《庚道集》Vol. 8

This passage details the ancient method for refining the "Ninefold Cyclically Transformed Numinous Cinnabar of Ascension and Immortality," an alchemical technique transmitted by Perfected Lord Xu (Xu Zhenjun). The entire process requires meticulous attention to detail and precise fire regulation.

First, prepare the ingredients: Take four taels of translucent sulfur and boil it in duckweed juice for three days and nights (if duckweed is unavailable, use qu mai powder mixed with river water). For processing mercury, grind one tael of guanzhong (a medicinal herb), one tael of gallnut, and one fen of transparent pine resin into fine powder. Simmer these in strong vinegar over low heat for half a day until a thick paste forms.

The mercury treatment method: Pound ginger in an iron pot to extract its juice, then cook the mercury in it for half a day until completely dry. Alternately apply gentle and strong flames to melt the sulfur, then slowly pour in the treated mercury while stirring continuously with an iron spoon until thoroughly blended into a bluish-gold substance. Next, grind this mixture finely with a willowwood pestle and stir-fry over low heat for seven double-hours (approximately 14 hours), periodically sprinkling vinegar-soaked willow twigs to prevent erratic flames. Only when the cinnabar reaches full maturity can it be transferred to a specially crafted crucible.

Crucible specifications: The vessel should be 1.4 chi deep with a water tray at the base no thicker than about one cun. Construct the furnace from bricks in three tiers: the first tier one chi high, the second with adjustable height and width, and the third three chi tall, leaving a one chi six cun square/circular wind opening at the base. The first tier holds the iron crucible, the second contains the fire, while the bottommost chi remains empty. Open two doors—square on the left (symbolizing the moon) and round on the right (representing the sun)—each eight cun wide corresponding to the Bagua (Eight Trigrams) directions.

Finally, grind the prepared numinous cinnabar two to three thousand times before placing it in the crucible. Seal the "Three Mountains" of the vessel with red halloysite mixed with vinegar, then install the water tray to ensure perfect closure between heaven (upper) and earth (lower) sections. Throughout the process, special emphasis is placed on preventing mercury volatilization (no wandering mercury) to produce solid, high-quality cinnabar.

The concluding verses explain the process through Yin-Yang and Five Phases theory: "Two eights" signifies Yin-Yang balance, while the union of "Chanü" (mercury) and "Liu Lang" (sulfur), through harmonious transformation, ultimately achieves the numinous elixir.

This passage details the methods and principles of refining "Lingsha" (a type of elixir) in ancient Daoist alchemy. It first meticulously describes the control of firing techniques: After placing the materials into the furnace, apply three jin of fire initially. When the moisture evaporates by one or two zhan (an ancient unit of measurement), add hot water and continue with one to two jin of fire. Repeat this process of adding water and adjusting the fire for five shichen (approximately ten hours), then switch to a strong fire of five jin. The total fire used should amount to fifteen jin to complete the process.

The text then emphasizes the key to refining Lingsha: The materials must be solid, with no free mercury, or the elixir cannot be perfected. If sulfur is improperly processed, the mercury will not solidify; if the firing is poorly controlled, the medicinal efficacy will fail to manifest. It specifically stresses the use of an iron crucible to avoid failure.

Quoting Laozi (Laojun), the text states that this refining method embodies the supreme principles of heaven and earth. The fifteen jin of fire symbolize the nine-hundred-year cycle of the sun's movement (fifteen sexagenary cycles). Through the principle of "water and fire complementing each other" (the harmonization of Yin-Yang), mercury is transformed into crimson Lingsha, containing the combined power of Yin and Yang.

Finally, the passage includes post-processing instructions for Lingsha: Cut the refined Lingsha into bead-sized pieces and boil them in mulberry ash juice for three days and nights in a bamboo basket. It also provides a supplementary formula: one liang of alum, one liang of Sichuan pepper (seeds removed), one liang of purified salt, two qian of chalcanthite, and two qian of realgar.

A concluding verse summarizes: The five jin of fire harmonize Yin and Yang, and the crimson elixir forged contains the transformative power of heaven and earth. Mastering this fundamental method unlocks the secrets of all alchemical arts. Consuming this elixir can prolong life and enhance longevity.

This passage details the practical methods and theories of ancient Daoist alchemy. It is divided into several key sections:

The first part explains the processing of five medicinal materials: They must be ground into fine powder and cooked with concentrated vinegar alongside lingzha (cinnabar, a mercury-sulfur compound) for three days and nights—the longer the better. After completion, the alchemist must purify themselves by bathing in Sichuan peppercorn broth and thoroughly dry the medicinal residue before use.

