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。）
【平按】：此篇内容，见于《灵枢》卷六第三十《决气》篇，也见于《甲乙经》卷一第十二。
黄帝说：我听说人有精、气、津、液、血、脉这六种物质，我心里认为它们其实是一气罢了，现在却分辨为六个名称，我不知道其中的道理，希望听听什么是精？（注：一气指的是真气。真气在人体内，分为六种不同的形态，所以我对它的含义感到困惑。平按：《灵枢》中下面有“然”字，没有“愿闻何谓精”这句。）
岐伯说：男女两性的神灵相合，结合而成形体，这种物质常在身体形成之前就已存在，这就叫做精。（注：精以及津、液，虽然名称不同但同类，所以都称为气。雄性和雌性两种灵体的区别，所以叫“两神”。阴阳两种神灵相互感应交合，所以叫“薄”（迫近/结合）。和谐成为一种体质，所以叫“成形”。这在身体生成之前就存在，所以称之为精。平按：“薄”字在《灵枢》和《甲乙经》中都写作“搏”。）
什么是气？（注：下焦像沟渠一样流通，称为津液。中焦像泡沫发酵一样腐熟水谷，称为营血。上焦像雾露一样宣发，称为卫气，我不清楚具体的缘由。平按：《甲乙经》中没有“何谓气 岐伯曰六”这六个字。）
岐伯说：上焦开发宣散，布散五谷的精微气味，熏蒸皮肤肌肉，充实身体润泽毛发，就像雾露滋润万物一样，这就叫做气。（注：上焦开发，宣扬五谷的味道，熏于皮肤肌肉，充实身体润泽毛发，像雾露灌溉万物，所以称为气，即卫气。平按：《灵枢》和《甲乙经》都没有“熏肉”二字。）
什么是津？岐伯说：腠理发泄，汗出毛孔，这就叫做津。（注：腠理所排泄的汗，称之为津。平按：“汗出腠理”在《灵枢》中作“汗出溱溱”。）
什么是液？岐伯说：谷气充满，濡润之汁注入骨骼，使骨节能够屈伸，光泽补益脑髓，使皮肤润泽，这就叫做液。（注：淖，音卓，意为濡润。通而言之，小便、汗等，都称为津液；现在单独区分骨节中的汁液为液，所以其他称为津。五谷的精膏，注入各个骨节中，其汁液濡润，随着屈伸的动作，流汁向上补益脑部，向下补益各种骨髓，旁边滋养皮肤，使其润泽，称之为液。平按：“谷气满”在《灵枢》和《甲乙经》中作“谷入气满”。“光泽”在《灵枢》中作“泄泽”，在《甲乙经》中作“出泄”。）
什么是血？岐伯说：中焦接受汁液并转化为血液，变化成红色，这就叫做血。（注：五谷的精汁存在于中焦，注入手太阴肺脉中，变成红色沿着经脉运行，以供养生命躯体，称之为血。平按：“中焦受血于汁”在《灵枢》中作“中焦受气取汁”，在《甲乙经》中作“中焦受汁”。）
什么是脉？岐伯说：壅遏营气，使其不致逃避散乱，这就叫做脉。（注：盛满壅遏营血之气，日夜在体内循环五十周次，不让它逃避散失，所以称为脉。平按：《甲乙经》中“壅”作“拥”。）
黄帝说：这六种气的有余和不足，气的多少，脑髓的虚实，血脉的清浊，怎么知道呢？（注：六气之中，有余不足，是总括提问。脑髓等分别提问，是为了获取所知的具体情况。平按：注疏本将“取”别本作“求”。）
岐伯说：精脱的人，会耳聋；（肾主耳，所以精脱则耳聋。）气脱的人，眼睛看不清楚；（五脏的精气汇聚于目，所以气脱则目暗。）津脱的人，腠理开张，大汗淋漓；（前两种脱证，说明了脱的原因，所以有脱的现象。以下三种脱证，直接描述脱的状态，所以津脱表现为腠理开、汗泄。）液脱的人，骨节屈伸不利，面色枯槁，脑髓消减，小腿酸软，耳朵经常鸣响；（骨节相连之处如果没有液，就会屈伸不利。没有液润泽皮毛，所以面色枯槁。脑髓得不到补益，所以脑髓消减、小腿酸软、耳鸣。 ，音衡孟。平按：《甲乙经》中“骨属”作“骨痹”。《灵枢》中“ ”作“胫”。）血脱的人，面色苍白，干枯无光泽，脉象空虚，这就是血脱的征候。（因为没有血，所以面色白。没有血滋润皮肤，所以无光泽。脉中没有血，所以空虚。这是不足、虚损的状态。平按：《甲乙经》在“不泽”下有“脉脱者”三个字。）
黄帝说：这六种气，尊贵与卑贱如何？岐伯说：六种气各有所属的部位和主宰，它们的贵贱善恶可以作为常规的主宰，然而都以五谷作为生成的海洋。（注：六气有部有主，有贵有贱，有善有恶，人所禀受的，各有常态，都以五谷作为生成的大海。平按：“与为大海”在《灵枢》和《甲乙经》中均作“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*.)