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[Classified as Superior Grade in the *Shennong Bencao Jing*]
Cinnabar naturally possesses a smoky aura suitable for painting, endowed with divine and miraculous properties. Those situated at the center are designated as "Monarch" (Jun); those surrounding and guarding it are designated as "Minister" (Chen). Such a generative structure makes it suitable to serve as the Master of All Spirits.

[Flavor and Nature] Sweet, slightly cold, non-toxic.

[Indications and Actions] It treats diseases of the five Zang organs and various ailments throughout the body; nourishes the spirit (Shen), calms the soul (Hun) and vital spirit (Po); tonifies Qi; brightens the eyes; expels demons, spirits, and evil ghosts. Long-term consumption promotes spiritual clarity and prevents aging. It can be transformed into Mercury (Shuiyin).

[Evaluation and Analysis] It is stated: Cinnabar originates from the valleys of Fuling. Fuling refers to Fuzhou, adjacent to the south of Ba Commandery; it is no longer mined there today. Those produced in Wuling and among the barbarian tribes of Western Sichuan are collectively referred to as Ba Sha. Su Song states: Recently, cinnabar has been produced in Chenzhou, Yizhou, and Jiazhou, with that from Chenzhou being the finest. It grows in deep mountain cliffs, requiring excavation of dozens of zhang into the ground to reveal its "seed," which is white stone known as the "Cinnabar Bed." The cinnabar grows upon this bed; large pieces are like chicken eggs, small ones like pomegranate seeds. Its shape resembles a hibiscus flower, with a tip like an arrowhead. Connected to the bed, the color is dark yet luminous and crystal clear. When crushed, the fracture is jagged like a wall, resembling mica stone, separable in layers; this is Chensha. Beyond this, cinnabar is obtained by washing earth and stones; that without stone is superior. Yizhou produces large pieces that also form layer-like walls but rarely exhibit other shapes, and the color is deep red; its medicinal use is inferior to Chensha, likely because it emerges from earth and stones rather than growing on a stone bed. Neighboring areas of Yizhou, such as Chunzhou and Rongzhou, also have cinnabar, causing their waters to turn red. When smoky and humid vapors accumulate, they appear reddish-yellow; locals call this "Cinnabar Miasma," which can cause malarial fevers and harm humans. That from Jiazhou is only suitable for painting and not for medicinal use. Lei Xiao states: There are hundreds of grades of cinnabar. Among them is "Miaoliu Sha" (Wonderful Flowing Sand), about the size of a fist or weighing one yi, possessing fourteen faces, each mirror-like; in rainy or misty weather, red liquid oozes out. There is "Meibai Sha" (Plum Cypress Sand), the size of a plum, glowing at night enough to illuminate a room. There is "Baiting Sha" (White Court Sand), the size of a pearl, with brilliant star-like spots on its surface. There are Shenzuo Sha, Jinzuo Sha, and Yuzuo Sha; consuming these extends lifespan without needing alchemical furnaces. Next are Baixin Sha, Chengshui Sha, Yinchen Sha, Chenjin Sha, Furong Sha, Pingmian Sha, Jinxing Sha, Maya Sha, Shenmo Sha, Caomo Sha, Doudan Sha, Shisha, Kuaisha, Xisha, and Tusha, which cannot be listed in detail. Chen Cheng states: Produced in the borders of Jinzhou in the barbarian caves, specifically from the Old Crow Well in the Liao Dong villages: the well is tens of zhang deep and wide. People gather firewood and burn it; where the stone walls crack, small niches appear, containing jade-like stone beds upon which cinnabar condenses, shining brightly. Large pieces of sand and bed weigh seven to eight taels or more than ten taels. Zhang Guo states: Cinnabar is the master of all spirits, residing in the South, sometimes named after the Red Dragon or the Vermilion Bird. Superior grade comes from Chenzhou and Jinzhou; medium grade from Jiaozhou and Guizhou; inferior grade from Hengzhou and Shaozhou. Their purity and physical forms differ, as do their authenticity. Those from Chenzhou and Jinzhou grow on white stone beds; twelve pieces form a cluster, resembling an unopened lotus, shining brilliantly in the sun. In the cluster, the largest is the Monarch, the smaller are Ministers, surrounded on four sides. There is also Ziling Sha, round and long like a bamboo shoot, red-purple in color, also superior grade; and those resembling shiny horse teeth are also superior grade. White ones resembling mica are medium grade. Those with stone fragments and sharp edges emitting green light are inferior grade. Those from Jiaozhou and Guizhou, if found in clusters or obtained by breaking stones, and shaped like hibiscus, are also included in the superior grade; transparent granules are medium grade; fragmented and opaque ones are inferior grade. Those from Hengzhou and Shaozhou, even if purple cinnabar, obtained from sand and stones, are also inferior grade. Li Cheng states: One type from Jinzhou and Shangzhou is slightly yellow with an earthen smell. One type from Xinzhou is very large, with walls of light, somewhat similar to Yizhou production. However, it contains arsenic fumes; when broken, it shows the color of raw arsenic. If used medicinally, it kills upon contact with fire. The *Gengxin Yuce* states: One type from Liuzhou looks exactly like Chensha, round blocks like soap bean pods, but is not used medicinally. Those from Shangzhou, Qianzhou, Xuanzhou, and Xinzhou contain toxic vapors and the qi of gold, silver, copper, and lead, and are unusable. If mixed with stone powder, iron filings, or black Yin Sha, they are also unusable. Li Shizhen states: Those whose color does not stain paper are from old pits; those with bright colors that stain paper are from new pits. Old pit cinnabar is good; new pit is secondary. Lei Xiao states: Regarding the processing of Zhu Sha (Cinnabar): After fasting, bathing, and burning incense in a quiet room, take the cinnabar, wash it with fragrant water, wipe dry, crush, and grind for three Fu periods. Place it in a porcelain pot; for every liang of cinnabar, add two liang of Gancao (Licorice Root), one yi of Zi Bei Tian Kui (Ophiopogon with purple back), and one yi of Wu Fang Cao (Five-Direction Grass) on top of the sand. Boil with flowing water from the east for three Fu periods, ensuring the water does not run out. Remove the herbs, wash thoroughly with eastern flowing water, dry, and grind into powder. Put into a porcelain bottle, cover with half a liang of Qingzhi Cao (Green Mushroom Grass) and Shan Xu Cao (Mountain Beard Grass), and calcine under a fire of ten jin from Si hour to Wu hour. After cooling, remove and grind finely into dust. Another method: Place cinnabar in a silk bag, boil with juice leached from buckwheat ash for three Fu periods, take out, soak and wash in running water, then grind, float, and dry. Another method: Bury together with Shidan (Stone Gall) and Xiaoshi (Saltpeter) in the earth to transform into liquid. Iron meets Shensha (Divine Cinnabar) and becomes soft as clay or fine as powder. Our ancestors said: A single point of true Dan corresponds to the moving Qi in the Kidney region; Yang arises from Water, aligning with the principles of Sun and Moon. The mystery of the Xuan Guan (Mysterious Pass) is like the Kshatriya caste, respected and supreme, protected by all spirits; only superior grade is fit for ingestion.

