《庚道集》Vol. 7

This passage describes several secret metal-processing techniques from ancient alchemical practice, primarily concerning the purification and color transformation of metals like copper and silver.

The first method involves grinding lychee pits into powder and roasting them until they turn ash-white, then repeatedly boiling the powder with oxhide glue. Metals treated this way acquire a lovely silvery-white hue with a faint pinkish tint that resists oxidation and blackening.

The copper processing method is more complex: First, blacken the crucible (a ceramic vessel used in alchemy) by fumigating it with the roots of "drumstick grass" (a medicinal herb), then dissolve borax into liquid form inside. After cooling, remove the borax block. Melt copper separately in another crucible, add the processed borax, and the molten copper will stratify—red layer atop white. Stir continuously with a new tile fragment until the liquid becomes clear as water, marking successful purification.

Next comes the calcination method for removing metal impurities: Grind saltpeter, calomel (a mercury compound), green vitriol, pumice, and borax into powder, then layer it beneath and atop the metal during calcination. Impurities will separate naturally, yielding pure metal. The text particularly emphasizes the crucial treatment of the crucible's base.

Several special formulas are recorded: For crafting "soft rods" (likely a specialized tool), mix frankincense and saltpeter in specific proportions before grinding. A hemostatic recipe combines "wood law" (a type of resin) with white arsenic wrapped in paper before melting. Another止血法止血 method uses dried scorpions and arsenic-containing minerals processed similarly.

Finally, the arsenic sublimation technique: Roast arsenic with Sichuan chinaberry and谷精草谷精草 (a medicinal herb) until charred, then grind. Add small amounts of silver and frankincense (optional), and refine in a specially designed magnetic flask with water-fire crucible (a type of alchemical apparatus). The final product resembles jade or silver. The text specially cautions to carefully control the fire using "four cup-measures of water" during operation.

This passage describes several methods for processing arsenic trioxide (pi shuang) in ancient alchemical practices, belonging to the Waidan (external alchemy) tradition that sought immortality or metal transmutation through mineral processing. Here are modern interpretations of these techniques:

The first method involves placing approximately 1.5 qian (about 5.6 grams) of arsenic trioxide at the base of a vessel, capable of transforming 1 liang (about 37 grams). The quantity is adjusted according to circumstances. The material is boiled with mulberry wood ash solution for three "fu periods" (an ancient time unit), then processed in a water-fire cauldron (alchemical equipment). If the material hasn't fully undergone "volatilization control" (stabilization of mineral properties), the boiling and pounding process repeats. After calcination, chalcanthite and lead powder can be added to cultivate materials like powdered cinnabar or the Three Yellows mother elixir base.

The second technique uses juices extracted from three herbs: Ophiopogon japonicus, cockscomb flower, and golden lock vine. After boiling for one day, the arsenic is wrapped in the herb dregs for calcination. A similar method involves mixing arsenic powder with juices from plantain seeds and camphor willow roots, wrapping it in herb residues, placing it in a sealed container (he zi) for three days of gentle heating, followed by intense calcination.

A more complex third method: Grind 1 liang each of wood law (possibly a resin) and arsenic trioxide finely. Heat the crucible red-hot before adding both materials for prolonged high-temperature calcination. Alternatively, layer thunderbolt seed powder at the base, alternating with arsenic in three or four layers, topped with saltpeter and "white tiger" (likely a mineral substance). After sealing and waiting for yin energies to dissipate, apply intense heat until cooled.

A quicker approach uses chinaberry bark and morning glory powder as the base, directly calcined under arsenic. Another formula mixes 3 liang each of arsenic and saltpeter, wrapped in Kunlun paper and placed in a crucible surrounded and covered with "white tiger" powder, gradually increasing heat from low to high.

Finally, the "four white heads" transmutation method: grind 2 liang arsenic, 1 liang calomel, 0.5 liang southern borax, and 0.5 liang sal ammoniac, wrapping them in a silver dish with silk before covering with medicinal powder for calcination in an earthenware pot. These methods all emphasize hermetic sealing (gu ji) and precise fire control, reflecting ancient alchemy's exacting requirements for mineral reaction conditions.

This passage describes several specific operational methods in ancient Daoist alchemy (Waidan), primarily concerning the preparation and use of mineral-based medicines. Here's the modern interpretation:

Regarding the yellow earth calcination method: First fill a container with purified yellow earth, add three jin of fuel and calcine until slightly red before removing. Cover with fresh earth briefly before repeating the calcination process—this cycle is repeated five times, with each session lasting approximately fifteen minutes. After the fifth calcination, cover with earth to cool, then break into small pieces. A dosage of two qian (about 7.5 grams) can transmute one liang (about 37 grams) of metal.

