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Originating from Tibet, it is formed by Tibetan monks kneading grass powder into bean-like shapes, hence the name. Wang Yitang stated: In Tibet, there is a type of grass locally called "Wild Horse Grass."

Tibetan monks select an auspicious day to harvest it, grind it into fine powder, place it in a clean vessel, and offer it before Buddha statues. On another selected day, they mix it into medicine. On the day of mixing, local men and women all chant mantras before Buddha statues, grinding the mixed grass powder into pills; those rolled by men are considered "male," and those rolled by women are considered "female." The medicine also distinguishes between male and female forms: the male pills have small round protrusions on top, while the female pills have elongated concave depressions. Their colors vary between red and black, and their size resembles that of mung beans. After the pills are made, they are placed back in a clean vessel. The male and female pills must be kept together; within one or two days, small beans resembling hemp seed fragments will sprout. They are fed with Crocus sativus L. (Zanghonghua, 藏红花). Observing every other day, as the saffron gradually diminishes, the newly grown beans enlarge. Over time, more small beans emerge, reproducing endlessly, which is indeed a strange phenomenon. If carried to distant places without saffron, the beans do not die but simply fail to generate new small beans. Zeng Yuying from Xining said: Wild Horse Bean is also called Mani Zi. It is about half the size of a mung bean. People in Tibet, upon obtaining this bean, chant the six-syllable mantra "Om Mani Padme Hum" hundreds of times daily. When rolling the pills, they also recite these six characters, hence the name. It can treat stomach qi heart pain, but is contraindicated for patients with smallpox or malaria. This is because it excels at altering yin and yang through its growth and transformation. Ma Shaoyun's *Illustrations of the Frontier Regions of Tibet* records: There is a mother-and-child medicine in Tibet, sized like a mung bean, wrapped cleanly in a khata silk scarf. Over time, the small grains gradually increase, embodying the meaning of mother and child generating each other. Lama Dacha silently holds Buddhist mantras while shaping them with tsampa flour, thus known for its strangeness. Note: This is precisely the Wild Horse Bean. Zhu Paishan's *Ganyuan Xiaoshi* records: Lamas once gathered, placing several grains of rice and wheat in a bottle, guarded by four people chanting the six-syllable mantra "Om Mani Padme Hum" continuously day and night, taking turns for meals. After forty-nine days, the bottle was filled with red seeds, the size of mustard seeds, colored like cinnabar, called Mani Zi. Wearing it can ward off evil and bring good fortune; children eating it may experience fewer cases of smallpox. In the Renzi year, I obtained dozens of Mani Zi from relatives and friends, storing them in a glass basin. They were uniformly round, resembling *Passiflora foetida* seeds (Jixingzi, 急性子) but red in color. It was said that when first obtained, the color was not very red; lacking saffron, they were mixed with powdered Carthamus tinctorius L. (Honghua, 红花) produced locally in Henan market. Over time, the color turned red like cinnabar. Mr. Ping Yaohai accidentally obtained dozens of Tibetan Mani Zi. Lacking glass vessels initially, he placed them in paper wraps to offer before Buddha statues, chanting the Six-Syllable True Mantra of Manjushri hundreds of times daily. The beans multiplied and diminished suddenly and could even penetrate the paper wrap, exhibiting unpredictable transformations. Astonished, he told his guests, who replied: This object's nature is empowered by Western monk mantras. The method of creating these seeds is also practiced by lamas in the capital. Every April 8th, great and minor lamas gather before Buddha statues, selecting dozens of practitioners with high moral conduct to chant the Six-Syllable True Mantra for seven days and nights, accompanied by cymbals, bells, and ritual drums. The pills they roll are shaped like millet grains using dry dough, rolled by hand while chanting. Stored in golden basins, imbued with mantra power during rolling, each grain can fly spontaneously. Some rest on window frames, others on desk grids, clustering together. After seven days and nights, those unable to fly are discarded, while those that fly are swept down with a broom and presented to princes and ministers, named Mani Zi. It can treat various ailments; the variation in quantity is inherent to its nature, nothing unusual. For medicinal use, those prepared in Tibet are superior. In the winter of the Guichou year, at the Shangyu government office, I met Ping Sima Shaojun Caizhong, who said: He had served in Zhongdian, a key route to Tibet, where lamas reside. Locals call Wild Horse Bean "Sarira Zi" (Relic Seed), categorized into plant, wood, and Buddha types. When wealthy locals die, a grain is placed in their mouth, believed to emit light in the underworld. Sick locals also frequently consume it. Jin Yucheng stated: A person in Cixi suffering from deafness had Mani Zi brought from Tibet. Upon consuming three grains, he suddenly heard a loud bang in both ears, as if hundreds of jin of weight were removed. Subsequently, his hearing became much sharper. However, after staying overnight at a brothel one day, he became deaf again the next day, and subsequent consumption proved ineffective.

The taste is slightly pungent, and the nature is neutral. It treats a hundred diseases. In their land, where medicines are scarce, they consume this bean whenever ill.