《黃帝九鼎神丹經訣》Vol. 16

On the medicinal properties of magnetite (natural lodestone): Magnetite is one of the Five Minerals (wushi) commonly used in Daoist alchemy, formed from the essence of the Great Yin (taiyin). It has a pungent and salty flavor, a cold nature without toxicity, and can neutralize the toxicity of iron tools, though it conflicts with cinnabar (zhusha) and mercury. It is frequently employed in refining elixirs of immortality and the "Yellow and White Art" (huangbai zhi shu, Daoist alchemy).

Key therapeutic effects of magnetite: It treats rheumatic pain, generalized joint stiffness preventing object grasping—washing with magnetite-infused water alleviates soreness. It also reduces high fever, dispels irritability, cures deafness, nourishes the kidneys, strengthens stomach function, replenishes essence (jing), eliminates restlessness, lubricates joints, dissolves abscesses and scrofula, relieves neck stiffness and throat swelling, and treats pediatric convulsions and epilepsy. When refined and ingested, it aids fertility. Alternate names include "Mysterious Stone" (xuanshi) and "Dwelling Stone" (chushi). In usage, it requires bupleurum (chaihu) as a guiding herb, must not be combined with peony or illicium, and is incompatible with yellow halloysite.

Magnetite sources: Primarily found in the valleys of Mount Tai and Magnetite Mountain. Where iron ore exists on a mountain's northern slope, magnetite will be found on its southern side. Harvesting is season-independent; high-quality specimens can attract three to four linked needles. The finest quality currently comes from Xiangzhou (modern Anyang, Henan).

Refining methods for medicinal use: Crush one jin (~500g) of magnetite into powder, simmer gently in vinegar (zuowei) until five sheng (~3L) evaporates completely, then sun-dry for use—residue is discarded. Alternatively, coarsely grind the stone and simmer in fermented bitter wine for three days and nights.

Properties of arsenopyrite (yushi): As the essence of Lesser Yin (shaoyin), it is another of the Five Minerals. Refined ingestion purportedly grants agelessness and immortality, frequently appearing in alchemical scriptures (danjing) and metallurgical texts. It softens metals and prevents water from freezing when placed within. Alternate names include "Azure Boundary Stone" (qingjieshi), "Erect Control Stone" (lizhishi), and "Solid Ram Stone" (guyangshi).

Key therapeutic effects of arsenopyrite: Pungent-sweet flavor, intensely hot and toxic nature. Treats chills and fever, scrofula, skin ulcers, necrotic flesh; expels wind, fortifies the spleen, dissolves abdominal masses, clears pathogenic heat, brightens vision, directs qi downward, relieves thoracic oppression and heat, stops wasting-thirst (xiaoke), supplements liver qi, and resolves food stagnation with alcohol-induced cold pain.

This passage primarily discusses the medicinal properties and refining methods of two mineral substances used in Daoist alchemy—arsenopyrite (yushi) and alum (mingfan).

Regarding arsenopyrite (a toxic arsenic-containing mineral), the text records:

It is found in the valleys of Hanzhong and Mount Shaoshi (part of Songshan), with the highest quality specimens coming from the southern suburbs of Luoyang and the border of Pengcheng. Premium arsenopyrite resembles yellow clay in color. When calcined with charcoal for a full day and night, it becomes suitable for medicinal use in treating cold syndromes, though it cannot be used for refining advanced elixirs. For crafting longevity elixirs, the arsenopyrite must first be ground into powder, wrapped in paper to form pills, then sealed with half-inch-thick yellow clay before undergoing fourteen days of calcination in a charcoal furnace. A more refined method involves boiling it in lard for seven days and nights, drying it in sunlight, grinding it into powder, mixing it with vinegar to form lumps, and finally smelting with intense fire until it develops a coppery hue.

The text specifically warns: Raw, unprocessed arsenopyrite is highly toxic—even minute amounts can be fatal. However, after one hundred days of refinement, it develops the unique property of counteracting mercury toxicity. The Ninefold Cyclically Transformed Lead Elixir method transmitted by the Lord of Nine Heavens also mentions calcining arsenopyrite powder blended with cattle dung juice.