The bone-transmuting elixir preparation: Grind equal parts of arsenic trioxide and calomel into fine powder, then blend with fresh ginger juice to form blocks wrapped in white silk. Coat the exterior with a thick layer of honey-mixed euphorbia and selaginella powder before placing in a box. Seal the box opening with a mixture of clam powder and oil, then wrap with paper-reinforced salt clay and air-dry. Calcine until fragrant aromas emerge, then grind into powder—one qian (about 3.7 grams) can transmute one liang of metal. Graded into three quality tiers: superior (50-50 ratio), medium (40-60), and inferior (30-70).

The sublimated calomel preparation method: Take one liang of calomel (mercurous chloride) and three qian of silver powder, grind finely and wrap in fine cloth. Simmer in ginger juice and knotweed juice (or alternatively scallion root juice with phytolacca root juice) until the liquid reduces completely. After removing residues, rewrap in a silver dish. Separately place coarse powder of daphne, aged tangerine peel, and eucommia bark into a crucible (alchemical vessel). When smoke nearly dissipates, add half liang of alum, insert the medicine packet, then cover with alum powder before intense calcination until dry.

Alternative method: Grind half liang each of gromwell, anemarrhena, and asparagus root into powder, blending with ginger juice to form a paste-wrapped medicinal pellet. Encase this with a second layer made from three persimmons and thirty pitted Qingzhou dates pounded into paste, then seal with paper-reinforced salt clay. Calcine with five jin of fuel, turning the pellet when flames weaken for even processing. Upon completion, quench in a water pit—if results are unsatisfactory, repeat calcination (maximum three cycles). For application, adding trace amounts of borax and sal ammoniac (ammonium chloride) enhances efficacy.

The final mention concerns phytolacca root (Shanglu) preparation: sun-dry to ash before extracting the liquid. These methods exemplify the intricate pharmaceutical processing techniques and precise fire control requirements in ancient alchemical practice.

This passage describes several ancient "fire-subduing" techniques (伏火 fúhuǒ: methods to stabilize medicinal properties through specific treatments) used in alchemical practices. The first method involves placing medicinal sprouts in a magnetic bottle, repeatedly rinsing them with concentrated ash solution, then boiling them dry before sealing in a container for calcination to stabilize the powder's properties.

Another technique requires lining the bottom of a crucible with "Iron-foot Brahmin grass" (a medicinal plant), placing the medicinal powder in the middle, and covering it with a paste made from castor beans. The crucible mouth is sealed with a water-filled cup bound with iron wire, then heated using the "water-fire cauldron" (a specialized alchemical vessel). If the medicinal properties remain unstable, the alternating application of upper fire and lower water is repeated three to five times.

A third approach begins by forming the powder into pills using mulberry bark juice, which are then sun-dried and wrapped in fine silk. The package is suspended in a bottle containing one bowl each of "earth lotus grass" and "chicken intestine grass" juice, simmered over gentle heat. Subsequently, the pills are coated with a finger-thick layer of medicinal paste—made from goldthread, amur cork-tree, skullcap root, and gentian ground with vinegar—before calcination under five jin of fire. After reducing the heat by one-third, the mixture is covered with damp earth for steaming.

The text also introduces the "Four White-Headed" herbs as "alchemical matrices" (匮 kuì: cultivation chambers) for processing various substances: arsenic pieces are placed in pokeberry root cavities and boiled until the roots blacken; sal ammoniac is either calcined with broom cypress seed powder or treated with purple-backed saxifrage and nightshade residue; calomel is processed with wild safflower root juice; while saltpeter is stir-fried with oriental arborvitae leaf juice before being covered with arborvitae paste for high-temperature calcination.

Finally, after these four substances are prepared, they are heated in the water-fire cauldron for the duration needed to boil seven to eight cups of water. When intense calcination achieves complete stabilization, they become functional matrices. For refining "Dan-yang elixir" (丹阳 dānyáng), one may add 2.5 qian of frankincense and 2.5 qian of yellow lead (litharge) during the cauldron refinement process.

This passage documents several crucial operational methods in ancient alchemical practices, primarily concerning the preparation of "mother cinnabar" (musha) and the use of lead chambers (qiankui, lead containers for alchemical processes).

The text first explains how to produce mother cinnabar: Take two taels of mother cinnabar and eight taels of mercury, grind the mother cinnabar into powder and place it in a small dish within the cauldron, then pour in the mercury. Next, cover the mixture with powdered medicinal herbs including Sichuan pepper, asarum, phellodendron bark, aged tea leaves, and schizonepeta (three qian of each). Heat with charcoal fire equivalent to one scale weight. After completion, cut the resulting cinnabar into dice-sized cubes, coat them with a mixture of litharge powder and honey, then place them in the lead chamber for cultivation.

