《庚道集》Vol. 6

This passage documents the preparation methods of several crucial materials in ancient alchemical practices, belonging to the practical techniques of Daoist Waidan (external alchemy, the art of pursuing longevity through elixir refinement). Here is the modern interpretation presented step by step:

First is the method for preparing cane liquid: Take fifty high-quality Kai Tong coins (Tang dynasty currency) and melt them into liquid in a gan pot (ceramic vessel used in alchemy). Then add processed alum and stir with a tile-made stirring rod until the liquid becomes clear. Next, mix two bowls of pickled vegetable juice with one bowl of persimmon lacquer and bring to a boil. Pour this into a flat barrel, placing a brick at the center while ensuring the liquid doesn't submerge the brick. Slowly pour the cane liquid over the brick, allowing it to flow naturally into the water below, yielding pure and pliable cane liquid.

Next is the purification method for alum: Take two liang of pure white alum, grind it into powder, and mix uniformly with two qian of sorrel powder. Once the cane liquid is prepared, gradually add this mixed powder while stirring until the liquid clarifies, then pour it over the brick in the aforementioned flat barrel.

Third is the preparation of arsenic powder: Grind two liang of arsenic uniformly with one liang of powder frost (mercury compound), then add one liang of anemarrhena powder and continue grinding. Place this mixture in a water-fire cauldron (sealed alchemical vessel), heat it while adding three jin of water (measured with a standard scale) until complete evaporation occurs. If powder frost is unavailable, substitute one liang of mercury but increase the water to four jin. The finished arsenic powder should be used at a ratio of one qian to one liang of cane liquid, producing a soft, pure white mixture free of dark spots. Finally, add one liang of silver, melt together, and filter through a bright trough.

Lastly is the method for preparing powder frost: Using one liang of mercury as base, add approximately three qian each of mud alum and salt, plus a small amount of red sediment (likely a mineral substance). Grind these together and place in a gan pot, filling it halfway. Cover the pot mouth with a tile lid and seal it completely. Dig a pit in the ground, compact it, pour in water, and place the gan pot inside—ensuring the pot bottom stays about one cun above the water surface, with soil packed firmly around it. Apply fire until cracks appear in the ground, then let cool to complete the powder frost preparation.

The text concludes with the formula for the "Danyang Bone-Transformation Method": five liang of mercury, two liang of arsenic stone, five liang of salt, three liang of dried alum, and three liang of saltpeter. For preparation, first grind the dried alum finely and heat it, then gradually add the arsenic stone while continuing to grind.

This passage provides detailed records of several specialized processing methods in ancient alchemical practices, primarily concerning medicinal purification and metal smelting techniques.

The first section describes a medicinal purification process: The ingredients are ground into an extremely fine powder, mixed with mercury, salt, and saltpeter, then heated in a crucible (a ceramic vessel used in alchemy). The vessel's mouth is covered with an earthenware lid, while the exterior is sealed with a paste made from halloysite (a mineral) and pyrolusite (another mineral) ground finely and mixed with bittern. The heating process requires careful temperature control, starting with gentle heat that gradually intensifies until the medicinal liquid boils inside the lid, indicating successful sublimation. After cooling, the solidified medicinal mass collected from the lid's underside is wrapped in silk cloth and boiled with sheep's foot root juice for three days and nights.

The text then explains metal purification methods: Minerals like alum and smithsonite are ground finely and added to molten metal, with repeated boiling until the liquid becomes clear and free of impurities. For every tael (approximately 37.5 grams) of raw metal processed, about five to six qian (approximately 18.75-22.5 grams) of purified product can be obtained.

Two specialized treatment methods are documented in detail:

The "arsenic neutralization method" involves boiling arsenic trioxide (known as "letter stone") with platycodon root juice for three days and nights to reduce toxicity. The "saltpeter tempering method" uses medicinal herbs like saposhnikovia root and fangji root to process saltpeter, making its properties milder. The passage concludes with the preparation of an auxiliary material for metal smelting - an ointment made by boiling lard, dog fat, and sesame flowers.

These methods demonstrate the sophisticated processing techniques ancient alchemists developed for medicinal substances and metals, employing repeated boiling, additive incorporation, and other means to purify materials or alter their properties.

This passage describes specific operational procedures in ancient alchemical practices, divided into several key stages:

The first stage involves preparing materials into a malleable state. The ingredients are repeatedly soaked in water chestnut juice to soften them, then mixed with a "dan catalyst" (丹头) for transformation. The specific formula follows the Fourfold White Solar Method: borax, arsenic trioxide, and calomel are ground into fine powder in precise proportions. In practice, purple gromwell is first laid at the bottle's base, followed by the medicinal powder before sealing the vessel. The mouth is then secured with red halloysite and dock root mud. Gentle heat is initially applied to dispel yin-cold energies (阴冷之气), followed by intense firing. This process removes black impurities, leaving the substance snow-white.

Next comes processing the "blood-medicine staff" (出血药杖子), an alchemical ingredient. Ten taels of this material are pounded with raw water chestnuts until dissolved, then shaped into pearl-like pellets. Repeated purification using brine and white clay powder removes dark impurities. Auxiliary herbs mentioned include mountain mugwort, moxa, and golden vine juice.

The final method details cinnabar refinement. High-quality cinnabar is boiled with euphorbia, genkwa, and polygala roots, then stir-fried three times. After grinding, it's mixed with honey, wrapped in cloth, and flattened before being placed in a box layered with tetradium fruit for sealed firing. Silver matrix (银母) is added during subsequent smelting until complete fusion with silver occurs. The entire process emphasizes precise fire control and absolute sealing.

