《黃帝九鼎神丹經訣》Vol. 8

This passage recounts the story of Liu An, Prince of Huainan during the Han Dynasty, and his quest for immortality. As the grandson of Emperor Gaozu (Liu Bang) and son of Prince Li, Liu An stood apart from the pleasure-seeking nobility of his time, being wholly devoted to the Daoist path. He tirelessly sought out enlightened masters across the land.

Hearing of the legendary Eight Immortals (Bagong), Liu An sent envoys to invite them, only to have his messengers turned away by gatekeepers. Undeterred, the Eight Immortals transformed themselves into figures of varying ages and appeared before him. Overcome with reverence, Liu An rushed out barefoot to greet them, even forgetting to don his shoes. On his Terrace of Immortal Contemplation, he prepared sumptuous seating and humbly requested instruction in longevity techniques as their disciple.

The Eight Immortals revealed: "To cultivate the immortal path, one must first refine the Divine Elixir. We can transmute clay into gold and quicksilver into silver, using sacred waters to dissolve ores and transform the Five Metals and Seven Treasures. Consuming these elixirs enables one to ride clouds and dragons through celestial realms." Moved to tears, Liu An prostrated himself, whereupon the masters bestowed upon him the Scripture of the Five Numinous Divine Elixirs and thirty-six sacred water preparation methods.

Liu An immediately erected an altar, made blood oaths, and knelt to receive the elixir formulas. Later, when the court magician Wu Li slandered him before the emperor, leading to imperial troops being dispatched, the Eight Immortals counseled: "Your earthly fate is complete, but those who harm the celestial register shall face extermination." Soon after, Wu Li's demise fulfilled their prophecy.

Key teachings emerge:

1. Divine elixir refinement constitutes a crucial immortalization method

2. Sacred waters play pivotal roles in alchemical processes

3. Sincere devotion and ritual covenants are prerequisites for Daoist practice

4. The implicit warning that "those who oppose the Dao invite divine retribution"

Notably, the "Thirty-Six Water Methods" represent essential Daoist pharmaceutical techniques using special solutions to extract mineral essences, while the "Five Numinous Elixirs" refer to preparations from five metals (gold, silver, copper, iron, and tin). These elements reflect foundational Han Dynasty alchemical principles.

The text records the transmission and specific operational methods of ancient Daoist alchemy. It mentions a figure named Hengong who, after conducting grand sacrificial rites with An Dengshan, ascended to immortality. The large stone they once stood upon still bears the imprints of human and horse footprints to this day, and legends speak of hearing celestial roosters crowing and dogs barking among the clouds.

The lineage of alchemical transmission unfolds as follows: The Perfected of the Supreme Ultimate (Taiji Zhenren, a high-ranking Daoist immortal) imparted these secret alchemical methods to the Azure Lad of the Eastern Sea (Qingtong Jun), who then passed them to Master Golden Tower (Jinlou Xiansheng). Master Golden Tower transmitted them to the Eight Lords (Bagong), who subsequently taught Liu An, the Prince of Huainan. Before his ascension, Liu An passed the knowledge to Zuo Wu, instructing him: "To seek longevity, one must refine the Divine Elixir. Once the Divine Elixir is perfected, all desires may be fulfilled." Here, the Divine Elixir refers specifically to the Five-Numinous Divine Elixir. Its refinement requires meticulous selection of ingredients. Though its efficacy falls short of the Yellow Emperor's Nine-Cauldron Divine Elixir, its crucial fossil-dissolving water method originates from the authentic transmission of the Eight Lords.

The text then details several methods for preparing alchemical waters:

1. Yellow Alum Stone Water Method: Mercury used for the Nine-Cauldron Divine Elixir must first be detoxified, requiring alum stone water. The method involves taking one jin of alum stone (avoiding horsetooth-shaped varieties), placing it in a green bamboo tube with thinned walls, covering it with four liang of saltpeter at both ends, sealing the tube with lacquer, and immersing it in the Hua Pool (a special alchemical vessel) for forty days until it transforms into water. This water can turn iron objects copper-colored.

2. Alternative Method: Place three jin of alum stone into a fresh bamboo tube, thin the tube walls, tie the opening tightly with fine cord, and bury it in damp earth for five days until it liquefies.

3. Vinegar Method: First moisten the alum stone by soaking it in pure vinegar, add two liang of saltpeter, seal with lacquer, and bury three chi underground for fifteen days until it becomes water.

