead carries multiple esoteric names in alchemical tradition, including "Great Yin," "Metal Lord," "River Chariot," "Charming Maiden," and "Stone That Establishes Control." A critical warning emphasizes that common mountain stones can never substitute for true lead essence—such substitution would guarantee failure. Authentic alchemy requires purified "flowing pearls" (mercury extracted from cinnabar) combined with lead essence to produce genuine yellow and white elixirs (golden and silver elixirs), ingestion of which leads to immortality. Without these two essential materials, any resulting compound would prove fatal if consumed.

The operational method unfolds precisely: combine nine parts mercury with one part lead in a red clay crucible, applying intense flame from dawn until noon. During this process, the mercury and lead essence fuse into a golden substance called "yellow essence" or "yellow sprout." This must then be blended with "well blossom water" (the first bucket drawn from a well at dawn) to form a "yellow blossom pool" (liquid medicinal base). Next, the "mysterious yellow" (lead-mercury compound) mixes with "mysterious water" (specially treated water) into a clay-like consistency, sealed within the red clay crucible using "six-one mud" (a seven-ingredient sealing compound), applied three-tenths thick internally and externally. After ten days of drying to ensure airtightness, the vessel undergoes eighty days of heating with horse dung or chaff fire.

The elixir's success is tested by subjecting a small portion of "mysterious yellow" to fierce flame—if it transforms instantly into true gold, the process succeeds; otherwise, reseal the crucible for another eighty-day cycle. On the morning of a jiazi day (first celestial stem cycle), the perfected elixir should be consumed facing east after ceremonial obeisance—one millet-sized pellet daily for one hundred days confers immortality and cures all ailments including leprosy. An alternative method involves preparing the "blossom pool" medicinal liquid blended with "mysterious yellow" into a paste for ingestion.

This scripture meticulously records the production methods and medicinal effects of two divine elixirs: the Mystic Talisman Returned Elixir and the Third Divine Elixir.

To create the Mystic Talisman Returned Elixir, take ten taels of Mysterious Yellow Essence (a mineral medicine) and three catties of mercury, placing them in an earthen crucible. Cover with a two-inch layer of Mysterious Yellow, then seal by inverting another crucible atop it. Reinforce the seal by applying Six-One Mud (a sealing compound made from seven ingredients) both inside and out. After sun-drying the vessel completely, begin heating with fire. Maintain continuous heating for nine days and nights using horse dung or chaff fuel. After cooling for one day, open the crucible to find the elixir clinging like frost to the upper vessel's interior, displaying multicolored radiance in purple, red, and green hues. Collect the powder and blend it with yellow dog's gallbladder or carp's bile, forming pills the size of small beans. Consume at dawn on a Jiazi day (first of the sixty-day cycle) while kneeling and facing east. After one hundred days, the practitioner will gain audience with immortals and acquire flight capabilities. This elixir also enables walking on water without sinking and entering fire unharmed. A hundred days' consumption eradicates the Three Corpses and Nine Worms (Daoist conceptual parasites within the body), achieving immortality.

The Third Divine Elixir requires first applying Six-One Mud to two red earthen crucibles, creating a three-fen thick layer inside and out. Grind equal parts of oyster shell, red halloysite, and magnetite into powder, mixing it with Hua Pool Water (likely dew collected at specific seasons) to form a paste for coating the crucible interiors. Finally, layer with Mysterious Yellow Blossom (the refined essence of Mysterious Yellow), ensuring precise thickness. Though the text omits subsequent firing techniques and consumption methods, we can infer similar procedures to the Mystical Talisman Elixir.

The scripture particularly emphasizes ensuring complete dryness of vessels before heating to prevent cracking. Both elixirs involve complex material ratios, sealing techniques, and fire control, demonstrating ancient alchemy's rigorous operational standards.

This scripture meticulously documents the preparation methods and effects of two types of divine elixirs (Waidan, external alchemy) in Daoist practice.

