水谷入于口，输于肠胃，其液别为五∶天寒衣薄则为溺与气，天热衣浓则为汗，悲哀气并则为泣，中
热胃缓则为唾，邪气内逆则气为之闭塞而不行，不行则为水胀，何也？（五液者，阴精之总称也，溺、汗、
泣、唾、水，故名为五。五脏化液，心为汗，肺为涕，肝为泪，脾为涎，肾为唾，是为“五液”，精、气、
津、液、血、脉，其辨有六，涕、唾、精、津、汗、血、液，其名则七，无非五液之属
耳。）水谷皆入于口，其味有五，各法其海，津液各走其道。（水谷入口，五液之所由生也。五味之入，各
有所归，各注其海者，人身有四海∶脑为髓海，冲脉为血海，膻中为气海，胃为水谷之海也。五脏四
海，各因经以受水谷之气味，故津液随化各走其道。）故三焦出气以温肌肉，充皮肤，为其津，其流而
不行者为液。（此津液之有辨也。
宗气积于上焦，营气出于中焦，卫气出于下焦。达于表者，阳之气也，故三焦出气以温肌肉，充皮肤，而为
其津，津属阳也；营于里者，阴之气也，故周流于血脉之间而不散行于外，注于脏腑，益于精髓而为之液，
液属阴也。）天暑衣浓则腠理开，故汗出。寒留于分肉之间，聚沫则为痛。（此津液之为汗也。热蒸于表则津
泄，故腠理开而汗出；或为寒邪所感，则液凝留于肌肉之间，故汗沫聚而为痛。）天寒则腠理闭，气
湿不行，水下留于膀胱，则为溺与气。（此津液之为溺气也，腠理闭密则气不外泄，故气化为水，水必就下，
故流于膀胱；然水即气也，水聚则气生，气化则水注，故为溺与气。）五脏六腑，心为之主，耳为
之听，目为之候，肺为之相，肝为之将，脾为之卫，肾为之主外。（此二节言津液之为涕泣也。心总五脏六腑，
为津液为主，故耳、目、肺、肝、脾、肾皆总命于心，是以耳之听，目之视，无不由乎心也。肺
朝百脉而主治节，故为心之相；肝主谋虑决断，故为心之将；脾主肌肉而护养脏腑，故为心之卫；肾主骨
而成立其形体，故为心之主外也。）故五脏六腑之津液尽上渗于目，心悲气并则心系急，心系急则肺
举，肺举则液上溢。夫心系与肺，不能常举，乍上乍下，故咳而泣出矣。（心为脏腑之主，故五脏之系皆入
于心，心之总系复上贯于肺，通于喉，而息由以出，故心悲则系急而肺叶举，液即随之而上溢。然
心系于肺，本不常举，故有乍上乍下；当其气举而上，则为咳为泣也。凡人之泣甚而继以嗽者，正以气并于
上而奔迫于肺耳。目者，宗脉之所聚也，上液之道也，口鼻者，气之门户也，故悲哀愁忧则心动，心动则
五脏六腑皆摇，摇则宗脉感，液道通，故涕泣出焉。）中热则胃中消谷，消谷则虫上下作，肠胃充郭，故胃
缓，胃缓则气逆，故唾出。（此津液之为唾也。虫为湿热所化，常居肠中，胃热则消谷中空，虫行求食，故或
上或下，动作于肠胃之间。充郭者，纵满之谓。肠郭则胃缓，胃缓则气逆上行，涎随而溢，故多唾也。
肾为唾，而此曰“胃为唾”，是胃之与肾皆主
为唾，盖土郁之唾在胃，水泛之唾在肾也。）五谷之津液和合而为膏者，内渗入于骨空，补益脑髓，而下流于
阴股。（此津液之为精髓也。膏，脂膏也，精液和合为膏，以填补于骨空之中，则为脑为髓，为精为血，故
上至巅顶，得以充实，下流阴股，得以交通也。）阴阳不和，则使液溢而下流于阴，髓液皆减而下，下过度
则虚，虚故腰背痛而胫酸。（阴阳不和则精气俱病，气病则不摄，精病则不守，精气不相统摄，故液溢于下
而流泄于阴窍；精髓皆减，输泄过度则真阴日虚，故为腰痛胫酸等病，此劳瘵之所由作也。）阴阳气道不通，
四海闭塞，三焦不泻，津液不化，水谷并于肠胃之中，别于回肠，留于下焦，不得渗膀胱，则下焦胀，水溢，
则为水胀。（此津液之为水胀也。三焦为决渎之官，膀胱为津液之府，气不化则水不行，所以三焦
不能泻，膀胱不能渗，而肿胀之病所由作。故治此者，当以气化为主。试观水潦为灾，使非太阳照临，则
阴凝终不能散，泥泞终不能干。能知此义，则知阴阳气化之道矣。）此津液五别之逆顺也。（阴阳和则五液
皆精而充实于内，阴阳不和则五精皆液而流溢于外，此其所谓逆顺也。）
Food and drink enter the mouth, are transported to the intestines and stomach, and their fluids are differentiated into five types: when the weather is cold and clothing is thin, they transform into urine and gas; when the weather is hot and clothing is thick, they transform into sweat (Han); when grief causes Qi stagnation, they transform into tears (Qi); when internal heat relaxes the Stomach wall, they transform into saliva; when pathogenic factors reverse internally, they cause Qi obstruction and stagnation, leading to water distension (Shui Zhang). Why is this? (The Five Fluids are a general term for Yin Essence. Urine, sweat, tears, saliva, and water are thus named the Five. The Five Zang Organs transform fluids: the Heart transforms sweat, the Lung transforms nasal mucus, the Liver transforms tears, the Spleen transforms drool, and the Kidney transforms saliva; these are called the "Five Fluids." Essence, Qi, Jin, Ye, Blood, and Pulse have six distinctions; nasal mucus, saliva, essence, Jin, sweat, blood, and Ye have seven names, but all belong to the category of the Five Fluids.)
