以欲竭其精，以耗散其真
以欲竭其精，以耗散其真
yǐ yù jié qí jīng, yǐ hào sàn qí zhēn
They exhaust their essence in desire and scatter their true endowment in waste.
The two halves of the line are parallel: 精 is spent from within, 真 scattered outward.
夫精者，身之本也。
夫精者，身之本也。
fú jīng zhě, shēn zhī běn yě.
Now essence is the root of the body.
本篇進而以「藏精」論四時發病，五藏各「藏精」於其本位。
精不足者，補之以味。
精不足者，补之以味。
jīng bù zú zhě, bǔ zhī yǐ wèi.
For insufficiency of essence, supplement it with flavour.
本篇論形、精、氣、味相生相傷之後，於治法上作此結論；與上句「形不足者，温之以氣」為對。
腎者，主蟄，封藏之本，精之處也，其華在髮，其充在骨，爲陰中之少陰，通於冬氣。
肾者，主蛰，封藏之本，精之处也，其华在发，其充在骨，为阴中之少阴，通于冬气。
shèn zhě, zhǔ zhé, fēng cáng zhī běn, jīng zhī chù yě, qí huá zài fà, qí chōng zài gǔ, wéi yīn zhōng zhī shào yīn, tōng yú dōng qì.
The kidney presides over hibernating; it is the root of sealing and storing and the abode of essence. Its bloom is in the hair, its filling is in the bone; it is the lesser yin within yin, and it communicates with the qi of winter.
本篇以腎為「封藏之本，精之處」，與第一篇「腎者主水，受五藏六府之精而藏之」及「精氣溢瀉」之精同屬腎中所藏；「少陰」讀 shào yīn。
所謂五藏者，藏精氣而不冩也，故滿而不能實。
所谓五藏者，藏精气而不写也，故满而不能实。
suǒ wèi wǔ zàng zhě, cáng jīng qì ér bù xiě yě, gù mǎn ér bù néng shí.
What are called the five storing organs store essential qi and do not discharge it; therefore they may be full, but they cannot be filled.
本篇「藏精氣而不冩也」：精氣為藏之所守，故五藏「滿而不能實」。王冰：「精氣為滿，水穀為實。」新校正云：全元起本及《甲乙經》《太素》「精氣」作「精神」。與第一篇「腎者主水，受五藏六府之精而藏之」互見。
黄帝問曰：余聞古之治病，惟其移精變氣，可祝由而已。今世治病，毒藥治其内，鍼石治其外，或愈或不愈，何也？
黄帝问曰：余闻古之治病，惟其移精变气，可祝由而已。今世治病，毒药治其内，针石治其外，或愈或不愈，何也？
huáng dì wèn yuē: yú wén gǔ zhī zhì bìng, wéi qí yí jīng biàn qì, kě zhù yóu ér yǐ. jīn shì zhì bìng, dú yào zhì qí nèi, zhēn shí zhì qí wài, huò yù huò bù yù, hé yě?
The Yellow Emperor asks: I have heard that in antiquity they treated illness by nothing more than shifting the essence and changing the qi, and it could be settled with invocation. In the present age we treat illness with potent drugs on the inside and the needle and stone on the outside, and yet some are cured and some are not. Why is that?
「移精變氣」之「精」：王冰「移，謂移易；變，謂變改。皆使邪不傷正，精神復強而內守也」，並引《上古天真論》「精神內守，病安從來」、《生氣通天論》「聖人傳精神，服天氣」。本篇之精是可移易者——上古之人精全，故祝由可已；今世之人精散，故毒藥鍼石乃不得不用。
歧伯曰：鍼石，道也。精神不進，志意不治，故病不可愈。今精壞神去，榮衛不可復收。何者？嗜欲無窮，而憂患不止，精氣弛壞，榮泣衛除，故神去之而病不愈也。
岐伯曰：针石，道也。精神不进，志意不治，故病不可愈。今精坏神去，荣卫不可复收。何者？嗜欲无穷，而忧患不止，精气弛坏，荣泣卫除，故神去之而病不愈也。
qí bó yuē: zhēn shí, dào yě. jīng shén bù jìn, zhì yì bù zhì, gù bìng bù kě yù. jīn jīng huài shén qù, yíng wèi bù kě fù shōu. hé zhě? shì yù wú qióng, ér yōu huàn bù zhǐ, jīng qì chí huài, yíng sè wèi chú, gù shén qù zhī ér bìng bù yù yě.
Qibo says: the needle and the stone are only a method. If essence and spirit do not advance and purpose and intention are not governed, the illness cannot be cured. Now the essence is ruined and the spirit has departed, and the construction and defence can no longer be gathered back. Why? Because appetites are endless and cares never stop: the essence-qi slackens and decays, the construction stagnates and the defence is dispelled, and so the spirit leaves and the illness is not cured.
「今精壞神去」「精氣弛壞」：王冰：「嗜欲無窮，憂患不止，以致精氣弛壞，榮泣衛除，故神去之而病不愈。」本篇之精與神並舉而同其去就——精壞則神去，神去則病不愈。與第一篇「積精全神」「以欲竭其精」之「精」同指，而本篇言其壞。
夫精明者，所以視萬物，别白黑，審短長，以長爲短，以白爲黑，如是則精衰矣。
夫精明者，所以视万物，别白黑，审短长，以长为短，以白为黑，如是则精衰矣。
fú jīng míng zhě, suǒ yǐ shì wàn wù, bié bái hēi, shěn duǎn cháng, yǐ cháng wéi duǎn, yǐ bái wéi hēi, rú shì zé jīng shuāi yǐ.
The brightness of the eyes is what lets one see the myriad things, distinguish white from black, and judge long from short. If one takes the long for the short and the white for the black, then the essence has declined.
「夫精明者，所以視萬物，别白黑，審短長，以長爲短，以白爲黑，如是則精衰矣」：本篇以目之精明驗精之存亡。與第一篇「精」同條而義別：第一篇以精為腎所受五藏六府之精而主天癸、主生殖，本篇則以精之衰見於目——目為肝之竅、五藏精氣之所注，視物顛倒即精衰之徵，與上文「五色精微象見矣，其壽不久也」同一機栝。
食氣入胃，散精於肝，淫氣於筋。食氣入胃，濁氣歸心，淫精於脉。脉氣流經，經氣歸於肺，肺朝百脉，輸精於皮毛。
食气入胃，散精于肝，淫气于筋。食气入胃，浊气归心，淫精于脉。脉气流经，经气归于肺，肺朝百脉，输精于皮毛。
Shí qì rù wèi, sàn jīng yú gān, yín qì yú jīn.Shí qì rù wèi, zhuó qì guī xīn, yín jīng yú mài. Mài qì liú jīng, jīng qì guī yú fèi, fèi cháo bǎi mài, shū jīng yú pí máo.