Laojun (Laozi) states that boiling isn't strictly necessary since the sulfur-mercury compound has already formed; one must wait for them to "die" (lose reactivity) before use. The mentioned Five Numinous Medicines correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) and are specifically used to process the sulfur-mercury mixture. Mulberry wood ash is employed to subdue sulfur—once sulfur is tamed, mercury will also "die." The accompanying verse explains that Yin and Yang must mutually restrain each other to refine the Golden Elixir (Jindan), crediting the methods of "Mulberry Lord" (likely referring to mulberry ash) for saving the world. Through nine cyclical transformations, the elixir's potency manifests, its power enabling human ascension to immortality.

Next comes the "Method for Creating Vessels" (zaokuifa): Boil one jin of shanze-gen (possibly a mineral ore) into liquid, stir in powdered lotus leaves, then remove from heat and stir until forming granular beads. Wash with water and sift out fine particles. The verse emphasizes the principle of "mother-child mutual generation," illustrating how elixir refinement must follow natural laws.

The operational ratio specifies four liang of "mother" substance to nurture one liang of "child" substance. The lingzha must be separated by贴身药 (intimate medicines), layered within the vessel, sealed, and buried in an ash pool for fire-nurturing to absorb spiritual energy.

The贴身药配方 includes:

1) Danfan (transparent vitriol flakes: four qian, ground)

2) Boshuanghuang (one qian, ground and boiled seven times with field grass juice)

These are stir-fried until turning purple, cooled, then ground into powder. The lingzha is moistened with concentrated vinegar, coated with this powder, wrapped tightly in silver foil, and placed in the vessel.

Laojun explains why metals/minerals, sulfur, and vitriol are used as贴身药: These are fundamental for subduing mercury. When mercury encounters vitriol, it becomes powder; when meeting sulfur, it transforms into sand—hence both are essential. The verse mentions "metal and wood entering the fire palace together," stressing the need to identify the precise mao-you hours (likely specific alchemical timings) for success.

This passage describes the alchemical process of combining "Chanü" (referring to mercury) with "Liu Lang" (referring to sulfur) in Daoist Neidan (internal alchemy) practice, along with subsequent fire control methods.

First, the prepared ingredients are placed in a sealed vessel (called a "gui"), which is then buried in a pool of paper ashes measuring five dou. The container should be elevated on an iron tripod, leaving a three-inch opening at the top. During the Mao period (5-7 AM) and You period (5-7 PM) each day, add two liang of fresh fire while removing the old fire. After maintaining this for a full day and night, increase the fire intensity to four liang the next day. Following 21 or 28 days of refinement, wait until completely cooled before extracting a sample for testing: wrap it in aged white plum flesh for roasting, then quench it in strong vinegar. If it appears snow-white and has reduced weight, this indicates the sulfur has been removed, leaving only "dead mercury" (deactivated mercury), while the "mother" substrate (referring to cinnabar and other base materials) remains undiminished.

If unsatisfactory results occur—such as a bile-yellow coloration—this indicates either excessive fire or insufficient insulation from the ash pool. In such cases, use boiled vinegar solution with two qian of alum to repeatedly wash the material. After drying, return it to the furnace, increase the fire to five liang, and continue the Mao-You fire-adding refinement for three more days.

Laojun explains that the Mao and You periods are chosen for fire addition because these times symbolize the gateways of the sun and moon's movement, representing the harmonious interaction of water and fire and the balance of Yin-Yang. Alchemical practice must align with the cyclical patterns of the Five Phases (Wood, Fire, Earth, Metal, Water). The scripture emphasizes through poetry: if the mother substrate loses its luster, the elixir loses its spiritual potency; only by comprehending these profound principles can one complete the work of creation.

Finally, it states that after three to five such refinement cycles, if material is depleted, fresh ingredients may be replenished at a ratio of one-quarter. Successful elixirs become extraordinarily durable. If accumulated to twenty liang or more for the final "bathing" purification process, they can attain transcendent perfection. The poem describes such elixirs as possessing immense transformative power.

This scripture describes the alchemical process of refining "Lingsha" (Numinous Cinnabar) in Daoist practice, divided into two stages:

The first stage covers foundational refinement:

Just as foxes don't nurse horses and eagles don't hatch sparrow eggs, the Golden Elixir (Jindan) cannot be achieved without lead. First, the Lingsha must be crushed in an iron mortar and wrapped into spheres using Kunlun paper. Simultaneously, gather entire plants of Viola philippica (a medicinal herb) and pound equal amounts of castor seeds and croton seeds into a paste to encase the Lingsha spheres. These spheres are then placed in sand containers, wrapped with silver foil on all sides, and filled with "Sheng Wuzhi" (a specific alchemical material). Twenty-three holes must be drilled into each Lingsha sphere before sealing and refining overnight in a furnace with "half-scale fire" (a specific heating intensity). Upon removal, a silver-ore-like substance appears, requiring further refinement.

