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Mucus is the fluid of the nose, and tears are the fluid of the eyes; they constitute two of the "Five Fluids" (Wu Ye). Although both are caused by sorrow and grief, when affected externally by Wind-Cold, the nose can also produce mucus, a point not yet mentioned in this chapter. Only when the eyes are struck by Wind do tears flow, which has been covered at the end of the chapter. In essence, the discussion on the meanings of weeping, Water, and Fire is extremely profound and subtle, hence the title "Jie Jing Wei Lun" (Treatise on Resolving the Subtle Essence).

The Yellow Emperor was in the Ming Tang Hall. Lei Gong asked respectfully: "...When one cries but no tears come out, or if tears come out but little mucus follows, what is the reason?" (This asks which Zang-Fu organ causes this condition. Note: Crying involves sound and tears, but there are cases of wailing without tears. Weeping involves tears without sound. Xu stated: 'Weeping is a subtle form of crying.' The phrase 'tears come out but little mucus' refers to tears flowing while mucus does not.)

The Emperor replied: This is recorded in the meridians. (The *Ling Shu* contains principles regarding sorrow, weeping, and mucus.) Lei Gong then asked again: I do not know where the water (tears) originates, nor from where the mucus is discharged. ("Re-asking" implies asking again, seeking to understand the origin of water and mucus.)

The Emperor said: ...The Heart is the concentration of the essence of the Five Zang organs. ("Zhuan" means responsibility; it signifies that the essence of the Five Zang organs is directed by the Heart, serving as the residence of Shen [Spirit].) The eyes are its external orifice. (Shen guards inwardly, and brightness observes outwardly; thus, the eyes are the Heart's orifice. Note: Although the eyes are traditionally the orifice of the Liver, the spirit of the eyes belongs to the Spirit of the Heart, so the eyes are also considered the Heart's orifice.) Luster and color are the external glory of the Spirit. Therefore, when a person possesses virtue, the Qi harmonizes within the eyes. Whether one has worries or not can be known through the complexion. (When Qi is harmonious, Shen is peaceful, and Shen's peace allows for clear external observation. When Qi is disharmonious, Shen is unguarded, and lack of Shen guarding reduces external radiance. Note: The annotation "You Wang You, You zhi yu se" seems inappropriate. "Wang" is anciently synonymous with "Wu" [No], meaning whether one has worries or not can be discerned by observing the complexion. "Wang" is pronounced with a level tone.) Thus, sorrow causes tears to fall, and the falling of tears indicates the generation of water. The source of water is accumulated water; accumulated water belongs to Extreme Yin; Extreme Yin is the essence of the Kidney. The water of the ancestral essence does not flow out because it is held by the essence, assisted and wrapped by it, preventing the water from moving recklessly. The essence of Water manifests as Zhi [Will/Intent], and the essence of Fire manifests as Shen [Spirit]. When Water and Fire interact, and both Shen and Zhi feel sorrow, water fluids are generated in the eyes. (The eyes are the pathway for upper fluids. When Water and Fire interact, and Shen and Zhi are both sorrowful, water fluids ascend and are generated in the eyes.) Hence the proverb says: "Heart sorrow is called Zhi sorrow." Zhi and the essence of the Heart converge in the eyes. (Due to the interaction of Water and Fire, it is said 'Heart sorrow is called Zhi sorrow.' As Shen and Zhi rise together, Zhi and Heart-Shen rush to the eyes.) Therefore, when both are sorrowful, Shen-Qi transmits to the Heart. If the essence does not transmit upward to Zhi, but Zhi alone feels sorrow, tears will flow.

