《蓬萊山西竈還丹歌》

I have heard that the wren needs but one branch to build its nest, and the mole drinks only enough to fill its belly. Your Majesty's reputation surpasses the virtuous rulers of antiquity, and your virtuous governance (De) is as gentle as the southern breeze, winning the hearts of all under heaven. Why then should you value imperial glory so highly while neglecting the path to immortality?

During the Yuanshou era of Emperor Wu of Han, I was commissioned to seek the arts of immortality at Mount Penglai, braving storms at sea and perilous realms of darkness, disregarding life and death in pursuit of the great Dao (the Way). By the boundless grace of the emperor, I encountered immortals and was granted divine elixirs. With utmost sincerity, I presented them to Your Majesty, only for you to heed slanderous ministers and return the elixirs for me to consume. When I left the palace, my heart was heavy with sorrow. Having wandered the celestial palaces for only a short time, I fear it may take ten years before I return, and I worry that the seas may block my path. Later, I heard that Your Majesty commanded Dongfang Shuo to invite the Queen Mother of the West and erected the Dew-Collecting Plate—clear signs that you deeply regret your earlier decision.

I know well that serving a ruler demands loyalty, and treating friends requires righteousness. Disloyalty to a ruler invites condemnation from all ministers, while betrayal of friends draws the scorn of the people. In the western alchemy chamber of the Shaowei Courtyard in the Purple Sun Palace, I personally studied the secret method of refining the Returning Elixir (Huan Dan). Now, in accordance with the immortal prescription, I have secretly recorded it. I implore Your Majesty to heed the counsel of loyal ministers and give this formula a trial, no longer listening to slanderers as before. You may appoint Left Reminder Chen Fangjing to pound the herbs, Right Minister Zhou Zhenyi to oversee the fire, and my son Huang Zhicheng to manage the furnace and sacrificial rites. With meticulous refinement and sincere cultivation, you will surely obtain the Purple Jade Elixir and achieve an indestructible diamond body.

Your Majesty need not overly treasure the extravagance of the imperial palace—those golden halls and jade chambers are not the highest realm, nor are the music and dances of the Court of Imperial Sacrifices true celestial harmonies, and the beauties of the inner palace are but common adornments. This Penglai, the mountain of immortals, is the true wonderland: the halls of the sun and moon, the golden pavilions among clouds, and coral towers shining with brilliance; cranes circle divine mushrooms (Lingzhi), and phoenixes perch on jade trees; celestial men and women dance amid the clamor of pipes and songs, while rare birds sing throughout the day. Beyond the crystal curtains, immortal winds whisper, and within the jasper gates, fine rain drifts softly. A single sip of jade nectar extends life a thousand years, and one dose of the elixir leads to the attainment of Dao (the Way).

This passage describes the alchemical practices of Penglai Immortal Mountain, opening with the allusion of "seas changing into mulberry fields" to illustrate worldly vicissitudes and admonish rulers against clinging to mortal power. The text states that even a hundred years as emperor cannot compare to a single day as an immortal. It then details the formula and process for refining "Yellow Sprout" (a type of elixir): requiring ingredients like lead oxide and ox gallstone, to be processed at specific celestial timings (summer solstice) while avoiding inauspicious days marked by the heavenly stems Jia, Wu, and Geng.

The text subsequently records two celestial herbs: Dew-Visage Herb and Frost-Visage Herb. Dew-Visage Herb, alternatively called Earth Register, has red stems and crimson flowers. Though toxic, it can cure malignant sores and must be gathered twenty days after the spring equinox. Frost-Visage Herb grows in Henan and, when combined with mercury, can produce miraculous medicine showing extraordinary effects overnight.

These contents reflect characteristic features of Daoist Waidan (external alchemy): emphasizing the geographical origins of ingredients, precise harvesting seasons, and compatibility taboos. Elixir preparation requires not only rare materials (like lead and mercury) but also strict adherence to celestial and terrestrial harmonies, embodying the Daoist cultivation principle of "cosmic-human unity." The mentioned "Yellow Sprout" represents a common Waidan elixir, while mercury-transmutation of herbs exemplifies classic alchemical techniques.

This text records several medicinal herbs used in alchemy and their characteristics:

The first is called "Three Flowers," commonly known as Celestial Grass, with the formal name Baiwei. It grows in the Jingnan region and has a mild medicinal nature. The optimal harvesting time is after the Spring Equinox on Jia or Ren days (heavenly stems), while its potency weakens on Wu or Gui days. Avoid harvesting during the Summer Solstice. The gathering verse states: One must climb cliffs and circle trees to find its leaves. After collection, bury them at the Yi position (east, associated with Wood, Yi being the second heavenly stem) following Eastern methods, then transfer to the Gui-Ren orientation (north, associated with Water).

The second is "Twin Husband Grass," colloquially called Fuman, formally named Ziqiong. Native to Annam Prefecture, it flourishes on Bing-Ding days but loses potency on Jia-Ji days. Its leaves display purple-green hues in varying sizes. The best harvesting periods are Minor Heat and after Summer Solstice. The verse advises: This herb thrives near celestial ponds, blooming in rock crevices. Gather at noon (Bing-Ding hours) to make elixirs as pure and firm as a maiden's essence.

The third, "Stone Heaven" (common name Luncao, formal name Wucao), grows in northern Shuo-fang marshes. Slightly toxic with golden slender stems and green leaves, it peaks on Jia-Ren days but expires on Ding-Mao days. It neutralizes mercury toxicity and treats intestinal disorders. The gathering song describes: Pointed leaves appear everywhere in summer—seek tender green shoots in mountains. Harvest with plant sap when wild geese migrate south during Summer Solstice.

The fourth, "Stone Mystery" (common name Tuman, formal name Luzhi), has warming properties that turn mercury green. It thrives on Wu-Ji days but expires on Ding-Ren days, primarily treating abdominal abscesses. Harvest between Minor Heat and Autumn Equinox. The verse notes: Black vines bear green leaves, often found in wetlands. Placing it at the Bing position (south, Fire element) enhances efficacy.

The fifth, "Ten Thousand Springs" (common name Shuilán, formal name Dijing), grows cold-natured along the Jiangnan waterways. Young leaves are green, turning red when mature. It peaks on Wu-Ding days but expires on Jia-Ji days, treating childhood malnutrition. Harvest from Major Cold to ten days after Spring Equinox. The verse depicts: Green pointed leaves tinged red resemble indigo grass near mountain ponds. As an elixir base, it tastes sweet with cooling properties.

The sixth, "Thousand Autumn Brocade" (common name Dimu, formal name Qingqiao), warm-natured and native to Jiannan, thrives on Jia-Yi days but expires on Wu-Ji days. Its palm-sized wrinkled leaves treat leprosy. Harvest from Major Heat to after Summer Solstice. The verse explains: Compact leaves grow by streams—large ones pointed green, small ones round. The finest quality comes from Jiannan, revered by adepts as the "Dantian among herbs" (indicating its capacity to nourish the body's energy centers).

This Penglai Shan Xi Zao Huan Dan Ge (Song of the Returned Elixir from the Western Stove of Penglai Mountain) records the properties and collection methods of various alchemical herbs, presented in mnemonic verse form. Below are detailed descriptions of several medicinal materials:

One herb, commonly known as "shi zhi" (莳芝), is referred to in Daoist texts as "qing xin" (青心, Green Heart). This herb has a hot nature and grows in the Lingnan region. It thrives during the Wu-Ren days (according to the Heavenly Stem calendar) but weakens in potency during Ding-Ji days. Its purple leaves can treat vitiligo and are best harvested between Qingming (Pure Brightness) and Liqiu (Autumn Begins). The verse describes it as "purple leaves and green stems flourishing by the water's edge, naturally exuding a subtle fragrance when touched by spring breeze." It is one of the eight essential mineral ingredients for elixir refinement.

"Han chan ye" (寒蝉叶, Cold Cicada Leaf), commonly called "mei cao" (美草, Beautiful Grass), has a warm nature and originates from Bazhou and Pengzhou. Its leaves resemble cicada wings, with young shoots displaying a bluish-red hue. It reaches peak potency during Wu-Ding days but declines during Jia-Xu days. Effective for treating leukorrhea in women, it should be gathered between Yushui (Rain Water) and Liqiu. The verse notes its "cicada-wing thin leaves as pliant as silk threads, often growing near deep pools." For use, it requires three to eight qian of gold powder and three sheng of medicinal juice.