The second stage describes advanced transformation:

The refined Lingsha is boiled for one day in strong vinegar, green salt, and saltpeter to solidify it. Then, using Lingsha processed with "mother matrix" (foundational alchemical material) to create the alchemical vessel (kui), specific ingredients are added: calomel, sal ammoniac, stalactite, borax, and benzoin resin—these five medicinal substances are ground into powder and mixed with bitter wine to form a paste that coats the Lingsha. The spheres are then wrapped with two layers of Kunlun paper and tightly bound with hemp cord. The phrase "seven returns and nine revolutions" (qifan jiuzhuan) refers to repeated refinement cycles, while "bathing in the Hua Pool" (huachi muyu) denotes processing with liquids like vinegar.

Though these methods appear to describe chemical procedures, they actually serve as metaphors for Neidan (internal alchemy) practice, using Waidan (external alchemy) terminology to depict inner cultivation. Here, "lead" symbolizes the body's primordial Qi, "Lingsha" represents the fruits of cultivation, and the entire process allegorizes the transformation of Jing (essence), Qi (vital energy), and Shen (spirit) through specific cultivation methods.

This passage describes the "Dan Rotation" method in Daoist alchemy (Neidan). First, the materials are sealed in a silver container (yin gui) and refined in an ash pit with fire for seven days. After cooling, upon opening, one obtains crystalline cinnabar (lingsha) resembling lychee fruit. The sulfur and mercury combine into solid masses, and the silver requires no lead-bath processing.

If four liang of this intermediate product (known as "close-contact medicine") is collected, it can serve as "Three-Seven Mother Cinnabar" and placed in a Longevity Vessel (a durable alchemical container) for further cultivation to produce spiritual cinnabar. Lao Jun (the deified Laozi) states this method enables physical metamorphosis. This Longevity Vessel requires no vinegar processing and causes no material loss.

With sixteen liang of spiritual cinnabar, one may perform the "Gold-Seeding Shell-Shedding" method. Using two qian of this special silver can transform one liang of red copper into the supreme treasure called "Danyang," bypassing complex refining processes. The accompanying verse describes this as achieving purity without ordinary intermediaries.

The specific third rotation "Gold-Seeding Shell-Shedding" technique: Take ten liang of azure gold (a special alchemical material), add half-qian of sal ammoniac and half-liang of cinnabar, grind finely, then wrap in Kunlun paper to form one-liang packets tied with hemp cord. Coat with black donkey milk and mulberry juice, then envelop with second-rotation close-contact medicine to millet-grain thickness. Seal in a silver-sand vessel and refine in ash pit for three days. The golden substance will spontaneously shed its shell—the mercury globule can then be crushed for use. This method transforms one liang of vessel content into one liang of silver; one qian of this silver can transmute one liang of copper into treasure.

Lao Jun explains this is called "Gold-Seeding Shell-Shedding" due to the azure gold's properties. The verse describes sulfur shells separating automatically, revealing azure hues and myriad transformations capable of dispelling worldly delusions. Though appearing like "morning planting, evening harvest," its profound mechanisms remain elusive—like chickens and dogs transforming into phoenixes and dragons after consumption.

The fourth rotation's "Morning-Planting Evening-Harvest" pouring method involves further processing these shell-shed materials.

This passage describes several important operational methods in Daoist alchemy (Neidan), primarily focusing on the refinement and transformation processes of mercury (Hg).

The first method explains the preparation of "azure-gold pellets": These metal pellets are crushed into foxnut-sized granules using an iron hammer. Half a catty (approx. 300g) is placed in a sand container. Each time, two taels (approx. 75g) of mercury are added, and the vessel is sealed during the Yin hour (3-5 AM), then placed in an ash pit heated with five taels (approx. 185g) of fire. By the Shen hour (3-5 PM), another half catty of fire is added. Upon opening the next day, the mercury will have "died" (fixed and immobilized). This mercury addition process can be repeated daily for continuous refinement.

Laozi explains that "planting in the morning and harvesting by evening" refers to adding mercury in the morning and completing the refinement by night. The miraculous nature of this elixir lies in its combination of herbal and mineral-medicinal properties, hence its name "numinous cinnabar" (lingsha). Ordinary people who don't understand this principle naturally cannot comprehend it. Just one qian (approx. 3.7g) of the finished elixir can transform one tael (approx. 37g) of lead into treasure.