Food qi enters the stomach and disperses essence to the liver, which soaks the sinews with its qi. Food qi enters the stomach; the turbid qi returns to the heart, which steeps essence into the vessels. Vessel qi flows through the channels, channel qi returns to the lung; the lung is courted by the hundred vessels and conveys essence to skin and hair.
「食氣入胃，散精於肝，淫氣於筋。食氣入胃，濁氣歸心，淫精於脉」：本篇之精，乃飲食所化而隨氣行布者也——入胃而後散於肝，肝淫其氣於筋；其厚濁者歸於心，心復淫其精於脈；而下文「毛脉合精，行氣於府」即此路之接。上文「驚而奪精，汗出於心」，則精之可奪者。與第一篇（腎所受五藏六府之精）、第十四篇「精壞神去」、第十七篇「夫精明五色者，氣之華也」同條而義別：彼論所藏之精、將去之精與目之精明，本篇則專論自飲食化出之精及其行布之路——自胃而肝、而心、而脈、而經、而肺、而皮毛。是三處之精，一論其藏，一論其壞，一論其行。
五精所并：精氣并於心，則喜，并於肺，則悲，并於肝，則憂，并於脾則畏，并於腎，則恐，是謂五并，虚而相并者也。
五精所并：精气并于心，则喜，并于肺，则悲，并于肝，则忧，并于脾则畏，并于肾，则恐，是谓五并，虚而相并者也。
Wǔ jīng suǒ bìng: jīng qì bìng yú xīn, zé xǐ, bìng yú fèi, zé bēi, bìng yú gān, zé yōu, bìng yú pí zé wèi, bìng yú shèn, zé kǒng, shì wèi wǔ bìng, xū ér xiāng bìng zhě yě.
Where the five essences gather: when essence qi gathers in the heart there is joy; in the lung, grief; in the liver, anxiety; in the spleen, fearfulness; in the kidney, terror. This is called the five convergences, and it happens because one viscus has been depleted and the others gather into the empty place.
「五精所并：精氣并於心，則喜……是謂五并，虚而相并者也」：本篇之精，其要在「并」——不是精之虧，而是精之聚：本臟先虛，他臟之精氣乃相并就之，故所現之喜、悲、憂、畏、恐皆非本臟之志過極。與第一篇「精」之為腎所受者、第八篇「精」之為十二官之所藏者同條而義別：彼論精之來源與所藏，本篇則論精氣因虛而偏聚一處，而其偏聚之處即見情志之偏。
歧伯曰：人所以汗出者，皆生於榖，榖生於精，今邪氣交爭於骨肉而得汗者，是邪却而精勝也。
歧伯曰：人所以汗出者，皆生于谷，谷生于精，今邪气交争于骨肉而得汗者，是邪却而精胜也。
Qí bó yuē: rén suǒ yǐ hàn chū zhě, jiē shēng yú gǔ, gǔ shēng yú jīng, jīn xié qì jiāo zhēng yú gǔ ròu ér dé hàn zhě, shì xié què ér jīng shèng yě.
Qi Bo says: what makes a person sweat all comes from grain, and grain is generated from essence. Now, when evil qi contends with the true qi in the bones and flesh and sweating results, that is the evil giving way and essence prevailing.
「精」之目於本站已立（id 150），所收十一條皆就藏而不瀉、可竭而難復之義言之——第一篇「以欲竭其精」言其耗，第四篇「夫精者，身之本也」言其重，第九篇「腎者…精之處也」言其藏。本篇別出一義：精者，汗之所自出，而亦逐邪之用——「人所以汗出者，皆生於榖，榖生於精，今邪氣交爭於骨肉而得汗者，是邪却而精勝也」——「人」讀 rén；「所」讀 suǒ；「以」讀 yǐ；「汗」讀 hàn，本篇 14 見；「出」讀 chū，本篇 14 見；「者」讀 zhě；「皆」讀 jiē；「生」讀 shēng；「於」讀 yú；「榖」讀 gǔ，本篇 2 見——底本从木不从禾，不作「穀」（「穀」）；「精」讀 jīng，本篇 7 見；「今」讀 jīn；「邪」讀 xié；「氣」讀 qì；「交」讀 jiāo；「爭」讀 zhēng；「骨」讀 gǔ；「肉」讀 ròu；「而」讀 ér；「得」讀 dé；「是」讀 shì；「却」讀 què，本篇惟此一見——底本从卩，退也，不作「卻」（「卻」）；「勝」讀 shèng，本篇 4 見；「也」讀 yě。「榖生於精」四字最吃緊：榖為精之資，精為汗之源，故下文徑曰「汗者，精氣也」——本篇之精不徒為封藏之藏，亦為逐邪之兵；得汗即精勝之驗，故「精勝則當能食而不復熱」。反之，「不能食者，精無俾也」——俾者助也，精無穀之助則無以為繼，病留而「其壽可立而傾也」。與第一篇「以欲竭其精」之為耗散者一竭一用，合觀乃見精之全義。
恐則精却，却則上焦閉，閉則氣還，還則下焦脹，故氣不行矣。
恐则精却，却则上焦闭，闭则气还，还则下焦胀，故气不行矣。
Kǒng zé jīng què, què zé shàng jiāo bì, bì zé qì huán, huán zé xià jiāo zhàng, gù qì bù xíng yǐ.
Fear makes the essence draw back; drawn back, it closes the upper burner; closed, the qi turns homeward; turned homeward, the lower burner swells — hence the qi does not move.
本篇「精」1見，惟「恐則精却」一見。本站「精」（#150）已收第一篇「以欲竭其精」、第九篇「腎者…精之處也」、第十三篇「移精變氣」、第二十三篇「五精所并」諸條；本篇之精則在九氣之中，為「恐」之一候：恐則精却，却則上焦閉，閉則氣還，還則下焦脹，故氣不行矣——精退而焦閉，氣不得行，此恐之所以氣下也。五句頂針而下，與本篇「縮踡則脉絀急」同一句法。「却」讀 què，讀 què，本篇2見，為「卻」（「卻」）之異體，照錄不改；「還」讀 huán，讀 huán，本篇2見；「脹」讀 zhàng；「閉」讀 bì。
歧伯曰：榮者，水榖之精氣也，和調於五藏，灑陳於六府，乃能入於脉也。
歧伯曰：荣者，水谷之精气也，和调于五脏，洒陈于六腑，乃能入于脉也。
Qí bó yuē: róng zhě, shuǐ gǔ zhī jīng qì yě, hé tiáo yú wǔ zàng, sǎ chén yú liù fǔ, nǎi néng rù yú mài yě.
Qi Bo replies: construction is the essential qi of grain and water; it is harmonised in the five stores and sprinkled abroad in the six palaces, and so is able to enter the vessels.
