味甘，平，无毒。久服神仙，令人体润，毛发不白。出诸有玉处，山谷水泉皆有。
犹润于草木，何况于人乎。夫人有发毛，如山之草木，故山有玉而草木润，身有玉而毛
发黑
。《异类》云∶昆仑山有一石柱，柱上露盘，盘上有玉水溜下，土人得一合服之，与天地同
年。又太华山有玉水，人得服之长生。玉既重宝，水又灵长，故能延生之望。今人近山多寿
者，岂非玉石之津乎？故引水为玉证。
味咸，不温，有小毒。煮浴去风瘙疥癣。饮一合，吐下宿食、胪胀。夜行海中，拨
之有火星者，咸水色既碧，故云碧海。东方朔《十洲记》云。
味平，无毒。主病后虚弱，扬之万过，煮药，禁神验。二水皆堪荡涤邪秽
，煎煮汤药，禁咒鬼神，潢污行潦，尚可荐羞王公，况其灵长者哉！盖取其洁诚也。《本经
》云∶东流水为云母所畏，炼云母用之，与诸水不同，即其效也。
味甘，平，无毒。在百草头者愈百疾，止消渴，令人身轻不饥，肌肉悦泽。亦有化
云母成粉，朝露未 时拂取之。柏叶上露，主明目，百花上露，令人好颜色。露即一般所在
有异，主疗不同。
味甘美，无毒。食之润五脏，长年不饥神仙，缘是感应天降 兆人也。
是秋露繁浓时也，作盘以收之，煎令稠可食之。延年不饥。五月五日取露草一百种
，阴干，烧为灰，和井花水，重炼令白，碱醋为饼，腋下挟之，干即易，主腋气臭，当抽一
身间疮出，即以小便洗之。《续齐谐记》云∶司农邓沼，八月朝入华山，见一童子以五彩囊
承取柏叶下露，露皆如珠，云赤松先生取以明目。令人八月朝朝作露华明，像此也。汉武帝
时，有吉云国有吉云草，食之不死，日照草木有露，着皆五色，东方朔得玄露、青黄二露，
各盛五合，帝赐群臣，老者皆少，病者皆除。东方朔曰∶日初出处，露皆如糖可食。汉武帝
《洞冥记》所载∶今时人煎露亦如糖，久服不饥。《吕氏春秋》云∶水之美者，有三危之露
。为水即味重于水也。
味甘，性平，无毒。长期服用可使人成仙，令身体滋润，毛发不白。产于有玉石的地方，山谷中的水泉皆有。
其滋润作用如同草木一般，何况对人呢？人的头发和体毛，就像山上的草木一样，所以山中有玉则草木滋润，人体内有玉则毛发乌黑。《异类》记载：昆仑山上有一石柱，柱上有露盘，盘上有玉水流下，当地百姓得到一合（容量单位）服用它，便能与天地同寿。又有太华山产玉水，人服之可长生。玉既是贵重宝物，水又具灵性且能延年益寿，因此能寄托长寿的愿望。如今住在山附近的人多长寿，难道不是玉石的精华津液的作用吗？因此引用流水作为玉功效的证明。
味咸，性不温，有小毒。煮水洗澡可去除风瘙、疥癣。饮用一合，可催吐并泻下宿食及消除腹部胀满。夜间在海中行走，拨动海水会有火星闪烁，因为咸水的颜色呈碧绿色，所以称为碧海。出自东方朔的《十洲记》。
味平，无毒。主治病后虚弱，将水扬起上万次，用来煎煮药物，用于禁咒鬼神非常灵验。这两种水都足以洗涤邪秽，煎煮汤药，或用于禁咒鬼神，即使是积存的污水和路旁的小雨水，尚且可以用来进献王公贵族，何况是这种具有灵性且能延年的水呢！大概是因为取其洁净虔诚之意。《神农本草经》记载：东流水被云母所畏忌，炼制云母时使用它，与其他水不同，这就是它的效验。
味甘美，无毒。食用它能滋润五脏，延年益寿而不饥饿，甚至成仙，这是感应上天而降下的征兆于人间的结果。
这是秋季露水繁盛浓稠的时候，制作盘子来收集它，煎煮至浓稠可食用。能延年益寿且不饥饿。五月五日采集一百种带露的草，阴干后烧成灰，与井花水混合，反复炼制成白色，再用碱醋做成饼状，夹在腋下，干了就更换，主治腋臭，能使全身间杂的疮毒发出，随即用小便清洗。《续齐谐记》记载：司农邓沼，八月早晨进入华山，看见一个童子用五彩囊承接柏叶上的露水，露水像珍珠一样，说这是赤松先生用来明目的方法。让人在八月的早晨制作“露华明”，就是模仿这个做法。汉武帝时期，有吉云国出产吉云草，吃了不死，日照草木产生的露水，附着在上面都是五色的，东方朔得到了玄露、青黄两种露水，各盛五合，皇帝赐给群臣，年老的人都变年轻了，生病的人都痊愈了。东方朔说：太阳初升之处，露水都像糖一样可以食用。汉武帝《洞冥记》所载：现在的人煎煮露水也像糖一样，长期服用不感到饥饿。《吕氏春秋》记载：最美妙的水，有三危山的露水。作为水来说，它的味道比一般的水更重。
Taste is sweet, nature is neutral, non-toxic. Long-term consumption can lead to immortality, moisturizing the body and preventing hair from turning white. It is found in places where jade exists; springs and water sources in valleys all contain it.
