精微 悍滑疾 下焦下溉诸肠 甲乙。作下溉泄诸小肠。张云。精微 悍滑疾。言水谷之精气也。下溉
诸肠。言水谷之质粕也。
水六升三合合之太半 王文洁注四十二难云。分之少半。盖八分半也。合之太半。共六升三合六七勺也。
回肠大四寸 径一寸寸之少半 徐灵胎经释云。以围三径一之法约之。则大四寸者。径当一寸三分分之
少半。难经云。一寸半。疑误。
广肠（止）八分合之一 徐灵胎云。广肠大肠以下至肛门。受秽滓之处。俗名 肠。以其最广。故曰广肠。
按、广肠止云受谷。而不及水。义最精细。盖水谷入于大肠之时。已别泌精液。入于膀胱。惟糟粕传入广肠。
使从大便出。故不云受水多少也。此义诸家之所未及。简案、王文洁评林云。九升三合八分合之一者。盖言九
升三合八勺一抄也。此说似不必然。当考。
五丈八尺四寸 张云。乃止合肠胃之数。非若前篇总计唇口咽门而言也。
九斗二升一合合之太半 四十二难作八斗七升六合八分合之一。徐灵胎云。灵平人绝谷篇云。九斗二升
一合合之
太半。乃为合数。而此数则与上文不符。未知何故。或传写之误。
血脉和则 诸本则、作利。当改。
神者水谷之精气也 志云。六节藏象论曰。五味入口。藏于肠胃。味有所藏。以养五气。气和而生津
液相成。神乃自生。故神者水谷之气也。
日再后后二升半 四十三难作日再至圊。一行二升半。
七日而死者 马一龙农说云。盖此民之生。以食为天。而无谷气七日死者。其天绝也。王芳候云。
病患不饮食。七日不死者。米谷留积故也。盖留积则为病矣。简案、三斗五升。兼水谷而为言。则后亦兼大小
溲而言也。若唯谷二斗。而大便一日五升。则四日而尽矣。知所谓绝谷者。必兼水饮而在其中也。汉食货志云。
今一夫挟五口食人月一石半。又后汉南蛮传。计人禀五升。注云。古升小。故曰五升也。则知人一日食五升也。
而七日得三斗五升。则方合其数。而水饮不预焉。七日盖以阴阳五行之数论之耳。七日不食。岂有死者乎。
【背景信息】
书名：灵枢识 作者：日本人，丹波元珍 章节：平人绝谷篇第三十二 类别：内经
【待处理原文翻译】
水谷化生的精微物质，性质剽悍、滑利且运行迅速，向下灌注滋养各个肠道。《甲乙经》中写作“向下灌注并排泄于各小肠”。张景岳注释说：“精微”和“剽悍滑疾”，指的是水谷中的精气；“下溉诸肠”，指的是水谷中的糟粕。
水六升三合，加上谷物折算的分数（据王冰注引《难经·四十二难》，分为少半，即八分之二；加上太半，即八分之五，共为六升三合六七勺）。
回肠宽度四寸，直径一寸的少半（徐灵胎在《经络考释》中说：按照圆周率三、直径一的算法来推算，宽度四寸的肠，直径应当是一寸三分之少半。《难经》说是“一寸半”，怀疑是传写错误）。
广肠（直肠）容量为八分之一（徐灵胎说：广肠是大肠下端直至肛门的部分，是容纳污秽残渣的地方，俗称大肠。因为它最宽阔，所以叫广肠）。
按语：广肠只提到受纳谷物，而没有提到受纳水，这个义理非常精细。大概是因为水谷进入大肠的时候，已经分别泌出精液，流入膀胱，只有糟粕传入广肠，使其从大便排出。所以不提及受纳水的多少。这个观点是其他医家未曾涉及的。简案：王文洁评论林亿校本时说，“九升三合八分之一”，大概是指九升三合八勺一抄。这种说法似乎不一定正确，应当考证。
人体肠胃总长度为五丈八尺四寸。张景岳说：这是仅计算肠胃的长度，不像前一篇那样总计唇、口、咽门等部位。
肠胃容纳的水谷总量为九斗二升一合（加上折算的太半部分）。《难经·四十二难》作“八斗七升六合八分之一”。徐灵胎说：《灵枢·平人绝谷篇》说“九斗二升一合加上太半部分”，这才是合计的数量，而这里的数字与上文不符，不知道什么原因，或许是传写错误。
血脉调和则……（各版本中“则”字多作“利”字，应当改正）。
神是水谷的精气。（张志聪注释：《素问·六节藏象论》说：五味入口，储藏于肠胃，味道有所储藏，用来滋养五脏之气，气和谐而生津液，津液相成，神就自然产生。所以神是水谷的气所化生。）
每天排便两次，每次两升半（《难经·四十三难》作“每天两次去厕所，一次两升半”）。
七天死亡的（马一龙《农说》认为：大概人的生存以食物为天，而没有谷气七天死亡的，是天命断绝了。王芳候说：病人不饮食，七天不死的，是因为米谷留积的缘故。大概留积就成为病了。简案：三斗五升，是兼含水谷而言的，那么排便也兼指大小便。如果只有谷物二斗，而大便一天五升，那么四天就排尽了。知道所谓“绝谷”，必定是连水饮也算在内的。《汉书·食货志》说：现在一个男子挟带五口之家，每人每月吃一石半。又《后汉书·南蛮传》记载，每人供给五升。注解说：古升小，所以说五升。由此可知人一天吃五升。而七天得到三斗五升，才符合其数量，而水饮不包括在内。七天大概是依据阴阳五行之数来论述的。七天不吃饭，怎么会有死者呢？）
[Background Information]
Book: *Lingshu Shi* (Commentary on the Spiritual Pivot)
Author: Danbo Yuanzhen (Japanese scholar)
Chapter: Chapter 32, Pingren Juegu (The Normal Person Without Grain)
Category: *Neijing* (Inner Canon)
[Translation of Original Text]
The refined essences derived from food and fluids are vigorous, slippery, and rapid in movement; they descend to irrigate and nourish all the intestines. The *Jiayi Jing* (Systematic Classic of Acupuncture and Moxibustion) writes this as "descends to irrigate and excrete into the small intestines." Zhang Jingyue commented: "Refined essence" and "vigorous, slippery, and rapid" refer to the vital qi of food and fluids; "descends to irrigate all the intestines" refers to the dregs of food and fluids.