The method for crafting the lead chamber: Use one jin of lead and half a jin of niter. First melt the niter, then add the lead and boil for one day. After removal, crush the mixture and soak it in boiling water before sun-drying to create chambers weighing four taels each. Place the previously prepared cinnabar cubes inside the chamber and cultivate them with "Mao-You fire" (fire applied during specific celestial hours) for three days.

The text also details the lead calcination process: Place half a jin of black lead in an iron wok, add powdered niter and stir-fry until the lead dries—using half a tael of niter per tael of lead. Finally, place the lead powder and mercury-cinnabar pellets in a sealed container for cultivation, applying specific fire techniques for three days and nights.

Lastly, an alternative method for making mother cinnabar is mentioned: Combine five taels of mercury with two taels of silver in a mortar, then process with two taels of anemarrhena decoction. The entire procedure involves intricate herb ratios, precise fire control, and sophisticated sealing techniques, demonstrating the refined craftsmanship of ancient alchemical arts.

This passage meticulously documents the ancient alchemical process of "Jiegengsha" (Golden Sand Formation), belonging to the tradition of Waidan (external alchemy) - the practice of pursuing immortality or metallic transmutation through mineral-based preparations. Below is a modern interpretation of the step-by-step procedure:

First, thoroughly grind the previously prepared medicinal compounds until completely integrated. If the mixture remains coarse, add water and continue grinding. Wrap the powder into pill-sized parcels using white paper, securing them with thread. Prepare two liters of sour-jiang water (a fermented acidic liquid; if unavailable, leek juice may substitute) poured into a clean jar. Suspend the wrapped pills by thread into the jar, boiling for twelve hours (one "fu" period, equivalent to a full day-night cycle). Upon removal, immediately immerse them in a basin of cold water where the pills will naturally harden.

The "close-contact medicine" (adjuvant materials directly interacting with the primary compound) consists of equal parts Sichuan pepper and Asarum root, pounded into powder and blended with honey to form a paste coating for the pills. After air-drying in a clean space, transfer them into a "kui-zi" (alchemical sealed container) for cultivation.

Kui-zi construction method: Take three liang of black lead (a lead variant), one jin of lime, and one-and-a-half liang of sal ammoniac (ammonium chloride mineral). First melt the black lead into liquid, then stir in lime until uniform. Add sal ammoniac and stir continuously with an iron spoon until fully dissolved. After cooling, transfer the mixture into a porcelain box and compact firmly. Embed the pills like lotus seeds within this matrix, then seal the box opening with a clam-shell powder and salt mortar. Bury the box at the center of a new ceramic basin filled with ash, gradually adding one-and-a-half jin of charcoal to fire continuously for one day-night cycle. Repeat this process identically on the second day, then increase to three jin of fuel on the third day. After cooling, remove and boil in dark plum water for two hours (one shi-chen) to complete the elixir.

Jiegengsha specific formula: Combine one qian of gold powder ("Geng"), three qian of mercury, half a cup of genuine sesame oil, and one Trichosanthes seed for decoction. When the seed yellows, add another - repeating until seven seeds total have been incorporated. Then add six to seven fen of white benzoin resin, continuing decoction with constant stirring. Upon coagulation, wash repeatedly with medicinal water to remove impurities until the sand achieves luster. Finally, fill the container with dark plum pits, wrap the sand first with cinnabar, then with white plum flesh, followed by an outer layer of herb powder mixed with vinegar, and ultimately encase in paper-clay before oven-drying. Cover with ash and fire from all sides overnight to complete the sand preparation.

The entire process demonstrates ancient alchemy's precise control of firing temperatures and temporal sequences, along with its sophisticated layered-sealing calcination techniques. Modern readers should note that substances like mercury are toxic, making such historical methods unsafe for contemporary experimentation.

This passage describes an intricate method for refining "Purple River Chariot" (zǐ hé chē, referring to either placenta or specific minerals) in ancient alchemical practice, requiring multiple layers of wrapping and calcination.

The initial step involves mixing Purple River Chariot powder with honey, wrapping it in silk as the first layer. Next comes a second layer composed of powdered herbs including asarum (xì xīn), monkshood (cǎo wū), lily bulbs (bǎi hé), and croton seeds (jiāng zǐ) blended with honey. The outermost layer is sealed with salt clay, which after drying is placed in a furnace for slow calcination over mild fire.

