（本经上品）
本具烟雾气作画，自然神异。座中者，为君。朝护者，为臣。如此生成，宜作万灵主。
【气味】甘，微寒，无毒。
【主治】主身体五脏百病，养精神，安魂魄，益气，明目，杀精魅邪恶鬼，久服通神明
不老。能化为汞。
【核】曰∶出符陵山谷，符陵涪州也，接巴郡之南，今不复采矣。出武陵、西川诸蛮夷
中者，通属巴地，谓之巴砂。苏颂曰∶近出辰州、宜州、阶州，而辰州者为最。生深山石崖
间，穴地数十丈，始见其苗，乃白石，曰朱砂床。砂生床上，大者如鸡卵，小者如榴子。状
若芙蓉，头似箭镞，连床者色黯而光明莹彻，碎之崭岩作墙壁，如云母石，成层可析者，辰
砂也。过此以往，皆淘土石中得之，无石者弥佳。宜州者，亦有大块，亦作墙壁，但罕类物
状，色亦深赤，为用不及辰砂，盖出土石间，非生石床故也。宜之邻地春州、融州亦有砂，
故其水尽赤。每烟雾郁蒸之气，作赤黄色，土人谓之朱砂瘴，能作瘴疠为人患也。阶州者但
可作画，不堪入药。雷 曰∶砂凡百等，有妙流沙，如拳许大，或重一镒，具十四面，面如
镜，遇阴沉烟雨即有红浆溢出。有梅柏砂，如梅子许大，夜有光，照见一室。有白庭砂，如
帝珠子许大，面有小星灿烂然。有神座砂、金座砂、玉座砂，不经丹灶，服之自延寿命。次
有白金砂、澄水砂、阴成砂、辰锦砂、芙蓉砂、平面砂、金星砂、马牙砂、神末砂、曹末砂、
豆瓣砂、石砂、块砂、溪砂、土砂等，不可一一细述也。宗 曰∶出蛮洞锦州界， 獠峒老
鸦井者，井深广数十丈，聚薪焚之，石壁迸裂处，即有小龛，中生石床如玉，床上结砂，光
明可鉴，砂洎床大者，重七八两，或十余两。张果云∶丹砂者，万灵之主，居南方，或赤龙
建号，或朱鸟为名。上品生辰、锦，中品生交、桂，下品生衡、邵，清浊体异，真伪不同。
辰、锦者，生白石床上，十二枚为一座，如未开莲花，光明耀日，座中大者为君，小者为臣，
四面朝护。又有紫灵砂，圆长似笋而红紫亦上品；又有如马牙光明者亦上品。白色若云母者
为中品。石片棱角，生青光者为下品。交、桂所出，但是座上，及打石得之，形似芙容者亦
入上品；颗粒通明者，为中品；片段不明者，为下品。衡、邵所出，虽是紫砂，得之沙石中
者，亦下品也。承曰∶金州、商州一种，色微黄，作土气。信州一种，形极大，光芒墙壁，
略类宜州所产。而有砒气，破之作生砒色。若入药用，见火杀人。庚辛玉册云∶柳州一种，
全似辰砂，块圆如皂角子，不入药用。出商、黔、宣、信四州者，内含毒瓦斯，及金银铜铅之
气，并不可用。设杂石末，及铁屑，与黑色名阴砂者，亦不堪用。时珍曰∶色不染纸者为旧
坑，色鲜染纸者为新坑。旧坑者佳，新坑者次之。 曰∶凡修治朱砂，静室焚香斋浴后，取
砂以香水浴过，拭干碎捣，更研三伏时。入瓷锅内，每砂一两，用甘草二两，紫背天葵、五
方草各一镒着砂上，以东流水煮三伏时，勿令水阙，去药，更以东流水淘净，熬干，又研如
粉，入水瓷瓶，用青芝草、山须草，各半两盖之，下十斤火 ，从巳至午方歇，候冷取出，
细研如尘。又法∶以绢袋盛砂，用荞麦灰淋汁，煮三伏时，取出，流水中浸洗，研粉飞晒。
又法∶同石胆、消石、和埋土中，可化为水。铁遇神砂，如泥似粉。先人云∶丹正一点，肾
间动气，水里阳生，义合日月。玄关之灵秘，如刹帝利种，尊重贵上，百灵呵护，非上品不
可服食。
又博议云∶人之肢体脏腑，血气营卫之，精神充御之。丹砂能养精神，则天君泰然，百