Additional methods include:

• Mysterious Pearl Method: Combine one jin of alum stone with three liang of stone gall, seal in a bamboo tube, and place in the Hua Pool for fifty days until liquefied.
• Three Essences and Six Liquids Method: Place one jin of white alum stone in a green bamboo tube with thinned walls, cover with two liang of saltpeter, seal, and immerse in the Hua Pool for forty days.

These methods exemplify the strict requirements of ancient alchemy regarding material selection, proportions, and production processes—transforming material properties through specific containers, sealing techniques, and temporal control.

In the preparation of the first elixir "Danhua" from the Nine-Cauldron Divine Elixirs, one must first create Xuanhuang (a foundational alchemical material). Upon completion, immediate preparation of Realgar Water and Cinnabar Water is required. The specific method involves placing the Xuanhuang into bamboo tubes with their outer skin removed, then subjecting them to a hundred steamings and nine cycles of "flying refinement" (a repeated purification process in alchemy).

There are several methods for making Realgar Water. The first involves placing one jin of realgar into a bamboo tube with four liang of saltpeter, sealing it with lacquer, then immersing it in the Hua Pool (an alchemical water vessel) for forty days until it transforms into a sweet, yellowish turbid medicinal liquid. Another method requires placing two liang of saltpeter into an earthenware jar with vinegar ("bitter wine"), sealing it, and burying it three chi underground for twenty days to obtain a similar yellow liquid.

The preparation of Cinnabar Water also has multiple formulas. The basic version uses one jin of cinnabar with two liang each of chalcanthite (a copper sulfate mineral) and saltpeter, placed in bamboo tubes and buried three chi underground for twenty days until liquefied. An enhanced version adds an extra two liang of saltpeter, sealed and soaked in the Hua Pool for thirty days to produce a bitter red medicinal liquid.

Through my research, I've verified that minerals like alum, realgar, and cinnabar can only be properly transformed into medicinal liquids by following the orthodox methods from the "Eight Immortals' Thirty-Six Water Methods," where saltpeter serves as an indispensable catalyst. Although our peaceful age provides abundant medicinal materials, genuine saltpeter remains particularly difficult to obtain. Some commoners claim to produce these waters without saltpeter, or substitute other herbs while boasting of superior efficacy. However, my investigations show these alternatives fall far short of the genuine article. Below I record several substitute formulas:

For instance, the substitute method for alum water preparation: Take three jin of crushed alum and burn it overnight with mulberry charcoal on clean ground. When the surface becomes hot, sprinkle vinegar, spread the alum powder, and surround the area with white lime. After the residual heat dissipates, collect the surface crystals and soak them in vinegar at a ratio of one jin alum to one dou vinegar. While this method produces a solution, its efficacy ultimately cannot match the orthodox saltpeter-catalyzed version.

This scripture records in detail several mineral purification and preparation methods used in Daoist alchemy:

The method for preparing Poxiao saltpeter (a type of mineral salt): Crush and sieve raw Poxiao, then dissolve it in warm water and filter. Boil the clear solution until reduced by half, then pour into a clean small basin and soak in cold water overnight. This yields crystalline formations resembling white quartz with angular edges. The process requires strict cleanliness and avoidance of outside observers, as such interference would diminish medicinal efficacy. Continuous replacement of cold water is necessary for rapid crystallization.

The method for preparing Rong salt (refined salt): Melt pure rock salt in an iron vessel until boiling, then sequentially add powdered alum stone, Luxian (natural brine crystals), and dried salt powder. After triple melting and refining, this produces refined salt with equivalent potency to natural Rong salt. This salt serves as crucial material in alchemy, with enhanced effects when combined with Wuse Shenyan (Five-Colored Divine Salt) or Wudi Jing (Essence of Five Emperors - five precious minerals).

The method for preparing Shidan (chalcanthite, copper sulfate): Melt green vitriol, yellow vitriol and white Shanzi (white clay) in a large iron vessel. Quickly stir in Zengqing powder (azurite powder) and pour into molds. If the vitriol hasn't fully melted, add more Zengqing powder and Ku Shui (acidic solution) before continuing the melting process.

An alternative saltpeter preparation: Grind Shipi, Poxiao and Mangxiao separately into powder. Boil Ku Shui and add all three powders, reducing the liquid by half before filtering. Simmer slowly until bubbles form, then pour into porcelain ware for overnight cold water immersion. The resulting saltpeter appears snow-white, dissolving instantly in water yet recrystallizing upon reheating. However, repeated refining diminishes efficacy, and contamination must be avoided.

All methods emphasize cleanliness requirements during operation, specifying particular vessels (ironware, bronze pans, porcelain) while focusing on temperature control and crystallization processes. The scripture particularly notes that outside observation affects the "transformation of Jing (essence) and Qi (vital energy)," reflecting the Daoist alchemical emphasis on ritual purity.

