There are two kinds of alchemy in Sui Dynasty: external alchemy (taking medicine) and internal alchemy (practicing). During the Tang and Song Dynasties, external alchemy continued to develop. Although it was a complete failure from the initial purpose, the practice of alchemy exposed people to various natural phenomena, thus improving their understanding of nature and gaining a lot of valuable experience and knowledge. For example, gunpowder in the late Tang Dynasty was the product of the practice of alchemy. Thirteen prescriptions of surgery
Thirteen prescriptions of surgery is edited by Mr Zhang Jueren. This book is a surgical work and an important work of Dandao medicine. Thirteen Prescriptions of Surgery originated in the Ming Dynasty, but most of these thirteen prescriptions were kept secret by Dr. Zhong, and they learned from their disciples, each with its own hidden merits, so many doctors in previous dynasties could not get a glimpse of its whole picture. After more than ten years' experience, Mr. Zhang Jueren extensively searched for various prescriptions, and according to his long-term clinical experience, he compiled the collected manuscripts into a book Thirteen Prescriptions for Surgery. This book is informative, revealing the ingredients of thirteen prescriptions, the preparation methods, functions, indications and contraindications of Dan medicine, and the relevant literature collected by Dan family. The various aspects contained in this book are still of high practical value to today's clinic, and it is of great significance for us to learn Chinese medicine surgery and understand Dandao medicine.
China alchemy and elixir.
This book consists of three parts: the first part, the second part and the appendix. The first part is a general introduction, including the occurrence and development of China alchemy, the purpose of China ancient alchemist, the content of ancient alchemy occasions, the earliest record of Dan medicine in ancient literature, the literature exploration of China ancient alchemy, the terminology of China alchemy and the preparation before furnace. This paper briefly introduces the occurrence, development and main contents of alchemy in China. In the next chapter, three typical Dan medicines with unique internal types are described respectively, namely mercuric chloride, mercuric sulfide and mercuric oxide. At the same time, there are more than 140 prescriptions in the four types of pills. The practical and meaningful prescriptions in teachers' biography, friends' teaching and related literature are classified and summarized, and a brief table is attached to each type of pills for reference. Attached "Edited Remarks": Some trivial issues that have not been discussed in the previous chapters or have been discussed in detail and must be discussed again are explained in this article, so that readers can understand the preparation and application of Dan medicine after reading it.
The preparation of Dan medicine contained in the book has high literature value, and the prescription of Dan medicine still has high practical value in today's clinic. This book is of great significance for us to learn Chinese medicine surgery and understand Dandao medicine.
Yao Dan materia medica
Materia Medica of Dan Medicine is a monograph on Dan medicine compiled and edited by Zhang Jueren, a famous Chinese Dan Taoist doctor. It's a book devoted to alchemy. China ancient literature contains Cui Yun's Herbal Medicine of External Dan. Unfortunately, the book has long been lost, so we can't know its content, but as the name suggests, it is a kind of herbal book with Dan as the mainstay. This book pays equal attention to external medicine, so it is named "Materia Medica of Dan Medicine", which contains ten elements, oxides, sulfides, chlorides, sulfates, carbonates, silicates, arsenides, other compounds and nonmetals, and 60 kinds of inorganic drugs. Try to collect inorganic drugs that can be used to refine Dan medicine. Each drug has different names, sources, tastes, ingredients and so on. Readers can learn about alchemy drugs through systematic reading.
Medical Collection of Hongguoshan Museum
For more than ten years, Mr. Zhang Jueren has been extensively learning from teachers, collecting all kinds of manuscripts, applying the collected manuscripts to his own clinical practice and constantly sorting them out. This book records Mr. Wang's clinical experience and medication experience published in magazines and periodicals before his death, and there are also many unpublished manuscripts.
The book "The Collection of Tibetan Medicine in Hongliushan Museum" is rich in content and information, and it is an important monograph of clinical medicine and traditional Chinese medicine surgery. The seven prodigies were written on 126 ~ 144. Author Wei Boyang said that the purpose of writing a book is to "hope for peace" and "eternal life". In other words, it introduces the principles and methods of health and longevity. There are three contents in the book: first, the theme of the song; Second, introduce internal nutrition; Third, it is necessary to match food. The author thinks that the principle of change is the key, and if it is used in "imperial politics", it has the beauty of "uncomplicated"; If it is used to guide "nurturing", it will have "lasting" power; If it is used to guide the smelting and taking of "Golden Liquid Back to Dan", then "Three-in-One" can be "stable and immortal".
