（《素问·解精微论》全）
黄帝在明堂，雷公请曰∶臣授业传之行教，以经论从容形法，阴阳刺灸，汤药所滋，行治有贤不肖，未必能十全。（言
授业于人而传之行教，惟借此经论诸法，然犹有不能十全，故更问其详也。）若先言悲哀喜怒，燥湿寒暑，阴阳妇女。请
问其所以然者，卑贱富贵，人之形体所从，群下通使，临事以适道术，谨闻命矣。（谓先日之所闻者若此，已皆适其当也。）
请问有 愚朴漏之问，不在经者，欲闻其状。 ，妄也。漏当作陋。问不在经，故曰 愚朴陋，自歉之辞也。朴旧作仆，
按∶全元起本作朴，于义为妥，今改从之。 音谗。）帝曰∶大矣。（谓亦有大要存也。）公请问∶哭泣而泪不出者，若出
而少涕，其故何也？帝曰∶在经有也。（口问篇具载此义，故曰在经有也。详前章。）复问∶不知水所从生，涕所从出也。
（泣与涕所出不同，故复问其故。）帝曰∶若问此者，无益于治也，工之所知，道之所生也。（言此虽无益于医治，而工
所当知，亦无往非道也。）夫心者五脏之专精也，（心为五脏六腑之大主，精神之所舍也，故为五脏之专精。）目者其窍也，
（目即专精之外窍也。）华色者其荣也。（华色，即专精之外荣也。）是以人有德也，则气和于目；有亡，忧知于色。（人
有道德则心和，心和则和气见于目。人有亡失则心忧，心忧则忧气知于色也。）是以悲哀则泣下，泣下水所由生。（目为
宗脉所聚而众水归之，故悲则泣下。《五癃津液别篇》曰∶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，故泣出矣。）水宗者积水也，积水者至阴也，至阴者肾之精也。宗精之水所以不出者，是精持之也，
辅之裹之，故水不行也。（水宗，水之原也。五液皆宗于肾，故又曰宗精。精能主持水道，则不使之妄行矣。）夫水之精
为志，火之精为神，水火相感，神志俱悲，是以目之水生也。（志藏于肾，肾属水也。神藏于心，心属火也。目为上液之
道，故神志相感则水生于目。）故谚言曰∶心悲名曰志悲。志与心精共凑于目也。（神悲于心，则志应于肾，故心悲名曰
志悲，而水火之精皆上凑也。）是以俱悲，则神气传于心，精上不传于志而志独悲，故泣出也。（悲则心系急，故神气传
于心。传于心则精不下传于志，精聚于上，志虚于下，则志独生悲而精无所持，此所以水不藏于下，而泣出于上也。）泣
涕者脑也，脑者阴也，（泣涕者，因泣而涕也。涕出于脑，脑者精之类，为髓之海，故属乎阴。）髓者骨之充也，（髓充满
于骨空，诸髓者皆属于脑。）故脑渗为涕。（鼻窍上通于脑也。）志者骨之主也，是以水流而涕从之者，其行类也。（志与
骨皆属于肾，故志为骨之主而涕亦从乎水也。）夫涕之与泣者，譬如人之兄弟，急则俱死，生则俱生。（水液同类，故如
兄弟。）其志以神悲，是以涕泣俱出而横行也。（横行言其多也。）夫人涕泣俱出而相从者，所属之类也。（相从以类，由
势有弗容已者。）雷公曰∶大矣。请问人哭泣而泪不出者，若出而少涕不从之何也？帝曰∶夫泣不出者，哭不悲也。不泣
者，神不慈也。神不慈则志不悲，阴阳相持，泣安能独来？（泣不出，泪不下也。哭者以其心悲，心悲以其神慈，神慈
则志悲，志悲所以泣出。夫神不慈、志不悲者，正以神为阳，志为阴，阴阳相持之固，则难于感动，所以泣涕不能独至。）
夫志悲者惋，惋则冲阴，冲阴则志去目，志去则神不守精，精神去目，涕泣出也。（惋，惨郁也。阴，精也。阴气受冲则
志去于目，故精神不守而涕泣弗能禁也。惋，乌贯切。）且子独不诵不念夫经言乎？厥则目无所见。夫人厥则阳气并于上，
阴气并于下。阳并于上则火独光也，阴并于下则足寒，足寒则胀也。（并，偏聚也。火独光，阳之亢也。厥因气逆，故阴
阳各有所并，并则阳气不降，阴气不升，故上为目无所见而下为足寒。阴中无阳，故又生胀满之疾。）夫一水不胜五火，
故目 盲。（一水，目之精也。五火，即五脏之厥阳并于上者也。 当作视。）是以气冲风，泣下而不止。夫风之中目也，
阳气内守于精，是火气燔目，故见风则泣下也。（天之阳气为风，人之阳气为火，风中于目，则火气内燔而水不能守，故
泣出也。燔音凡。）有以比之，夫火疾风生乃能雨，此之类也。（火疾风生，阳之极也。阳极则阴生承之，乃能致雨，人
同天地之气，故风热在目而泣出，义亦无两。）
（《素问·解精微论》全文）
