《懸解錄》

Interpretation of the Xuanjie Lu

In my youth, I suffered from chronic illness and devoted myself to studying the methods of nurturing life. I also diligently sought the techniques for refining mineral-based elixirs. However, I observed that many enthusiasts of this path spent vast sums constructing furnaces and cauldrons, claiming they could swiftly produce the "River Chariot" (a type of elixir) to transform earth and stone into gold, and that ingesting "golden sand" could strengthen the bones and tendons. Yet, time and again, people succumbed to poisoning from these elixirs with no hope of recovery. Why was this? Was the fundamental method of cultivation flawed? Or was the transmission from master to disciple unclear? How could the outcome diverge so drastically from the original intent?

Later, while reading Daoist scriptures, I came across the essential teachings on elixirs that the Immortal Jiuxiao (Nine Heavens Lord) transmitted to Liu Hong. Only then did I realize that worldly alchemists had never received the true transmission of the Daoist methods, yet they boasted recklessly and deceived people. Their actions amounted to nothing but self-destruction. The teachings of the true immortals were indeed not false! My long-standing doubts were finally resolved. Therefore, I compiled the key points into this book, titled Xuanjie Lu (Records of Hanging Resolution), hoping readers could use it to dispel their confusion. Though I have yet to master the profound arts of refining the Golden Elixir (Jindan) or cultivating both nature and life (Xingming Shuangxiu), at the very least, this knowledge can prevent fatal poisoning from toxic elixirs—a fortunate step toward prolonging life. If there are like-minded individuals, I welcome further discussion on the deeper principles yet to be understood. This book was completed on the seventeenth day of the fifth month of the ninth year of the Dazhong era (855 CE).

[Essential Methods for Detoxifying Mineral Elixirs]

During the reign of Emperor An of the Eastern Han dynasty, there was a scholar named Liu Hong who had long practiced the Great Dao (Da Dao) before abandoning his official post to enter the mountains. In the eleventh month of the first year of the Yan’guang era (122 CE), the Immortal Jiuxiao descended to the mortal world. Taking pity on Daoist practitioners who did not understand the correct methods of elixir refinement, he revealed to Liu Hong the foundational principles of elixirs, distinguishing the differences between various types, and transmitted the immortal detoxification formula known as the "Immortal-Guarding Pill" (Shouxian Wan). The details are as follows:

The Immortal Jiuxiao said to Liu Hong: "People toil over the arts of refining the Golden Liquid and Reverted Elixir (Jinye Huandan), ingesting cinnabar, sulfur, and various mineral medicines, believing that obtaining these will instantly make them immortals. They do not understand the depths of these methods, competing to consume them in hopes of eternal life. Yet they fail to realize that the Golden Elixir (Jindan) and all mineral medicines contain deadly poison. Since the times of Fuxi and the Yellow Emperor (Huangdi), among ten thousand Daoists who ingested elixirs, not one in ten thousand survived—none escaped death." Liu Hong bowed reverently and asked, "Why is this so?" The Immortal Jiuxiao replied: "The so-called Golden Elixirs refined by worldly people are all sought for longevity..." (The subsequent content primarily explains the toxic principles of various elixirs and methods of detoxification.)

This scripture passage discusses the dangers and misconceptions surrounding alchemical practices.

Some people, while occupied with worldly affairs, simultaneously seek to transmute stones into gold through elixirs, pursuing wealth to support households of servants and concubines. Once such greedy thoughts arise, they become omens of certain death, and genuine elixirs of immortality will not manifest. One must understand that medicinal substances cannot serve dual purposes simultaneously, and many alchemical preparations contain deadly toxins.

People often assume that refined elixirs become non-toxic—for instance, believing that autumn mineral (a substance condensed from frost and dew) can neutralize mercury's toxicity, when in fact it amplifies metallic poisons instead. When ingested, the unleashed toxicity becomes uncontrollable, causing severe ulcers in mild cases and death in severe ones. The so-called "toxin-neutralizing" properties can't even subdue common poisonous substances like cinnabar or sulfur—how could they truly detoxify? Only immortals fully comprehend this truth, as it remains beyond ordinary human understanding.

Someone might ask: Why can't metal-transmuting elixirs be consumed? Because such preparations primarily use toxic minerals like alum and saltpeter. Though capable of subduing mercury and transforming metals, their refining process differs fundamentally from immortal elixirs. The toxicity remains deeply embedded—no amount of refinement can remove it, just as evil thoughts persist stubbornly in human hearts, or like fire hidden within wood.

These metal-transmuting elixirs violate the natural laws of heaven and earth. Ancient sages and immortals universally recognized them as unfit for consumption, being excessively toxic yet deficient in transformative power. Another question arises: Could relatively pure substances like head-changing purple powder or sevenfold-refined cinnabar be ingested? The answer remains: Not one in thousands truly masters their preparation, and even successful products remain inedible.

