制炼法。秋月用人尿二三石。入锅内。桑火缓煎。勿使锅岸生 。有则竹刀掠下。或沸
泛。以竹杖频搅定。俟干成渣。去薪。缓火焙燥。分置阳城罐。上空二寸许。磁盏盖。封固
罐口。养火一周。其药渐升。轻盈如雪。或成五色。或象物形。此属上乘。宜密贮银瓶。藏
阴静处。不则风化成水。复须升养。仍结如霜。但少坚实耳。（之颐）又制既济元黍法。选
端洁童男女。各认溺器。各陆续取溺。煎炼成滓。各升取上乘秋石。各取溺器白 。晒焙令
干。先置女 于银釜之底。次置男秋石于女 之上。次置女秋石于男秋石之上。次置男 于
女秋石之上。安置定。上余二寸。六一泥封固。三方火温养七日。则粒粒丹红交结釜顶。此
更属无上乘。藏贮亦如秋石法。
气味咸温。 滋肾水。养丹田。返本还元。归根复命。安五脏。润二焦。消痰咳。退骨
蒸。软坚块。明目清心。延年益寿。
〔论〕 难经曰。三焦者水谷之道路。气之所终始也。然内经谓三焦为水府。而肾属水。
膀胱行水。与肾合。故又曰。三焦者足少阴太阳之所将。然则小水之出也。固根于气化。然
实为气之所终。由阳而归阴以出也。原其所始。固亦本于至阴。（气者水所生）第气之所终。
由阳归于阴者。较气之所始。由阴达于阳者。为何如哉。是以人溺虽降火有功。还以较于秋
石从水之降。而转为火之升。（之颐谓缘润下。水藉火大。既济而允升。）自秋石尤有滋益矣。
试观养火一周。则其药渐升。轻盈如雪。视溲溺竟何如乎。 此药要常近火。或时复养火三
五日。则功效更大。
制炼方法。在秋季使用二三石的人尿，放入锅内，用桑木火缓慢煎煮，不要让锅边产生结垢。如果有结垢，就用竹刀刮下来。如果药液沸腾泛起，就用竹杖频繁搅拌使其安定。等到药液熬干结成渣滓后，撤去柴薪，用微火焙干。将药渣分装到阳城罐中，罐口上方留出约二寸的空间，用磁盏盖住，密封罐口。用文火养护一周，药物逐渐上升，变得轻盈如雪，或者呈现五色，或者形成各种物象形状，这属于上乘品质。应当严密储存在银瓶中，藏在阴凉安静的地方，否则会被风化成水，再次需要升炼养护，仍然会结成霜状，只是稍微不够坚实罢了。（陈之颐）又有一种制作既济元黍的方法。选取端正洁净的童男童女，各自认领溺器，陆续收集尿液，煎炼成渣滓，各自升取上等的秋石，各自收集溺器上的白色沉淀物，晒干焙干。先将女性的白色沉淀物放在银釜底部，其次将男性的秋石放在女性沉淀物之上，其次将女性的秋石放在男性秋石之上，其次将男性的白色沉淀物放在女性秋石之上。安置妥当后，上方留出二寸空间，用六一泥密封固定。用三方之火温养七天，就会看到颗粒状的丹红色物质交织凝结在釜顶，这更属于无上乘的品质。储存方法也像秋石一样。
气味咸温。滋补肾水，滋养丹田，返本还元，归根复命。安定五脏，滋润上、中、下三焦，消除痰咳，退除骨蒸潮热，软化坚硬肿块，明目清心，延年益寿。
〔论述〕《难经》说：三焦是水谷运行的道路，气终结和起始的地方。然而《内经》称三焦为水府，而肾属水，膀胱行水，与肾相合，所以又说：三焦是足少阴肾经和足太阳膀胱经所统领的。既然这样，那么小便的排出，固然根源于气化作用，但实际上也是气终结之处，由阳转化为阴而排出。追溯其起始，也根本于至阴。（气是由水产生的）只是气终结时，由阳归于阴的过程，比起气起始时由阴达于阳的过程，情况又是怎样的呢？因此人尿虽然降低火势有功，但如果再与秋石从水的下降转为火的上升相比……（陈之颐认为这是因为水性润下，借助火势盛大，达到既济状态从而允诺上升。）相比之下，秋石更有滋补益处。试看经过一周的文火养护，药物逐渐上升，轻盈如雪，这与普通的尿液排泄相比如何呢？这种药物要经常靠近火源，或者时常再次进行三到五天的文火养护，那么功效会更大。
Preparation Method. In autumn, use two or three *shi* (a traditional unit of volume) of human urine. Place it in a pot and slowly decoct over mulberry wood fire. Do not allow crust to form on the sides of the pot; if any forms, scrape it down with a bamboo knife. If the liquid boils and foams, stir frequently with a bamboo rod to stabilize it. Wait until the liquid dries into dregs. Remove the fuel and dry the dregs over gentle heat. Divide the material into Yangcheng jars, leaving about two cun above the contents. Cover with porcelain dishes, seal the jar mouths tightly, and nurture with gentle fire for one week. The medicine will gradually ascend, becoming light as snow, appearing in five colors or resembling various shapes. This is considered superior grade. It should be stored tightly in silver bottles and kept in cool, quiet places; otherwise, it will turn into water due to wind and weathering, requiring re-sublimation and nurturing to reform into frost-like crystals, though slightly less solid. (Chen Zhiyi) Another method for preparing "Ji Ji Yuan Shu" involves selecting upright and clean male and female children, each assigned their own urinal. Urine is collected successively, decocted into