These methods demonstrate ancient alchemy's sophisticated purification and transformation techniques, employing multiple physical and chemical processes to obtain the idealized "elixir" (丹药). Notably, substances like arsenic mentioned herein are highly toxic—such practices should never be attempted today without proper expertise.

This passage documents specific operational procedures from ancient Daoist alchemical practices, primarily detailing preparation methods for several elixirs. These techniques are highly specialized and require particular caution as the chemical substances involved may be toxic.

The first method described is the "Arsenic and Calomel Yang Technique": Equal parts of arsenic trioxide and calomel are placed in a water-fire crucible (a specialized alchemical vessel) for sublimation heating. The mixture is then repeatedly treated with soapberry ash and vinegar, with the medicinal solution suspended and boiled for three days before being returned to the crucible for slow heating until midnight. After extraction, the substance is wrapped in wutong wood (a plant material) for further sublimation until the medicine sinks to the bottom as verification of completion. Tradition holds that one qian (3.75g) of this product can transform one liang (37.5g) of ordinary material into snow-white substance.

Next is the "Roasted Calomel Method": Seeds of Veronica persica, millet grass, and Eriocaulon are ground into powder and mixed with mulberry ash juice and lotus root juice. Half is used for boiling while the other half is wrapped in silver foil and tightly secured with cotton cloth. The bundle is then encased in a paste made from euphorbia, pokeweed powders blended with lotus and mulberry juices, repeatedly roasted until charred black. Finally, it's placed in a small crucible (gan pot), layered with herb dregs and minium (lead oxide), covered with lotus juice paste into cake form, calcified into blocks, then crushed for use.

The final technique is the "Sublimation Method Using Arsenic, Cinnabar, Calomel and Sal Ammoniac": Calomel, arsenic trioxide, cinnabar, and sal ammoniac are bundled in cotton cloth, boiled overnight with scallion-ginger juice and pickled vegetable brine, then dried and placed in the alchemical vessel. These methods collectively demonstrate the ancient alchemical pursuit of "transmutation" (material transformation) through elaborate processing of various minerals and herbs.

It must be emphasized that these alchemical procedures involve highly toxic substances and should never be attempted today. These records primarily hold historical value, reflecting ancient explorations into material transformations.

This passage documents several complex elixir preparation methods from Daoist Waidan (external alchemy) practices, which involve techniques for processing minerals like arsenic trioxide and calomel (mercurous chloride) in pursuit of longevity or metal transmutation.

The first method involves grinding various herbs—such as broom cypress fruit, pinellia rhizome, fritillaria bulb, skullcap root, and aconite—into powder, then mixing them with mineral ingredients in an alchemical cauldron. The vessel is sealed and heated alternately with "dry" and "wet" fire techniques until a snow-white elixir is produced. The recipe attributed to Ge Xianweng (Ge Hong, the renowned Eastern Jin dynasty alchemist) specifies ten taels each of arsenic trioxide, Sichuan pepper, and atractylodes rhizome, ground together and refined in a sand pot using a water-based method until vigorous boiling occurs. After cooling, a silvery substance is extracted, which serves as a "container" (a foundational vessel in alchemical processes).

Next, the text details the purification of arsenic trioxide: ten taels of finely ground arsenic are mixed with four taels of calomel, wrapped in silver foil, and placed in a specialized alchemical vessel for three days of "nurturing." During this period, it is heated twice daily with a three-tael fire. The refined product can then be used for metal transmutation. Notably, the text explains that if "dead powder" (possibly a spent or inactive elixir) is used for transmutation, the effect is extraordinary; otherwise, it can only serve as a container for refining cinnabar. Similarly, treated arsenic containers can be used to cultivate realgar, which becomes suitable for transmutation after seven days.

The final section describes the preparation of a "bone container" for cultivating lingzha (synthetically produced mercuric sulfide). Six taels of calomel and four taels of arsenic trioxide are mixed with coarse powders of nine herbal ingredients, including broom cypress fruit and plantain seeds. The mixture is boiled in an iron pot with flowing water for a day, then dried by stir-frying before being heated in a water cauldron with fifteen catties of charcoal for a full day. After cooling, the process is repeated. One qian of this refined substance can transmute one tael of bone, which is then crushed to serve as a "mother container." Each catty of this container can nurture four taels of lingzha. The refining involves three days of heating with a two-tael fire, followed by four days with a four-tael fire. The resulting lingzha is then purified with additives like saltpeter and salt, with optimal efficacy achieved when combined with the mother substance in a 4:6 or 3:7 ratio.

These methods reflect ancient alchemists' experimentation with mineral purification and transformation, employing unique fire-control techniques such as "nurturing by attachment" and "top-fire heating." It is important to note that substances like arsenic trioxide are highly toxic, rendering these practices obsolete and unsafe by modern standards.

This passage meticulously documents several elixir preparation methods from ancient Daoist alchemy (Waidan), primarily involving the processing of materials such as arsenic (pi) and mercury.

The first section details the method for creating an arsenic vessel (pi kui, a specialized alchemical container): Take one jin of arsenic, grind it into fine powder, and pound it with daylilies before boiling in water for three days. After drying, place it in a water-fire crucible (alchemical furnace) to refine for one day. Then calcine it with gentle fire (the "Mao-You fire" technique) for seven days, followed by stronger flames for another seven days until no smoke emerges. Subsequently, add raw arsenic in increments—two liang each time at seven-day intervals—until reaching a total of four liang. Only such prepared arsenic vessels can be used to cultivate White Numinous Cinnabar (a type of elixir).

