（本经上品）
土即地气，沙更清疏，离本归根，生机尝在。各具偏胜兼色，为四时宜。青春、赤夏、
白秋、黑冬也。故云砂兼黄宜季夏，土磷石晶晶纯白无兼，为四时宜。亦可专宜秋。白云之
母，即水之母也。不曰云生足下，而曰云覆其上。即此可征，母字义深，心者得之。釜底燃
薪，而水出又足征矣。
【气味】甘平，无毒。
【主治】主身皮死肌，中风寒热，如在车船上，除邪，安五脏，益子精，明目，轻身延
年。
【核】曰∶出太山、齐山、庐山、琅琊、北定，今云梦山、方台山，及江州、淳州、杭
越间亦有，生山石间。宜二月采，候云气所出之处，掘取无不大获。但掘时，忌作声也。小
者长三五寸，大者长五七尺。作片成层可析，光莹如水，白泽轻透者遂为贵。以沙土养之，
岁月生长。置千斤于一室中，云气尝起，向日观照，五采并具。阴地不见杂色也，多青者名
云英，多赤者名云珠，多白者名云液，多黑者名云母，但具青黄者名云砂，晶晶纯白者名磷
石，各以偏胜之色，为四时之宜。云砂宜季夏，磷石宜四时服也。纯黑者不堪服，令人淋沥
发疮根，即阳起石也。修治，设经妇人手把，便失灵异，每斤用甘草、地黄、小地胆草、紫
背天葵各一镒，干者细锉，生者取汁，置瓷锅中，次入云母，用天池水三镒，着火熬煮七日
夜，水火勿令失度，自然酿成碧玉色浆，沉于锅底，更以天池水猛投其中，随手频搅，有浮
起如蜗涎者，即掠去之。凡三度，澄定去水，更用沉香一两捣为末，以天池水五升，煮汁二
升，分作三度，淘澄其浆，晒干任用。主疗诸疾。抱朴子云∶或以桂葱水玉，化之为水；或
以消石，合置筒中，埋之为水；或以露于铁器中，原水熬之为水；或以蜜搜为酪；或以秋露
渍之百日，韦酿挺以为末；或以樗血、无颠草，合饵之，服至一年百疾除，三年反老还童，
云气尝覆其上；五年役使鬼神，飞行神仙。恶徐长卿。忌羊肉。畏蜿甲，及流水。泽泻为之
使。
【 】曰∶云母生云，故名云母。云中具雨露霜雪，是雨露霜雪，亦以云为母也。然云
之母曰云母，而云母之母曰高山。释典云∶水势劣火，结为高山。是故山石，击则成焰，融
则成水。盖其气 而为润湿，升腾而为炎上。故知水火之结高山，高山之育云母，云母之
生云气，云气之变雨露霜雪，虽乘化有异而体性不迁，更推润湿之水，皆从火蒸，诚交互发
生，递相为种者。客曰∶五行之理，水能克火，今云水从火出，不几矫乱乎。颐曰∶此宝明
生润，非有形相克制化之比也。若非火光上蒸，则就下之水，焉能含遍十方乎。经云∶肾苦
燥，急食辛以润之。相提而论，实与释典吻合，斯足征矣。客曰∶古人命名简约，何得故为
奇特。颐曰∶物体性情，若非意外寻求，比量推夺，便为句字所缚，客默然良久。
身皮死肌，此土实不灵，用升腾变幻之母，开锄顽颓，自能反活回鲜。土主肌肉，若风
木相乘者，培其根种，则侮土之风，不期自退。盖风云总归同类，即以同类之云逐之。风之
中者，自不能停，此亦从化之理矣。如在车船上者，畏风大动摇之状也。安五脏者，邪除则
元真通畅，五脏安和。益子精者，益子精之用。明目者，目乃水精所结，能行水上，故令目
明。轻身延年者，修炼佩服，骸如云化，以有形之物，和合气交之中，则日日更新，新新非
故。修治之法，当同龙骨，以回其灵，云性从龙也。
（云母生云，名云母。云具雨露霜雪，是雨露霜雪，为云之子为水矣。然则云，又宜号
水母。泽泻亦能行水上，令人明目，但多服反致目盲者，谓其泻泽上行，泽尽则竭故也。若
云母则从母发源，宁至有竭乎。）
【本经上品】
土即是地气，沙土更为清透疏松，（云母）脱离本源回归根本，生机常常存在。（它）各自具备偏胜的兼色，以适应四季。青对应春、赤对应夏、白对应秋、黑对应冬。所以说云砂兼有黄色适宜于季夏（长夏），土磷石晶莹纯白没有兼色，适宜于四季。也可以专门适宜秋季。白云之母，就是水之母。不说云生于脚下，而说云覆盖在它的上面。由此可以推知，“母”字的含义深远，心能领悟这一点。釜底燃烧柴薪，而水冒出，这也足以证明。
【气味】味甘，性平，无毒。
【主治】主治身体皮肤死肌（肌肤麻木不仁或坏死），中风寒热，感觉像在车船上一样颠簸眩晕，祛除邪气，安定五脏，补益子精，明目，使身体轻健延年。
【核】曰：出产于泰山、齐山、庐山、琅琊、北定，现在云梦山、方台山，以及江州、淳州、杭州、越州之间也有，生长在山石之间。适宜二月采集，等候云气产生的地方，挖掘取用无不大有收获。但挖掘时，忌讳发出声响。小的长三五寸，大的长五七尺。成片成层可以剥离，光泽莹润像水一样，白色泽亮轻透的就最为珍贵。用沙土养育它，经过岁月生长。将一斤放置在一间屋子里，云气常常升起，对着太阳观察照耀，五色俱全。阴处不见杂色。多青色的名叫云英，多红色的名叫云珠，多白色的名叫云液，多黑色的名叫云母，只具备青黄色的名叫云砂，晶莹纯白的名叫磷石，各自以其偏胜的颜色，作为四季适宜的药材。云砂适宜季夏服用，磷石适宜四季服用。纯黑的不堪服用，令人淋沥（小便不利或流脓）并发疮根，这就是阳起石。修治方法：如果经过经血之妇人的手把持，就会失去灵异特性。每斤用甘草、地黄、小地胆草、紫背天葵各一镒，干者细切，生者取汁，放入瓷锅中，其次放入云母，用天池水三镒，点火熬煮七个日夜，水火不要让它失去度数，自然酿成碧玉色的浆液，沉淀在锅底，再用天池水猛烈投入其中，随手频繁搅拌，有浮起像蜗牛涎一样的，就撇去它。凡三次，澄清后去掉水，再用沉香一两捣为末，用天池水五升，煮取汁二升，分作三次，淘澄其浆液，晒干后任人使用。主治各种疾病。抱朴子说：或者用桂、葱、水玉（水晶），将其化为水；或者用消石，合置筒中，埋入地下化为水；或者放在铁器中接受露水，原水熬煮化为水；或者用蜂蜜调和做成酪状；或者用秋露浸泡一百天，韦酿挺制成粉末；或者用樗树血、无颠草，合起来服用，服至一年百病消除，三年返老还童，云气常常覆盖在上面；五年役使鬼神，飞行成仙。厌恶徐长卿。忌食羊肉。畏惧蜿甲及流水。泽泻作为引经药。
【 】曰：云母生成云，所以叫云母。云中具备雨露霜雪，所以雨露霜雪，也以云为母。然而云的母叫云母，而云母的母叫高山。佛典说：水势劣于火，凝结成为高山。所以山石，敲击则成火焰，融化则成水。大概其气湿润而为润湿，升腾而为炎上。所以知道水火凝结成高山，高山孕育云母，云母生成云气，云气变化为雨露霜雪，虽然凭借造化各有不同但体性不变，再推究湿润的水，都是从火蒸腾而来，确实是交互发生，互为种子。客人说：五行的道理，水能克火，现在说水从火出，岂不是混乱吗？卢之颐说：这种宝物明生润，不是有形相克制变化的比较。如果不是火光上蒸，那么就下之水，怎么能包含遍十方呢？经文说：肾苦燥，急食辛以润之。相提并论，实在与佛典吻合，这足以证明。客人说：古人命名简约，为何故意奇特？卢之颐说：物体的性情，如果不是意外寻求，比量推度，就会被句字所束缚，客人沉默良久。