As the theoretical exposition of the way of keeping in good health, Shentongqi is undoubtedly outstanding and original, and it is not an exaggeration for later generations to call it "the king of immortal classics", because this book truly reveals the principle and method of alchemy. However, does this "Dan" mean "outside" Dan or "inside" Dan? It has become an eternal mystery that different people have different opinions. Therefore, it is necessary to make a brief discussion to set the record straight.
In fact, there was no difference in ancient people's understanding of the magical device before Xiao Peng annotated it in 974. The so-called "Dan" refers very clearly to the rare and pure chemical obtained by Taoists through smelting, and believes that this chemical has the mysterious function of "prolonging life", which is called "external Dan" today. The method of alchemy introduced by the author and the "temperature" of alchemy disclosed by the author of "Magic Device" all refer to "external" pills. However, since Xiao Peng annotated Qiqi, this book has been misunderstood for more than 1000 years, among which the most misunderstood is the seventeenth chapter of Feuerbach at that time. For the convenience of analysis, the original text of the whole chapter is re-recorded (note by Chen): "Take gold as the dike, water as the excellent tour, golden rice is fifteen, and the number of water is also. There are two baht in the stove, and five cents is more than enough. Both of them are real. Gold is as heavy as first sight. The third is that it can't get in, and the second is fire (Zhu's original "Water"). The three phases are inclusive and change like a god. One moment it's sunny, the other it's steaming. Liquid first and then coagulate, posthumous title yellow. The end of the years has damaged life, shaped like dust and shaped like window dust. Tame together and shut up at the red gate. The international conference that fills it will ensure that it is completed. The fire is raging and the sound is diligent day and night. At first, the text can be repaired, and finally Wu Naichen. Wait and be careful, and check the cold and temperature. To deal with the twelve solar terms, the solar terms should be more intimate. Poison gas will kill you and your body will die. The color became more purple and became Dan. Powder with pills, fesr is the most god. " This is a typical writing that has been repeatedly accused of "internal alchemy" and "temperature" after the 10 century. After more than forty years of research (starting from 1965), the results show that this is actually a record of successful chemical smelting experiments, that is, "external Dan". This is an outstanding paper on how to smelt cinnabar. There are not only records of raw material formula (Golden Fifteen) and Sulfur Five (Water Five); There is a correct judgment on the consumption of raw materials in the smelting process: there is no loss of mercury (gold is as heavy as before) in the smelting process, but only two points of sulfur participate in the chemical reaction, and the other three points do not participate in the reaction (the third one does not enter, and the second one does the same), and the chemical reaction phenomenon in the smelting process is observed. Melting is carried out in two steps. In the first stage ("three-phase dust ……"), when mercury and sulfur are heated, they change rapidly: at first, sulfur floats on the surface of mercury (with the yin above and the yang below). ) Because of heating (1 14.5℃), it becomes liquid, and then the temperature continues to rise to 160 ~ 170℃, the molten sulfur will become dark brown and sticky, and the viscosity will reach the highest point at 200℃ and almost solidify (liquid first). This is an obvious feature that sulfur is different from other substances. This is the "semi-finished product" of the first stage: Huang Yu (nicknamed Huang). When the smelting time is sufficient ("the end of the year") and the reaction is complete (life-threatening), you get an ugly thing that looks like dust and window dust: gray-black as dust, which is the product of mercury and sulfur smelting under normal circumstances. Our experiments have completely proved this point. Its chemical composition is black HgS mixed with some mercury polysulfide HgSx (also black) and occasionally a little unoxidized sulfur, so it looks like "dust". Then, these finished products are mashed and mixed into Dan material ("ramming") and put into the furnace to enter the second stage of smelting ("holding in the red door ... more importantly"): after entering the furnace ("holding in the red door"), the furnace cover is tightly sealed (in case of sealing, the work is guaranteed to be completed). Why is the lid tightly sealed? Because if it is not sealed, oxygen in the air will enter the furnace during smelting, react with Dan material at high temperature and be oxidized into other toxic chemicals, so it will not be "purple returning Dan". So why doesn't the