This scripture primarily details the methods for preparing alchemical materials "stone spleen" (shipi) and "saltpeter" (xiaoshi), along with related precautions.

Regarding stone spleen (an alchemical mineral): Genuine stone spleen is formed through the congealing of yin and yang energies, representing the quintessence of the five salts. It grows attached to ore and can be found in Mount Emei. Ordinary people cannot recognize it, and even local mountain dwellers rarely encounter it—only Daoist practitioners have use for it. Ancient alchemists, hindered by geographical barriers, devised substitutes that proved even more effective than the natural variety.

The method for preparing stone spleen: Take one jin of genuine white alum and one jin of rong salt (a mineral salt), each crushed separately. Boil two sheng of "bitter water" (likely alkaline water) in a copper cauldron four or five times, then add these two ingredients and continue simmering. When half the liquid has evaporated, filter out the residue and continue boiling until completely dry. Snow-white crystals will form at the bottom of the cauldron—saltpeter prepared this way is exceptionally potent.

Pengzu (the legendary immortal of longevity) said: Materials like saltpeter, rong salt, stone gall, and mirabilite—though their natural forms contain the intrinsic qualities of yin and yang—are even more spiritually efficacious when artificially prepared. If cultivators do not grasp this principle, even spending vast sums will not lead to success. Particularly with stone spleen, ordinary people cannot distinguish genuine from artificial, so the latter can still serve its purpose.

Ge Hong (the renowned Eastern Jin alchemist) held that among all elixirs of immortality, this formula is the most wondrous and precious. He specifically recorded it to pass down to later practitioners but emphasized that it must not be transmitted to unsuitable individuals—not even to family members, no matter the financial incentive.

The Great Unity Perfected (Taizhen Ren, a Daoist immortal) cautioned: Among the thirty-six water-method alchemical techniques, the transformative process of saltpeter (its yellow-white changes) is easily influenced by rong salt. Now that the correct method is known, it must not be carelessly shared; this secret must be treasured collectively and never disclosed to the unworthy.

Lastly, an alternative method for preparing Dongye saltpeter is recorded: This type of saltpeter can only be used in the "River Chariot" (heche, an alchemical term referring to the cyclical refinement of lead and mercury) and not in other elixirs. The procedure involves boiling five dou of brine residue with seven and a half dou of well water aged for three years, repeating the boiling ten times. After filtering, take three dou of the clear liquid, add ten liang of mirabilite, and simmer until reduced to one dou. Then mix in two jin of crude saltpeter powder. Once fully dissolved, let the solution settle, decant the clear upper layer, and boil it dry to obtain frost-like crystals.

This scripture primarily discusses several important formulas and operational methods in ancient Daoist alchemical practices.

Regarding the formula for "River Chariot" (Heche, a key alchemical ingredient), it mentions that the salty substance produced in the Dongye region is a crucial material for its preparation, with this ingredient originating from the Hedong area. It particularly emphasizes that Shanxi saltpeter (Jin Xiao) is the essential component for crafting the Divine Elixir (Shendan), and this formula is one of the eight methods for using saltpeter transmitted by the Primordial Lord of the Great One (Taiyi Yuanjun). Alchemists are warned to strictly follow ingredient pairings—if the wrong components are used for the River Chariot, the efficacy of the Divine Elixir will be compromised.

The rapid preparation method for "Divine Spring" (Shenquan, an alchemical liquid) requires a specially crafted Hua Chi jar placed on a stove with an iron ring as its base, using horse manure or rice husks as fuel while maintaining a flame seven inches beneath the vessel. A specially designed tube must be placed inside the jar, kept at a constant temperature for seventy days. This setup can be shared for preparing various metallic solutions. The text stresses that practitioners must maintain purity—only two or three participants are allowed, wearing fresh clean robes, with no blood or meat nearby, as contamination would ruin the medicine’s potency.

Detailed steps for preparing "Thrice-Transformed Wine" (Sanzhuan Jiu, an alchemical liquor): First, brew wine conventionally using one dan of red millet, then add two jin of yeast after fermentation. Three days later, cook another dan of millet until soft, mix it with dried yeast powder, seal the jar, and complete the second transformation after twenty-one days. Next, add Vitex root and stems, simmer over low heat until reduced to about five dou, filter the liquid, then incorporate divine yeast powder prepared on the seventh day of the seventh lunar month. Seal again for twenty-one days to complete the third transformation. This wine can neutralize metallic toxicity and soften hard substances.