The first divine elixir is crafted as follows: Take two jin of realgar (known as "Emperor's Male") and one jin of orpiment ("Emperor's Female"), first soaking them in Hua Chi (a medicinal solution for alchemy) for a hundred days to prevent volatilization. Grind them ten thousand times in an iron mortar until powdered, then place the mixture in a crucible, covering it with a one-inch layer of yellow powder. Seal two crucibles together, using Liu Yi Ni (a special sealing clay) to prevent gas leakage. After drying for ten days, heat them from five inches away using horse dung and chaff fire, gradually increasing the intensity over thirty-six days. Once cooled, collect the sublimated essence with a feather brush, mix it with Long Gao (a special medicinal paste), and reseal the crucible for further refining. The resulting elixir, when consumed, grants immortality—fifty days for advanced practitioners, a hundred for intermediate, and a year for ordinary people. Even livestock fed with it gain immortality. Carrying this elixir wards off weapons, and after a hundred days, celestial beings will descend to welcome the practitioner.

The second elixir, Huan Dan, requires nine minerals including alum, arsenolite, and hematite, roasted fiercely for a day and night before being ground into powder and mixed with Zuo Wei (an acidic liquid) to form a paste. In the crucible, layer seven materials—mercury, realgar, azurite, etc. (with mercury placed alone at the bottom)—then seal and refine. The text emphasizes that each material must be ground separately and added in a specific sequence.

The scripture mentions "Dao Gui," an ancient unit for minute measurements; "Jade Boys and Jade Girls," referring to immortal attendants; and "Mountain Lords and Marsh Guardians," titles for Daoist deities of landscapes. These elixir-making processes reflect the strict ancient alchemical standards for material ratios and fire control.

This scripture records the methods and effects of two types of divine elixirs.

The fifth divine elixir is called the "Edible Elixir": Take one jin of mercury and place it in a specially made Liuyi crucible (alchemical vessel). Then take one jin of "Imperial Male" (realgar) ground into powder to cover the mercury, followed by another jin of powdered "Yu's Surplus Grain" (a mineral medicine). Seal the crucible lid and secure it with Liuyi clay (special sealing compound), allowing it to dry. First heat it with horse manure and chaff fire for nine days and nights, then burn with charcoal for another nine days and nights. After cooling for one day, open the crucible to find the substance clinging to the upper vessel like frost or snow, which should be collected with a feather. When consuming, combine it with dragon fat and Shaoshi aconite. It's said that taking this for thirty days enables celestial ascension, with ten thousand spirits serving as guards and jade maidens obeying commands, along with the ability to command wind and rain deities.

The sixth elixir is called the "Refined Elixir," requiring eight minerals for its preparation. While this passage mentions the "Eight Minerals," the complete formula appears later (not fully quoted here). Such elixir preparation demands precise control of firing temperatures, with the scripture detailing methods like using damp cloth coverings to regulate heat (in nine-day cycles), the entire process lasting eighty-one days. The elixir is considered successful only when exhibiting five-colored radiance. Consumption allegedly grants supernatural abilities like transmuting stone into gold and exorcising evil spirits.

It's important to note these records contain numerous alchemical terms unique to Daoism and descriptions of mystical effects, reflecting ancient alchemists' religious practices pursuing immortality and metal transmutation. The described material reactions may contain prototypes of early chemical experiments, though claims like "consuming elixirs to become immortal" belong to the realm of religious metaphysics.

This scripture records two methods for refining divine elixirs: the first is the Nine Cauldrons Divine Elixir, and the second is the seventh elixir known as the "Soft Elixir."

The refinement of the Nine Cauldrons Divine Elixir requires eight ingredients: cinnabar (zhusha), imperial male (realgar), imperial female (orpiment), zengqing (azurite), alum, yushi (toxic arsenic ore), shidan (copper sulfate), and magnetite. These materials must each be ground into powder and mixed in equal portions. Then, add the fatty extract and excrement of earth dragons (earthworms), combined with the liver and gallbladder of a yellow dog for preparation. Additionally, grind oyster shells and red halloysite into powder, mix them with zuowei (likely referring to vinegar) to form a paste, and apply it three fen thick (about 1 cm) both inside and outside the alchemical furnace, allowing it to dry.

During the refinement process, the eight ingredients are layered into the furnace in sequence: the bottom layer is cinnabar, followed by imperial male, imperial female, zengqing, alum, yushi, shidan, and finally magnetite on the top. Seal the furnace seams with specially prepared liuyi mud (six-one mud), let it dry, and then burn horse manure and chaff as fuel for thirty-six days. After cooling for one day, open the furnace. The elixir will adhere to the furnace top like frost or snow; scrape it off and mix it with dragon's fat to form small pea-sized pills. Take one pill daily after meals, and within ten days, one can attain immortality, with spirits and deities coming to protect. This elixir can also cure illnesses, and the residue can treat hundreds of ailments.

