味甘，平，无毒。主咳逆上气，症瘕，血闭，漏下，除邪气，肢节不利，大饱绝
力身重。久服耐寒暑，不饥，轻身，飞行千里，神仙，一名石脑。生太山山谷。九月采。（
杜仲为之使，畏贝母、菖蒲、铁落。）
陶隐居云∶今人唯总呼为太一禹余粮，自专是禹余粮尔，无复识太一者，然疗体亦相似，
《仙经》多用之，四镇丸亦总名太一禹余粮。唐本注云∶太一余粮及禹余粮，一物而以精、
粗为名尔。其壳若瓷，方圆不定，初在壳中未凝结者，犹是黄水，名石中黄子。久凝乃有数
色，或青、或白、或赤、或黄。年多变赤，因赤渐紫。自赤及紫，俱名太一。其诸色通谓余
粮。今太山不见采得者，会稽、王屋、泽、路州诸山皆有之。臣禹锡等谨按吴氏∶太一禹余
粮，一名禹哀。神农、歧伯、雷公∶甘，平。季氏∶小寒。扁鹊∶甘，无毒，生太山上，有
甲，甲中有白，白中有黄，如鸡子黄色。九月采，或无时。
图经 文已具禹余粮条下。
陈藏器云∶苏云∶禹余粮及太一禹余粮，皆以精粗为名。余粮中黄子，年多变赤，从赤
入紫。
道之宗源，太者大也，一者道也，大道之师，即禹之理化。神君，禹之师也。师常服之，故
有太
一之名。兼服混然。张司空云∶还魂石中黄子，鬼物禽兽守之，不可妄得，即其神物也。会
稽有地名蓼，出余粮，土人掘之，以物请买，所请有数，根据数必得不可妄求，此犹有神，
岂非太一也。雷公云∶凡使，勿误用石中黄并卵石黄，此二名石。真似禹余粮也。其石中黄
，
向里赤、黑、黄，味淡微 。卵石黄，味酸。个个如卵，内有子一块，不堪用也。若误饵之
，令人肠干。太一禹余粮，看即如石，轻敲便碎，可如粉也。兼重重如叶子雌黄，此能益脾
，安脏气。凡修事四两，先用黑豆五合，黄精五合，水二斗，煮取五升，置于瓷埚中，下禹
余粮，着火煮，旋添，汁尽为度。其药气自然香如新米，捣了又研一万杵方用。
味甘，性平，无毒。主治咳嗽气逆，症瘕积聚，经血闭止，漏下出血，祛除邪气，治疗肢体关节不利，以及饱食后极度乏力、身体沉重。长期服用可耐寒暑，不感饥饿，身体轻健，甚至能飞行千里，成仙得道。又名石脑。产于泰山山谷。九月采集。（以杜仲为引经药，忌与贝母、菖蒲、铁落同用。）
陶隐居说：现在的人只统称其为太一禹余粮，专门指称禹余粮的已无复识太一者，但两者的疗效体性也相似，《仙经》中多用此药，四镇丸中也总称为太一禹余粮。《唐本草》注解说：太一余粮和禹余粮是同一种东西，只是以精、粗来命名罢了。其外壳像瓷器一样，形状方圆不定，初在壳中未凝结时，还是黄水，名叫石中黄子。久凝后才有多种颜色，有的青、有的白、有的赤、有的黄。年份久了会变赤色，由赤渐变为紫色。从赤到紫，都叫太一。其他各种颜色通称为余粮。现在泰山见不到采集到的，会稽、王屋、泽州、潞州等山都有。臣禹锡等人谨按吴氏记载：太一禹余粮，一名禹哀。神农、歧伯、雷公认为：味甘，性平。季氏认为：性小寒。扁鹊认为：味甘，无毒，生于泰山上，有甲壳，甲中有白色物质，白色中有黄色，如鸡蛋黄的颜色。九月采集，或随时可采。
《图经》内容已在禹余粮条下详述。
陈藏器说：苏恭说：禹余粮及太一禹余粮，都是以精、粗来命名的。余粮中的黄子，年份久了会变赤色，从赤色进入紫色。
道的宗源，太就是大，一就是道，大道的老师，即是禹的理化和神君，是禹的老师。老师常服用它，所以有太一的名字。兼服混然。张司空说：还魂石中黄子，鬼物禽兽守护着它，不可妄自得到，这就是神物。会稽有个地名蓼，出产余粮，当地人挖掘它，用物品请求购买，所请的数量有限，根据数量一定能得到，不可妄求，这还有神灵存在，难道不是太一吗？雷公说：凡使用此药，不要误用石中黄和卵石黄，这两个名字虽然像石，真像禹余粮。其中石中黄，向里呈赤、黑、黄三色，味道淡微酸。卵石黄，味道酸。个个像卵，内有一块子，不堪使用。如果误服，令人肠干。太一禹余粮，看就像石头，轻敲就碎，可以像粉一样。兼重重如叶子雌黄，这能益脾，安脏气。凡是修治四两，先用黑豆五合，黄精五合，水二斗，煮取五升，置于瓷锅中，放入禹余粮，点火煮，不断添加，汁液尽为止。其药气自然香如新米，捣了又研一万杵才使用。
Sweet in taste, neutral in nature, non-toxic. It primarily treats cough with rebellious Qi (cough and shortness of breath), zheng zha (masses and accumulations), blood obstruction (amenorrhea or blood stasis), metrorrhagia (irregular uterine bleeding), expels pathogenic factors, and alleviates stiffness and pain in the limbs and joints. It also addresses extreme fatigue and heavy body sensation after overeating. Long-term consumption enables resistance to cold and heat, eliminates hunger, lightens the body, and is said to allow flying for a thousand li, achieving immortality. Also known as Shi Nao (Stone Brain). Grows in the valleys of Mount Tai. Harvested in September. (Guided by Du Zhong [Eucommia Bark]; incompatible with Bei Mu [Fritillaria Bulb], Chang Pu [Acorus Rhizome], and Tie Luo [Iron Filings].)