黄帝在明堂，雷公请教说：我接受学业并传授施行教化，依据经典论述从容应对形体法度、阴阳刺灸、汤药滋养等方法，治疗有高下优劣之分，未必能完全周全。（意思是向人传授学业并推行教化，只是借助这些经典论述各种方法，然而仍然不能做到十全十美，所以进一步询问其中的详情。）如果先谈论悲哀喜怒、燥湿寒暑、阴阳妇女等方面的问题，请问它们产生的原因，以及地位卑贱与富贵之人身体形成的根源，下属对上级通晓使令的道理，处理事务时顺应道术，我已经恭敬地听命了。（意思是先前所听到的内容如果是这样，都已经符合恰当的标准了。）现在我想提出一些愚拙浅陋的疑问，这些不在经典记载范围内，想要了解其具体情况。 是狂妄之意。漏应当解释为陋。问题不在经典中，所以说“愚朴陋”，这是自谦的说法。朴字旧作仆，按全元起本写作朴，于义理更为妥当，现在改为采用这个版本。 读音同谗。）黄帝说：这个问题很大。（意思是其中也包含重要的要点。）雷公接着问：哭泣时眼泪流不出来，或者流出但鼻涕很少，这是什么缘故？黄帝说：这在经典中有记载。（《口问篇》详细记载了这个意义，所以说在经典中有记载。详见前一章。）雷公又问：不知道眼泪是从哪里产生的，鼻涕又是从哪里出来的。（眼泪和鼻涕来源不同，所以再次询问其原因。）黄帝说：问这样的问题，对治病没有益处，这是医生所知道的，也是医道产生的基础。（意思是这虽然对医治疾病没有直接帮助，但是医生应当知道，无处不是医道。）心是五脏精气汇聚的地方，（心是五脏六腑的大主宰，精神居住的地方，所以是五脏的精气汇聚处。）眼睛是它的窍穴，（眼睛就是精气汇聚之外部的窍穴。）面色光泽是它的外在荣华表现。（华色，就是精气汇聚之外的荣华表现。）因此人有德行，那么和气就会显现于眼睛；如果有缺失，忧愁就会表现在面色上。（人有道德则心情平和，心情平和则和气显现于眼睛。人有缺失则心中忧虑，心中忧虑则忧气表现在面色上。）因此悲哀就会流泪，泪水是水的来源。（眼睛是宗脉汇聚之处且众水归于此，所以悲伤时流泪。《五癃津液别篇》说：五脏六腑的津液，都向上渗入眼睛，心里悲伤气息合并则心系紧张，心系紧张则肺脏提升，肺脏提升则津液上溢，所以流泪了。）水的源头是积水，积水属于至阴，至阴是肾的精气。宗精之水之所以不流出，是因为精气主持着它，辅助并包裹着它，所以水不妄行。（水宗，是水的本源。五液都源于肾，所以又叫宗精。精气能主持水道，就不让它妄行了。）水的精气称为志，火的精气称为神，水火相互感应，神和志都感到悲伤，所以眼睛产生泪水。（志藏于肾，肾属水。神藏于心，心属火。眼睛是上液之道，所以神志相互感应则眼睛产生水液。）所以谚语说：心的悲伤叫做志的悲伤。志与心的精气共同汇聚于眼睛。（神在心中悲伤，则志在肾响应，所以心的悲伤叫做志的悲伤，而水火之精气都向上汇聚。）因此两者都悲伤，那么神气传导到心，精气不向下传导给志而志独自悲伤，所以流泪。（悲伤则心系紧张，所以神气传导到心。传导到心则精气不向下传导给志，精气聚于上部，志虚于下部，则志独自产生悲伤而精气无所主持，这就是水不藏于下部而泪出于上部。）涕和泪来源于脑，脑属于阴，（涕和泪，因为流泪而有涕。涕出于脑，脑是精的一类，是髓海，所以属于阴。）髓是充满骨头的物质，（髓充满于骨空，所有的髓都属于脑。）所以脑渗漏出来成为涕。（鼻窍向上连通脑。）志是骨头的主宰，所以水流而涕随之而来，它们的运行类别相同。（志与骨都属于肾，所以志是骨的主宰而涕也随水而来。）涕和泪，就像人的兄弟一样，危急时一起死亡，生存时一起生存。（水液同类，所以像兄弟。）由于志和神悲伤，所以涕和泪一起流出而且量多。（横行指量大。）人涕泪一起流出且相互跟随，是因为所属类别相同。（相互跟随因类别相同，由形势不得不如此。）雷公说：道理很大。请问人哭泣时眼泪流不出来，或者流出但鼻涕不随之而来，这是什么原因？黄帝说：眼泪出不来，是因为哭得不悲伤。不流泪，是因为神不慈爱。神不慈爱则志不悲伤，阴阳相互持守，眼泪怎么能单独到来？（眼泪出不来，是指泪不下。哭是因为心悲伤，心悲伤是因为神慈爱，神慈爱则志悲伤，志悲伤所以流泪。如果神不慈爱、志不悲伤，正是因为神为阳，志为阴，阴阳持守坚固，则难以被感动，所以涕泪不能单独到来。）志悲伤则内心郁结，内心郁结则冲击阴精，冲击阴精则志离开眼睛，志离开则神不能守住精气，精神和精气离开眼睛，涕和泪就流出来了。（惋，是惨痛郁结的意思。阴，是精。阴气受冲击则志离开眼睛，所以精神不能守住而涕泪无法控制。惋，乌贯切。）况且你难道没有诵读和思考经言吗？厥证会导致眼睛看不见。人发生厥证时，阳气并聚于上部，阴气并聚于下部。阳气并聚于上部则火独盛发光，阴气并聚于下部则脚冷，脚冷则会产生胀满。（并，偏聚。火独光，是阳亢盛。厥因为气逆，所以阴阳各有所并，并则阳气不降，阴气不升，所以上部导致眼睛看不见，下部导致脚冷。阴中没有阳，所以又产生胀满的疾病。）一水不能胜过五火，所以眼睛视物不明。（一水，是眼睛的精气。五火，即五脏的厥阳并聚于上部。 当作视。）所以气冲风动，泪水流个不停。风邪侵入眼睛，阳气内守于精气，这是火气焚烧眼睛，所以见到风就流泪。（天的阳气为风，人的阳气为火，风邪中于眼睛，则火气内焚而水不能守，所以流泪。燔音凡。）以此相比，大火猛烈风生才能下雨，就是这个道理。（火疾风生，是阳的极点。阳极则阴生承接，才能致雨，人与天地之气相同，所以风热在眼睛而流泪，义理也是一样的。）