身皮死肌，这是土实而不灵，用升腾变幻的云母，开锄顽颓，自然能反活回鲜。土主肌肉，如果风木相乘，培其根种，那么侮土的风，不期待自退。因为风云总归同类，就用同类的云来驱逐它。风中的人，自然不能停留，这也是从化的道理。像在车船上一样，是害怕大风大动摇的状态。安五脏，是因为邪气去除则元真通畅，五脏安和。益子精，是补益子精的作用。明目，眼睛是水精所结，能行水上，所以令目明。轻身延年，是修炼佩服，骸骨如云化，以有形之物，和合气交之中，则日日更新，新新非故。修治的方法，应当同龙骨，以恢复其灵性，云性从龙。
（云母生云，名云母。云具雨露霜雪，所以雨露霜雪，是云之子为水了。那么云，又宜号水母。泽泻也能行水上，令人明目，但多服反而致目盲的，是说其泻泽上行，泽尽则竭的缘故。若云母则从母发源，岂会有枯竭乎。）
[Shangpin (Superior Grade) of the Classic of Materia Medica]
Earth is Qi of Earth, sand is clearer and looser. Returning to its root after separating from its origin, vitality is often present. Each possesses a predominant mixed color to suit the four seasons: Green for Spring, Red for Summer, White for Autumn, Black for Winter. Therefore, Yunsha (Cloud Sand), which has a yellow hue, is suitable for Ji Xia (Late Summer). Tulinshi (Soil Phosphor Stone), which is crystal clear, pure white without mixed colors, is suitable for the four seasons. It can also be specifically suitable for Autumn. Baiyun Zhi Mu (Mother of White Clouds) is the Mother of Water. It does not say that clouds are born beneath it, but that clouds cover it above. From this, we can deduce that the meaning of "Mu" (Mother) is profound; the Heart comprehends this. When firewood burns at the bottom of a pot, water emerges, which further proves this point.
[Flavor and Properties] Sweet in flavor, neutral in nature, non-toxic.
[Indications] Primarily treats dead skin and muscles (numbness or necrosis of the skin and muscles), wind-stroke with alternating chills and fever, dizziness as if on a cart or boat, expels evil pathogens, calms the Five Viscera, benefits Zi Jing (Essence of the Child/Offspring), brightens the eyes, lightens the body, and prolongs life.
[Verification] It states: Produced in Mount Tai, Mount Qi, Mount Lu, Langya, Beiding; currently found in Yunmeng Mountain, Fangtai Mountain, and between Jiangzhou, Chunzhou, Hangzhou, and Yuezhou. It grows among mountain rocks. It is best harvested in the second lunar month, waiting for places where cloud qi emerges, digging to retrieve it yields great success. However, one must avoid making noise during excavation. Small pieces are three to five cun long, large pieces are five to seven chi long. They form layers that can be split, are lustrous like water, and those that are white, bright, light, and transparent are most precious. Nourished by sand and soil, they grow over time. Placing one jin in a room, cloud qi often rises; observing it under the sun reveals all five colors. In shade, no mixed colors are seen. Those