体从令矣。客曰∶只须丹砂一味，病莫不治，诸药俱可废矣。曰∶丹砂之力，能使精神凝聚。
凡从精神以致四体五脏百病者，得其因而百病良已，非百病皆可独以丹砂治也。设四体五脏
百病，波及精神者，或求其因而借用之亦可。客曰∶化汞之语，即升作水银否。曰∶此即关
尹子所谓炼精神而久生，以服久百体能如汞化，可以成液。玄门汞八两，铅半斤，正指内丹
耳。客曰∶丹砂养精神，人参安精神，有分别否？曰∶养有育义，安惟使之宁也。先人辨论
经文，详且尽矣，颐不更加详订。
【 】曰∶虚无太极，动而生阳，静而生阴，分成两物；男女相为饮食，彼此各阙一半
故尔。丹家修炼戊巳，互交金木，干坎填离，复远圆相，惟丹砂色味性情，靡不吻合。色赤，
离也；气寒，坎也；伏汞，水也；固质，金也；甘平性味，土也；盖水中有金，火中有木，
方堪攒簇，所谓龙从火里得，金向水中求。假此外丹，滋培四大，而四大之内，中黄为戊巳，
精神即坎离，魂魄作金木，内外合成丹，婴儿方养育。
（博议重言精神，而概言魂魄意志， 语单拈太极，统具精神魂魄意志，一属先天，一
属后天法也。）
【《神农本草经》列为上品】
丹砂本身具有烟雾般的气息，可用于作画，天然带有神异色彩。其中位于中心位置的，称为“君”；环绕在四周守护的，称为“臣”。这种生成结构，适宜作为万灵之主。
【气味】味甘，性微寒，无毒。
【主治功效】主治身体五脏及各类疾病，滋养精神，安定魂魄，补益元气，使视力明亮，驱除精怪邪鬼。长期服用可通晓神明，延缓衰老。它能转化为汞（水银）。
【考证辨析】曰：丹砂产于符陵山谷，符陵即涪州，毗邻巴郡南部，如今已不再开采了。出产于武陵、西川等少数民族地区的，统称为巴砂。苏颂说：近年出产于辰州、宜州、阶州的，以辰州的品质最佳。它生长在深山石崖之间，需挖掘地面数十丈深才能见到其苗床，那是白色的石头，称为“朱砂床”。丹砂生长在这张床上，大的如鸡蛋，小的如石榴籽。形状像芙蓉花，顶端似箭头。与床相连的部分色泽较暗但光泽晶莹透彻，敲碎后断面嶙峋如墙壁，像云母石一样成层可剥离，这就是辰砂。除此之外，都是从土石中淘洗得到的，没有石头的更好。宜州产的也有大块，也呈层状如墙壁，但很少具备其他形态，颜色深红，药用价值不及辰砂，大概是因为出土于土石间，而非生于石床的缘故。宜州的邻近地区春州、融州也有丹砂，所以那里的河水都呈赤色。每当烟雾郁蒸之气弥漫时，会呈现赤黄色，当地人称之为“朱砂瘴”，能引发瘴疠之疾危害人体。阶州产的只能用来作画，不适合入药。雷敩说：丹砂有一百种等级，其中有妙流沙，大小如拳头，或重一镒，有十四个面，每个面如镜子般光亮，遇到阴雨天气就会渗出红色浆液。有梅柏砂，大小如梅子，夜间发光，能照亮整个房间。有白庭砂，大小如帝珠子，表面有小星般灿烂的光点。有神座砂、金座砂、玉座砂，不需要经过炼丹炉炼制，服用即可延年益寿。其次还有白金砂、澄水砂、阴成砂、辰锦砂、芙蓉砂、平面砂、金星砂、马牙砂、神末砂、曹末砂、豆瓣砂、石砂、块砂、溪砂、土砂等，无法一一细述。陈承说：出产于蛮洞锦州界、僚人峒寨老鸦井的，井深广数十丈，人们聚集柴薪焚烧，石壁迸裂处就有小龛，中间生出如玉般的石床，床上凝结着丹砂，光明可鉴。砂连同石床大的重七八两，或十余两。张果说：丹砂是万灵之主，居于南方，或以赤龙建号，或以朱鸟为名。