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PAO-P'U TZU 抱朴子 NEI-P'IEN 內篇, Chapter IV

Author(s): Eugene Feifel
Source: Monumenta Serica, Vol. 9 (1944), pp. 1-33
Published by: Maney Publishing
Stable URL: http://www.jstor.org/stable/40726375
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PAOPU TZU fâ ft -f
NEl-P'IEN ft ft, ChapterIV*
translated
and annotated
by
Eugene Feifel
Having sent the translation of the first three chapters to press, I started to
work on the subsequent ones. When the present chapter was nearly completed,I had
an opportunityto examine An Ancient Chinese Chemical Classic. Ko Hung on the
Gold Medicine and on the Yellow and the White. The 4th and 16th Chapters of Pao-
p'u-tzu, Translated from the Chinese by Lu-Ch'iang Wu, etc. Published in the
Proceedingsof the American Academy of Arts and Sciences, Vol. 70, No. 6 (December
1935), pp. 221-284. After a close study of the work I do not see why I should withhold
my translation from publication. Admirable as it is on the whole, Mr. Wu's version
contains a numberof inaccuracies. The complete absence of critical apparatus forces
on us the impressionthat the translator did not concern himself with the many re-
quisites of modernsinological scholarship,particularlyin matters of textual criticism.
The text used by him is that of No. 1, b.
For abbreviationsand referencessee M. S. VI, p. 113 sqq.
New referencesare:
SHCCC = Shen-hsien chin-cho ching jf <|I|& ftj$g in the Tao-tsang, ts'e 593,
edition Commercial Press. (B and C stand for chüan *P and T-)
The same is reprintedin the 1813 edition of Pao-p'u-tzu, also in
M lH B and Ssu-pu pei-yao m SK ü ^ editions.
Sao-yeh shan-fang ffif
Tao-tsang, editionof CommercialPress, quoted accordingto the numberof the ts'e.
Yiin-chi = Yiin-chich'i-ch'ien ü % -b i& , edition Ssu-pu ts'ung-k'an pg 5K Ü JIJ,
quoted according to chapters (chüan).
Bot. Sin. = E. Bretschneider,BotaniconSinicum,Shanghai 1892/93,part I-III, quoted
according to the numbers of the plants.
RP min = Read and Pak, Minerals and Stones, 2nd edition,1936. Published by the
Peking Natural History Bulletin. Quotation according to the numbers.
RMM an = BernhardE. Read, Chinese Materia Medica, Animal Drugs. Peking, 1931.
Published by the Peking Natural History Bulletin.
* Continued from M. S. VI, p. 211.

1
MS. Vol. IX, 1
2 EUGENE FEIFEL
RMM av - Bernhard E. Read, Chinese Materia Medica, Avian Drugs.

Peking, 1932.
Published by the Peking Natural History Bulletin.
ChBD = Chung-kuojen-mingta-tz'u-tien * M A £ ¿C f&ñ , Shanghai, 1934.
ChGD = Chung-kuo ku-chin ti-ming ta-tz'u-tien it»I9i&<<>Jt£:XcflBjfc
Shanghai, 1933.
Recherches = Henri Doré, Recherches sur les superstitionsen Chine. Tome XVIII,
Shanghai, 1938.
Pen-ts'ao = Pen-ts'ao kang-mu ;£ '•£4M13
A = text of Pao-p'u-tzu, edited by Sun Hsing-yen M M. tir.
C = text of Tao-tsang chi-yao S K ft &•
D = Sun-Jen-ho"%.fi #1, Pao-p'u tzu chiao-pu % # 7 fö Iffi .
Gold and Cinnabar, or the Elixir of Life ( 4feft)
(1 r) Pao-p'u tzu said: When I was studying books on the

nourishmentof human nature and collectingrecipes on the art of ever-
lasting life,I perusedmanyp'ien and chilanwhichare to be numberedin
thousands. There is none of them1which does not declare transformed
cinnabarand gold juice2 to be the mostimportant. These two thingsthus
representthe acme of the way of immortality. If one cannot becomean
immortalby takingthem,thenthereshouldneverhave been any immortal
since the past.
(1 r) Formerlywhen China3fell into disorderand all people fled
in all directions,I was travellingthroughthe various provincesof Hsii-
chou fä ¿H, Yü-chou % #|,Ching-chou#lj#|, Hsiang-chou#B#[4,Chiang-
chou iX.#| and Kuang-chou$c #1, where I met hundreds of wandering
J) Originally 3S ^ ■». SHCCC B/la, TYPL 985/2a and D omit ft .

2) The process of making gold juice is described m Yun-chi, bo/ya. JNine
ounces of yellow gold are placed in bitter wine which has been fermented. After a
hundred days, the six-one paste (see below) is added and gold juice is now ready.
The essence of the gold is believed to be in the wine.
Huan-tan i§ ft or Lien-tan £fcf> is refinedor sublimatedcinnabar,togetherwith
liquid gold the most importantsubstance for the productionof the elixir of life. Tan
or Chin-tan & ft is very oftenused in the meaning of elixir of life.
3) Shang-kuo ± '#[. Cf. Pao-p'u tzu, wai-p'ien, 50/8a, where Shang-kuo and
Chiang-tungtL i£are contrasted: IE 51 ±^ ^ ft, It M ^ $L> m Ml 1gCX & fà ft.
í£» S §É H Ü . "I happened to meet with great disorder in China, so that my
northwardroad was cut off. Moreover,Ch'en Min rose in rebellion in Chiang-tung,so
that my homewardroute was obstructed". In the present chapter Ko Hung likewise
speaks of Chung-kuo4» M and Chiang-tungil. Jfc . Cf. note 166.
4) A reads Ä which is evidentlya misprintfor M .SHCCC B/lb reads correctly
PAO-P'U TZU, CHAPTER IV 3
Taoists of the worldlykind. Some of themwereknownto me through

havingheardtheirreputation, whichwas as highas the cloudsand the
sun. Buton thewholethey werealike: theirknowledge
all maynothave
beenthesamewithall, buttheyall werenotworthlookingat. Everyone
had indeedtensof chitanof books,but theywere unableto understand
themcompletely.Theyhad themonlyforthesake ofcopyingand storing
them.
(1 r) Sometimes5 I foundTaoistswhowereacquaintedwiththe
methodofbreathing( ff $i ) 6,ofdispensing withthecereals( US f£) and
of takingvariousmedicinalherbs. But all theirbooks of recipeshad
almostthe same wording. Therewas nonewho did not possessa copy
of theTao-chichingJEH&IS 7>an(*theybelievedit8to be themostsecret
one,statingthatthis bookhad been writtenby Yin Hsi U*H9. I told
themthatit was writtenin recenttimesby a militaryinspectorof the
Wei K&dynasty10, namedWangT'u ~Hmn, whowas certainly nota man
of oldentimes. T'u knewnothingabout the best medicines, he wished
to becomean immortal merelyby meansof breathingand retiringfrom
the world12, and thushe wrotethis Tao-chi,declaringit to be the last
revelationon theWay. This is indeedverymisleading.
(1 v) Uponquestioning variousTaoistson the divinecinnabar13,
goldjuice as wellas on themethodofsummoning theheavenlyand earthly
geniiwiththehelpof theSan-huangnei-iuenH JEfi X u, I foundthat
5) A: US US. SHCCC B/lb, C and D: nfr .

6) Hsing-ch'i ff &. Cf. Yiin-chi, 60/13 sqq. and 33/8b-9a. Breathing the air
which is part of the primeval substance is regarded as a remedyfor all kinds of sick-
ness, bestowing a wonderful health and almost miraculous powers. To keep the
sperma, to breathe and to eat the elixir of life are three most importantitems of the
art of longevity.
7) No record of this book can be found.
8) SHCCC B/lb, C and Ming editions read uféinstead of*.
9) Cf. Giles, B.D. 2490.
10) A: ft n ^ 1f. D and SHCCC B/lb: firüt Ä tf 1f.
11) His name is not mentionedin the San-kuo chih E P9 È nor in the Chin-shu
f? % . The title "chün-tu"seems to be an abbreviationof î£ ^ 1f .
12) Ju-shihA fg. Cf. Lun-yii, Legge (1st ed.), p. 106, where Confucius speaks
of Tzu-lu as one who is going into the great hall without first going to his private
rooms ( ff £ £, ^ A j& ä? -Öl).
13) Shen-tan $$ ft , here either a general name of the elixir or a special kind
of it, of high quality.
14) D and SHCCC B/lb add pj . Cf. Pao-p'u tzu, nei-p'ien, 19/3a, the first title
on the list of Taoist books. Not mentionedin the Tao-tsang.
4 EUGENE FEIFEL
none of themknewanythingabout thesematters. In theirpridethey

hailedthemselves anddeceived othersbysayingthattheyhadbeenlivingfor
a longtime. Almostmorethanhalfofthemclaimedthattheyhadalready
enjoyedthecompanyof theimmortals.Thosewithwhomit wouldhave
beenworthwhileto discusssecretproblemswereveryfew. Therewere
otherswhohad heardsomething aboutgoldand cinnabar,buttheydidnot
believethatanybody of thisgeneration couldeverobtainthem,commonly
sayingthatonlytheancientimmortals, whohave attainedemancipation,
musthaveknownthem. Someotherssecuredsomeheterodox information
on cinnabar15, buttheydidnotobtaintherealcanon. Othershad received
fragmentary recipeson cinnabarand forthwith consideredthemto be the
last wordon thequestionof elixirfabrication.
(1 v) In oldentimesTso Yüan-fangfe té tSc16was in profound
meditation in the mountainsof the Tien-chu5c£Ë17> whena heavenly
beinggavehimsacredbookson theelixiroflifeand on immortality.Due
to thegreatchaos18duringthelast daysof the Han g£he foundno time
to preparethe medicine. Lookingfor a safe place,he wentacross the
River (Yangtze) to go eastward,withthe idea of findinga refugein
somecelebratedmountainand of practisingthe Way. My great-uncle,
theimmortal receivedthemfromhim. In all he receivedtheT'ai-
lord19,
cKingtan-ching ffîJg in threechitan,theChiu-ting
-fcfpf tan-ching% ffi
fi $g in one chitanand the Chin-yeh tan-ching ^ Jgr 20
fj-$& in one chiian.
My teacher, Master ChengJtT>, was a of
disciple my great-uncle, the
immortallord. He in his turn receivedthem frommy great-uncle.
However,as his familywas poor,he couldnotbuythe necessarydrugs.
I myself was servinghim (as myteacher),sprinkling waterand sweeping
the groundfor a long time. Finallywe builtan altar in the Ma-chi21
mountain, whereI pledgedfidelity and receivedthe bookstogetherwith
the orallytransmitted secrettradition. Formerlythesebookswere un-
knownin theeastoftheRiver,they22 appearedforthefirsttimewithTso
Yüan-fang, whogave themto mygreat-uncle, who in turnhandedthem
15) SHCCC B/lb adds # .