"Qian ling" (千灵, Thousand Spirits), colloquially called "shui hao" (水蒿, Water Wormwood), is known in classical texts as "bai zhang zhi" (白章支, White Chapter Branch). With a cold nature, it grows in the Tibetan Plateau region. Resembling wormwood with multiple green leaves, it reaches maximum efficacy during Bing-Wu days but weakens during Jia-Ren days. It treats malignant sores and alcohol poisoning, with optimal harvesting time between Jingzhe (Awakening of Insects) and Lidong (Winter Beginnings). The verse depicts it as "clusters of leaves encircling marshes, their summer blossoms retaining spring's verdant hue," making it particularly suitable for cauldron refinement.

"Chi ma zhou" (赤马州, Red Horse Region), commonly called "di rong" (地容, Earth's Countenance), appears in texts as "zi gai" (紫盖, Purple Canopy). This toxic herb grows in northern regions, with purple stems and leaves. It peaks in potency during Jia-Ren days but increases in toxicity during Ding-Ji days. Used for treating vomiting and regurgitation, it should be collected during the Spring Equinox. The verse describes its "red branches and purple leaves clinging to cliff edges," marking it as a closely guarded secret among alchemists.

"Wan ri rong" (万日荣, Ten Thousand Days of Glory), known colloquially as "hu bo leng" (胡波薐, Barbarian Spinach) and classically as "mei cai" (美菜, Beautiful Vegetable), has a neutral nature and grows in Hebei. With green leaves and purple flowers, it flourishes during Jia-Ji days but diminishes in efficacy during Ding-Ren days. Effective against malignant sores, its optimal harvesting period ranges from Summer Solstice to Bailu (White Dew). The verse praises its "scissor-trimmed neat leaves."

"Han quan jing" (寒泉镜, Cold Spring Mirror), commonly called "da ye ping" (大叶萍, Great Leaf Duckweed), appears in texts as "chi rong" (池容, Pond's Countenance). This cooling herb grows in Yunnan, with round leaves floating on water surfaces. It reaches peak efficacy during Bing-Ding days but weakens during Jia-Yi days. Used to treat malignant sores, it should be gathered between Xiaoman (Grain Full) and Lixia (Summer Begins). The verse extols its "emerald leaves thriving in ponds," noting its importance in aqueous alchemical methods.

This passage documents the characteristics and medicinal properties of five extraordinary plants, with each description containing four parts: common name, recorded name, growth characteristics, therapeutic effects, and harvesting season, concluding with a brief mnemonic verse.

The first plant is commonly called "Zhouzhi" and recorded as "Lurong" in texts. It has a hot nature and originates from Luozhou. With green leaves and white branches, it thrives on Jia-Ding days and withers on Wu-Ji days. Effective against toxic-wind syndromes, it should be harvested during the Lesser Fullness solar term (after Summer Begins). The verse describes it growing on mounds with green leaves and white stems, its flowers resembling upturned basins—a crucial ingredient for refining the Golden Elixir (Jindan).

The second, commonly known as "Stone Vine," is recorded as "Runchun." Growing on Chang'an's southern mountains, it has bean-like leaves and purple vines. Flourishing on Ding-Ji days and wilting on Wu-Ren days, it treats malignant sores and should be gathered during the Great Cold solar term (after White Dew). The verse depicts its clustered purple forms enduring harsh cold in early spring, advising harvesters to avoid heavy rain and malevolent influences.

The third, colloquially called "Stone Fan," is documented with blue undersides and hails from Henan Province. Each plant grows only one stem and one leaf. Thriving on Wu-Ren days and fading on Jia-Ji days, it cures cold ailments and should be collected at Summer Begins. The verse compares it to silk fans encircling cliffs, emphasizing its spiritual potency depends on growing undisturbed in secluded locations.

The fourth, named "Purple Shell Vine" locally, appears in texts as "Cliff Mugwort." Of cold nature from Sanyuan County, it has sharp leaves and should be harvested at White Dew (after Winter Solstice). The verse portrays its spreading vines like golden orchids—a treasure for Daoist practitioners, their radiant glow assisting ascension to immortal realms.

The fifth, commonly termed "Stone Blanket," is recorded as "Earth Veins." Warm-natured and native to Yangzhou, it resembles duckweed with slender stems. Growing on Yi-Gui days and perishing on You-Xu days, it treats visceral disorders and is best gathered during Lesser Cold (after Summer Begins). The verse highlights its unique form growing in rock crevices, documented in both Purple Tower and Penglai—a superior material for alchemical preparations.

Though the celestial realms are flawless, the mortal world possesses treasures unrecognized and left to wither. Today I reveal these precious Golden Elixir secrets, hoping destined rulers may remember these prescriptions.

The twenty-first formula records the herb commonly called "horse amaranth," known in Daoist texts as "green subtlety" (Lüwei). This cooling medicinal grows in Heyang Prefecture, with pointed round leaves. Collected between Cold Dew and after Winter Begins solar terms, it treats ulcers and malignant boils. A verse says: Before achieving immortality, I once gathered hundreds of stems near golden terraces. After three sexagenary cycles (180 years) of cultivation, I finally ascended riding auspicious clouds.

The twenty-second formula documents "stone branch," termed "supreme distance" (Shangyuan) in Daoist texts, native to Leyang, effective for ear ailments. The poem describes: Cold leaves cluster around narrow paths—this celestial rarity scarcely appears in the mortal realm. Only when boiled in a white hero's cauldron does its miraculous power manifest.

The twenty-third formula, "heavenly high ganoderma" (Gaotianzhi), called "capital elixir" colloquially and "celestial none" (Tianmo) in Daoist texts, originates from Luozhou, treating wind-stroke. The verse states: Ruby-like fruits adorn emerald trees, renamed by immortals of purple gardens. Paired with cinnabar-white medicine, green subtlety reveals its mysterious efficacy.

The twenty-fourth, "jade pond willow" (Hanyaochi), known as "cloud blossom fungus" (Yunyingzhi) in Daoist texts, grows in Jiangzhou with bluish-white stems and slender pointed leaves, curing toothaches and oral diseases. Poetry says: Jade willows on mountains transcend mundanity—how much rarer in human realms. Gather sparingly; immortals' pouches need no filling.

The twenty-fifth, "mountain sweet chrysanthemum" (Jianchenghe), resembles wild chrysanthemums and expels pathogenic qi. Verses record: Though our master ascended in daylight, he still decocted this nightly. Use immediately when found—no need to cross five lakes seeking.

The twenty-sixth, "stone mulberry" (Tongjuzhou), termed "scenery fungus" (Jingzhi) in Daoist texts, grows in southern barbarian lands with mulberry-like leaves forming trees, treating wind disorders. Poetry states: Crimson mountain flowers shun high slopes, preferring sunny exposures. Employ when gathered—don't let celestial envoys ferry rivers with it.

The twenty-seventh, "celestial mystery" (Tianshangxuan), called "stone sweet" locally and "earth sweet" (Digan) in texts, grows on rocks in Zhongzhou and Wanzhou regions, curing regurgitation.

This scripture records several rare medicinal herbs, detailing their forms, origins, and therapeutic properties through poetic descriptions:

Regarding the Stone Celestial Zither (a medicinal herb resembling zither-shaped stone), commonly called "Returning Mushroom," its tri-colored leaves can cure all wind-related disorders. The verses describe how capital residents often fall ill due to terrestrial Qi disturbances, but decocting this elixir guarantees a century free from wind ailments.

Hairy Zhang (forest mushroom) grows in the Henan region, possessing cold nature and resembling dodder grass in appearance, primarily treating edema and wind syndromes. The poem depicts its form as "carved blossoms embracing nodes," lamenting how few recognize this celestial herb despite its earthly presence.

The text specifies the growth cycles of the first eight herbs (including the above two): they sprout on Jia-Ren days and wither on Yi-Gui days, with optimal harvesting between Winter Solstice and Beginning of Spring.

Immortal Ten-Thousand (five-colored mushroom) has purple leaves and cold nature, capable of exorcising evil influences and treating mental disturbances. The verses portray it swaying like brocade in Chang'an's snowfall—a celestial tonic often consumed by heavenly maidens.

Golden Millet Cold (warrior mushroom) from Hengzhou features broad, wrinkled palm-like leaves with warm properties, specifically curing skin fungi. The poem advises harvesting during Wu-Ji-Geng-Xin days for maximum spiritual efficacy.

Barbarian Chrysanthemum (heart-easing grass), with warm nature and willow-like slender leaves, treats women's blood Qi imbalances. Described as "green gold scattering jade," the text mentions fire regulation precautions for March harvesting.

The latter three herbs (including the above) grow during Wu-Ji-Ding days and wither on Jia-Yi days, best collected between Major Cold and Beginning of Winter.

Finally, Celestial Apex Gold (barbarian yam vine) from Meiyuan County resembles wild yam with hot, toxic nature—yet proves miraculous against venomous bites. The poem calls it "ladder to heavenly clouds," hinting at its extraordinary ascension-assisting properties.