「榮者，水榖之精氣也」——「精」讀 jīng，本篇「精」1見；此「精」謂水榖所化之精微，為榮氣之體——與腎所藏之精同名而廣狹不同；「榖」讀 gǔ，底本作「榖」从殳从禾，不作「穀」，與 ch31、ch33 同例；「灑」讀 sǎ，「灑陳」讀 sǎ chén，不讀 xǐ。
陰氣虚則陽氣入，陽氣入則胃不和，胃不和則精氣竭，精氣竭則不營其四支也。
阴气虚则阳气入，阳气入则胃不和，胃不和则精气竭，精气竭则不营其四支也。
Yīn qì xū zé yáng qì rù, yáng qì rù zé wèi bù hé, wèi bù hé zé jīng qì jié, jīng qì jié zé bù yíng qí sì zhī yě.
When yin qi is empty yang qi enters; once yang qi enters, the stomach is disordered; once the stomach is disordered, the essence qi is exhausted; and once that is exhausted, the four limbs are not nourished.
「胃不和則精氣竭」——本篇「精」三見，皆在「精氣」二字中；此「精氣」為水穀之精氣，與 ch43「榮者水榖之精氣」同義；「竭」讀 jié。
帝曰：善。人有卧而有所不安者，何也？歧伯曰：藏有所傷，及精有所之寄則安，故人不能懸其病也。
帝曰：善。人有卧而有所不安者，何也？歧伯曰：脏有所伤，及精有所之寄则安，故人不能悬其病也。
Dì yuē: shàn. Rén yǒu wò ér yǒu suǒ bù ān zhě, hé yě? Qí bó yuē: zàng yǒu suǒ shāng, jí jīng yǒu suǒ zhī jì zé ān, gù rén bù néng xuán qí bìng yě.
The Emperor says: good. Some people lie down and yet cannot settle — why is that? Qi Bo says: where one of the stores has been harmed, the person settles only once the essence has somewhere to lodge; that is why one cannot leave an illness hanging.
「及「精」讀 jīng有所之「寄」讀 jì則安」——本篇「精」1見；寄讀 jì，寄託歸藏之義；「傷」讀 shāng、「藏有所傷」之傷讀 shāng；精有所寄而後卧安，故人不能懸其病，為本篇答「卧而有所不安」之語。
無益其有餘者，腹中有形而泄之，泄之則精出，而病獨擅中，故曰疹成也。
无益其有余者，腹中有形而泄之，泄之则精出，而病独擅中，故曰疹成也。
Wú yì qí yǒu yú zhě, fù zhōng yǒu xíng ér xiè zhī, xiè zhī zé jīng chū, ér bìng dú shàn zhōng, gù yuē zhěn chéng yě.
By “do not add to what is in excess”: there is a formation in the abdomen, and to drain it is to let the essence out while the illness alone takes hold of the interior. Hence it is said that an enduring illness has been formed.
「泄之則「精」讀 jīng出，而病獨擅中」——本篇「精」3見：此其一，下文「脾爲之行其精氣」與「精氣并居」為其二、三；精讀 jīng；擅讀 shàn，專據之義；精出而病獨擅於中，即上文所云「以成其疹」，疹者久病也，見本篇校勘第四條。
脉至如火薪然，是心精之予奪也，草乾而死。
脉至如火薪然，是心精之予夺也，草干而死。
Mài zhì rú huǒ xīn rán, shì xīn jīng zhī yǔ duó yě, cǎo gān ér sǐ.
A pulse arriving like kindled fire means the essence of the heart is being taken away; the person dies when the grass dries.
「是心「精」讀 jīng之予奪也」——「精」讀 jīng、本篇3見：心精之予奪、胃精予不足、胞精予不足，三「精」皆指一藏之精氣；「奪」讀 duó、「薪」讀 xīn、各本篇惟此一見；「草乾而死」，「乾」讀 gān讀 gān。
故一鍼皮，二鍼肉，三鍼脉，四鍼筋，五鍼骨，六鍼調陰陽，七鍼益精，八鍼除風，九鍼通九竅，除三百六十五節氣，此之謂各有所主也。
故一针皮，二针肉，三针脉，四针筋，五针骨，六针调阴阳，七针益精，八针除风，九针通九窍，除三百六十五节气，此之谓各有所主也。
Gù yī zhēn pí, èr zhēn ròu, sān zhēn mài, sì zhēn jīn, wǔ zhēn gǔ, liù zhēn tiáo yīn yáng, qī zhēn yì jīng, bā zhēn chú fēng, jiǔ zhēn tōng jiǔ qiào, chú sān bǎi liù shí wǔ jié qì, cǐ zhī wèi gè yǒu suǒ zhǔ yě.
Thus the first needles the skin, the second the flesh, the third the vessels, the fourth the sinews, the fifth the bone, the sixth regulates yin and yang, the seventh augments essence, the eighth dispels wind, the ninth opens the nine openings and clears the qi of the three hundred and sixty-five joints — this is what is meant by each having its own charge.
「七鍼益「精」讀 jīng」——本篇「精」1見，讀 jīng；九鍼之主，六曰調陰陽，七曰益精，八曰除風，九曰通九竅；「益精」者，益其精氣——與第一篇「以精為寶」之精同實；「益」讀 yì、本篇「益」1見，讀 yì
歧伯曰：持鍼勿置，以定其意。𠉀呼内鍼，氣出鍼入。鍼空四塞，精無從去。方實而疾出鍼，氣入鍼出，熱不得還。閉塞其門，邪氣布散，精氣乃得存。動氣𠉀時，近氣不失，遠氣乃來，是謂追之。
歧伯曰：持针勿置，以定其意。候呼内针，气出针入。针空四塞，精无从去。方实而疾出针，气入针出，热不得还。闭塞其门，邪气布散，精气乃得存。动气候时，近气不失，远气乃来，是谓追之。
Qí bó yuē: chí zhēn wù zhì, yǐ dìng qí yì. Hòu hū nà zhēn, qì chū zhēn rù. Zhēn kǒng sì sè, jīng wú cóng qù. Fāng shí ér jí chū zhēn, qì rù zhēn chū, rè bù dé huán. Bì sè qí mén, xié qì bù sàn, jīng qì nǎi dé cún. Dòng qì hòu shí, jìn qì bù shī, yuǎn qì nǎi lái, shì wèi zhuī zhī.
Qi Bo says: hold the needle but do not set it in at once; first settle the man’s mind. Wait for the out-breath and insert: the qi goes out, the needle goes in. The hole of the needle is stopped on all four sides, so the essence has nowhere to escape. When the needle feels full, bring it out quickly: the qi goes in, the needle comes out, and the heat cannot return. Close the gate, let the evil qi scatter abroad, and the essence qi is kept. Move the needle watching for the hour of the qi: the near qi is not lost, and the far qi comes. This is called pursuing it.