first stage smelting need sealing? It turns out that after careful calculation, Wei Boyang, an alchemist, only needs less than five points of sulfur (more than five points of water) for fifteen points of mercury to form "purple returning Dan" (according to the accurate calculation of modern chemistry, the ratio of mercury to sulfur in "returning Dan" is 15:2.4). On the one hand, the surplus part is burned in combination with oxygen in the air (three parts are not allowed to enter), on the other hand, the melting temperature is raised, and on the other hand, mercury is protected from oxidation ("gold is as heavy as the original"). After the furnace cover is sealed, it starts to heat up day and night, gradually heating up at first (slow fire), and finally melting at high temperature (fire) ("at first, the text can be repaired, and finally Wu Naichen"). Continuously observe and keep the melting temperature (386℃) for a long time until the reaction is completed, so the black HgS is completely transformed into isomeric purple and exquisite "Dan". Here "life" and "body" refer to black HgS as raw materials, and the "body death" and "life extinction" of black HgS mean the rebirth and fundamental change of the essence (soul) of purple HgS. The whole process of returning Dan can be summarized by the following chemical equation: (chemical formula abbreviated)
The chemical composition of black mercuric sulfide is exactly the same as that of magenta "Huandan", but its structure is quite different. The former belongs to "tetragonal" crystal system, and the latter belongs to "hexagonal" crystal system. The nature is also very different: the former is toxic and the latter is non-toxic. In general, sulfur and mercury can only be transformed into black mercury sulfide, that is, "like window dust", and the transformation from black HgS to red HgS can only be carried out slowly under high temperature and closed conditions (incubation). This chemical reaction was discovered by chemists at the beginning of this century, but it was disclosed in great detail by the "magical device" in the 2nd century A.D. in China, which is the glory of ancient chemists in China. Wei Boyang, the author of Shentongqi, not only knows the whole qualitative law of alchemy, but also understands the quantitative relationship accurately. The atomic weight of Hg is 200.59, and that of S is 32.07. The quantitative relationship between them should be 15:2.4. Wei Boyang determined that the ratio of the two was 15:5, but he made it clear that the proportion of sulfur was slightly larger ("golden rice has fifteen" and "five waters are more than enough"). In fact, of these five points, only two are reactive ("Fire II is associated with it"), and the other three are not involved in the reaction ("Three are not allowed to enter"). So the actual ratio is about 15:2, which is quite consistent with the theoretical value. This was a surprisingly accurate quantitative understanding at that time. Participation contract
As the greatest work of China's ancient metallurgical chemistry, Zhouyi Shentongqi still has many important contents worth discussing, which we will start at an appropriate time. We invented and explained the magical device in this article because it is the most misunderstood part since Xiao Peng first wrote this book 974+0000 years ago. People have always mistakenly thought that what is mentioned in the book is a borrower to compare "internal alchemy". As a result, the word "alchemy" has evolved into a proper term of Qigong, but the true chemical metallurgical connotation of alchemy is not clear. If this point is still unclear today, it will not only damage the glorious position of Zhouyi Shentongqi in the history of science and technology, but also distort the great inventions of China scientists in the 2nd century A.D. and hinder the development of China's Danxue. Because, for thousands of years, many talented Dandao researchers have been bound by this unfounded speculation. I have always put my research achievements in qigong health preservation on the smelting method of "Zedan" introduced by Wei Boyang, and put the internal laws found in the practice of Inner Dan on the "Wen" introduced in the article "Qi". However, the parameters of alchemy, including temperature, described in "Avatar" are all records of real alchemy experiments, rather than the analogy guessed by Xiao Peng, which are very specific and "quantitative", so it is difficult to "get together". As a result, while admiring the "childlike spirit", many practitioners also show disappointment and think that they have not mastered the key to the real "temperature". Even Zhang Ziyang, a great master, said in his Wu Zhen Pian: "Qi theory (Tong Canqi) and Jing Song (referring to Tao Te Ching) are true, so don't wait for the fire in the text." He added, "You are too smart to be Yan Min, but I don't know how long it will take Mo Qiang to guess." . Push the "temperature" of the exhibition contract to an unknown realm.