Concerning alum (also known as "yuqi" or "yuze"), the text notes:

This ranks among the eight superior mineral drugs in alchemy. Shennong (the Divine Farmer) claimed prolonged consumption could lighten the body and prevent aging. However, Qibo cautioned that excessive intake damages bones. Sichuan locals often mistake it for saltpeter. The variety with yellow veins is called "chicken-droppings alum"—when soaked in vinegar, it produces a coppery solution (referring to its metal displacement reaction). Daoist immortal scriptures record that alum can be taken alone or used in elixir formulas, though in folk medicine it's typically calcined until boiling dry.

The passage concludes with contraindications: Prolonged arsenopyrite consumption may cause muscle spasms ("jinluan"—tendon convulsions)—while it benefits from fire refinement, it must avoid water. Alum conflicts with herbs like asarum (xixin) and arisaema (huzhang).

This passage primarily discusses the medicinal properties, sources, and refining methods of alunite (a mineral medicine), as well as the efficacy of crude saltpeter (another mineral medicine).

Regarding Alunite:

Alunite is effective in treating alternating chills and fever, dysentery, tinea capitis, genital ulcers, malignant sores, and eye pain. It can strengthen bones and teeth, clear accumulated heat from bone marrow, and remove nasal polyps. Alunite has a sour and cold nature without toxicity, with licorice serving as an adjuvant herb when used, though it is incompatible with oyster shell.

Major sources include valleys in Longxi, Shimen in Wudu (where it can be collected anytime), as well as northern Yizhou and Hexi regions. The bluish-white variety is called "horse tooth alunite," currently mainly produced in Maozhou (under Yizhou jurisdiction).

Methods for refining longevity elixirs:

1. Grind white alunite from Wu region into fine powder, place in a fresh mulberry wood tray, seal it, and position it on purified ground in a water-sprinkled chamber. After one day and night, the essence (Jing) of alunite will ascend and adhere to the lid—collect this and repeat three times.

2. Alternatively, mix with vinegar and sun-dry ten times, though less effective than the first method.

3. Another approach involves pounding the alunite, boiling until the liquid evaporates, then spreading it on vinegar-sprinkled ground surrounded by white lime. After heat dissipates, collect the ascended essence called "alunite blossom."

This "alunite blossom" should be soaked in three-year-aged vinegar (one jin of blossom per dou of vinegar). For urgent use, seven days' soaking suffices, though a hundred days yields better results.

Regarding Crude Saltpeter:

As one of the eight essential minerals, crude saltpeter can dissolve twelve kinds of stones. When refined for a hundred days and ingested, it lightens the body for transcendence. After refinement, it becomes silver-white with multiple properties, remaining unchanged even if buried for millennia. Only select white, soft varieties for medicinal use.

The Classic of Materia Medica states it dissolves twelve minerals, bubbling like alunite when heated. However, Daoist scriptures only mention three types of saltpeter capable of dissolving other stones, excluding crude saltpeter from this category.

This passage primarily discusses the characteristics, origins, and refining methods of crude saltpeter (a mineral medicinal material), along with its applications in Daoist alchemy.

Regarding the medicinal value of crude saltpeter: It has a bitter and pungent taste, is extremely cold in nature yet non-toxic. It can treat various diseases, eliminate pathogenic cold and heat, dissolve hard accumulations in the six bowels, clear food stagnation in the stomach, break up blood stasis and amenorrhea, resolve phlegm retention, and promote metabolism. However, it must not be used together with Dianthus superbus or fresh ginger.

The main source of crude saltpeter is the northern mountainous regions of Yizhou (modern Sichuan area), typically appearing bluish-white with black spots. When selecting, choose the white and soft varieties - after refinement they become silver-white, with the bluish-white type being of highest quality. The yellow variety can harm humans, while the red variety may even be fatal. It also goes by the name "saltpeter crude."