16) Cf. Giles, B. D. 2028.
17) Ch G D lists a number of mountains named T'ien-chu (p. 135).
18) D, SHCCC B/2a, TPYL 670/3b add ^ .
19) Ko Hsüan^ S- During the time of Wu ^ , he studied the Way and be-
came an immortal; he was called Ko hsien-kungJÇ flj Q . He instructedhis disciple
Cheng Yin J&gg in the secret science of preparing the elixir. The latter was Ko
Hung's teacher. Cf. the biography of Ko Hung in Chin-shu ft f?, 72/36.
20) None of these three books can be identifiedin the Tao-tsang catalogues.
21) Probably the Ma-chi ling £§ & # in Kiangsi. Cf. Ch G D, p. 763, 4.
22) D and SHCCC B/2b add tt H .
over to Master Cheng,fromwhomI receivedthem. Hence no other

Taoistseverknewofthem.
(2 r) It is indeedmorethan twentyyears ago that I received
them. But harassedby poverty, I lackedthemeansof compounding the
elixir; I couldonlyheave a long sigh. Yet thereare thosewho have
amassedgoldand filledtheircoffers withit, collectingmountain-piles
of
coins,butknownothing at all of thisart of obtainingimmortality.They
wouldneverbelieveit if theyheardof it. Whata pity!
(2 r) Naturally,afterhavingeaten delicioussweets,one feels
the insipidityof duckweed. Afterhavingseen the K'un-lun% fâ, one
will realizethe extremesmallnessof an ant-hill. Afterhavinglearned
of thewayof goldand cinnabar,onewillnotbe inclinedto lookanymore
at pettyrecipes. But as it is difficult
to preparethegreatmedicineon a
sudden,we haveto fallbackon theuse of lessermedicines to preserveour
life. If we taketenthousandof thelatterkind,it will be of somesmall
benefit,but theywill not bringus immortality.That is why Lao-tzu
3§ ^ in his secret traditionsaid: "Unless you obtain transformed
cinnabarand goldjuice23, yourlabourwillbe of no avail". Even thefive
cereals are capable of supportinghumanlife. With themman lives,
withoutthem24 he dies. How couldit be otherwisethanthatthe divine
medicineof firstqualitywouldbe tenthousandtimesbetterformanthan
thefivecereals!
(2 v) Now the substanceof cinnabar25 is such,thatthe moreit
is heatedthemoreexquisiteare its sublimations.Yellowgold,if put in
fireand melteda hundredtimes,will notbe spoilednor will it rot until
the end of the world,thoughit is buriedin the ground. If thesetwo
substancesare eaten,theywill strengthen our bodyso as to stopold age
and effectimmortality.Thus we derivestrength for ourselvesfroman
externalsubstancejust as lardfeedsfireand so it cannotdie out. If we
smearvertigris onourfeetbeforegoingintowater,we borrowthestrength
of the copperto protectour flesh. Gold and cinnabar,however,upon
enteringour body,permeateour blood-system26 in a way differentfrom
theexternalapplication of vertigris.
23) These charactersseemto indicatethat Ko Hung,whenspeakingof Chin-tan

& ft meansboth;liquid,potablegold,and refined or sublimated
cinnabar.Cf. Tz'u-hai
s. v.
24) A: A m . D and SHCCC B/3a omit A .
25) A: & ft. D omits& . Yü Yüeh,ll/3a, too explains& ft as two substances:
tan-shaft %P, "cinnabar",and huang-chin tic& , "gold". The contextprovesthis,as
he says.
26) m fè §g fö . Tz'u-t'ungfô ü p. 1816 explains jung-wei§S fö as systemof
nutrition.It meansthech'i & of theblood.
6 EUGENE FEIFEL
(2 v) Numerousare thosewho do not believein the supreme

Way : the greatmultitudes27are all thus. By merechancewe mayhappen
to findsomeonewho takes interestin thesethings. But if he does not
furthermore see theserecipes,or does not meetwith an accomplished
master, there forhimof learningaboutsuchwonderful
is no possibility
thingsexistingin the world. In the following I shall copyin summary
thegistoftherecipeson goldand cinnabar,to makethemknownto those
wholateron are of thesamemindas I. Thosewhoare fondof it may
seekit assiduously. But whilstseekingit,theyshouldnotclingto worth-
less recipes,lookinguponthemas sufficient to bringabout immortality.
But shouldtheyfail in theendto meeta suitableteacher,theyshouldlet
theirmindrestin theneverendingdesireforit.
(3 r) If we thinkof becomingacquaintedwiththis science,we
mustbe consciousof thefactthatwe leave a filthy cesspooland floaton
thegreatocean; we are turningour back to the lightof the fire-fly and
facethesun and themoon,we hearthepeals of thethunder28 and realize
howmeantheclaps of thecloth-drum are. Havingseenthehugewhale,,
we feelthe smallness of the insects. The problem29 is verytiresomeand
at firstthereis no wayby which one can enter upon it. If someoneshould
nevertheless be so ambitiousas to lift himself to the empyrean by means
of poordrugs,howwouldhe be different from a man who whipsa lame
donkeyin pursuitof a swiftgale,or whopaddlesa weed-boat to crossa
largeriver.
(3 r) Thereare numerousrecipesforthe takingof cinnabarin
smalldoses. The processof production can be eitherunsuitableor ade-
quate, so the efficiency of these doses is not uniform.Although thereare
strong ones and weak ones, all of them fall completelyshort of cinnabar,
just as winedistilledonlytwicecannotbe comparedwiththepurestkind
of wine distilledninetimes. Howeverlow the minorcinnabarmaybe,
it is stillfar superiorto thebestherbdrugs. Vegetablesubstanceswill
at onceturncompletely to asheswhenburnt. But cinnabar,if burnt,will
becomemercury, and after havingpassedthrougha seriesof othersub-
limations it is again turned into cinnabar. It is quite different from
vegetables it
and thus enables man to enjoylongevity. The reason of this
is onlyunderstood by immortals. How infinitelysuperior to the common
crowdare they!
27) &&^$r&J£. A similar phrase occurs in Hou Han-shu Vk& 3f , bio-

graphy of Chu Hui fc Igt, 73/8a: & ß % # &, & *JM * . The commentator,
prince Chang-huai ^ ffcvfc=£writes: jß & & til•
28) Sun Hsing-yen prefers the reading ff?£ . The same phrase occurs in Pao-
p'u tzu, nei-p'ien,10/6a.
29) Read in instead offcfl. SHCCC B/3b omits both characters.
(3 v) The morelimitedthe knowledge of the commonpeopleis,

the morenumerousare the thingstheywonderat. Manydo not know
thatmercury comesfromcinnabar. Even if theyare toldof this,they
wouldstillrefuseto believeit, sayingthatcinnabaris an essentially
red
substance,so howcan it be changedintoa whiteone? Theyalso say that
cinnabaris a merestone. If we burnanykindof stone,it willbe turned
intoashes. How can cinnabaralone behavein such a way as you sup-
pose30?If such simplethingsare beyondtheir comprehension, what
wonderthattheyshouldlaugh31at the Way of Immortality whenthey
hearof it
(3 v) For thesake of theteachablepeopleof posterity, theTrue
Man of remoteantiquitytookpityon themand formulated the recipes
withtheintention of havingthemby all meansescapemiseryand death.
Their'scan be calledwordsoftruth32.Nevertheless thevulgarcrowdare
notinclinedto believethem,sayingthattheirbooksare unfounded.Sup-
posetheirbooksare all unfounded, howis it possiblethattheninetrans-
formations and ninechanges33achievedduringa certaintimeturnout to
be all exactlyin accordancewiththerecipes? The waybywhichtheTrue
Man arrivedat thisknowledge is indeedbeyondthecapacityof a super-
ficialand shallowmind34.
(U v) In myyouthI had a likingformagicalscience. I carried
mybelongings on myback and travelledafooton an errandof inquiry,
braving and distances. WheneverI heardof someextraordinary
defiles
news,I was delighted.Even if I was laughedat by thepeople,I did not
becomesad,and sinceI knewthatpeoplein thefuturewillnotbe suchas
today,I havewrittendownthisbook,to makeit knownto menof under-
standing. Is it thatI wantto worshipthestrangeand extolfantastic talk,
in orderto makemybookcirculatein the worldand thusmakemyself
believedby thecommonfolk?
(b r) The highestdegreeof the Yangffi(heat) cannotrevive
withered androttenplantsnoris thegreatestwisdomabletochangelowest
30) SHCCC B/4a: ft fë î§ ^ . C: « Í» Si W tt -* .

31) Cf. M. S. VI, p. 133, line fiveof the text.
32) Text of SHCCC B/4b is preferable: ñj |@ jg ^ .
33) The nine transformationsrefer to the nine sublimations of the elixir. The
nine changes ( il SÊ ) refer to bodily changes which are brought about within nine
years, after which the state of an immortalis gained. Cf. Recherches,p. Ill sqq.
34) The text of SHCCC B/4b is better: ... flf* firÄ •". . • certainly it is not
with the shallow mind of a foolish fellow that one can understandhow the True Man.
gained his knowledge".
8 EUGENE FEIFEL
stupidity35. Booksare transmitted to menof understanding,thingsare

appreciated bymen of insight. If a farmer gets a redbow36, uses it to
he
chasebirdsaway. If a southern barbarian37 gets imperialrobe,he will
an
wearit to carryfuel. How can we forceknowledge upondullards! The
commonpeoplesquandertheirdays in fillingtheirstomachs. Whether
theydo goodworkas Confucianists and Mohists,promoting the practice
of virtue,is verymuchopento doubt. Theyall do nothingbut fritter
away monthsand years in idlenessand ease. In theiroccupationthey
pursueeitherfame or profit.They are bustlingbusybodies38 or they
becomeaddictedto the cups and the tableswithbeautiesaroundthem.
Theygive themselves up to musicor indulgein wearingfineries.They
practisearchery and thus makethemselves tired. Or theygambleand
play chess and thus neglect their duties. If theyhear wordsaboutthe
SupremeWay,theyare as if in alcoholicstupor. Theyare boredto dozing
by thesightof writingson theWay. Theyhave a body,buttheydo not
trainit; theyare liableto go to theplaceofdeath,buttheyare notwilling
to lookforthe methodsof nourishing theirlife. Theywant to shorten,
to fryand boil,and to wear out theirlife. The menof the Way keep
theirknowledge as a precioussecretand do not expectanythingof the
people. Howcouldtheybe forcedto speakaboutit?
(U v) The commonpeopleusuallysay that if immortality were
attainable, then the wealthy and noble ones of olden times shouldhave
attainedto it; thereasonhowever, why none of them ever attainedto it,
is thatsucha way does notexist. These peopleare notaware thatthe
richand nobleonesof antiquity are just liketherichand nobleof today:
they all do not believein the Way nordo theyseekit. Theyconsideras
urgentthosethings that are immediately beforetheireyes. How can
theyeverattainto it? We mayperhapsbe unableto makeup our mind
to believethat our life can be prolongedor that immortality can be
but
obtained, why are we reluctant to make a trial? If onlya slight
successshouldcome out fromthis trial,gainingtherebytwo or three
centuries of life,wouldthisnotbe stillbetterthantheearlydeathof the
masses?
35) Cf. Lun-yü,Legge (1st ed.), p. 318: "The Master said, there are only the wise
of the highest class and the stupid of the lowest class who cannot be changed".
36) Cf. Shu-ching,Legge, p. 618.
37) Sun Hsing-yen writes that the I-lin ;& W reads M instead of Kf. But the
I-lin, 4 /15a (ed. Ssu-pu ts'ung-k'an) actually reads ¿8 . It is passible that Sun's
editionhad to avoid the character !$, since the Manchus mighthave thoughtit insulting
to them.
38) Cf. Tz'u-hai, s.v. Ä ?ff.
(U v) Mattersof this world presentinnumerably complicated

problems, butthepracticeof theWay is stillmoredifficult to makeclear
thanany otherproblem. Are peopleof mediocreendowment, therefore,
competent to judgethatin thisworldno wayto immortality can possibly
exist? If one does not admitthe existenceof a thingjust becauseit is
generallyrejected29 by thepeople,thenthe wise amongthe massesmust
be verynumerous indeed. Supposingthatthereis a manwhounderstands
the idea of the Way and alone practises40 and trainsfor its attainment,
whymustthismanbe regardedas a moststupidfellow,inferiorevento
the commonman? Thereare thosewho have set theirmindon seeking
longevity, buttheyfearlesttheyshouldfail and exposethemselves to the
ridiculeofthepeople,as iftheywerethevictimsoftheirfollyanddelusion.
But if sucha Wayof everlasting lifeexistson earthin spiteof all,- one
outof tenthousandsof theirstatements mayturnout to be fallacious, -
shallthey not be at
laughed by those who have attained it? Even the sun
and themooncannotshineeverywhere.How thencan the heartof the
peoplealonebe trustworthy?
(5 r) Pao-p'u tzu said: The Huang-tichiu-ting Shen-tanching
%
fi ffî "Sí
ifri -ftM reads : After having eaten the medicine, Huang-ti
was elevatedbyitto immortality.It further says: Breathing and storing
up of breathas wellas eatingof vegetablemedicinecan prolongour life,
but stillwe cannottherebyescapedeath. But if we eat divinecinnabar
(Shen-tanjp$fl-),it makeshumanlifelastforever,coeternalwithheaven
and earth. We mayrideon cloudsand mountdragons,freelyascending
to and descending fromthe empyrean.Huang-titransmitted the recipe
to Hsiian-tzu41, cautioning him as follows: This Way is of utmost im-
portance. You mustteach only it to thosewho are wise and virtuous. If
a man lacks such qualities,though may he have piled up his jades like
mountains, do notconfide thisWayto him. Whoeverreceivesthisinstruc-
tion,mustas a pledgethrowa goldeneffigy of a manand of a fish41a intoa
riverwhichflowseastwards. He mustsmearon his mouththe bloodof
a victimto pledgeallegianceto the cause. Those who are not qualified
for becomingimmortals, mustnot be made acquaintedwith this Way.
39) g ft. SHCCC B/5b omits ß.

