《录验方》（《九药》）云∶入军丸主辟五兵、弓弩、箭矢、诸刀刃令不伤人，若人入山
泽能辟虎野狼毒虫，及重财宝贾贩出入辟奸人方∶
雄黄（三两） 石（二两，炮） 矾石（二两，烧） 鬼箭（一两） 雄柄〔一分
（注也∶烧令焦）〕 羊角（一分半） 灶中灰（二分）
凡七物，捣筛，合和，以鸡子中黄并丹雄鸡冠血丸如杏仁。以绛囊盛一丸，系左肘后，
辟诸兵刃、虎野狼、盗贼。从军持药，系臂若置腰间，勿令离身。居家中者以药涂门上，辟患
害，及涂舍中堂室户，诸邪恶鬼不敢近。若为蛇 蜂所中，以一丸涂毒上，立已。数试有验。
《灵奇方》云∶五月五日取梧桐西南向枝长五寸，以为人，螈蚕二枚，并以彩衣之，系
在臂，入军不畏流矢也。
又方∶云母、矾石、磁石分等，冶之、合煮以为汤，浴之不畏五兵。
《延寿赤书》云∶夜行当鸣天鼓无至限数，辟百鬼邪。
（注也）今按∶《大清经》云∶天鼓，谓齿也，兼名菀。云∶宗定伯夜行，道逢鬼，问
曰∶我，新鬼，不知鬼法，鬼所畏何物乎？鬼云∶唯畏人唾之。定伯便担鬼项上行，间，鬼
唤求下，定伯不听，至于曙下置地，鬼即化为一羊，定伯恐其变形。唾之，即卖得千五百钱。
《抱朴子》云∶古之入山道士，皆以明镜纵横九寸以上悬于背后，能识百邪精魅。
又云∶林卢山下有一亭，其中有鬼，每有宿者，或死或病。后有伯夷者过宿，明灯烛而
坐，诵经，至夜半，有十余人与来伯夷对坐共樗蒲博戏，伯夷密以镜照之乃是群犬也。伯夷
乃以烛烧来人衣，作焦毛气，伯夷怀小刀捉一人而刺之，初作人声，死而成犬也，余犬悉走。
是镜之力也。
又云∶昔张盍蹋，偶豪成二人，并精思于蜀灵台山石室中。忽有一人暑黄练单衣到前曰∶
劳乎？道士，辛苦幽隐于是。二人顾视镜中，乃是鹿也。因问之曰∶汝是草中老鹿也，何诈
为人形？来人即成鹿而走去。
又云∶鬼魅知其形，呼其名，不敢犯人。
又云∶山精形如小儿而独足，足向后，来犯人，其名曰 。
山中有大树能语者，其精曰云阳，见火光古枯木所作也。夜见胡人者，铜铁之精也。见
秦人者百岁木精也。
又云∶山中寅日称虞吏者，虎也。称当路君者，野狼也。言令长者，狸也。
卯日言丈人者，兔也。言东王父者，糜也。言西王母者，鹿也。
辰日言雨师者，龙也。言河伯者，鱼也。言先腹公子者，蟹也。
巳日言时君者，龟也。言寡人者；社中蛇也。
午日言三公者，马也。言仙人者，老树也。
未日言主人者，羊也。
申日言人君者，野狼也。言九卿者，猴也。
酉日言将军者，老鸡也。言贼捕者，雉也。
戌日言人姓者犬也。言成阳翁仲者，狐也。
亥日言臣君者，猪也。妇人字者，金玉也。
子日言社君者，鼠也。言老神人者，伏翼也。
丑日言青生者，豺也。
《得富贵言》云∶雷电精名曰闪（失册反）题；大道精曰庆 （都黎反）；大山精曰善
善；大泽精曰委邪；大树精曰彭候；空室精曰曹羊。
《续齐谐记》云∶燕昭王墓有一斑狸，积年既久，能为幻（胡办反，诈）化，乃变作一
书生，遇墓前华表问∶以我才貌可得诣张司空。华表曰∶子之妙解为不可，必辱殆，将不返，
非但丧子千年之质，亦当深误。书生不从，诣华，华见洁白如玉，于是商略三史，采贯百家，
华应声屈滞乃叹曰∶天下岂有此年少，若非鬼怪，即是狐狸。令人防卫。雷孔章曰∶狗所知
者，数百年物耳，千年老精不复能别，唯有千年枯木照之则形见。燕王墓前华表似应千年，
遣人伐之，燃之以照，书生乃是一大老狸。
《西王母玉壳丸方》云∶以一丸着头上，行无所畏。又∶至死丧家带一丸，辟百鬼。又∶
若独宿林泽中，若冢墓间，烧一丸，百鬼走去。又∶一丸着绯囊中，悬臂男左女右，山
精鬼魅皆畏之云云。
《录验方》（出自《九药》）记载：入军丸主要用于抵御兵器、弓弩、箭矢以及各种刀刃的伤害，使其不伤人；若人进入山林沼泽，能抵御老虎、野狼及有毒虫类；以及携带贵重财物经商出入时，抵御奸恶之人的方剂：
雄黄（三两）、石（二两，炮制）、矾石（二两，烧制）、鬼箭（一两）、雄柄〔一分（注：烧至焦黑）〕、羊角（一分半）、灶中灰（二分）。
以上共七味药，捣碎过筛，混合均匀，用鸡蛋黄和红色公鸡冠血制成如杏仁大小的药丸。用深红色的袋子装一粒药丸，系在左肘后方，可抵御各种兵器、虎狼野兽、盗贼。从军出征时携带此药，系在手臂上或放在腰间，不要让它离开身体。居住在家中的人，用药涂抹在门上，可抵御祸患灾害，也可涂抹在房屋厅堂和门户处，各种邪恶鬼怪不敢靠近。如果被蛇或蜂蜇伤，取一粒药丸涂在毒处，立刻痊愈。多次尝试均有疗效。
《灵奇方》记载：五月五日选取梧桐树西南方向的枝条，长五寸，做成人的形状，加上两条螈蚕，并用彩色的衣服包裹它们，系在手臂上，进入军营就不怕流矢伤害。
另一个方剂：云母、矾石、磁石等分，研磨混合后煮成汤剂，用它洗澡就不怕兵器伤害。
《延寿赤书》记载：夜间行走应当敲击天鼓，没有次数限制，可抵御百鬼邪气。
（注：如今考证：《大清经》记载：天鼓，指的是牙齿，又名菀。记载：宗定伯夜间行走，路上遇到鬼，问道：“我是新鬼，不懂鬼的法度，鬼害怕什么东西呢？”鬼说：“只害怕人吐唾沫。”定伯便把鬼扛在肩上走，中途，鬼呼叫要求下来，定伯不听，直到天亮放下地，鬼立刻变成一只羊，定伯怕它变形，吐了它一口唾沫，就卖了一千五百钱。
《抱朴子》记载：古代入山修道之士，都将一面纵横九寸以上的明镜悬挂在背后，能识别各种邪精魅惑。