with much green are named Yunying (Cloud Essence); those with much red are named Yunzhu (Cloud Pearl); those with much white are named Yunye (Cloud Liquid); those with much black are named Yunmu (Mica); those possessing only green and yellow are named Yunsha (Cloud Sand); those crystal clear and pure white are named Linshi (Phosphor Stone). Each uses its predominant color to suit the appropriate season. Yunsha is suitable for Late Summer; Linshi is suitable for year-round use. Pure black ones are unfit for consumption, causing dripping discharge (urinary issues or pus) and initiating sores; these are actually Yangqishi (Stilbite). Processing method: If handled by a menstruating woman, it loses its spiritual efficacy. For every jin, use Gancao (Licorice Root), Dihuang (Rehmannia Root), Xiao Didanchao (Little Ground Gall Herb), and Zi Bei Tiankui (Purple-backed Heavenly Dew) each in the amount of one yi. Dry herbs are finely chopped; fresh herbs have their juice extracted. Place them in a porcelain pot, then add Mica. Add three yi of Tianchi Water. Boil over fire for seven days and nights, ensuring the balance of water and fire is maintained. Naturally, it brews into a jasper-green liquid that settles at the bottom. Then, violently pour in more Tianchi Water, stirring frequently. Any substance floating up like snail slime should be skimmed off. Repeat this clarification process three times. After settling and removing the water, use one liang of Chenxiang (Agarwood), pounded into powder. Use five sheng of Tianchi Water to boil down to two sheng of juice. Divide this into three portions to wash and clarify the paste. Dry it and use as needed. It treats various diseases. Baopuzi states: One may transform it into water using Guizhi (Cinnamon Twig), Congbai (Scallion White), and Shuiyu (Rock Crystal); or mix it with Xiaoshi (Gypsum/Felspar depending on context, here likely Alum or similar fluxing agent) in a bamboo tube and bury it to become water; or expose it to dew in an iron vessel and boil the original water to become water; or knead it with honey to make cheese-like curds; or soak it in autumn dew for one hundred days, then process it into powder; or consume it combined with Chuxue (Tree Blood) and Wudiancao (Herb preventing falling); taking it for one year eliminates hundred diseases, for three years reverses aging to childhood, with cloud qi often covering it; for five years, one can command spirits and gods, fly, and become an immortal. It dislikes Xuchangqing (Polygala wenchuanensis). Avoid mutton. It fears Wan Jia (Insect shell) and flowing water. Zexie (Alisma Rhizome) acts as its guiding herb.
