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The *Qipo Fang* (Keshapo Formula) states: After taking stone medicines, one must not consume the following ten types of food:
Oily medicinal substances, *Myrobalanus chebula* (Wuyi), mustard seeds and mustard greens, shepherd's purse (*Capsella bursa-pastoris*), peach bamboo shoots, shepherd's purse (repeated in text), Vitex fruit (*Manjingzi*), mallow vegetables, yam (*Shuyu*).

It further states: Anyone taking stone medicines must not consume large amounts of wheat flour products and various cakes or pastries, raw vegetables, the "Five Pungent Spices" (five pungent herbs/vegetables such as garlic and scallions), the "Five Fruits," millet (*Shu*), fatty meats, or mutton. They must not eat these in excess.

It also states: The thirteen types of foods that suppress the effects of stone medicines are:
Buckwheat, millet, pale bamboo shoots, water celery, dried moss, wood ear mushrooms, kumquats/citrus fruits, winter melon, black nightshade (*Longkui*), wild rice vegetable (*Gucail*), deer horn vegetable, pig [text cuts off].

The *Fushi Lun* (Discourse on Taking Stone Medicines) states: All kinds of cinnabar pills (Dan) are the essence of various minerals. Regarding their potent efficacy, they can save lives from death; some people know this, while others do not. However, those who know are few, and those who do not know are extremely numerous. The number of frivolous and reckless individuals is so great that even skilled calculators cannot count them. Therefore, sages treasure and value them, while ordinary people despise and devalue them. Those who despise them have short lifespans, while those who treasure them extend their lives. People all value extending life but do not understand how to extend it; they prize retaining youth but do not know how to retain it. This is truly lamentable. Since my youth, I have often engaged in this practice. Whenever I used minor Dan formulas to treat diseases, seven or eight out of ten cases were cured. Even among those aged ninety with sudden illnesses, there were cases where breath had ceased but life was restored shortly after the medicine entered the mouth. There were cases where breath had not yet ceased but recovery occurred directly on the ground shortly after ingestion. There were cases that took half a day to recover, and even cases that appeared fully recovered within a morning. Generally, the miraculous efficacy is such that words cannot fully describe it. From then on, anyone who obtains this formula or possesses this medicine should not give rise to slanderous thoughts. If they generate faith, they will certainly have no fear of violent or untimely death.

The *Fushi Lun* states: For any body taking Dan, the patient must maintain correct intent and deep belief, without harboring doubts or other distracting thoughts in their mind. One should only visualize the medicine curing the illness upon entry into the mouth. Do not give rise to disbelief. The person administering the Dan must also wholeheartedly wish for the patient's immediate recovery.

For any sick person taking Dan, one must remove doubt and generate faith, visualizing the Dan entering the mouth and eliminating the disease like boiling water splashing onto ice and snow. With such faith, there is no case that will not be immediately cured.

When taking Dan, first choose an auspicious day and early morning. Dress neatly and cleanly, rinse the mouth, stand facing east, bow twice, and make a sincere vow. Wish that after taking the divine medicine, a thousand misfortunes will scatter and vanish, and a hundred illnesses will be eliminated. Resolve to seek longevity, do not violate this vow, and hope that all Great Sages provide protection, removing old age and restoring youth. After making this vow, rinse the mouth again with clean water. First, hold a date-seed-sized amount of honey in the mouth. On the next morning, take one or two pills. If no sensation is felt, gradually increase the dosage on subsequent days until a slight sensation is perceived.

Regarding the administration of Dan, some people first chew half a jujube-sized piece of red date thoroughly, then swallow the Dan mixed with it. Others swallow it mixed with honey. Some use rice gruel (white drink) or wine to wash it down. Others simply draw saliva into the mouth and swallow it with water. All these methods are acceptable; none are forbidden.

If the illness corresponds appropriately to the Dan, even if the initial one or two doses do not completely eradicate the disease, one will feel the heat of the illness gradually diminishing. In such cases, continue taking it without stopping.

If after two or three doses no difference is felt, it indicates that the medicine and the disease are permanently mismatched. It is not advisable to continue taking it.

Taking Dan always requires evening meals. The meal must be small, not excessive. Excessive eating hinders the movement of the medicinal force. Therefore, eating little allows for easier circulation; when circulated, the disease receives the power of the medicine.

Those taking Dan must harmonize their spirit and temperament. One must not experience sudden joy or anger [text missing character, inferred as anger/emotional fluctuation], as this causes stagnation and blockage of Qi and blood vessels.

The *Zhaohun Dan Fang* (Formula for Summoning the Soul Dan) states: Humans vary in age (old and young), strength (strong and weak), constitution (deficient and excess), and build (fat and thin). Since physical constitutions differ, temperaments also vary. When taking the same medicine, reactions may be strong in some and mild in others. Some react within moments after taking one or two pills; some take a long time to react after three or four pills; some react shortly after five or six pills; some show no reaction even after ten pills. Therefore, dosage must always start low and increase gradually, never starting high and decreasing. As long as this method of regulation is followed without violating its principles, it is correct.