The second part explains mercury incorporation into the arsenic vessel: First clarify the mercury by stirring it with white benzoin resin (bai jiao xiang), then mix at a ratio of five liang arsenic to three liang mercury before placing it in the vessel.

The third segment describes the production of "Dogwood-head" White Numinous Cinnabar: Grind and mix twenty liang mercury with twenty liang arsenic, add five liang each of western borax (xi peng, possibly borax) and alum root (fan zhi), then refine in the water-fire crucible for one day. Shape the resulting material into chess-piece sized lumps. Boil these with herbs like momordica cochinchinensis and bitter chrysanthemum, suspend the lumps in this decoction for one day, then calcine in the arsenic vessel for fourteen days.

The final section outlines the refinement of Frost Powder (another elixir): First boil the powder in fish-grass juice, then prepare a protective coating by simmering licorice and other herbs to blend with the medicinal powder. Place the treated Frost Powder into the pre-made dogwood-head vessel, soak the powder with iron-tower grass and ginger juice, and calcine with gentle fire for seven days. After grinding, soak again with celery and ginger juice for another seven days of calcination before final high-heat refinement. The text concludes with precise fire-control standards for five consecutive days of calcination—using one liang of fire intensity daily.

This scripture documents several crucial methods of subduing fire (techniques to reduce the potency of medicinal substances) and calcination in Daoist alchemy.

Regarding the subduing fire of sulfur and orpiment: Take one liang each of sulfur and orpiment, add one fen of crane’s crest frost (a mineral-based medicinal substance), grind them together, and place the mixture in a box. Cover it with another layer of crane’s crest frost, seal it, and then place it in an earthenware vessel (a ceramic container). First, calcine it with five jin of fire, then add half a sheng (approximately 30 jin) of fire until the fire is subdued. The resulting elixir is called the "Pure Yang Dual Qi Dan (Golden Elixir)."

The method for calcining sulfur: Take one liang of sulfur, one liang of ephedra, and two liang of euphorbia, burn them into ashes, and spread them at the bottom of a container. Seal it and calcine it over a wellhead (possibly referring to a specific furnace) until it glows red-hot, then pour it into water. Once the sulfur floats to the surface, collect it, melt it, and repeat the calcination process as described before it can be used.

The method for calcining the "Three Yellows" container (where "kui" refers to an alchemical vessel) is more complex: First, fill a porcelain box halfway with one liang each of orpiment and sulfur, then sprinkle with powdered selfheal. Next, mix half a liang of selfheal with water to seal the box’s opening, and reinforce the seal by applying four liang of crushed creeping woodsorrel. After the mud seal dries, place it in a purified chamber, wrap the box with mulberry wood ash and vinegar, and calcine it evenly with half a sheng of charcoal fire. Once cooled, remove and grind the contents, then add one liang of orpiment and repeat the calcination. Next, add one liang each of raw "Three Yellows" (likely referring to orpiment, realgar, and sulfur) and calcine again. Finally, mix three liang of the Three Yellows with three liang of mercury, grind them together, place them in a larger box sealed with salt mud, and set it in an ash pool (an insulation device). Maintain it with four liang of gentle fire continuously for seven days to complete the process.

This passage describes several metal refining and medicinal processing techniques from ancient alchemical practice, primarily involving the preparation of gold, sulfur, and realgar.

Regarding gold refinement: First, hammer the gold into thin sheets. Take one liang of gold foil and mix it with five liang of mercury in a porcelain vessel, adding five qian of Sichuan pepper powder, then seal the opening with ginger. Heat gently over ash-covered fire while frequently shaking the vessel. When the mixture forms sand-like granules resembling lotus seeds, remove it. Place genuine gold in a sand container, first laying four liang of gold chamber powder (Jingui), then a layer of the prepared sand, repeating this layering until finishing with remaining gold chamber powder. Seal with salt-clay mixture. After drying, place in an ash basin. Begin with two liang of fire for one day, increase to three liang for another day, then four liang for five days, finally applying three jin of intense heat until glowing red, thus completing the gold chamber (an alchemical vessel).

For sulfur processing: Place sulfur in a crucible (gan pot) and heat gently until blue flames appear. Drip in beech leaf juice until flames extinguish. Seal the pot mouth with leaf residue, then heat until red-hot before removing to create the sulfur chamber, used for cultivating cinnabar and orpiment as alchemical ingredients.

Realgar preparation: Take one liang of realgar chunks and boil in holly leaf juice for one day. Place in a fumigated crucible previously layered with powdered mugwort, selaginella, and sanguisorba herbs to permeate the vessel with medicinal smoke. Cover the realgar with herb powder and heat slowly until the crucible glows red. After cooling, break open to retrieve the realgar and fry in goose fat for two hours. For use, combine one liang of silver with one qian of realgar in three stages of transformation to produce reddish gold.

Alternative sulfur processing: Grind one liang sulfur with two liang mugwort ash, place in crucible, cover with powdered gypsum, and calcine under three jin fire. After cooling, wash with water to precipitate, collect the clear liquid and reprocess with two liang mugwort ash. Repeat water washing until dry for metal transformation purposes.

Alternative realgar preparation: Pound appropriate amounts of realgar with stonecrop and oyster shell powder into a paste. Coat the crucible interior and exterior, leaving a three-finger high, one-finger thick space at the mouth. Place the realgar inside... (incomplete subsequent text presumably describing calcination procedures)

This passage meticulously documents two methods for processing sulfur in ancient Daoist alchemy, belonging to the Waidan (external alchemy) tradition. Here is a modern interpretation of the key procedures:

The first method, "Subduing Sulfur Technique": Take one liang of powdered sulfur, wrap it in paper soaked with vinegar ink, then cover the top with wufangcao (a ritual herb used in Daoist ceremonies). Seal the gaps with saltpeter and clam powder, then encase the entire package in an airtight container made of bamboo leaf ash mixed with salt clay. Begin with two rounds of gentle heating using half a jin of fire, then apply five jin of intense heat until complete reaction occurs. The process succeeds when the sulfur achieves a mirror-like glossy texture.

