王太仆注曰∶“得气海之气施化，则溲便注泄，气海之气不及，则 隐不通，故曰气化则能出矣。”王太仆为注释之
开山，宋、元、明历代诸家，各仍其说，莫不以津液即为溲便。殊不思气化则能出者，言膀胱之津液，得太阳之气而后
能出于皮毛，非津液下出之谓也。且津自津，液自液，小便自小便，逐字考之，《内经》各有明文。《灵枢·决气篇》曰∶
“腠理发泄，汗出溱溱，是谓津”。“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。”又曰∶“津
脱者，腠理开，汗大泄。液脱者，骨属屈伸不利。”又《五癃津液别篇》曰∶“三焦出气，以温肌肉，充皮肤，为其津，
其流而不行者为液。”是《经》文津液二字，各有着实注解者，不得以津液小便混而莫辨矣。自古以来，接《内经》之统，
以继往开来者，其惟仲景先师《伤寒论》乎。其治太阳病，无汗用麻黄汤，有汗用桂枝汤，此津藏于膀胱，气化则能出
之一证也。《金匮》用栝蒌桂枝汤以治柔 ，葛根汤以治刚 ，因邪伤太阳，液不养筋，故助太阳之气化以营运于皮毛，
以流通津液，则筋脉得以濡润，此液藏于膀胱，气化则能出之又一证也。以《经》注《经》，己甚明矣。而仲景治法，又
与《经》旨符合，则津液之非小便，尚何疑哉，又水饮入于胃，上升于肺，以下布于三焦者，谓之水。水湿壅而不通，
则小便不利，轻为腹膨，重为肿胀，此水在三焦，而未入膀胱者也；其既入膀胱以后，水之上升而汗出溱溱者谓之津，
所谓“下输膀胱，水精四布”也。贮于膀胱而下出者，则谓之溺；溺孔闭涩，则为癃秘，《内经》之胞痹等症是也。《素
问·宣明五气篇》曰∶“膀胱不利为癃，不约为遗溺”，《灵枢·本输篇》曰∶“实则闭癃，虚则遗溺”，《经脉篇》曰∶“肝
所生病者、遗溺闭癃。”又曰∶“足少阴之别，实则闭癃。”窃意三焦不能化入膀胱者，其病多虚，故历来治水肿水胀者，
总以气不化水为主也；因溺窍不通，膀胱之内水胀者，其病多实。故统观《内经》诸篇，癃闭则皆有实而无虚也。又按∶
津之外出者为汗，津之内出者为溺，故汗多不得利小便，恐阴从下脱也；失小便者亦不得发汗，虑其阳从上脱也。小便
之与汗，俱为津之所化，是同出而异名者也。液为水谷之精华，即津之流而不行，随气以运于周身，则润皮肤，泽筋骨，
补脑髓，聚于膀胱，布于经络，宜藏而不宜出，故十二官之神明等俱言出，而此独曰藏者，言津之液藏也。“气化则
能出”者，但可指津而言也，若液从溺窍而出，则为膏淋等症矣，尚得谓之气化哉？
Wang Bing (Grand Master Wang) commented: "Receiving the qi of the Qi Sea for transformation and distribution, urine and stool can be excreted freely; if the qi of the Qi Sea is insufficient, there will be hidden obstruction and inability to pass, hence it is said that 'qi transformation enables exit.'" Wang Bing was the pioneer in commentary. The scholars of the Song, Yuan, and Ming dynasties all followed his theory, none failing to equate Jin-Ye (Body Fluids) with urine and stool. They failed to realize that "qi transformation enables exit" refers to the Jin (Thin Fluids) in the Bladder being able to emerge from the skin and hair follicles after receiving the qi of the Taiyang (Greater Yang) channel, not referring to the downward discharge of fluids. Moreover, Jin and Ye are distinct, and urine is urine. Examining character by character, the *Neijing* (Classic of Internal Canon) has explicit texts for each. The *Ling Shu · Jue Qi Chapter* states: "When interstices open and sweat flows profusely, this is called Jin." "When grain enters and qi fills the body, moistening and nourishing the bones, allowing flexion and extension of bone joints, seeping into and nourishing the brain marrow, and making the skin lustrous, this is called Ye." It further says: "Jin depletion manifests as open interstices and massive sweating. Ye depletion manifests as difficulty in flexion and extension of bone joints." The *Wu Long Jin Ye Bie Chapter* also states: "San Jiao (Triple Burner) emits qi to warm the muscles and fill the skin; this portion is called Jin, while the part that flows but does not stagnate is called Ye." Thus, the terms "Jin" and "Ye" in the *Jing* (Canon) have specific annotations and should not be confused with urine. Since ancient times, the one who inherited the lineage of the *Neijing* and carried forward the past to open up the future is undoubtedly our master Zhang Zhongjing's *Shang Han Lun* (Treatise on Cold Damage). In treating Taiyang disease, he used Mahuang Tang (Ephedra Decoction) for cases without sweat, and Guizhi Tang (Cinnamon Twig Decoction) for cases with sweat. This is an example of Jin stored in the Bladder exiting through qi transformation. In the *Jin Gui Yao Lue*, he used Gualou Guizhi Tang (Trichosanthes Root and Cinnamon Twig Decoction) to treat Rou Jing (Soft Spasm) and Gegen Tang (Kudzu Decoction) to treat