The method for refining elixirs of immortality: Place three liang of crude saltpeter in a porcelain vessel, add two sheng of water and boil until only one ge (about 60ml) remains, then cease heating. To make saltpeter solution, use one jin of premium crude saltpeter (never substitute with mirabilite), boil with two dou of water until reduced to five sheng, then let cool overnight until slightly congealed. Then take one dou of three-year-aged vinegar, bring to boil three times, seal and store for fourteen days until a crystalline layer forms on the surface. This essence can be used to refine Soul-Summoning Elixir - when applied over mercury, it creates particularly effective longevity elixirs.

Regarding mirabilite: Mirabilite is refined from crude saltpeter, and the original Shennong Bencao Jing (Divine Farmer's Materia Medica) did not record it separately. While true saltpeter, rock salt, chalcanthite, and mirabilite differ in nature, all possess marvelous transformative properties. Peng Zu once said that if Daoist practitioners don't understand the wondrous uses of these minerals, even spending ten thousand pieces of gold won't lead to immortality. Mirabilite's therapeutic effects resemble those of saltpeter, suggesting they may share the same origin. The finest quality mirabilite comes from Ningzhou (modern Gansu area), featuring large crystals and extreme bitterness, which becomes exceptionally white after pharmaceutical refinement.

This scripture primarily discusses the properties, medicinal effects, and refining methods of mirabilite (a mineral medicine) in Daoist alchemical practice.

Regarding the refinement of mirabilite, the text states that it is derived from crude niter (natural saltpeter). When preparing the "Spring Wine Hua Pool" (a solution used in alchemy), one must take three dan (an ancient unit of measurement) of spring wine that has been refined seven times—preferably of a pure black color—and mix it with three dou (another ancient unit) of "Five Mountain Fat" (also known as yellow alum). Five jin (a weight unit) each of mirabilite and crude niter are required. The scripture notes that while these two types of saltpeter have different names, their essential nature is similar. After grinding the ingredients, they are sealed in the spring wine for twenty-one days, resulting in the Hua Pool solution, which is used in refining gold and silver.

In terms of medicinal effects, the scripture records that mirabilite has a pungent and bitter taste, is extremely cold in nature, and can treat accumulations in the five viscera, fever, and gastric obstruction. It can also unblock the meridians, promote urination and defecation, and treat menstrual irregularities and urinary disorders. When used, it should be paired with Pyrrosia lingua (a medicinal fern) but avoided alongside wheat and ginger. When boiled into refined niter, it can treat abdominal distension and aid digestion.

Concerning its origin, mirabilite is sourced from the valleys of Yizhou and shares the same origin as crude niter. Although crude niter, niter, and mirabilite have slight differences, their effects are similar. A distinguishing test involves burning them: niter produces a violet-blue flame without leaving residue, while crude niter boils and leaves liquid. High-quality mirabilite comes from the shaded side of mountains where bitter, salty water is found, with Ningzhou producing the finest.

Lastly, the text mentions the refining method of mirabilite. Although it is already a refined product of crude niter, further specialized refinement enhances its efficacy. The process requires selecting "Yin-Yang true essence" (high-quality raw materials), and through specific methods, its potency can be greatly amplified.

The text describes several methods used by ancient Daoist adepts in processing saltpeter (a mineral) for elixir preparation. It primarily details purification and transformation techniques involving crude saltpeter, refined saltpeter (mangxiao), and stone-spleen saltpeter.

The first method explains refining crude saltpeter into mangxiao: Take an appropriate amount of crude saltpeter, pound it into powder and sift finely. Soak it in warm water, filter the liquid, then boil and concentrate until reduced by half. Pour this into a clean wooden basin and soak in cold water overnight. This produces quartz-like white crystals with eight ridges on their surface. The process requires strict avoidance of contamination—particularly the presence of outsiders—as this would disrupt the vital Qi (Jingqi) and cause failure. Maintaining cold water temperature is essential, and this method applies to various aqueous alchemical processes.

The text specifically notes a common misconception that mangxiao alone can achieve the "water transformation" effect. In reality, it must be combined with stone-spleen saltpeter to fully manifest its potency. However, few recognize stone-spleen as an ingredient, and without it, aqueous saltpeter methods often fail. Those who obtain all proper materials can produce remarkably efficacious elixirs.