「閉塞其門，邪氣布散，精氣乃得存」——「精」本篇5見，皆在「精氣」之内：開篇「人有精氣津液」一見，是人身之所有；「精氣自伏」「精氣不傷」「精無從去」「精氣乃得存」四見，皆言鍼下之要：寫其實者正氣不傷，補其虚者精氣得存；「精」讀 jīng
故刺不知四時之經，病之所生，以從爲逆，正氣内亂，與精相薄。
故刺不知四时之经，病之所生，以从为逆，正气内乱，与精相薄。
Gù cì bù zhī sì shí zhī jīng, bìng zhī suǒ shēng, yǐ cóng wéi nì, zhèng qì nèi luàn, yǔ jīng xiāng bó.
Thus when needling is done without knowing the channels of the four seasons and where the illness arises from, taking compliance for counterflow, the correct qi is disordered within and presses against the essence.
「正氣内亂，與精相薄」——「精」本篇2見，讀 jīng；下句「精氣不轉」亦其一；正氣內亂則與精相薄，薄者搏也；「轉」讀 zhuǎn，變動之義
歧伯曰：天地動靜，五行遷復，雖鬼臾區其上𠉀而已，猶不能徧明。夫變化之用，天垂象，地成形，七曜緯虚，五行麗地。地者，所以載生成之形類也；虚者，所以列應天之精氣也。形精之動，猶根本之與枝葉也。仰觀其象，雖遠可知也。
歧伯曰：天地动静，五行迁复，虽鬼臾区其上候而已，犹不能遍明。夫变化之用，天垂象，地成形，七曜纬虚，五行丽地。地者，所以载生成之形类也；虚者，所以列应天之精气也。形精之动，犹根本之与枝叶也。仰观其象，虽远可知也。
Qí bó yuē: tiān dì dòng jìng, wǔ xíng qiān fù, suī guǐ yú qū qí shàng hòu ér yǐ, yóu bù néng biàn míng. Fú biàn huà zhī yòng, tiān chuí xiàng, dì chéng xíng, qī yào wěi xū, wǔ xíng lí dì. Dì zhě, suǒ yǐ zài shēng chéng zhī xíng lèi yě; xū zhě, suǒ yǐ liè yìng tiān zhī jīng qì yě. Xíng jīng zhī dòng, yóu gēn běn zhī yǔ zhī yè yě. Yǎng guān qí xiàng, suī yuǎn kě zhī yě.
Qi Bo said: as to the movement and stillness of heaven and earth and the shifting and return of the five phases — although Gui Yu Qu could observe its signs above, he still could not illuminate it throughout. As for the working of change: heaven hangs out its images, earth gives things their forms, the seven luminaries weave their courses through the great emptiness, and the five phases attach themselves to the earth. Earth is that which carries the forms and kinds that are generated; the emptiness is that which arrays the essential qi answering to heaven. The movement of form and essence is as the root and trunk to the branches and leaves. Look up at those images above and what is far off can still be known.
「虚者，所以列應天之精氣也」——「精」本篇2見；此段「形精之動，猶根本之與枝葉也」以形精對言；本篇之精是「應天之精氣」，與第一篇「以欲竭其精」指人身之精者同名而用異；「氣」讀 qì，本篇29見
相火之下，水氣承之；水位之下，土氣承之；土位之下，風氣承之；風位之下，金氣承之；金位之下，火氣承之；君火之下，陰精承之。
相火之下，水气承之；水位之下，土气承之；土位之下，风气承之；风位之下，金气承之；金位之下，火气承之；君火之下，阴精承之。
Xiàng huǒ zhī xià, shuǐ qì chéng zhī; shuǐ wèi zhī xià, tǔ qì chéng zhī; tǔ wèi zhī xià, fēng qì chéng zhī; fēng wèi zhī xià, jīn qì chéng zhī; jīn wèi zhī xià, huǒ qì chéng zhī; jūn huǒ zhī xià, yīn jīng chéng zhī.
Beneath minister fire, water qi bears down upon it. Beneath the position of water, earth qi bears down. Beneath the position of earth, wind qi bears down. Beneath the position of wind, metal qi bears down. Beneath the position of metal, fire qi bears down. Beneath sovereign fire, the yin essence bears down.
「君火之下，陰精承之」——「精」本篇1見，止此一見，且在「陰精」二字之內；「陰精」是水之精，承君火而制其亢，與下文「水位之下，土氣承之」同一文法；本段六句皆「某之下，某承之」，即下文「亢則害，承乃制」；「承」本篇7見，別立新目
今時之人不然也，以酒爲漿，以妄爲常，醉以入房，以欲竭其精，以耗散其真。不知持滿，不時御神，務快其心，逆於生樂，起居無節，故半百而衰也。
今时之人不然也，以酒为浆，以妄为常，醉以入房，以欲竭其精，以耗散其真。不知持满，不时御神，务快其心，逆于生乐，起居无节，故半百而衰也。
Jīn shí zhī rén bù rán yě, yǐ jiǔ wéi jiāng, yǐ wàng wéi cháng, zuì yǐ rù fáng, yǐ yù jié qí jīng, yǐ hào sàn qí zhēn. bù zhī chí mǎn, bù shí yù shén, wù kuài qí xīn, nì yú shēng lè, qǐ jū wú jié, gù bàn bǎi ér shuāi yě.
People today are not like this: they take wine for their gruel and make recklessness their routine; drunk, they enter the bedchamber; through desire they drain their jing · essence, and through squandering they disperse what is true in them. They do not know how to hold to fullness, they do not govern the shen · spirit in season, they are bent only on pleasing the heart and go against the gladness of living; their rising and resting have no measure, and so at fifty they are declined.
「以欲竭其精」——精讀 jīng；「精」本篇9見
歧伯曰：陰者，藏精而起亟也；陽者，衞外而爲固也。陰不勝其陽，則脉流薄疾，并乃狂。陽不勝其陰，則五藏氣爭，九竅不通。
歧伯曰：阴者，藏精而起亟也；阳者，卫外而为固也。阴不胜其阳，则脉流薄疾，并乃狂。阳不胜其阴，则五脏气争，九窍不通。
Qí bó yuē: yīn zhě, cáng jīng ér qǐ qì yě; yáng zhě, wèi wài ér wéi gù yě. yīn bù shèng qí yáng, zé mài liú bó jí, bìng nǎi kuáng. yáng bù shèng qí yīn, zé wǔ zàng qì zhēng, jiǔ qiào bù tōng.
Qi Bo said: yin stores the jing and rises again and again to answer yang; yang defends the outside and makes it firm. If yin does not match its yang, the flow in the vessels turns thin and swift, and union brings mania. If yang does not match its yin, the qi of the five viscera contend and the nine orifices do not open.