Subsequent steps detail various specialized treatments: mercury and cinnabar are ground in specific proportions and shaped into pellets using houttuynia cordata juice; yellow alum forms the inner wrapping while alum crystals secure the outer layer. Certain medicinal herbs like yellow-flowered chickweed (huáng huā jī cháng cǎo) and five-leaf snakeweed (wǔ yè shé mào cǎo) are pounded into a wrapping approximately one finger's thickness. The final sealing layer called "Willow Catkin Crucible" (liǔ xù kuì) combines charcoal ash and crude salt, requiring intense calcination under five to six catties of fire.

Further processing involves multiple vinegar-boiling and drying procedures. For instance, mica stones are boiled in rice vinegar until the liquid evaporates, then dried for preservation. When treating cinnabar, it must be wrapped in silk cloth and suspended during boiling, with gradual additions of sanguisorba officinalis (dì yú) and paper mulberry fruit (chǔ shí zǐ) across four stages.

The final phase entails fusing silver with "gēng" (likely indicating a specific metal) into thin sheets to encase the processed cinnabar. Litharge powder (mì tuó sēng) and honey form the inner wrapping, while houttuynia cordata roots create the outer layer, all placed in a specially prepared crude salt crucible for seven days of fire nurturing. Ultimate refinement requires brick-enclosed charcoal calcination and dozens of repeated boilings in alum-salt solution.

The text concludes with specific instructions for crafting the "crucible" (kuì) - the alchemical sealing vessel: half-catty crude salt boiled with two bowls of lotus root juice until liquid evaporates. This entire process exemplifies the ancient alchemical obsession with precise material ratios, fire control, and procedural rigor.

This passage documents the specific operational procedures of Daoist alchemical practices, focusing on the preparation method of "Lingsha" (a type of alchemical elixir). The process is explained in sequential stages:

The first part describes the preliminary preparation of Lingsha: First, the raw materials are dried by roasting, then melted into liquid within a gan pot (alchemical vessel). After cooling slightly, the substance is ground into fine powder. Next comes the layered arrangement in a container: a base layer of processed "dead white salt" (salt treated by burning with anemarrhena rhizome), a middle layer of green salt, and another covering layer of dead white salt. The seams are sealed with a mixture of clam powder and vinegar.

The second part details the Lingsha formula: eight taels of mercury, one and a half taels of sulfur, half a tael of "earth thunder sulfur," half a tael of realgar, and one qian of orpiment. The three yellow minerals (realgar, orpiment, and sulfur) are ground into powder, stir-fried using a specific method, then placed in a tripod vessel. Water is added for fire-processing until the final lump-form Lingsha is obtained.

The third section explains the medicinal boiling method: Herbs including genkwa flower, Chinese gallnut, and euphorbia pekinensis are combined with minerals like sal ammoniac and alum in specified proportions, then boiled for three days with river water and vinegar. The mixture is transferred to a silver container where additional ingredients like chalcanthite, Western borax, and cinnabar are added. After mixing with honey, the concoction undergoes further refining for seven days.

The fourth part introduces the herbal enclosure technique: Over ten medicinal herbs including arisaema rhizome and euphorbia fischeriana are ground into powder, mixed with honey into a paste, then sealed in a container for seven days of gentle heating. Subsequent processing involves boiling with ink plum and alum, followed by repeated washing with river water.

Finally, the "Shell-Shedding and Rebirth Lingsha Method" is described: Five taels of cinnabar are processed with sulfur and green salt using rice vinegar boiling. Additional vinegar must be replenished when depleted. After completion, the cinnabar is extracted and wrapped with chalcanthite. The text particularly notes certain steps requiring twenty repetitions, while warning against excessive processing.

Note: Ge Xianweng (Ge Hong), the renowned Daoist alchemist of the Eastern Jin dynasty, developed this Nine-Cycle Lingsha Golden Elixir as his representative formula. These alchemical techniques involve numerous minerals and highly toxic substances—modern practitioners must not attempt recreation.

This passage documents an ancient Daoist alchemical method for refining "mercury sand" (a mercury compound) and "mother sand" in Waidan (external alchemy) practice. The process consists of two main parts:

The first section details the preparation of mercury sand: Take two liang of duckbill chalcanthite, one fen of crude saltpeter, two liang of salt, and two liang of mercury. Grind and mix these four ingredients, then let them sit overnight. Place the mixture in a cast iron cauldron and boil with river water over charcoal fire, continuously adding hot water (never cold water) during the day-long or half-day boiling process. When the mercury condenses into sandy particles, discard the other medicinal residues and wash the mercury sand with water before drying it with paper. Wrap the mercury sand in double-layered paper and gently tap to separate excess mercury.