The method for refining the "Soft Elixir" is as follows: use three jin (about 1.5 kg) of mercury, mix it with zuowei and xuanhuang (likely referring to minium or red lead) to form a paste, and apply it three fen thick inside and outside an earthen furnace. After placing the mercury inside, seal the furnace with liuyi mud, let it dry for ten days, and then begin the refinement. Similarly, burn for thirty-six days, cool for one day, and then open the furnace. Scrape off the elixir adhering to the furnace top and mix it with dragon's fat for consumption. Taking three pills daily can grant immortality. If mixed with liquid from a jar, even a ninety-year-old can regain youth after ingestion.

The scripture specifically notes that consuming these elixirs requires abstaining from sexual activity and consuming only water, avoiding food, to achieve the effect of bigu (abstaining from grains). Women can also attain immortality by taking these elixirs. It also mentions that these elixirs can transmute gold: a minuscule amount (daogui) of the elixir, when refined with mercury, can transform into gold.

This scripture describes the production methods and effects of the eighth elixir "Subduing Elixir" (Fudan) and the ninth elixir "Cold Elixir" (Handan) in Daoist alchemy.

The eighth elixir "Subduing Elixir" appears dark purple with iridescent hues. To produce it, take one jin of mercury and coat the inner and outer surfaces of an earthen crucible with Xuanhuanghua (a mineral substance). Grind Zengqing (azurite) and magnetite into powder to cover the mercury. Seal two crucibles together with Liuyi mud (a specialized alchemical sealing material), let dry for ten days, then calcine with horse manure and chaff fire. The crucible must be repeatedly inverted during calcination for eighty-one days (nine times nine). After cooling, collect the sublimated substance inside the crucible, mix it with "dragon fat" (borneol camphor), and calcine again for ten days. The final powder can be stored in gold/silver tubes or bamboo tubes.

The ingestion method involves facing east at dawn and taking one daogui (approximately 0.1g) with well water, said to confer immortality. This elixir also possesses apotropaic properties: holding it repels hundreds of ghosts, writing with it on doors wards off evil, and carrying it protects against thieves and wild beasts. Notably, it claims an eighty-year-old woman could regain fertility after ingestion, while officials may receive promotions.

The ninth elixir "Cold Elixir" requires preparation in a red earthen crucible. Grind one jin each of "Imperial Male" (realgar), "Imperial Female" (orpiment), Zengqing, arsenopyrite, and magnetite into powders. Layer them sequentially in the crucible: first "flowing pearls" (mercury), then realgar, orpiment, Zengqing, arsenopyrite, with magnetite on top. The production method resembles the eighth elixir, also requiring Liuyi mud sealing and calcination.

These records reflect ancient Daoist practices of mineral alchemy pursuing longevity and spiritual protection. The described mineral combinations and fire control techniques demonstrate early experimentation with material transformation.

This passage details the method for refining the "Nine-Cauldron Divine Elixir." The process begins by sealing the alchemical furnace seams with "Six-One Mud" (a sealing compound made from seven ingredients), applying a layer approximately three fen thick. An alternative method uses a mixture of half a jin each of earthworm feces and yellow clay, or another version employing powdered oyster shells and red halloysite clay, maintaining the same thickness. After application, the furnace must be sun-dried for ten days until completely hardened.

For the alchemical process, begin with gentle "civil fire" (low heat) for nine days, then shift to "military fire" (intense heat), maintaining continuous firing for nine days and nights. After cooling for one day, use a feather brush to collect the refined upper layer of essence. Combine this essence with dragon fat (legendary dragon's grease) and yellow dog's gallbladder, kneading the mixture into pea-sized pills.

The ingestion method requires facing the rising sun at dawn, swallowing one pill with "well-flower water" (the first bucket drawn from a well at daybreak). Legend claims continuous consumption for one hundred days will make the body light as a swallow, cure all ailments, and summon jade maidens (celestial attendants) to serve the practitioner. The adept's name will be erased from the Register of Death by the Director of Fate (the deity governing life spans) and recorded in the Immortal Registry, granting abilities like flight, earth-walking, invisibility, shape-shifting, and ultimately ascending to heaven riding clouds.

This account exemplifies characteristic features of Daoist Waidan (external alchemy) techniques, showcasing intricate material formulations, precise fire control, and ritual requirements. It reflects the ancient religious ideal of pursuing immortality through material transformation.