dregs, and the superior grade "Qiushi" (Autumn Stone) is sublimated from each. The white precipitate from the urinals is also collected, sun-dried, and baked. First, place the female's white precipitate at the bottom of a silver cauldron. Next, place the male's Qiushi above the female's precipitate. Then, place the female's Qiushi above the male's Qiushi. Finally, place the male's white precipitate above the female's Qiushi. Once securely arranged, leave two cun of space at the top and seal firmly with Liuyi mud (a mixture of kaolin and flux stone). Warm-nurture with fire from three directions for seven days. Red granular elixirs will interlock and condense on the lid of the cauldron. This is considered the highest grade. Storage methods are the same as for Qiushi.
Flavor: Salty. Temperature: Warm. Nourishes Kidney Water, nourishes the Dantian, returns to the root and restores the origin, returns to the root and restores life. Calms the Five Zang organs, moistens the San Jiao (Triple Burner), eliminates phlegm and cough, retreats bone-steaming tidal fever, softens hard masses, brightens the eyes and clears the heart, prolongs life and benefits longevity.
[Discussion] The *Nan Jing* (Classic of Difficult Issues) states: The San Jiao (Triple Burner) is the pathway for food and fluids, and the place where Qi terminates and begins. However, the *Nei Jing* (Inner Canon) refers to the San Jiao as the reservoir of water. Since the Kidney belongs to Water, and the Bladder transports water and combines with the Kidney, it is further stated that the San Jiao is commanded by the Foot Shaoyin (Kidney) and Foot Taiyang (Bladder) channels. Thus, the excretion of small urine indeed originates from Qi transformation, but it is actually where Qi terminates, transforming from Yang back into Yin for excretion. Tracing its origin, it is fundamentally rooted in Supreme Yin. (Qi is generated by Water.) Yet, how does the process of Qi terminating by returning from Yang to Yin compare to the process of Qi beginning by extending from Yin to Yang? Therefore, although human urine has merit in reducing Fire, compared to Qiushi which transforms from the descent of Water to the ascent of Fire... (Chen Zhiyi argues this is because Water's nature is to moisten and descend, relying on the greatness of Fire, achieving Ji Ji [Completion/Intersection] to permit ascent.) In comparison, Qiushi offers even greater nourishing benefits. Observe that after one week of nurturing fire, the medicine gradually ascends, becoming light as snow. How does this compare to ordinary urination? This medicine should often be kept near fire, or occasionally nurtured with fire for three to five days, so that its efficacy becomes even greater.