[Commentary] It says: Mica generates clouds, hence named Yunmu (Mica/Mother of Clouds). Clouds contain rain, dew, frost, and snow; thus, rain, dew, frost, and snow also take the cloud as their mother. However, while the mother of clouds is called Yunmu, the mother of Yunmu is High Mountains. Buddhist scriptures state: Water's power is inferior to Fire, condensing to form high mountains. Thus, mountain stones, when struck, produce sparks/flames; when melted, they become water. Their Qi becomes moist and humid; rising upward, it becomes fiery and ascending. Therefore, we know that Water and Fire condense to form High Mountains; High Mountains nurture Yunmu; Yunmu generates cloud qi; cloud qi transforms into rain, dew, frost, and snow. Although they follow different transformations, their essential nature remains unchanged. Further investigating moist water, it all comes from Fire evaporation. Indeed, they interactively generate each other, serving as seeds for one another. The guest asks: According to the theory of Five Elements, Water conquers Fire. Now you say Water comes from Fire, is this not chaotic? Lu Zhiyi replies: This treasure produces brightness and moisture; it is not comparable to the interaction of tangible forms overcoming or transforming each other. If not for the upward steaming of Firelight, how could water, which naturally flows downward, encompass all directions? The Classic states: The Kidney suffers from dryness; urgently feed pungent flavors to moisten it. Comparing these, it truly aligns with Buddhist scriptures, which suffices to prove this. The guest asks: Ancient naming was concise; why deliberately make it peculiar? Lu Zhiyi replies: The nature and temperament of objects, if not sought unexpectedly and deduced through comparison and measurement, will be bound by words and sentences. The guest remained silent for a long time.
Dead skin and muscles indicate that Earth Qi is solidified and unresponsive. Using the ascending and transforming property of Yunmu (Mica) to plow away stubborn stagnation naturally restores vitality. Earth governs muscles. If Wind-Wood overacts upon it, cultivating the root seed causes the Wind that insults Earth to retreat spontaneously. Since Wind and Cloud belong to the same category, one uses the similar Cloud to drive away the Wind. Those afflicted by Wind cannot remain stationary; this follows the principle of transformation. Feeling like being on a cart or boat refers to the fear of strong wind and violent shaking. Calming the Five Viscera occurs because once evil pathogens are removed, Yuan Zhen (Primal Qi) flows freely, and the Five Viscera are harmonized. Benefiting Zi Jing refers to enhancing the function of Zi Jing. Brightening the eyes works because the eyes are formed from Water Essence; since it can move on water, it clarifies vision. Lightening the body and prolonging life result from cultivation and ingestion; bones transform like clouds. By combining tangible matter within the intersection of Qi, one renews daily, becoming new and not old. The processing method should be similar to Longgu (Dragon Bone) to restore its spirituality, as the nature of Yunmu follows the Dragon.
(Mica generates clouds, hence named Yunmu. Clouds contain rain, dew, frost, and snow; thus, rain, dew, and snow are the children of clouds, becoming water. Therefore, clouds should also be called Shuimu (Mother of Water). Zexie (Alisma) can also move on water and brighten the eyes, but excessive consumption leads to blindness because its draining action moves upward; when the dampness is exhausted, it dries up. In contrast, Yunmu originates from the Mother, so how could it ever be exhausted?)