The fifth transformation method, "jade bamboo shoots and gem forests": Using five taels of the previously prepared azure-gold dead mercury without additional materials, place it in a vessel with five taels of mercury, regulating the fire during the Yin-Mao hours (3-7 AM) daily. After three days, the mercury will condense into crystalline formations resembling jade bamboo shoots and coral—extremely precious. Each qian of this crystal can transform one tael of lead into treasure.

The sixth transformation method, "birthing the five metals": Grind one tael each of realgar (male yellow), orpiment (female yellow), and sulfur (the three yellows), mix with one tael of jade bamboo shoot powder, and place in a large sweet-pot furnace (alchemical cauldron). Then refine using processed sal ammoniac (a mineral). This method can transform false substances into genuine treasures.

This scripture primarily discusses the "Seven Returns and Nine Transformations" (qifan jiuzhuan) refinement method in Daoist alchemy, along with related medicinal ratios and fire control techniques. Here is the modern interpretation:

Regarding the alchemical procedure: First cover the medicinal ingredients with half an ounce of powdered jade bamboo shoots, seal the vessel, then apply nine jin of fire in three stages. After the furnace completely cools, the extracted elixir will appear cinnabar-red. This elixir can melt various metals (copper, iron, tin, lead). Adding one qian of Three Yellows powder (a mixture of sulfur, realgar, and orpiment) can transform five liang of base metal into purple-gold genuine gold.

The processing method for sal ammoniac (a mineral): Grind half an ounce of sal ammoniac and place it in a sand container, add one qian of heavenly eggplant powder, seal and dry it, then refine with one jin of fire until glowing red. After cooling, grind into fine powder for storage.

Laojun explains that the Three Yellows can transmute false gold into true gold because mercury (representing water's essence) can return to pure Yang nature, thus mastering Yang to transform falsehood into truth. The verse mentions that refining Yellow Sprouts (elixir) into White Snow (pure substance) isn't difficult—the key lies in comprehending its mysteries. The Three Powers (heaven, earth, and humanity) protect the furnace's elixir, preventing ignorant interference.

Seventh Transformation method: Grind eight liang of sulfur with two liang of mercury until black—this is the "reverse refinement" technique. Add one liang of pre-processed Three Yellows powder, then cover with three liang of Three Yellows powder. Seal and place in an ash bed. At mao (5-7 am) and you (5-7 pm) hours daily, add four liang of fire for seven consecutive days. After completion, grind the product. Mix small amounts with three liang of mercury, nurture with civil and martial fire for three days until the mercury solidifies, then refine with three jin of fire to obtain silver.

Laojun explains "Seven-Return Numinous Cinnabar": Originally using eight liang of mercury, now reversed to two liang mercury with eight liang sulfur—repeated seven times constitutes "seven transformations." The verse describes the process like a maiden (mercury) circulating repeatedly; when the medicine matures, natural transformation occurs through mutual generation between mother and child substances.

Eighth Transformation method: Take five liang of seven-return sulfur-mercury, add half liang each of premium Three Yellows and one liang of southern borax. Grind extremely fine, seal and place in ash bed. Add two liang of fire at mao and you hours daily for twenty-one days. The resulting powder becomes "Eight Trigrams Metal" elixir capable of metal transmutation.

This scripture describes a Daoist alchemical method called the "Ninefold Cyclic Elixir of Eternal Life and Longevity" and its miraculous effects. Lao Jun (the deified Laozi revered in Daoism) explains that by combining mercury with gold coins through specific techniques, one can produce true gold (geng). This transformation occurs because the Yin-Yang changes of the Eight Trigrams (Bagua) reach completion through diligent practice, ultimately transmuting Yin substances to achieve the state of ascension and immortality.

The ninth-cycle elixir possesses extraordinary powers: the previously refined cinnabar (ling sha, the primary alchemical material) from each cycle can be mixed with honey to form medicinal pills. Taken with flowing spring water, these can cure all manner of diseases. However, attaining the ninth cycle requires immense cosmic fortune beyond ordinary human effort. Lao Jun emphasizes that cultivation to this level enables complete physical transformation into a Perfected Being (zhenren), but only when practiced in geomantically auspicious sites with properly constructed temples and altars.

The refinement process is exceptionally complex: daily practice must incorporate jade mist (bixia, considered auspicious qi in Daoism) using specially forged crucibles. Three jin of refined cinnabar must be ground with five jin of materials from the eighth cycle (including sulfur and mercury) into ultrafine powder called "window-dust illumination." Five mineral powders (yellow lead, azurite, mica, golden earth, and crystal) are mixed with black donkey's milk to line the crucible interior. After drying, the elixir materials are sealed inside.