「陰者，藏精而起亟也」——藏讀 cáng，蓄藏之義，與「五藏」之讀 zàng 者別；亟讀 qì，數也；陰主内守而藏精，陽主衞外而為固；「精」本篇9見
帝曰：其於壽夭何如？歧伯曰：陰精所奉其人壽，陽精所降其人夭。帝曰：善。其病也，治之柰何？
帝曰：其于寿夭何如？歧伯曰：阴精所奉其人寿，阳精所降其人夭。帝曰：善。其病也，治之奈何？
Dì yuē: qí yú shòu yāo hé rú? Qí bó yuē: yīn jīng suǒ fèng qí rén shòu, yáng jīng suǒ jiàng qí rén yāo. Dì yuē: shàn. Qí bìng yě, zhì zhī nài hé?
Huang Di said: how do these stand with long life and early death? Qi Bo said: where the yin essence is offered up the people live long; where the yang essence descends the people die early. Huang Di said: good. And how is their illness treated?
「精」本篇4見，皆在「陰精」「陽精」之內；此段「陰精所奉其人壽，陽精所降其人夭」，為壽夭之答
終之氣，寒大舉，濕大化，霜乃積，陰乃凝，水堅冰，陽光不治，感於寒，則病人關節禁固，腰脽痛，寒濕推於氣交而爲疾也。必折其鬱氣，而取化源，益其歲氣，無使邪勝。食歲穀以全其真，食間穀以保其精。
终之气，寒大举，湿大化，霜乃积，阴乃凝，水坚冰，阳光不治，感于寒，则病人关节禁固，腰脽痛，寒湿推于气交而为疾也。必折其郁气，而取化源，益其岁气，无使邪胜。食岁谷以全其真，食间谷以保其精。
Zhōng zhī qì, hán dà jǔ, shī dà huà, shuāng nǎi jī, yīn nǎi níng, shuǐ jiān bīng, yáng guāng bù zhì, gǎn yú hán, zé bìng rén guān jié jìn gù, yāo shuí tòng, hán shī tuī yú qì jiāo ér wéi jí yě. Bì zhé qí yù qì, ér qǔ huà yuán, yì qí suì qì, wú shǐ xié shèng. Shí suì gǔ yǐ quán qí zhēn, shí jiān gǔ yǐ bǎo qí jīng.
The final qi: cold is greatly raised and dampness greatly transforms; frost gathers and yin congeals; water is hard ice; the light of the sun does not govern. Taking in cold, the people are ill with joints locked and fixed, pain in the waist and buttocks, and cold and damp pushed to the junction of qi to make disease. One must break their pent qi and take the source of transformation; increase the qi of the year and not let evil prevail. Eat the grain of the year to keep the true whole and the intercalary grain to preserve the essence.
「精」本篇2見，二見：保其精與精液乃少；此段「食間穀以保其精」，與上文「食歲穀以全其真」相對
歧伯曰：風行于地，所謂本也。餘氣同法。本乎天者，天之氣也。本乎地者，地之氣也。天地合氣，六節分而萬物化生矣。故曰：謹候氣宜，無失病機，此之謂也。帝曰：其主病何如？歧伯曰：司歲備物，則無遺主矣。帝曰：先歲物何也？歧伯曰：天地之專精也。帝曰：司氣者何如？歧伯曰：司氣者主歲同，然有餘不足也。帝曰：非司歲物何謂也？
歧伯曰：风行于地，所谓本也。余气同法。本乎天者，天之气也。本乎地者，地之气也。天地合气，六节分而万物化生矣。故曰：谨候气宜，无失病机，此之谓也。帝曰：其主病何如？歧伯曰：司岁备物，则无遗主矣。帝曰：先岁物何也？歧伯曰：天地之专精也。帝曰：司气者何如？歧伯曰：司气者主岁同，然有余不足也。帝曰：非司岁物何谓也？
Qí bó yuē: fēng xíng yú dì, suǒ wèi běn yě. Yú qì tóng fǎ. Běn hū tiān zhě, tiān zhī qì yě. Běn hū dì zhě, dì zhī qì yě. Tiān dì hé qì, liù jié fēn ér wàn wù huà shēng yǐ. Gù yuē: jǐn hòu qì yí, wú shī bìng jī, cǐ zhī wèi yě. Dì yuē: qí zhǔ bìng hé rú? Qí bó yuē: sī suì bèi wù, zé wú yí zhǔ yǐ. Dì yuē: xiān suì wù hé yě? Qí bó yuē: tiān dì zhī zhuān jīng yě. Dì yuē: sī qì zhě hé rú? Qí bó yuē: sī qì zhě zhǔ suì tóng, rán yǒu yú bù zú yě. Dì yuē: fēi sī suì wù hé wèi yě?
Qi Bo said: the wind moves upon the earth — this is what is meant by the root. The other qi follow the same rule. What is rooted in heaven is the qi of heaven; what is rooted in the earth is the qi of earth. When the qi of heaven and earth join, the six divisions part and the ten thousand things are transformed and born. Hence it is said: watch with care what the qi requires, and miss nothing of the mechanism of disease — this is what that means. Huang Di said: and what of the illnesses it governs? Qi Bo said: if one stores up the things of the governing year, nothing of what it governs is left out. Huang Di said: what are the things that come before the year? Qi Bo said: they are the single essence of heaven and earth. Huang Di said: and the qi that has charge? Qi Bo said: the qi that has charge is the same as what governs the year, but it has its excess and its shortfall. Huang Di said: and what is meant by what is not a thing of the governing year?
「精」本篇1見，止在此句；此段「天地之專精也」，答「先歲物何也」之問
今夫脉浮大虚者，是脾氣之外絶，去胃外歸陽明也。夫二火不勝三水，是以脉亂而無常也。四支解墯，此脾精之不行也。
今夫脉浮大虚者，是脾气之外绝，去胃外归阳明也。夫二火不胜三水，是以脉乱而无常也。四支解墯，此脾精之不行也。
Jīn fú mài fú dà xū zhě, shì pí qì zhī wài jué, qù wèi wài guī yáng míng yě. Fú èr huǒ bù shèng sān shuǐ, shì yǐ mài luàn ér wú cháng yě. Sì zhī xiè duò, cǐ pí jīng zhī bù xíng yě.
Now the pulse that is floating, large and empty is the spleen qi cut off from without, leaving the stomach and returning outside to the yang brightness. Two fires cannot overcome three waters, and so the pulse is disordered and without constancy. The four limbs slack and heavy is the essence of the spleen not moving.
「精」本篇1見，止此一見，作「脾精」；此段「此脾精之不行也」，以脾精不行釋四支解墯；精者，脾所轉輸之精，非生殖之精
身體日減，氣虚無精，病深無氣，洒洒然時驚。病深者，以其外耗於衛，内奪於榮。良工所失，不知病情，此亦治之一過也。
身体日减，气虚无精，病深无气，洒洒然时惊。病深者，以其外耗于卫，内夺于荣。良工所失，不知病情，此亦治之一过也。
Shēn tǐ rì jiǎn, qì xū wú jīng, bìng shēn wú qì, xiǎn xiǎn rán shí jīng. Bìng shēn zhě, yǐ qí wài hào yú wèi, nèi duó yú róng. Liáng gōng suǒ shī, bù zhī bìng qíng, cǐ yì zhì zhī yī guò yě.