上品产自辰州、锦州，中品产自交州、桂州，下品产自衡州、邵州，清浊体质不同，真伪各异。辰州、锦州产的，生于白石床上，十二枚为一组，像未开的莲花，光芒耀眼，组中大的为君，小的为臣，四面环绕守护。又有紫灵砂，圆长似笋且呈红紫色，也是上品；又有像马牙般光亮的也是上品。白色如云母的为中品。有石片棱角、发出青光的为下品。交州、桂州出产的，只要是成组的，以及打石得到的，形状像芙蓉花的也列入上品；颗粒通透的为中品；片段不明亮的为下品。衡州、邵州出产的，虽然是紫砂，但从沙石中得到的，也是下品。李承说：金州、商州产的一种，颜色微黄，带有土气。信州产的一种，形体极大，光芒如墙壁，略类似宜州所产。但含有砒气，敲破后呈生砒的颜色。如果入药使用，遇火会伤人致死。《庚辛玉册》说：柳州产的一种，完全像辰砂，块圆如皂角子，不入药用。出产于商州、黔州、宣州、信州四州的，内含毒瓦斯，以及金银铜铅之气，均不可用。若混杂石末、铁屑，或与黑色的阴砂混合，也不堪使用。李时珍说：颜色不沾染纸张的是旧矿坑，颜色鲜艳且沾染纸张的是新矿坑。旧坑的好，新坑的次之。雷敩曰：凡是炮制朱砂，需在静室焚香、斋戒沐浴后，取砂用香水清洗，擦干后捣碎，再研磨三伏时。放入瓷锅中，每砂一两，用甘草二两、紫背天葵、五方草各一镒放在砂上，用东流水煮三伏时，不要让水干，去掉药渣，再用东流水淘洗干净，熬干，又研磨成粉，装入水瓷瓶，用青芝草、山须草各半两覆盖在上面，下面用十斤火煅烧，从巳时到午时才停止，冷却后取出，细细研磨如尘。另一法：用绢袋盛装砂，用荞麦灰淋出的汁液煮三伏时，取出，在流水中浸洗，研磨成粉飞晒。又一法：同石胆、消石一起埋在土中，可化为水。铁遇到神砂，像泥一样软，像粉一样细。先人说：丹正一点，对应肾间的动气，水中阳生，义理符合日月。玄关的灵秘，如同刹帝利种族，尊贵至上，被百灵呵护，非上品不可服食。
又博议说：人的肢体脏腑，由血气营卫来滋养护卫，由精神来充任统御。丹砂能滋养精神，则心神安泰，全身听从指挥。客人问：只需丹砂一味药，就没有治不好的病，其他药物都可以废弃了。回答说：丹砂的力量，能使精神凝聚。凡是因精神失调而导致四肢五脏百病的，找到病因后百病自愈，并非所有病都可以单独用丹砂治疗。假设四肢五脏百病波及到精神，或者寻求病因而借用丹砂也可以。客人问：关于化汞的说法，就是升炼成水银吗？回答说：这就是《关尹子》所说的炼精神以求长生，通过服用使百年身体能像汞一样变化，可以成为液体。玄门修炼中汞八两、铅半斤，正指的是内丹。客人问：丹砂养精神，人参安精神，有区别吗？回答说：“养”有培育的意思，“安”只是使之安宁。先人对经文辨论，详细且完备了，我不再多加详订。
【附录】曰：虚无太极，动而生阳，静而生阴，分成两物；男女相互为饮食，彼此各缺一半所以如此。道家修炼戊己，互交金木，干坎填离，恢复圆满相，只有丹砂的色味性情，无不吻合。色赤，属离；气寒，属坎；伏汞，属水；固质，属金；甘平性味，属土；可以说是水中有金，火中有木，这才适合攒簇，所谓“龙从火里得，金向水中求”。借助外丹，滋培四大，而在四大之内，中黄为戊己，精神即坎离，魂魄作金木，内外合成丹，婴儿才得以养育。
[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.)