The second "Four Divine Crucible Method" is more intricate: Select one jin of fist-sized sulfur chunks combined with three jin of juice extracted from fresh rehmannia roots. First place the sulfur pieces in an iron cauldron, layering them with pressed rehmannia pulp. Then cover the surface with three sheng of mulberry wood ash mixed with rehmannia juice to prevent dangerous "ghost flames" during refinement. Heat with firewood until the sulfur turns red-hot, then grind the surface residue with the ash mixture.

Next, repeatedly filter this mixture with hot water until the filtrate becomes clear. Boil the sulfur with the filtered liquid until dry, then place it in a copper vessel for intense smelting until the sulfur liquefies into golden fluid. Pour into molds to form golden ingots upon cooling. Take one liang of this processed sulfur and mix with one liang each of orpiment and realgar. Layer the orpiment and realgar at the bottom of a sand container, covering them with the melted sulfur. Heat until glowing red.

Finally, grind all three substances into powder, add one liang of processed sal ammoniac, and place in a copper vessel within a water-fire cauldron (a specialized alchemical apparatus). After evaporating five cups of water, separate the layers: sal ammoniac on top, sulfur in the middle, and orpiment/realgar at the bottom. Combine these three materials with cinnabar, layering them base-to-top. Temper with two liang of fire for seven days, then four liang for another seven days to ultimately produce the "Four Divine Crucible" (a foundational elixir medium).

These methods demonstrate ancient alchemists' sophisticated sulfur refinement and transformation techniques. Through complex physicochemical reactions altering material properties, they embody the practical wisdom of Daoist Waidan in pursuing the "transmutation" of substances.

This passage details ancient alchemical methods for processing several minerals, primarily focusing on purification and refinement techniques for sal ammoniac (ammonium chloride) and sulfur.

There are two methods for processing sal ammoniac: The first involves placing it in an elongated container within a "Four Divine Chamber" (a multi-layered alchemical apparatus) for calcination. When white stratification appears on the surface, the material becomes usable—though it must not be ground with other medicinal substances. The alternative method requires extracting two bowls of juice from chard (called "junda vegetable" or "tian vegetable" in the text), then suspending the sal ammoniac in silk cloth over the liquid until fully evaporated. The residue is then calcined in a Jianzhan tea bowl layered with chard pulp at the bottom, continuing until the vegetable matter chars black. Only sal ammoniac treated this way becomes suitable for refining the "Three Yellows" (orpiment, realgar, and sulfur).

Sulfur processing proves more complex: Four taels of sulfur are ground into fine powder, then suspended in five to six bowls of juice extracted from equal parts Marsilea quadrifolia and spinach, boiled continuously for a full day. The treated sulfur is then placed in a lidded crucible sandwiched between layers of herb residue—first gently heated for three days to dry the vegetable matter, then calcined under three jin of fire. Subsequent steps involve coating with plum-kernel sand moistened with vinegar, wrapping with a paste of Chinese sumac and Arisaema rhizome powder mixed with honey, and finally sealing with Six-One Clay (a refractory material). After drying, the vessel undergoes alternating fierce and gentle flame ("civil and martial fire") for one or two hours.

The text also records expedited sulfur processing: Heat a crucible until half-red, first adding mineral sand, then introducing powdered sulfur incrementally—one qian at a time, allowing each portion to melt before adding the next. A small amount of borax completes the process, yielding a translucent substance. Alternatively, boiling sulfur for one day in equal parts plantain juice, mugwort juice, and banana oil—adding one qian of paper-ash liquid at boiling point—reportedly achieves metallic transmutation ("turning silver into gold").

Finally, the "Three Yellows Subjugation Method" is described: Grind orpiment, realgar, and imported sulfur into fine powder, knead with bitter wine into cakes, then wrap with Kunlun paper. These are further encased in a paste of one-and-a-half taels each of Saposhnikovia root and Scutellaria mixed with Umbilicaria lichen (specifically deer-hoof variety, not sheep-hoof) and honey, finally treated with juice from Erodium stephanianum. These elaborate procedures all serve to detoxify the minerals, rendering them suitable for alchemical use.

This scripture primarily documents several methods used by ancient Daoist practitioners to refine elixirs, including processing techniques for sulfur and realgar. Below is a modern interpretation of the specific procedures:

Sulfur Refinement Method: Take ten taels of raw sulfur and crush it into millet-sized grains. Prepare ten catties of lotus leaves and twenty catties of mugwort (with tough stems removed), burn them to ash, and collect thirty taels of the resulting ash. First, boil the sulfur with ten taels of ash soaked in water for one day and night (an ancient timekeeping unit), then remove and dry it. Place the treated sulfur into a newly fired porcelain jar with a three-liter capacity, sealing the mouth with liuyi ni (a specialized Daoist alchemical sealing paste). The paste layer should be at least half an inch thick; after drying in the sun, it is ready for use.

Key points during refinement: Spread one tael of ash at the bottom of the jar and cover the top with ash as well, replenishing it as needed. When yellow smoke begins to rise, stir immediately. In total, use thirty catties of firewood added in five batches, calcining for one day and night before cooling and removal. The extracted sulfur is then ground into powder again, clarified with boiling water, and simmered until golden lumps form.