40) D and SHCCC B/5b:ffij fflf£# .
41) A: 7Ê =£. C and Mingeditions::£ =f-. Sun Hsing-yensubstitutedit to avoid
the Ch'ingtaboo. The same characterhad to be replacedwheneverit occurredin the
text.
41a) Cf. also: Ed. Chavannes, Le jet des dragons, in Mémoires concernantl'Asie
Orientale,Paris 1919. Duringthe Tang dynastya similarceremony was veryoften
namely:
practised, an effigyof a dragonmade of gold or jade was thrown in a well,
or
pool, river, in orderto convey a messageor a petitionto the gods.
10 EUGENE FEIFEL
One mustcompound the cinnabarin a famousmountain, uninhabitedby

humanbeings,in thecompany ofnotmorethanthreepersons. First,one
mustfastfora hundreddays42, washingand bathingin watermixedwith
fiveodoriferous substances and thuseffect absolutepurity. Avoidstrictly
to
proximity filthy things and observeisolation fromthe vulgarcrowd.
Furthermore, disbelieversof the Way should not be givenanyinformation,
fortheywouldslanderand spoil the elixir,and thus the Medicinewill
fail. If it is made,thewholefamilycan attainto immortality, notonly
oneman (thecompounder) alone.
(5 v) Commonpeopledo notcompound thedivinecinnabar,they
believeinsteadin vegetabledrugs. Drugsof vegetableoriginwillputrefy
whenplacedin theground. Theywill decomposewhencooked,scorched
whenburnt. Theycannotpreservethemselves.How can theyprolong
a humanlife? The (Chiu-ting)cinnabarrepresents the essentialfactor
in longevity.It is notwhattheprosaicpeople shouldbecomeacquainted
with. The masses are constantly crinklinglike worms,theirinterests
beinglimitedto richesand honouralone. Are theynotwalkingcorpses?
Whencompounding^ the medicine,sacrificesshouldbe offered.For the
serviceofthesesacrifices thereis a bookwithillustrated instructions.
(5 v) The firstkindof cinnabaris calledTan-huafi lg (flower
of cinnabar). Firstpreparethehsiian-huang43. Thenuse a solutionof
realgar and of alum44, then use crystalsalt45,Lu-salt46,
yü-shih,47,
oyster
42) Cf. f.i. Yün-chi,eh. 39. The Taoist systemof fasting,dietingand thus pre-
paringoneselffor the fabricationof the elixiris rathercomplicated and the whole
of
apparatus practices has to be set in motion in orderto be sure of some result.
43) Hsüan-huang i Ais made in the followingway: Nine catties of mercury
and one cattyof lead are placedin an earthenovenand stronglyheatedfromthe time
of thesunriseuntilfiveo'clockin the afternoon, whenthe essenceof lead and mercury
is supposedto flowout like yellowgold. Othernamesare: fei-ch'ingfit$g, fei-liuffè
ft . Cf. Yün-chi,65/7a.
44) Cf. RP min 49: "Hsiung-huang[ t$ M ] = realgar, native disulphideof
arsenic. Hsiung-huang is the modernname for orpiment".
45) Jung-yen & «R. Cf. RP min 116: "Crystalsalt, nativesalt". Recherches, p.
155: "boratede soude". Tz'u-hai,s.v.: rock salt.
46) Lu-yen80 «. C, SHCCC C/la and Ming editionsread Lu-hsien$ M , this
being a synonymous denomination accordingto the Pen-ts'ao,eh. 11. RP min 118:
"nativelake-salt,salt lye, containingmuchalcali".
47) A reads fan-shih#£ft, apparentlyan erroneousrepetition of the same sub-
stancejust mentioned. D, SHCCC C/la and Sun Hsing-yenread yü-shih$%ft. Yü-
shihis arsenolite,whitearsenicalore. Pen-ts'ao,10/21acalls it ^: ô ft and ô %$ft.
Cf. RP min88, wherethe romanization is correct,but the charactetrfan % is used
insteadof yüíf$.
soapstone50and hu-f>owder61,
shell48,red shih-chih49, several tens of catties
each, and lute the mixturedown with the six-onemud52. Afterthis,heat
48) Of a male oyster,roasted and pounded to powder.

49) Cf. RP min 57e: "Red bole, red variety of siliceous clay". Recherches,p. 153:
"de l'argile rouge, vulgo Houng-t'ou". Laterite, according to the Tz'u-hai, s. v.
50) Soapstone. RP min 55: "Steatite, talcum. The name hua-shih [ S 2Ï ] is-
applied to several minerals such as massive talc, lardstone, soapstone and figurestone,
all of which are unctuous to the touch".
51) Hu-fen $ %). Cf. RP min 12: "White lead, carbonate of lead", also called
fen-hsiS £$ according to the Pen-ts'ao 8/17b. See M.S. VI, p. 179, note 194.
52) The term liu-i ni • ; - ifëconstantlyoccurs in Taoist writings. It is one of
the most importantcompounds,usually comprising seven minerals. The substances
used vary. Huang-ti chiu-tingshen-tan-ching-chiieh ÏS if? ;Jl jft ÎÎ^Êgfk (Tao-
tsang 584, ^ 3) as well as Sun Ssu-mo $& H M of the T'ang dynasty mention (ibid.)
seven substances which are the same as in our text, viz:
- potash alum
1) fan-shih |£ ;jj
2) yü-shih H fi = arsenolite
3) jung-yen Ä SÜ = native salt
4) lu-yen 03 $! = native lake salt
5) mu-li 4± ffi = male oyster shell
6) ch*ih-shihchih ^ ^5 |§ = red bole
7) hua-shih 1'
fffr = talc
The manner of treating these minerals varies according to the compounder,as
Sun Ssu-mo says. But all Taoists regard this preparation as indispensable for the
fabricationof the elixir of life. Cf. Yün-chi, 68/23 sqq.
The T'ai-ch'ing shih-pi-chi ± fg fi ig au , chüan 3 (Tao-tsang 582) mentions
differentminerals, viz:
1) ch'ih-shih-chih ft ^ fi§ = red bole, one catty
2) hua-shih rfr;£ = talc, four ounces
3) kan-t'u ti*± = ? three catties
4) lu-yen f& 8?. = native lake salt, three ounces
5) jung-yen %C8! = native salt, three ounces.
These five substances should be kneaded to mud, to which wine, called tso & T
must be added etc. Sun Ssu-mo says (Tao-tsang, I.e. f& 9): ^ - V&tt: SI fË - î&.
"One pill made of six substances".
Yün-chi, 65/6b sq. describes the process of fabricatingthe six-one mud (slime
or dough, paste) as follows: Used are potash alum, native salt, native lake salt and
arsenolite. Pound and heat them for twenty days when male oyster shell, red bole
and talc, in all seven substances (the same as in our text) are added . . . This mixture
is now treated in various ways in caldrons and iron vessels for nine days and nine
nights,when finallytwo kinds of wine are poured into the mixture until it becomes
12 EUGENE FEIFEL
it forthirty-six daysand themedicinewillthenbe ready. Take it during

seven days and you will be an immortal.If one makes pills of this
cinnabar,usinghsüan-kao53, and putsthemon a strongfire,theywillsoon
changeintogold. Againif one mixes240 shu54of it with100 cattiesof
mercury and heatsit, it willbecomegoldtoo. If it has becomegold,the
medicineis readytoo. If it has notbecomegold,thenseal up thedrugs
again and heatthemforthesame numberof days as before,and it will
surelybecomegold.
(6 r) Thesecondkindofcinnabaris calledShen-tanipty fl-(divine
cinnabar). It is likewisenamed Shen-fu f$ $f (divine charm)55.The
eaterofit willbecomean immortal in a hundreddays. He walksthrough
waterand fire. If he smearsthiscinnabaron his soles,he will walk on
thewater. If one takesthreespoonfuls, thethreeparasitesand thenine
worms56 will all vanishand perishat once. One will be curedfromall
diseases.
The thirdkindof cinnabaris called Shen-tany$fi (divinecinn-
abar). Takingone spoonfulof it, one will becomean immortalin a
hundreddays. If it is givento the six domesticanimalsand swallowed
by them,theytoo will neverdie. Besides,it has the powerto ward off
thefiveweapons. If onehas eatenit fora hundreddays,thentheHsien-
jen ii' A and the jade ladies57,the kueiJ&and shen¡ffof mountains
and riverswillall cometo wait uponhim; theywill appearin the shape
of humanbeings.
doughy. This is calledthe six-onepaste,mostlyused to lute downthe chemicalpre-

parationsin vessels or cylindersused for furthersublimation of the drugs.
The name liu-i-niwas given to this preparationby the ancientTaoists as a
secretname by whichthe mixtureitselfshouldbe hiddenfromthe commonpeople:
to six substancesa seventhone is added,hencethe name.
Text A mentions ninesubstancescontinuing with J£l15 fi - ìfé"and withthem
preparethe six-onemud". Accordingly the numberof sevenmustnot be pressedtoo
much,or the text A is faulty. In fact D omitsthe character U. SHCCC C/la too
reads ¡% aC - iféîï ¿1• The translationfollowsthis reading.
53) Hsüan-kao:£ W, still unidentified.
54) One ounce equals 24 shu & .
55) SHCCC C/la omitsfivecharacters, viz: 0 |f #, >#0 . Since the thirdkind
of the elixiris called shen-tan,this denomination shouldbe deletedhere. Yiin-chi,
67/2sqq. agrees with text A, callingthe second kindshen-fu, the thirdone shen-tan.
56) Cf. Tz'u-hai,s. v. H f. Chiu-ch'ung % ëk= all parasites,since nine stands
for manyor all.
57) Yü-nü 3?.it; . Huang-tichiu-tingshen-tan-ching-chiieh Äf^ fiilñl
$$ ft%&íkt
eh. 2, m 1 (Tao-tsaitg584) writes:#» 3i** Ä fi¿**.»*»S** t
(6 v) The fourthkind of cinnabaris called Huan-tans§ ffr

(reversedcinnabar). The eaterof one spoonfulwillbecomean immortal
in a hundreddays. Red birdsand phoenixeswill hoverabove him and
jade ladies will cometo his side. If one spoonfulis admixedwithone
cattyof quicksilver and heated,it will immediately becomegold. If one
smears thiscinnabaron coinsand spendsthem,theyall willreturnto him
on theverysameday. If thiscinnabaris usedto makesignson theeyes
ofthecommon people,thehundredkueiwillfleeand avoidthem.
Thefifth kindofcinnabaris calledErh-tanf$fl-(ediblecinnabar)58.
He whoeats it, will becomean immortal in thirtydays. Kuei and shen
willcometo waituponhimand jade ladieswillcometo his side.
Thesixthkindofcinnabaris calledLien-tanHi fl- (firedcinnabar).
Eatingit,one willbecomean immortal on thetenthday. If mixedwith
mercury and heated,it too changesintoyellowgold.
The seventhkind of cinnabaris called Jou-tan^fj- (soft cinn-
abar)59. Eating one spoonfulof it, one becomesan immortalaftera
hundreddays. If mixedwithraspberryjuice60and eaten,even an old
manof ninetyyearswill have a son. If mixedwithlead61and burnt,it
willchangetoyellowgoldat once.
(7 r) The eighthkindof cinnabaris calledFu-tan{£ ft (latent
cinnabar). Takingit,onewillbecomean immortal on theverysameday.
If it is kneadedto thesize of a jujube kerneland carriedwithoneself,the
hundred kueiwillkeepaway. If signsare writtenon thedoorwiththis
cinnabar,themyriadsof evil spiritsand thehostsof thegoblinswill not
dareto approach. It also frightens away thievesand robbers,tigersand
wolves.
The ninthkindofcinnabaris calledHan-tan$$ ft (coldcinnabar).
Takingone spoonful, one willbecomean immortal on thehundredthday.
58) Erh-tan is an elixir of superior quality, Jb $| ; cf. TPYL 669/la.