The refinement spans years: after hundred-day furnace heating, the vessel must be buried three feet underground for one year, suspended in a well for another year, water-immersed for a third year, and reburied (to contain the elixir's radiant glow). Finally, the pill is formed with dew nectar and fired in a special container for seven days. Pure black dogs serve as test subjects to verify efficacy.

Accompanying verses describe how persistent cultivation ultimately transcends worldly existence, attaining carefree harmony with the bright moon and gentle breeze. The entire process embodies Daoist alchemy's profound understanding of Yin-Yang transformations and Five Phase (Wuxing) interactions, manifesting the ideal of pursuing immortality through external alchemy (waidan) practices.

This passage discusses the alchemical methods and cultivation secrets of the "Ninefold Transformation Great Immortal Elixir" in Daoist internal alchemy (Neidan). It begins by describing a miraculous phenomenon: when the elixir is cast into freshly drawn well water, the water violently boils. After repeating this process through nine vats of water, even a dog consuming it could transform into a dragon and ascend to heaven—how much more so for humans? Those who ingest this nine-times-transmuted elixir may also achieve celestial ascension, hence its name.

However, the author emphasizes that ordinary people should not delude themselves into thinking this cultivation comes easily. Even completing just the first transformation yields an elixir capable of prolonging life. To truly achieve the Great Elixir, three essential conditions must be met: First, one must purify karmic obstructions and awaken innate wisdom. Second, one must seek guidance from an enlightened master to refine heart-mind nature. Third, one requires the assistance of dharma-affinity, naturally invoking divine protection.

The text traces this alchemical tradition’s lineage: The Celestial Worthy of Primordial Beginning (Yuanshi Tianzun) transmitted it to Laozi (Taishang Laojun), who comprehended the transformations of heaven and earth, harmonized the Five Phases (Wood, Fire, Earth, Metal, Water), and established this secret method. It was later passed to the Emperor of Eastern Florescence (Donghua Dijun), then to the Queen Mother of the West (Xiwangmu), thereafter transmitted orally among immortals without written records. Successful cultivation is graded into nine levels, with the essence of Laozi’s alchemical teachings preserved in the currently circulating Scripture of Clarity and Stillness (Qingjing Jing).

Finally, the text details the "nurturing through emptiness" fire-regulation technique: After initial elixir formation, gentle fire must maintain warmth for five to seven days. Practically, this involves covering with two taels of ash to sustain slow simmering, allowing gradual maturation. Notably, this fire-control method differs from the main ninefold transformation process—it specifically applies when refining arsenical powder as the "elixir seed" (foundational material).

This passage documents the specific preparation method of the "Great Elixir of Sixteen Cycles by Qingxiazi" in ancient alchemical practice, belonging to the operational procedures of Waidan (external alchemy involving mineral-based elixir refinement). The entire process consists of multiple steps requiring precise control of firing temperatures and material ratios.

The first section explains fire regulation techniques: On the first day, use two liang of fire morning and evening; on the third day increase by one liang to three liang; after three to six days add another liang to reach four liang—the heat should be adjusted until complete material reaction occurs. If the fire becomes too strong, moderate it gradually, preferring slow heating (accumulated furnace ash is acceptable). For the fifth to seventh cycles follow standard methods; after seven days maintain constant gentle heat at four liang daily, never exceeding five liang. Refining the great medicine requires forty-nine days, after which the fire should be gradually extinguished.

The text then details four elixir formulas and their preparation steps:

Formula A: Combine cinnabar, sulfur, and green salt (one liang each) with crushed gallnut (1.5 liang, free of insect damage, finely powdered without fire exposure). Grind and mix these in a sand bowl, submerge in aged rice vinegar (80% full), add three liang of cinnabar and boil until small bubbles form—replenish with warm vinegar as needed (never use cold). Finally rinse with warm water.

Formula B (for outer coating): Process five liang of filtered chalcanthite with one liang each of white salt and mercury, plus one fen of crude saltpeter. Grind until completely homogenized (soundless), place in a silk pouch suspended in porcelain, boil with river water for one day. Test mercury with an iron spoon—if sandy granules form, discard residual medicine, wash the granules, shape into pills, use gentle heat to remove free mercury, then blend evenly with cinnabar.

Formula C: Combine seven qian of mercury, three qian of "mother" substance, and three qian of pepper. Grind slowly with pepper broth into paste, wash to remove free mercury, then use to coat cinnabar. Dry the coated cinnabar in shade, then place in a warming pan with gentle heat to eliminate residual mercury.

Formula D: Layer five liang of silver beads as base, wrap with Formula C's cinnabar and place in yellow... (original text incomplete, possibly indicating a yellow container or environment).