(Note: This passage primarily warns practitioners against coveting metal-transmutation and toxic elixirs, emphasizing that genuine cultivation must follow the natural Dao rather than seeking shortcuts.)

This scripture discusses the misconceptions and correct methods of alchemical elixir consumption:

The so-called "head-changing purple powder" (a type of elixir) is actually material immortals use for constructing palaces. Containing sulfur and mercury, it's highly toxic and absolutely unfit for ingestion. The so-called "sevenfold-refined cinnabar," though processed through calcination, lacks complete Yin-Yang and Five Phases properties—consuming it will deplete the blood of the five viscera. When human blood diminishes, illness follows; when exhausted, death ensues.

The author identifies common misunderstandings: many believe cinnabar that resists melting during smelting is superior. In truth, natural cinnabar always contains impurities—from each pound, only twelve taels of mercury can be extracted, leaving four taels of toxic residue. If Daoists ingest it without purification, it will block meridians and drain vital fluids. Since ancient times, many practitioners mistakenly considered processed cinnabar as "dead mercury," claiming its consumption leads to immortality—a grave error, as historical records show all such consumers met fatal ends.

The text notes: sulfur alone can be taken in small doses to treat cold ailments, but must not be overused as its pure Yang nature lacks Yin-Yang balance. Other minor techniques are even less noteworthy.

True immortal medicine should harmonize the "solar soul and lunar essence" (symbolizing Yin-Yang) with the Qi of four seasons. Like trees containing water-fire properties: their verdant hue belongs to mercury (water), yet harbors fire nature; cinnabar corresponds to the southern fire position. Only through mutual generation and restraint of the Five Phases (Wood entering central Earth, Earth restraining Water while Fire generates Earth) can the Great Dao be accomplished. This process resembles human generational succession—always returning to the root. The true elixir principle follows this pattern: taking the heart as foundation and harmonizing with seasonal Qi to manifest efficacy.

(Note: The alchemical terms mentioned—"solar soul and lunar essence" refers to refining Yin-Yang energies; "four Qi" denotes seasonal energies; "central palace Earth" indicates the pivotal Wu-Ji Earth position in alchemical theory.)

This scripture reveals the mysteries of crafting divine elixirs (supreme medicines) and their transformative effects. It presents several key insights:

1. The reason these celestial elixirs can confer immortality lies in their pure condensation of heaven-and-earth essence (Jingqi), uncontaminated by impurities. During refinement, the substance must be transformed into a translucent liquid that can assume any form and emits constant luminosity before consumption. Such medicine dispels mental dullness, stabilizes the spirit (Shen), wards off malign influences, protects against extreme temperatures, moisturizes the skin, prevents graying hair, and reverses aging—with visible results within a thousand days.

2. The supreme elixirs are classified into three grades:

• Divine Talisman Upper Immortal Supreme Elixir (highest grade, requiring refinement in sacred spaces like the Great Unity Palace or Celestial Unity Palace)
• White Snow Middle Immortal Supreme Elixir (intermediate grade, must congeal like ice with bluish-white hue)
• Nine Cycles Lower Immortal Supreme Elixir (basic grade, requiring fusion with qi of all four seasons)

3. Each elixir has strict refinement prohibitions (Three-One Taboos) not to be lightly disclosed:

• The Divine Talisman Elixir becomes mere medicinal liquid if not refined in designated temples
• The White Snow Elixir degrades to ordinary powder if lacking icy condensation and bluish color
• The Nine Cycles Elixir must harmonize seasonal qi and encompass all phenomena to take form

4. Authentic elixirs must fuse the two qi of yin-yang (dragon-tiger elixir), attaining the purity of cosmic creation and solar-lunar essence. Refining Divine Talisman or White Snow Elixirs enables celestial ascension, while the Nine Cycles Elixir rejuvenates appearance, preserves eternal youth, and grants longevity like the southern mountain.

5. The scripture concludes by revealing these arcane techniques (Three-One Formulas) actually exist within the human body. By cultivating one's essence, qi, and spirit (the Three Ones within), practitioners can achieve the state where mother-and-child energies guard each other and spirit-qi merge seamlessly, radiating natural brilliance. This subtly points to Neidan (internal alchemy) principles—demonstrating how Waidan (external alchemy) and Neidan share the same fundamental truth.

This scripture primarily discusses precautions for cultivation and elixir consumption, along with antidotes for poisoning cases.

The text explains that when practitioners can harmonize the "Three Ones" (referring to the unity of Jing [essence], Qi [vital energy], and Shen [spirit]) and reach a state of no distracting thoughts, they merge with the pure Qi of heaven and earth, attaining inner and outer radiance. However, if people misinterpret this method—forcibly inhaling through the nose, exhaling through the mouth, puffing their cheeks, and swallowing—it can lead to death, just as ingesting toxic elixirs would.

