涕者鼻之液，泪者目之液，居五液之二，虽皆悲哀之所致，然外感风寒，鼻亦能涕，篇中尚未言及，惟目
中风则泪出，篇末已并及之，要其辨论悲泣水火之义，至精至微，故曰解精微也。
黄帝在明堂。雷公请曰∶……哭泣而泪不出者，若出而少涕，其故何也？（言何脏之所为而致是乎。按∶
哭者有声有泪，然亦有叫号而无泪者。泣者有泪无声，徐氏曰∶“哭之细也。”出而少涕，谓泪出而涕不出也。）
帝曰∶在经有也。（灵枢经有悲哀涕泣之义。）复问∶不知水所从生，涕所从出也。（复问谓重问也，欲知水涕
所生之由也。）帝曰∶……夫心者五脏之专精也，（专，任也，言五脏精气任心之所使，以为神明之府。）目
者其窍也，（神内守，明外鉴，故目其窍也。按，目本肝之窍，然目之神，心之神也，故目亦其窍。）华色者
其荣也。（华色其神明之外饰。）是以人有德也，则气和于目。有亡忧，知于色。（气和则神安，神安则外鉴明
矣。气不和则神不守，神不守则外荣减矣。按∶有亡忧，注言“有亡也，忧知于色”，似未妥。亡古作无，谓
有忧无忧，观色而知也。亡，平声。）是以悲哀则泣下，泣下水所由生。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。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。（目为上液之道，水火相感，神志俱悲，水
液上行，方生于目。）故谚言曰∶“心悲名曰志悲。”志与心精共凑于目也。（水火相感，故曰“心悲名曰志
悲。”神志俱升，故志与心神共奔凑于目。）是以俱悲则神气传于心，精上不传于志而志独悲，故泣出也。
泣涕者脑也，脑者阴也，（五脏别论以脑为地气所生，皆藏于阴而象于地，故言脑者阴，阳上铄也，铄则消也。）
髓者骨之充也。（充，满也，言髓填于骨，充而满也。）故脑渗为涕。（鼻窍通脑，故脑渗为涕，流于鼻中矣。
按∶易萃上九曰∶“ 咨涕 。”涕与 音略同，而义大别。孔疏云∶“自目出曰涕，自鼻出曰 。”今以涕
为鼻出者，传写之误，或古以涕 通用耶。）志者骨之主也，是以水流而涕从之者，其行类也。（类谓同类。）夫
涕之与泣者，譬如人之兄弟，急则俱死，生则俱生，（同源故死生俱。）其志以早悲，是以涕泣俱出而横行也。
夫人涕泣俱出而相从者，所属之类也。（所属谓于脑也。按∶水源于肾，人水之精为髓，髓实藏于脑，人悲则
火动水浮，泫然而泣，潜然泪下，脑亦渗而为涕矣，此皆以类相从，同为所属故也。）雷公曰∶……哭泣而泪
不出者，若出而少，涕不从之，何也？（怪其所属同，而行出异也。按∶此问意重前，因帝但答水所从生，涕
所从出之意，故此复再问也。）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。（泣不出者，谓泪也。不泣者，泣谓哭也。水之精为志，火之精为神，水为阴，火为阳，
故曰阴阳相持，安能独来也。）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。（惋谓内铄也。冲犹升也。神志相感，泣由是生，故内铄则阳气升于阴也。阴，脑也。去目谓阴阳不守目
也。志去于目，故神亦浮游。夫志去目则光无内照，神失守则精不外
明，故曰精神去目，涕泣出也。）且子独不诵……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。夫一水不胜五火，故目 盲。（ ，视也。一水，
目也。五火谓五脏之厥阳也。按∶此言阳气并上则目无所见，盖因论涕泣而并及之也。）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。（风迫，阳伏不发，故内燔也。按∶
此言风入目则火闭而泪出，亦与涕泣同类，故并及之也。）有以比之，夫火疾风生，乃能雨，此之类也。（按∶新校正云∶
“甲乙经无火字。太素云∶‘天之疾风，乃能雨。’无生字。”）
涕是鼻子的液体，泪是眼睛的液体，它们居于“五液”之中。虽然二者皆由悲哀引起，然而外感风寒时，鼻子也能流出鼻涕，本篇中尚未提及这一点；只有眼睛受风邪侵袭时会流泪，篇末已经一并涉及了。总之，文中辨析哭泣、水火关系的义理，极其精妙微深，所以称为《解精微论》。
黄帝在明堂。雷公请问说：……人哭泣时眼泪流不出来的，或者眼泪流出但鼻涕很少的，这是什么原因呢？（意思是问这是哪个脏腑的作用导致的。按：哭是有声有泪，但也有号叫而无泪的。泣是有泪无声，徐氏说：“泣是哭的细微表现。”所谓“出而少涕”，是指眼泪流出而鼻涕不流出。）
