平按∶此篇，见《灵枢》卷六第三十《决气》篇，又见《甲乙经》卷一第十二。
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，
愿闻何谓精？（一气者，真气也。真气在人，分一以为六别，故惑其义也。平按∶《灵枢》所以下
有然字，无愿闻何谓精句。）岐伯曰∶两神相薄，合而成形，常先身生，是谓精。（但精及津、液，
与气异名同类，故皆称气耳。雄雌二灵之别，故曰两神。阴阳二神相得，故谓之薄。和为一质，故曰
成形。此先于身生，谓之为精也。平按∶薄《灵枢》、《甲乙经》均作搏。）何谓气？（下焦如渎，
谓之津液。中焦如沤，谓之为营血。上焦如雾，为卫称气，未知所由。平按∶《甲乙经》无何谓气
岐伯曰六字。）岐伯曰∶上焦开发，宣五谷味，熏肤熏肉，充身泽毛，若雾露之溉，是谓气。（上
焦开发，宣扬五谷之味，熏于肤肉，充身泽毛，若雾露之溉万物，故谓之气，即卫气也。平按∶《灵
枢》、《甲乙经》均无熏肉二字。）何谓津？岐伯曰∶腠理发泄，汗出腠理，是谓津。（腠理所泄
之汗，称之为津。平按∶汗出腠理《灵枢》作汗出溱溱。）何谓液？岐伯曰∶谷气满，淖泽注于骨，
骨属屈伸，光泽补益脑髓，皮肤润泽，是谓液。（淖，□卓反，濡润也。通而言之，小便、汗等，
皆称津液；今别骨节中汁为液，故余名津也。五谷之精膏，注于诸骨节中，其汁淖泽，因屈伸之动，
流汁上补于脑，下补诸髓，旁益皮肤，令其润泽，称之为液。平按∶谷气满《灵枢》、《甲乙经》作
谷入气满。光泽，《灵枢》
作泄泽，《甲乙经》作出泄。）何谓血？岐伯曰∶中焦受血于汁，变化而赤，是谓血。（五谷精汁
在于中焦，注手太阴脉中，变赤循脉而行，以奉生身，谓之为血也。平按∶中焦受血于汁《灵枢》
作中焦受气取汁，《甲乙经》作中焦受汁。）何谓脉？岐伯曰∶壅遏营气，令毋所避，是谓脉。（盛
壅营血之气，日夜营身五十周，不令避散，故谓之脉也。平按∶《甲乙经》壅作拥。）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？（六气之中，有余不足，总问也。
脑髓等别问，取其所知也。平按∶注取别本作求。）岐伯曰∶精脱者，耳聋；（肾以主耳，故精脱则
耳聋。）气脱者，目不明；（五脏精气为目，故气脱则目暗。）津脱则腠理开，汗大泄；（前之二
脱，言脱所由，故有脱也。以下三脱，直着其脱状，故津脱，腠理开、汗泄为状。）液脱者，骨属屈
伸不利，色夭，脑髓消， 酸，耳数鸣；（骨节相属之处无液，故屈伸不利。无液润泽皮毛，故色夭。
脑髓无补，故脑髓消、 酸、耳鸣。 ，衡孟反。平按∶《甲乙经》骨属作骨痹。《灵枢》 作胫。）
血脱者，色白，夭然不泽，其脉空虚，此其候也。（以无血，故色白。无血润肤，故不泽。脉中无
血，故空虚。以为不足，虚之状也。平按∶不泽下《甲乙经》有脉脱者三字。）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，然五谷与为大海。（六气有部有主，
有贵有贱，有善有恶，人之所受，各有其常，皆以五谷为生成大海者也。平按∶与为大海《灵枢》、
《甲乙经》均作与胃为大海也。）
[Ping An]: This chapter appears in Volume 6, Chapter 30 "Jue Qi" (Determination of Qi) of the *Ling Shu* (Spiritual Pivot), and also in Volume 1, Chapter 12 of the *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion).
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; I do not understand the reason for this distinction. I wish to hear what is meant by Jing? (Note: One Qi refers to Zhen Qi (True Vital Energy). Within the human body, Zhen Qi divides into six distinct forms, which causes confusion regarding its meaning. Ping An: The *Ling Shu* contains the character "Ran" below, but lacks the phrase "Yuan Wen He Wei Jing".)
Qi Bo said: When the spirits of male and female interact and combine, a form is created. This substance exists prior to the formation of the body; this is called Jing (Essence). (Note: Jing, along with Jin and Ye, though having different names, belong to the same category and are thus all referred to as Qi. The distinction between male and female spiritual entities is termed "Liang Shen" (Two Spirits). The interaction and convergence of Yin and Yang spirits are termed "Bo" (Approaching/Combining). Harmonizing into a single constitution is termed "Cheng Xing" (Forming). Since this exists before the body is formed, it is called Jing. Ping An: The character "Bo" is written as "Bo" (Pulse/Strike) in both the *Ling Shu* and *Jia Yi Jing*.)
What is Qi? (Note: The Lower Jiao (Lower Burner) flows like a ditch, referred to as Jin and Ye. The Middle Jiao (Middle Burner) ferments like foam, referred to as Ying Blood. The Upper Jiao (Upper Burner) disperses like mist, referred to as Wei Qi. I am unaware of the specific rationale. Ping An: The *Jia Yi Jing* lacks the six characters "He Wei Qi, Qi Bo Yue Liu".)
