典藏书目

Jade Well Water: Sweet in taste, neutral in nature, non-toxic. Long-term consumption can make one feel light as an immortal, moisturize the body, and prevent hair from turning white. It originates from spring waters in valleys containing jade; its moisturizing effect surpasses that of plants and trees, let alone humans. Human hair and body hair are like the vegetation on mountains; thus, where there is jade in the mountains, vegetation thrives, and where there is "jade" (referring to internal essence or specific substances) in the body, hair remains black. Different records state: On Mount Kunlun, there is a stone pillar with a dew-catching tray on top, from which Jade Water drips down. Locals who consume one *ge* (a unit of volume) can live as long as heaven and earth. Mount Huashan also has Jade Water, which grants longevity when consumed. Since jade is a precious treasure and water possesses spiritual properties, it can fulfill the hope of extending life. People living near mountains often enjoy long lifespans; could this not be due to the nourishment of jade's essence? Therefore, water is cited as evidence for jade-related proofs.

Jade Sea Water: Salty in taste, slightly warm in nature, slightly toxic. Boiled and used for bathing, it removes wind-rashes (*feng sao*), scabies, and tinea; drinking one *ge* induces vomiting and expels retained food and abdominal distension. At night, walking by the sea and stirring the water reveals sparks, because the saline water appears blue-green, hence called "Jade Sea." This is recorded in *The Ten Continents Record* by Dongfang Shuo.

Autumn Dew: Sweet in taste, neutral in nature, non-toxic. Dew collected from the tips of hundred herbs cures myriad diseases, relieves thirst (*xiao ke*), makes the body light and free from hunger, and enriches muscles and complexion. Some claim dew can transform cloud mother into powder. It should be collected before noon from leaves of *Platycladus orientalis* (Cathay Arborvitae), primarily to brighten the eyes; dew from hundred flowers improves facial color. Although dew is essentially the same, its therapeutic effects vary by source.

Sweet Dew (Ganlu): Sweet and delicious in taste, non-toxic. Consuming it moistens the five zang organs, extends life, prevents hunger for long periods, and allows immortals to manifest in response to heavenly descent.

Dense Dew (Fan Lu): Refers to dense autumn dew. Collected using trays, boiled, and stored in five-colored pouches. Dew under *Platycladus orientalis* leaves resembles pearls; Chisong Xiansheng used it to brighten eyes. Currently, people collect dew on early mornings in August to make "Dew Flower Bright Images," similar to ancient practices. During Emperor Wu of Han's reign, the Jiyun Kingdom offered Jiyun Grass, whose consumption prevented death; dew on grass under sunlight appeared in five colors. Dongfang Shuo obtained Xuan Dew and Qing-Huang Dew, each five *ge*, which the emperor bestowed upon ministers; the elderly ate them without feeling hungry. *Lüshi Chunqiu* states that the most beautiful water is the dew of Sanwei Mountain, which tastes heavier than ordinary water.

Six Heavenly Qi: Consumption prevents hunger, extends life, and beautifies the complexion. In times of emergency or isolation, one can use this method, akin to turtles and snakes practicing breath retention to survive. Yang Lingzi's *Mingjing* states: In spring, consume morning dew facing east at sunrise to absorb eastern qi; in autumn, consume flying springs facing west at sunset to absorb western qi; in winter, consume *hangxie* (night mist) at midnight to absorb northern qi; in summer, consume *zhengyang* (noon sun) at midday to absorb southern qi. These integrate with the qi of Heaven (dark) and Earth (yellow), forming the Six Qi. Alternatively, dawn dew is *zhaolu*, noon is *zhengyang*, sunset is *feiquan*, midnight is *hangxie*, plus Heaven and Earth, totaling six types, all preventing hunger, extending life, and eliminating disease. A person falling into a cave with snakes observed the snakes inhaling and exhaling qi according to these rhythms. Mimicking this practice over time led to physical lightness and the ability to levitate. After the Awakening of Insects solar term, the person and snakes leaped out together.

Plum Rain Water: Used to wash sores and scabies, eliminate scars; added to soy sauce paste to facilitate cooking; stains clothes easily and causes rot; cleanses dirt like lye water, differing from other waters. In the Jianghuai region south of the Yangtze, the terrain is low and damp, especially from early to late May. The *Monthly Ordinances* mention "moist heat" during the middle of the fifth month. After this period, books must be aired to prevent mold. The stories of Cui Shi airing books on Qixi and Ruan Xian failing to avoid custom likely refer to this. Clothes stained by plum rain require washing with *Prunus mume* leaf decoction to remove odors. Other waters do not share these properties.

