All these are translated by Dr. Stephen Lambden, and are available at the following links at is website:
And when you hast comprehended [discovered] the [philosophers’] “Stone” (al-hajar) and partaken of its “substance” in accordance with the extent of thy material needs, then detach it from the “fire” (al-nūr).  Then shall the “four elements” (`anāsir al-arba`a) be manifest before thee and you shall find thyself in great bewilderment.
And if thou desire to practice [alchemy] according to the wondrous way (tarīq-i badī`) and the new Path (sabīl-i jadīd) and journey on your way, then gather up the essences (anfas) [breaths, spirits] of the minerals (ma`daniyāt) as well as their souls (arwāḥ) and bodies (ajsād) according to the natural balance (bi-mizān-i tabī`) which hath been concealed from the eyes and minds of [God’s] servants.  Then effect purification until they [the constituents] are purged and cleaned of impurity and blackness.  This until each constituent manifest a color in accordance with the exigencies of the universe (bi-iqtiḍā-yi `ālam ) and its own natural constituency (ṭabī`at-i khūd).  That is to say, that which is characterized by whiteness (muqtadī-yi bayḍā) is whitened and each constituent capable of redness (qābil-i ḥamrat) becomes crimson and red.  Then blend these [constituents] together [but know that neither] a complete union of essence (mizāj-i kullī-yi wāqi`ī) nor a complete union of form (mizāj-i kullī-yi ūrat) will not result unless you transform the whole, water [liquid constituency] (āb) [as something] flowing torrentially.
Take [then] its “Water” (mā’)!  It, verily, is the “male” [principle] (al-zakar) and its spouse is its “sister” which has been named “sulphur” (kibrīt).  When days have elapsed the “water” [liquid] (al-mā’) will conjoin [with?] its “Spirit” (nafs?) and a child (genesis,`birth’ al-mawlud) will be made manifest.  Should you witness [this “birth”] then thank God, thy Lord and Lord of all the worlds.  It assuredly is the “reddish egg” (al-bayat al-shaqrā’).  Within it We decreed the [existence of] “soul” ( al-ruh), “spirit” (al-nafs) and “body” [“Form”] (al-jasad).  We, verily, named this “egg” (al-bayḍat) the [philosophers’] “Stone” (al-hajar).  We, by God, have uncovered it[‘s secret].  It is not concealed from the divines (al-`ulamā’), the mystics (al-`urafā) or the philosophers (al-ḥukamā’).  And your Lord is witness unto that which assert!  And should you attain it and God provide for you in this respect then this is but the beginning of the stage (maqām) of [alchemical] regulation.
As for that which thou hast asked about the discourse [statement] (qawl) of Mary [the Jewess].  The foundation (aṣl) of the [alchemical] work (`amal) of Mary concerns the “white gum” (al-samghat al-bayḍa) and the “red gum” (samghat al-ḥamrā’).  The red gum [ is what] emerges from the white gum. And he who attains unto it hath attainted the Furthermost Extremity (al-ghāyat al-quswā).  It is the Oil of the [Alchemical] Sages (duhn al-ḥukama’) and their sulphur (kibrī) and also the reddish egg’ (al-bayḍat al-shaqrā’).  This is the meaning of Our saying:
لو لاالقمرلم تكن الشمس ولو لا الفضة لايكن الذهب
If it were not for the moon (al-qamar) there would be no sun (al-shams) and if it were not for the silver (al- fidda) there would be no gold (al-dhahab).”
