诸本无篇字。马云。决论一气六名之义。故名篇。志云。决、分也。决而和。故名篇。决气谓气之分判
为六。而和合为一也。
以为一气耳 楼氏云。精气津液而脉六者。盖精气即卫气。津液血脉即营血之异名。卫气根于血。
营血根于气。故曰一气也。
两神相搏（止）是谓精 马云。易曰。男女构精。万物化生。盖当男女相构之时。两神相合。而
成所生男女之形。此精常先其身而生。有其精斯有其形。夫是之谓精也。张云。两神、阴阳也。搏、交也。精、
天一之水也。凡阴阳合而万形成。无不先从精始。故曰常先身生。是谓精。即本神篇曰。两精相搏谓之神。而
此曰两神相搏。合而成形。常先身生。是谓精。盖彼言由精以化神。此言由神以化精。二者若乎不同。正以明
阴阳之互用者。即其合一之道也。
上焦开发（止）是谓气 张云。上焦、胸中也。开发、通达也。宣、布散也。气者人身之大气。名
为宗气。亦名真气。邪客篇曰。宗气积于胸中。出于喉咙。以贯心脉而行呼吸焉。刺节真邪论曰。真气者所受
于天。与谷气并而充身也。营卫生会篇曰。人受气于谷。谷入于胃。以传于肺。五脏六腑皆以受气。故能熏肤
充身泽毛。若雾露之温润。而溉养万物者为气也。
腠理（止）是谓津 张云。津者阳之液。汗者津之泄也。腠理者皮肤之隙。溱溱、滋泽貌。
谷入气满（止）是谓液 张云。淖泽、濡润也。液者阴之津。谷入于胃。其气满而化液。故淖泽而注于骨。
凡骨属动举屈伸。则经脉流行而泄其泽。故内而补益脑髓。外而润泽皮肤。皆谓之液。愚按、津液本为同类。
然亦有阴阳之分。盖津者液之清者也。液者津之浊者也。津为汗而走腠理。故
属阳。液注骨而补脑髓。故属阴。观五癃津液别篇曰。三焦出气。以温肌肉。充皮肤为其津。其留而不行者为
液。其义正与此合。
中焦受气（止）是谓血 张云。中焦者并胃中出上焦之下。凡水谷之入。必先归胃。故中焦受谷之气。
取谷之味。输脾达脏。由黄白而渐变为赤。以奉生身者。是谓之血。
壅遏营气（止）是谓脉 张云。壅遏者。堤防之谓。犹道路之有封疆。江河之有涯岸。俾营气无所回
避。而必行其中者。是谓之脉。然则脉者。非气非血。而所以通于气血者也。志云。壅培、助遏也。遮、蔽也。
避、违避也。言经脉壅蔽。荣气行于脉中。昼夜环转。无所违逆。是谓脉。潘氏续焰云。壅遏犹言拥迫。使入
隧道。而无别道可避也。
耳聋 张云。肾藏精。耳者肾之窍。故精脱则耳聋。
目不明 志云。目之精明五色者。气之华也。故气脱者目不明。
汗大泄 张云。汗、阳津也。汗大泄者津不脱。故曰亡阳。
液脱者（止）耳数鸣 张云。液所以注骨益脑而泽皮肤者。液脱则骨髓无以充。故屈伸不利。面脑消胫
酸。皮肤无以滋。故色枯而夭。液脱则阴虚。故耳鸣也。
夭然不泽 张云。血之荣在色。故血脱者色白如盐。夭然不泽。谓枯涩无神也。
其脉空虚 此其候也 甲乙。其上有脉脱者三字。张云。脉贵有神。其脉空虚。即六脱之候。简
案、本经。脱脉脱者三字当补。若不然则六脱之候不备焉。
六气者（止）为大海也 张云。部主谓各部所主也。如肾主精。肺主气。脾主津液。肝主血。心主脉
也。贵贱善恶。以衰旺邪正言。如春夏则木火为贵。秋冬则金水为贵。而失
时者为贱也。六气之得正者为善。而太过不及者为恶也。贵贱善恶。主各有时。故皆可为常主。然六气资于五
谷。五谷运化于胃。是为水谷之海。故胃气为脏腑之本。马云。此六气者。成于五谷精微之气。而胃则纳五谷
而成之。故胃又为六气之大海耳。
In all versions, the character "Pian" (Chapter) is absent. Ma Yun states that this chapter discusses the meaning of one Qi dividing into six names, hence the title "Jue Qi" (Resolving Qi). Zhang Jingyue (Zhi Yun) explains that "Jue" means to distinguish or differentiate. "Jue er he" implies that after differentiation, harmony is achieved, thus the title "Jue Qi". The term "Jue Qi" refers to Qi being differentiated into six aspects while remaining harmoniously united as one.