Realgar Refinement Method: Take one tael of high-quality realgar and grind it finely. Melt it with half a tael of yellow wax in a jianzhan (a specialized ceramic vessel) until it becomes a liquid, stirring thoroughly before pouring into a bamboo tube. Heat the mixture to sink it into warm water, allowing the wax to float while the realgar settles at the bottom. After removal and drying, add one qian of cinnabar and grind the mixture to an extremely fine consistency. Use mulberry bark juice to form nine pills, which are then dried in the shade. These pills must be "virtually nourished" (xuyang—a unique Daoist tempering process) in a specialized container for seven days, heated once during the mao hour (5–7 AM) and once during the you hour (5–7 PM) each day.

Finally, the text mentions: For refinement, use a glazed ganguo (alchemical crucible). Place a small amount of saltpeter at the bottom, add one tael of mercury and half a qian of dantou (preliminarily refined elixir), then cover and seal before proceeding with further steps.

These methods reflect the meticulous demands of ancient alchemists in material processing, including strict ingredient ratios, precise timing, and complex procedures. Lines such as "the profound efficacy of subduing the three yellows" in the accompanying verse suggest these techniques were believed to possess transformative power, capable of leading practitioners toward immortality.

This passage documents several specific operational methods of ancient alchemical practices, primarily concerning the subduing of arsenic through fire, calcining realgar (arsenic), and two secret techniques for metal processing. Here is the modern interpretation:

Method for subduing arsenic with fire: Take one liang of arsenic and mix it with one liang of five-directional frost ash (wufang huishuang), grind them together, and seal the mixture in a box. Bury it in an earthen container and heat it according to the calcination method previously used for sulfur.

Two methods for calcining realgar:

The first method involves grinding one liang of arsenic into powder, wrapping it in paper to form a garlic-bulb-sized packet, and trimming away excess paper. Separately, grind equal amounts of medicinal herbs—such as huangbai (phellodendron bark), huangqin (scutellaria root), wuweizi (schisandra berries), qumai (dianthus), and renshen (ginseng)—into powder, mix them with honey to form a pill, and use this to encase the arsenic. Seal it with salt clay and let it dry in the shade. Heat it with three jin of charcoal fire until it glows red-hot, then remove it and cover it with a basin to cool. Break open the clay shell to obtain a black, hardened arsenic product.

The second method is more complex: Take 1.2 liang of finely ground arsenic, add half a liang of mercury and 0.2 liang of borax, and grind them together until uniform. Then add 0.2 liang of finely ground ruxiang (frankincense). Continue grinding until the mercury completely disappears. Wrap the mixture in a silk pouch, secure it with mulberry paper and string, and encase it in a thick layer of salt clay. Place it on charcoal ash and calcine it with five jin of charcoal in a windless area. Once half the charcoal has burned away, cover it with ash to cool. Then use three jin of hard charcoal to continue calcining, again burning half before removing and cooling it. The final product possesses potent transformative power (one qian can transform one liang of metal).

Two secret techniques for metal processing:

The "Sealing Movement Method" (bi yun fa) uses renzhongbai (urine sediment) and Luo River stones, boiled in saltpeter water. Separately, grind equal parts of fenshuang (refined arsenic), huzhang (polygonum cuspidatum), and white charcoal ash into powder, mix with cold water to form a paste, and apply it to the object. Heat it in charcoal fire until slightly red, then remove it. Repeat this five times, then boil it in wumei (smoked plum) decoction.

The "Removing Movement Method" (qu yun fa) involves grinding equal parts of wulingzhi (flying squirrel feces), baifan (alum), yanxiao (saltpeter), and table salt into powder, mixing it with wumei juice, and applying the paste to the object. Heat it until dry, then immediately immerse it in wumei decoction. Repeat this three to five times, finishing with a final boil in wumei decoction.

These methods reflect the unique techniques of ancient alchemists in mineral purification and metal processing, involving intricate sealed calcination processes and multi-step herbal treatments.

This passage documents several metal processing techniques from ancient Daoist alchemy, belonging to the Waidan (external alchemy) tradition. Here is the modern interpretation presented step by step:

The preparation method for arsenic trioxide (known as "danpi"): Take one liang (approx. 50g) of arsenic trioxide, grind it into powder, and place it in a pot. Cover the pot opening with castor seeds. Seal the mouth with silk cloth, then take one zhan (an ancient measure) of ginger juice and brush it onto the silk with a writing brush until all the juice is used. Turn the pot sideways and bury it in cold ashes to set. After removal, use one qian (1/10 liang) of the prepared material per liang of original substance.

For making five-metal powder, you'll need equal parts arsenic trioxide, borax powder, and mercury, plus half a liang of sal ammoniac. Grind these materials sequentially in a mortar until no granules remain. Wrap in two layers of thick paper coated with honey and pepper resin (or cassia seed extract). After wrapping, bind tightly with hemp twine (an outer layer of fine ash mixed with vinegar works better). Heat with eight jin (approx. 4kg) of hard charcoal at intense flame. The crucial technique lies in fire control: at 70% heat intensity when ingredients are half-cooked, stir with an iron shovel until the base glows red and completely turns to ash. Cover with an earthenware bowl, surround with clay strips, and let sit overnight.

A key metallurgical口诀 (oral formula) states: "Three parts bone to one part flesh"—first melt bones into liquid, add half-qian of medicinal powder while stirring vigorously before pouring out, repeating this calcination four times. Maintain steady base heat throughout, adding two qian of powder consecutively each time. The final test: molten droplets should form undispersed beads in water. If honeycomb patterns appear in the crucible, add two qian of saltpeter and monk's arsenic for treatment.