59) Sun Hsing-yenrefersto anothereditionwhich reads yüeh-tan #7ft , "medicinal
cinnabar".
60) Accordingto Tz'u-hai, ch'üeh-p'enfcfc áfcequals fu-p'en'$. ífc, which is Rubus
tokkura. Bot. Sin. II, 133 calls it Rubus, without specifyingit.
61) Chin-kung& £• = fô * Cf. RP min 10. Sun Hsing-yen refers in text A to
another editionreading ék Ä- Í& -& . D quotes a few lines from Hsin-hm#r in of Huan
T'an M n (Wen-ching-t'ang edition |81g! & *$ * liilïii 1 lii^».
Í& H!I & ¿1 & ffij81 f ^ £ A 4. "The son of the prince of Huai-nan invited
a Taoist to make gold and silver; lead is the parent of gold and silver is the latter's
brother".
14 EUGENE FEIFEL
Immortalboysand jade ladies62willcometo wait uponhim. He can fly

in theair and lifthimselflightlywithoutusingwings.
If one obtainsonlyone of theseninekindsof cinnabar,one will
becomean immortal.One does not needmakeall of them. Whichone
he is goingto make,dependson his likings. If anyone,afterhavingeaten
oftheseninekindsofcinnabar,wishesto ascendto heaven,he can depart.
If he wishesto staya whilelongerwithmen,he can followhis inclination.
He is able in anyway to enteror leave placeswherethereis no opening
at all. He is unableto suffer
anyharm63.
Pao-p'u tzu said: There is furthermore the Tai-ch'ingshen-tan
>ÍCfrï$$ fi (divinecinnabar of the Tai-ch'ing). Its recipe originates
with Yüan-chünjt ïî". Yüan-chünwas the teacherof Lao-tzu. The
Tai-ch'ing kuan-t'ienching fc f*$B % $&64consistsof nine p'ien65. The
firstthree66 shouldnot (cannot?) be taught67.No one is worthyto be
taughtthemiddlethreep'ien68and so theyare permanently hiddenunder
the threesprings69.The last threep'ien are nothingelse but the Tai-
ch'ingtan-ching :£ ?« ;Ffr£M, dividedinto shang.h, chungrji, hsia "f,
threechicanin all. This Yüan-chünis a greatdivineimmortal.He can
harmonize70 theYin |^ and the Yang pj§. He controlsthekueiand shen,
wind and rain,he rideson theninedragonsand thetwelvewhitetigers.
He is thelordoverall immortals on earth. He admitted, however, thathe
had achievedtheseaccomplishments the
by learning Way and eatingthe
medicine. It was nota naturalendowment with him. How much more
so withan ordinary mortalman!
(7 v) This canon says: Afterhaving acquiredthe Tao, the
superior men will rise up to be officialsin heaven. The mediocrewill
congregate on the K'un-lun mountain, whilst thelowestclass,afterhaving
obtainedthe Tao, will live on earth as immortals. The foolishpeople71
do notbelievethisbutcall it idletalk. From morninguntileveningthey
do nothingbut whatleads to death,not struggling life at all. How
for
can heaventhusforcelifeuponthem? The commoncrowdknowonlyof
62) D and SHCCC C/2b read £ £.

63) D and SHCCC C/2b read rJ% & -&. Sun Hsing-yendeletedthe character
it ^ .
before
64) No referenceof this canoncan be foundelsewhere.
65) TPYL 985/2a: 14; TPYL 670/3b: 10.
66) TPYL 985/2aand 670/3b:7.
67) Readg insteadof £. So TPYL 670/3band 985/2aas well as SHCCC C/2b.
68) TPYL 985/2a: 4.
69) i. e. deep in the earth,wherethe watersof the Hades ( Ä Ä ) flow.
70) A: 18 ÎU, evidentlymistakenfor W 10.
71) A: ß JS. D and SHCCC C/3a: j» Ä.
deliciousfood,fineclothes,musicand women,wealthand rank. They

indulgein pleasureto theirfullsatisfaction,
beingboundto perishwithin
a shorttime. Be cautiousand do notinform suchpeopleaboutthedivine
lest
cinnabar, you shouldmake them ridicule
the Wayand slandertruth.
If we transmit
theTan-ching(canonon theelixirof life) and fail
withmisfortune.In case
to findtherightmanforit,we shallbe afflicted
we finda man whosefaithis sincere,we maygive hima portionof the
medicinewhichwe havecompounded, butwe mustnotcarelesslytransmit
therecipeitselfto him. Whatis theuse of beinga kingor a princefor
those who are acquaintedwith the Way? The divine cinnabaronce
made,onecannotonlyenjoylongevity, butwillbe enabledalso to produce
gold.
(8 r) If gold has been made,firsttake a hundredcattiesaside
.andmakea grandoffering.For thissacrifice, specialinstructions in one
chitanexist,whichare notidenticalwiththeceremonies of the Chiu-ting
% jff|. When performing this sacrifice,gold must be weighed out
separately for the severalindividuals. Twentycattiesfor worshipping
heaven,fivefor the sun and moon,eightforthe greatdipper,eightfor
T'ai-i jfcZu12* fiveforthegod of thewell,fiveforthegod of thekitchen,
twelveforthe lordof the Ho-river( M ) , fiveforthe god of the earth
(hearth),fivecattieseach forthe kuei and shenof the door,the house,
thevillage,and the lordof the Azure: in all 88 catties. The remaining
twelvecattiesshouldbe laid in a bag ofgoodleather,and on an auspicious
day, whenthe marketof the cityis verybusy,throwninto the crowd
withoututteringa word. The place shouldbe leftimmediately without
looking back again. Whatever is in excess of the hundred catties thus
spent, will be availablefor free use73. If anyone should not first offer
„goldas sacrificeto the deities (shen), misfortune will not fail to befall
him.
does not
(8 v) The bookfurthersays74: The Way of longevity
kuei
consistin worshipping and shenand doing to
service them,nordoes
72) T'ai-i means: 1) The primordialprinciple or substance of the Universe; see

Kao Yu in Huai-nan-tzu,ch. B Tî M (firstline) 2) The highest of the heavenly gods.
Cf. Cheng-i ¿E H in Shih-chi,27, lb. 3) The polar star, ibid. 24, 3b. 4) T'ai-i is the
same as the Tao. See LÜ shih Ch'un-ch'iu,ch. * *g, 4b: * - ®. -& (Kao Yu). The
contextsuggests T'ai-i as polar star. Cf. Franke, Geschichtedes chinesischenReiches,
III, 55.
73) D, SHCCC C/3b and Sun Hsing-yen read f& M instead of g f&.
74) Sun Hsing-yenwrites that afterë &T¿L 3Ï a few characters are missing and
that the following six sentences end in a rhyme:S$>#> ftiWktft*
16 EUGENE FEIFEL
it consistin thepracticeof breathing( ^ "*}|) and bendingor stretching

the body( jffl f$ ). The essentialpointin ascendingto immortality lies
in theShen-tan(divinecinnabar). It is notso easy to knowof it,butto
prepareit is reallydifficult.If you are able to prepareit, you can live
forever.
(8 v) In recenttimes,at the end of the Han dynasty, Yin-chün
Pê fï of Hsin-yeh$f If 75compounded this elixirof the T'ai-ch'ingand
thusobtainedimmortality.Formerly he was a Confucianist, a scholarof
talent/skilledin poetryand eulogieson the Tan-ching.Fromhis brush
comeslikewisean accountof his experience whenhe studiedat firstthe
Wayand followedhis teacher. He describedone by one morethanforty
menwho,to his knowledge, had gainedimmortality.Theirrecordsare
very clear and distinct.
(8 v) The fabrication of this T'ai-ch'ingelixiris slightlymore
thanthatoftheChiu-ting.Stillit is thebestmethodofascending
difficult
to heavenin broad daylight. In orderto compoundit, we mustfirst
preparea hua-ch'ih76, (niao-shui,chin-kung),ch'ih-yen77, ken-hsüeh78,
hsüan-pai79, fei-fu80and san-wu-shen-shui81.Onlythenmaythe heating
be begun. If one eats theelixirof onetransmutation duringthreeyears,
one obtainsimmortality.If one eats the elixirof two transmutations
duringtwoyears,oneobtainsimmortality.If oneeats theelixirof three
transmutations duringoneyear,oneobtainsimmortality.If one eats the
75) This quotationrefersto Yin Ch'ang-sheng& £ £ • Cf. Shen-hsienchuan,

4/5a (Lung-weipi-shuedition fitB&IB ^r ) and M.S. VI, p. 208,note 68.
76) Hua-ch'ih^ fife , of similar importanceas the liu-i-ni.There are several
kindsof hua-ch'ih.Tao-tsang588, ch. Shih-yaoerh-yafi |J£ hua-ch'ih
g£ffiidentifies
withwinecalledtso flV(or R$ ), whichis madethrougha complicated processdescribed
in Tao-tsang585, 17/4a. Otherkindsare describedon the followingpages (I.e.) 4b
sqq. It is a kindor preparatory solutionmade afterdifferent recipes. Mineralsand
vegetabledrugs are used.
77) Ch'ih-yen ^ %., "red salt". Cf. RP min 116.
78) A detaileddescriptionof ken-hsüeh-tan & if ftis given in Yiin-chi,71/fr
sqq; lead, tin,salt alum, etc. and tso-wine are used.
79) Hsüan-pai^ ñ is describedin Tao-tsang 585, 17/2 sqq. Silver, mercury,,
lead and goldare used.
80) Fei-fuffêfó, perhapsa kind of charm.
81) San-wu shen-shui H 5 ÍÍ iK, still unidentified. SHCCC C/4a would add a
few moresubstances. It reads: ... ftW f&>8**>&&• 3c ^, ãfcS? • • • Niao-shuiis the
same as hua-ch'ih^8fc . Cf. Tao-tsang585,17/4b. Chin-kung & & is lead, (cf. note
61); huang-huaÄ ^ is tan-ch'ien ft fòor cinnabar;lead, accordingto Tao-tsang585»
12/2a.
elixirof fourtransmutations duringhalfa year,one obtainsimmortality.

If one eats the elixirof fivetransmutations duringa hundreddays,one
obtainsimmortality.If one eats the elixirof six transmutations during
fortydays, one obtainsimmortality.If one eats the elixir of seven
transmutations duringthirtydays,one obtainsimmortality.If one eats
theelixirofeighttransmutations duringtendays,oneobtainsimmortality.
If oneeatstheelixirofninetransmutations duringthreedays,oneobtains
immortality82.
(9 r) Put theelixirofninetransmutations intothedivinetripod;
expose it to heat afterthe summer solstice. When the tripodhas become
hot,put one cattyof chu-erh83 underits lid, thensit downand watchit
whilethesun-essence shinesuponit. Aftera shortwhilethe substances
will be stirredby themselves and the divinefive-coloured lightwill shine
forthin dazzlingbrilliantrays: thusit changesintoreversedcinnabar.
By takingone spoonfulof it,one willbe immediately raisedto heavenin
broaddaylight.
(9 v) Moreoverthe elixir of nine transmutations is made by
lutingit downin an earthenpot and by heatingit84withfiremade of
grainhusks,gentlyat firstand thenwitha strongflame. Each trans-
mutation, fromthe firstto the ninth,has a different speedfor whicha
differenttimeis required. Thenumber(of transmutations) can be known
fromthis. If thenumberof transmutations is small,theefficiencyof the
medicinewillnotbe sufficient.So one has to takeit fora longtimeand
immortality will be obtainedonlyaftera longdelay. If the numberof
transmutations is great,theefficiencyof themedicinewillbe great85, and
consequently if one eats it,thenumberof daysforeatingit needsonlybe
smalland immortality willbe quicklygained.
(9 v) Thereis also the Chiu-kuang tan % % fi (elixir of nine
lights). Its methodof preparationis different fromthat of the nine
transmutations, buton thewholeit is similar. Accordingto the method
of preparingit,thevariousdrugsare mixedand exposedto thefireuntil
the fivestonesare transmuted.The fivestonesare: cinnabar,realgar,
pai-fan,malachiteand tz'u-shih86.Each stonewill undergoa fivefold
82) SHCCC C/4b and D count thirtydays for the fivefoldsublimation,and one
day for a ninefold sublimation.
83) Chu-erh # % , probably a plant. Tao-tsang 588, <g ±, % - , suggests the
meaning of tan-sha ft #>.
84) C,D, SHCCC C/4b and Ming editions read 'A Z.
85) C, D, SHCCC C/5a read fi fè instead of ^) ^.
86) Pai-fan ô /L, according to D stands for ô S£, synonymouswith fan-shih
f$ H, potash alum. Cf. RP min 131 and Tz'u-hai s.v. qq i.
Ts'eng-ch'ingfï W is malachite, stratifiedvariety. Cf. RP min 83.
Tz'u-shih JR 75. RP min 76: magnetic iron ore, magnetite,black oxyde of iron.
MS. Vol. IX, 2
18 EUGENE FEIFEL
transmutation, showing25 coloursin all. Put one ounce of each of

them87 in separatevessels.
(9 v) If one wishesto restoreto lifea man whohas been dead
forlessthanthreedays,mixa spoonful of theblue-colouredcinnabarwith
waterandbathethedead. Thenopenhismouthandpouranotherspoonful
intoit. The dead will immediately returnto life. If one wantsto pre-
a
pare meal, mix black-coloured cinnabar withwaterand smearit on the
lefthand. All wishesare fulfilled as soonas theyare voiced. One can
receiveeverything on earth. If you wish to disappearor to knowthe
future or to stopage and remaina youth,takea spoonfulof theyellow-
colouredcinnabarand you will enjoy everlastinglife in eternalyouth.
Fromyourchairyouwillsee to a distanceofmorethana thousandli ; you
willknowall theauspiciousand inauspicious omens,just as if everything
were beforeyoureyes. You will knowman's destiny,his fortuneand
disasters,his span of life,whetherhe will be richand honouredor poor
and dejected. Thismethodis explainedin detailin thesecondvolumeof
theTai-ch'ingchinoi¿ fitIS-
(10 r) Pao-p'utzusaid: NexttothiscomestheWu-Ung tan-ching
8S
3l it f' $£ (canon of the fivemiraculous kindsof cinnabar),in one
chiian,which treatsof fivemethods. Used are cinnabar,realgar,orpiment,
sulphur89, malachite,potash alum, magnetite,rock salt and brown
hematite90.Now preparethesix-onepaste,a divinechamber91 and offer
wine91a.Mix thesesubstances
sacrificial and heat them92for 36 daysand
the medicinewill be ready. Use the Wu-tifu Jl'í^Í? (fiveemperors'
charm)93and writesignson it withthe fivecolours. This will let men
escapedeath,but it is notas goodas the cinnabarmedicineof the Tai-
ch'ingandtheChin-ting.
87) D, TPYL 985/2b and SHCCC C/5a read: fe # - flg•