What's the problem? First, the problem is that I don't understand the author's intention of writing "participation contract". Or unwilling to believe the author's self-reported intention of writing Wen Qi. In fact, Wei Boyang made it very clear in his next article. This book describes three aspects: "Great emotions have their own ways; Huang Lao's research is more royal, and the fire is indeed well-founded; Three roads lead to one, and all roads lead out. " First, the basic law of the change of everything in the universe is not only qualitative but also quantitative. Nearly half of the book "Shen Tong Qi" is devoted to the quantification of objective laws (including Yin and Yang, Five Elements, Branches and Branches, Eight Diagrams and Na Jia). Secondly, the philosophy of Huang Lao was the most popular philosophy system in the early Han Dynasty. If this philosophy is taken as the guide of state management ("imperial government"), it can be "the state is harmless" (article 5 of Qi); If used for health preservation, it can gradually make sense and moisturize the skin; At the beginning, it is often repaired, and the dry end can be held "(the sixth chapter of Qi), and the foundation of health preservation is found. Because Huang Lao's philosophy has been popular from the early Han Dynasty to the end of the Eastern Han Dynasty, it has been 260 ~ 70 years. Compared with alchemy, everyone is familiar with it, so it is "more imperial." Third, by contrast, there are many doubts about whether "food", especially "an alchemist", really exists. Therefore, the author should prove that "the fire is indeed well-founded." "It is not irrelevant nonsense to say that the technology of chemical smelting' returning gold to Dan' is a well-founded fact. Whether it is the change of "heaven" (sentimental), "man" (the study of Huang Lao) or "earth" (the matter of fire or physics), the truth is the same and can be quantified (three roads lead to one, and all roads lead to the other). It can be seen that the author's purpose is to reveal the mystery of "fire". Because he believes that "great temperament" is a well-known conclusion drawn by the three saints (Fu, Confucius) after long-term research. The achievements in cultivation (A Study of Huang Lao's Prescriptions) are also relatively easy to master (Comparison with the Emperor), so although there is a word "cultivating oneself" to describe health preservation; The chapter "Distinguishing right from wrong" illustrates the right way, but the author of this book is most concerned about announcing the most controversial and costly research results of "Things in Fire" at that time. From the Spring and Autumn Period, especially from the Han Dynasty, it is generally believed in the field of health care that if you want to live longer, you must combine nursed back to health, and nursed back to health is health care. In the author's opinion, the problem is not big ("Huang Lao uses research, but it is more royal"). Refining is an alchemy. The ancients believed that through smelting, we can get a kind of "returning to Dan", which is "the treasure of all things", "the warlock can eat it and live a long life", which can rejuvenate children, "the white hair turns black and the teeth fall into the old place", which is very spiritual. The warlocks reasoned that eating flax (chrysanthemum) and other foods can still prolong life, so eating the tempered "elixir" is of course more likely to "live forever." However, for thousands of years, "there are many bachelors and talented people in the world." If you don't meet, you will waste money. " However, "unreasonable, it is difficult to talk nonsense. When the family property is exhausted, the wife is hungry and cold. Throughout the ages, there have been hundreds of millions of good ones and hundreds of millions of disharmonies. " "It's not officials who chase officials, farmers are unemployed, businessmen abandon goods, and people with lofty ideals are poor. "So" I am very hurt, so I will record this article. " In other words, the author was very sad to see that many people lost their money because of the futility of alchemy, and decided to write this book out of a sense of responsibility to "list their articles, verify their articles, split in two, and follow their path." "Frankly and truthfully tell future generations the true records of smelting and returning to alchemy, including various smelting parameters, raw material separation, operation steps, vessel (tripod) size, etc., so that alchemy can proceed smoothly (so there is evidence to follow). This is the writing intention of the author of Qi.
Since Wei Boyang's writing intention is clear, why are some people unwilling to believe it? Because since the Tang Dynasty, more than half of the 22 emperors were poisoned by taking "Huanshen Dan", including Tang Taizong Li Yuan and Tang Taizong Li Shimin, except Wu Zetian. Many other dignitaries also died. Although these magicians may not go to alchemy according to the scheme introduced by the avatar, the sacred role of the elixir and immortality cannot but arouse doubts. The most reasonable guess is that maybe Wei Boyang used an alchemist to describe his practice, and the "temperature" he introduced may be a "code word" to describe the parameters and process of his practice. In addition, there is indeed a situation of "tongue-tied silence" in Qi, and it is impossible to convict. Send love to write bamboo silk, for fear of missing the sky. Therefore, since Xiao Peng in the Five Dynasties, many qigong experts have followed this idea, and they will interpret it from generation to generation, even though the research of China Qigong has a new development idea because of a more appropriate analogy object. However, because the laws of alchemy chemistry are different from those of human body and mind, the rigid application limits the development of Qigong.
Some people may ask, since it is misleading to implant the research of pure alchemy into qigong technology, how can it promote the development of qigong academics? In fact, Wei Boyang also made it clear that "righteousness", "Huang Lao" and "fire" are three ways, and the basic law of everything in the world is * * *. Yi is the principle of "Huang Lao" and "Fire"; "Huang Lao" and "fire" are used to verify the correctness of Yi in turn. They are comparable, so to some extent, analogy can promote the understanding of unknown things such as Qigong.