又记载：林卢山下有一个亭子，里面有鬼，每当有投宿的人，不是死就是病。后来有个叫伯夷的人经过并在此投宿，点着灯烛坐着，诵读经文，到了半夜，有十多个人来与伯夷对坐一起玩樗蒲博戏，伯夷悄悄用镜子照他们，原来是群狗。伯夷于是用蜡烛烧来人的衣服，发出烧焦毛发的味道，伯夷怀里藏着小刀抓住一人刺他，起初发出人声，死后变成了狗，其余的狗都逃走了。这是镜子的威力。
又记载：从前张盍蹋、偶豪成二人，都在蜀地灵台山的石室中精心修行。忽然有一人穿着黄色单衣来到面前说：“辛苦了吗？道士，在这幽静隐蔽之处受苦了。”两人回头看镜中，原来是一只鹿。于是问他：“你是草中的老鹿，为什么伪装成人形？”来人立刻变回鹿跑开了。
又记载：鬼魅知道人的形体，呼唤人的名字，就不敢侵犯人。
又记载：山精形状像小孩但只有一只脚，脚向后，来侵犯人，它的名字叫[原文缺字]。
山中能说话的大树，其精怪叫云阳，是看到火光的老枯木所化。夜里见到胡人，是铜铁的精怪。见到秦人，是百岁树木的精怪。
又记载：山中寅日自称虞吏的，是老虎。自称当路君的，是野狼。自称令长者的，是狸猫。
卯日自称丈人的，是兔子。自称东王父的，是麋鹿。自称西王母的，是鹿。
辰日自称雨师的，是龙。自称河伯的，是鱼。自称先腹公子的，是螃蟹。
巳日自称时君的，是龟。自称寡人的，是社庙中的蛇。
午日自称三公的，是马。自称仙人的，是老树。
未日自称主人的，是羊。
申日自称人君的，是野狼。自称九卿的，是猴子。
酉日自称将军的，是老鸡。自称贼捕的，是野鸡。
戌日自称人姓的，是狗。自称成阳翁仲的，是狐狸。
亥日自称臣君的，是猪。自称妇人字的，是金玉。
子日自称社君的，是老鼠。自称老神人的，是蝙蝠。
丑日自称青生的，是豺。
《得富贵言》记载：雷电的精怪名叫闪题；大道的精怪名叫庆；大山的精怪名叫善善；大泽的精怪名叫委邪；大树的精怪名叫彭候；空室的精怪名叫曹羊。
《续齐谐记》记载：燕昭王墓有一只斑狸，积年已久，能幻化，于是变成一个书生，在墓前的华表前询问：“凭我的才貌，可以去拜访张司空吗？”华表说：“你的妙解能力不可估量，必定会遭受侮辱甚至死亡，不仅丧失你千年的体质，也会深深误事。书生不听，去拜访华表，华表见他洁白如玉，于是商讨三史，贯通百家，华表应声感到理屈词穷，于是感叹道：“天下怎么会有这样的年轻人，如果不是鬼怪，就是狐狸。”让人加强防卫。雷孔章说：“狗所知道的，不过是几百年的东西罢了，千年的老精怪不再能分辨，只有千年的枯木照它则原形毕露。燕王墓前的华表似乎应有千年，派人砍伐它，点燃它来照射，书生原来是一只巨大的老狸。
《西王母玉壳丸方》记载：将一粒药丸放在头上，行走时无所畏惧。又说：到丧家佩戴一粒药丸，可抵御百鬼。又说：如果独自在山林沼泽或坟墓间住宿，燃烧一粒药丸，百鬼都会逃走。又说：将一粒药丸放在红色袋中，男性系在左臂，女性系在右臂，山精鬼魅都畏惧它等等。
The *Lu Yan Fang* (Recorded Verified Prescriptions), cited from the *Jiu Yao* (Nine Medicines), states: The *Ru Jun Wan* (Army-Entering Pill) is primarily used to ward off weapons, crossbows, arrows, and various blades, preventing them from causing injury. If one enters mountains or marshes, it can repel tigers, wild wolves, and venomous insects. It is also a prescription for merchants carrying valuable goods to travel in and out, protecting them from wicked individuals.
Ingredients: Xionghuang (Realgar, 3 liang), Shi (Stone, 2 liang, processed by firing), Fanshi (Alum Stone, 2 liang, calcined), Guijian (Armillaria Root/Arrow Wood, 1 liang), Xiongbing [Male Handle/Penis? (1 fen, note: burned until charred)], Yangjiao (Sheep Horn, 1.5 fen), Zaozhong Hui (Ash from the stove, 2 fen).
