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。岐
伯曰∶两神相搏，合而成形，常先身生，是谓精。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。何谓津？岐伯曰∶腠理发泄，汗出溱溱，是谓津。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。何谓血？岐伯曰∶中焦受气取汁，变化而赤，是
谓血。何谓脉？岐伯曰∶壅遏营气，令无所避，是谓脉。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？岐伯曰∶精脱者，耳聋∶气脱者，目不明∶津脱者，腠理开，汗大泄；液
脱者，骨属屈伸不利，色夭，脑髓消，胫酸，耳数鸣。血脱者，色白，夭然不泽，其脉空虚。此其候也。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。
黄帝曰∶夫气之令人胀也，在于血脉之中耶？脏腑之内乎？岐伯曰∶二者皆存焉，然非胀之舍也。黄帝
曰∶愿闻胀之舍。岐伯曰∶夫胀者，皆在于脏腑之外，排脏腑而廓胸胁，胀皮肤，故名曰胀。黄帝曰∶脏腑
之在胸胁腹里之内也，若匣匮之藏禁器也，各有次舍，异名而同处一域之中，其气各异，愿闻其故？岐伯曰∶
夫胸
腹，脏腑之郭也。膻中者，心主之宫城也。胃者，太仓也。咽喉小肠者，传送也。胃之五窍者，闾里门户也。
廉泉玉英者，津液之道也。故五脏六腑者，各有畔界，其病各有形状。营气循脉卫，气逆为脉胀；卫气并脉，
循分为肤胀三里而泻，近者一下，远者三下，无问虚实，工在疾泻。
黄帝曰∶愿闻胀形？岐伯曰∶夫心胀者，烦心短气，卧不安。肺胀者，虚满而喘咳。肝胀者，胁下满，而
痛引小腹。脾胀者，善哕，四肢烦 ，体重不能胜衣，卧不安。肾胀者，腹满引背，央央然，腰髀痛。胃胀
者，腹满，胃脘痛，鼻闻焦臭，妨于食，大便难。大肠胀者，肠鸣而痛濯濯；冬日重感于寒，则飧泄不化。
小肠胀者，少腹 胀，引腰而痛。膀胱胀者，少腹满而气癃。三焦胀者，气满于皮肤中，轻轻然而不坚。胆
胀者，胁下痛胀，口中苦，善太息。
帝曰∶胀者焉生？何因而有？岐伯曰∶卫气之在身也，常然并脉，循分肉，行有逆顺，阴阳相随，乃得
天和，五脏更始，四时循序，五谷乃化。然后厥气在下，营卫留止，寒气逆上，真邪相攻，两气相搏，乃合为
胀也。帝曰∶胀论言无问虚实，工在疾
泻，近者一下，远者三下，今有其三而不下者，其过焉在？岐伯曰∶卫气相乱，阴阳相逐，其于胀也，当泻
不泻，气故不下，三而不下，必更其道，气下乃止，不下复始，可以万全，乌有殆者乎。其于胀也，必审其
脉，当泻则泻，当补则补，如鼓应桴，恶有不下者乎。
黄帝说：我听说人有精、气、津、液、血、脉这六种物质，我心里认为它们原本是一气所化，现在却分辨为六个名称，我不明白其中的原因。岐伯说：男女两神相交结合，形成胚胎，这种物质通常在身体形成之前就已经存在，这就叫做精。什么叫气？岐伯说：上焦（心肺所在部位）开发宣发，布散五谷的精微气味，熏蒸肌肤，充实形体，润泽毛发，就像雾露滋润万物一样，这就叫做气。什么叫津？岐伯说：腠理（皮肤纹理及汗孔）开泄，汗水大量流出，这就叫做津。什么叫液？岐伯说：食物进入体内后，精气充满，质地浓稠的精华注入骨骼，使骨节能够屈伸自如，渗漏滋养以补益脑髓，使皮肤润泽，这就叫做液。什么叫血？岐伯说：中焦（脾胃所在部位）接受水谷之气，汲取其中的汁液，经过变化变成红色，这就叫做血。什么叫脉？岐伯说：脉能壅遏约束营气，使其不致外泄或旁流，这就叫做脉。
黄帝说：对于这六气来说，有余和不足的情况，气的多少，脑髓的虚实，血脉的清浊，如何判断呢？岐伯说：精脱失的人，会耳聋；气脱失的人，眼睛看不清东西；津脱失的人，腠理疏松，大汗淋漓；液脱失的人，骨节屈伸不利，面色枯槁，脑髓消减，小腿酸软，耳朵经常鸣响。血脱失的人，面色苍白，干枯无光泽，脉搏空虚无力。这就是它们的征候。黄帝说：这六气的重要性如何？岐伯说：这六气各有其主管的部位，它们的贵贱好坏，可以作为常规的主宰，然而五谷和胃，是六气的海洋（根本来源）。
黄帝说：气导致人体发生胀病，是在血脉之中呢？还是在脏腑之内呢？岐伯说：两者都存在，但这并不是胀病的居所（病位）。黄帝说：我想听听胀病的居所在哪里。岐伯说：胀病，都在脏腑之外，排挤脏腑，扩张胸胁，充塞皮肤，所以名叫胀。黄帝说：脏腑位于胸胁腹里之内，就像匣子和柜子里收藏着珍贵的器物一样，各有固定的位置，虽然处于同一个区域，但各自的气机不同，我想听听其中的缘故？岐伯说：胸腹，是脏腑的外廓。膻中（心包络），是心主的宫城。胃，是太仓（储藏粮食的地方）。咽喉和小肠，负责传导输送。胃的五窍（指与胃相连通的各个孔道），是里巷的门户。廉泉和玉英（穴位名），是津液运行的通道。所以五脏六腑，各有边界界限，它们的病变也各有不同的形状。营气在脉中运行并护卫，卫气逆乱则导致脉胀；卫气并入脉中，循行于分肉之间则导致肤胀。治疗时取足三里穴进行泻法，病位近的针刺一次，病位远的针刺三次，不论虚实，关键在于迅速泻邪。