88) Not listed in the Tao-tsang catalogues.
89) Cf. RP min 138.
90) Cf. RP min 80: Tai-i yü-liang * £ & it = brown hematite. It is Yü-yü
liang M & it, brown hematite,occurringin ravines, while Yü-liang ^ ft is obtained
from marshes (I.e.). D and Tao-tsang 588, Shih-yao erh-ya fè 2 read >*:£$&&•
91) Shen-shihf$ fg = ± & , earthen oven, according to Shih-yao erh-ya,I.e. Cf.
also Yiin-chi,72/26b sq.
91a) During the T'ang dynasty the Chiao-sacrifice SS became a very solemn and
sumptuousceremony. Cf. Ed. Chavannes,Le jet des dragons,1.c, p. 189 sqq, 217 sq.
92)D reads £> 'A £.
93) Viz: Huang-ti, Chuan-hsü,Ti-k'u, Yao and Shun, each presiding over one of
the four quarters and the centre. The names of the five emperors are not uniformly
given.
(10 v) Anotheris theelixirmethodof theMin-shan(ft|J¡. The

Taoist ChangKai-t'a §g H ^ was in profound meditation in a stone-cave
in the Min mountainwhen he receivedthis recipe. It is as follows:
Brass94is workedintotheshapeofa fang-chu 'Jjf$ mirrorto drawwater
fromthemoonwithit. Coverit withmercury and let thesun-beam heat
it. Eatingthisfor a longtime,one will escape fromdeath. Take this
elixirand put it in a concavebrass mirrortogetherwithrealgar95 and
coverit withmercury, exposeit tó thesun for20 days,thenopenit and
treatit withfreshwell water96.If this is eaten in the shape of small
beans,withina hundred daysa blindmanrecovershis sight97, thehundred
ailments98 will vanishby themselves,whitehair turnsblack,and teeth
thathavefallenoutwillgrowagain.
(10 v) Anotherrecipeof elixiris thatof Wu-ch'eng tzu f£g£^f.
Use Pa-sha" and mercury and putthisin a copperplateof eightts'un-*f
(in diameter). Thenfillan earthenovenwithcharcoaland let theplate
be supported onthreepointsovercavities. Thenpoura sulphur100 solution
in theplate,constantly keepingit doughy. If thisis eatenfora hundred
days,onewillnotdie.
(10 v) Anotherformulafor elixiris tßat of Hsien-mentzu H
pg if. loi Mix wine withone cattyof cinnabar,use threeshengft of
wineforthismixture, exposeit to the sun during40 days. Then take
this medicineonlyfor one day and the threewormsand the hundred
ailmentswillimmediately disappear. Whenone has eatenit duringthree
years,theWayof immortality willbe accomplished.Two jade ladieswill
be certainto cometo wait uponhimand will be at his service. He also
can makethemdo his cooking. This elixiris strongenoughto suppress
94) Huang-t'ung fï ffî. Cf. RP min 6 and 7. It is either a kind of the copper
alloys or the same as Tzu-jan t'ung g $& |ft, which is said to produce brass by melting
with calamine (I.e.).
95) The meaning of $g |Ç $ãjß£is not clear. The sui £&or yang-sui PI & is a
metallic,concave mirrorwhich is exposed to the sun to obtain fire. Perhaps the four
characters may better be translated: (place this) in a concave mirrormade of realgar
and copper. Cf. M. S. VI, p. 200, note 52; T. P. 1915, 182, T. P. 1921, 1522.
96) Cf. Pen-ts'ao, 5 /10a sqq.
; 97) Sun Hsing-yen writes that probably a few characters are here missing. D
does not agree with him.
98) SHCCC C/6a and D read H «S @ 1fc.
99) Pa-sha E #>. Cf. RP min 43; "synonymouswith tan-sha ft&, cinnabar".
100) SHCCC C/6a reads E m & ZK,which is identical with liu-huang efcigof text
A. Cf. RP min 128 and Pen-ts'ao, ll/36b.
101) ChBD, p. 1295, 2, an old Hsien-jen.
20 EUGENE FEIFEL
anyevilinfluence ofthehundred kueiand ofthedeadofthefourquarters.

If thereare beingswhodo harmto the dwellingsof menor hindertheir
constructionwork,hangthisup againstthemandtherewillbe no calamity.
(11 r) Anotherelixir recipe is that called Li-ch'engjfcg£102,
whichtoohas ninetransmutations likethatoftheChiu-ting, although it is
not its peer. It is important103
to takeorpiment and realgar,whichare
heatedand putin (thecrucible). Copperis meltedand a container made
of it. This is placedas a lid on a vesselcontaining strong bitterwine
threeyearsold. Aftera hundreddays the vesselwill be coveredwith
ch'ih-ju9^ ?L, severalfen fa long,or thefive-colouredlang-kan^ if will
form104.If takenoff105, treatedand eaten,thiswillcause everlasting life.
(11 r) It mayalso be compounded withdodder(t'u-ssu)106.Tu-
ssu are thefirstrootsthatsprout,beingsimilarin shapeto a hare. Dig
theseout and get theirsap by incisingthemand mix the sap withthis
cinnabar. Uponeatingit,one will immediately undergoanytransforma-
tiononemaydesire.
(11 r) It mayalso be compounded withthechu-ts'ao107. Having
eatena singledose of it,one willbe able to rise up intoemptyspace and
walk on the clouds. The chu-ts'aois similarto the smalljujube, three
or fourfeetin height. Its twigsand leavesare all red,its stemis likea
102) Li-ch'eng seems to be no personal name. It stands for an elixir which forms
suddenly, at once.
103) A reads: )tï-#HS, SHCCC C/6b omits the last four characters. D
says that the characters -^15 ("another text reads") was probably a collational
gloss which has later on crept into the text.
104) This sentence is not quite clear. Though I cannot find an evidence in other
texts, I propose the followingtranslation: heat orpimentand realgar, place them in
a container made of melted copper and cover them for three years. Then put sub-
stances in bitter wine for a hundred days when the ch'ih-ju, several fen long, will
produce the five colours of the lang-kan.
Ch'ih-ju ïfcIL • When the mineral substances are poured in the bitter wine,
they do not mix well with the solution,formingsmall drops in it.
Lang-kan 3&£f. Cf. Shu-ching, Legge, p. 127, note. If it is the same as
Ch'ing-lang-kan # 3&if , it would be malachite; cf. RP min 32. See also Laufer in
T. P. 1915, 2053.
105) SHCCC C/6b reads M ìà instead of ft S. The characterJa was taboo in
T'ang times, because the emperor Kao-tsung's ming was fâ.
106) Cf. Bot. Sin. II, 450 and III, 163: Cuscuta, Several species of it are known
in China.
107) Chu-ts'ao # & , "red grass," still unidentified.
coral. It growsby preference in famousmountains, underrocks. If it

is incised,its sap flowsout likeblood. If jade108, withtheeight
together
stones,goldand silveris addedto thissap, it can be easilykneadedinto
pills likepaste. Aftera longtimeit changesintowater. Whengold is
throwninto it, it is called chin-chiang & $fe(gold fluid). If jade is
thrownintoit, it is calledyü-li 3£gt (jade wine). By takingeitherof
them,onewillenjoyeverlasting life.
(11 v) Thereis anotherrecipeforobtaining as follows.
Fu-tan109,
Amongthemanyriversthroughout the empirethereare thosewiththe
charactertan fi , suchas theTan-shuifi 3fcof Nan-yangfë ß§. During
the nightof the tenthday beforethe summersolsticeone shouldwatch
them. In all thesewaterslive the tan-yüfifa (cinnabarfish)110.The
tan-yüwillbe certainto swimbytheriverside, theirredradianceshining
through in dazzlingcolourslikefire. By usinga net,one can catchthem.
But thoughmanymaybe caught,do not take themall. If you cut one
fishopenand smearits bloodon thesole of thefeet,you will be able to
walkuponwaterand to stayforeverin deeppools.
(11 v) Again thereis the elixirrecipeof Ch'ih-sungtzu 9^ fâ-
■^11Oa.Use sap of thelei111 of one thousandyearstogetherwithsap of
the fan-t'ao112
and immersecinnabarintoit. Put the wholein a water-
proofvessel; seal thelid tightly by meansof bleachedsilkand honeyand
bury the vessel in the groundthreefeetdeep. On the hundredth day
squeezejuice out fromthe red fruitsof the papermulberry, mix and eat
it. This makesman'sface and hair turnred and effects longevity.In
oldentimesCh'ih-hsü tzu ifcfâ ^ 113was livingamongthe Chung-huang
41 H immortals.Did he perhapstakethismedicine?
(11 v) MasterShih's/fielixirrecipe: A fledgling,
whichhas not
is fedwithChen-tanjR -ft,mixedwithbeef. When
yetgrownfeathers,
grownup,itsplumagewillbe all red. Whenkilledand driedin theshade
for a hundreddays, it is poundedtogetherwith its plumage. If one
108) Cf. RP min29.

109) Fu-tan,theeighthkindof reversedcinnabar,mentioned above.
110) See Pen-ts'ao,44/23b, s. v. & & .
110a) Cf. ChBD, 507,3; Lieh-hsien chuan.
Ill) Rubus Thunbergii.Cf. Tz'u-hai s.v. & %. For this P'eng-leicf. Bot. Sim
II, 190, 436.
112) Fan-t'ao$fc|ffc, still unidentified, probablya kind of peach.
113) Cf. Lieh-hsien chuan.
22 EUGENE FEIFEL
spoonfulis takenduringa hundreddays,one will obtaina long life of

500years114.
(12 r) K'ang-feng tzu's |g ffî.^ elixirrecipe: Use bloodfroma
sheepand froma stork116, to thisadd sap of thet'ien-hsiung116 fromthe
Shao-shih/J? gf mountainand mix it with cinnabar. The mixtureis
enclosedin an egg of a swan117, closedup withvarnishand laid in mica
water. Aftera hundreddaysit willhavechangedintored water. Each
doseof one ho <fbringsan additionof a hundredyearsof life; a dose of
one sheng,a thousandyears118.
(12 r) The elixir recipe of Ts'ui-wen tzu fé 3C■?119 : Stuff
cinnabarintothe bellyof a domesticduck120 and stew it. If eaten,it
prolongshumanlife. If eatenduringa longtime,it makesman escape
death.
(12 r) The elixirrecipeof Liu Yuan $'' yc: Put cinnabarin a
solutionof hsüan-shui121. In a hundreddaysit turnspurpleand will not
stainthehandseizingit. Or mixit witha solutionof mica and pourit
intoa cylinder; seal it withvarnish122 and sinkit in a well. In a hundred
daysit willhave turnedintored water. If one ho is drunk,it prolongs
114) The text of SHCCC C/7b describes a recipe entirely differentfrom that of
the text A. It reads. X Ö *?&#&. « t K2 Jif í »liôHE. «Ê 3?» #
ih* ft*» 7k,m z BBS tt*.x B « m m 8 w BjgtK.i i',Uñ % m.
"Another recipe is that of Po-shih-sheng. Take the needles of a pine growing on a
high cliffand one thousand years old, gold aster flowers,China root (Pachyma Cocos;
cf. Bot. Sin. Ill, 350) and fu-shen (a variety of fu-ling ft-HS*). Mix these plants
with the water of the hua-ch'ih. If it is drunk,one will receive a miraculous power.
Further dry in the shade during a hundreddays the needles of a cedar, knead them
into pills with honey. If you eat them for a long time, you will enjoy longevityand
your body will become light".
115) The translation follows SHCCC C/8a which reads m ^ $ I ÉL. For kuan
Ü , cf. RMM av, 246: the eastern white stork.
116) T'ien-hsiung ^ t|. Cf. Pen-ts'ao, ch. 17 T, ^:, and Tz'u-hai s.v. Pii =£ :
aconitum sinense. Giles: aconitum variegatum. Bot. Sin. Ill, 143, 144, 146: aconite.
117) Ku & . Cf. R MM av 254: swan.
118) SHCCC C/8a reads m - ?r ^ T ^ &•
119) Cf. Lieh-hsienchuan.
120) Cf. Tz'u-hai s.v.: anas domestica. RMM av 256: mu = duck.
121) Hsüan-shui ^ ^<. Tao-tsang 588, Shih-yao erh-ya,± zfc = A &, mercury.
Tso-wine Éfë= SzK is here out of question, since a solution has to be prepared of it.
A reads 7Ê 7k . D, SHCCC C/8a and Ming editions read £ 7k-
122) Ch'i ü . Bot. Sin. Ill, 318: varnish producedby the Chinese lacquer tree (Rhus
verniciiera).
one's life by a hundredyears; if taken permanently, one will enjoy

