尔朱道士，晚客于眉山，故蜀人多记其事。目言受记于师云，汝后遇白石浮，当飞仙去，
尔
状莹彻。不杂土石，故止炼丹。数年，竟于涪之白石县仙去，乃知师所言不谬。吾闻长老道
其事多，然不记其名字，可恨也。《本草》言丹砂出符陵谷，陶隐居云∶符陵是涪州，今无
复采者，吾闻熟涪者云，采药者时复得之。但时方贵辰锦砂，故此不堪采耳，读《本草》偶
记之。
祥符东封，有扈驾军士，昼卧东岳，真君观古松下，见松根去地尺余，有补塞处，偶以
所执兵攻刺之。塞者动，有物如流火，自塞下出，遥走入地中。军士以语观中人，有老道士
拊膺曰∶“吾藏丹砂于是，三十年矣。”方卜日取之，因掘地数丈不复见，道士怅恨成疾，竟
死。其法，用朱砂精良者，凿大松腹，以松气炼之，自然成丹。吾老矣，不暇为此，当以山
泽银为鼎，有盖，择砂之良者二斤，以松根明节悬胎煮之，傍置沙瓶，煎水以补耗，满百日
取砂。玉 研七日，投熟蜜中，通油瓷瓶盛，日以银器取少许，醇酒搅汤饮之，当有益也。
前日与欧阳叔弼、晁无咎、张文潜，同在戒坛。余病目昏，数以热水洗之。文潜目，日
忌点洗，目有病，当存之。齿有病，当劳之，不可同也。治目当如治民，治齿当如治军，治
民当如曹参之治齐，治军当如商鞅之治秦，颇有理当追录之。
尔朱道士晚年客居眉山，因此蜀地人大多记载他的事迹。他自称从师父那里受记时说：“你日后遇到白石漂浮（的征兆），应当飞升成仙。”那石头晶莹剔透，不混杂泥土和石块，所以只用来炼丹。几年后，他最终在涪州的白石县得道成仙，这才知道师父说的话没有错误。我听说年长的人讲述这件事很多，但没有记下他的名字，真是遗憾。《本草》说丹砂出产于符陵谷，陶隐居说：符陵就是涪州，现在不再有开采的人了，我听说熟悉涪州的人说，采药的人时常还能得到它。只是当时人们正贵重辰锦砂，所以这里的不堪开采罢了，读《本草》时偶然记下了这件事。
祥符年间皇帝东封泰山时，有一名扈驾军士，白天在东岳真君观的古松下睡觉，看见松根距离地面一尺多高的地方有堵塞之处，偶然用他拿着的兵器刺了一下。堵塞物动了，有像流动火焰一样的东西，从堵塞处下面出来，远远地跑入地下。军士把这事告诉观里的人，有一位老道士拍着胸口说：“我把丹砂藏在这里，已经三十年了。”正要选定日子去取，于是挖掘了几丈深却再也找不到了，道士因惆怅悔恨而生病，最终死去。那种方法，是用精良的朱砂，凿开大松树的树干，利用松树的气息来炼制它，自然就能成丹。我已经老了，没空闲做这种事，应当用山泽银制作带盖的鼎，挑选两斤上好的丹砂，用松根明节悬挂胎煮法煎煮它，旁边放置沙瓶，加水以补充消耗，满一百天后取出丹砂。用玉研磨七天，投入熟蜜中，用透油的瓷瓶盛装，每天用银器取少许，用醇酒搅拌后随汤饮下，应当有益处。
前几天与欧阳叔弼、晁无咎、张文潜同在戒坛。我眼睛昏花，多次用热水清洗。张文潜的眼睛，每天忌讳点洗，眼睛有病，应当保持静止；牙齿有病，应当劳作它，两者不可相同。治疗眼睛应当像治理百姓，治疗牙齿应当像治理军队，治理百姓应当像曹参治理齐国，治理军队应当像商鞅治理秦国，这很有道理，应当记录下来。
Daoist Erzhu resided as a guest in Meishan in his later years, and thus many people in Shu recorded his deeds. He claimed to have received a prophecy from his master saying, "When you encounter floating white stone in the future, you shall ascend to become an immortal." The stone was crystal clear, free of soil and rock impurities, so it was used solely for alchemy. Several years later, he ultimately attained immortality in Baishi County of Fuzhou, proving that what his master said was not erroneous. I have heard elders recount this story frequently, but regret that their names were not recorded. The *Bencao* states that Cinnabar (Dan Sha) is produced in Fuling Valley. Tao Hongjing noted: "Fuling is Fuzhou; there are no longer any mines operating there." However, I heard those familiar with Fuzhou say that herb gatherers occasionally still find it. It is merely that at that time, Chenjin Cinnabar was highly prized, making this local source unviable for mining. I jotted this down while reading the *Bencao*.
During the Xiangfu era, when the Emperor conducted the Eastern Feng sacrifice, a military soldier accompanying the imperial procession slept during the day under an ancient pine tree at Zhenjun Temple on Mount Tai. He noticed a blockage about one foot above the ground at the pine roots. Accidentally stabbing it with his weapon, the blockage moved, and something resembling flowing fire emerged from beneath it, running far into the earth. The soldier told the temple inhabitants. An old Daoist struck his chest and said, "I hid Cinnabar (Dan Sha) there thirty years ago." Just as they were selecting a date to retrieve it, they dug several feet deep but could not find it again. The Daoist fell ill from frustration and grief and eventually died. The method involves using high-quality Cinnabar (Dan Sha), hollowing out the trunk of a large pine tree, and refining it with the breath of the pine, which naturally transforms it into elixir. I am too old and busy for such tasks. Instead, one should use silver from mountains and marshes to make a lidded cauldron. Select two jin of superior Cinnabar (Dan Sha), suspend it within the vessel using bright joints of pine roots for decoction, place sand bottles nearby, and add water to replenish evaporation. After one hundred days, retrieve the processed Cinnabar (Dan Sha). Grind it with jade for seven days, mix it with cooked honey, store it in an oil-permeable porcelain bottle, and take a small amount daily with a silver utensil. Stir it into warm wine and drink with soup; this should be beneficial.
A few days ago, Ouyang Shubi, Chao Wujiu, and Zhang Wenqian and I were together at Jietan Temple. My eyesight was dim, and I washed my eyes frequently with hot water. Zhang Wenqian's eyes required avoidance of washing or applying drops daily. When the eyes are diseased, they should be kept at rest; when the teeth are diseased, they should be exercised. These two conditions must not be treated similarly. Treating the eyes is like governing the people; treating the teeth is like managing the army. Governing the people should follow Cao Can's governance of Qi, and managing the army should follow Shang Yang's governance of Qin. This reasoning is sound and worth recording.