These procedures demonstrate ancient alchemy's exacting standards for material purity, fire control, and reaction timing, reflecting the Daoist Waidan tradition's pursuit to "seize the transformative power of heaven and earth." Modern readers must note these methods involve toxic substances like mercury and should never be replicated.

This passage describes the preparation method of "Yellow Sprout Elixir" (Huangya Dan) in ancient Daoist alchemy, belonging to the Waidan (external alchemy) tradition. The entire process requires strict control of firing intensity and timing, with extremely precise operations.

First, prepare the materials: Mix equal parts of ox gall and yellow lead oxide (litharge) into a paste. After drying, calcine it at high heat until glowing red, then grind the cooled product into fine powder. Take one liang (approx. 37g) of this powder to seal the container mouth, waiting until completely dry.

Next, place it in the alchemical furnace with two inches of ash layered on the furnace top. Adjust the firing intensity according to specific celestial hours (Wu, Yin, Wu, Xu hours) using three liang of fire to nurture the mixture for three shichen (six hours). After cooling, remove and scrape off surface impurities—the cinnabar should remain unmelted at this stage.

If the test succeeds, place the processed cinnabar into a huangmao (alchemical vessel), pour in two liang of mercury, seal it, and return to the furnace. This time use four liang of fire, again adjusting according to the designated hours. After three shichen of nurturing, check for the appearance of "yellow sprouts" (crystalline formations). If none appear, add another two liang of mercury and repeat until crystallization occurs.

Continue the process by pouring twenty-four liang of mercury for further nurturing. When handling gengdan cinnabar and yellow sprouts, avoid direct contact—instead pour four additional liang of mercury. Stabilize the water tripod (container), place the huangmao atop it, maintain two inches of top ash, and nurture with four liang of fire for five shichen according to the prescribed hours. Every 2.5 shichen, remove the ash, take out the huangmao, and refill the water tripod with cold (or hot) water.

After repeating this six times, harvest the yellow sprouts, which may yield one jin (approx. 600g), ten liang, or half jin. Collect these for refining higher-grade elixirs (Da Dan). The remaining residue can be mixed with chensha (another cinnabar variety) to make "grass crucible" (auxiliary material), which transforms into treasure after single calcination.

The next step prepares the "Flower Pool" (hua chi, processing solution): Take equal parts of xinpengsha, saltpeter, alum, white salt, and yellow sprouts, grinding them uniformly. Add half sheng (approx. 0.5L) of grain juice and one sheng of rice vinegar, stir thoroughly, then pour and dry over low heat. Repeat until the liquid is exhausted. Cover with a bowl and roast over gentle heat until golden brown, then move to shade for cooling.

Finally comes the "ablution" (cleansing) process: Combine equal portions of Sichuan pepper, bletilla striata, lithospermum, hanfangji, and dioscorea bulbifera (some formulas omit the last ingredient). Decoct into concentrated liquid using flowing water in a stoneware vessel, filter through fine cloth, and use this to thoroughly cleanse the Flower Pool-processed yellow sprouts.

The entire procedure demonstrates ancient alchemy's rigorous demands for material ratios, fire control, and celestial timing—each step requiring meticulous execution. While these techniques carry mystical connotations, they reflect our ancestors' profound exploration of material transformations.

This passage describes specific operational methods in ancient alchemical practice. First, one must avoid placing raw water directly into the Jianzhan (alchemical vessel). Instead, use gentle heat to slowly dry it while stirring continuously, then leave it exposed overnight. The resulting substance is called "Jinglu Huangya" (Dew-nurtured Yellow Sprout), said to contain the refined Qi (vital energy) of heaven and earth.

The text then lists a series of medicinal herbs: Caogui gui, Sichuan pepper, anemarrhena rhizome, fritillaria bulb, scrophularia root, sophora root, coptis root, phellodendron bark, rhubarb, licorice, apricot kernel, arisaema rhizome, gentian root, gallnut, and gardenia fruit. These are to be ground into powder and mixed with rice vinegar to form a medicinal paste.

The procedure continues: Mix processed cinnabar with mercury that failed to form "sprouts," then encase the mixture with the herbal paste about one finger's thickness. Wrap it with Kunlun paper (a special type of paper) and seal it with specially prepared mud. After the mud dries, inspect and repair any cracks, then calcine it with five jin (or three jin) of fire until glowing red before immediately quenching in water. The resulting material is then ground into powder and again mixed with rice vinegar to form paste.