longevity.
(12 r) The elixirrecipeof Yiieh-tzu-ch'ang if g: Compound
malachiteand Ch'ien-tan123 withmercuryand cinnabarand put it in a
coppercylinder.Luteit downwithsoapstone124 and heatit in whitesand.
Aftereightydayseatthemedicine in dosesas largeas a smallbean. After
threeyearsonebecomesan immortal.
(12 r) The elixirrecipeof Li Wen ^ ~%: Wrapcinnabarup in
white silk and boil it in bamboojuice. This is calledhung-ch'üan H^.
it
Boil whenfloating on hotwaterand mixit withhsiian-shui.If one ho
is eaten,onebecomesan immortal in oneyear.
(12 r) The elixirrecipecf Yin-tzu^T- : Cinnabaris addedto
a solutionof mica. Seal it up tightlyand place it intoa chin-hua-ch'ih12r>
foroneyear. Afterwards takeit outand eat a spoonful(daily). If one
catty is eaten, one will live forfivehundredyears.
(12 v) The recipeof the T'ai-i elixirforcallingback souls ( pfc
ZuIB $&$1 fi & ) 126 • In accordance withthemethodoftreatingthenine
kindsof cinnabar,the fivestonesare luteddownwiththe six-onepaste.
It is excellent forresuscitating a personwhohas notbeendeadmorethan
threedays. Open his mouth127 and insertone pill and togetherwitha
portionof sulphurhaveit swallowedwiththehelpof water. As soonas
oneletsit flowdownhis throat,he willreturnto life. All whowerethus
resuscitatedsay128that they saw a messengerholdinginsignia who
summoned them.
(12 v) The elixirrecipeof the Ts'ai-nii3fc-£;129: The bloodof
a hareis mixedwithcinnabarand steamedwithhoney. Eat thisduring
a hundreddaysin theformof pillssimilarto theseed of thewu-t'ung130,
123) Ch'ien-tanfô ff• RP m*n13: minium,red oxide of lead.

124) Accordingto the text of SHCCC C/8a: m % ît £î îf it . RP min 55: hua-
shih=z soapstone. Whetherwa-hua-shih is same as hua-shihis stillopen.
125) Chin-hua-ch'ih & !& itb. As thereare a numberof hua-ch'ihor preparatory
solutions,the chin-hua-ch'ihmostlikelyhas gold added. I have failedto findexact
evidenceforthis statement.
126) Accordingto SHCCC C/9a the characterfift is superfluous, so read: ffí#6.
127) D and SHCCC C/9a: *f ft A ft - •
128) SHCCC C/9a: fi ffit*£¿8 # • • •
129) According to Tz'u-hais. v., ts'ai-nüis no personalnamebut a collectivename
for beautifulcourtladies.
130) Wu-t'ungP¿ m- Bot. Sin. 283,309,516: "StcrcuHaplatanifoliais an erroneous
identification.It is Paulowniaimperialis,but it is still called by its firstname".
H EUGENE FEIFEL
onepillthreetimesa day. Aftera hundreddaystwofairieswillcometo

serve,theymaybe employed as one'spersonalattendants.
(12 v) The elixirrecipeof Chi-ch'iutzu ISE^131: Mix clear
wine,sesameoil, po-hua-li132and lung-kao133; seal it up withthe six-one
paste and heat it usinggrain husksas fuel. In ten days the elixirwill
be ready. Take onepillof thesize of a smallbean. If thewholedoseis
eaten,one willenjoylifeforfivehundredyears.
(12 v) The elixirrecipeof Mo-tzuIg-y.: Used are mercury and
the solutionof the fivestones. This is heatedin a coppervessel and
stirredwithan ironladle. In tendays it willchangeintocinnabar. If
oneeats onespoonful ofit,all ailmentswillleavethebody. If it is taken
continuously,onewillescapedeath.
(13 r) TheelixirrecipeofChangTzu-hofjg^f jp : Usedare lead,
mercury and malachitewater134 whichare mixed,lutedand heatedin red
In
sorghum. eightydays the medicinewillbe ready. Kneadthisintopills
bymixing it with jujubejellyand make themas bigas largebeans. After
a hundred dayslifewillbe prolonged byfivehundredyears.
(13 r) The elixirrecipeof Ch'i-li$fM135: First heat the five
stonesandpowdered jade, thencompound thiswithcinnabarand mercury.
This is put in a big coppervesseland heated. Aftera hundreddaysthe
fivecolourswill shine forth. When this is eaten,one escapes death.
Whena hundredcattiesof lead are mixedwitha hundredspoonfulsof
thismedicineand heated,it will becomesilver. If compounded witha
solutionof realgarand heated,it willbecomegoldin a hundreddays. If
thegoldis toohard,boilit withlard. If toosoft,boilit in whiteplums136.
Havingeatenan entiredoseof it,onewillenjoylongevity.
(13 r) The elixirrecipeof Yü-chu EEfë (jade pillar)137:Pour
and coverit withpowdered
cinnabarin a hua-ch'ih malachiteand sulphur.
Put thisin a bamboocylinderwhichis heatedin sand duringfifty days.
If one eats thisduringa hundreddays,thejade ladies,the Liu-chiaand
131) Lieh-hsienchuan calls him Chi-ch'iuchiin $gjr.fj.

132) Po-hua-li ö 3$£fi§,kindof wine,detailsare unknown to me.
133) Lung-kaoft # = fu-p'en-tzu S & =£- Cf. Tao-tsang588, Shih-yaoerh-ya.
to Tz'u-hais.v. it is Rubustokkura.Cf. Pents'ao,18/9a.
According
134) Perhapsbetter:. . . and malachitewhichare mixedwithwater. . .
135) ProbablyCh'i-li Chi fô fi ^; ChB D, 1369,3.
136) Pai-mei fift. Cf. Pen-ts'ao,29/12b.
137) Yü-chutan 3£tt;ft. The Mingeditionswritewang-chutan 3:£È;f3*.Is the
name identicalwiththe Chu-chunktt of Lieh-hsienchuan?
Liu-ting138andfairieswillcometo waituponhim. Theymaybe employed

in his service,and he willknoweverything on earth.
(13 r) The elixir recipeof Chou-houIftiè139:Mix chin-hua140
withcinnabarand seal it up withdryclay. Heat thisfor eightydays.
The substanceis nowputin a platein quantitiesof a smallpea, exposedto
thesunandkneaded,whenit emitsa radiancejoiningtheraysof thesun.
If eatenin a smallportionequalin quantity to a pea,onelivesforever. If
this elixiris put in yang-t'ung141(orpimentand copper) and heated,it
becomesgold142.
(13 v) The elixir recipe of Li-kung^^: Chen-tanand a
solutionofthefivestones,oneshengeach,are compounded untilthewhole
becomesdoughy. This is nowburnt in a caldron for days; then
thirty-six
it is takenout and mixedwitha solutionof sulphur143. If this is eaten
fortenyears,onewillbe coeternalwithheavenand earth.
(13 v) The elixirrecipeofLiu-sheng$']¿fc: Use thesap ofwhite
chrysanthemum ofpapermulberry145
flowers144, ; mixthemwith
andofch'u146
cinnabar and heatthisforthirty days. Then the
grind compound and eat
it. In a year'stimeone will securea life of fivehundredyears. If an
old maneats of it,he will be rejuvenated
beyondrecognition; if a youth
takesit,he willnotgrowold.
(13 v) The elixirrecipeof Wang-chiinïfî147: Cinnabarand
mercury are putintohens'eggsand sealedup. Let thehen sit on them.
138) Liu-chia ^ tp = Ü 'A'. Liu-ting t: T = PJ?#, officialsof the Taoist heaven.

139) Ko Hung wrote a book entitled Ch'ou-hou-fangMféjf in six chüan, and
Ch'ou-hou pei-chi-fangfi fè ü & Jï in six chüan, all books on medicine.
140) Chin-hua ^1^. Cf. Yiin-chi,65/14b. It is made of three substances: cinnabar,
realgar and orpiment.
141) Yang-t'ung m M' cf. Pen-ts'ao, ch. 8.
142) Sun Hsing-yenquotes an original commentwhich reads (as in SHCCC C/lOa):
"Another recipe: mix pumelo juice with cinnabar and eat it. After a hundred days
it secures longevity".
143) Cf. RP min 128.
144) Pai-chü-hua â 2$ fé ; cf. Pen-ts'ao, 15/la sqq.
145) fë . Bot. Sin. Ill, 503; Pen-ts'ao, 36/10.
Ti-ch'u *tfe
146) Ch'u$. Bot. Sin. Ill, 518: alianthus glandulosa or alianthus altissima. Pen-
ts'ao, 35/12.
147) Wang-chün. TPYL 677/7b: ÏSg, 674/4b; 679/3a; 774/7b: ï g ft »,
26 EUGENE FEIFEL
On a wang-hsiang day (auspiciousday)148eat threeoftheseeggsand your

age willnotadvanceand youwillnotgrowold. Childrenshouldnoteat
this,sincetheywillbe stuntedin theirbodilydevelopment.If chickens
and puppiesare fedwithit, theyall will notgrowany more. The same
resultswill be obtainedwithotherfowlsand animals.
(13 v) The elixirrecipeof Ch'en-sheng $&¿fc: Whitehoneyand
cinnabarare mixed,thensealedup in a coppervesseland sunkin a well
foroneyear. If thisis theneaten,onewillnotbecomehungry fora year.
If onehas takenthequantity of a catty,onewilllivefora hundredyears.
(1U r) The elixirrecipeof Han Chungf^^t149: Mix honeyand
varnishwithcinnabarand boil it. If thisis eatenone willprolongone's
lifeand liveforever. Standingin thesun,onewillcast no shadow.
(1U r) Besidesthese(recipes)thereare stilltensofothers,which,
however, neednotbe discussedherein detail.
(lJfr) Pao-p'utzu said: It was goldjuice thatT'ai-i -j¿Zu took
to becomean immortal.Its efficiency is notinferiorto thatof thecinna-
bar ninetimessublimated.Whencompounding it,use onecattyofyellow
gold,weighed with theold scale. Aside from thisuse also hsüan-ming150,
lung-kao151,t'ai-i hsün-shou-chung-shih152,ping-shih153,tz'u-yunü154,a
148) Wang-hsiang £ ft or ICEffl. Cf. Lun-heng ffc% : ft M D 9E, ft ^ £ *B>

^áfeSál-tlí. Forke, p. 328: "When in spring or summer people die in prison, and
when in autumn and winter they wear an air of prosperity,this is not the result of
their works".
The Taoists say that each elementreaches its most vigorous effectivenessduring
the respective season, viz., wood is most vigorous in spring, fire in summer,metal in
autumn,and water in winterand the earth in the centre. Each element never misses
its proper time.
149) TPYL 388/8a, Pao-p'u tzu ll/14a and Sun Hsing-yen read ft fè. Cf. Ch B D,
ÍI 24: a Hsien-jen of olden times.
150) Hsüan-ming ;£ t$. RP min 124 lists hsüan-ming-fenÎHÏ) = purifiedsodium
sulphate. The same in Tao-tsang 536, 1/38. The Shih-yao erh-ya (Tao-tsang 588)
explains hsüan-mingas synonymouswith tso fì'ji.
151) Lung-kao Bt # , rubus tokkura. If it stands for lung-shih-kao f| ft #, it
must (according to RP min 55b) be a variety of gypsum. This mineral would suit
the context better. If hsüan-ming-lung-kaois one substance, it would be lead; cf.
Shih-yao erh-ya 1.c.
?k 4S If $ j? , it
152) If this substance is the same as t'ai-hsün-shou-chung-shih
is synonymouswith hsiung-huang¿$i Ä , realgar; cf. Shih-yao erh-ya.
153) Ping-shih #k2j = Ï& ft # » according to Shih-yao erh-ya. Pen-ts'ao, 11/llb;
ii kind of salt from the mountains.
154) Tz7u-yu-nus§ M ÎC, unknown substance.
solutionof hsüan-shui^ t)c,chin-hua-shih155 and cinnabar. Seal thisup

