味甘，微寒。主身体五脏百病，养精神，安魂魄，益气，明目，杀精魁邪恶鬼。久服，
通神明，不老。能化为汞，生山谷。（《太平御览》引∶多有生山谷三字，《大观》本作生符
陵山谷。俱作黑字。考生山谷是经文，后人加郡县耳。宜改为白字，而以郡县为黑字。下皆
仿此）。
《吴普本草》曰∶丹沙，神农∶甘；黄帝∶苦，有毒；扁鹊∶苦；李氏∶大寒，或生武
陵，采无时，能化未成水银，畏磁石，恶咸水（《太平御览》）。
《名医》曰∶作末，名真朱。光色如云母，可折者良。生符陵山谷。采无时。
案∶《说文》云∶丹，巴越之赤石也。象采丹井，象丹形，古文作日，亦作彤、沙、水
散石也。 ，丹沙所化为水银也。《管子·地数篇》云∶山上有丹沙者，其下有 金。《淮
南子·地形训》云∶赤矢，七百岁，生赤丹；赤丹，七百岁，生赤 。高诱云∶赤丹、丹
沙
传》云∶赤斧，能作水 ，炼丹，与硝石服之。按∶金石之药，古人云久服轻身、延年者，
谓当避谷，绝人道，或服数十年，乃效耳。今人和肉食服之，遂多相反，转以成疾，不可疑
古书之虚证。
味甘，平。主身皮死肌，中风寒热，如在车船上，除邪气，安五脏，益子精，明目，久
服轻身、延年。一名云珠，一名云华，一名云英，一名云液，一名云沙，一名磷石，生山谷。
《名医》曰∶生太山、齐卢山及琅邪、北定山石间，二月采（此录《名医》说者，即
是仲景、元化及普所说，但后人合之，无从别耳，亦以补普书不备也）。
案∶《列仙传》云∶方回，炼食云母。《抱朴子·仙药篇》云∶云母有五种∶五色并具
而多青者，名云英，宜以春服之；五色并具而多赤者，名云珠。宜以夏服之；五色并具而多
白者，名云液，宜以秋服之；五色并具而多黑者，名云母，宜以冬服之；但有青、黄二色者
，名云沙，宜以季夏服之；晶晶纯白，名磷石，可以四时长服之也。李善《文选注》、引《
异物志》∶云母，一名云精，人地万岁不朽。《说文》无磷字。《玉篇》云∶磷，薄也，云母
之别名。
丹沙：味甘，性微寒。主治身体五脏的各种疾病，滋养精神，安定魂魄，补益正气，使眼睛明亮，杀灭精怪、魁魅及邪恶鬼祟。长期服用，能通达神明，延缓衰老。它能化为汞（水银），产于山谷之中。（《太平御览》引用时多有“生山谷”三字，《大观》本写作“生符陵山谷”。原文中这些字都是黑体字。考证认为“生山谷”是经文原文，后人添加的郡县名是注释。应当将“生山谷”改为白字，而将郡县名保留为黑字。下文都仿照此例处理）。
《吴普本草》说：丹沙，神农认为：味甘；黄帝认为：味苦，有毒；扁鹊认为：味苦；李氏认为：性大寒。有的产于武陵，采集没有固定的时间。它能化为尚未完全形成的水银，畏忌磁石，厌恶咸水（出自《太平御览》）。
《名医》说：将其研成粉末，名叫真朱。光泽颜色像云母，容易折断的质量好。产于符陵的山谷中。采集没有固定的时间。
按语：《说文解字》说：丹，是巴越地区的红色石头。字形像开采丹砂的井，又像丹砂的形状，古文中写作“日”，也写作彤、沙，是水散石的意思。，是丹沙所化成的水银。《管子·地数篇》说：山上有丹沙的，山下就有金。《淮南子·地形训》说：赤矢，经过七百年，生出赤丹；赤丹，经过七百年，生出赤。高诱说：赤丹就是丹沙。《列仙传》说：赤斧，能制作水，炼制丹药，与硝石一起服用。按：金石类的药物，古人说长期服用能使身体轻健、延年益寿，是指应当辟谷，断绝房事，或者服用数十年，才见效罢了。现在的人配合肉食服用，于是多产生相反的效果，反而导致疾病，不能怀疑古书关于虚证（此处指通过修炼达到的超凡状态或特定条件下的疗效）的记载是不真实的。
云母：味甘，性平。主治皮肤上的死肌，治疗中风引起的寒热往来，以及如同在车船上的眩晕感，祛除邪气，安养五脏，增益子精，使眼睛明亮。长期服用能使身体轻健、延年益寿。另一个名字叫云珠，一个叫云华，一个叫云英，一个叫云液，一个叫云沙，一个叫磷石，产于山谷之中。
《名医》说：产于泰山、齐卢山以及琅邪、北定山的岩石之间，二月采集（这里收录《名医》的说法，即是张仲景、华元化以及吴普所说的，只是后人将它们合并在一起，无法分别罢了，也是用来补充吴普书中不完备的地方）。
按语：《列仙传》说：方回，炼食云母。《抱朴子·仙药篇》说：云母有五种：五色具备且青色多的，名叫云英，适宜在春季服用；五色具备且红色多的，名叫云珠，适宜在夏季服用；五色具备且白色多的，名叫云液，适宜在秋季服用；五色具备且黑色多的，名叫云母，适宜在冬季服用；只有青、黄二色的，名叫云沙，适宜在季夏（夏末）服用；晶莹纯白的，名叫磷石，可以四季长期服用。李善《文选注》引用《异物志》说：云母，另一个名字叫云精，埋入地下万年不腐烂。《说文解字》中没有“磷”字。《玉篇》说：磷，意思是薄，是云母的别名。
Dansha (Cinnabaris): Sweet in flavor, slightly cold in nature. It governs various diseases of the five Zang organs (Zang-Fu Organs) of the body, nourishes Jing-Shen (Essence and Spirit), calms Hun-Po (Ethereal Soul and Corporeal Soul), benefits Qi (Vital Energy), brightens the eyes, and kills Jing-Kui (demons) and evil ghosts. Long-term administration facilitates communication with Shen-Ming (Spiritual Intelligence) and prevents aging. It can transform into Gong (Mercury/Hydrargyrum). It is produced in mountain valleys. (The Taiping Yulan cites it with the additional characters "produced in mountain valleys." The Daguan edition writes "produced in the mountain valleys of Fuling." These characters are all in black ink in the original text. Textual research indicates that "produced in mountain valleys" is the original canonical text, while the names of prefectures and counties were added by later commentators as annotations. Therefore, "produced in mountain valleys" should be changed to white characters, while the prefecture and county names should remain in black. The following sections follow this convention.)