The "Penglai Mountain Western Furnace Golden Elixir Ode" records various rare medicinal herbs and their efficacies:

Mountain Dendrobium (common name: shanhu; classical name: Jiangchun) has a warm nature and originates from Khotan. Each plant bears three elm-like leaves that treat wind disorders. Daoist immortals often harvest this herb during the winter-spring transition for use in Pacing the Void (buxu), a Daoist ritual walking practice.

Gorse Vine (35th variety, common name: True Mushroom) with warm properties grows in Jiannan. Its three bean-shaped leaves cure blood-wind disorders. These leaves contain celestial mechanisms, showing remarkable efficacy within thirty days.

Night-Closing Tree (36th variety, common name: Returning Heart; classical name: Songnan) from Shangzhou has leaves that close at night, treating madness. This marvelous tree opens at dawn and closes at dusk, said to assist mortals in achieving ascension.

Purple Heaven's Square (37th variety, common name: Poplar-Leaf Mustard) possesses hot nature and originates from Qingzhou. Resembling poplar leaves with sap, it specializes in curing various wind pathogens. Immortals personally cultivate this plant as a key marker for identifying authentic medicines.

King's Knotweed (38th variety, common name: Azure Wind) is toxic, growing in clusters with numerous leaves that treat meridian disorders and hemorrhoids. Its stems and leaves can neutralize various mineral medicines, particularly suitable for use with Yin Spirit (yin cultivation methods).

Red Lotus (39th variety, common name: Stone Sword) with hot nature comes from Ganzhou. Shaped like sword blades, it cures all wind disorders. Boiling maximizes its efficacy, earning special naming by immortals.

Barbarian Pungent Vine (40th variety, common name: Three-Leaf Grass; classical name: Profound Truth) is toxic, native to Jiangzhou. Its three-pointed leaves counteract insect poisons, requiring harvest during summer-autumn transition and specific refining for medicinal use.

Purple Immortal Mushroom (41st variety, common name: Celestial Pool) has hot nature, with loquat-shaped leaves treating heart pain. Growing in mountain streams, it's considered a ladder to the Penglai paradise.

Note: "Pacing the Void" refers to the circumambulation practice around incense burners during Daoist zhaijiao purification rituals; "Yin Spirit" denotes either visualized yin deities or yin cultivation states in spiritual practice. These herbs are primarily used in Daoist alchemy (neidan/waidan) and healing, with some requiring special processing before application.

The "Penglai Mountain Western Furnace Elixir Songs" records several rare medicinal herbs with unique properties, most growing in remote mountains with distinctive therapeutic effects.

There is a plant called "Stone Bean Vine," commonly known as "Farewell Missive." Its leaves are pointed and thin, with purple stems, exhibiting cold and toxic properties specifically effective against insect venom. Ancient texts describe it as "black jade stems with golden fragrance," depicting its climbing growth on rocky cliffs. It resembles the tools used by herb-gathering maidens from Qin territory, capable of refining mercury in smokeless furnaces.

"Mountain Stone Vine," colloquially called "True Fish Script," grows in Wenzhou (modern-day Dai County, Shanxi). Its trifoliate leaves resemble soybean leaves. This warm-natured herb treats malignant sores. The mnemonic verse compares it to gold inlaid on jade artifacts—rooted in Penglai's immortal mountains yet bearing fruit in mortal fields, embodying qualities of both celestial and earthly realms.

"Jade Millet Grass," known as "Needle Travel Script," originates from Henan. Cold-natured like vines with millet-like seeds, it specializes in treating wind-heat disorders. The verse describes its seeds as golden-jade pearls—celestial varieties manifest purple-jade hues while cultivated earthly versions show pale green.

"Layered Gold," alias "Minor Yam Medicine," grows in Chenzhou and Jinzhou (modern Hunan and Liaoning regions). This warm-natured plant has yam-like leaves, its roots treating edema. The verse compares its root system to disheveled hair revealed in golden cabinets—treasures left by ancient cultivators that, after five transformations, can soften metal when decocted.

"Stone Fern," commonly called "Lost Reed Script," thrives in Chu territory (modern Hubei-Hunan). Hot-natured with jointed stems, it treats wind-cold disorders. Likened to cinnabar frost in bronze vessels, though dull in appearance, its processed form surpasses jade's luster.

"Chasteberry Vine," also named "Hibiscus Wood Flower," grows in Shannan Circuit (southern Shaanxi). Its quadrangular stems bear clusters of pointed leaves with spring blossoms. Warm-natured, it regulates Qi and blood, frequently used by cultivators to aid practice. The verse explicitly identifies it as crucial for longevity elixirs.

Lastly, "Double Terrace Vine," known as "Human Kinship Script," proliferates in Jiangnan. Small leaves support larger climbing leaves, its hot nature treating various sores. The verse notes its optimal harvest during spring equinox when absorbing heaven-earth's vital Qi (Qi), with peak efficacy at specific celestial hours.

This scripture primarily records several medicinal plants and their therapeutic effects, presented in accessible mnemonic verses describing their characteristics and methods of use.

The forty-ninth herb is called "Bone-Restoring Grass" (Huangucao), commonly known as Mouse-Artemisia, which grows in the Jianzhou region. Its stem is purple, and its leaves are serrated, effective for treating wind-induced sores. The verse states: Where this herb is buried marks the site of reincarnation; when properly refined in a cauldron, it yields transcendent effects beyond the mundane.

The fiftieth herb is named "Purple-Tip" (Shaozi), colloquially called Purple Shell, used to treat abscesses and swellings. The verse advises: This vine twines by the stream, its appearance shifting with the seasons—remember its features well, for it serves as a ladder to the immortal isle of Penglai.

The fifty-first is "Cold-Stone Mallow" (Hanshikui), known locally as Attached Artemisia, with round leaves resembling mugwort and a tough texture, effective against wind disorders. The verse explains: This immortal herb grows in the mountains; when combined with Dan Yang (a Daoist term referring to lead and mercury) powder, its refinement leads to extraordinary attainment.

The fifty-second is "Silk-Patterned Vine" (Juanwenman), commonly called Snake Chive, with a hot nature, native to Qizhou, used to treat nausea. The verse describes its lush vines: When paired with "fish-water" (possibly a specific adjuvant), it can revive even those long buried.

The fifty-third is "Chicken-Gut Vine" (Jichangman), locally named Forest Vine, with a warm nature, found in Baizhou. Its leaves resemble chicken intestines and aid in difficult childbirth. The verse notes its sprawling vines: It dispels the blackness from Dan Yang (lead and mercury), revealing the Purple River (likely a special alchemical effect).

The fifty-fourth is "Raven-Gold Foot" (Wujinjiao), known as Grand Ganoderma, with a hot nature, native to Jiangling Prefecture. Its roots resemble black hairpins, and its leaves resemble ferns, treating lumbar and leg ailments. The verse warns: This herb drives off cold—ardently sought by cultivators, its mastery must be kept secret.

The fifty-fifth is "Snake-Holding Chrysanthemum" (Shexianju), called Solitary Ganoderma, with a warm nature, found in Taiyuan. Its leaves resemble a snake gripping prey, and its flowers resemble chrysanthemums, used for throat blockages. The verse cautions: Beware barking dogs when gathering it, and guard against demonic harm during refinement.

This scripture records several rare medicinal herbs and their alchemical processing methods, primarily sourced from the Penglai Shan Zao Huan Dan Ge (Song of the Returned Elixir from the Western Furnace of Penglai Mountain). Each herb is described with its common name, properties, place of origin, physical characteristics, and medicinal value, accompanied by alchemical verses.

The first herb, commonly known as Zhezhi (possibly a type of lingzhi mushroom), is found in Annam (modern-day Vietnam). It resembles the Chinese toon tree in appearance and has a purple hue. It is effective in treating invasions of pathogenic Qi (vital energy). The alchemical verse states: this herb emits golden light when placed in the alchemical furnace and requires ten consecutive nights of refining to form the elixir.

The second herb, called Jintao Man (also known as Liukong), has a warm nature and originates from Hezhong Prefecture (modern-day Yongji, Shanxi). Its vines resemble grapevines. The verse advises: this herb must be refined in secret, using mercury boiled in specific river water to produce a purple elixir.

The third herb, Di□ (name partially missing, commonly called Zhenhua), has a hot nature and comes from Huzhou. Its leaves bear silkworm cocoon-like patterns and can treat epilepsy. The verse instructs: three red leaves should be used as medicine, boiled with mercury during the second watch of the night (around 9–11 PM), and can be directly refined in a fire furnace.