Regarding fire regulation: Each five-day cycle should alternate methods—the first two and a half days using "upper fire and lower water" (heat above and cool below), followed by two and a half days of "upper water and lower fire" (cool above and heat below). Maintain water levels carefully: when fire is above, prevent complete evaporation; when below, support the vessel with an iron tripod and place a water container atop. On specific auspicious days called "Shiri," adjust the fire intensity starting from one liang, increasing daily by another liang until peaking after sixteen days, then gradually decreasing.

When multicolored or purple-pink substances condense at the vessel's top, they can be collected to create the Great Elixir. Remaining materials should be stored in special containers and undergo "bathing" (a special treatment) every fifteen days. The text quotes Master Bao Zhenjun stating that without passing through the "Huachi" (special purification process), even successful powder will remain imperfect and prone to scattering.

Finally, it's revealed these are secret techniques transmitted by high immortals, with the key lying in mastering fire regulation's cyclical patterns—just as the Yijing (Book of Changes) teaches the principles of Yin-Yang waxing and waning. Following these methods virtually guarantees success.

This passage discusses the preparation and application of "purple powder" (a product of alchemical processes) in Daoist Neidan (internal alchemy) practices.

The text describes how multicolored lights appearing within the vessel serve as an omen of successful elixir formation. The specific method involves hammering silver foil into a concave shape—thinner at the center and thicker at the edges—placing it on a sand-fired crucible, adding yellow sprout (a foundational alchemical substance), and sealing it for controlled heating. Every five days, the vessel is opened to collect the powder condensed on the silver foil using a goose feather brush. This powder undergoes further refinement to ultimately produce "purple-polished gold" (a high-grade elixir).

An alternative method divides processed cinnabar into three portions, boiled for one day with medicinal decoction and dew water until hardened. Adding four taels of purple powder, practitioners then apply alternating gentle and fierce flames (the "civil and martial fires" technique) for seven days and nights to obtain purified purple-polished gold. If not consumed immediately, the elixir can be preserved in water as wax-sealed pellets. After forty-nine days, ingestion is said to elevate the practitioner to the state of an "earthly immortal."

The text also references the "Method of Cultivating White Snow from Yellow Sprouts and Golden Essence," an advanced alchemical procedure requiring pulverized yellow sprouts to be washed and filtered through water. The entire refinement process demands meticulous control of firing temperatures and timing.

This scripture describes the alchemical process of refining the "Sevenfold Golden Elixir" in Daoist Neidan (internal alchemy), with each transformation stage requiring specific procedures and precise fire control.

The first transformation involves placing raw materials into the alchemical cauldron and regulating the fire to refine them into the Great Medicine. The portion that doesn't dissolve in water is called "White Gold," which can instantly transform into treasure, while the water-soluble portion is termed "Yellow Sprout Gold Essence."

For the second transformation, five liang of Yellow Sprout is placed in the Hua Chi (alchemical vessel) with five liang of mercury, heated into a sandy substance. This is then sealed in the cauldron and refined for one day and night using alternating civil and martial fires (civil fire being gentle heat, martial fire being intense heat). After extraction, another five liang of mercury is added and refined under identical conditions to produce the final treasure.

The third transformation combines half a jin each of Yellow Sprout, silver powder and mercury in the Hua Chi, undergoing fifty cycles of quenching. After sealing, it's refined under the same fire regulation for five days to produce a treasure capable of continuously generating fresh mercury - this phenomenon is called the "Gushing Spring."

In the fourth transformation, one liang of Mingchuang Dust (a special alchemical ingredient) is placed in the cauldron with one liang of cinnabar, sandwiched between layers of Mingchuang Dust and topped with one liang of mercury. After forty-nine days (some texts say seven days) of sealed refinement, the resulting gold that ascends to the cauldron's crown is called the "Purple River Chariot."

The fifth transformation involves grinding one liang each of sulfur and mercury together in the cauldron, covered with two liang of Mingchuang Dust. After five days of sealed refinement, it turns gold or purple. The product is ground and mixed with five liang of raw sulfur, then formed into mung bean-sized pellets using paper mulberry juice. A single pellet can transmute one liang of mercury into gold.

For the sixth transformation, five liang of Mingchuang Dust is placed in the Taiyi Divine Chamber (a specialized alchemical vessel) with five liang of mercury. After seven days of sealed refinement following specific methods, it forms Yellow Sprout. The resulting true gold that ascends to the vessel's crown is again called the "Purple River Chariot."

The seventh transformation mixes five liang of Purple River Chariot with vinegar into a paste, which is then spread in a container (the subsequent content is incomplete).