Water: six sheng and three he. Added with the fractional conversion of grain (according to Wang Bing's note citing *Nanjing* Chapter 42, divided into a minor third [two-eighths]; added with a major third [five-eighths], totaling six sheng, three he, six yue, and seven shao).
The return intestine (ileum) has a width of four cun, and a diameter of a minor third of one cun. Xu Lingtai stated in his *Jingluo Kaoshi* (Examination of Meridians): "According to the method of circumference three and diameter one, an intestine with a width of four cun should have a diameter of one cun and a minor third of one fen. The *Nanjing* states 'one cun and half,' which is suspected to be an error."
The broad intestine (rectum) has a capacity of one-eighth. Xu Lingtai said: "The broad intestine is the lower part of the large intestine extending to the anus, the place where waste residues are received. It is commonly known as the large intestine. Because it is the widest, it is called the broad intestine."
Note: The text regarding the broad intestine only mentions receiving grain, not water. This implication is very subtle. Presumably, when food and fluids enter the large intestine, the refined fluids have already been separated and directed into the bladder, while only the dregs pass into the broad intestine to be expelled via feces. Therefore, there is no mention of the amount of water received. This insight was not addressed by other physicians. Brief Note: Wang Wenjie, commenting on Lin Yi's edition, stated that "nine sheng, three he, and one-eighth" likely refers to nine sheng, three he, eight yue, and one chao. This interpretation seems not necessarily correct and requires further verification.
The total length of the gastrointestinal tract is five zhang, eight chi, and four cun. Zhang Jingyue said: "This counts only the intestines and stomach, unlike the previous chapter which totaled the lips, mouth, pharynx, and gate."
The total capacity of food and fluids held in the stomach and intestines is nine dou, two sheng, and one he (plus the major third fraction). The *Nanjing* Chapter 42 records it as "eight dou, seven sheng, six he, and one-eighth." Xu Lingtai said: "The *Lingshu: Pingren Juegu* chapter states 'nine sheng, two sheng, one he plus the major third fraction' as the total count. This number here does not match the preceding text. The reason is unknown; it may be a transcription error."
When the blood vessels are harmonious... (In various editions, the character 'ze' [then] is written as 'li' [beneficial/flowing]; it should be corrected).
Shen (Spirit) is the refined essence of food and fluids. Zhang Zhicong commented: "The *Suwen: Liujie Zangxiang Lun* says: When the five flavors enter the mouth, they are stored in the stomach and intestines. The flavors are stored to nourish the qi of the five zang organs. When the qi is harmonious, body fluids are generated, and through their mutual formation, Shen naturally arises. Thus, Shen is the qi transformed from food and fluids."
Defecation occurs twice daily, with each bowel movement being two and a half sheng. (*Nanjing* Chapter 43 reads: "Visits the toilet twice daily, each time two and a half sheng.")
Death after seven days (Ma Yilong in *Nongshuo* argued: "Human life depends on food as heaven. Those who die without grain qi for seven days have had their heavenly mandate cut off." Wang Fanghou said: "Patients who do not eat or drink but survive for seven days do so because rice and grain remain accumulated. Accumulation becomes pathology." Brief Note: The figure of three dou and five sheng includes both food and fluids; thus, excretion refers to both urine and feces. If there were only two dou of grain, and defecation amounted to five sheng per day, it would be exhausted in four days. Knowing that 'abstaining from grain' must include fluids, we look to historical records. The *Han Shu: Shihuo Zhi* states that a man supporting a family of five consumes one dan and a half per person per month. The *Hou Hanshu: Nanman Zhuan* records a ration of five sheng per person, noting that ancient sheng were smaller. This implies a daily consumption of five sheng. Seven days times five sheng equals three dou and five sheng, matching the quantity, excluding fluids. The 'seven days' is likely calculated based on the numbers of Yin-Yang and the Five Elements. Is it really true that one dies from not eating for seven days?)