The fourth herb, Shaohong (also known as Chuanya Bu or Zitian Tian), has a cool nature and originates from Khotan (modern-day Hetian, Xinjiang). Each stem bears a single leaf with a purple underside. The verse emphasizes: it must be decocted three times by a specific spring to solidify the elixir.

The scripture specifically notes that these twenty-seven herbs must be gathered between the Ding-Si and Wu-Ren days after the winter solstice.

The fifth herb, Goushe Man (commonly called Yuzao), has a cold nature and comes from Chen-Xu Prefecture (modern-day Zhoukou, Henan). Its vines resemble dog tongues and can neutralize snake venom. The verse mentions that this herb has a unique appearance and must be collected after crossing a river to be effective.

The sixth herb, Yulei (commonly called Fantou), has a cool nature and originates from Qiyong (modern-day Shaanxi region). Its flowers resemble banners and can treat cholera. The verse warns collectors to exercise caution and prevent outsiders from discovering it.

The seventh herb, Yuchu (commonly called Runzhi), has a cold nature and comes from Jinan. It has slender stems, small leaves, and a yellow color, and treats dysentery with fever. The verse mentions that Emperor Qin Shi Huang once sought immortality by gathering herbs at Mount Qi, and it must be decocted with alum.

These records reflect the ancient Daoist tradition of combining herb gathering with alchemy (Neidan, internal alchemy). Each herb corresponds to specific refining methods and timing requirements, embodying the Daoist cultivation philosophy of "correspondence between heaven and humanity."

This scripture records the properties and efficacies of seven rare medicinal substances, each accompanied by poetic verses describing their wondrous qualities.

The first is called Red Gan (likely a red mineral substance), found in Hexi Dao (modern Gansu region). Its leaves resemble those of a citrus tree, tinged with red, and it grows on crimson stones. It treats edema. The poem describes it as growing on cliffs like the bright moon among clouds, and when refined into elixirs, even nobles and lords compete to consume it—its effects so miraculous they can summon phoenixes to dance.

The second is Sujin (possibly a golden mineral substance), sourced from Miansui Zhou (modern Sichuan region). Its stems and leaves are pointed yet rounded, with a cooling nature that regulates Qi and blood. The verse states that though this immortal herb exists in the mortal world, ordinary people fail to recognize it. When boiled with golden sand and ingested, it grants longevity like that of a tortoise.

The third, Purple Stone Amaranth (a violet mineral substance), originates from Tongzhou (modern Nantong, Jiangsu). With a hot nature, it resembles amaranth with three distinct veins and specifically treats bone abscesses. The poem depicts it emitting a hazy glow when refined in the alchemical furnace, not only enhancing the golden luster of elixirs but also capable of transmuting yellow copper overnight.

The fourth, Floating Truth Vine (likely a climbing plant), grows in Yunzhou (modern Shandong region). Resembling peas, its flowers and leaves treat blood dizziness. The verse describes it wreathed in red light, so rare in the human world that even celestial maidens yearn to gather armfuls.

The fifth, Earth Qin (a creeping herb), has a warm nature, with vines bearing seeds that treat intestinal blockages. The poem notes that though it grows in the green willow courtyards of many households, few know how to use it in medicine. It advises cultivating it in private herb gardens and keeping its formula secret.

The sixth, Stone Azure (a blue-green mineral substance), comes from Danzhou (modern Shandong region). Its vines bear pointed leaves, with a hot nature that treats Qi stagnation. The verse alludes to the "Lord of Azure Sun" (likely an immortal alchemist) offering the Golden Elixir, explaining that when blended with divine water and refined in a green cauldron, it becomes as exquisite as snowflakes.

The seventh, Shadow Depths (a stone-lichen variety), is found in Jiangling Prefecture (modern Jingzhou, Hubei). With a hot nature, it treats cold ailments. The poem emphasizes that though this stone-dwelling herb appears unremarkable, adding even a small amount to a great elixir (precious alchemical medicine) can summon auspicious clouds beneath one’s feet—a sign of attaining transcendence.

This scripture records several rare medicinal herbs, detailing their harvesting seasons, morphological characteristics, and therapeutic properties, with each herb accompanied by poetic verses describing its miraculous effects.

The first herb (No. 70) is collected during the beginning of autumn (Liqiu). It resembles elm leaves and bears pearl-like nodules, effective in treating wind-related ailments. The poem describes this spiritual herb as containing precious pearls, shimmering under moonlight, and capable of being refined into an immortal elixir.

The second (No. 71), called Nantianshu (Southern Celestial Script), grows in Fengxiang Prefecture. Its stem is quadrangular, bearing purple flowers with small, pointed leaves, specifically treating cold-induced illnesses. The verse states that this herb thrives near Hongzhang Temple and, when refined in the alchemical furnace, emits radiant light reaching the highest heavens.

The third (No. 72), Zijinmao (Purple-Gold Grass), originates from Jiannan. Its purple stem and long leaves have a cooling nature, primarily treating heart pain. The poem metaphorically compares it to a "solitary bride walking alone," highlighting its proud and independent character, making it ideal for refining the Golden Elixir (Jindan).

The fourth (No. 73), Zihaichun (Purple Sea Cedar), resembles the cedar tree, purple in color and hot in nature, found in Jiangzhou. It treats windstroke. The verse praises this herb as more precious than the Golden Elixir, a treasure cherished by immortals.

The fifth (No. 74), Jinwei, grows among rocks in Jiannan. Its leaves resemble wild onions, and its roots treat childhood malnutrition. The verse claims that recognizing this herb enables one to refine an elixir and ascend to the heavens riding the "River Chariot" (a mystical vessel).

The sixth (No. 75), Ziliaodafu (Purple Smartweed), also called Shiliao (Stone Smartweed), is purple and treats heart pain. The poem describes it as growing across vast distances yet remaining unassuming; when boiled with the "Three River Waters," it aids in ascending to immortality.

The seventh (No. 76), Shijie (Stone Mustard), commonly known as "Earth Flower," has mustard-like leaves and treats childhood convulsions. These records demonstrate the profound knowledge ancient Daoists held regarding medicinal plants, with each herb corresponding to specific ailments and alchemical applications.

This scripture primarily records the properties and efficacies of several medicinal plants, presented in poetic form. The Purple Tenuity Celestial Maiden (a Daoist goddess) requires no sewn garments, but rather needs earthly stone mustard branches (a type of plant), with the caution that they must not be boiled in white zhang pots, as this would cause the volatilization of cinnabar toxins and mercury.

The seventy-seventh entry describes mountain ridge grass, commonly called valley-bottom mushroom. This herb has a cold nature and originates from Yizhou, with leaves resembling spinach. When minced, it treats wind disorders. The mnemonic verse states: "The sound of felling startles birds in flight, by vast river waves the grass grows bright. Only mountain ridge is fit to pick, eight mineral medicines form of their own might."

The seventy-eighth entry is pointed-tail mallow, locally known as wind grass. Cold in nature and native to Hengding Prefecture, each leaf has three pointed tips and treats various malignant sores. The verse mentions: "This grass grows by Wei River's northern shore, locals dry it then with five salts boil it pure."

The seventy-ninth entry is royal rider grass, commonly called green canopy. Warm in nature and found in Jiangnan Circuit, its leaves resemble plantain with veined stems that treat toxic ulcers. The verse explains: "Green elixirs need this sacred herb as chief, taken with juices to prolong one's life brief."

The eightieth entry describes sharp vine, locally called great opposite-growth, native to Jiannan. Its leaves resemble vine grass, climbing in growth to treat malignant sores. The verse notes: "This herb makes jade-medicine paste refined, needing no sulfur to forge female arsenics in vials confined."

The eighty-first entry is heaven-mandated life grass, known as life-granting herb. Cold in nature from Zhongwan Prefecture, it treats febrile diseases. The verse depicts: "When Jade Sun palace maidens boil celestial dew, this herb they add with mercury to brew."

The eighty-second entry is skyward grass, called ghost urine tube locally. Cold-natured from Tonghua Prefecture, its hollow jointed stems treat malignant ulcers. The verse states: "Growing profusely covering the ground, for forging purple river chariot (a Neidan term) it's renowned."

The eighty-third entry is cicada-support substance, known as nine-ancestor cinnabar or spectacled stonecrop. Cold in nature from Yuyang County, its plantain-like leaves climb with long roots that treat febrile disorders.

This scripture records various medicinal herbs and their refining methods, primarily drawn from several entries in the Penglai Shan Zao Huandan Ge (Songs of the Returned Elixir from the Western Furnace of Penglai Mountain). Each herb is described in detail, including its common name, medicinal properties, place of origin, physical characteristics, and therapeutic effects, accompanied by alchemical verses.