(for a hundred days). It will then change into a liquid.
(H r) Thiscanon156 says: Whengoldjuice entersthemouth, the
wholebody will assume a goldencolour. Lao-tzu receivedthis from
Yüan-chün. Yüan-chünsaid: This Way (recipe) is mostimportant, it
comesto lightonlyoncein a hundredgenerations, so keep it in a stone
cave. All thosewho compoundit, purifythemselves and observea diet
during a hundred days. Any relation with the common worldshouldbe
avoided. On theslopeof a famousmountain, abovea waterflowing east-
wardbuilda separate,neat house. In a hundreddays the elixirwill be
ready. If one eats one ounce,immortality will be gained. He who does
notwishto leave thisworld but wishes rather to becomea terrestrial157
immortal forthetimebeing,needsonly purifyhimselfand observea
to
dietfora hundreddays. Thosewhowishto ascendto heaven,mustall
abstainfromgrainfoodfirstforoneyearand thenthemedicineis eaten.
If he eats onlyhalfan ounce,he willenjoyeverlasting lifeand neverdie.
No harm,no poisonwhatsoever can injurehim. He maynourish(keep)
a wifeand children, becomean official of rank,just as he likes,and there
is nothing thatwouldbe forbidden to him. Thosewhodesireto ascendto
heaven,shouldundergoa purification and a diet and thenswallowone
ounce. Theywillthenflyup as immortals.
(1Í v) RecipeformakingWei-hsiJgcijg: and Chü-sheng ]=f^ with
goldjuice: Mixgoldjuice and mercury and boil it for thirtydays. Then
takeit outand put it in a jar of yellowearth, seal it up withthesix-one
pasteand heatit witha strongfire. In sixty(double) hoursit willhave
completely changedintocinnabar. If this is eaten in the quantityof a
smallbean,onebecomesan immortal.If one spoonfulof thiscinnabaris
mixed158 withone cattyof mercury, it changesintosilverat once.
(1U v) Furthermore, if a cattyofthiscinnabaris placedon a fire
and the firefanned, (thecinnabar)changesintoredflowing
it gold,which
is calledtan-chinfj-á£. If a sword blade is besmeared with this,it wards
offweaponsfroma distance of ten thousand li. If a bowl is madeof this
tan-chin, to eat and drink out of it, it will make men enjoy longevity.
Withit onecan getwaterfromthesun and themoonin thesameway as
one can receivethe water withthe fang-chu(mirror). When this is
drunk,onewillneverdie. If goldjuice is addedto yellowearthand this
putin an earthenjar withthesix-onepasteand heatedwitha strongfire,
155) Chin-hua-shih & ifc 2Ï , unknown, with lead. Cf. Tao-tsang
or synonymous
585,12/2a,Huang-tichiu-tingchin-tanchüehÄ ^r K B & ft Vk-
156) SHCCC C/lla and Sun Hsing-yen:& S?£insteadof jrfC
AS.
157) &,. omittedin SHCCC C/llb.
158) TPYL 985/3a: *nfa & •
28 EUGENE FEIFEL
it will all changeintoyellowgold readyto be used. If heatedagain,it

changescompletely intocinnabar. Whenit is eatenin thequantityof a
smallbean, one can enterfamousmountains and hugeriversand become
a terrestrial immortal.
(15 r) If onespoonful of thiscinnabaris mixedwithmercury, it
changesintosilverat once. If oneounceofsilveris mixedwithonecatty
oflead,thewholebecomessilver. The Chin-yeh-ching j§g159
£>$J£ says: If
eight160 ouncesof gold are thrownintoa riverflowingeastward,and if
bloodis drunkand an oathtaken,the secretoral traditionmaybe com-
municated.Anyonewho does not followthis methodbut makessecret
use of thisrecipeand compounds it, willneversucceed. To thosewhose
faithis sincere,the medicinemaybe given,but thisbookshouldnotbe
carelessly handedover. If thisbookis carelesslyhandedover161, bothwill
be sureto incurmisfortune.For thegods watchus closelywithoutour
knowledge.
(15 r) Pao-p'u tzu said: The cinnabarof nine sublimations is
indeedthebestmedicine forimmortality, yetthe various drugs needed for
itsfabrication are verymany. Theyare procurable bypurchasein peace
timewhencommunications are possible. But if the nine provincesare
cutoffby isolation, thesesubstancescannotbe obtained. Concerning the
of
question makingfire, one should watch it day and night for tens of
days,forthestrength of thefireshouldnotbe allowedto becomeinade-
quate. The strainofthisworkis extremely severe,sinceit is notas easy
as thecompounding of goldjuice.
(15 r) Whengoldjuice is to be compounded, theonlydifficulty is
to get the gold. One cattyof gold in the old measureis equivalentto
twoin ourcontemporary measure. The amountof goldneededwouldnot
costmorethansomethreehundredthousandcash. The otherauxiliary
substances are moreor less easilyto be procured. Fire neednotbe made.
Theingredients are putsimplyin a hua-ch'ih andwhena sufficient number
ofdayshaveelapsed,themedicine is ready. In all,fourhundred thousand
cash is neededto produceone dose sufficient enoughto transform eight
men intoimmortals.But if the amountof the substancesused is not
sufficient, theirstrength willbe insufficientto interactand transform each
other,just as if onewouldferment a fewshengof rice,whencewinewill
neverbe forthcoming.
(15 v) Pao-p'utzusaid: Besides,thereis therecipeofErh-huang-
chinfÇigfá£. Thoughit is notas goodas goldjuice,it is byfarsuperior
159) D and SHCCC C/12a: ^IS¿.

160) A: f£ & A M . SHCCC C/12a and D omit A . D says that A A is an
erroneous reduplication of the character A.
161) D repeats the same characters,viz. $& ß£ Ä |$ .
to othermedicines.It maybe refined by meansof pig skin,hidefatand

wine,or by treatment with the bark of the Ch'u $f|. Or it may be
dissolvedwithChing-wine ( ^i] fg ) and loadstone. It maybe stretched
out like clothor transformed at once into a liquid substanceand then
drunk. But thereare certainthingsto be avoided,and henceit does not
comeup to goldjuice. It maybe mixedwithrealgarand orpiment and
theneaten. It can be pulledoutand stretched outlikeleather. All these
are methodsof the earthlyimmortals only. Silverand pearls foundin
mother-of-pearl can all be changedintoa liquidand drunk,but this has
to be drunkfora longtime. But sinceit mustbe takenfora longtime
uninterruptedly, it is by no meansthe equal of gold juice.
(15 v) Pao-p'utzusaid: Whencompounding thisgoldjuice and the
cinnabarof theninesublimations, it is necessarynotonlyto spendmoney
butalso to enterfamousmountains and be isolatedfromworldand men.
That is whyonlyfewpersonsare occupiedwithit. Amongmilliardsof
peopletheremay be occasionallyone man who has receivedthis canon.
For thisreasonthosewhowritebookson theWaydo notmention theChin-
tan at all. The firstcautionto be observedis, thatone shouldnotlet the
vulgarpeople,whohaveno faithin theWay,jeer and ridiculeit,sincethe
medicinewouldneverform. MasterChengsaid: The reasonforthis is
as follows:Whencompounding thisgreatmedicine,one has to makeof-
feringsto the gods. Whenhe offers, T'aiti,Yüan-chün,Lao-chün3§ g
andHsüan-nüj£ -je willall cometowatchthecompounder ofthemedicine.
If he doesnotconcealthetracesofhis footsteps in regionsquiteoutof the
way but lets the vulgarstupidpeoplepass by and get noticeof it, the
divinities will blamethe compounder of the medicineforhavingallowed
thewickedpeopleto jeer and slanderit. Underthesecircumstances they
wouldwithholdtheirblessings,whereasthe evil etherealessencewould
advanceandthemedicine wouldneverbe ready. Onemustentera famous
mountain, purifyoneself,observea diet fora hundreddays,not eating
any of the fivestimulantspices or raw fish,and be isolatedfromthe
people. Onlythencan thegreatmedicinebe made. Whencompounding
the medicine, one shouldstopthe practiceof purification onlywhenthe
medicine is ready,as thepurification is necessary notonlyforthebeginning
of thefabrication.
(16 r) MasterChengsaid: Accordingto a wordfromTso-chiin
& JS162> aU thevarioussmallmountains are unsuitable forthefabrication
thereinof goldjuice and shen-tan. For the smallmountains lack all the
orthodoxspiritsthatwouldact as theirlords. Thereare mostlyspirits
oftreesandstones,oldcreaturesofa thousandyearsand demonswhofeed
on blood. These are all evil powerswThich are not inclinedto work
162) SHCCC C/14a and Sun Hsing-yen prefer Tso Ä instead of Lao ig.
30 EUGENE FEIFEL
forthegoodofman,butare ableto do harmto him,and sincetheyliketo

put Taoistson trial,the lattermustuse theirart to protectthemselves
and theirdiscipleswhoare withthem. But stilltheyare eventually able
to do harmto menand medicine.
(16 v) Nowadays,when physiciansare compounding a good
medicineor a good salve,theyneverallow chickens,dogs,childrenand
womento lookon,forif the substanceis spoiledby them,it will notbe
effective whenused. Likewise,dyersof silkenfabricsdislikethe evil-
eyed to lookon,lestthebeautifultintsshouldfade. How muchmoreis it
so withthegreatmedicine oftheshenandtheimmortals.Thisis thereason
why Taoists of ancienttimes,when compounding the divinemedicine,
neverfailedto go intofamousmountains and whytheydid not stayin
commonmountains.
(16 v) According to theHsien-ching'$' $g, mountainsfitforthe
cultivation of one'sselfand forcompounding themedicineof immortality
are as follows163:
Hua-shan^§ ill, T'ai-shan^ |lj, Huo-shaníjg|I¡ , Heng-
163) The followingmountainsare mostlylocatedin Bat. Sin. I, Appendix,p. 223.
Thosewhichare not mentioned there,are listedand identified
hereafteraccordingto
ChG D.
Shao-shih-shan, part of Sung-shan,p. 146, 1.
Chung-nan-shan, p. 847,2. Same as Nan-shanWlU in Shensi,Ch'ang-anhsien
Ä « B •
Ch'ang-shan, p. 549, 1. One mountainof this name in Feng-t'ien,Chin-hsien
2$sJi"^ £$i anotherone in Feng-t'ien,Hsin-minhsien $r K ß!.
Nü-chi-shan, p. 84, 4., in Honan,west of I-yang-hsien£CÊ§ ^.
p. 298, 4. Eitherin Honan,Lung-paohsien ft Ä j& or the same
Ti-fei-shan,
as Shang-shan SBill (p. 785,4 sq.) in Shensi,Shang-hsienßiü. Ko Hung apparently
speaksof thelatterone whichis also calledTi-fei-shan.
Pao-tu-shan,p. 466, 4: four mountains,viz. in Chihli,Honan Shantungand
Shansi,bear this name.
An-ch'iu-shan, p. 302, 3 mentionsAn-ch'iuhsien 5£.£ gg in Shantung.
Wei-shan.ChG D. does not list such a mountain.Text G reads Sui-shan& |i|
whichis (p. 1043,2) in Szechuan,north-west of O-mei-hsien
tg Ü g£.
Yün-t'ai-shan,p. 971, 2. Four mountainsbear this name: three in Kiangsu and
one in Szech'uan,also calledT'ien-chu-shan % & 'U (cf. Note 17), in Ts'ang-ch'ihsien
^ 8S m . Ko Hung mostprobablyspeaks of the latter.
Yang-chia-shan, not listed in ChG D.
Huang-chin-shan, p. 983,1: eitherin Feng-t'ien,
Ryojun2p^lgJK>or in Hupei,
Chung-hsiang hsien Ü f$ 1$. The latteris mostprobablymeant.
Pieh-tsu-shan, p. 1403,2, not listedin ChG D.
Hsiao T'ien-t'ai-shan,part of the T'ien-t'ai-shan.
Ssu-wang-shan, p. 201, 4: fourmountainsof this name.
shan, fg il|, Sung-shan Jg|||, Shao-shih-shan'p gr |J|, Ch'ang-shanJ| |I|,