Lou Shi posits that Essence (Jing), Qi, Fluids (Jin), Moistures (Ye), Ying-Blood, and Wei-Qi are essentially different manifestations of the same Qi. Specifically, Jing-Essence corresponds to Wei-Qi, while Jin-Fluids and Blood-Vessels correspond to Ying-Blood under different names. Since Wei-Qi roots in Blood and Ying-Blood roots in Qi, they are fundamentally one Qi.
"Two Shen interact... this is called Jing": Ma Yun cites the *I Ching*: "When male and female combine their essence, all things are transformed." Essentially, during sexual intercourse, the Shen (spiritual/life-force energies) of both parties interact to form the physical body of the offspring. This "Jing" (Essence) exists prior to the formation of the body; having this Jing allows for the formation of the body. This is what is meant by "Jing". Zhang Jingyue clarifies that "Two Shen" refers to Yin and Yang, "Bo" means interaction or collision, and "Jing" refers to the Water of Tianyi (Pre-heaven Essence). Whenever Yin and Yang interact to form myriad shapes, it invariably begins with Jing, hence it is said to be "born before the body," which is defined as Jing. This aligns with the *Ben Shen* chapter stating "Two Jings interacting gives rise to Shen," whereas here it says "Two Shens interacting... is called Jing." The former describes Shen arising from Jing, while the latter describes Jing arising from Shen; although they appear different, they illustrate the mutual use of Yin and Yang and their path to unity.
"The Upper Jiao opens and develops... this is called Qi": Zhang Jingyue states that the Upper Jiao is located in the chest. "Kai fa" means to open and unblock, while "Xuan" means to distribute. Qi here refers to the Great Qi of the human body, also known as Zong-Qi (Gathering Qi) or True Qi. The *Xie Ke* chapter states: "Zong-Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration." The *Ci Zhen Zhen Xie Lun* states: "True Qi is received from Heaven and combines with Grain Qi to fill the body." The *Ying Wei Sheng Hui* chapter states: "Humans receive Qi from grain; grain enters the stomach, transmits to the lungs, and nourishes the five Zang and six Fu organs. Thus, it can steam the skin, fill the body, and moisten the hair, like mist and dew, irrigating and nourishing all things. This is Qi."
"Cou Li [skin pores]... this is called Jin": Zhang Jingyue explains that Jin is the Yang-type fluid, and sweat is the excretion of Jin. Cou Li refers to the gaps in the skin. "Zhen zhen" describes a state of moisture and luster.
"When grain enters and Qi fills... this is called Ye": Zhang Jingyue states that "Nao ze" describes a moistening quality. Ye is the Yin-type fluid. When grain enters the stomach, its Qi becomes full and transforms into Ye, which then moistens and flows into the bones. During joint movements such as flexion and extension, the meridians circulate and release this moistening fluid. Internally, it supplements the brain marrow; externally, it moistens the skin. These are all referred to as Ye. Note: Jin and Ye are originally of the same category but have Yin-Yang distinctions. Jin is the clearer part of Ye, while Ye is the turbid part of Jin. Jin acts as sweat flowing through Cou Li, thus belonging to Yang; Ye flows into bones and supplements brain marrow, thus belonging to Yin. The *Wu Long Jin Ye Bie* chapter states: "The San Jiao emits Qi to warm muscles and nourish skin, which is its Jin; what remains stagnant is its Ye." This logic coincides with the current text.