Jinsuotian (84th entry), commonly known as huidiao, has a warm nature and is found in the Banan region. Its leaves are small and red, and it treats respiratory ailments. The alchemical verse states: "Burn Jinsuotian into ash and mix it with huangya (a type of mineral) to form a paste. This can neutralize the toxicity of mercury—a crucial step in refining the Returned Elixir."

Huanhumo (85th entry), known as tianmu, is warm-natured and grows in Meiyuan County. A vine with three leaves, it treats dizziness caused by blood disorders. The verse describes: "This plant thrives among high mountain rocks. Boil it overnight in a liuwu cauldron (a special alchemical vessel) to detoxify eight stubborn ores."

Tongyangji (86th entry), called machicai, is cool-natured with round, glossy leaves. Found in Danfangzhou, it treats intestinal heat. The verse notes: "This lush vine pairs well with the Returned Elixir, preventing mercury evaporation and ensuring proper cinnabar (an alchemical ingredient) reactions in the cauldron."

Tongyangmi (87th entry), known as renxian, is cool-natured and grows in the Fan region. Its pointed leaves treat malnutrition in children. The verse explains: "It harmonizes the shen (spirit), emits a silvery glow, and is vital for elixir formulas. It also neutralizes four toxic minerals."

Tongjutian (88th entry), called hongyanhua or qingjiepu, is warm-natured and found in Yizhou. Its narrow, pointed leaves and reed-like flowers treat blood and qi disorders. The verse emphasizes: "It must be burned to ash and boiled—otherwise, it disrupts the Yin-Yang alchemical process."

Fuhuazhou (89th entry), known as minang, is cool-natured and grows in Qiannan. Its blue-green leaves bear flowers and seeds, treating heat stagnation. The verse describes: "This herb guides medicines deep into the body. Even when boiled with roots, it can float and separate certain ores."

A final note specifies that these twenty herbs are best harvested between the summer solstice (Lixia) and forty days before autumn begins (Liqiu). Details on Tongbianchun (90th entry) are omitted. These records reflect how ancient Daoists integrated herbalism with alchemy (waidan), with each herb corresponding to specific refining techniques and therapeutic applications.

This scripture records several rare medicinal herbs and their properties, interpreted here in modern language:

Kunlun Kui (commonly called Purple Steps) grows in the western regions, with round leaves featuring angular edges. Its purple flowers can treat oily swellings. A poem describes it growing proudly on cliffs yet blooming in human courtyards, suggesting this herb aids alchemy—when encountered by sulfur (an alchemical ingredient), it prevents failure.

Fox-Vine (No. 91, commonly called Earth Coin) has a hot nature and grows in the south, with slender vines and pointed leaves. It treats malignant sores. The poem depicts its vines stretching like the Milky Way, thriving in late spring as if inviting one to ascend to heaven upon its emerald tendrils.

Stone Channel (No. 92, commonly called Fishweed) has a cool nature and originates from Kaitong Prefecture, with bamboo-like leaves and yellow flowers. It specifically treats childhood malnutrition. The poem likens it to fish swimming in jade waves, calling it a model among medicines—capable of both regulating the Purple Elixir (a Neidan term) and purifying the Green Elixir.

Fish-Gut Vine (No. 93, commonly called Spirit Blossom) has a warm nature and grows in Xuanzhou, Hebei, with purslane-like leaves bearing thorns. It treats severe ulcers. The poem notes its fish-gut appearance yet alchemical value, bringing auspicious signs during elixir refinement with fragrance rising to the highest heavens.

Mountain Chrysanthemum (No. 94, commonly called True Floating One) has a cold nature and grows in Weinan County, with tea-like leaves and yellow chrysanthemum flowers. It sobers intoxication and treats heart palpitations. The poem emphasizes how commoners fail to recognize this immortal’s herb, which aids the Green Elixir’s coloration and transforms red powder (alchemical material) into yellow sprouts (a sign of elixir maturation).

Single Truth (No. 95, commonly called Shepherd’s Purse) has a hot nature and grows in Henan, with Chinese chive-like leaves near water. It neutralizes snake venom. The poem reveals that heaven-earth’s principles reside in the human heart, yet ordinary people remain trapped by ignorance of the true Dao.

Golden Mirror Frost (No. 96, commonly called Human Mushroom) originates from Annam, resembling mallow with red hairs. It counteracts insect and snake venom. The poem describes it growing among rocks with red-speckled leaves, possibly hinting at specialized cultivation conditions.

The postscript specifies that the first three herbs should be gathered twenty days after Winter Solstice, born on Wu-Ding days (associated with Fire-Earth in the Five Phases) and dying on Jia-Yi days (Wood phase), reflecting the Daoist alchemical emphasis on celestial timing and earthly conditions. These records showcase ancient Daoists’ unique system of integrating herbal properties with elixir cultivation.

This scripture records several rare medicinal herbs and their properties, primarily sourced from the first volume of the Penglai Shan Xi Zao Huan Dan Ge (Songs of the Returned Elixir from the Western Stove of Penglai Mountain). Each herb is listed with its common name, characteristics, medicinal value, and accompanied by verses describing its mystical qualities.

Qingzhi (No. 97), commonly known as Kuqi Wood, grows in Xilongzhou. This tree has a cold nature, and its branches can treat beriberi. The verse states that it was personally planted in the mortal realm by the Queen Mother of the West (Xiwangmu) and, when prepared with green alum, retains its medicinal potency without dissipating.

Zilouchun (No. 98), also called White Horse Vegetable or Liuzhu Vegetable, has purplish-green leaves with pointed tips and originates from Jiangzhou. The verse describes it as a "purple pavilion dominating spring," and when added to the refining of the Returned Elixir (Huan Dan), it aids in ascending to the Nine Heavens.

Futiantai (No. 99), known colloquially as Beicu Wood, has a mild nature and grows on Zhongnan Mountain. It bears fruit that can treat nausea. The verse praises it as the most precious among ten thousand trees, and when used in immortal elixirs, it enables one to shed the mortal body and attain rebirth.

Jinjingu (No. 100), commonly called Green Fish Marsh or Celestial Pattern Taro, has a warm nature like cogongrass and produces fruit that treats miscarriage. The verse describes its sparse, grass-like leaves nourished yearly by jade dew, aiding the Returned Elixir to grant feathered ascension.

Mugua (No. 101), known as Tiantong Fruit, grows in Banan. The verse depicts its swaying branches and lush blossoms, noting that it must be harvested in autumn to be suitable for medicine.

Linglingcao (No. 102), called Wuqing, has a cold nature and is found in Bazhou. Each cluster bears two or three dewy leaves and can cure plagues. The verse states that though obscure to mortals, when refined into golden elixir, even ghosts and deities tremble in awe.

Finally, the text specifies the growth cycle of these ten herbs: they sprout on the day of Wuzi and wither on Jiasi, with the optimal harvesting period between the Autumn Equinox (Liqiu) and Winter Solstice (Dongzhi). These herbs are all associated with refining the "Returned Elixir" (Huan Dan), a Daoist longevity elixir, reflecting the tradition’s reverence for and mystical interpretation of natural remedies.

This scripture records several precious medicinal herbs with their alternative names, morphological characteristics, and therapeutic properties, each accompanied by a seven-character verse summarizing its essence.

Huangdi Chun (commonly known as Furong Shui, or "water hibiscus") is a purple or yellow flower that grows by water. It has a cold nature and can treat ailments caused by toxic winds. The verse says: Just as a house needs beams for support, refining the Golden Elixir (Jindan) requires this water hibiscus; the Queen Mother of the West (Xiwangmu, a Daoist goddess) holds it in highest regard, and the best specimens are gathered from the southern mountains.

Shan Zhuo (commonly known as Shui Zhuo, or "water impurity") has three leaves per stem, resembling the shape of the elderberry plant (Sambucus), and primarily treats rheumatism and blood stasis. The verse describes: Like the three immortal mountains reflected in a jade tower, this herb grows in extraordinary places—either on high mountain cliffs or by waterfalls and springs.

Bilu Qiu (commonly known as Bai Mao Shu, or "white luxuriant tree") has willow-like leaves and grows in the Lingnan region. It treats malignant sores and toxins. The verse advises: When gathering it, remember—this treasure, like the bright moon suspended in the azure sky, must be decocted together with "yellow teeth" (possibly sulfur).

Fulin Chi (commonly known as Di Zhou, or "earth wrinkles") has wrinkled, willow-like leaves and a warm nature, mainly treating wind-cold disorders. The verse states: This herb, comparable to gold, pairs best with sulfur and is especially beneficial for the alchemical reaction of lead and mercury (essential ingredients in Neidan).

Helai Zhi (commonly known as Nü Zhen, or "female chastity") specifically treats cholera. The verse laments: Though this divine medicine grows as a tree in the mortal world, its value remains unrecognized, buried in obscurity.