T'ai-po-shan ;& Q |l| , Chung-nan-shan$&fë.|J|> Nü-chi-shan ^ JL |Jj,
Ti-fei-shanflfe ill > Wang-wu-shanïjllli,
flifr Pao-tu-shan,íâ^|Jl, An-
ch'iu-shan % Ic |1| , Ch'ien-shan ?H [If, Ch'ing-ch'eng-shan^ i^ iJl, 0-
mei-shan$£ JI 11], Wei-shan £g |1], Yün-t'ai-shanfg |J fif, Lo-fu-shan
H f? UlyYang-chia-shanpj| % ''' , Huang-chin-shan|§[ ^ |Jj, Pieh-tsu-
shan H ü |J], Ta T'ien-t'ai-shan;fc5c fî |Jl, Hsiao T'ien-t'ai-shan /J> ^
-Ö III, Ssu-wang-shan•pg J| |l|, Kai-chu-shan^ ^ |jj , K'uo-ts'ang-shan
Í5 ÍF I-'I • In all these mountainsorthodoxdivinitiesare residing and
there are, perhaps,also terrestrialimmortals. In all of them grows the
chih-plant164 with which one can ward offweapons and great calamities.
So it is thatone can not onlycompoundmedicinesin them. If a man,who
has obtainedthe Way, should climb up one of these mountains,the genii
of thismountainwill notfail to cometo his help and bestowtheirblessings
on hini and his medicinewill surelyform. If he is unable to go into one
of thesemountains,he may compoundthe medicine165 on the biggerislands
in the sea or in such places as : Tung-weng-choujg ^ $tì, Tan-chou S M
and Chu-yü$f flyü in Kuei-chi ff 5^ , Hsin-chü-chou1£"g ¿ffl
> T'ai-kuang-
chou fé % #Hand Yü-chou §| #Hin Hsü-chou % #H , which are the next
l>est ones. At presentthe famous mountainsof China Proper cannot be
reached. There are in Chiang-tung166a few famous mountains,in which
one may stay,viz. : the Huo-shanin Chin-an g ^c 167> the Ch'ang-shanand
the T'ai-po-shan in Tung-yang ^f pj|, the Ssu-wang-shan,Ta T'ien-t'ai-
shan and Hsiao T'ien-t'ai-shan,the Kai-chu-shan,K'uo-ts'ang-shan,all in
Kueir-chi168.
(17 r) Pao-p'u tzu said: I have had the honourof being born in
.a familyof high officials. Althoughmy talent is not sufficient to rule a
state or manage its affairs,yet othershave workedtheirway up, although
far less accomplishedthan I, and manyof themhave becomerenownedas
high as the sky and have let theirlight shine in the heaven. But since I
wanted to travel afar and go into famous mountains to complete my
treatiseI am workingon and thencompoundthe divine medicinein order
to realize my wish of becomingan immortal,so I have cut offall ties of
felicitationsand condolence (family and kinship relation) in my native
place and flungto the winds all the gloryof this age. For this reason the
164) Chih^. Bot. Sin. Ill, 266, II, 41, 380: a fungus. Cf. T. P. 1895, p. 18.
Matsumura,Chinese Names of Plants, p. 335 identifiesit as Sesamum indicum. Quoted
dn S. Johnson,A Study of Chinese Alchemy,Shanghai 1928.
165) SHCCC C/15a, TPYL 670/4b and D: Í * - ^ «J ^ m •
166) Chiang-tung iLM, the lower Yangtze. Cf. Tz'u-hai s.v.
167) Chin-an, Ch G D, p. 704, 1, in Foochow, Fukien.
168) Thus Kuei-chi in Chekiang is meant.
32 EUGENE FEIFEL
vulgarthrongfindit strangethatI have leftmyhomelandand goneoff

the well-beaten path merelyfor the sake of tillingland in woods and
bushes, thus makingmyhandsand feetcallous. Some even say that I
am out of mymind. But theWayand worldlyaffairsare incompatible169.
Thesetwothingsdo notprospersideby side. If thoseworldlydutiesare
notabandoned, howcouldI everpursuemyaims,suchas theyare? If this
is clearlyunderstood and if thegoal to be reachedis fixedin everyway,
willa manstandin fearof praiseand blameforit? Willhe be movedby
persuasionor dissuasion?This I have written to revealmyintention in a
fewwordsto thoseof thefuturewhowillcherishthesameaims. What,
lateron,otheradeptswiththeverysameaim as I have,willgiveup,will
notbe different (fromwhatI have forsaken).
(17 v) The recipeof Hsiao shen-tan/h$$ fl-: Use threecatties
of Chen-tanand six cattiesof whitehoney. Mix the substances,expose
themto thesunand heatthem. It can thenbe kneadedintopills. If ten
pillsofthesize of sesameseedare eateneverymorning, beforea yearhas
elapsed,whitehairwillturnblack,lostteethwillgrowagain and thebody
will becomehealthyand robust. If eaten continuously170, one will not
growold,an old man becomesa youthagain; one will live forever and
neverdie.
(17 v) The recipeof the Hsiao erh-tan/Jn One cattyof
fj-171:
gFf
cinnabaris groundand sievedand mixedwiththreeshengof purebitter
wineand twoshengof purevarnish,in all, threesubstances. Let them
wellcombinewithoneanother. Heat thison a gentlefireuntilit permits
of beingkneadedintopills. Eat themin quantitiesof sesameseedstwice
a day,takingthreepills each timefor thirtydays,whenthe hundred
ailmentswillbe curedand thethreewormswill quit the body. If eaten
duringa hundreddays,musclesand boneswill becomestrong. On the
thousandth daytheLord of Life will crossout yournamefromthebook
of death,youwill be coeternalwithheavenand earthand visitsun and
moon. You willbe ableto changeyourshapeand appearanceeasily,with-
out beingboundto a rule172.If you stay in the sun, you will cast no
shadow,sinceyouwill have lightotherwise.
' (18 r) The recipeof Hsiao-erhhuang-chin/'»fÇijgf ^ : Refined
goldis placedin clearwine. Whenthishas beenpassedin and out for
abouttwohundredtimes,it willboil. Seize it and let it pass through the
fingers,untilit is likemud. If themixturedidnotboil,and if it doesnot
169) D: m mm m # .
170) SHCCC C/16b,C, D and Pao-p'u tzu, nei-p'ien,ll/16b: |I¿.
171) SHCCC C/16band D: /hm ft.
172) Read $C M & & M it & ft, so D.
slipthrough poundit and dip it in clearwinewithout

thefingers, counting
thetimes. Whenthemedicinehas formed, eat it in quantitiesof pellets;
one stickcan be regardedas one pill17S.Dividethisintosmallpills. If
thisis eatenduringthirtydays,one willfeelneithercoldnorheat,divine
beingsandjade ladieswillwaiton him. Silvercan be eatentoo,therecipe
beingthe same as withgold. Everybody who has eaten thesetwo sub-
stancesand whocan live in a stonecave withina famousmountain, will
gain buoyancy of movementin one year. He will become a terrestrial
immortal, if he staysamongmenand eats themedicine. Do nottransmit
therecipecarelessly !
(18 r) The recipeof Liang-i-tzuMjÊ-T~ to prepareHsiao-erh-
huang-chin : Use pig skinand hidefat,threecattieseach,and one sheng
ofpurebitterwine. Put fiveouncesof gold (together withit) in a vessel
and heatit on an earthenoven. The goldis dippedin thefat a hundred
times,and also in the bitterwine. If one eats one catty,one's life will
lastas longas heavenand earth. If halfa cattyis eaten,onewillenjoya
life of two thousandyears. If fiveouncesare taken,the life will last
twelvehundredyears. There is no limitto the quantityto be eaten.
The medicine shouldbe preparedon an auspiciousday and taken. It will
bestowmiraculouspower. Do not transmitthe recipe to the wrong
people174.If youhandit overto thewrongpeople,themedicine willnever
be madenorbe efficacious.Onemusttakecinnabar,if onewishesto leave
thebody175.
173) D, SHCCC C/16b: - %i ^ bJ% . Cf. Pao-p'u tzu, nei-p'ien,ll/16b.

174) SHCCC C/16b and D: ^ ßg ^ §£ A. (V *t * A & ••••
175) D: ft £ ± F S ... Cf. Pao-p'u tzu, nei-p'ien,ll/17a.
MS. Vol. IX, 3

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PAO-P'U TZU 抱 朴 子 NEI-P'IEN 內 篇, Chapter IV

* Continued from M. S. VI, p. 211.

RMM av - Bernhard E. Read, Chinese Materia Medica, Avian Drugs.

Gold and Cinnabar, or the Elixir of Life ( 4feft)

(1 r) Pao-p'u tzu said: When I was studying books on the

J) Originally 3S ^ ■». SHCCC B/la, TYPL 985/2a and D omit ft .

Taoists of the worldlykind. Some of themwereknownto me through

5) A: US US. SHCCC B/lb, C and D: nfr .

none of themknewanythingabout thesematters. In theirpridethey

15) SHCCC B/lb adds # .

over to Master Cheng,fromwhomI receivedthem. Hence no other

23) These charactersseemto indicatethat Ko Hung,whenspeakingof Chin-tan

(2 v) Numerousare thosewho do not believein the supreme

27) &&^$r&J£. A similar phrase occurs in Hou Han-shu Vk& 3f , bio-

(3 v) The morelimitedthe knowledge of the commonpeopleis,

30) SHCCC B/4a: ft fë î§ ^ . C: « Í» Si W tt -* .

stupidity35. Booksare transmitted to menof understanding,thingsare

(U v) Mattersof this world presentinnumerably complicated

39) g ft. SHCCC B/5b omits ß.

One mustcompound the cinnabarin a famousmountain, uninhabitedby

48) Of a male oyster,roasted and pounded to powder.

it forthirty-six daysand themedicinewillthenbe ready. Take it during

doughy. This is calledthe six-onepaste,mostlyused to lute downthe chemicalpre-

(6 v) The fourthkind of cinnabaris called Huan-tans§ ffr

58) Erh-tan is an elixir of superior quality, Jb $| ; cf. TPYL 669/la.

Immortalboysand jade ladies62willcometo wait uponhim. He can fly

62) D and SHCCC C/2b read £ £.

deliciousfood,fineclothes,musicand women,wealthand rank. They

72) T'ai-i means: 1) The primordialprinciple or substance of the Universe; see

it consistin thepracticeof breathing( ^ "*}|) and bendingor stretching

75) This quotationrefersto Yin Ch'ang-sheng& £ £ • Cf. Shen-hsienchuan,

elixirof fourtransmutations duringhalfa year,one obtainsimmortality.

transmutation, showing25 coloursin all. Put one ounce of each of

87) D, TPYL 985/2b and SHCCC C/5a read: fe # - flg•

(10 v) Anotheris theelixirmethodof theMin-shan(ft|J¡. The

anyevilinfluence ofthehundred kueiand ofthedeadofthefourquarters.

coral. It growsby preference in famousmountains, underrocks. If it

108) Cf. RP min29.

spoonfulis takenduringa hundreddays,one will obtaina long life of

one's life by a hundredyears; if taken permanently, one will enjoy

123) Ch'ien-tanfô ff• RP m*n13: minium,red oxide of lead.

onepillthreetimesa day. Aftera hundreddaystwofairieswillcometo

131) Lieh-hsienchuan calls him Chi-ch'iuchiin $gjr.fj.

Liu-ting138andfairieswillcometo waituponhim. Theymaybe employed

138) Liu-chia ^ tp = Ü 'A'. Liu-ting t: T = PJ?#, officialsof the Taoist heaven.

On a wang-hsiang day (auspiciousday)148eat threeoftheseeggsand your

148) Wang-hsiang £ ft or ICEffl. Cf. Lun-heng ffc% : ft M D 9E, ft ^ £ *B>

solutionof hsüan-shui^ t)c,chin-hua-shih155 and cinnabar. Seal thisup

it will all changeintoyellowgold readyto be used. If heatedagain,it

159) D and SHCCC C/12a: ^IS¿.

to othermedicines.It maybe refined by meansof pig skin,hidefatand

forthegoodofman,butare ableto do harmto him,and sincetheyliketo

shan, fg il|, Sung-shan Jg|||, Shao-shih-shan'p gr |J|, Ch'ang-shanJ| |I|,

vulgarthrongfindit strangethatI have leftmyhomelandand goneoff

slipthrough poundit and dip it in clearwinewithout

173) D, SHCCC C/16b: - %i ^ bJ% . Cf. Pao-p'u tzu, nei-p'ien,ll/16b.

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PAO-P'U TZU 抱朴子 NEI-P'IEN 內篇, Chapter IV