Food and drink all enter through the mouth, their flavors divide into five categories, each following its respective "Sea" (gathering point), and Jin and Ye each travel along their own pathways. (Food and drink entering the mouth are the source from which the Five Fluids arise. When the five flavors enter, they each have their destination; each pouring into its Sea refers to the Four Seas of the human body: the Brain is the Sea of Marrow, the Chong Mai (Penetrating Vessel) is the Sea of Blood, the Dan Zhong (Chest Center) is the Sea of Qi, and the Stomach is the Sea of Food and Drink. The Five Zang Organs and the Four Seas each receive the qi and flavor of food and drink via their meridians; thus, Jin and Ye transform according to Qi and travel to their respective destinations.)
Therefore, the San Jiao (Triple Burner) emits Qi to warm the muscles and fill the skin; this clear fluid is called "Jin," while the part that flows slowly and does not disperse outward is called "Ye." (This distinguishes Jin from Ye. Zong Qi (Gathering Qi) accumulates in the Upper Jiao, Ying Qi (Nutritive Qi) originates in the Middle Jiao, and Wei Qi (Defensive Qi) originates in the Lower Jiao. Reaching the exterior, it is Yang Qi; thus, the Qi emitted by the San Jiao warms the muscles and fills the skin, becoming Jin, which belongs to Yang. Circulating within, it is Yin Qi; thus, it flows continuously between the blood vessels without dispersing to the exterior, injecting into the Zang-Fu organs and nourishing marrow and essence to become Ye, which belongs to Yin.)
When the weather is hot and clothing is thick, the Cou Li (pores and skin texture) open, causing sweat to be excreted. When cold lingers between the Fen Rou (muscle intervals), condensed fluid forms沫 (foam/droplets) and causes pain. (This describes how Jin and Ye transform into sweat. Heat steaming at the surface causes Jin to leak out, so the Cou Li open and sweat is produced; alternatively, if affected by Cold pathogens, Ye condenses and remains between the muscles, so sweat and droplets accumulate and cause pain.)
When the weather is cold, the Cou Li close, Qi and dampness do not move outward, water flows downward and remains in the Bladder, transforming into urine and gas. (This describes how Jin and Ye transform into urine and gas. If the Cou Li are closed and dense, Qi does not escape outward, so Qi transforms into water. Water naturally flows downward, so it flows into the Bladder; however, water is also Qi. When water gathers, Qi is generated; when Qi transforms, water is infused. Thus, it manifests as urine and gas.)
Among the Five Zang and Six Fu Organs, the Heart is the master, the ears are for hearing, the eyes are for seeing, the Lung is the minister, the Liver is the general, the Spleen is the guard, and the Kidney is the master of the exterior. (These two sections discuss how Jin and Ye transform into nasal mucus and tears. The Heart commands the Five Zang and Six Fu Organs and serves as the master of Jin and Ye; therefore, the ears, eyes, Lung, Liver, Spleen, and Kidney are all directed by the Heart. Hence, hearing and vision all depend on the Heart. The Lung receives all vessels and governs regulation, acting as the minister to the Heart; the Liver governs planning and decision-making, acting as the general to the Heart; the Spleen governs muscles and protects/nourishes the Zang-Fu, acting as the guard to the Heart; the Kidney governs bones and establishes the physical form, acting as the master of the exterior for the Heart.)