Another formula requires half-qian of green sal ammoniac and one fen (approx. 0.5g) of crude nitre, mixed with breast milk into a thin paste for application. Use a goose feather to apply the mixture, then fire-bake until no traces remain.

The powder-making method records: For one liang of metal powder mixed with two qian of silver dust, first grind evenly and wrap in silk. Then take six herbs—Arisaema rhizome, Aconite root, and Sanguisorba root among them—one liang each, divided into two portions: one mixed with honey for wrapping, the other pounded with camphor willow root and garlic juice. Seal the outer layer with salt clay and calcine with three jin of fire until red-hot. After cooling, extract the product.

The text also mentions dividing one liang of metal powder into ten silk-wrapped parcels for suspended processing. These techniques collectively demonstrate ancient alchemists' precise control over fire intensity, ingredient ratios, and operational sequences.

This passage describes several methods of processing metallic minerals in ancient Daoist alchemy, belonging to the practice of Waidan (external alchemy, the pursuit of longevity through refining mineral-based medicines).

The first method involves refining a specific mineral mixture: First, boil it overnight with ginger juice, honey, and rice vinegar, then stir-fry it in an iron pan with birthwort. The precise formula consists of three parts arsenic trioxide, one and a half parts lead powder, three parts cinnabar, and one tael of silver sand, ground evenly and wrapped in fine silk cloth. This bundle is then suspended in a liquid mixture of one bowl each of camphor, willow twigs, and scallion juice, along with four taels of honey, and boiled until dry. Next, take one tael each of eucommia bark and aged tangerine peel, grind them into powder, and pack them tightly into a crucible (a specialized ceramic vessel for alchemy). Cover this with one tael of raw alum powder, moisten it with water, fill the remaining space with lime, and seal the opening with a tile secured by iron wire in a cross pattern. Finally, seal the crucible with salt clay. Once completely dry, fire it with three catties of charcoal until glowing red, then remove and chop into small pieces—each dose should be one qian in weight.

The second method describes refining "frost powder" (a mercury compound): Take one tael of high-quality lead powder, grind it finely, and mix it with paper mulberry juice to form a solid mass, tightly wrapped in double-layered fine silk. The accompanying formula includes equal parts of gardenia, gallnut, and turmeric, each ground into fine powder (half a tael each). Add half a cup of a mixture of rice vinegar, ginger juice, and honey, then heat in a Jianzhan (a type of tea bowl) until boiling. Place the powder ball in the center of the liquid, first using a low flame, then increasing to high heat until the smoke dissipates. Once cooled, remove the finished product—a pellet the size of a bullet—and use one qian per dose, divided into three portions.

The third method involves refining "letter stone" (an arsenic compound): Grind one tael of letter stone finely and mix it with an equal amount of coarse powder from sophora root, arisaema rhizome, and acanthopanax bark. Take a crucible weighing six taels, first smoke the interior with the medicinal powder until blackened, then place the letter stone inside and cover it with more powder. Fire it for roughly the time it takes to eat a meal, then cool and break open the crucible to retrieve the product. Use one qian per dose, divided into three portions, adding the letter stone first followed by lead powder.

Lastly, there is a combined refining method for arsenic trioxide and lead powder: Mix one tael of arsenic trioxide, half a tael of lead powder, two qian of sal ammoniac, and half a tael of borax before refining. These methods illustrate the meticulous precision ancient alchemists applied to mineral purification and combination. However, it is crucial to note that substances like arsenic and mercury are highly toxic—modern practitioners must never attempt to replicate these techniques.

This passage describes two methods from ancient alchemy for processing cinnabar, mercury, and arsenic (known as "truststone").

The first method: Take two qian each of cinnabar and mercury, grind them into fine powder, and wrap the mixture in cloth to form a ball. Place it in a porcelain container surrounded by plantain ash and saltpeter (frost), then bury it for fourteen days. Afterwards, seal the container with elephantopus herb and salt clay before placing it in an alchemical furnace for firing. For the first seven days, use four liang of fire (referring to morning and evening sessions), followed by five liang for the next five days. On the sixth day increase to six liang, and on the seventh day use half a jin of fire. After completion, let it rest for seven days before opening the container. When using, mix one qian of this processed powder with each liang of raw material.

The second method concerns arsenic processing: Grind two liang of arsenic with one liang of medicinal powder, add three qian of psoralea powder, then boil thoroughly with spinach juice before wrapping. Encase this in vegetable residue and fire it in a bottle. A more complex arsenic refinement involves calcining the arsenic in four stages: first mixed with portulaca oleracea juice, then adding one liang of sublimated arsenic ("frost powder") for each subsequent calcination, totaling four firings. The resulting amber-colored powder—used at one qian per liang of raw material—makes artifacts remarkably durable, resistant to fading even when boiled with plum broth.

(Note: "Trust" refers to arsenic, "frost powder" means sublimated purified arsenic, and "portulaca oleracea" likely indicates common herbs like purslane. These alchemical methods involve toxic substances and should never be attempted today.)

This passage documents several specific operational methods from ancient alchemical practices, primarily concerning the processing techniques of various mineral substances:

The first section details the ratios and refining methods for realgar (xionghuang), sal ammoniac (naosha), calomel (fenshuang), and arsenic trioxide (xinshi) - all mineral-based medicinal materials. One liang of realgar is mixed with one liang of processed sal ammoniac, half liang of calomel, and half liang of arsenic trioxide, then ground together and sealed in a sand container. The mixture is first heated with gentle fire (wenhuo), then with intense fire (wuhuo) for seven days. After cooling, the substance is ground again, with every two liang of raw material yielding two medicinal packets, each capable of transforming one jin of high-quality metal.