The second part describes refining "three-seven mother sand": Grind three qian of mountain silver powder with seven qian of mercury into sand, then use this to evenly coat previously prepared cinnabar. If the coating proves unstable, repeat the process. Place the coated cinnabar in an iron pot, cover with a purple cup, seal with wet paper, and apply gentle heat to evaporate residual mercury. Next, cover the cinnabar with five liang of mountain silver powder and one liang of yellow lead (lead tetraoxide). After sealing, place the vessel in an ash pit and heat with four liang of charcoal fire from the Yin hour (3-5 AM) continuously for three days and nights. Upon completion, retrieve the cinnabar and discard the silver powder residue.

The concluding section mentions the advanced technique of "adding mercury to nurture fire and generate yellow sprouts": Place three liang of the refined cinnabar back into the vessel and pour two liang of mercury over it. This likely refers to an elevated alchemical process involving repeated mercury additions and calcination to produce purer elixirs. Throughout the entire procedure, particular emphasis is placed on precise fire control, material proportions, and operational details—demonstrating the rigorous experimental standards of ancient alchemical practice.

This passage describes the ancient alchemical process for refining "Yellow Sprouts" (黄芽) in the tradition of Waidan (external alchemy, 外丹), which involves mineral-based elixirs for longevity. The procedure requires precise control of firing temperatures and timing across multiple stages:

First, cinnabar (mercury sulfide) is placed in a specially designed alchemical furnace, insulated with an ash basin. On the first day, charcoal fires are added in three increments: four liang (两) at noon, another four liang during the first night watch (7-9 PM), totaling three fuel additions daily. After three days and nights of continuous firing, yellow crystalline formations appear on the cinnabar's surface—these are the prized Yellow Sprouts.

Next, one liang of liquid mercury is introduced before resealing the furnace for another three-day firing cycle. This process repeats, with new Yellow Sprouts crystallizing at the furnace's crown each time. After accumulating twenty-four liang of mercury additions, the collected Yellow Sprouts become raw material for refining the "Great Elixir" (大丹).

For the Great Elixir, the Yellow Sprouts are returned to the furnace with four additional liang of mercury. This stage requires sealing all furnace joints with red halloysite clay (赤石脂) and placing a water-filled container beneath the furnace. Two inches of paper ash insulate the furnace top, with four liang of charcoal added thrice daily during the Tiger (3-5 AM), Noon (11 AM-1 PM), and Dog (7-9 PM) hours. Every five-day cycle requires water replacement below the furnace. After one month of continuous firing—with six mercury additions totaling twenty-four liang—the furnace yields approximately 8-16 liang of Yellow Sprouts at its crown.

Important notes: The un-sublimated residue at the furnace base must be discarded and reprocessed with cinnabar and medicinal herbs. The text also reveals a crucial technique for the "Ninefold Cyclically Transformed Golden Elixir" (九转金丹): Yellow Sprouts must undergo "Flower Pool" (华池) treatment—immersion in vinegar solution with borax, saltpeter, alum, and salt additives within a mixture of rice vinegar and mulberry juice—to complete mercury's transformation into silvery-white matter.

This passage describes specific operational procedures and formulas in ancient Daoist alchemy, divided into three main parts: medicinal material processing, purification (bathing) procedures, and fire control techniques.

The medicinal material processing section explains: Take one sheng of evenly blended medicinal ingredients and slowly drip the medicinal liquid until mercury is fully saturated. Cover with a purple vessel inverted over the mixture, waiting until the vinegar juice is completely absorbed before boiling over high heat until dry. Seal the container and let it sit until thoroughly charred, then remove from heat, cool, and proceed to purification.

Regarding the purification (bathing) procedure: Prepare four medicinal ingredients (one liang each of gromwell root, bletilla tuber, prickly ash, and stephania root). Boil these with pokeweed root water in an earthenware pot to reduce into three bowls of concentrated liquid. After filtering, use this medicinal solution to wash the materials that have already undergone purification in the Hua Chi (a specialized alchemical purification device). Avoid using untreated water during washing. After cleansing, place the materials in a purple cup and dry over gentle heat to remove moisture. Then expose them overnight in an open, clean area to absorb the natural Qi of heaven and earth before placing in the furnace.

The fire control section details the "Yongquan Longevity Fire Technique": After Hua Chi purification and open-air exposure, seal the vessel for five days, replenishing with four liang of mercury every five days for nourishment. The firing process has two phases: For the first two and a half days, water should be below fire above; for the subsequent two and a half days, fire below water above. Operationally, when water is below, support the alchemical vessel with water bottles; when fire is below, use an iron tripod. Begin each day at the Yin hour (3-5 AM) with one liang of fire, increasing by one liang every three hours up to sixteen liang before decreasing back to one liang. If the duration is insufficient, extend to a full month, with the fire intensity progressing gradually. Finally, any purple powder appearing during the process should be collected separately for other uses.