Three key ingredient preparations are then documented in detail:

1. Stone-spleen saltpeter requires combination with halite (a type of rock salt). The method: Take one jin of pure alumstone and one jin of halite, separately pound into powder. Add two sheng of bitter water (alkaline water), boil four or five times, then decoct both ingredients until half-dried. Filter and decoct again until completely dry. The resulting stone-spleen saltpeter will be snow-white and unfailingly effective in alchemy.

2. Halite preparation: Take transparent, pure rock salt, melt and boil it in an iron vessel, then pour into alumstone powder and remelt. Subsequently melt it in brine once more before finally mixing with dried salt powder.

Though these methods are recorded under saltpeter processing techniques, the text specially elaborates on them due to mangxiao's importance. The entire process emphasizes raw material purity, operational cleanliness, and temperature control—demonstrating the meticulous requirements ancient alchemy placed on material transformations.

This scripture primarily elucidates the methods for refining several crucial mineral salts in Daoist alchemy. First is the preparation of Rong salt (a medicinal salt), which requires triple calcination to complete, with efficacy identical to natural Rong salt.

Next introduced is the Five-Colored Divine Salt (a miraculous medicinal salt in five hues). Master Peng (an alchemist) states this salt serves as a primary ingredient in numerous elixirs, requiring refinement through the essence of the Five Emperors (the quintessential energies of the Five Phases).

The method for Dongye Mirabilite details the production of mangxiao (sodium sulfate mineral): boil salty essence (salt-bearing substances) with bitter water (possibly referring to Sophora flavescens juice or vinegar) in an earthenware pot ten times, filter it, then steep it in Sophora flavescens juice for two days. Next, decoct the Sophora flavescens juice in a bronze pot until dry to obtain white mirabilite. If crystallization is desired, avoid complete drying—letting it rest in a cool place for three days will form crystals. The scripture specifically notes that this artificially produced mirabilite has the same effects as the natural variety, both possessing cooling and purgative medicinal properties.

The essential instructions clarify that "bitter bone herb" refers to Sophora flavescens, named for its bitterness penetrating to the marrow. This herb has a cold nature, aligning with the pungent-cool properties of mirabilite, making it suitable for medicinal use but inappropriate for transformative alchemical processes. The text also addresses the possibility that bitter water might be vinegar, pointing out that vinegar’s excessively hot nature makes it unsuitable for certain refining procedures.

Finally, the method for Shapi Saltpeter (potassium nitrate) is described: grind one jin each of shapi, mirabilite, and crude saltpeter into powder, then boil with three dou of bitter water until ten boils occur. Filter the mixture and continue decocting until half-dry. When patterns emerge, pour it into a porcelain vessel and soak in cold water for one day to obtain saltpeter crystals resembling frost or snow. This saltpeter dissolves instantly upon contact with water and can be re-decocted.

This passage explains the method and characteristics of creating "Stone Spleen" (Shi Pi), a material used in alchemical practices. Stone Spleen is a substance formed through the condensation of Yin and Yang energies, containing the essence of five types of salt, and requires alum stone to facilitate its formation.

The specific method involves placing the raw materials in porcelain vessels and soaking them in cold water to produce saltpeter. This refining process must be repeated three times. The production must be conducted in a clean environment, shielded from wind and sunlight. Stone Spleen is primarily found on Mount Emei, though ordinary people rarely recognize it or have use for it—only those engaged in Daoist cultivation and alchemy seek it out.

Due to the challenges of ancient transportation and limited exchange between regions, practitioners developed artificial substitutes that proved even more effective than natural Stone Spleen. At its core, Stone Spleen is a product of condensed Yin and Yang energies, achieved by decocting intensely cold bitter water with frigid alum stone, using fire to catalyze their fusion. The "essence of five salts" mentioned refers to Rong salt (a mineral salt) capable of manifesting five colors. White alum stone, meanwhile, forms when alum grows within ordinary rock.

A key insight here is that while natural Stone Spleen is rare, artificially refined substitutes surpass it in efficacy—a demonstration of Daoist alchemy's philosophy to "seize the creative powers of Heaven and Earth."