Mucus and tears originate from the Brain, which is Yin. (The *Treatise on the Distinctions of the Five Zang Organs* states that the Brain is generated by Earth Qi, stored in Yin, and resembles the Earth; thus, the Brain is Yin, subject to the melting effect of Yang above. 'Shuo' means to consume/melt.) Marrow fills the bones. ('Chong' means full; it signifies that marrow fills the bones, making them complete and full.) Therefore, brain leakage becomes mucus. (The nasal cavity connects to the brain; thus, brain leakage becomes mucus, flowing into the nose. Note: The *I Ching*, Hexagram Cui, Line 9 says: 'Zi Ti Ni.' 'Ti' and 'Ni' have similar pronunciations but different meanings. Kong Yingda's commentary states: 'What comes from the eyes is Ti; what comes from the nose is Ni.' Currently, treating 'Ti' as coming from the nose may be a transcription error, or perhaps 'Ti' and 'Ni' were used interchangeably in ancient times?) Zhi is the master of the bones; therefore, when water flows, mucus follows, because their nature is similar. ('Lei' refers to similarity.) Mucus and tears are like brothers; in urgency, they die together; in life, they live together (because they share the same source). Since Zhi grieves early, mucus and tears flow out together and run side by side. When mucus and tears flow together and follow each other, it is because they belong to the same category. (Belonging refers to the Brain. Note: Water originates from the Kidney; the essence of human water transforms into Marrow, which is actually stored in the Brain. When a person is sad, Fire moves and Water floats, causing tears to well up and fall. The Brain also leaks mucus. All these phenomena occur due to similarity and shared belonging.)

Lei Gong asked: "...When one cries but no tears come out, or if tears come out but little mucus follows, why is this?" (He wonders why, despite sharing the same origin, their discharge differs. Note: This question reiterates the previous one because the Emperor only answered the origins of water and mucus, prompting Lei Gong to ask again.)

The Emperor said: Those who do not cry tears do not grieve deeply. Those who do not weep have a Shen that is not compassionate. If Shen is not compassionate, Zhi does not grieve. Yin and Yang hold each other in balance; how can tears come alone? (Not crying tears means no tear fluid. Not weeping means no sobbing sound. The essence of Water is Zhi, and the essence of Fire is Shen. Water is Yin, Fire is Yang; thus, it is said that Yin and Yang hold each other, so how can tears come alone?) When Zhi is sorrowful, there is internal consumption (Wan). Internal consumption attacks Yin. Attacking Yin causes Zhi to leave the eyes. When Zhi leaves, Shen cannot guard the essence. When Spirit and Essence leave the eyes, mucus and tears flow. ('Wan' means internal consumption/melting. 'Chong' implies rising. Shen and Zhi interact, generating tears; thus, internal consumption causes Yang Qi to rise into Yin. Yin refers to the Brain. 'Leaving the eyes' means Yin and Yang no longer guard the eyes. When Zhi leaves the eyes, Shen also wanders. If Zhi leaves the eyes, light cannot shine inward; if Shen loses its guard, essence cannot shine outward. Thus, it is said that when Spirit and Essence leave the eyes, mucus and tears flow.) Have you not read... what the classics say? "Jue syndrome causes blindness." When a person suffers from Jue syndrome, Yang Qi converges in the upper part, and Yin Qi converges in the lower part. Yang converging in the upper part means Fire shines alone; Yin converging in the lower part causes cold feet, and cold feet lead to distension. One Water cannot overcome Five Fires, resulting in blindness. ('Mang' refers to impaired vision. 'One Water' refers to the water in the eyes. 'Five Fires' refer to the Jue-Yang of the Five Zang organs. Note: This statement about Yang converging in the upper part causing blindness is likely included here as a tangential reference during the discussion of mucus and tears.) Therefore, when Qi rushes and Wind blows, tears flow incessantly. When Wind invades the eyes, Yang Qi is internally guarded within the essence; this is Fire Qi burning the eyes, so seeing wind causes tears to flow. (Wind pressure causes Yang to lie dormant and not express itself, leading to internal burning. Note: This explains that Wind entering the eyes closes Fire, causing tears to flow, which is similar to mucus and tears, hence the inclusion.) This can be compared to: violent wind generates fire, which then produces rain. This is an example of similarity. (Note: The New Correction states: "'Fire' is absent in the *Jia Yi Jing*. *Tai Su* states: 'Violent wind from heaven produces rain,' without the character 'generate'.")