Its moisturizing effect is like that of grass and trees, how much more so for humans? Human hair and body hair are like the vegetation on mountains; thus, when there is jade in the mountains, the vegetation is moistened, and when there is jade within the body, the hair remains black. *Yi Lei* (Strange Species) states: On Kunlun Mountain, there is a stone pillar with a dew-catching plate on top. Jade water flows down from this plate. Locals who consume one *ge* (a unit of volume) of it can live as long as heaven and earth. There is also jade water on Mount Taihua; consuming it grants longevity. Since jade is a precious treasure and the water possesses spiritual properties that prolong life, it fulfills the hope for extended lifespan. Why do people living near mountains often enjoy longevity? Is it not due to the essence and fluids of jade and stones? Thus, flowing water is cited as evidence of jade's efficacy.
Taste is salty, nature is not warm, slightly toxic. Boiling and bathing with it removes wind-induced itching, scabies, and tinea. Drinking one *ge* induces vomiting and purging of retained food and abdominal distension. When walking at sea at night, stirring the water produces sparks because the saline water appears emerald green, hence the term "Emerald Sea." This is recorded in Dongfang Shuo's *Shi Zhou Ji* (Record of the Ten Continents).
Taste is neutral, non-toxic. It primarily treats post-illness weakness. By splashing the water over ten thousand times and using it to decoct herbs, it is extremely effective for exorcising spirits and demons. Both types of water are suitable for cleansing evil impurities, decocting medicinal soups, or performing incantations against spirits and ghosts. Even stagnant puddles and rainwater collected from gutters can be offered to kings and nobles, let alone these spiritual and life-prolonging waters! The purpose is likely to utilize their purity and sincerity. *Ben Jing* (Divine Farmer's Materia Medica) states: East-flowing water is feared by Yunmu (Cloud Mother); it is used in refining Yunmu, differing from other waters, which demonstrates its specific efficacy.
Taste is sweet and delicious, non-toxic. Consuming it moisturizes the five zang organs, extends life, prevents hunger, and can even lead to immortality. This is considered a sign of heavenly response manifesting among humans.
This refers to the time when autumn dew is abundant and thick. Plates are made to collect it, and it is boiled until thick enough to eat. It extends life and prevents hunger. On the fifth day of the fifth lunar month, collect one hundred kinds of dew-covered herbs, dry them in the shade, burn them into ash, mix with well water, and refine repeatedly until white. Form into cakes with alkali and vinegar, place under the armpits, and replace when dry. It treats axillary odor and draws out various sores from the body, which should then be washed with urine. *Xu Qi Xie Ji* (Continued Records of Strange Tales) states: Deng Zhao, an official of the Ministry of Agriculture, entered Mount Hua in August and saw a boy collecting dew from cypress leaves in a colorful bag. The dew was like pearls, said to be taken by Master Chisong for improving vision. People are advised to make "Dew Flower Brightness" every morning in August, imitating this practice. During Emperor Wu of Han's reign, the State of Jiyun produced Jiyun grass; eating it prevented death. Dew on plants exposed to sunlight appeared in five colors. Dongfang Shuo obtained Xuan Lu (Mysterious Dew) and Qing Huang Er Lu (Green-Yellow Two Dews), each containing five *ge*, which the Emperor bestowed upon his ministers. The elderly became youthful, and the sick were cured. Dongfang Shuo stated: At sunrise, dew resembles sugar and is edible. Emperor Wu of Han's *Dong Ming Ji* (Records of Mysterious Events) records: People today boil dew until it resembles sugar; long-term consumption prevents hunger. *Lüshi Chunqiu* (Master Lü's Spring and Autumn Annals) states: Among beautiful waters, there is the dew of Sanwei Mountain. As a water source, its taste is richer/heavier than ordinary water.