Regarding remedies for elixir poisoning:

1. Those already dead from poisoning cannot be saved, but those who ingested it later can still be treated. Daoist practitioners are advised to quickly prepare "Immortal-Preserving Pills" (Shouxian Wan) as a life-saving measure.

2. Special mention is made of the highly toxic "Head-Changing Purple Powder" (Huantou Zifen). Once consumed, regardless of dosage or time elapsed, if symptoms appear, death occurs within three to five days with no cure.

3. For poisoning from substances like sulfur, purple powder, or refined cinnabar, the "Immortal-Preserving Pills" may still save 20-30% of victims.

Precautions for consuming the Three Great Immortal Elixirs (Divine Talisman, White Snow, and Nine-Cycle):

1. If the elixirs are incompletely refined—lacking the "Four Symbols" (indicating imperfect completion)—they must never be ingested.

2. If accidentally consumed and discomfort arises, immediately drink solutions of dragon liver (Fulonggan juice), licorice soup, or raw mung bean juice as antidotes.

3. These three elixirs are relatively safe because they contain no impurities—only fire toxicity—and generally do not cause death. However, other cinnabar-based elixirs, though they may temporarily improve complexion, become life-threatening once toxicity manifests.

The text concludes by mentioning the preparation method for "Immortal-Preserving Pills" (though the exact formula is not detailed).

The Xuanjie Lu records the transmission story and preparation method of an immortal elixir called the "Five Seeds Immortal-Preserving Pill":

The Lord of the Nine Heavens bestowed this secret cultivation method upon the virtuous adept Liu Hong, charging him to transmit it to later generations to aid destined seekers. Liu Hong later carved the formula onto mountain stones, where it was discovered by Daoist priests and subsequently circulated. During the Kaiyuan era of the Tang dynasty, Master Tongxuan (Zhang Guolao) presented this formula to Emperor Xuanzong, though the original detailed explanations about the three elixirs' effects were omitted due to their complexity.

This prescription comprises five seeds: Phyllanthus emblica (emblic), Rubus chingii (raspberry), Cuscuta chinensis (dodder), Schisandra chinensis (magnolia vine), and Plantago asiatica (plantain), each measured in five da liang (approx. 187.5g) and ground into powder. The preparation requires meticulous steps: first mixing the powdered ingredients with spring-harvested young wolfberry stem juice and sun-drying, then repeating the process with summer-harvested eclipta herb juice. Finally, the mixture is combined with apricot kernel juice, fresh rehmannia root juice, purified butter (zhen su), and deer antler glue, swiftly stirred and formed into pills the size of phoenix tree seeds.

The dosage involves taking thirty pills daily with wine, while avoiding pork, garlic, mustard greens, and radishes. Consistent use for one hundred days yields remarkable effects: neutralizing mineral toxicity from alchemical elixirs, facilitating the Golden Elixir's (jindan) energy to circulate through the five viscera, nourishing flesh and blood, restoring black hair, preserving youthful complexion, and reversing aging. This occurs because the formula harmonizes the Yin-Yang energies of alchemical substances, allowing their complementary interaction.

The text concludes with Zhang Guolao's verse of praise: "Reversing age resembles the Returned Elixir / Without this formula the task proves severe / To witness white hair turning black anew / Take thirty immortal-preserving pills each day through." These four lines vividly encapsulate the formula's miraculous properties.

(Note: The measurement da liang equals approximately 187.5g, while da sheng equals about 600ml. This formula belongs to the waidan [external alchemy] tradition of Daoism, specifically the "ingestion" method that combines specific herbal preparations with internal cultivation for longevity.)

This passage from the Xuanjie Lu describes the miraculous effects of five medicinal herbs (known as the Five Seeds) and alchemical elixirs. Yin Zhenren (a Daoist adept who attained spiritual realization) discusses the efficacy of the three grades of elixirs (superior, middle, and inferior), stating: Although these five herbs that safeguard the immortal body cannot compare to ascension to celestial immortality, they can at least enable one to become an Earth Immortal (terrestrial transcendent who achieves longevity), never facing death. They can neutralize the toxicity of cinnabar (a key alchemical ingredient) and detoxify various mineral substances, while never losing their potency. Moreover, they enhance the effectiveness of spiritual elixirs, allowing the medicinal power to circulate unimpeded through the body's meridians (the "Rong-Wei" system referring to the pathways of Qi and blood circulation).

Yin Zhenren's implication is clear: if even these five ordinary herbs can confer immortality, the effects of genuine divine elixirs would be beyond comparison. Because this content aids in understanding the "Immortal-Guarding Pill" (a type of elixir), it is specifically appended here as supplementary commentary.

(Key points emphasized in this passage: 1. Earth Immortals represent a secondary class of deathless transcendents 2. The Rong-Wei system is a Chinese medical concept denoting the circulatory system of Qi and blood 3. The Immortal-Guarding Pill requires specific herbal combinations to achieve maximum efficacy)