今则转为摩娑石，如淡色石绿间微有金星者佳，磨之色如淡乳汁，其味淡。又有豆
斑石，亦如此石，但于石上有黑斑点，无金星。
今《图经》曰∶“《本经》云，味甘平，治金疮折伤，生肌肉。今云味咸寒，消肿
毒痈肿，与《本经》所说不同，疑别是一种。”今详上文三十六字未审，今云字下，即不知
是何处云也。
出峨嵋山中，如水精明澈，日中照出五色光，如峨嵋普贤菩萨圆光，因以名之，今
医家鲜用。
不曰金而更加屑字者，是已经磨屑可用之义，如玉浆之义同。《本经》不解屑为未尽
，盖须烹炼锻屑为薄，方可研屑入药。陶隐居云∶“凡用银屑，以水银和成泥。”若非锻屑
成薄，焉能以水银和成泥也？独不言金屑，亦其阙也。生金有毒，至于杀人，仍为难解。有
中其毒者，惟鹧鸪肉可解，若不经锻屑，则不可用。颗块金即冗山，或至百十尺，见伴金石
，其石褐色，一头如火烧黑之状，此定见金也。其金色深赤黄。麸金即在江沙水中，淘汰而
得，其色浅黄。此等皆是生金也，得之皆当销炼。麸金耗折少，块金耗折多。入药当用块金
，色既深则金气足。余更防罨制成及点化者，如此，焉得更有造化之气也。若本朝张永德，
字抱一，并州人。五代为潞帅，淳化二年改并州。初寓睢阳，有书生邻居卧病，永德疗之，
获愈。生一日就永德求汞伍两。即置鼎中，煮成中金。永德恳求药法，生曰∶君当贵，吾不
吝此，虑损君福。锻工毕升言∶祥符年，尝在禁中为方士王捷锻金。以铁为金，凡百余两为
一饼，辐解为八段，谓之鸦嘴金。初自治中出，色尚黑。由是言之，如此之类，乃是水银及
铁用药制成，非造化所成，功治焉得不差？殊如惠民局合紫雪用金，盖假其自然金气尔。然
恶锡。又东南方金色深，西南方金色淡，亦土地所宜也，入药故不如色深者，然得余甘子则
体柔，亦相感尔。
现在则称为摩娑石，以颜色淡、呈石绿色且间杂微有金星者为佳，研磨后颜色如淡乳汁，味道淡。又有豆斑石，也像这种石头，只是石面上有黑斑点，没有金星。
现在的《图经》说：“《本经》记载，味甘平，治疗金疮折伤，生肌肉。现在说味咸寒，消肿毒痈肿，与《本经》所说不同，怀疑是另一种东西。”现在详细考察上文三十六字尚不明确，现在所说的“云”字之下，就不知道是指哪里说的了。
出产于峨眉山中，像水精（石英）一样明澈，日光照射下显现出五色光，如同峨眉山普贤菩萨的圆光，因此得名，现在医生很少使用。
不叫“金”而加“屑”字，意思是已经磨成粉末可以使用的含义，与玉浆的含义相同。《本经》没有解释“屑”为未完全加工，大概必须经过烹炼锻打成薄片，才可以研磨成屑入药。陶隐居说：“凡是用银屑，用水银调和成泥。”如果不是锻打成薄片，怎么能用水银调和成泥呢？唯独不说金屑，也是其缺失之处。生金有毒，至于能致人死亡，仍然难以理解。有人中了它的毒，只有鹧鸪肉可以解毒，如果不经过锻打成屑，就不能使用。块状的金即冗山，有的长达百十尺，见到伴生的金石，石头呈褐色，一头像火烧黑一样的形状，这一定是见金。其金色深赤黄。麸金即在江沙水中，淘洗筛选而得，其色浅黄。这些都属于生金，得到后都应当销炼。麸金损耗少，块金损耗多。入药应当用块金，颜色深则金气充足。我更防备那些通过罨制工艺制成以及点化而成的，像这样，怎么还会有造化之气呢？如果本朝张永德，字抱一，并州人。五代时担任潞帅，淳化二年改任并州。起初寓居睢阳，有个书生邻居卧病，张永德治疗他，得以痊愈。书生一天去向张永德求取汞五两。张永德随即放入鼎中，煮成中金。张永德恳切请求药法，书生说：“您应当显贵，我不吝惜此法，但担心损害您的福报。”锻工毕升说：祥符年间，曾经在禁中为方士王捷锻金。用铁做成金，一百多两为一饼，辐解为八段，称为鸦嘴金。刚从冶炉中出来时，颜色尚黑。由此而言，像这一类，乃是用水银及铁用药制成，非自然造化所成，功效治疗怎么会不差呢？特别像惠民局配制紫雪用到金，大概是借用其自然金气罢了。然而厌恶锡。又东南方金色深，西南方金色淡，也是土地适宜的原因，入药故不如颜色深的，然而得到余甘子则质地柔，也是相互感应的结果。
It is now referred to as Mosuo Shi (Mossy Stone), with the best quality being those of pale color, greenish stone hue, and faintly interspersed with gold stars. When ground, its color resembles pale milk, and its taste is bland. There is also Douban Shi (Bean-spotted Stone), which resembles this stone but has black spots on its surface and lacks gold stars.