Shan Zisu (commonly known as Jie Zhou Lai) has purple stems and leaves resembling perilla, with a cold nature. The verse depicts: The ripples reflected in deep pools resemble the net-like veins of this herb, which, when combined with "Danyang" (possibly cinnabar), removes dark pigmentation—once ground, it becomes as white as snow.

Tiaoshen Zhi (commonly known as Huan Gu, or "bone-restoring") grows in Zhongzhou and Wanzhou, resembling the shape of a juniper tree, and treats consumptive diseases and madness. The verse sighs: This miraculous herb, capable of reviving the dead, is carelessly discarded—what a pity.

Note: Terms such as "Queen Mother of the West" (Xiwangmu), "Danyang," and "lead-mercury" are all Daoist alchemical terminology, reflecting the ancient Daoist integration of medicine and Neidan practices.

This passage documents several medicinal plants and their applications in alchemy. Each plant is accompanied by its common name, characteristics, and therapeutic effects, along with mnemonic verses describing its alchemical uses.

The first is called "Xiang Jin" (cottonwood), which grows in Mao Prefecture. It has a warm nature, and its trunk contains cotton-like fibers that treat blood and Qi stagnation. The verse says ordinary people do not understand how to refine it with mercury (liquid silver), yet it can aid in ascension.

The second is "Ya Lan" (adherent grass), bitter and toxic, with many pointed leaves that treat vitiligo. The verse compares it to refining gold in fire—its effects are enhanced when used in conjunction with the "River Chariot" (symbolizing the interplay of water and fire in alchemy).

The third, "She Long Hui" (camphorwood), is poisonous, with broad leaves, found near Hanshan in Mengxia Prefecture, and treats ghostly afflictions (ancient term for pathogenic evil Qi). The verse states that though it appears ordinary, it is extraordinary—a thousand-year-old tree can help one connect with heaven and earth.

The text mentions that these ten herbs should be gathered around the solar terms of Lidong (Winter Commences), Chunfen (Spring Equinox), and Qiufen (Autumn Equinox).

Next is "Zi Ji Chang" (water vine), hot in nature, growing along southern riverbanks, used to treat abscesses. The verse says refining it on Ren and Gui days (auspicious alchemical timings) yields the best results.

"Shou Rong" (holly) is warm in nature, produced in Hebei, evergreen year-round, and treats bruises and fractures. The verse praises its undying vitality over millennia, making it ideal for use with the "Returned Elixir" (a refined alchemical product).

"Lu Kou Han" (glossy ganoderma) is cold in nature, found in Yun'an, with round leaves and slender stems, used to treat windstroke. The verse calls it the essence of heaven and earth, capable of saving the world.

Lastly, "Dai Si Jin" (catalpa tree) is cold in nature, produced in Mianjian Prefecture, with fibrous bark, specifically treating women's menstrual blockages.

This "Song of the Returned Elixir from the Western Furnace of Penglai Mountain" documents the properties and efficacies of several rare immortal herbs, transmitting alchemical secrets in verse form. Each section first explains the herb's common name, classical recorded name, medicinal nature, place of origin, and physical characteristics, then reveals its special uses through seven-character verses.

Regarding Fangshixiao (No. 117), commonly called Xiaocao, bamboo texts refer to it as Caogou Zhi. This herb has a hot nature and originates from Guangzhou. Its leaves are round like fingers, and its stems can treat severe cold-toxin symptoms. The verse hints: In the thousand-layered mists of the Three Gorges, it transforms into a cold-natured grass, while the Guangzhou variety contains the essence of the Eight Minerals (essential minerals for alchemy). This herb is renowned even in the Nine Heavens.

Danzhi (No. 118) is commonly called Yujiu Xing and recorded in texts as Lou Chun Cao. It has a cool nature and comes from Henei Dao (modern Henan). It bears three-colored flowers, and its blue-green leaves can treat heart pain. The verse states: Why use Qingdan (alchemical elixirs) to sober up? This miraculous herb only needs to be boiled overnight—afterward, no matter how much one drinks, they will sober instantly. It can even be refined in fire.

Xianyu Zhi (No. 119) is commonly called Fushui Lan but lacks a classical name. With a cool nature, it grows in Lingnan and resembles small indigo grass, with long, pointed leaves that treat lung abscesses. The verse notes: The green sprouts by mountain streams rival the efficacy of the Eight Minerals (cinnabar, realgar, etc.). Only a small amount is needed in alchemy—any more, and the entire batch must be cast into the fire.

Pipa Zhi (No. 120) is commonly called Fuchu and recorded as Bai Tian. It has a cool nature and originates from Yunnan, with round leaves, long stems, and seeds that treat leprosy. The verse recounts: When the Qin Emperor (likely Qin Shi Huang) sent envoys to Penglai in the Eastern Sea seeking immortality, a Zhenren (perfected being) obtained this herb. After consuming it, his physical body ascended to Ziyang Palace (a Daoist celestial abode).

Tuxun Man (No. 121) is commonly called Ju Yu and recorded as Lao Han. With a cool nature, it grows in Bapengzhou, featuring three-pointed leaves and vines that treat rheumatism. The verse advises: When gathering it on Tiantai Mountain (a sacred Daoist site), pair it with green salt to draw out white sap. If no smoke rises during alchemy, this herb must be used as a barrier.

Tongti Man (No. 122) is commonly called Taiyu Zhi and recorded as Yun Lin Zhi. It has a cool nature and comes from Qinchuan (Shaanxi), with long, pointed leaves and vines that treat invasive wind ailments. The verse alludes: Just as the Lord of the East (male immortal sovereign) commands clouds and rain, this vine does not grow naturally—one must personally gather it in Qinchuan. But its name must not be spoken beforehand.

Hu Jin Du (No. 123) is incomplete, possibly documenting another toxic herb requiring specific detoxification methods for refinement.

Here are recorded the characteristics and medicinal properties of several extraordinary plants. First is a poisonous herb called "Miasma Sky Tree," which grows in Yunnan and specializes in treating snake venom. This tree grows no taller than three feet, with sharp, toxic leaves that can be fatal if ingested accidentally. Ancient people described it in verse: This tree remains stunted due to imbalance of Yin-Yang, its potent toxicity requiring neutralization through boiling with river water during a specific time window (the second Hai hour).

Next is "River Wind Grass," found in southern Guizhou, capable of growing several zhang tall with cooling properties effective against feverish conditions. A herbalist's rhyme advises: This medicinal plant is as elusive as the ocean, requiring the exploratory patience of Han dynasty envoy Zhang Qian, with strict warning against adding salt during decoction.

"Essence Mushroom" appears as a yellowish-white fungus without distinct stems or nodes, possessing no therapeutic value. Verses describe it turning yellow-white in spring and blue-black in summer/autumn, noting one should consult Han dynasty naturalist Dongfang Shuo to locate it.

"Cold Bamboo Grass," resembling bamboo, grows in Hubei region with cooling properties that expel parasites and calm the Shen (spirit) to stabilize the Po (earthly soul). Folklore claims households planting this herb in March will prosper with abundant descendants.

"Wild Lotus of Completion," a large-leafed plant from Huainan region, prefers streamside growth according to verses. Immediate processing after harvest is required for its use in alchemical preparations.

"Purple Sandalwood," unique to Lingnan region, casts golden reflections amid its shade and neutralizes five types of snake venom. Poetic records describe this rarity once bestowed by Zhenren (Perfected Persons) atop immortal mountains.

Lastly, "Bramble Taro" thrives in Jiangnan waterways with one-foot-long leaves, its cooling nature treating febrile diseases. Verses indicate its synergistic use with eight minerals (Ba Shi) for skeletal fortification. "Golden Shadow Copper," likely a metallic mineral, appears in compound formulas with aforementioned botanicals. These accounts reflect Daoist adepts' exploration of natural pharmacopeia, systematically correlating plant properties with Yin-Yang and Five Phases (Wood, Fire, Earth, Metal, Water) theory.

This passage documents several rare medicinal herbs and their properties, described poetically with both folk names and lost formal nomenclature.

The first is boxwood (folk name), cooling in nature, found in Maozhou, effective against severe "wind disorders" (traditional Chinese medicine term for ailments caused by pathogenic wind). The verse describes its unique spiritual quality among myriad plants, requiring harvest avoidance during the "Jade Dragon" season (likely a specific solar term), appearing ordinary yet profoundly valuable.

Second is the Pool-Sinking Herb (folk name Zhiyi Tian), native to Jinzhou, with slender stems and yellow-green leaves that treat scrofula (tuberculous lymphadenitis). The poetic allusion tells of immortals ascending after consuming it, noting even Wang Xizhi's wife received this gift.