The body dwindles day by day, the qi is deficient and without essence, the illness runs deep and there is no qi, and he is chilled and startled from time to time. The illness runs deep because without it wears away the defence and within it plunders the construction. That even a good craftsman should miss it, not knowing the condition of the illness — this too is one error of treatment.
「精」本篇6見，分見「氣虚無精」「名曰失精」「精氣」「精華日脱」「精神内傷」；此段「氣虚無精」，承上文脱營、失精而言；精者身之本，故精竭則氣亦虚
夫水之精爲志，火之精爲神，水火相感，神志俱悲，是以目之水生也。
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。
Fú shuǐ zhī jīng wéi zhì, huǒ zhī jīng wéi shén, shuǐ huǒ xiāng gǎn, shén zhì jù bēi, shì yǐ mù zhī shuǐ shēng yě.
The essence of water is the will, the essence of fire is the spirit; water and fire stir each other, and when spirit and will grieve together, the water of the eye is born.
「精」本篇11見，與「五藏之專精」「腎之精」「精持之」並見；「夫水之精爲志，火之精爲神」，以精言水火之本；全篇精字11見，水精、火精、腎精、宗精，其實一精之所分
毒藥攻邪，五榖爲養，五果爲助，五畜爲益，五菜爲充，氣味合而服之，以𥙷精益氣。
毒药攻邪，五谷为养，五果为助，五畜为益，五菜为充，气味合而服之，以补精益气。
Dú yào gōng xié, wǔ gǔ wéi yǎng, wǔ guǒ wéi zhù, wǔ chù wéi yì, wǔ cài wéi chōng, qì wèi hé ér fú zhī, yǐ bǔ jīng yì qì.
The poison-drugs attack the evil; the five grains nourish; the five fruits assist; the five domestic animals add benefit; the five vegetables fill out. Take them with their qi and flavour in accord, thereby supplementing the essence and boosting the qi.
「氣味合而服之，以補精益氣」；毒藥攻邪之後，以榖果畜菜補其精；五榖為養、五果為助，皆所以補精
月始生，則血氣始精，衛氣始行。
月始生，则血气始精，卫气始行。
Yuè shǐ shēng, zé xuè qì shǐ jīng, wèi qì shǐ xíng.
When the moon begins to wax, blood and qi begin to grow fine, and the defence qi begins to move.
「月始生，則血氣始精」；精謂清明充盈，隨月之盈虧而變；與 1 篇「精」為身之本有別，此為血氣之狀態
凡將用鍼，必先診脉，視氣之劇易，乃可以治也。五藏之氣已絶於内，而用鍼者反實其外，是謂重竭，重竭必死，其死也靜。治之者輒反其氣，取腋與膺。五藏之氣已絶於外，而用鍼者反實其内，是謂逆厥，逆厥則必死，其死也躁。治之者反取四末刺之。害中而不去則精泄，害中而去則致氣，精泄則病益甚而恇，致氣則生爲癰瘍。五藏有六府，六府有十二原，十二原出於四關，四關主治五藏。五藏有疾，當取之十二原。十二原者，五藏之所以禀三百六十五節氣味也。五藏有疾也，應出十二原，二原各有所出，明知其原，覩其應，而知五藏之害矣。陽中之少陰，肺也，其原出於大淵，大淵二。陽中之太陽，心也，其原出於大陵，大陵二。陰中之少陽，肝也，其原出於太衝，太衝二。陰中之至陰，脾也，其原出於太白，太白二。陰中之太陰，腎也，其原出於太谿，太谿二。膏之原出於鳩尾，鳩尾一。肓之原出於脖胦，脖胦一。凡此十二原者，主治五藏六府之有疾者也。
凡将用针，必先诊脉，视气之剧易，乃可以治也。五藏之气已绝于内，而用针者反实其外，是谓重竭，重竭必死，其死也静。治之者辄反其气，取腋与膺。五藏之气已绝于外，而用针者反实其内，是谓逆厥，逆厥则必死，其死也躁。治之者反取四末刺之。害中而不去则精泄，害中而去则致气，精泄则病益甚而恇，致气则生为痈疡。五藏有六府，六府有十二原，十二原出于四关，四关主治五藏。五藏有疾，当取之十二原。十二原者，五藏之所以禀三百六十五节气味也。五藏有疾也，应出十二原，二原各有所出，明知其原，睹其应，而知五藏之害矣。阳中之少阴，肺也，其原出于大渊，大渊二。阳中之太阳，心也，其原出于大陵，大陵二。阴中之少阳，肝也，其原出于太冲，太冲二。阴中之至阴，脾也，其原出于太白，太白二。阴中之太阴，肾也，其原出于太溪，太溪二。膏之原出于鸠尾，鸠尾一。肓之原出于脖胦，脖胦一。凡此十二原者，主治五藏六府之有疾者也。
Fán jiāng yòng zhēn, bì xiān zhěn mài, shì qì zhī jù yì, nǎi kě yǐ zhì yě. wǔ zàng zhī qì yǐ jué yú nèi, ér yòng zhēn zhě fǎn shí qí wài, shì wèi chóng jié, chóng jié bì sǐ, qí sǐ yě jìng. zhì zhī zhě zhé fǎn qí qì, qǔ yè yǔ yīng. wǔ zàng zhī qì yǐ jué yú wài, ér yòng zhēn zhě fǎn shí qí nèi, shì wèi nì jué, nì jué zé bì sǐ, qí sǐ yě zào. zhì zhī zhě fǎn qǔ sì mò cì zhī. hài zhòng ér bù qù zé jīng xiè, hài zhòng ér qù zé zhì qì, jīng xiè zé bìng yì shèn ér kuāng, zhì qì zé shēng wéi yōng yáng. wǔ zàng yǒu liù fǔ, liù fǔ yǒu shí èr yuán, shí èr yuán chū yú sì guān, sì guān zhǔ zhì wǔ zàng. wǔ zàng yǒu jí, dāng qǔ zhī shí èr yuán. shí èr yuán zhě, wǔ zàng zhī suǒ yǐ bǐng sān bǎi liù shí wǔ jié qì wèi yě. wǔ zàng yǒu jí yě, yìng chū shí èr yuán, èr yuán gè yǒu suǒ chū, míng zhī qí yuán, dǔ qí yìng, ér zhī wǔ zàng zhī hài yǐ. yáng zhōng zhī shào yīn, fèi yě, qí yuán chū yú dà yuān, dà yuān èr. yáng zhōng zhī tài yáng, xīn yě, qí yuán chū yú dà líng, dà líng èr. yīn zhōng zhī shào yáng, gān yě, qí yuán chū yú tài chōng, tài chōng èr. yīn zhōng zhī zhì yīn, pí yě, qí yuán chū yú tài bái, tài bái èr. yīn zhōng zhī tài yīn, shèn yě, qí yuán chū yú tài xī, tài xī èr. gāo zhī yuán chū yú jiū wěi, jiū wěi yī. huāng zhī yuán chū yú bó yāng, bó yāng yī. fán cǐ shí èr yuán zhě, zhǔ zhì wǔ zàng liù fǔ zhī yǒu jí zhě yě.