Therefore, the Jin and Ye of the Five Zang and Six Fu Organs all seep upward into the eyes. If heart sorrow causes Qi to conjoin and stagnate, the Xin Xi (Heart connections/tendons) become tense. When the Xin Xi are tense, the Lung lifts upward. When the Lung lifts, fluids overflow upward. Since the Xin Xi and Lung cannot remain lifted constantly but rise and fall intermittently, coughing and tearing occur. (The Heart is the master of the Zang-Fu, so the connections of the Five Zang enter the Heart. The main connection of the Heart extends upward through the Lung, connecting to the throat, allowing respiration. Thus, heart sorrow causes tension in the connections and lifting of the Lung lobes, with fluids overflowing upward. However, the connection between the Heart and Lung does not stay lifted constantly, resulting in intermittent rising and falling. When Qi rises, it manifests as coughing and tearing. When people cry heavily and then cough, it is precisely because Qi converges upward and presses upon the Lung. The eyes are where the Zong Mai (Major Vessels) gather and the pathway for upper fluids. The mouth and nose are the portals of Qi. Therefore, grief and worry move the Heart; moving the Heart shakes all Zang-Fu organs; shaking the Major Vessels stimulates them, opening the fluid pathways, causing nasal mucus and tears to flow.)
Internal heat causes rapid digestion of grain in the Stomach. Rapid digestion leads to intestinal parasites moving up and down, filling and distending the intestines and stomach, causing the Stomach wall to relax. Stomach relaxation causes Qi to rebel upward, resulting in the expulsion of saliva. (This describes how Jin and Ye transform into saliva. Parasites are transformed by Damp-Heat and reside in the intestines. Stomach heat digests grain quickly, emptying the intestines and stomach; parasites move seeking food, acting up and down within the intestines and stomach. "Chong Guo" means fullness/distension. Intestinal fullness causes Stomach relaxation; Stomach relaxation causes Qi rebellion upward, with saliva overflowing, leading to excessive spitting. The Kidney governs saliva, but here it says "the Stomach governs saliva," indicating both the Stomach and Kidney are involved in saliva production. Generally, saliva due to Earth (Spleen/Stomach) stagnation resides in the Stomach, while saliva due to Water (Kidney) flooding resides in the Kidney.)
The Jin and Ye of the five grains harmonize and combine to form膏 (fat/grease), which penetrates inward into the bone cavities, nourishes the brain and marrow, and flows downward to the inner thighs. (This describes how Jin and Ye transform into essence and marrow. Gao refers to fat/lipids. When essence and fluids combine to form gao, they fill the bone cavities, becoming brain, marrow, essence, and blood. Thus, they reach the crown of the head to provide fullness and flow to the inner thighs to facilitate communication.)
When Yin and Yang are disharmonious, fluids overflow and flow downward into the yin orifices. Marrow fluids decrease and flow downward; excessive downward flow leads to deficiency. Deficiency results in lower back pain and calf soreness. (Disharmony of Yin and Yang causes disease in both Qi and Essence. Qi disease fails to control, and Essence disease fails to retain. Without mutual control of Qi and Essence, fluids overflow downward and leak from the yin orifices. Essence and marrow both decrease; excessive leakage causes daily depletion of True Yin, resulting in diseases such as lower back pain and calf soreness. This is the origin of Lao Zhai (consumptive disease).)
If the Qi pathways of Yin and Yang are blocked, the Four Seas are closed, the San Jiao fails to drain, Jin and Ye fail to transform, and food and drink mix within the intestines and stomach, separating into the Hui Chang (returning intestine) and remaining in the Lower Jiao without permeating into the Bladder, the Lower Jiao becomes distended. Water overflows, causing water distension (Shui Zhang). (This describes how Jin and Ye transform into water distension. The San Jiao is the official of irrigation; the Bladder is the mansion of Jin and Ye. If Qi does not transform, water does not move. Thus, the San Jiao cannot drain, and the Bladder cannot permeate, giving rise to swelling diseases. Therefore, treatment should focus primarily on restoring Qi transformation. Observe flood disasters: unless illuminated by the Sun, condensed Yin water will never dissipate, and mud will never dry. Understanding this principle allows one to comprehend the Dao of Yin-Yang Qi transformation.)
This concludes the smooth and adverse patterns of the five differentiations of Jin and Ye. (When Yin and Yang are harmonious, the Five Fluids are pure and充盈 (full) internally. When Yin and Yang are disharmonious, the Five Essences transform into fluids and overflow externally. This is what is meant by smooth and adverse.)