（灵枢决气篇 全）
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。（六者之分，总由气化，故曰
一气，而下文云六气者，亦以形不同而名则异耳，故当辨之。）岐伯曰∶两神相搏，合而成形，常先身生，是谓精。（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。按∶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。详见本类前九。）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。（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，亦名为真气。邪客
篇曰∶宗气积于胸中，出于喉咙，以贯心脉而行呼吸焉。刺节真邪篇曰∶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。）何谓津？岐伯曰∶腠理发泄，汗出溱溱，是谓津。（津者阳之液，汗者津之泄也。腠理者皮肤之隙。溱溱，滋
泽貌。溱音臻。）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。（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。凡骨属举动屈伸，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。详疾病类五十八。淖音闹。 ，泄同。）何谓血？岐伯曰∶中焦受气取汁，变化而赤，是谓
血。（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。）何谓脉？岐伯曰∶壅遏营气，令无所避？是谓脉。（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，而所以通乎气血者也。）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？（前言一气，总言之也；此言六气，分言之也。盖精
气津液血脉，无非气之所化也。）岐伯曰∶精脱者，耳聋；（肾藏精，耳者肾之窍，故精脱则耳聋。）气脱者，目不明；（五
脏六腑精阳之气，皆上注于目而为睛，故阳气脱则目不明。）津脱者，腠理开，汗大泄；（汗，阳津也，汗大泄者津必脱，
故曰亡阳。）液脱者，骨属屈伸不利，色夭，脑髓消，胫 ，耳数鸣；（液所以注骨益脑而泽皮肤者，液脱则骨髓无以充，
故屈伸不利而脑消胫 。皮肤无以滋，故色枯而夭。液脱则阴虚，故耳鸣也。）血脱者，色白，夭然不泽；（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。（脉贵有神，其脉空虚，即六脱之候。）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。（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。）
*Ling Shu: Jue Qi Chapter* (Complete Text)
Huang Di said: I have heard that humans possess Jing (Essence), Qi (Vital Energy), Jin (Thin Fluids), Ye (Thick Fluids), Xue (Blood), and Mai (Vessels). In my mind, I considered them to be merely one Qi. Now they are distinguished into six names, and I do not understand the reason for this. (The distinction among these six is ultimately derived from Qi transformation; hence it is called "one Qi." The subsequent mention of "six Qi" refers to the fact that although their forms differ, their names vary accordingly, thus requiring clarification.)
Qi Bo said: When the two Shen (Spirits/Principles) of Yin and Yang interact and combine, a form is created. This substance often exists prior to the formation of the body, which is called Jing (Essence). ("Two Shen" refers to Yin and Yang. "Bo" means interaction. Jing is the water of Heavenly One. Whenever Yin and Yang combine to form myriad things, it invariably starts with Jing; hence it is said to exist before the body forms, which is called Jing. Note: The *Ben Shen Chapter* states, "The interaction of two Jing gives rise to Shen." Here it says, "The interaction of two Shen creates form, existing before the body, which is called Jing." The former describes Jing transforming into Shen, while the latter describes Shen transforming into Jing. Although they appear different, they illustrate the mutual utility of Yin and Yang, which is the way of their unity. See Part Nine of this category for details.)
What is Qi? Qi Bo said: The Upper Jiao (Upper Burner) opens and develops, disseminating the flavors of the five grains. It steams the skin, fills the body, and moistens the hair, resembling the irrigation of mist and dew. This is called Qi. (The Upper Jiao refers to the chest region. "Kaifa" means open and unobstructed. "Xuan" means to spread. Qi is the great Qi of the human body, also known as Zong Qi (Pectoral Qi) or Zhen Qi (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 Chapter* states: "Zhen Qi is received from Heaven and combines with Gu Qi (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 all five zang and six fu organs receive Qi. Thus, it can steam the skin, fill the body, and moisten the hair like mist and dew, nourishing all things; this is Qi.")
What is Jin (Thin Fluids)? Qi Bo said: When the cou li (skin pores and interstices) open and sweat flows profusely, this is called Jin. (Jin is the fluid of Yang. Sweat is the excretion of Jin. Cou li refers to the gaps in the skin. "Zhenzhen" describes a moist and abundant appearance. Zhen sounds like "Zhen".)
