（《灵枢·五癃津液别篇》全）
黄帝问于岐伯曰∶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，余知其然也，不知其何由生？愿闻其道。（五液者，
阴精之总称也。本篇以溺、汗、泣、唾、水，故名为五。《宣明五气篇》曰∶五脏化液∶心为汗，肺为涕，肝为泪，脾为
涎，肾为唾，是为五液。《决气篇》曰精、气、津、液、血、脉，其辨有六。又道家曰涕、唾、精、津、汗、血、液，其
名则七。皆无非五液之属耳。）岐伯曰∶水谷皆入于口，其味有五，各注其海，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，辛先入肺，苦先入心，甘先入脾，酸先入肝，咸先入肾也。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，故津液随化而各走其道。）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。又津液义，详藏象类二十五。）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，故汁沫聚而为痛。）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，故留于膀胱。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，为精神之主，故耳目肺肝脾肾，皆听命于心。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。然心系与肺本不常举，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。按∶《口问篇》曰∶心者，五脏六腑之主也；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。按∶
《宣明五气篇》曰肾为唾，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。郭，廓同。）五谷
之精液和合而为膏者，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 。（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 等病，此劳瘵之所由作也。胫，形
景、形敬二切。 音酸。）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。）
Ling Shu: Chapter on the Differentiation of Five Fluids and Body Fluids (Full Text)
The Yellow Emperor asked Qibo, saying: When food and water enter the mouth, they are transported to the intestines and stomach. Their fluids differentiate into five types. In cold weather with thin clothing, they become urine and gas; in hot weather with thick clothing, they become sweat; when grief causes Qi stagnation, they become tears; when internal heat is present and the stomach wall is relaxed, they become saliva. If pathogenic factors reverse internally, Qi becomes blocked and fails to circulate. Failure of circulation leads to water distension (Shui Zhang). I understand these phenomena, but I do not know their origin. I wish to hear the principle behind them. (Note: "Five Fluids" is a general term for Yin Essence. This chapter is named after the discussion of urine, sweat, tears, saliva, and water. The Xuan Ming Wu Qi Pian states: The Five Zang organs transform fluids: Heart transforms sweat, Lungs transform nasal mucus, Liver transform tears, Spleen transform drool, Kidneys transform saliva; these are the Five Fluids. The Jue Qi Pian distinguishes six categories: Essence, Qi, Jin, Ye, Blood, and Pulse. Additionally, Daoist texts list seven: nasal mucus, saliva, essence, Jin, sweat, blood, and fluid. All belong to the category of Five Fluids.)
Qibo replied: Food and water enter through the mouth, and their flavors divide into five categories, each entering its respective "Sea." Body fluids follow their specific pathways. (Food and water entering the mouth are the source of the Five Fluids. Each flavor has its destination: Pungent enters the Lung first, Bitter enters the Heart first, Sweet enters the Spleen first, Sour enters the Liver first, Salty enters the Kidney first. "Entering its respective Sea" refers to the Four Seas of the body: the Brain is the Sea of Marrow, the Chong Mai is the Sea of Blood, the Dan Zhong is the Sea of Qi, and the Stomach is the Sea of Food and Water. The Five Zang organs and Four Seas receive the qi and flavors of food and water via their meridians, so body fluids transform and follow their respective paths.) Therefore, San Jiao emits Qi to warm the muscles and fill the skin, which is called "Jin" (thin fluid); that which flows slowly and does not disperse outward is called "Ye" (thick fluid). (This distinguishes Jin from Ye. Zong Qi accumulates in the Upper Jiao, Ying Qi arises from the Middle Jiao, and Wei Qi arises from the Lower Jiao. That which reaches the exterior is Yang Qi; thus, the Qi emitted by San Jiao warms the muscles and fills the skin, becoming Jin, which belongs to Yang. That which nourishes the interior is Yin Qi; it circulates within the blood vessels, does not disperse externally, injects into the Zang-Fu organs, and benefits the marrow and essence, becoming Ye, which belongs to Yin. For detailed meanings of Jin and Ye, see Zang Xiang Class, Section 25.)
When the weather is hot and clothing is thick, the Cou Li (pores and interstices) open, causing sweat to flow. When cold lingers between the Fen Rou (muscle intervals), condensed fluid forms沫 (foam/droplets), causing pain. (This describes the transformation of body fluids into sweat. Heat steaming the exterior causes fluid leakage, opening the Cou Li and producing sweat. If affected by Cold pathogens, fluids coagulate and remain in the muscle tissue, where accumulated droplets cause pain.) When the weather is cold, the Cou Li close, and Qi/moisture cannot move outward. Water flows downward and remains in the Bladder, becoming urine and gas. (This describes the transformation of body fluids into urine and gas. Closed Cou Li prevent Qi from escaping, so Qi transforms into water. Water naturally flows downward, remaining in the Bladder. Since water is Qi, accumulation of water generates Qi, and transformation of Qi produces water flow, resulting in urine and gas.)