This passage explains key procedures and verification methods in Daoist alchemy. Practitioners must perform a "Hua Chi bath" (a special medicinal liquid treatment) after the 15th day of the lunar month. Master Bao Zhenren (a renowned Daoist alchemist) emphasized that elixirs unprocessed through Hua Chi remain imperfect even if successfully powdered.

Fire modulation is crucial in alchemy and must strictly follow esoteric verses. Wei Boyang (an Eastern Han alchemist) recorded in the Zhouyi Cantongqi that when the "Yongquan fire phase" (a specific temperature state) appears in the furnace, multicolored radiance manifests. At this stage, practitioners must operate the "Purple River Cart" (alchemical apparatus) with precise techniques. Through repeated pouring to open the furnace, the elixir exhibits chromatic transformations—purple, jade-green, crimson-purple, or white. The appearance of earthen-yellow or golden hues signals the purest perfected elixir.

The alchemical verses of Master Yin Zhenjun (a patriarch of Daoist alchemy) state: Common cinnabar appears ordinary until refined through Yin-Yang harmonization, achieving the state where "a yellow dragon coils above while a white tiger crouches below" (symbolizing Yin-Yang equilibrium). Only when five-colored luminosity emerges can it become an immortal's treasure. Master Zixia likewise noted that purple auroras and chromatic halos in the furnace indicate the elixir's spiritual metamorphosis.

The operational method is: After observing the five-colored light, combine "Yellow Sprouts" (preliminary elixir) with silver flakes into thin sheets, then refine them in a sand container. Maintain daily fire modulation for five days before opening the furnace to collect violet powder with a goose-feather brush. This purple powder transcends ordinary mercury and cinnabar properties, representing their condensed essence.

The final "Divine Chamber Transformation" (advanced refinement) involves placing the purple powder in a silver container with 3-4 liang (Chinese ounces), then adding 3 qian (Chinese drams) of pure gold cut into fragments. Heat these in a small crucible until faintly red before swiftly pouring in 7 qian of mercury. This gold-silver-mercury reaction achieves the elixir's ultimate sublimation. The entire process emphasizes precise fire control, impeccable timing, and material purity, embodying Daoist alchemy's profound understanding of natural laws.

This passage describes specific operational procedures in ancient alchemical practices. First, mineral sand is stirred with an iron rod, mixed with mercury, then washed with boiling water and dried with paper. The processed material is divided into three portions and boiled for half to a full day in a mixture of concentrated ash solution and dew water to ensure thorough integration.

The sand is then removed and placed into a specially prepared powdered material, sealed inside a hezi (an alchemical container), and placed in an ash pit to be refined for seven days using the wenwu fire technique (a method of alternating gentle and intense heat). The resulting sand is then placed into a qi furnace for further refinement, yielding a treasure that remains entirely undiminished—this powdered material is exceptionally potent.

The so-called shenshi (divine chamber) is essentially a silver hezi, which must be wrapped in a sand hezi before being refined with wenwu fire. Every morning and evening, six liang of zifen (a type of alchemical material) is used. If not employed for refining gold sand, this treasure can be ingested directly. The zifen is ground into a fine powder, mixed with mulberry bark juice to form sesame-sized pills, dried, wrapped in yellow wax, and then encased in silk. These are then soaked in flowing water for forty-nine days (freshly drawn well water may also be used). After soaking, the pills are taken on an empty stomach with well water—one pill per dose. Consuming this elixir wards off evil influences, bestows longevity and bliss, transforms the practitioner into a dixian (a lower-tier Daoist immortal), and hardens the bones and marrow to the strength of metal and stone.

If the zifen appears insufficiently pure, it may be refined nine more times within the Golden Elixir (Jindan), producing a dayao (great medicine) of extraordinary efficacy.

The first method, Jinye Huandan (Golden Liquid Reverted Elixir), explains the transformation of lead and mercury, requiring the practitioner’s mind to be perfectly clear. In the quiet, cold depths of mountain forests, lüshui (possibly a medicinal liquid) is added while hongfen (another alchemical material) flows with the currents, ultimately refining into a true golden hue, radiant as the autumn moon. Huangya (Yellow Sprout, a term for the preliminary elixir) must be ground extremely fine and washed with water—the portion that flows with the water is placed into the cauldron for further refinement, while the white sand that does not flow is processed separately.

The second method, Bian Huangya Tian Gong Chan Yao Fa (Transforming Yellow Sprout by Adding Mercury to Produce Medicine), describes the process of adding mercury in an environment as pure as "cold springs and white snow" to generate new medicine. Sealed in a golden cauldron with honey, it yields a purple chrysanthemum-like elixir. Master Ye advises first processing five liang of white sand huangya through water washing. The entire refining process demands the Daoist’s undivided attention—distraction is not permitted.