These seven substances are crushed, sifted, and mixed uniformly. They are combined with egg yolk and the blood of a red rooster's comb to form pills the size of apricot kernels. One pill is placed in a crimson silk pouch and tied behind the left elbow to ward off weapons, tigers, wild wolves, and thieves. When joining the army, carry this medicine, tying it to the arm or placing it at the waist, ensuring it never leaves your side. For those residing at home, apply the medicine to the door to ward off disasters and calamities; applying it to the hall and doors of the house prevents evil ghosts from approaching. If bitten by a snake or stung by a bee, apply one pill to the wound, and relief will be immediate. This has been tested multiple times with verified results.
The *Ling Qi Fang* (Spiritual Wonder Prescription) states: On the fifth day of the fifth lunar month, take a branch five cun long from the southwest-facing side of a parasol tree (*Firmiana simplex*), shape it into a human figure, add two eels (*Eurycea* sp.), wrap them in colorful cloth, tie them to the arm, and you will not fear stray arrows when entering military camps.
Another prescription: Equal parts of Yunmu (Muscovite/Mica), Fanshi (Alum Stone), and Cishi (Magnetite) are ground together and boiled to make a decoction. Bathing in this decoction protects against weapons.
The *Yan Shou Chi Shu* (Yellow Book of Longevity) states: When traveling at night, one should strike the "Heavenly Drum" without limit on the number of strikes, which wards off a hundred ghosts and evil spirits.
(Note: Current research indicates: The *Da Qing Jing* (Great Pure Scripture) states: The Heavenly Drum refers to the teeth, also known as Wan. It records: Zong Dingbo was walking at night and encountered a ghost. He asked, "I am a new ghost and do not know the laws of ghosts. What do ghosts fear?" The ghost replied, "We only fear human saliva." Dingbo then carried the ghost on his shoulders. In the middle of the journey, the ghost cried out asking to be put down, but Dingbo refused. At dawn, he put the ghost down, and it immediately transformed into a sheep. Fearing it might change shape again, Dingbo spat on it, and sold it for fifteen hundred coins.
The *Bao Pu Zi* (Master Who Embraces Simplicity) states: Ancient Daoist practitioners who entered mountains always hung a bright mirror, nine cun or more in diameter, on their backs, enabling them to recognize all kinds of evil spirits and illusions.