(Full text of "Jie Jing Wei Lun" from *Suwen*)
The Yellow Emperor was in the Ming Hall, and Lei Gong requested an audience saying: "I have received instruction and transmit it for practice and teaching. I rely on the classics to discuss methods such as calm analysis of physical forms, Yin-Yang acupuncture and moxibustion, and nourishment through herbal decoctions. However, treatments vary in efficacy, ranging from excellent to inferior, and may not always be perfect. (This means that while transmitting knowledge and promoting education based on classical discussions of various methods, one cannot guarantee absolute perfection; thus, further inquiry into the details is necessary.) If we first discuss issues related to sorrow, anger, joy, dryness, dampness, cold, heat, Yin-Yang, and women's diseases, I would like to ask about their underlying causes, the origins of bodily constitutions in people of humble versus noble status, the principles governing communication between subordinates and superiors, and how to apply Daoist techniques appropriately in handling affairs. I have already listened attentively to these teachings. (This implies that previously heard contents, if conforming to such standards, are deemed appropriate.) Now, I wish to pose some foolish and crude questions that lie outside the scope of the classics, hoping to hear their descriptions. 'Wang' implies arrogance. 'Lou' should be interpreted as 'crude' or 'ignorant'. Since the questions are not recorded in the classics, they are termed 'foolish, simple, and crude,' which is a phrase of self-deprecation. The character 'Pu' was formerly written as 'Pu', but according to Quan Yuanqi's edition, 'Pu' is more semantically appropriate; hence, it is now corrected accordingly. 'Chan' is pronounced similarly to 'chan'.)"