The Eighth Transformation: Purple River Chariot (a Daoist alchemical term referring to the compound of lead and mercury) into Yellow Canopy Method: Take five taels of Purple River Chariot and one tael of cinnabar, grind them into fine powder and place them in the alchemical cauldron. Seal it according to the previous method and refine over gentle fire for forty-nine days. After extraction, grind it finely and mix with mulberry bark juice to form pills the size of hemp seeds. Take one pill on an empty stomach with ash-free wine. This elixir can revive the dead; consuming ten pills expels the Three Corpses (malevolent spirits believed by Daoists to reside in the human body). For sudden unconsciousness, half a qian of the powdered elixir mixed with cold water and administered orally will immediately revive the person. Such miraculous life-restoring effects can only be achieved through transcendent ability.

The Ninth Transformation: Yellow Canopy Subduing the Male Method: Take one tael each of Yellow Canopy, cinnabar, and mercury, along with four taels of realgar, grind them finely and place in the alchemical cauldron. Seal and refine for seven days. After extraction, mix with jujube pulp to form mung bean-sized pills. Take one pill on an empty stomach with morning well water. If consumed when one’s yang energy is nearly exhausted and the spirit is wandering, it can reverse aging, restore the soul, and prolong life—its divine efficacy is beyond comprehension.

The Tenth Transformation: Realgar Transmuting Iron into Gold Method: Place realgar in the alchemical cauldron, cover with one tael of Yellow Canopy powder, seal as before, and refine for one hundred days. A single pill can transmute one tael of iron into gold.

The Eleventh Transformation: River Chariot Blending Mercury into Treasure Method: Place one tael each of Yellow Canopy and Yellow Sprouts (an alchemical term for the nascent state of the elixir) along with four taels of cinnabar into the cauldron, spread evenly, seal, and refine in the furnace for thirty days. After extraction, use cinnabar alone mixed with mulberry juice to form mung bean-sized pills. One pill can transmute one tael of copper into "Bone-Transforming Elixir," or when blended with one tael of mercury, instantly forms treasure (alternate records state: one tael of elixir can transmute one jin of copper or ten taels of mercury).

The Twelfth Transformation: Yellow Canopy Refining the Golden Elixir Method: Grind two taels of calomel into fine powder and blend with glue to form mung bean-sized pills. Cover with one tael of Yellow Canopy powder above and below, seal, and refine in the furnace for fourteen days. A single pill can transmute one tael of mercury into treasure (alternate records state: completion within one night).

The Thirteenth Transformation: Purple River Chariot Refining the Five Metals Method: Place five taels of Purple River Chariot into the alchemical cauldron, seal as before, and refine in the furnace... (original text incomplete; subsequent refining methods are missing).

This scripture describes the preparation methods and effects of several advanced elixirs in Daoist alchemical practice.

The method for refining the Fourteenth Transformation Purple Golden Elixir (Zijindan): Grind human placenta (Ziheche) into powder and seal it in an alchemical furnace, smelting over gentle heat for one year. After retrieval, mix with mulberry tree sap to form bean-sized pills, then reseal in the furnace for another 49 days of smelting. Finally, wrap in cloth and soak in flowing eastern river water for 49 days. When consuming, take one pill with ash-free wine.

The Fifteenth Transformation Placental Verification Method: Place four liang or half a jin of placenta into the alchemical cauldron, seal evenly with yellow clay, and smelt for a full year. Upon opening, the elixir will have differentiated into five varieties, which are then returned to the cauldron for seven more days of smelting. These five elixirs are: Dragon-Tiger Elixir (Longhudan), Divine Talisman Elixir (Shenfudan), Purple Wandering Elixir (Ziyoudan), Purple Golden Elixir (Zijindan), and Golden Liquid Minor Return Elixir (Jinye Xiaohuandan).

The Sixteenth Transformation Fivefold Differentiation: After a year of phased smelting, the practitioner must observe purification rituals, bathe, and make offerings to heaven and earth before opening the cauldron. Five distinctively colored elixirs will have formed:

• Bright red: Dragon-Tiger Elixir, said to enable daylight ascension
• White with fish-scale patterns: Divine Talisman Elixir, capable of reviving dry bones
• Pale red like lotus blossoms: Purple Wandering Elixir
• Purple: Purple Golden Elixir
• Golden-rimmed: Golden Liquid Minor Return Elixir

All these elixirs must be mixed with mulberry sap into sesame-sized pills, dried, wrapped in silk, and soaked in flowing eastern river water for 100 days. When consumed, take 1-4 pills with well water. Tradition holds that ingestion turns one's organs and marrow golden, confers immunity to fire and water, repels wild beasts and venomous creatures, wards off evil influences, and ultimately enables physical transformation and celestial ascension.

These elixirs represent the most sublime methods of Daoist alchemy (Neidan/Waidan), requiring meticulous operation and devout mental preparation throughout the process.