Tao Hongjing stated: Nowadays, people generally refer to it collectively as Tai Yi Yu Liang (Great One Coeyrite), specifically identifying it as Yu Liang (Coeyrite), while few recognize "Tai Yi" separately. However, their therapeutic properties are similar. The *Immortal Classics* frequently use this herb, and Si Zhen Wan (Four Towns Pill) also collectively names it Tai Yi Yu Liang. The *Tang Bencao* annotation notes that Tai Yi Yu Liang and Yu Liang are the same substance, distinguished only by refinement (Jing) and coarseness (Cu). Its shell resembles porcelain, with indeterminate square or round shapes. When initially uncoagulated inside the shell, it remains yellow water, named Shi Zhong Huang Zi (Yellow Child within Stone). After long coagulation, it exhibits various colors: green, white, red, or yellow. Over years, it turns red, gradually becoming purple. From red to purple, all are termed Tai Yi. Other colors are collectively referred to as Yu Liang. Currently, none can be found harvested from Mount Tai; however, they exist in mountains such as Kuaiji, Wangwu, Zezhou, and Luzhou. Minister Yuxi et al. carefully reviewed Wu's records: Tai Yi Yu Liang is also named Yu Ai. Shennong, Qibo, and Leigong considered it sweet and neutral. Ji Si considered it slightly cold. Bian Que considered it sweet, non-toxic, growing on Mount Tai, possessing a shell containing white matter, which in turn contains yellow matter resembling egg yolk. Harvested in September, or at any time.
The content of *Tu Jing* (Illustrated Classic) is detailed under the entry for Yu Liang.
Chen Cangqi stated: Su Gong said that Yu Liang and Tai Yi Yu Liang are named based on refinement and coarseness. The Huang Zi (Yellow Child) within Yu Liang turns red over years, progressing from red to purple.
The origin of the Dao: "Tai" means great, "Yi" means Dao. The teacher of the Great Dao is the transformation and rationalization of Yu. Shen Jun (Divine Lord) was Yu's teacher. The teacher frequently consumed it, hence the name Tai Yi. Combined consumption is mixed. Zhang Sikong said: Huan Hun Shi Zhong Huang Zi (Soul-Returning Yellow Child within Stone) is guarded by ghosts, spirits, birds, and beasts, and cannot be obtained recklessly; it is indeed a divine object. In Kuaiji, there is a place named Liao, producing Yu Liang. Locals dig it up. If one requests to buy it with items, the quantity requested must be limited; according to that number, it will definitely be obtained, but one must not seek beyond limits. This implies the presence of spirits, is it not Tai Yi? Leigong said: When using this herb, do not mistakenly use Shi Zhong Huang (Yellow Child within Stone) and Euan Huang (Egg-shaped Yellow). Although these two are named stones and resemble true Yu Liang, Shi Zhong Huang has inward-facing red, black, and yellow colors, with a faint, slightly sour taste. Euan Huang tastes sour. Each piece resembles an egg, containing a single core inside, which is unsuitable for use. If mistakenly ingested, it causes dry intestines. Tai Yi Yu Liang looks like stone but breaks easily upon light tapping, becoming powdery. It is layered like leaf-like Realgar (Xiong Huang), which benefits the Spleen and stabilizes Zang Qi. For processing four liang, first boil five he of Black Soybeans (Hei Dou) and five he of Huang Jing (Polygonatum Rhizome) in two dou of water until five sheng remain. Place in a ceramic pot, add Yu Liang, ignite fire to boil, adding liquid continuously until exhausted. The medicinal aroma naturally becomes fragrant like new rice. After pounding, grind ten thousand times before use.