The Yellow Emperor said: "This is a significant matter." (Meaning there are essential principles involved.)
Lei Gong then asked: "When crying, why do tears sometimes fail to flow out, or why might they flow out in small amounts with little nasal discharge? What is the reason?"
The Yellow Emperor replied: "This is documented in the classics. (This meaning is fully detailed in the *Kou Wen* chapter, hence stated as being in the classics. See previous chapters.)"
Lei Gong asked again: "I do not know where tears originate, nor where nasal discharge comes from. (Since tears and nasal discharge have different sources, the cause is queried again.)"
The Yellow Emperor said: "Asking this question does not directly aid in treatment, yet it represents knowledge possessed by physicians and the origin of medical Dao. (Although this may not directly benefit therapeutic outcomes, it is knowledge physicians must possess; everywhere lies the Dao of medicine.)"
"The Heart is the essence and concentration of the Five Zang organs. (The Heart is the great master of the Five Zang and Six Fu organs, the residence of Spirit/Shen, thus representing the concentrated essence of the Zang.) The eyes are its orifices. (The eyes are the external orifices of this concentrated essence.) Luster and color are its external manifestations of glory. (Hua Se refers to the external radiance of this concentrated essence.) Therefore, when a person possesses virtue, harmonious Qi manifests in the eyes; when there is loss, sorrow is revealed in facial color. (When a person has moral integrity, the Heart is peaceful, and harmonious Qi appears in the eyes. When a person suffers loss, the Heart worries, and sorrowful Qi manifests in the complexion.) Thus, sorrow leads to weeping, and tears are generated from water. (The eyes are the gathering point of Zong Mai [major vessels] where all waters converge; hence, sorrow causes tears to flow. As stated in the *Wu Long Jin Ye Bie Pian*: 'The fluids of the Five Zang and Six Fu organs all seep upward into the eyes. When the heart is sad, Qi merges, causing the Xin Mai [Heart vessel] to tighten. Tightening of the Xin Mai lifts the Lung, causing fluids to overflow upward, resulting in tears.')
"The source of water is accumulated fluid; accumulated fluid belongs to Extreme Yin; Extreme Yin is the essence of the Kidney. The water of Zong Jing does not flow out because Jing holds it, assists it, and wraps it, preventing it from flowing recklessly. (Shui Zong is the origin of water. All five fluids derive from the Kidney, hence also called Zong Jing. Jing controls the water passages, preventing reckless flow.)
"The essence of Water is Zhi (Will), and the essence of Fire is Shen (Spirit). When Water and Fire interact, and both Shen and Zhi feel sorrow, water is produced in the eyes. (Zhi resides in the Kidney, which belongs to Water. Shen resides in the Heart, which belongs to Fire. The eyes are the pathway for upper fluids; thus, when Shen and Zhi interact in sorrow, water is generated in the eyes.) Hence the proverb says: 'Sorrow of the Heart is named Sorrow of Zhi.' Zhi and Heart Essence gather together at the eyes. (When Shen is sorrowful in the Heart, Zhi responds in the Kidney; thus, Heart sorrow is called Zhi sorrow, and the essences of Water and Fire both ascend to gather.) Therefore, when both are sorrowful, Shen Qi transmits to the Heart, but Jing does not transmit downward to Zhi, leaving Zhi alone in sorrow, thus causing tears to flow. (Sorrow tightens the Xin Mai, so Shen Qi transmits to the Heart. Once transmitted to the Heart, Jing does not transmit downward to Zhi. Jing gathers above, while Zhi becomes deficient below, leading Zhi to generate solitary sorrow without Jing to support it. This is why water fails to store below and tears emerge above.)