Among the Five Zang and Six Fu organs, the Heart is the Master, the Ears are the listeners, the Eyes are the observers, the Lungs are the Ministers, the Liver is the General, the Spleen is the Guard, and the Kidneys are the managers of the exterior. (These sections explain the mechanism of fluids transforming into nasal mucus and tears. The Heart commands all Zang-Fu organs as the master of spirit, so the ears, eyes, lungs, liver, spleen, and kidneys obey the Heart. Thus, hearing and vision are governed by the Heart. The Lungs govern all vessels and regulate functions, acting as the Heart's minister. The Liver governs planning and decision-making, acting as the Heart's general. The Spleen governs muscles and protects the Zang-Fu, acting as the Heart's guard. The Kidneys govern bones and establish the physical form, acting as the manager of the exterior for the Heart.)
Therefore, the body fluids of the Five Zang and Six Fu organs all seep upward into the eyes. When the Heart is sorrowful, Qi stagnation causes the Xin Mai (Heart Vessel/Connection) to contract. Contraction of the Xin Mai lifts the Fei Ye (Lung Lobes). When the Lung Lobes lift, fluids overflow upward. However, the Xin Mai and Lung Lobes cannot remain lifted constantly; they rise and fall intermittently, causing coughing and tearing. (The Heart is the master of the Zang-Fu, so the connections of all Zang organs enter the Heart. The main connection of the Heart extends upward through the Lungs, connecting to the throat, allowing respiration. Thus, heart sorrow causes contraction of the connections and lifting of the Lung Lobes, carrying fluids upward. Since the Heart connection and Lungs do not stay lifted, there is intermittent rising and falling. When Qi rises, it causes coughing and tearing. Severe crying followed by coughing occurs because Qi converges upward and presses upon the Lungs. Note: The Kou Wen Pian states: The Heart is the master of the Zang-Fu; the Eyes are the gathering place of Zong Mai and the pathway for upper fluids; the Mouth and Nose are the gates of Qi. Sorrow moves the Heart, shaking all Zang-Fu, stimulating Zong Mai, opening fluid pathways, and 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. Fullness in the intestines relaxes the Stomach wall. Relaxation of the Stomach wall causes Qi to rebel upward, resulting in the expulsion of saliva. (This describes the transformation of body fluids into saliva. Parasites are transformed from damp-heat and reside in the intestines. Stomach heat digests food quickly, emptying the intestines, prompting parasites to move seeking food, acting within the intestines. "Chong Guo" means fullness. Intestinal fullness relaxes the Stomach, causing Qi rebellion and overflow of saliva, leading to excessive spitting. Note: The Xuan Ming Wu Qi Pian states the Kidneys transform saliva, while this text says the Stomach transforms saliva. Both Stomach and Kidneys govern saliva: turbid Earth-related saliva originates in the Stomach, while water-flooding-related saliva originates in the Kidneys. "Guo" is synonymous with "Kuo".)
The refined fluids of the five grains combine to form a paste-like substance (Gao). This substance penetrates inward into the bone cavities, supplements the brain and marrow, and flows downward to the inner thighs. (This describes the transformation of body fluids into essence and marrow. Gao refers to fat/lard. Refined fluids combine into Gao to fill the bone cavities, forming brain, marrow, essence, and blood. Thus, it reaches the vertex to provide fullness and flows to the inner thighs to facilitate communication.)
If Yin and Yang are disharmonious, fluids overflow and flow downward into the Yin orifices. Marrow fluids decrease and sink. Excessive sinking leads to deficiency, resulting in lower back pain and soreness/weakness in the shins. (Disharmony of Yin and Yang causes disease in both Qi and Essence. Qi disease fails to secure, and Essence disease fails to hold. Lack of mutual control causes fluids to overflow downward into the Yin orifices. Decrease and excessive excretion of marrow essence lead to daily depletion of True Yin, causing lower back pain and shin soreness, which are the origins of Lao Zhai (chronic consumptive diseases). "Jing" is pronounced xing-jing/xing-jing. "Suan" is pronounced suan.)
If the Qi pathways of Yin and Yang are obstructed, the Four Seas are blocked, San Jiao fails to drain, and body fluids fail to transform. Food and water mix in the intestines and stomach, separate into the Ileum, and remain in the Lower Jiao without permeating into the Bladder. This causes Lower Jiao distension. Overflowing water results in water distension (Shui Zhang). (This describes the transformation of body fluids into water distension. San Jiao is the official of irrigation, and the Bladder is the mansion of body fluids. Without Qi transformation, water does not move. Thus, San Jiao cannot drain, and the Bladder cannot permeate, leading to swelling. Treatment should focus on restoring Qi transformation. Consider flood disasters: without solar heat, condensation will not dissipate, and mud will not dry. Understanding this reveals the principles of Yin-Yang Qi transformation.)
These are the normal and abnormal patterns of the five differentiations of body fluids. (When Yin and Yang are harmonious, the five fluids are pure and filled internally. When Yin and Yang are disharmonious, the five essences become fluids and overflow externally. This is what is meant by "abnormal" and "normal.")