The text then elaborates on pre-processing methods for these minerals:

For sal ammoniac processing, each liang is combined with one liang of cuttlefish bone powder. The mixture is placed into a red-hot cauldron and immediately poured out upon melting.

Calomel is processed by forming balls with golden lampflower juice, wrapping them in vinegar-soaked paper, then placing them in a container layered with arisaema rhizome powder and five lotus leaves before sealing and calcining with three jin of fire.

Arsenic trioxide undergoes sublimation in a crucible lined with gypsum powder and covered with a bowl. The sublimated material is then wrapped in castor bean paste, enclosed with special kunlun paper and salt-clay, and calcined with three jin of fire.

Finally, the complex preparation of "Five Spirits Seizing Seven Souls Powder" is described: Processed calomel is divided into two silk pouches, cooked dry with ginger juice, radish juice and honey, then fried until the silk turns black. This is combined with wolfbane, sophora root and other herbs plus walnut meat to form an outer coating, wrapped with elephantopus herb, placed in a box layered with mulberry and eggplant leaf powder, sealed and nourished with mild fire for three days before intense calcination. Mercury is then added, repeating this calcination process three times.

These methods demonstrate the sophisticated mineral purification and transformation techniques of ancient alchemy (waidan), with each step meticulously controlling fire intensity, timing, and material proportions. Modern readers should note that substances like arsenic and mercury mentioned herein are highly toxic, making these historical methods obsolete and dangerous by contemporary standards.

This passage documents specific operational procedures from ancient Daoist alchemy, belonging to the Waidan (external alchemy) tradition. It primarily describes the preparation methods for various elixirs:

First, red minerals are calcined into chunks, and seven liang of purified "staff material" (a type of mineral) is placed into a furnace for melting. Once liquefied, pre-prepared medicinal ingredients are added to refine superior silver. Next, one liang and ten fen of "powdered material" (an alchemical ingredient) is ground into fine powder, wrapped in silk cloth to form four balls, and steamed with three liang of honey until the honey dries. After washing the powder balls, they are boiled in concentrated soapberry water for a full day and night. Then, they are cooked with chickweed juice and half a liang of borax to form an outer coating.

The balls are then wrapped in fine gauze and stir-fried in an iron pot for three double-hours (six hours). After grinding them into powder again, one liang of "mother cinnabar" (an alchemical ingredient) is mixed in and further ground. Three medicinal herbs—gallnut extract, lead frost, and birthwort—are coarsely ground and used to stir-fry the powder balls for two double-hours (four hours). The balls are then buried in an earthen pit overnight. For use, one qian of the powder is divided into three portions and added to one liang of base material. The powder can be wrapped in silver foil and mixed in ratios of 3:7 or 4:6.

The text further records the method for preparing calcined arsenic powder: one liang of arsenic stone, half a liang of powder, three qian of borax, and one qian of sal ammoniac are ground into powder and wrapped in "Kunlun paper" to form balls. One liang each of monkshood and arisaema rhizome are ground and mixed with five-leaf herb (spinach can substitute) pounded into a paste to form an outer coating. This is then covered with an inch-thick layer of salt clay, dried, and calcined with six jin of fire. When smoke appears, the fire is reduced—this process is repeated three times. Finally, the material is cooled with damp ash and ground to the size of millet grains. Each use requires seven qian of base material mixed with three qian of mother medicine and half a qian of powder, added in three portions. The final product must also be boiled for half a day with salt, alum, and plum.

Lastly, the "Four Divine Transformation Method" is described: one liang of mother cinnabar, one and a half liang of powder, one liang of arsenic stone, one qian of borax, and one qian of sal ammoniac are combined with powdered herbs like Asarum sieboldii, spikemoss, monkshood, and bletilla tuber. Half a liang of this powder is spread at the bottom of a crucible, with the main ingredient placed in the middle. The first calcination uses half a jin of fire and three cups of water; the second uses two jin of fire and five cups; and the third uses five jin of fire and five cups. For every liang of material, one qian of arsenical sand is added to catalyze the transformation.

These methods exemplify the intricate formulations and strict fire control in ancient alchemy. It must be noted that substances like arsenical sand and arsenic stone (arsenic trioxide) mentioned here are highly toxic and should never be attempted in modern practice.

This passage documents specific procedures from ancient Daoist alchemy, belonging to the Waidan (external alchemy) tradition. It describes two methods of elixir preparation:

The first details the production of "Golden Cauldron Arsenic": Begin by grinding one liang of golden cauldron powder into fine particles, wrapping it in silk cloth, then boiling it with gallnut, human placenta (known as "River Chariot"), and swine's tooth soap pod in a large bowl of water until completely dry. The text precisely specifies the arsenic-to-lead ratio (three liang of arsenic to four liang of lead). Melt the lead into liquid, add a small amount of water, and when the lead liquid clarifies, introduce arsenic cubes cut to dice-size. After cooling, the lead sinks while golden arsenic floats atop. The arsenic is then finely ground, mixed with the previously boiled powder, and combined with a small quantity of mercury. Placed in a silver dish and covered with golden cauldron arsenic, the mixture undergoes calcination in a special Jianzhan ceramic vessel under five jin of fire, retaining one-third of the substance. After cooling, the material is ground again, blended with raw arsenic (a mineral substance) and acid slurry to form pills. These are wrapped in silver foil, layered internally with selaginella and withered lotus, and coated externally with a paste of oxalis and purple duckweed. Finally sealed with Liu Yi Ni (a composite sealing material of multiple minerals), the pills undergo further calcination under three jin of fire. Each qian of the finished elixir can transform one liang and three qifen (ancient measurement units).