黄帝说：我想听听胀病的具体形态？岐伯说：心胀的人，心烦短气，睡眠不安。肺胀的人，胸部虚满且喘咳。肝胀的人，胁下胀满，疼痛牵引至小腹。脾胀的人，容易呃逆，四肢烦扰沉重，身体重得连衣服都穿不动，睡眠不安。肾胀的人，腹部胀满牵引背部，心中郁闷不舒，腰部和髋部疼痛。胃胀的人，腹部胀满，胃脘疼痛，鼻子闻到焦臭味，妨碍进食，大便困难。大肠胀的人，肠鸣且痛声濯濯；如果在冬天再次感受寒邪，就会发生完谷不化的飧泄。小肠胀的人，小腹胀满，牵引腰部疼痛。膀胱胀的人，小腹胀满且小便不通畅。三焦胀的人，气充满于皮肤之中，轻轻鼓胀但不坚硬。胆胀的人，胁下疼痛胀满，口苦，喜欢叹气。
黄帝说：胀病是怎么产生的？有什么原因？岐伯说：卫气存在于人身，通常并行于脉中，循行于分肉之间，运行有顺有逆，阴阳相随，这样才能达到人体的和谐，五脏功能更替更新，四时顺序正常，五谷才能消化。如果厥气（逆乱之气）在下，营卫之气停留停止，寒气逆而上行，真气与邪气相互攻伐，两种气相互搏结，就合成为胀病。黄帝说：《胀论》中说无论虚实，关键在于迅速泻邪，病位近的一次，病位远的三次，现在有人施治三次而胀气仍不下行，过错在哪里？岐伯说：这是卫气混乱，阴阳相互追逐排斥，对于胀病，应当泻而没有泻，气所以不能下行。施治三次而气仍不下行，必须改变治疗方法，气下行才停止，如果不行再重新开始，这样可以万无一失，怎么会有危险的呢？对于胀病，必须仔细诊察脉象，应当泻的就泻，应当补的就补，效果就像鼓槌击鼓立即应声一样，怎么会有胀气不下的情况呢。
Huangdi said: I have heard that humans possess Jing (Essence), Qi, Jin (Thin Fluids), Ye (Thick Fluids), Blood, and Mai (Vessels). In my mind, I considered them to be one Qi. Now they are distinguished into six names; I do not understand the reason behind this. Qibo said: When the spirits of two parents interact and combine to form a shape, it is often generated before the physical body exists; this is called Jing (Essence). What is called Qi? Qibo said: The Upper Jiao (Upper Burner) opens and develops, distributing the flavors of the five grains. It steams the skin, fills the body, and moistens the hair, resembling the irrigation of fog and dew; this is called Qi. What is called Jin (Thin Fluids)? Qibo said: When the Cou Li (interstices and pores) open and sweat profusely, this is called Jin (Thin Fluids). What is called Ye (Thick Fluids)? Qibo said: When food enters and Qi is full, the rich and moist essence flows into the bones, allowing the bone joints to flex and extend. It leaks moisture to nourish and replenish the brain marrow, and moistens the skin; this is called Ye (Thick Fluids). What is called Blood? Qibo said: The Middle Jiao (Middle Burner) receives Qi, extracts the juice, transforms it, and turns it red; this is called Blood. What is called Mai (Vessels)? Qibo said: Vessels contain and restrain Ying Qi (Nutritive Qi), preventing it from escaping or deviating; this is called Mai (Vessels).