Qi Bo said: The Upper Jiao opens and disseminates, spreading the flavors of the five grains. It warms the skin and muscles, fills the body, and moistens the hair, much like mist and dew irrigating all things; this is called Qi. (Note: The Upper Jiao opens and disseminates, promoting the flavors of the five grains, warming the skin and muscles, filling the body, and moistening the hair, similar to how mist and dew irrigate all things; therefore, it is called Qi, specifically Wei Qi (Defensive Qi). Ping An: Both the *Ling Shu* and *Jia Yi Jing* lack the two characters "Xun Rou".)
What is Jin (Thin Fluids)? Qi Bo said: When the interstices (Cou Li) open and sweat is discharged through the pores, this is called Jin. (Note: The sweat excreted from the interstices is termed Jin. Ping An: "Han Chu Cou Li" is written as "Han Chu Zhen Zhen" in the *Ling Shu*.)
What is Ye (Thick Fluids)? Qi Bo said: When grain Qi is abundant, moistening fluids are injected into the bones, allowing the skeletal joints to flex and extend. These fluids provide luster, nourish the brain marrow, and keep the skin moist; this is called Ye. (Note: "Nao" means moistening. Generally speaking, urine, sweat, etc., are all called Jin and Ye; however, here the fluid within the bone joints is specifically distinguished as Ye, while others are called Jin. The essence and paste of the five grains are injected into various bone joints. Their fluid is moistening; due to the movement of flexion and extension, the fluid flows upward to nourish the brain, downward to nourish various marrows, and laterally to benefit the skin, keeping it moist; this is called Ye. Ping An: "Gu Qi Man" is written as "Gu Ru Qi Man" in the *Ling Shu* and *Jia Yi Jing*. "Guang Ze" is written as "Xie Ze" in the *Ling Shu* and "Chu Xie" in the *Jia Yi Jing*.)
What is Xue (Blood)? Qi Bo said: The Middle Jiao receives the fluid and transforms it; when it changes to red, this is called Xue. (Note: The essence and fluid of the five grains reside in the Middle Jiao, enter the Hand Taiyin Lung Meridian, turn red, and circulate along the vessels to sustain the body; this is called Xue. Ping An: "Zhong Jiao Shou Xue Yu Zhi" is written as "Zhong Jiao Shou Qi Qu Zhi" in the *Ling Shu* and "Zhong Jiao Shou Zhi" in the *Jia Yi Jing*.)
What is Mai (Vessels)? Qi Bo said: They contain and restrain Ying Qi (Nutritive Qi), preventing it from escaping or scattering; this is called Mai. (Note: They hold and contain the Qi of Ying Blood, circulating fifty cycles throughout the body day and night without allowing it to scatter; thus it is called Mai. Ping An: In the *Jia Yi Jing*, "Yong" is written as "Yong".)
Huang Di said: Regarding these six Qi, how can we know their excess and deficiency, the quantity of Qi, the emptiness or fullness of the brain marrow, and the clarity or turbidity of the blood vessels? (Note: Asking about the excess and deficiency among the six Qi is a general inquiry. Asking separately about the brain marrow is to obtain specific knowledge. Ping An: The commentary version reads "Qiu" instead of "Qu".)
Qi Bo said: When Jing is depleted, there is deafness; (The Kidney governs the ears, so depletion of Jing leads to deafness.) When Qi is depleted, vision becomes unclear; (The essence and Qi of the Five Zang Organs converge in the eyes, so depletion of Qi leads to dim vision.) When Jin is depleted, the interstices open, and profuse sweating occurs; (The previous two types of depletion described the cause, hence the phenomenon of depletion. The following three types describe the state of depletion directly; thus, Jin depletion manifests as open interstices and sweating.) When Ye is depleted, the skeletal joints are stiff and difficult to flex or extend, the complexion is dull, the brain marrow diminishes, the shins feel sore, and the ears frequently ring; (Where bone joints connect, without Ye, flexion and extension are difficult. Without Ye to moisten the skin and hair, the complexion becomes dull. Without nourishment, the brain marrow diminishes, causing shin soreness and tinnitus. [Character missing], pronounced Heng Meng. Ping An: In the *Jia Yi Jing*, "Gu Shu" is written as "Gu Bi". In the *Ling Shu*, the character is written as "Jing".) When Xue is depleted, the complexion is pale, dry and lusterless, and the pulse feels empty; these are the signs of Xue depletion. (Due to lack of blood, the complexion is white. Due to lack of blood to moisten the skin, there is no luster. Due to lack of blood in the vessels, the pulse is empty. This represents a state of insufficiency and deficiency. Ping An: The *Jia Yi Jing* adds the three characters "Mai Tuo Zhe" after "Bu Ze".)
Huang Di said: Among these six Qi, which are noble and which are base? Qi Bo said: Each of the six Qi has its specific domain and ruler. Their nobility, baseness, goodness, and badness can serve as constant rulers; however, all take the Five Grains as their great sea. (Note: The six Qi have domains and rulers, nobility and baseness, goodness and badness. What humans receive has its regularity, and all take the five grains as the great sea of generation. Ping An: "Yu Wei Da Hai" is written as "Yu Wei Wei Wei Da Hai Ye" in both the *Ling Shu* and *Jia Yi Jing*.)