The second method prepares "Lead-Refined Danyang Powder": Take six liang of Danyang powder, wash it with hot water, then grind it with hematite, white clay, salt, jade hairpin (four liang each), red ochre (three liang), halloysite (two liang), green vitriol (four liang), and crystal (four liang). Mix with rice vinegar to form a paste. First create wax pills matching the medicine's volume using yellow wax, coat them with the medicinal paste, then dry. Melt the wax to drain the liquid, subsequently refilling the cavity with the medicinal powder.

These intricate alchemical processes reflect ancient Daoists' profound understanding of mineral medicines, involving hazardous materials like arsenic and mercury—modern readers must never attempt replication. Specialized terms appear throughout: "Fentai" (separation of substances into layers) and "Guji" (sealing treatment) are technical Waidan terminology.

This passage records specific operational procedures from ancient alchemical practices, primarily detailing how to refine elixirs using various minerals and medicinal substances. Here's the process explained in modern terms:

First, seal the container opening with medicinal paste, let it dry in sunlight, then bind tightly with iron wire before placing it in an iron vessel. Add molten lead and boil for three days and three nights. The resulting black substance obtained—just one qian (approximately 3 grams)—can transmute one liang (about 30 grams) of material without requiring the use of goumu (a catalytic agent).

Next is the refinement method called "Queen Mother's Palace Full Moon": Take one liang of powdered frost and half liang of mercury, grinding them until no granules remain. Take a chicken egg, make an opening at one end to remove the yolk and white, then place finely ground camphor inside the shell. After shaking and emptying it, fill the shell with the powdered frost and mercury mixture. Cover this with powdered skullcap root (Scutellaria baicalensis), then seal with the other half of the eggshell using a sealing compound. Place this in a specially designed airtight container, compact it, and apply another layer of sealing compound externally.

Secure the container with iron wire on a tripod stand, covering it with about 1.5 inches of paper ash. Apply controlled heating: one liang of fire on the first day, the same on the second, two liang on the third, gradually increasing until reaching six liang by the seventh day. On the eighth day, remove and grind the contents into fine powder, then continue refining with medicinal fire for seven more days—increasing from two liang to seven liang. The final product requires just one qian of this elixir to transmute one liang of silver into treasure.

Another method involves subduing niter (sal ammoniac): Take one liang of niter and half liang of mulberry ash frost, grind them together and place in a lidded container. Nourish with two liang of fire for three days, then smelt with three jin of fire until glowing red. The cooled result is subdued niter.

The "dead borax method" requires four liang of borax, one liang of aged tangerine peel, and two liang of anemarrhena rhizome, ground into powder and placed in a crucible. Rapid fanning melts the mixture into liquid for pouring. An alternative method adds powdered frankincense during borax melting—after thorough mixing, each zi (an ancient unit) of the resulting elixir can transmute one liang of material.

These methods exemplify the ancient alchemical precision in fire control, material proportions, and operational sequences—each step embodying the meticulous craftsmanship of waidan (external alchemy) practice. The processes reveal sophisticated understanding of material transformations through calibrated thermal processes and catalytic reactions.

This scripture records the ancient Daoist methods for refining two types of elixirs: "White Spirit Elixir" (Bai Shen Dan) and "Calcined He" (a processed mineral substance).

The preparation of White Spirit Elixir begins with equal parts (half an ounce each) of cinnabar (chensha) and sulfur, combined with one ounce of frankincense, ground into powder, and mixed with a small amount of walnut meat to form a paste. This mixture is wrapped in two layers of wet paper and one layer of dry paper, then bound with hemp fiber. Next, one qian (approx. 3.75g) each of chalcanthite and sal ammoniac, along with half an ounce of high-quality porcelain stone, are finely ground and mixed with half an ounce of purslane. The mixture is then simmered in one sheng (approx. 1 liter) of rice vinegar over low heat until it forms a thick paste, which is shaped into cakes to encase the initial medicinal ball. After wrapping in multiple layers of paper, it is placed in a box surrounded by lime, sealed with honey-mixed oyster shell powder, and reinforced with a salt-clay outer layer.

Once dry, a pit measuring one chi two cun (approx. 36 cm) in depth and width is dug, filled with three dou (approx. 30 liters) of "golden millet fire" (a special fuel). The box is placed inside, covered with millet husks, and tightly packed. The fire is lit and allowed to burn until the flames extinguish and smoke dissipates. After cooling, the box is retrieved. The elixir is then subjected to five jin (approx. 3 kg) of intense fire, removed when two jin of heat remain—ensuring no loss of medicinal potency.

This White Spirit Elixir serves as a transmuting agent. For every ten ounces of refined He (the base material to be transmuted), one ounce of the elixir is added and melted in a crucible until a cicada-like chirping sound is heard. Stirring rapidly, the mixture is poured into a ground pit to solidify once the sound ceases, ready for use.

The second section details the "Calcined He Method": Ten ounces of He (likely a metallic or mineral substance) are melted in a new iron cauldron. Two ounces each of powdered antelope horn and powdered selenite (taiyin xuanjing shi) are stirred in. If the He appears to vanish, do not panic—increase the heat while stirring, and it will reappear. Once poured onto the ground, the He's weight reduces by half, becoming snow-white and brittle. Finally, it is transmuted using the White Spirit Elixir.

These methods reflect the intricate craftsmanship of ancient alchemy, involving diverse minerals, plants, and precise fire-control techniques.