It also records: There is a pavilion at the foot of Linlu Mountain inhabited by a ghost. Anyone staying there either dies or falls ill. Later, a man named Boyi passed by and stayed overnight. Sitting by lamplight and chanting scriptures, at midnight, over ten people came and sat opposite Boyi to play Chupu (a board game). Boyi secretly used a mirror to reflect them and saw they were actually a pack of dogs. Boyi then used a candle to burn the clothes of the visitors, creating the smell of burnt hair. Holding a small knife hidden in his bosom, Boyi grabbed one person and stabbed him. Initially emitting human cries, the victim died and turned into a dog, while the rest of the dogs fled. This demonstrates the power of the mirror.
It also records: Once, Zhang Hetazi and Ou Haocheng cultivated diligently in a stone chamber on Lingtai Mountain in Shu. Suddenly, a person wearing a yellow single-layer garment approached and said, "Have you labored? Daoists, you have endured hardship in this secluded place." The two looked into their mirror and saw it was a deer. They asked, "You are an old deer in the grass, why disguise yourself as a human?" The visitor immediately reverted to a deer and ran away.
It also records: Ghosts and demons know human forms; if called by name, they dare not attack.
It also records: Mountain spirits resemble children but have only one foot, which faces backward. When attacking humans, its name is [missing character].
Large trees in the mountains that can speak have spirits called Yunyang, formed from seeing firelight on ancient dead wood. Seeing Hu people at night indicates the spirit of copper and iron. Seeing Qin people indicates the spirit of century-old trees.
It also records: In the mountains, on the Yin day, those calling themselves Yu Li are tigers; those calling themselves Dang Lu Jun are wild wolves; those calling themselves Ling Zhangzhe are civets.
On the Mao day, those calling themselves Zhangren are rabbits; those calling themselves Dong Wangfu are sika deer; those calling themselves Xi Wangmu are deer.
On the Chen day, those calling themselves Yushi are dragons; those calling themselves He Bo are fish; those calling themselves Xian Fu Gongzi are crabs.
On the Si day, those calling themselves Shijun are turtles; those calling themselves Guaren are snakes in the earth shrine.
On the Wu day, those calling themselves Sangong are horses; those calling themselves Xianren are old trees.
On the Wei day, those calling themselves Zhuren are sheep.
On the Shen day, those calling themselves Renjun are wild wolves; those calling themselves Jiuqing are monkeys.
On the You day, those calling themselves Jiangjun are old chickens; those calling themselves Zeibuzhe are pheasants.
On the Xu day, those calling themselves Renxing are dogs; those calling themselves Chengyang Wengzhong are foxes.
On the Hai day, those calling themselves Chenjun are pigs; those calling themselves Furenzi are gold and jade.
On the Zi day, those calling herself Shejun are rats; those calling themselves Laoshenren are bats.
On the Chou day, those calling themselves Qingsheng are jackals.
The *De Fugui Yan* (Words on Obtaining Wealth and Honor) states: The spirit of thunder and lightning is named Shan Ti; the spirit of the Great Way is named Qing; the spirit of great mountains is named Shanshan; the spirit of great marshes is named Weixie; the spirit of great trees is named Penghou; the spirit of empty rooms is named Caoyang.
The *Xu Qi Xiang Ji* (Continued Records of Strange Events) states: There is a spotted civet cat at the tomb of King Zhao of Yan. After many years, it gained the ability to transform. It changed into a scholar and asked the painted pillar (Huabiao) in front of the tomb, "With my talent and appearance, can I visit Grand Commandant Zhang?" The Huabiao replied, "Your subtle understanding is immeasurable, but you will surely suffer humiliation and death, losing not only your thousand-year body but also causing deep regret." The scholar did not listen, went to visit Hua Biao (or Zhang Simo, context implies a high official), where he appeared white as jade. They discussed the Three Histories and integrated the Hundred Schools of Thought. Hua Biao felt intellectually defeated and sighed, "How can such a young man exist in the world? If not a ghost or monster, then a fox." He ordered guards to watch closely. Lei Kongzhang said, "Dogs only know things of a few hundred years; they cannot distinguish thousand-year-old spirits. Only a thousand-year-old dead wood can reveal their true form when illuminated." The Huabiao in front of King Yan's tomb seemed to be a thousand years old. People were sent to cut it down, burn it, and use the flame to illuminate the scholar, revealing him to be a large old civet cat.
The *Xi Wangmu Yuke Wan Fang* (Prescription for Queen Mother of the West Jade Shell Pill) states: Place one pill on the head, and you will fear nothing while walking. Also: Wear one pill when visiting a mourning house to ward off a hundred ghosts. Also: If lodging alone in forests, marshes, or among tombs, burn one pill, and a hundred ghosts will flee. Also: Place one pill in a crimson pouch, hang it on the left arm for men and the right arm for women; mountain spirits and ghosts will fear it, etc.