Furthermore, the *Bo Yi* discusses: The human limbs and Zang-Fu organs are nourished and guarded by Blood and Qi, Ying and Wei; they are commanded by Spirit. Since Cinnabar nourishes the Spirit, the Heavenly Ruler (Heart/Mind) remains tranquil, and all bodily parts obey commands. A guest asked: If only Cinnabar is needed, no disease will remain untreatable, and all other medicines can be discarded. I replied: The power of Cinnabar lies in consolidating the Spirit. For diseases arising from spiritual disharmony affecting the four limbs, five Zang organs, and hundred ailments, once the cause is addressed, the diseases heal; it is not that all diseases can be treated solely by Cinnabar. If the hundred ailments of limbs and organs affect the Spirit, or if one seeks the root cause and borrows Cinnabar's aid, it may be appropriate. The guest asked: Does the phrase "transforming into mercury" mean refining it into liquid mercury? I replied: This refers to what *Guan Yinzi* calls refining the Spirit to prolong life, so that the body over a century can transform like mercury, becoming fluid. In Daoist internal alchemy, eight liang of Mercury and half a jin of Lead refer precisely to Internal Dan. The guest asked: Cinnabar nourishes the Spirit, and Ginseng calms the Spirit; is there a difference? I replied: "Nourish" implies cultivation and growth; "Calming" implies bringing peace. My ancestors debated the classic texts in detail and comprehensively; I will not add further revisions.

[Appendix] It is said: From Void and Supreme Ultimate, movement generates Yang, stillness generates Yin, dividing into two entities; men and women feed each other, each lacking half, hence the union. Alchemists cultivate Wu and Ji, mutually interacting Metal and Wood, filling Kan and Li, restoring the perfect circle. Only Cinnabar's color, flavor, and nature align perfectly. Red color belongs to Li; Cold nature belongs to Kan; Fixed Mercury belongs to Water; Solid substance belongs to Metal; Sweet and neutral flavor belongs to Earth. Thus, Metal exists within Water, and Wood exists within Fire, making them suitable for aggregation, as the saying goes: "Dragon is obtained from Fire, Metal is sought from Water." Using external Dan to nourish the Four Elements, within which the Central Yellow represents Wu and Ji, Spirit represents Kan and Li, and Hun and Po represent Metal and Wood. Internally and externally combining to form Dan, the Infant can be nurtured.

(The *Bo Yi* reiterates the importance of Spirit, broadly mentioning Hun, Po, Yi, and Zhi. Here, only the Supreme Ultimate is singled out to encompass Spirit, Hun, Po, Yi, and Zhi, representing methods of the Pre-Heaven and Post-Heaven realms.)