The Purple Palace Herb (folk name Frost-Bearing Blossom) from Hebei province has large purple leaves that clear heat. Verses describe palace maidens discovering its invisibility properties during hook-hiding games, with records preserved in immortal scriptures.

Wuyang Herb (folk name Heaven-Linking Grass), warm in nature, grows on Kunlun Mountain with slender leaves that cure bone abscess (osteomyelitis). Poetry emphasizes its alchemical importance while warning of water-induced potency loss.

Jade-Tip Herb (folk name Human Longevity) has palm-sized leaves resembling plantain, treating equine skin diseases. The verse depicts it flourishing by Tianshan's streams, its silvery leaves brimming with spiritual essence.

Moonless Fungus (folk name Sterile), crimson-purple and stemless, treats malignant sores with its warming property. Poetry explains its spontaneous generation from Yin-Yang energies, unaffected by lunar phases yet compatible with mercury in alchemy.

Lastly, Sea-Connecting Herb (folk name Countenance Fungus) from Lingnan has white-backed leaves for meridian regulation. Verses mention imperial consorts commissioning its collection, valuing it beyond the Golden Elixir (Jindan). These accounts reflect Daoist medicine's mystical reverence for rare botanicals.

This set of Daoist alchemical verses documents seven medicinal plants with extraordinary properties and their applications in alchemy:

The first plant, whose common name remains unknown, grows in the Yangtze-Huai region with leaves as wide as two fingers. Though toxic, it treats tumors. The verse describes its leaves as containing lunar essence vitality; when refined with huandan (Waidan, external alchemy elixirs), it enables complete physical transformation.

The second, called Wulilu, commonly found in Jiangnan, is a vine with warm properties that heals metal-inflicted wounds. The verse emphasizes its exceptional compatibility with mercury (a crucial alchemical material), requiring repeated boiling until pliable as rope to activate its potency.

The third, Wusuisui, native to Yunnan, bears slender leaves and seeds with warm yet toxic properties specialized for cold syndromes. Harvesting requires precise timing—before the sun crosses its zenith—hinting at synchronization with celestial Yang energy.

The fourth, Yaoyahuan, a creeping plant from Sichuan, yields fruits that cure skin ulcers. The verses mythologize it as celestial herb bestowed by heavenly maidens, suggesting that mastering these three "true herbs" (likely the first three) grants Daoist attainment like the Yellow Emperor's ascension.

The fifth, Jinhua zhou from Weinan, features delicate stems and cold-natured leaves effective against wind disorders. Collectors must emulate the discernment of Dongfang Shuo (legendary Han dynasty herb connoisseur), with warnings against divine taboos.

The sixth, Raohegong resembling willow trees, grows exclusively in Zizhou. Its cold nature dissolves subcutaneous nodules. Verses identify it as immortal-grown herb from Tiantai Mountain, harvested annually by hidden adepts—a testament to its rarity.

The seventh, Wangcao, a toxic Sichuanese tree with large leaves treating skin lesions. The verses specify it requires mercury synergism to activate efficacy, embodying the Daoist alchemical principle of "herbal pairing."

These verses intertwine pharmacopeia with alchemy, recording medicinal properties while imbuing them with mystical significance, reflecting the Daoist worldview of "botanical spirituality." Each contains practical guidance on harvesting techniques and compatibility taboos, preserved in mnemonic verse for oral transmission.

The "Song of Returning Elixir from the Western Furnace of Penglai Mountain" records eighty-five rare medicinal ingredients required for alchemical preparations. The opening describes how in the depths of remote mountains, the essence of the sun and moon nurtures auxiliary materials for crafting immortal elixirs, with cinnabar (a red mineral, crucial in Daoist alchemy) being particularly precious—so much so that no other ingredient dares rival its brilliance.

The text then meticulously lists the names of these eighty-five extraordinary ingredients, including:

• Botanical specimens such as Xu Sui Cao (also called Jian Zhi, with finely divided toxic leaves that treat cold ailments), Qin Nü Luo, Xia Ma Cai, and Jade Maiden Flower, many bearing characters like "zhi" (芝, mystic fungus) or "cao" (草, herb), highlighting their numinous qualities;
• Mineral substances like Fang Shi Xiao and Stone Sword;
• Animal-derived materials such as Fu Yu Zhi (auxiliary fish fat) and Jiang Zhu Er (river pig's ear).

Most of these ingredients thrive in exceptional environments: some are found across river-rich lands, others embody the vital essence of a hundred herbs, while certain varieties require ascending the ninefold heavens to be gathered from mountain summits—hinting at the arduousness of their collection.

The text concludes with a special note on Bai Luo Pin (commonly called Cloud Fungus or Purple Fan): this herb favors the Lingnan region, with leaves rounded like an oil ladle yet notched, and stems displaying irregular hues of purple-green. It corresponds to specific celestial orientations (flourishing in the Wu-Ding direction, withering in the Jia-Ren direction), grows several feet tall, and primarily treats dysentery and diarrhea. Its harvesting follows strict temporal rules—only during the White Dew solar term or the fifth day after the Beginning of Autumn.

The entire content reveals the profound Daoist alchemical understanding of nature, emphasizing how specific ingredients must be gathered under precise spatiotemporal conditions, resonating with the cultivation principle of cosmic harmony. These curiously named substances reflect both ancient observations of the natural world and layers of mystical symbolism.

This scripture records the morphological characteristics and medicinal values of several rare herbs, presented in mnemonic verse form. Each herb is meticulously documented with its common name, classical name, medicinal properties, place of origin, physical features, growth cycle, harvesting season, and therapeutic effects.

The first is Qingtianxin (common name Baiwei, classical name Danhao). This cooling herb originates from Khotan (present-day Hetian, Xinjiang), with leaves resembling mugwort, three-lobed branches, and bluish-yellow flowers. It sprouts on Jia-Wu days and withers on Ding-Ren days, primarily treating internal injuries. Best harvested after White Dew during the Beginning of Winter solar term. The verse describes its golden flowers blooming around mountainsides, three leaves shaped as if cut by scissors, capable of aiding mercury refinement into elixirs and serving as a medium for compounding the Great Return Elixir (Dahuan Dan).

The second is Fenghuangke (common name Shanzhu, classical name Fuxuerong). This cold-natured herb hails from Southern Tianzhu (ancient southern India), with bamboo-like leaves, tree-like branches, onion-tail-shaped flower spikes, and purple blossoms. It grows on Jia-Ding days and wilts on Wu-Ji days, effective against "reverse-flower sores" (a type of skin ulcer). Optimal harvest occurs after Summer Begins during the End of Heat solar term. The verse depicts its cold-bamboo leaves clinging to cliffs, flourishing equally in courtyards and wilderness, with radiant purple flowers blooming year-round.

The third is Chiluoteng (common name Chixuancao, classical name Dixin). This bitter, cold herb resembles wutong leaves in purple-red hue, native to Silla (ancient Korea). It emerges on Wu-Ren days and declines on Ding-Gui days, treating "rebellious sores" (malignant ulcers). Ideal collection follows Spring Begins during Minor Cold solar term. The verse portrays its crimson leaves twining around railings; for usage, one must immerse it in Nine-Cycle Elixir water, where purple Ganoderma (Lingzhi) will manifest naturally.

The fourth is Baiyingxiang (common name Sanyecao, classical name Ziyu). This neutral herb from Central Tianzhu (ancient central India) bears only three slender leaves without branching. It sprouts on Wu-Geng days, chiefly addressing consumptive diseases (xu lao syndromes). Best harvested after Autumn Begins during Grain in Ear solar term. The verse describes its delicate triple leaves half-submerged by water, half-clinging to rocks; when boiled on clear days and refined under full moon, it yields salty elixirs.

The fifth is Saotianyu (common name Bizhangzhi, classical name Juanwencao). This cold-property herb from Ruizhou has finger-sized leaves and short stature. It grows on Jia-Wu days and withers on Bing-Ding days, effective against water disorders (edema-related ailments). Optimal collection occurs after Winter Solstice during Beginning of Winter solar term. The verse notes its leaf veins resembling scarlet silk inscriptions, greening annually, requiring precise timing for harvest.

This passage documents several rare medicinal herbs along with their properties and harvesting methods, all commonly used in ancient alchemical practices. Each herb is recorded with its vernacular name, formal name in texts, medicinal nature, place of origin, morphological characteristics, growth cycle, therapeutic value, optimal harvesting season, and concluding with poetic descriptions of their physical features.