Gang Jing (Hard Spasm). Because pathogenic factors injured the Taiyang channel, causing Ye to fail to nourish the sinews, he assisted the qi transformation of the Taiyang channel to circulate in the skin and hair follicles, thereby circulating Jin-Ye so that the sinews could be moistened. This is another example of Ye stored in the Bladder exiting through qi transformation. Using the *Jing* to explain the *Jing* makes it very clear. Furthermore, Zhang Zhongjing's treatment methods conform to the principles of the *Jing*, so what doubt remains that Jin-Ye is not merely urine? Additionally, when water-drink enters the Stomach, rises to the Lung, and spreads downward to the San Jiao, it is called Water. If Water-Dampness becomes obstructed and fails to flow, it leads to difficult urination; mildly causing abdominal distension, severely causing edema. This is Water in the San Jiao, which has not yet entered the Bladder. After entering the Bladder, the part of the water that rises and emerges as profuse sweat is called Jin, as described by "transported downward to the Bladder, water essence distributed everywhere." What is stored in the Bladder and exits downward is called Niao (Urine); if the urethral orifice is closed and astringent, it results in Long Mi (dysuria or retention), such as the symptoms of Bao Bi (Bladder Bi-syndrome) in the *Neijing*. The *Su Wen · Xuan Ming Wu Qi Chapter* states: "If the Bladder is not smooth, it forms Long; if it lacks control, it forms Yi Niao (urinary incontinence)." The *Ling Shu · Ben Shu Chapter* states: "Excess patterns lead to Bi Long (retention), deficiency patterns lead to Yi Niao." The *Jing Mai Chapter* states: "Diseases generated by the Liver include urinary incontinence and retention." It also says: "The divergent channel of Foot Shaoyin, when in excess, leads to Bi Long." I suspect that when the San Jiao cannot transform and input into the Bladder, the pathology is mostly deficiency; thus, historically, treating edema and water swelling always focused on qi failing to transform water. Conversely, when the urethral orifice is blocked, causing water distension inside the Bladder, the pathology is mostly excess. Therefore, reviewing all chapters of the *Neijing*, Long Bi (retention) seems to be exclusively excess without deficiency. Furthermore, Jin exiting outward is Sweat, and Jin exiting inward (downward) is Urine. Therefore, when sweating is excessive, diuresis should not be used, fearing Yin depletion from below; when urine is lost excessively, sweating should not be induced, fearing Yang depletion from above. Urine and Sweat are both transformed from Jin; they share the same origin but have different names. Ye is the essence of food and drink, which is the flowing but non-stagnant part of Jin. Following Qi to circulate throughout the body, it moistens the skin, nourishes sinews and bones, supplements brain marrow, gathers in the Bladder, and distributes in the meridians. It is suitable for storage rather than discharge. Hence, although the divine functions of the Twelve Officials all mention "exit," here it uniquely mentions "storage," implying that Jin and Ye should be stored. The phrase "qi transformation enables exit" applies only to Jin. If Ye were discharged from the urethral orifice, it would become diseases like Gao Lin (milky turbid urine), and could it still be called qi transformation?