"Nasal discharge and tears originate from the Brain, which belongs to Yin. (Tears and nasal discharge occur together due to weeping. Nasal discharge comes from the Brain; the Brain is a form of Jing, the Sea of Marrow, and thus belongs to Yin.) Marrow fills the bones. (Marrow fills the bone cavities; all marrow belongs to the Brain.) Therefore, brain fluid渗 (seeps) out to become nasal discharge. (The nasal cavity connects upward to the Brain.) Zhi is the master of the bones; therefore, when water flows, nasal discharge follows, as their nature is similar. (Both Zhi and Bone belong to the Kidney; thus, Zhi masters the Bone, and nasal discharge follows the water.)
"Tears and nasal discharge are like brothers: in crisis, they die together; in life, they live together. (Fluids are of the same category, hence likened to brothers.) Because Zhi and Shen are sorrowful, tears and nasal discharge flow out abundantly. ('Heng Xing' refers to abundance.) Tears and nasal discharge flow together following each other because they belong to the same category. (Following each other due to shared category, compelled by natural momentum.)"
Lei Gong said: "This is profound. I ask: Why do some people cry without tears flowing out, or with tears flowing but no accompanying nasal discharge?"
The Yellow Emperor replied: "If tears do not flow out, the crying is not sorrowful. If tears do not flow, Shen is not compassionate. If Shen is not compassionate, Zhi is not sorrowful. When Yin and Yang hold each other firmly, how can tears come alone? (Absence of tears means tears do not descend. Crying stems from Heart sorrow, which stems from Shen's compassion. Compassionate Shen leads to sorrowful Zhi, causing tears. If Shen is not compassionate and Zhi is not sorrowful, it is precisely because Shen is Yang and Zhi is Yin. When Yin and Yang are firmly held, they are difficult to move emotionally, so tears and nasal discharge cannot arrive independently.)
"When Zhi is sorrowful, there is inner depression (Wan). Depression impacts Yin Jing. Impacting Yin Jing causes Zhi to leave the eyes. When Zhi leaves, Shen cannot guard Jing. When Spirit and Jing leave the eyes, tears and nasal discharge flow out. (Wan means tragic depression. Yin refers to Jing. When Yin Qi is impacted, Zhi leaves the eyes, so Spirit and Jing are not guarded, and tears/nasal discharge cannot be controlled. Wan is pronounced 'guan'.) Have you not read and contemplated the classic texts? In Jue syndrome, the eyes see nothing. In Jue syndrome, Yang Qi aggregates in the upper body, and Yin Qi aggregates in the lower body. Yang aggregation in the upper body causes Fire to shine alone; Yin aggregation in the lower body causes cold feet, and cold feet lead to distension. (Bing means partial aggregation. 'Fire shining alone' indicates Yang hyperactivity. Jue results from Qi rebellion, causing Yin and Yang to aggregate separately. Aggregation prevents Yang from descending and Yin from ascending, leading to blindness above and cold feet below. With no Yang within Yin, distension arises.) One Water cannot overcome Five Fires, hence the eyes become blind. (One Water refers to the essence of the eyes. Five Fires refer to the Jue Yang of the Five Zang aggregating in the upper body. 'Mang' should be read as 'Shi' [vision].) Thus, Qi rushes and Wind arises, causing endless tears. When Wind invades the eyes, Yang Qi internally guards the Jing; this is Fire burning the eyes, so seeing wind causes tears to flow. (Heavenly Yang is Wind; Human Yang is Fire. Wind invading the eyes causes internal burning of Fire, while Water cannot guard, resulting in tears. Fan is pronounced 'fan'.) Consider this analogy: Intense fire and strong wind produce rain. This is the same principle. (Intense fire and strong wind represent the extreme of Yang. At the extreme of Yang, Yin is born to support it, producing rain. Humans share Qi with Heaven and Earth; thus, wind-heat in the eyes causes tearing, sharing the same logic.)"