The current *Tu Jing* (Illustrated Classic) states: "The *Ben Jing* (Divine Farmer's Materia Medica) records that it is sweet and neutral in nature, treating metal wounds and fractures, and promoting tissue regeneration. It is now said to be salty and cold in nature, reducing swelling and toxic carbuncles, which differs from the description in the *Ben Jing*. I suspect it may be a different substance." Upon detailed examination, the preceding thirty-six characters remain unclear; regarding the character "yun" (say/refer) mentioned below, it is unknown what source or location is being referenced.
It originates from Mount Emei, appearing clear and transparent like Shuijing (Rock Crystal). Under sunlight, it displays five-colored light, resembling the aureole of Bodhisattva Samantabhadra at Mount Emei, hence its name. It is rarely used by physicians today.
The term "Xie" (powder/dust) is added to "Jin" (Gold) to indicate that it has already been ground into a usable powder, similar to the meaning of Yujiang (Jade Paste). The *Ben Jing* does not explain "Xie" as unprocessed material; rather, it implies that the gold must be cooked, refined, and forged into thin sheets before it can be ground into powder for medicinal use. Tao Hongjing stated: "When using Silver Xie, mix it with Shuiyin (Mercury) to form a paste." If it were not forged into thin sheets, how could it be mixed with mercury to form a paste? The omission of discussion on Gold Xie is also a deficiency in the text. Raw Jin (Native Gold) is toxic and can even cause death, which remains difficult to understand. For those poisoned by it, only Zhegu Rou (Partridge Meat) can serve as an antidote. If not processed into powder by forging, it cannot be used. Lumps of Jin found in mountains may extend hundreds of feet; when accompanied by mineral stones, the stones are brownish, with one end looking scorched black, indicating the presence of visible gold. Its color is deep reddish-yellow. Fumin (Bran-like Gold) is obtained by washing and sifting river sand and water, appearing pale yellow. These all belong to raw Jin and should be smelted and refined upon acquisition. Fumin has less loss during processing, whereas lump Jin has greater loss. For medicinal use, lump Jin should be employed; its deeper color indicates sufficient Jin Qi (Metal Energy). I further guard against those produced through wrapping techniques or alchemical transmutation; such substances lack the vital energy of natural creation.
For instance, Zhang Yongde of the Song Dynasty, courtesy name Baoyi, was from Bingzhou. During the Five Dynasties period, he served as the Military Governor of Lu. In the second year of Chunhua, he was transferred to Bingzhou. Initially residing in Suiyang, he treated a neighboring scholar who was bedridden with illness, successfully curing him. One day, the scholar requested five liang of Mercury from Zhang Yongde. Zhang placed it in a cauldron and boiled it to produce Middle Gold. Zhang earnestly requested the method, but the scholar replied, "You will attain high status; I do not withhold this secret, but I fear it may diminish your fortune." Bi Sheng, a smith, stated: During the Xiangfu era, he worked in the imperial palace forging gold for the Daoist priest Wang Jie. He used iron to create gold, forming over a hundred liang into a cake, which was then divided into eight segments, known as Yazui Jin (Crow-beak Gold). Freshly taken out of the furnace, its color was still black. From this, we can see that such substances are made using Mercury and Iron with specific drugs, not formed by natural creation; thus, their therapeutic effects would inevitably differ. Specifically, when Huimin Ju (Public Welfare Bureau) prepared Zixue (Purple Snow), they used Gold, presumably borrowing its natural Jin Qi. However, they avoided Tin. Furthermore, gold from the southeast tends to be darker in color, while that from the southwest is lighter, likely due to geographical suitability. For medicinal purposes, the darker variety is preferred. However, if combined with Yuganzi (Phyllanthus emblica fruit), the texture becomes softer, demonstrating mutual interaction.