"The Middle Jiao receives Qi... this is called Blood": Zhang Jingyue states that the Middle Jiao is situated below the Upper Jiao, alongside the stomach. All ingested water and grain first gather in the stomach. Thus, the Middle Jiao receives the Qi of grain, extracts its flavor, transports it to the Spleen, and distributes it to the Zang organs. Through transformation from yellow-white to red, it serves to nourish the living body, which is called Blood.
"Containing and restraining Ying-Qi... this is called Mai [Vessel]": Zhang Jingyue explains that "Yong e" means embankment or dike, similar to boundaries on roads or banks of rivers, ensuring Ying-Qi has no place to evade and must flow within them. Thus, Mai is neither Qi nor Blood, but the conduit for both. Zhang Jingyue (Zhi Yun) adds that "Yong pei" and "Zhu e" mean to assist in containment, "Zhe" and "Bi" mean to cover and block, and "Bi" means to avoid. It signifies that the meridians contain and shield the Ying-Qi, which circulates day and night without obstruction. This is called Mai. Pan Shi, in *Xu Yan*, notes that "Yong e" implies pressing together, forcing entry into the tunnel-like vessels with no alternative paths.
"Deafness": Zhang Jingyue states that the Kidney stores Essence, and the ears are the orifices of the Kidney. Therefore, loss of Essence leads to deafness.
"Blurred vision": Zhang Jingyue states that the eyes' ability to discern colors is the manifestation of Qi's brilliance. Thus, loss of Qi results in blurred vision.
"Profuse sweating": Zhang Jingyue states that sweat is Yang-Jin. Profuse sweating indicates that Jin is not lost (as sweat originates from Jin), hence it is termed "Loss of Yang."
"When Ye is depleted... frequent tinnitus": Zhang Jingyue explains that Ye's function is to nourish bones, benefit the brain, and moisten the skin. If Ye is depleted, bone marrow cannot be filled, leading to difficulty in flexion and extension, facial wasting, empty brain sensation, and sore calves. Skin loses nourishment, resulting in a withered complexion and premature aging. Ye depletion causes Yin deficiency, leading to tinnitus.
"Withered and lusterless": Zhang Jingyue states that the prosperity of Blood manifests in the complexion. Thus, when Blood is depleted, the face appears white as salt, withered, and lusterless. "Yao ran bu ze" describes a dry, dull, and spiritless appearance.
"The pulse is empty; this is the sign": The *Jia Yi Jing* includes the phrase "Mai tuo zhe" (Pulse depletion) above this sentence. Zhang Jingyue states that pulses should possess Shen (Spirit/Vitality); an empty pulse is a sign of the aforementioned six types of depletion. Jian An argues that the original text should include "Mai tuo zhe" to fully account for the signs of the six depletions.
"The Six Qi... serve as the great sea": Zhang Jingyue explains that "Bu zhu" refers to the organ governing each aspect: Kidney governs Jing, Lung governs Qi, Spleen governs Jin/Ye, Liver governs Blood, and Heart governs Mai. "Gui jian shan e" (Noble/base, good/bad) refers to conditions of excess/deficiency and righteousness/pathogenicity. For instance, Wood and Fire are noble in Spring and Summer, while Metal and Water are noble in Autumn and Winter; those out of season are base. Qi that is balanced is good, while excess or deficiency is bad. Although these qualities vary by season, they serve as standard governors. However, the Six Qi rely on the Five Grains, which are processed in the Stomach. Thus, the Stomach is the Sea of Water and Grain, and Stomach Qi is the root of the Zang-Fu organs. Ma Yun adds that these Six Qi are formed from the refined Qi of grains, which the Stomach accepts and transforms; therefore, the Stomach is also the Great Sea of the Six Qi.