黄帝曰。余闻人有精气津液血脉。余意以为一气耳。今乃辨为六名。余不知其所以然。岐伯曰。两神相搏。合而成
形。常先身生。是谓精。何谓气。岐伯曰。上焦开发。宣五谷味。熏肤充身泽毛。若雾露之溉是谓气。何谓津。岐伯曰。
腠理发泄。汗出溱溱。是谓津。何谓液。岐伯曰。谷入气满。淖泽注于骨。骨属屈伸。泄泽。补益脑髓。皮肤润泽。是
谓液。何谓血。岐伯曰。中焦受气取汁。变化而赤。是谓血。何谓脉。岐伯曰。壅遏营气。令无所避是谓脉。黄帝曰。
六气者有余不足。气之多少。脑髓之虚实。血脉之清浊。何以知之。岐伯曰。精脱者。耳聋。气脱者。目不明。津脱者。
腠理开。汗大泄。液脱者。骨属屈伸不利。色夭。脑髓消。胫 。耳数鸣。血脱者。色白。夭然不泽。其脉空虚此其候
也。黄帝曰。六气者。贵贱何如。岐伯曰。六气者。各有部主也。其贵贱善恶。可为常主。然五谷与胃为大海也。（言六
气各主其部而互相资无贵贱也但发源于五谷与胃耳）
前后两截均以六项平叙。板实之中自饶腴味。尤妙在末尾用单笔作结探原星宿悠然不尽。使通身经脉皆活。此经文
极谨严之作。
黄帝问于伯高曰。余愿闻六腑传谷者。肠胃之小大长短。受谷之多少。奈何。伯高曰。请尽言之。谷所从出入浅深
远近长短之度。唇至齿。长九分。口广二寸半。齿以后至会厌。深三寸半。大容五合。舌重十两。长七寸。广二寸半。
咽门重十两。广一寸半。至胃。长一尺六寸。胃纡曲屈。伸之。长二尺六寸。大一尺五寸。径五寸。大容三斗五升。小
肠后附脊。左环。回周叠积。其注于回肠者。外附于脐上。回运环反十六曲。大二寸半。径八分分之少半。长三丈二尺。
回肠当脐左环。回周叠积而下回运环反十六曲。大四寸。径一寸寸之少半。长二丈一尺。广肠傅脊。以受回肠。左环叠
积。上下辟。大八寸。径二寸寸之大半。长二尺八寸。肠胃所入至所出。长六丈四寸四分。回曲环反。三十二曲也。
此当与下编合为一也。中间叠积。或作叶积。或作叶脊。皆字之讹也。回运环下。或少反字。胃之容三斗五升而三。
或作二今皆正之。不必曲解也。
Huangdi said: I have heard that the human body possesses Jing (Essence), Qi, Jin (Thin Fluids), Ye (Thick Fluids), Xue (Blood), and Mai (Vessels). In my mind, I considered them to be essentially one substance. Now they are distinguished into six names, and I do not understand the reason for this. Qibo said: When the two spirits (male and female) interact and combine, a form is created. This substance often exists prior to the formation of the body; it is called Jing (Essence). What is meant by Qi? Qibo said: The Upper Jiao (Upper Burner) opens and disseminates, spreading the flavors of the five grains. It steams the skin, fills the body, and moistens the hair, much like mist and dew nourishing things; this is called Qi. What is meant by Jin (Thin Fluids)? Qibo said: When the Cou Li (interstices and pores) open and release, causing sweat to flow profusely, this is called Jin (Thin Fluids). What is meant by Ye (Thick Fluids)? Qibo said: When food enters and Qi becomes full, the rich and moist substances pour into the bones, allowing the bone joints to flex and extend smoothly; the lubricating parts nourish the brain and marrow, and moisten the skin; this is called Ye (Thick Fluids). What is meant by Xue (Blood)? Qibo said: The Middle Jiao (Middle Burner) receives Qi and extracts the juices, which transform and turn red; this is called Xue (Blood). What is meant by Mai (Vessels)? Qibo said: Vessels contain and constrain Ying Qi (Nutritive Qi), preventing it from escaping; this is called Mai (Vessels).
Huangdi said: Regarding the excess or deficiency of these six Qi, their quantity, the emptiness or fullness of the brain and marrow, and the clarity or turbidity of the blood vessels, how can we know them? Qibo said: When Jing (Essence) is depleted, there is deafness. When Qi is depleted, vision is unclear. When Jin (Thin Fluids) is depleted, the Cou Li (interstices and pores) open, and there is profuse sweating. When Ye (Thick Fluids) is depleted, the bone joints cannot flex and extend freely, the complexion is withered, the brain and marrow diminish, the shins feel weak, and the ears frequently ring. When Xue (Blood) is depleted, the complexion is pale and lacks luster, and the pulse feels empty. These are their signs.
Huangdi said: Among these six Qi, which are noble and which are humble? Qibo said: Each of these six Qi has its own governing region. Their nobility or baseness, goodness or badness, can be regarded as having a primary order. However, the five grains and the Stomach serve as the great sea for all of them. (This means that while each of the six Qi governs its respective area and mutually supports one another without absolute hierarchy, they all originate from the five grains and the Stomach.)
The preceding and following sections of this text narrate the six items in a parallel manner. Within this rigid structure lies abundant richness. Particularly ingenious is the conclusion using a single sentence at the end to trace the origin, leaving an endless aftertaste and making the entire discussion on meridians come alive. This is an extremely rigorous work within the Classic of Internal Medicine.
Huangdi asked Bo Gao: I wish to learn about the transmission of grain through the Six Fu Organs (Six Bowels). What are the sizes, lengths, and capacities of the intestines and stomach regarding the amount of grain they receive? Bo Gao said: Please allow me to explain fully. The measurements of depth, distance, length, and breadth regarding the entry and exit of grain are as follows: From the lips to the teeth, the length is 9 fen; the width of the mouth is 2.5 cun; from behind the teeth to the epiglottis, the depth is 3.5 cun, with a capacity of 5 he; the tongue weighs 10 liang, is 7 cun long, and 2.5 cun wide; the pharynx gate weighs 10 liang and is 1.5 cun wide; the esophagus leading to the stomach is 1.6 chi long; the stomach is convoluted, but when straightened, it is 2.6 chi long, with a circumference of 1.5 cun, a diameter of 5 cun, and a capacity of 3 dou 5 sheng; the Small Intestine attaches posteriorly to the spine, looping to the left, overlapping and accumulating in folds. Its connection to the Large Intestine attaches externally above the umbilicus, looping and folding back sixteen times, with a circumference of 2.5 cun, a diameter of 8 fen plus one-third fen, and a length of 3 zhang 2 chi; the Large Intestine loops around the left side of the umbilicus, descending in overlapping folds, looping and folding back sixteen times, with a circumference of 4 cun, a diameter of 1 cun plus one-third cun, and a length of 2 zhang 1 chi; the Broad Intestine (lower large intestine) attaches to the spine, receiving contents from the Large Intestine, looping left in overlapping folds, opening and closing up and down, with a circumference of 8 cun, a diameter of 2 cun plus two-thirds cun, and a length of 2.8 chi. From the entrance to the exit of the intestines and stomach, the total length is 6 zhang 4 cun 4 fen, involving 32 loops and folds. This section should be combined with the following chapter. The term "die ji" (overlapping accumulation) in the middle may appear as "ye ji" or "ye ji" in some versions, which are textual errors. The phrase "hui yun huan xia" might contain the character "fan" (reverse). The capacity of the stomach is recorded as 3 dou 5 sheng in some versions, or 3, or 2; these are now corrected, and forced interpretations are unnecessary.