黄帝说：这在经络理论中是有记载的。（《灵枢经》中有悲伤涕泣的道理。）雷公又问：不知道水（泪）是从哪里产生的，鼻涕是从哪里排出的。（“复问”即重问，是想了解水和鼻涕生成的缘由。）
黄帝说：……心是五脏精气的汇聚之处。（“专”，意为担当，指五脏的精气由心所支配，作为神明的府邸。）眼睛是心的外窍。（神在内守持，明在外照察，所以眼睛是心的外窍。按：眼睛本是肝的外窍，但眼睛的神采属于心的神采，所以眼睛也是心的外窍。）面色光泽是心神外在的荣华表现。（华色是神明外在的修饰。）因此人有德行修养，则目中的气机调和。若有忧患或无忧患，可通过面色知晓。（气机调和则神志安宁，神志安宁则对外观察清明。气机不调和则神志不守，神志不守则外在荣华减退。按：“有亡忧”，注解说“有亡也，忧知于色”，似乎不妥。“亡”古同“无”，意为有忧或无忧，通过观察面色来知晓。亡，读平声。）因此悲哀就会流泪，泪水是水液生成的表现。水的宗源是积水，积水属于至阴，至阴就是肾的精气。宗精之水之所以不流出，是因为精气固摄着它，辅助并包裹着它，所以水液不妄行。水的精华表现为志，火的精华表现为神，水火相互感应，神与志共同感到悲哀，所以眼睛产生水液。（眼睛是上液通行的通道，水火相互感应，神志俱悲，水液上行，才在眼中生成。）所以谚语说：“心悲叫做志悲。”志与心的精气共同汇聚于眼睛。（水火相互感应，所以说“心悲叫做志悲”。神与志共同上升，所以志与心神共同奔凑于眼睛。）因此当两者都悲哀时，神气传导于心，精气向上不传于志而志独自悲哀，所以泪水流出。
涕和泪源于脑，脑属阴。（《五脏别论》认为脑由地气所生，都藏于阴而象征大地，所以说脑属阴，阳气在上销烁。铄，意为消减。）髓是填充骨骼的物质。（充，意为充满，指髓填满骨骼，充实饱满。）所以脑渗漏出来成为涕。（鼻窍通连脑部，所以脑渗漏成为涕，流到鼻中。按：《易经·萃卦》上九爻辞说：“咨涕洟。”涕与洟音略同，但意义大不相同。孔颖达疏云：“从眼睛出来叫涕，从鼻子出来叫洟。”现在把涕当作从鼻子出来的，可能是传写错误，或者古代涕与洟通用吗？）志是骨骼的主宰，所以水流而涕随之，是因为它们的运行类别相同。（类指同类。）夫涕与泪，就像人的兄弟一样，紧急时一起死亡，生存时一起生存，（因为同源，所以生死与共。）志先感到悲哀，所以涕和泪一起流出且并行。人涕泪一起流出且相互跟随，是因为它们所属的类别相同。（所属指归属于脑。按：水源于肾，人的水之精华化为髓，髓实藏于脑中，人悲伤时火动水浮，泫然流泪，潜然泪下，脑也渗漏出涕，这都是以类相从，同为所属的缘故。）
雷公说：……人哭泣时眼泪流不出来的，或者眼泪流出但鼻涕不跟随，为什么呢？（奇怪的是它们所属相同，但排出情况不同。按：此问意重复前文，因为黄帝只回答了水从哪里生、涕从哪里出的意思，所以雷公再次发问。）
黄帝说：不流泪的人，哭得不悲伤。不哭泣的人，神志不慈爱。神志不慈爱则志不悲哀，阴阳相互持衡，泪水怎么能单独到来呢？（不流泪，指没有眼泪。不哭泣，指没有哭声。水的精华为志，火的精华为神，水为阴，火为阳，所以说阴阳相互持衡，泪水怎能单独到来。）志感到悲哀则内心销烁，内心销烁则冲击阴分，冲击阴分则志离开眼睛，志离开则神不能守持精气，精神离开眼睛，涕和泪就流出了。（惋意为内部销烁。冲犹上升之意。神志相互感应，泪水由此产生，所以内部销烁则阳气升于阴分。阴，指脑。去目指阴阳不再守持于眼睛。志离开眼睛，所以神也浮游不定。如果志离开眼睛，目光就无法向内照察，神失去守持则精气无法向外显明，所以说精神离开眼睛，涕和泪就流出了。）况且您难道没有诵读……那经文所说的吗？“厥证会导致眼睛看不见东西。”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，脚冷则腹胀。一水不能胜过五火，所以眼睛失明。（盲，视物不清。一水，指目中之水。五火指五脏的厥阳之气。按：这里说阳气并聚于上导致眼睛看不见，大概是因为讨论涕泣而顺便提及的。）所以气冲风动，泪水不止。风邪侵入眼睛时，阳气内守于精气，这是火气燔灼眼睛，所以见到风就流泪。（风迫，阳气伏而不发，所以在内燔灼。按：这里说风入眼则火闭而泪出，也与涕泣同类，所以一并提及。）可以用此作比喻，风疾才能生火，火才能降雨，这就是同类相从的道理。（按：新校正说：“《甲乙经》中没有‘火’字。《太素》说：‘天之疾风，乃能雨。’没有‘生’字。”）
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'.")