What is Ye (Thick Fluids)? Qi Bo said: When grain enters and Qi becomes full, it becomes moist and pours into the bones. It lubricates the bone joints allowing flexion and extension, supplements the brain marrow, and moistens the skin. This is called Ye. ("Naoze" means moistening. Ye is the Yin aspect of Jin. Grain enters the stomach, its Qi becomes full and transforms into Ye, becoming moist and pouring into the bones. Whenever bone joints move and flex, the meridians circulate and secrete this lubrication. Internally, it supplements the brain marrow; externally, it moistens the skin. All of this is called Ye. Note: Jin and Ye are originally of the same kind but have Yin-Yang distinctions. Jin is the clearer part of Ye; Ye is the turbid part of Jin. Jin acts as sweat and moves through the cou li, thus belonging to Yang; Ye pours into bones and supplements brain marrow, thus belonging to Yin. The *Wu Long Jin Ye Bie Chapter* states: "Qi emitted by the San Jiao warms the muscles and fills the skin, which is Jin; what remains and does not flow is Ye." This meaning aligns perfectly with the present text. See Disease Category 58 for details. Nao sounds like "Nao", Lian is the same as Xie.")
What is Xue (Blood)? Qi Bo said: The Middle Jiao (Middle Burner) receives Qi and extracts the juice, which changes and turns red. This is called Xue. (The Middle Jiao is located within the stomach, emerging below the Upper Jiao. All ingested food and drink first return to the stomach. Thus, the Middle Jiao receives the Qi of grain, extracts its flavor, transports it to the spleen, and delivers it to the viscera. From yellowish-white, it gradually transforms into red to nourish the living body; this is called Blood.)
What is Mai (Vessels)? Qi Bo said: It confines Ying Qi (Nutritive Qi), preventing it from avoiding its path. This is called Mai. ("Yong'e" means embankment or dam, similar to boundaries on roads or banks of rivers, ensuring Ying Qi has nowhere to avoid but must flow within them. Therefore, Mai is neither Qi nor Blood, but the conduit through which Qi and Blood pass.)
Huang Di said: Regarding these six Qi, how do we know their excess or deficiency, the quantity of Qi, the emptiness or fullness of the brain marrow, and the clarity or turbidity of the blood vessels? (Speaking of "one Qi" earlier was a general statement; speaking of "six Qi" now is a specific distinction. Essentially, Jing, Qi, Jin, Ye, Xue, and Mai are all transformations of Qi.)
Qi Bo said: If Jing is depleted, there is deafness. (The Kidney stores Jing, and the ears are the orifices of the Kidney; thus, Jing depletion leads to deafness.) If Qi is depleted, vision is unclear. (The essence and Yang Qi of all five zang and six fu organs ascend to the eyes to form vision; thus, Qi depletion leads to poor vision.) If Jin is depleted, the cou li open, and there is profuse sweating. (Sweat is Yang Jin; profuse sweating inevitably leads to Jin depletion, hence it is called Yang collapse.) If Ye is depleted, there is stiffness in joint flexion and extension, sallow complexion, diminished brain marrow, thin and weak shins, and frequent tinnitus. (Ye is used to nourish bones, benefit the brain, and moisten the skin. Ye depletion means bone marrow cannot be filled, leading to limited movement and reduced brain volume. Skin cannot be nourished, leading to a withered and lifeless complexion. Ye depletion causes Yin deficiency, resulting in tinnitus.) If Xue is depleted, the complexion is white and dry without luster. (The flourishing of Blood manifests in the complexion; thus, Xue depletion results in a face white as salt. "Tian ran bu ze" means dry, rough, and lacking spirit.) The pulse is empty; these are the signs. (The pulse should possess spirit; an empty pulse indicates the signs of the six types of depletion.)
Huang Di said: What is the relative value (noble vs. base) of these six Qi? Qi Bo said: Each of the six Qi has its respective governing organ. Their nobility or baseness, goodness or badness, can serve as constant rulers. However, the five grains and the Stomach are the great sea for them. ("Bu Zhu" refers to the organ governing each section, e.g., Kidney governs Jing, Lung governs Qi, Spleen governs Jin/Ye, Liver governs Xue, Heart governs Mai. Nobility/baseness and goodness/badness refer to prosperity/decline and righteousness/pathogenic factors. For instance, Wood and Fire are noble in Spring and Summer, Metal and Water in Autumn and Winter, while those out of season are base. Six Qi aligned with proper patterns are good; excessive or deficient ones are bad. Since their nobility varies by season, they can all be constant rulers. However, the six Qi depend on the five grains, and the digestion of grains relies on the Stomach. Thus, the Stomach is the Sea of Grain and Water, making Stomach Qi the root of the zang and fu organs.)