Know also, O wayfaring seeker, that in the observable minerals (ma`daniy[y]āt-i ẓāhira) subtle (laṭīfa), glorious (jalīla) and invisible (ghaybiyya) dyes (sibghhā) are hidden [even] from the servants [of God] who have been successful in attaining this greatest [alchemical] result.  This even when it is though the life-force [of the minerals] that [is evident] a very powerful dye which is most-subtle, most-noble, most-powerful and most eminent  And know [also] that the most noble of minerals (ma`ādin) which bear a dye (sibgh) are four; namely, [i] “Mercury” (zaibaq), [ii] “Sulphur” (kibrīt), [iii] “arsenic” (zarnīkh) and [iv] “Sal-Ammoniac” [Ammonia] (nūshādir).  Their “bodies” (ajsād) are, [i] “Gold” (dhahab), [ii] “Silver” (fiḍḍa), [iii] “Lead” [iv] “Iron” (ḥadīd) and [v] “Copper” (nuḥās).  And the greatest of them all in the dimension [gate] of Redness (bāb-i ḥumra’) is “Gold” [produced?] from “Copper”; and in the dimension [gate] of Whiteness (bāb-i bayḍā) is the “Moon” (qamar = silver ?) [produced?) from “Lead”.
As for the “Soul” of redness” (nafs-i ḥumrat), it is “Sulphur” (kibrīt); while the “Spirit of whiteness” (nafs-i bayḍā) is “Arsenic” and “Mercury”.  The cleansing, uniting, and blending agent in the [alchemical] Work is “[Sal-] Ammonia[c]” (nūshādir).  And this is all of the dimensions [gates] of the minerals (ma`adin ) which have been mentioned.  As for the divine mineral [metal, mine] (ma`din-i ilāhī) which is of “Father” (āb) and “Son” (ibn) and “Holy Spirit” (ruḥ al-quds), it has become known just as it was by means of enigmatic utterances and the subtle expositions of past times.
Now as regards the referring of the name “the [Philosopher’s] Stone” (ḥajar) to this entity [thing].  The reason for this is in view of the fact that the [philosopher’sl “Stone” (ḥajar), by virtue of the spiritual power (quwwat-i ruḥānī) latent within it, is capable of effecting the removal of “Iron” (ḥadīd = base impurities?).  And this upright Pillar (rukn-i qawīm)[ the Philosopher’s Stone] furthermore, displaces and transforms all [natural] bodies [forms] (ajsad) through (its) spiritual might (qudrat-i ruḥānī) and Lordly power (quwwat-i rabbanī).
Then know that it is the [philosophers’] Stone alone that brings the [alchemical] “Work” (al-`amal) to realization.  Nothing external (khārij) enters into it and nothing internal (dākhil) emerges from it.  God, verily, created it a sign of His Power between the worlds.
Then know O questioner, that the basis of the [alchemical] task is the true understanding of the [philosophers’] Stone (ḥajar) and the differentiation of that which is hidden within it; its purification (tathīr) and unification (tazwīj).  The spirit of the Stone (nafs-i ḥajar) ought, through the instrumentality of its own self, to effect the purification (tathīr) and differentiation (tafṣīl) of the Stone (ḥajar).  For, if there be external interference the [desired alchemical] blending (mizāj) will prove difficult.
So take hold of the [philosophers’] Stone and, through the Azrael of torment (`izrā’īl-i `azāb [the Angel of Death], cause the “soul” (al-rūh) and “spirit” (al-nafs) to emerge from it [the “Stone”].  Then strive to purify it [“the Stone”] such that it is cleansed and purified of those impurities that inhibit the alchemical reconstitution (tadbīr-i `amaliyyIih; within the “Stone”).  And then return again that which hath been extracted [from the “Stone”] to the body (jasad; or substance [of the “Stone”]) so that, through the confirmations of the Israfil of the Spirit (israfil-i rūḥ), that dead body (jasad-i murdih) is brought to life.  [Then] Thou shalt observe a wondrous creation, “So blessed be God, the best of Creators (ahsan al-khaliqin)” (= Q. 23:14) for the “body” (jasad) cannot receive a contrary “spirit” (rūḥ-i ghayr) nor likewise, the “spirit” (rūh) receive a contrary “body” (jasad).  This is the Truth and no doubt is there about it.  Although this “soul” (rūḥ) and “spirit” (nafs ) appear to be two realities after the [alchemical] differentiation they are really united in substance (ḥaqīqat) and essence (dhāt) and are but a single reality.