The Taiqing Jinye Shendan Jing 太清金液神丹经

Taiqing Jinye Shendan Jing, also known as Shangqing Jinye Shendan Jing and abbreviated as Jinye Shendan Jing, is divided into three volumes: the Upper, Middle, and Lower Volumes.

This book was recorded in History of the Song Dynasty·Treatise on Arts and Literature, Chongwen Bibliography·Taoist Books Category, and General Records·Outline of Arts and Literature·Taoism, all of which note it as a three-volume work. In his Textual Research on the Origin and Development of the Taoist Canon, Mr. Chen Guofu pointed out, based on the rhyming patterns of the verses in Taiqing Jinye Shendan Jing, that the Upper Volume and part of the Middle Volume are ancient scriptures, which appeared in the late Western Han Dynasty to the early Eastern Han Dynasty. However, the content after the phrase "Zheng Zijun said..." was interpolated by later generations. The Middle Volume, titled "Pingdu Mountain," is attributed to "Yin Zhenren of Longevity," leading to the speculation that this scripture was passed down by Yin Changsheng to later generations.

According to Taoist records, Yin Changsheng was a native of Xinyang. Born into a wealthy family, he was an ancestor of Empress Yin of Emperor He of the Han Dynasty (specifically, the empress was his great-granddaughter). Yin Changsheng had no interest in honor or official positions; instead, he devoted himself to studying Taoism and pursuing immortality. Later, he became a disciple of Ma Mingsheng from Taihe Mountain in Nanyang and finally attained the Dao. He lived in the mortal world for over 300 years and eventually ascended to immortality at Pingdu Mountain.

The Upper Volume of Taiqing Jinye Shendan Jing begins with "Preface by Zhang Daoling, the Celestial Master of Zhengyi," which advocates an open-minded and detached attitude, returning to the profound mystery of Tao, pursuing the ultimate principles of nature, highly praising Tao Te Ching, and promoting the profound teachings of Laozi. The main text contains over 500 characters of seven-character rhyming verses, detailing the method of making "Liuyi Mud" (a type of alchemical clay). It instructs to make a red earthen crucible, place mercury and lead in it, and heat it intensely. The refined essence that emerges, resembling gold, is called "Xuan Gong Huang." Mixed with an equal amount of white lead powder and other auxiliary ingredients, it is applied to the inside and outside of the crucible. Then, two parts of cinnabar and one part each of realgar and orpiment are ground, placed in the crucible, and sealed. After 36 days of burning, the medicine is formed, flying up to adhere to the upper part of the crucible. Collected with a feather duster, it is called "Hua of Golden Liquid," which is said to be capable of resurrecting the dead, transmuting base metals into gold, and enabling ascension to immortality.

The Middle Volume consists of over 60 characters of seven-character rhyming verses, said to be the transformation of ancient texts into Chinese characters by Yin Changsheng. Its content focuses on alchemical methods: using a copper cylinder for refining, after 50 days, the product is called "gold"; after 70 days, the medicine is completed and named "gold." The medicine produced can turn into gold, red gold, and is also called "Golden Liquid Elixir of Return," which can transmute lead into gold.

The Lower Volume, titled "Narrative Preface by Baopuzi," records the locations and products of over 20 countries, including Funan, Xitu, Dianxun, Dubo, Daqin (the Roman Empire), Yuezhi, and Anxi (Parthia).