Take the first herb named "Water Essence" (水精) as an example. Commonly called Yellow Thorn (黄茨), it has a warm-natured medicinal property and originates from Daizhou. Its green leaves bear seeds, corresponding to the celestial stems of Jia and Ding days for growth, while withering on Gui and Si days. Effective for treating toothaches, it's best harvested between the Cold Dew solar term and after Minor Heat. The accompanying poem describes its white vines winding along mountain cliffs with layered green leaves clustered beside flowers. When a small amount is placed by a green pond, it can refine transcendent elixirs beyond the ordinary.

The second herb, "Celestial Cycle Mushroom" (天周芝), is colloquially known as Stone Willow (石柳) and formally called Earth Mushroom (地芝) in texts. With hot-natured properties from Longxi, it resembles willow but grows shorter. The verse portrays its willow-like verdant branches that wither in autumn and flourish in spring, noting that without guidance from enlightened masters, even if found, its usage would remain unknown.

The third, "Water Peach" (水桃), bears the folk name Green-Red (绿红) and the formal title Heroic Mushroom (英芝). This warm-natured herb grows near water on Mount Lu in Jiangzhou, resembling peach trees, and treats abscesses. Optimal collection occurs between Major Cold and after Spring Equinox. The poem praises it as a miraculous herb from sacred mountains, thriving by winding mountain streams, ideal for dispersing internal dampness, with gathering recommended during warm spring days.

Each herb receives similarly detailed documentation, including Subtle Fragrance (幽微芳, Stone Marrow), Layered Green (绿重重, Double Terrace Herb), and Mountain Brocade Mushroom (山锦芝, Mountain Cloud Terrace). All entries specify their medicinal properties, treated ailments, and seasonal harvesting patterns. These records reflect Daoist adepts' profound understanding of medicinal plants and their rigorous approach to herb-gathering and alchemical preparation, emphasizing the crucial alignment of celestial timing and earthly conditions.

This scripture records several medicinal herbs used in alchemical practices, serving as a practical guide for Daoist Waidan (external alchemy). Each herb entry includes its vernacular name, classical text designation, medicinal properties, habitat, morphological characteristics, auspicious/inauspicious collection times (based on Daoist cosmology where herbs possess varying energy at different hours), therapeutic effects, optimal seasonal harvest periods, and mnemonic verses for collection.

Take "Threaded Gold Chill" as an example: locally called Purple Stone Duckweed and classically termed River Qin in texts, this warm-natured toxic herb grows in Zhongnan Mountain. Its scissor-cut shaped leaves and purple stems follow Five Phases theory—flourishing on Wu-Ding days (earth-fire days) while losing potency on Yi-Gui days (wood-water days). Effective against Qi-swelling, it should be gathered between Autumn Commences and Winter Commences. The collection verse advises post-Winter Commences harvesting while avoiding times when crane flocks cry.

"Shell-Exceptional Purple," vernacularly named Stone Vine and classically called Earth Oil, is cool-natured from White Horse Mountain. With round leaves and vine growth, it reaches peak efficacy on Jia-Yi days (wood days) but becomes inert on Wu-Ji days (earth days). Used for acute exhaustion, its ideal harvest window spans from Slight Cold to Spring Equinox. The verse notes this cliff-dwelling vine thrives near mountain springs and requires grinding with Green Lotus (possibly another herb).

"Crane Spring Fungus," colloquially termed Black-Foot Chicken Grass and textually named Fine Fungus Grass, grows in Jingzhou with hot properties. Its small leaves and thin stems work best on Wu-Ren days (earth-water days) but fail on Jia-Yi days (wood days). Treating diarrhea, it's collected between Summer Solstice and Slight Heat. The mythic verse describes it resembling flowers on Queen Mother of the West's sash, requiring pristine harvesting while observing shadows at sunset.

"Stone Node," locally called Cold Seed and classically dubbed Embracing Spring, is another hot-natured herb from Lantian County. Large pointed leaves and purple segmented stems make it potent on Gui-Ji days (water-earth days) but ineffective on Zi-Wu days (water-fire days). Used for heart pain, harvest occurs from White Dew to Winter Commences. The verse compares its leaves to mulberry, noting its cliff growth and dual capacity to expel ghosts and awe deities.

The text emphasizes that all herbs must follow prescribed seasonal and temporal collection to preserve spiritual efficacy. Two additional herbs—Stone Camellia and Stone Hemp Vine—similarly treat vomiting and breast abscesses respectively with specific harvesting requirements. These records reflect Daoism's unique alchemical tradition that integrates pharmacology, phenological observation, and mystical cosmology.

This "Song of the Returned Elixir from the Western Furnace of Penglai Mountain" documents several rare medicinal herbs with their collection methods and therapeutic properties, serving as a practical guide for ancient alchemists. Each herb is accompanied by mnemonic verses, detailing its common name, classical nomenclature, medicinal nature, habitat, morphological characteristics, healing effects, and optimal harvesting seasons.

The first herb, called "Chanting Crane Branch" (Yinhe Zhi), is commonly known as Stone Leaf (Shi Ye) and referred to in texts as Jian Lu. Found in Daizhou, it grows on rocks with multiple leaves per stem. With warm-natured properties, it treats various wind-cold syndromes. The harvesting period should avoid rainy seasons, with the ideal window between Winter Solstice and Start of Spring. The verse reminds collectors to choose sunny days to prevent travel disruptions by heavy rain.

The second is "Earth Bamboo" (Tu Zhu), commonly called Golden Duckweed (Jin Ping) and known in texts as Geng Zhi. Native to Hebei, its bamboo-like stems appear bluish-green and possess cold-natured properties. Specifically effective for throat inflammations, it's best collected between Major Cold and Start of Winter. The descriptive verse portrays its slender, emerald foliage that changes seasonally, recommending flower-fall period as most efficacious for harvesting.

Third is "Purple Gold Blossom" (Zijin Ying), colloquially named Stone Heart (Shi Xin) and textually called Fish Leaf (Yu Ye). Originating from Luozhou, its round leaves show purple undersides with dry-hot, toxic properties. Used for malignant sores, it should be gathered between Spring Equinox and Start of Summer. The verse cryptically notes its ability to make heavy stones float during decoction, hinting at extraordinary medicinal qualities.

Fourth comes "Solar Water Perilla" (Ri Shui Su), commonly known as Great Peace (Tai Ping) without classical nomenclature. Found in Chen-Xu regions, its purple-stemmed leaves resemble perilla with mild-natured properties effective against swellings. The verse describes its riverside growth with golden-crinkled leaves like damask silk—a prized herb in the Purple Sun Palace (referring to alchemical laboratories).

The final pair includes "Stone Purple Vine" (Shi Zi Man) and "Purple Shell Trailer" (Zi Bei Luo). Stone Purple Vine, commonly called Striving Head Grass (Nu Tou Cao) and textually termed Shi Jian, grows in Silla with thorny vines that remarkably treat malignant ulcers. Purple Shell Trailer, colloquially named Mirror Frost (Jing Han) from Luozhou, displays purple stems and vibrant flowers—both being dry-hot natured herbs. The verses mention their prevalence along mountain streams, known only to seasoned herb-gatherers (referred to as "Mount Taihang's Southern Recluses").

The "Song of the Western Furnace's Reverted Elixir from Penglai Mountain" records several rare medicinal herbs with descriptions of their forms, habitats, and therapeutic properties:

The Purple-leafed Vine (Pósuō zǐ yè) grows in mountain crevices and is exceptionally rare. This vine can treat various ailments, though it only thrives on remote cliffs rarely visited by humans.

The Thousand Mulberry Vine (170th herb), locally called "Flower Mulberry" and medically termed "Respect Mulberry," has a warm nature and grows in Chenzhou and Xuzhou regions. Its intertwining vines bear leaves effective for treating back pain. A mnemonic verse states: "This immortal-bestowed secret remedy was personally verified in Chen-Xu region. Harvest with purified silence, ingest to relieve pain and prolong life."

Water Chrysanthemum (171st herb), locally known as "Golden Fringe," isn't documented in medical texts but grows in Henan Prefecture. Its arbor-like leaves and chrysanthemum-shaped flowers specifically treat edema and swelling. The verse notes: "Cultivation proves difficult—it thrives naturally in remote mountains, requiring isolation from other trees amidst protective thorny thickets."

Deer-hoof Grass (172nd herb), locally called "Qi Mushroom," lacks medical documentation. This cold-natured herb has leaves resembling roe deer hooves and purple stems that treat chronic diarrhea. The verse describes: "Sharing aroma with Flower Mulberry, its long vines trail stream banks. When harvested, it combines well with Deer-hoof Grass in decoctions."

These records exemplify Daoist medical principles of "utilizing local materials according to symptoms." Each herb's specific growth environment and harvesting taboos (like purification rituals) reflect the profound understanding of natural properties in Daoist alchemical practice (Neidan).