Huangdi said: Regarding these six Qi, how can we know about their excess and deficiency, the quantity of Qi, the emptiness and fullness of the brain marrow, and the clarity and turbidity of the blood vessels? Qibo said: When Jing (Essence) is depleted, there is deafness; when Qi is depleted, vision is unclear; when Jin (Thin Fluids) is depleted, the Cou Li (interstices) open, and there is profuse sweating; when Ye (Thick Fluids) is depleted, the bone joints are stiff and difficult to flex or extend, the complexion is dull, the brain marrow diminishes, the shins ache, and the ears ring frequently. When Blood is depleted, the complexion is white, dry, and lusterless, and the pulse is empty. These are the signs. Huangdi said: How important are these six Qi? Qibo said: Each of the six Qi has its own governing region. Their relative importance and quality can serve as standard rulers, yet the five grains and the Stomach act as the great sea (the fundamental source).
Huangdi said: When Qi causes distension in the body, is it within the blood vessels or inside the Zang-Fu organs? Qibo said: Both exist, but neither is the abode of distension. Huangdi said: I wish to hear where the abode of distension lies. Qibo said: Distension occurs outside the Zang-Fu organs, pushing against them, expanding the chest and hypochondrium, and filling the skin; hence it is named Distension. Huangdi said: The Zang-Fu organs reside within the chest, hypochondrium, and abdomen, like precious artifacts stored in boxes and cabinets. They each have their specific locations, sharing the same domain but possessing different Qi. I wish to understand the reason? Qibo said: The chest and abdomen are the outer walls of the Zang-Fu organs. Danzhong (Conception Vessel 17, Pericardium area) is the palace city of the Heart Master. The Stomach is the Grand Granary. The pharynx and Small Intestine are responsible for transmission and delivery. The five orifices of the Stomach are the gates and doors of the neighborhoods. Lianquan (Renmai 23) and Yuying (an extra point near Lianquan) are the pathways for fluids. Therefore, the Five Zang and Six Fu organs each have boundaries, and their diseases present with distinct shapes. Ying Qi (Nutritive Qi) circulates within the vessels and guards; if Wei Qi (Defensive Qi) rebels, it causes Mai Distension (Distension of the Vessels). If Wei Qi (Defensive Qi) merges with the vessels and circulates through the muscle intervals, it causes Fu Distension (Distension of the Skin). Treatment involves reducing the acupoint Zusanli (Stomach 36). For conditions close to the surface, reduce once; for those far away, reduce three times. Regardless of excess or deficiency, the key for the practitioner is rapid reduction.
Huangdi said: I wish to hear the specific forms of distension. Qibo said: In Heart Distension, there is mental restlessness, shortness of breath, and restless sleep. In Lung Distension, there is a feeling of emptiness and fullness accompanied by wheezing and coughing. In Liver Distension, there is fullness under the hypochondrium, with pain radiating to the lower abdomen. In Spleen Distension, there is frequent hiccups, heaviness and irritability in the four limbs, such that the body feels too heavy to bear clothes, and restless sleep. In Kidney Distension, there is abdominal fullness radiating to the back, a sense of oppression, and pain in the waist and thighs. In Stomach Distension, there is abdominal fullness, epigastric pain, an olfactory sensation of burnt odor, difficulty eating, and hard stools. In Large Intestine Distension, there is borborygmus and gurgling pain; if exposed to cold again in winter, it leads to undigested diarrhea (Sun Xie). In Small Intestine Distension, there is lower abdominal fullness radiating to the waist with pain. In Bladder Distension, there is lower abdominal fullness and urinary retention. In Sanjiao (Triple Burner) Distension, Qi fills the skin, causing a light, puffy swelling that is not firm. In Gallbladder Distension, there is pain and fullness under the hypochondrium, a bitter taste in the mouth, and frequent sighing.
Huangdi said: How does distension arise? What is the cause? Qibo said: Wei Qi (Defensive Qi) normally runs alongside the vessels, circulating through the muscle intervals. Its movement has directionality, with Yin and Yang following each other, thereby achieving harmony in the body. The Five Zang organs renew their functions, the four seasons follow their order, and the five grains are digested. However, if Jue Qi (Rebellious Qi) arises below, Ying Qi (Nutritive Qi) and Wei Qi (Defensive Qi) stagnate, Cold Qi rebels upward, and True Qi attacks Evil Qi. The two Qi types contend and combine, resulting in distension. Huangdi said: The Treatise on Distension states that regardless of excess or deficiency, the key is rapid reduction: once for close conditions, three times for distant ones. Yet, some patients undergo three treatments without relief. Where lies the fault? Qibo said: This occurs because Wei Qi (Defensive Qi) is chaotic, and Yin and Yang chase each other in conflict. In cases of distension, if reduction should be applied but is not, the Qi will not descend. If three reductions fail to lower the Qi, the method must be changed. Only when the Qi descends should treatment stop. If it does not descend, restart the process correctly. This ensures complete safety; how could there be danger? In treating distension, one must carefully examine the pulse. Reduce when appropriate, tonify when appropriate. The effect should be as immediate as a drum responding to a beat. How could distension fail to resolve?