This passage documents several methods of Waidan (external alchemy) in Daoist practice - the art of preparing mineral-based elixirs for longevity or metal transformation. Each method meticulously details ingredient ratios, operational procedures, and fire regulation techniques.

The first method involves taking five liang of mercury and placing it in a Hua Chi (alchemical vessel) to form sand-like particles through water condensation. These particles are then layered within a sealed tripod vessel and refined with alternating gentle and intense heat for one day and night. Another five liang of mercury is then poured over the mixture, repeating the same firing process for seven days to complete the precious substance. The phrase "penetrating creation's mysteries" refers to the elixir's wondrous transformative properties.

The second technique, called "Method of Cultivating the Six Qi with Bright Window Dust," combines two liang of Bright Window Dust (an alchemical term for refined mineral substance) with one liang of raw sulfur, finely ground. The mixture is layered in the vessel - Bright Window Dust at the bottom, sulfur powder in the middle, and another layer of Bright Window Dust on top - then sealed and fired for five days. The resulting violet-gold powder is mixed with five liang of raw sulfur and bound with mulberry bark juice into mung bean-sized pellets. Each pellet can transform one liang of mercury into treasure; if ineffective, further firing for twenty-one days is recommended.

The third method, "Bright Window Dust Method for Refining Purple River Chariot," uses five liang each of Bright Window Dust and mercury sealed in a Taiyi Divine Chamber (a special alchemical vessel) for seven days, producing thread-like "true sprouts." The resulting substance transforms into superior gold, with the powder adhering to the vessel called "River Chariot Powder."

The fourth process involves grinding five liang of Purple River Chariot (the elixir from the previous method) into powder, then sealing it in a divine chamber for forty-nine days to create "Yellow Carriage." Finally, mulberry juice forms hemp seed-sized pills coated with yellow wax. The text emphasizes these alchemical processes require "true condensation of wondrous Dao," implying the necessity of accompanying internal cultivation for success.

These methods embody the Daoist alchemical principle of "harmonizing Yin-Yang," such as the description "Yin tiger activating Yang thunder" depicting the interaction of these two energies. Repeated warnings against casually disclosing these secrets ("never speak to ordinary people") reflect the esoteric nature of Daoist alchemical arts.

This passage documents various Daoist alchemical techniques and their effects, divided into several sections:

The first method describes creating an elixir by soaking medicinal herbs in water for forty-nine days to remove "fire toxins" (the heating toxicity of the elixir), then taking it on an empty stomach with ash-free wine. This elixir possesses miraculous life-restoring properties, capable of recalling departed souls to the body.

The sixth elixir (Yellow Chariot Dan) is prepared by grinding yellow ochre into powder and refining it in a sacred chamber cauldron (specialized alchemical vessel) over gentle heat for three days. After extraction, it's finely ground again and mixed with jujube pulp to form mung bean-sized pills. Consuming one pill daily with wine or well water on an empty stomach can restore foundational vitality for those with depleted Yang energy, exhausted Jing (essence), and scattered Shen (spirit). Its effects—ranging from physical strengthening to potential rejuvenation—are beyond measure.

The seventh Purple Gold Dan requires refining placenta powder in the sacred chamber cauldron for forty-nine days. The eighth elixir demands a full year of refinement, yielding five varieties upon unsealing: Dragon-Tiger Great Dan, Divine Talisman White Snow, Purple Tenuity Dan, Gold Purple Dan, and Minor Golden Fluid Numinous Dan. The ninth transforms into what's called Golden Fluid Minor Return Dan.

The ninth section poetically describes alchemical achievement: When the practitioner becomes one with nature, opening the cauldron reveals snow-like Danhua dancing like blossoms, with red lotuses blooming within the vessel. The mortal who once sought transcendence by raft has now become an immortal whose entire household ascends to the Purple Palace (Daoist celestial realm), achieving daylight ascension.

Finally, detailed instructions are given for crafting the Celestial Treasure Longevity Divine Talisman Dan: Using one jin of northern realgar (mineral medicine) as base material, remove stone impurities and pound tile pine flowers, leaves, and roots to extract natural juice. Place the realgar in a silk pouch suspended within a porcelain jar, simmering over gentle heat for five days and nights (avoiding iron utensils). After boiling, transfer to a jar layered with primordial herb dregs at bottom and top, sealed for staged firing: four taels of fire for the first three days, six taels for the next three, and eight taels on the final day.

This passage describes the specific operational procedures for two alchemical techniques in Daoist practice: the "Fire Subjugation Method" (伏火法) and the "White Snow Crucible" (白雪匮) method.