Whenever one is about to use the needle, one must first diagnose the pulse and see whether the qi is urgent or gentle; only then may one treat. When the qi of the five viscera has already been cut off within, and the needler instead fills its outside, this is called double exhaustion, and double exhaustion means certain death; the death is quiet. Those who treat it often turn the qi back and take points at the armpit and the chest. When the qi of the five viscera has been cut off outside, and the needler instead fills its inside, this is called reverse inversion, and reverse inversion means certain death; the death is restless. Those who treat it instead take the four extremities and needle them. If one strikes the harm and does not withdraw, the essence drains; if one strikes the harm and withdraws, qi is drawn on. When the essence drains the illness worsens and the patient weakens; when qi is drawn on, abscesses and sores arise. The five viscera have six bowels, the six bowels have twelve sources; the twelve sources issue from the four gates, and the four gates govern the five viscera. When the five viscera are ill, one should take the twelve sources. The twelve sources are where the five viscera receive the qi and flavour of the three hundred and sixty-five joints. When the five viscera are ill, the response issues at the twelve sources; each of the two sources has its own issuing place. Know clearly their source and observe their response, and one knows the harm to the five viscera. The lesser yin within yang is the lung; its source issues at Great Abyss, two points at Great Abyss. The greater yang within yang is the heart; its source issues at Great Mound, two points at Great Mound. The lesser yang within yin is the liver; its source issues at Great Surge, two points at Great Surge. The utmost yin within yin is the spleen; its source issues at Great White, two points at Great White. The greater yin within yin is the kidney; its source issues at Great Torrent, two points at Great Torrent. The source of the fat issues at Turtle Tail, one point at Turtle Tail. The source of the membrane issues at Neck Navel, one point at Neck Navel. All these twelve sources govern the illnesses of the five viscera and six bowels.
「害中而不去則精泄」：中病而留鍼不去，則精隨氣泄；與下句「害中而去則致氣」對舉，一去一留，皆失其節。
肺合大腸，大腸者，傳道之府。心合小腸，小腸者，受盛之府。肝合膽，膽者，中精之府。脾合胃，胃者，五榖之府。腎合膀胱，膀胱者，津液之府也。少陽屬腎，腎上連肺，故將兩藏。三焦者，中瀆之府也，水道出焉，屬膀胱，是孤之府也。是六府之所與合者。
肺合大肠，大肠者，传道之府。心合小肠，小肠者，受盛之府。肝合胆，胆者，中精之府。脾合胃，胃者，五榖之府。肾合膀胱，膀胱者，津液之府也。少阳属肾，肾上连肺，故将两藏。三焦者，中渎之府也，水道出焉，属膀胱，是孤之府也。是六府之所与合者。
fèi hé dà cháng, dà cháng zhě, chuán dào zhī fǔ. xīn hé xiǎo cháng, xiǎo cháng zhě, shòu chéng zhī fǔ. gān hé dǎn, dǎn zhě, zhōng jīng zhī fǔ. pí hé wèi, wèi zhě, wǔ gǔ zhī fǔ. shèn hé páng guāng, páng guāng zhě, jīn yè zhī fǔ yě. shào yáng zhǔ shèn, shèn shàng lián fèi, gù jiāng liǎng zàng. sān jiāo zhě, zhōng dú zhī fǔ yě, shuǐ dào chū yān, zhǔ páng guāng, shì gū zhī fǔ yě. shì liù fǔ zhī suǒ yǔ hé zhě.
The lung pairs with the large intestine, and the large intestine is the fu of transmission. The heart pairs with the small intestine, and the small intestine is the fu of receiving and holding. The liver pairs with the gallbladder, and the gallbladder is the fu of central essence. The spleen pairs with the stomach, and the stomach is the fu of the five grains. The kidney pairs with the bladder, and the bladder is the fu of fluids. Shaoyang attaches to the kidney, and the kidney connects upward with the lung, so it commands two zang. The triple burner is the fu of the central sluice; the waterway issues from it, it attaches to the bladder, and it is the solitary fu. Such is the pairing of the six fu.
「中精之府」為膽之職。六府皆受水榖之濁，獨膽所受者精，故曰中精，此其所以列於六府而異於五者。
黃帝問於歧伯曰：首面與身形也，屬骨連筋，同血合於氣耳。天寒則裂地凌冰，其卒寒或手足懈惰，然而其面不衣，何也？歧伯答曰：十二經脉，三百六十五絡，其血氣皆上于面而走空竅，其精陽氣上走於目而爲睛，其别氣走於耳而爲聽，其宗氣上出於鼻而爲臭，其濁氣出於胃，走脣舌而爲味。其氣之津液，皆上熏于面，而皮又厚，其肉堅，故天氣甚寒不能勝之也。
黄帝问于歧伯曰：首面与身形也，属骨连筋，同血合于气耳。天寒则裂地凌冰，其卒寒或手足懈惰，然而其面不衣，何也？歧伯答曰：十二经脉，三百六十五络，其血气皆上于面而走空窍，其精阳气上走于目而为睛，其别气走于耳而为听，其宗气上出于鼻而为臭，其浊气出于胃，走唇舌而为味。其气之津液，皆上熏于面，而皮又厚，其肉坚，故天气甚寒不能胜之也。
Huáng Dì wèn yú Qí Bó yuē: shǒu miàn yǔ shēn xíng yě, zhǔ gǔ lián jīn, tóng xuè hé yú qì ěr. tiān hán zé liè dì líng bīng, qí cù hán huò shǒu zú xiè duò, rán ér qí miàn bù yì, hé yě? Qí Bó dá yuē: shí èr jīng mài, sān bǎi liù shí wǔ luò, qí xuè qì jiē shàng yú miàn ér zǒu kōng qiào, qí jīng yáng qì shàng zǒu yú mù ér wéi jīng, qí bié qì zǒu yú ěr ér wéi tīng, qí zōng qì shàng chū yú bí ér wéi xiù, qí zhuó qì chū yú wèi, zǒu chún shé ér wéi wèi. qí qì zhī jīn yè, jiē shàng xūn yú miàn, ér pí yòu hòu, qí ròu jiān, gù tiān qì shèn hán bù néng shèng zhī yě.