The Wu Pu Ben Cao states: Regarding Dansha, Shen Nong considers it sweet in flavor; the Yellow Emperor considers it bitter in flavor and toxic; Bian Que considers it bitter in flavor; Li Shi considers it greatly cold in nature. Some are produced in Wuling. There is no fixed season for collection. It can transform into Wei-Cheng Shuiyin (immature Mercury/Hydrargyrum). It is incompatible with Ci Shi (Magnetitum) and antagonistic to salty water (cited from Taiping Yulan).
The Ming Yi states: When processed into powder, it is called Zhenzhu (True Cinnabar). Its luster and color resemble Yunmu (Mica). Specimens that are easily broken are of good quality. It is produced in the mountain valleys of Fuling. There is no fixed season for collection.
Commentary: The Shuo Wen Jie Zi states: Dan refers to the red stone from the Ba and Yue regions. The character resembles a well for mining cinnabar and the shape of cinnabar itself. In ancient script, it was written as "Ri," and also as Tong, Sha, meaning water-dispersed stone. is the Shuiyin (Mercury/Hydrargyrum) transformed from Dansha. The Guan Zi, Chapter on Earth Numbers, states: Where there is Dansha on the mountain, there is Jin (Gold/Aurum) below. The Huainanzi, Training on Terrain, states: Chi Shi (Red Arrow) produces Chi Dan (Red Cinnabar) after seven hundred years; Chi Dan produces Chi after seven hundred years. Gao You comments: Chi Dan is Dansha. The Lie Xian Zhuan states: Chi Fu could prepare Shui (likely referring to a mercury preparation or elixir), refine Dan (Cinnabar), and take it with Xiao Shi (Natrii Nitras). Note: Regarding mineral and metallic medicines, when ancients stated that long-term administration lightens the body and extends life, they implied that one must practice Bi Gu (Grain Avoidance), abstain from sexual intercourse, or take the medicine for decades before effects are observed. Modern people consume these medicines along with meat and grains, often resulting in adverse effects and causing disease. Therefore, one should not doubt the validity of the ancient texts regarding these specific conditions.
Yunmu (Mica): Sweet in flavor, neutral in nature. It governs Si Ji (Dead Flesh/Necrotic Tissue) of the skin, treats Zhong Feng (Wind Strike) characterized by alternating chills and fever, and alleviates vertigo resembling motion sickness (as if on a carriage or boat). It expels Xie Qi (Pathogenic Qi), calms the five Zang organs, benefits Zi Jing (Reproductive Essence), and brightens the eyes. Long-term administration lightens the body and extends life. It is also known as Yunzhu, Yunhua, Yunying, Yunye, Yunsha, or Linshi. It is produced in mountain valleys.
The Ming Yi states: It is produced among the rocks of Mount Tai, Mount Qilu, Langya, and Mount Beiding. It is collected in the second lunar month. (This records the statements of the Ming Yi, which correspond to those of Zhang Zhongjing, Hua Yuanhua, and Wu Pu. Later compilers merged these accounts, making them indistinguishable. This inclusion serves to supplement the incompleteness of Wu Pu's book.)
Commentary: The Lie Xian Zhuan states: Fang Hui refined and consumed Yunmu. The Bao Pu Zi, Chapter on Immortal Medicines, states: There are five types of Yunmu: The type possessing all five colors but predominantly green is called Yunying, suitable for consumption in spring. The type possessing all five colors but predominantly red is called Yunzhu, suitable for consumption in summer. The type possessing all five colors but predominantly white is called Yunye, suitable for consumption in autumn. The type possessing all five colors but predominantly black is called Yunmu, suitable for consumption in winter. The type possessing only green and yellow colors is called Yunsha, suitable for consumption in late summer (Ji Xia). The type that is crystalline and pure white is called Linshi, suitable for long-term consumption throughout all four seasons. Li Shan's Annotation on Wen Xuan cites the Yi Wu Zhi: Yunmu, also known as Yunjing, does not decay even if buried underground for ten thousand years. The Shuo Wen Jie Zi does not contain the character "Lin." The Yu Pian states: Lin means thin; it is an alternative name for Yunmu.