The Fire Subjugation Method process: First, stack the materials at the bottom of the furnace and heat them in a water-fire cauldron (a specialized alchemical vessel) until they liquefy, then remove the surface impurities to purify them. Next, place the refined substance into a sand pot for "gentle nurturing" (虚养), a low-temperature slow-cooking process lasting fourteen days. For the first seven days, apply a "three-liang fire" (a specific heat intensity), followed by a "four-liang fire" for the remaining seven days. Once completed, the resulting substance forms the "crucible" (匮), a foundational material for further alchemical work.

The method for refining "Divine Transformation White Snow" (神变白雪): Using four liang of refined mercuric chloride (粉霜) as the standard measure, boil it with ginger juice for half a day. Slice the material into pieces of approximately five qian each, lightly coat them with honey, and mix them with raw yin (生阴, a specific alchemical substance). Each liang of material is then wrapped in mother foil (母箔, thin metal sheets) and placed in the crucible to cultivate for twenty-one days. During this period, observe the transformative state known as the "elite essence of the divine talisman" (神符精英). After fourteen days, remove a sample for testing—if it appears black, continue cultivation until the full twenty-one days. The most critical aspect of this process is meticulous control of the fire intensity.

The text further details various alchemical material ratios and refining methods:

• Combining one liang of bone powder with one and a half qian of White Snow produces a pure-colored treasure.
• The crucible can be used for long-term cultivation of mercuric chloride.
• The "White Snow Crucible" can refine one jin of mercuric chloride.
• Methods such as boiling four liang of cinnabar with stonecrop (瓦松) for seven days.
• Processing techniques for orpiment (雌黄) and realgar (雄黄).
• Refining methods for sulfur, among others.

These procedures meticulously document material ratios, fire control, and refining durations, reflecting the Daoist alchemical emphasis on precise measurements and strict procedural discipline.

This passage describes the operational process of "gold-making techniques" in ancient Daoist alchemy, belonging to the secret methods of Waidan (external alchemy). It details how to transform mercury and cinnabar into "purple gold" through complex chemical reactions.

The procedure involves several meticulous steps: First, take four liang of "Four Divine Substances" (an alchemical term referring to specific medicinal compounds) and mix with six qian of mercury, soaking overnight before grinding into a sandy texture to form eight elixir pellets. These pellets are then placed in a sealed vessel and slowly heated for ten days using a "ash pool" (a thermal insulation device), resulting in a reddish-gold product.

The obtained substance is then combined with cinnabar in precise proportions, undergoing processes including boiling with stonecrop plants and sealed calcination. The text particularly describes using eggshells as reaction vessels, wrapping them seven layers with "Kunlun paper" (specially treated paper), and sealing with yellow clay. Throughout the process, temperature must be strictly controlled using lead-tin alloys as thermal conductors. After seven days of calcination, the furnace is opened to retrieve the elixir.

The text emphasizes that this profound alchemical technique can only be mastered by true Daoist practitioners, being beyond ordinary people's reach. It concludes by noting that if the specified vessels are unavailable, iron containers may serve as substitutes to produce equally precious elixirs. The entire process reflects Daoist alchemy's unique understanding of material transformation and its rigorous technical requirements.

This passage describes the ancient alchemical method for producing "plum-pit white silver" in Waidan (external alchemy) practice. Begin by preparing one liang (about 37.5 grams) of black lead (graphite) and one liang of mercury, placing them together in a gan pot (a ceramic vessel used in alchemy) to stir-fry until they form a sandy mixture. Then use crushed dandelion juice to wash the mixture, combining it with one liang of purified cinnabar. Remove iron sand impurities with a magnet, then boil the mixture in the herbal juice for seven days and nights. After drying in the sun, grind it into fine powder.

For the specific procedure: Take a gallnut (plant fruit husk) as a container capable of holding approximately two qian (about 7.5 grams) of material. First add one qian of cinnabar powder, then one and a half fen of silver mother (raw silver material), and finally one qian of mercury sand. Seal the gallnut's opening with asphalt, then reinforce the outer shell with salt clay and red halloysite (a red clay). Mark the surface to indicate the upward-facing opening and let it dry for use.

In an iron incense burner, first lay down half the incense ash, place the prepared gallnut containing the materials inside, then fill the remaining space with more ash and compact it. Begin the incense-burning calcination process at night, and by dawn when the ashes have cooled, remove the gallnut. Breaking open the shell reveals the refined "plum-pit white silver." This records a secret Taoist Waidan technique for transmuting base metals into "white silver," requiring strict control of firing temperatures and precise material ratios throughout the entire process.