Certain Waters (Contextually referring to specific clear waters mentioned previously, generally implying fresh spring water): Best when freshly drawn. Clears heat, relieves thirst, treats regurgitation, abdominal pain, and cholera-like disorders effectively.

Sweet Dew Honey: Sweet in taste, neutral in nature, non-toxic. Treats heat in the chest and diaphragm, brightens eyes, and relieves thirst. Found in remote regions like Baba, with a texture resembling maltose.

Emperor Wu of Han: Erected a golden stem and made a palm-shaped vessel to catch dew from the clouds, consuming it in pursuit of immortality. (Note in parentheses).

Winter Frost: Cold in nature, non-toxic. Consumed in clumps, it resolves alcohol-induced heat, cold-induced nasal congestion, post-drinking heat, and facial redness.

Hail: Used to adjust the flavor of soy sauce paste. If the taste is off, adding one or two *sheng* of hail to the jar restores the original flavor.

Warm Springs: Treat various wind-diseases causing tendon contraction, skin numbness, limb paralysis, loss of eyebrows/hair, scabies, and other skin/joint ailments. After bathing and drying, proper nourishment with medicine and food is required based on the condition. Unless there are other illnesses, frequent bathing is not advised. Another view states that if sulfur is present below, the water heats up. Sulfur treats various sores, and such water is suitable. Due to the sulfurous odor, it should cure wind-cold-dampness. In hot areas, pigs and sheep can be raised abundantly.

Summer Ice: Sweet in taste, very cold in nature, non-toxic. Clears heat and irritability; compresses swelling caused by human milk stone fever. Eating ice in extreme summer heat contradicts natural climate principles and may cause illness due to cold-heat conflict in the abdomen. *Shipu* advises using ice only to cool drinks, not to crush and eat, as temporary relief leads to long-term harm. Ice wells managed by Xi Lu Chaodi distribute ice to officials, who should understand this principle. *Huainanzi* describes making ice using cooling stones, which are not true ice.

Fangzhu Water: Sweet in taste, cold in nature, non-toxic. Brightens eyes, calms the mind, clears pediatric heat/irritability, and relieves thirst. Obtained from large clams placed under the moon, yielding 2-3 *ge*, resembling morning dew. Just as Yangsui captures fire from the sun, Fangzhu captures water from the moon. *Rites of Zhou* refers to moon-captured water as "Fangzhu," used as dark wine (*xuanjiu*).

Water from Milk Caves: Sweet in taste, warm in nature, non-toxic. Long-term consumption promotes robustness, appetite, moisture, and anti-aging, with effects similar to milk. People near milk caves use this water for cooking and brewing wine for great benefit. Thick water weighs more; boiling other waters yields salt flowers on top, indicating true milk essence. (Note: Text mentions fish in caves, possibly referencing specific alchemical or geographical lore).

Water Foam: Neutral in nature, non-toxic. Relieves thirst. For travelers in mountains without water, mix with bitter *Trichosanthes kirilowii* root pills; take 20 pills beforehand to prevent thirst. Also used in hunting poisons mixed with wolf poison, soap pod, and alum, applied to meat to induce thirst in beasts. Prolonged foam in rivers/seas solidifies into milk stone; soft foam is related.

Red Dragon Bath Water: Slightly toxic. Treats mass formations (*jia*), qi stagnation, evil insects entering the abdomen, and bites/wounds. It is small spring water from marshes containing red snakes. Collected after rain for consumption or bathing, utilizing the snake's toxicity.

Water from Grain Jars: Pungent in taste, neutral in nature, slightly toxic. Treats ghostly qi, sudden evil attacks, wandering pestilence causing heart/abdominal pain, nightmares, and spirit intrusion. Drinking one *ge* may cause胸闷 (chest stuffiness); excessive drinking worsens it. Washing eyes with it purportedly allows seeing ghosts (untested). Expels roundworms and gu poison. Clear, aged water is best. Ancient tombs mention "Wenliu leftover melon poison decomposing corpses," stating these two items do not decay while others turn to water. Northerners call grain jars "food jars."

Steamer Steam Water: Promotes hair growth. Collected during cooking by condensing steam onto objects. Washing hair with it makes hair long, dense, black, and shiny. Difficult to obtain in large quantities; daily combing of children's heads with it shows gradual benefits.

Thousand-Li Water and East-Flowing Water: Neutral in taste, non-toxic. Treats post-illness weakness. Boiling water thousands of times or using it for decoctions is highly effective. Both waters cleanse evil impurities and protect against demonic interference during medicinal preparation. Even stagnant puddles can be refined for noble consumption, highlighting their spiritual value.