It is specifically noted that Thrice-Transformed Vitex Wine is vital for refining the Great Elixir (Dadan), capable of softening materials and removing silver toxicity, and must be used in conjunction with yellow alum. The text emphasizes that preparing the Ninefold-Transformed Elixir of the Nine Cauldrons requires high-quality rice vinegar aged for three years (known as "Left Flavor"), used to mix medicinal ingredients for saltpeter Hua Chi water, along with separately prepared "gold medicine" (a metallic treatment agent).

This scripture primarily discusses the methods for identifying and using saltpeter (a mineral medicinal substance) in elixir preparation.

When refining the elixir, one must use the Hua Chi (a special medicinal solution) to test the essence of the Five Minerals (five mineral-based medicines) and prevent the essence from dissipating. It specifically mentions the need to prepare the Threefold Refined Yellow-White (a repeatedly distilled medicinal solution) to refine mercury, but this requires the Five-Cultivated Hua Chi (a specially formulated solution) for effective preparation. If the Five-Cultivated Hua Chi is unavailable, one may use Threefold Refined Good Wine made from Vitex negundo (a medicinal plant) or other Hua Chi solutions, but the absence of any essential component will render the process incomplete.

The text emphasizes that if toxicity is not fully eliminated during refinement, the elixir will remain poisonous and unfit for consumption. It particularly notes that saltpeter (mangxiao) is indispensable but difficult to distinguish from crude saltpeter (another mineral medicine). Genuine saltpeter emits purplish-blue smoke when burned and turns to ash afterward, unlike crude saltpeter, which continues to boil. Saltpeter has a bitter-pungent taste, is actually non-toxic, and can treat conditions such as pent-up heat in the five organs and wasting-thirst (diabetes-like symptoms). Long-term ingestion can lighten the body and enhance vitality.

Tao Hongjing (a renowned Daoist physician) observed that saltpeter and crude saltpeter had similar therapeutic effects, but people at the time struggled to differentiate them. Later, it was discovered that a certain stone, resembling crude saltpeter but slightly different, emitted purple smoke when burned—this was the true saltpeter, also called mangxiao. However, what is now referred to as mangxiao is actually refined from crude saltpeter.

Finally, the text describes saltpeter’s origins (saline soil regions like Longxi and Qinzhou) and substitution methods: if crude saltpeter is unavailable, saltpeter can be used instead. Saltpeter is typically found in shaded mountain areas, coexisting with salt. The preparation method involves boiling stone spleen (a mineral) and mangxiao in water to obtain snow-white saltpeter, with the best collection time being the third lunar month.

This scripture primarily discusses the identification and usage methods of saltpeter (a mineral medicine). It mentions that crude saltpeter (puxiao) produced from Chishan dissolves upon contact with water, with slightly different medicinal properties compared to refined saltpeter. Huangfu of Anding, who was well-versed in medicine, likely possessed deeper knowledge about this mineral's refinement techniques.

Currently, people in Yizhou (modern Sichuan region) produce saltpeter by processing alum stone. Although the resulting product appears white and soft, it retains alum's distinctive taste. The Kongshi Dissolution Formula records a saltpeter refinement method involving boiling until the liquid evaporates, yet the resulting saltpeter still contains residual moisture. The saltpeter used in Daoist alchemy (Waidan) must possess the ability to dissolve other minerals—a principle not yet fully developed in theory.

Crude saltpeter is found in the cliffs between Jueshan County's Xichuan and Canling districts, typically appearing bluish-white with speckles. People often select the white, soft varieties as saltpeter substitutes, which bubble like alum when smelted. Daoist scriptures record that genuine saltpeter can dissolve seventy-two types of minerals. When properly refined, it becomes silvery white; consuming it allegedly makes one light as a swallow and leads to immortality (deification). Crude saltpeter already possesses eight medicinal properties (cold, hot, astringent, slippery, etc.). If it truly could dissolve minerals, its efficacy would equal refined saltpeter.

The key to identifying genuine saltpeter lies in its rarity—inferior varieties cannot dissolve realgar (xionghuang) or cinnabar (dansha). For verification, test a small amount with realgar; if it fails to dissolve the mineral, it's counterfeit. Authentic saltpeter resembles crude saltpeter but is softer, emitting purple smoke when placed on charcoal before turning to ash. Prolonged boiling without dissolution indicates crude saltpeter. Given genuine saltpeter's scarcity, verification requires dissolution tests using realgar and cinnabar solutions.

(Note: The mentioned realgar—mainly arsenic sulfide—and cinnabar/vermilion—mercury sulfide—are minerals frequently used in Daoist alchemy.)