Second, the problem is that Xiao Peng and his later practitioners of "Inner alchemy" don't know or fully understand the real alchemy knowledge. At least I have not been engaged in the practice of alchemy. During the 200 ~ 300 years after the publication of Tong Canqi, alchemists Ge Hong and Tao Hongjing never doubted that Qi was an alchemy document. In the 400 years since the Tang Dynasty, no one ever doubted it. After Xiao Peng, the reason why he turned the rudder was that Qi was to learn from the external Dan to solve the internal Dan. On the one hand, the fact that it had failed countless times in hundreds of years showed that "returning Dan" was not like the saying that "powder with pills, fesr is the most magical". On the other hand, these internal alchemists did not seriously study the experimental scheme provided by the "participation contract" and engaged in the practice of refining Dan. If they have personally practiced it, they will know that this experimental scheme can be refined into "returning to Dan" (whether there is such a "god" is another question). So there is no doubt that Wei Boyang is playing hide-and-seek with his peers.
The so-called "gold liquid returning to Dan" is artificial cinnabar (or cinnabar), which is a compound of sulfur and mercury. It has long been known that cinnabar is a compound of mercury. Later, Wei Boyang's Ge Hong wrote "Bao Pu Zi", which said: "Cinnabar is burned into mercury, and it turns into cinnabar after accumulation. The so-called "returning to Dan" means that the gold liquid (mercury) has become cinnabar. In the 5th century AD, Tao Hongjing even knew that the quality of mercury from cinnabar smelting was not very good: "The color is small and white. "... It can be seen that it has been no secret in academic circles since Wei Boyang that cinnabar is refined into mercury and mercury is refined into cinnabar. The problem is that there is always a mysterious feeling about the artificially made "Reduced Dan" (that is, artificially smelted with mercury), including Wei Boyang and later Zhu Dan's family, who think this thing is "incredible". Wei Boyang himself is self-evident, and he has been praised in "Participating in the Contract". Ge Hong (AD 283-363) also believed that cinnabar smelted with mercury was "far away from vegetation, so it can make people live forever". Why can you live forever? His reasoning is: "If gold and mercury are in the nine orifices, the dead will not die, and the situation will take advantage of it!" "It means: since gold and mercury can keep the dead from rotting by stuffing them into the nine orifices of the dead, why can't the living take them back and live forever? Ge Hong also told a story: In the county, there was a family named Liao who lived for generations. Later, when I moved, my descendants were short-lived. Others moved to Liao Gu and lived for how long. So I suspected that there might be a secret in the well water in Liao Jia, so I dug a well and found dozens of cinnabar buried at the bottom of the well. Tao Hongjing (AD 456-536), a famous doctor and alchemist, also said: "Returning to Dan will become immortal, and wine and solar storms will make you immortal. "Tao's' immortal scriptures' refers to the" real alchemist's prescription "contained in" The Emperor's Father changed the scriptures ". According to this introduction, after taking the "Dan Huan", he said: "Three insects come out in January, full of illness in June, black for one year, and full of spirit for three years. "And Wei Boyang praise much the same. However, Tao Hongjing once reminded people that the refined Huandan Pills need to be soaked in wine and exposed to the sun, which is quite complicated and takes about 300 days. This shows that it has been understood that "returning Dan" will be toxic if it is not done well, and this measure needs to be taken. However, the practice of thousands of years later shows that "returning the golden liquid to Dan" is not only not so magical, but also constantly causes people's murders. other
With regard to natural cinnabar, Li Shizhen summarized the previous research results at the end of 16, and thought that its medicinal properties were: "sweet, slightly cold, non-toxic. Indications: various diseases of the five internal organs of the body, nourishing the mind, calming the nerves, benefiting qi and improving eyesight, and keeping the spirit young for a long time ... "Of course, whether natural cinnabar is toxic or not has also been hotly debated in history: ancient Shennong said it was nontoxic; But Zeebe (the legendary teacher of the Yellow Emperor) said it was poisonous, and the pharmacist Zhenquan said it was very poisonous. It seems very different, but the key lies in the service law. Qigong, alchemist Kouzong? #93; Appropriately said: "Zhusha Town nourishes the heart, but it is suitable for raw clothes. If it is tempering, there are very few people who do not get sick. " Cinnabar is a very special natural mineral, which is mercury sulfide in composition, and most of the salts and oxides of mercury are highly toxic, even the black isomorphic objects which are both mercury sulfide are highly toxic. Therefore, natural cinnabar with good quality and purity, such as cluster head sand in Chenzhou, is non-toxic, but although it is purple sand produced in Hengyang and Shaoyang, it cannot be used as medicine because of the infiltration of black mercury sulfide. Once natural cinnabar is refined by fire, it may produce mercury compounds such as mercury oxide (red), so it is very toxic.
Forty years ago (1965), due to the convenience of work, the sulfide and electrochemical behavior of mercury were studied. It is found that there are not only two kinds of mercury sulfide pointed out in chemical works: black HgS (tetragonal system) and red HgS (hexagonal system, that is, cinnabar), but also a third kind: the properties of the first molecular layer of HgS formed on the surface of mercury are completely different from the above two kinds of red and black. The polarogram of these three different kinds of mercury is as follows. (Figure 3) (omitted)
From the above research, it is not difficult to see why the synthetic "gold liquid returning to Dan" often causes death, and the key lies in the placement of "furnace tripod" and the mastery of "temperature"; The tripod provided by Wei Boyang is very small and easy to seal. The mouth is too big to seal easily, but if it is not tightly sealed, it will leak. After oxygen permeates, mercury will be oxidized into highly toxic "mercury oxide". A small mistake can be fatal. What's more, this "mercury oxide" is also red, and it is difficult for inexperienced people to distinguish it from cinnabar. Many alchemists died, which is why. Sealing technology has passed today, but it was difficult in ancient times. It is often because the seal breaks and fails during heating. Therefore, Wei Boyang reminded that once the furnace is installed, it should be "firmly blocked to make it fully strengthened", guarded day and night, and sealed at any time. In order to protect the seal, we should also pay attention to the temperature, first "slow fire" and then "fierce fire" When the temperature rises suddenly, the seal is easy to crack, and the wall of the pottery tripod is thick, and the temperature difference between inside and outside is large, which is easy to crack. Another reason to pay attention to heat is to ensure that toxic black HgS is converted into nontoxic red HgS. As mentioned earlier, the process of smelting "gold liquid returning to Dan" in Wei Boyang is divided into two steps: the first step is to burn gold (mercury) and water (sulfur) into black and toxic HgS, and then "incubate" the raw materials for a long time at a certain temperature. We already know that the transformation (incubation) temperature is 386℃, and it is not appropriate to be too high or too low. If the temperature is not kept for enough time, the conversion reaction from toxic black HgS is incomplete, and "Huandan" will also be toxic. This is the reason why people who have taken "Huanshendan" for thousands of years have been poisoned and died. Now that the secret has been revealed, there is no need to make unnecessary guesses. Therefore, although later generations said that Huan Dan was an "inner Dan", it was not the same thing after all.
We are here to discuss the "magical device", not to comprehensively evaluate its historical position, but only to discuss the method of alchemy (inner alchemy) and the true connotation of "temperature" and "furnace pot" Later qigong experts praised him as the "king of Dan Jing", but he was not the "king of Dan Jing" of the "Inner Dan" school founded after Song and Yuan Dynasties, but the king of Dan Jing in ancient Huaye. It is the earliest and most detailed introduction of China's alchemy method, but it is not the initiator of "Dan Dao" after Song and Yuan Dynasties. His contribution to Inner Dan only expounds the understanding and quantitative concept of "three ways in one" in theory, rather than the concrete achievement of "Dan Dao" in Inner Dan. The "temperature" provided by it is the real parameter of the thorough chemical experiment, not the "temperature" used in refining Neidan in later generations.
The magical device is really a unique book in the history of science and technology in China: it is the king of true alchemy in chemical smelting, but few people pay attention to it; It is also the king of the fake Dan Sutra (Inner Dan) imposed by later generations. Many people have written hundreds of works, which are simply interpreted as an important qigong faction-Dandao. So today people think that when it comes to alchemy, it means practicing Qigong, and when it comes to temperature, it is the key to alchemy. It's really amazing: fake works come true and become fake. Who knows the Dan family through the ages? We believe that restoring the true colors of the magical device will neither diminish its historical value nor reduce the value of the research results of Dandao since the Song and Yuan Dynasties. On the contrary, freed from the heavy historical shackles, Dan Dao studied by going up one flight of stairs, because science always favors people who seek truth from facts. (Author: Mr. Lin)