Huang Di asked Qi Bo: Head and face with the body and form — they are joined to the bones, linked by the sinews, share the blood and unite in the qi, that is all. When heaven is cold it cracks the earth and piles up ice, and in sudden cold the hands and feet may be slack and useless; yet the face needs no clothing. Why is this? Qi Bo answered: In the twelve channels and the three hundred and sixty-five network vessels the blood and qi all go up to the face and enter the hollow openings. The essence-yang qi goes up to the eyes and makes sight; the separated qi goes to the ears and makes hearing; the ancestral qi goes out at the nose and makes smell; the turbid qi goes out from the stomach to the lips and tongue and makes taste. The fluids of this qi all steam upward to the face, and moreover its skin is thick and its flesh firm, so that the cold of heaven, however severe, cannot overcome it.
「精」邪氣藏府病形第9段見，義與本條相合，引全段為證。
一日一夜五十營，以營五藏之精，不應數者，名曰狂生。所謂五十營者，五藏皆受氣，持其脉口，數其至也。五十動而不一代者，五藏皆受氣；四十動一代者，一藏無氣；三十動一代者，二藏無氣；二十動一代者，三藏無氣；十動一代者，四藏無氣；不滿十動一代者，五藏無氣。子之短期，要在終始。所謂五十動而不一代者，以爲常也，以知五藏之期。子之短期者，乍數乍疏也。
一日一夜五十营，以营五藏之精，不应数者，名曰狂生。所谓五十营者，五藏皆受气，持其脉口，数其至也。五十动而不一代者，五藏皆受气；四十动一代者，一藏无气；三十动一代者，二藏无气；二十动一代者，三藏无气；十动一代者，四藏无气；不满十动一代者，五藏无气。子之短期，要在终始。所谓五十动而不一代者，以为常也，以知五藏之期。子之短期者，乍数乍疏也。
yī rì yī yè wǔ shí yíng, yǐ yíng wǔ zàng zhī jīng, bù yīng shù zhě, míng yuē kuáng shēng. suǒ wèi wǔ shí yíng zhě, wǔ zàng jiē shòu qì, chí qí mài kǒu, shǔ qí zhì yě. wǔ shí dòng ér bù yī dài zhě, wǔ zàng jiē shòu qì; sì shí dòng yī dài zhě, yī zàng wú qì; sān shí dòng yī dài zhě, èr zàng wú qì; èr shí dòng yī dài zhě, sān zàng wú qì; shí dòng yī dài zhě, sì zàng wú qì; bù mǎn shí dòng yī dài zhě, wǔ zàng wú qì. zi zhī duǎn qī, yào zài zhōng shǐ. suǒ wèi wǔ shí dòng ér bù yī dài zhě, yǐ wéi cháng yě, yǐ zhī wǔ zàng zhī qī. zi zhī duǎn qī zhě, zhà shuò zhà shū yě.
In one day and one night there are fifty circuits, by which the essence of the five zang is carried. One whose number does not answer to this is called a reckless life. What is called the fifty circuits is that the five zang all receive qi; one holds the vessel mouth and counts its arrivals. Fifty beats without one interruption: the five zang all receive qi. Forty beats with one interruption: one zang has no qi. Thirty with one: two zang have no qi. Twenty with one: three zang have no qi. Ten with one: four zang have no qi. Less than ten with one: the five zang have no qi. To foretell the short term, the essential lies in beginning and end. What is called fifty beats without one interruption is the constant measure, and by it one knows the term of the five zang. Foretelling the short term is when the pulse is now frequent and now sparse.
「精」根結第5段見，義與本條相合，引全段為證。
脉之所居，深不見者刺之，微内鍼而久留之，以致其空脉氣也。脉淺者勿刺，按絶其脉乃刺之，無令精出，獨出其邪氣耳。
脉之所居，深不见者刺之，微内针而久留之，以致其空脉气也。脉浅者勿刺，按绝其脉乃刺之，无令精出，独出其邪气耳。
mài zhī suǒ jū, shēn bù jiàn zhě cì zhī, wēi nèi zhēn ér jiǔ liú zhī, yǐ zhì qí kōng mài qì yě. mài qiǎn zhě wù cì, àn jué qí mài nǎi cì zhī, wú lìng jīng chū, dú chū qí xié qì ěr.
Where the vessel lies deep and cannot be seen, needle it by inserting the needle lightly and leaving it long, so as to draw the vessel qi of the empty place. Where the vessel is shallow, do not needle directly: press and cut off its qi, then needle, so that the essence does not leave and only the evil qi is drawn out.
「精」官鍼第17段見，義與本條相合，引全段為證。
黃帝問于歧伯曰：凡刺之法，先必本于神。血、脉、營、氣、精、神，此五藏之所藏也。至其淫泆離藏，則精失，魂魄飛揚，志意恍亂，智慮去身者，何因而然乎？夭之罪與？人之過乎？何謂德、氣、生、精、神、魂、魄、心、意、志、思、智、慮？請問其故。
黄帝问于歧伯曰：凡刺之法，先必本于神。血、脉、营、气、精、神，此五藏之所藏也。至其淫泆离藏，则精失，魂魄飞扬，志意恍乱，智虑去身者，何因而然乎？夭之罪与？人之过乎？何谓德、气、生、精、神、魂、魄、心、意、志、思、智、虑？请问其故。
Huáng Dì wèn yú Qí Bó yuē: fán cì zhī fǎ, xiān bì běn yú shén. xuè, mài, yíng, qì, jīng, shén, cǐ wǔ zàng zhī suǒ cáng yě. zhì qí yín yì lí zàng, zé jīng shī, hún pò fēi yáng, zhì yì huǎng luàn, zhì lǜ qù shēn zhě, hé yīn ér rán hū? yāo zhī zuì yǔ? rén zhī guò hū? hé wèi dé, qì, shēng, jīng, shén, hún, pò, xīn, yì, zhì, sī, zhì, lǜ? qǐng wèn qí gù.
Huang Di asked Qi Bo: in all methods of needling, one must first be rooted in the spirit. Blood, vessels, ying, qi, essence and spirit — these are what the five zang store. When they overflow and leave the zang, the essence is lost, the hun and po fly up, will and intention are thrown into confusion, and wisdom and deliberation depart from the body. By what cause does this happen? Is it the fault of early death, or the fault of man? What are called virtue, qi, life, essence, spirit, hun, po, heart, intention, will, thought, wisdom and deliberation? I beg to hear the reason.
「精」本神第1段見，義與本條相合，引全段為證。
補須一方實，深取之，稀按其痏，以極出其邪氣；一方虚，淺刺之，以養其脉，疾按其痏，無使邪氣得入。邪氣來也緊而疾，邪氣來也徐而和。脉實者，深刺之，以泄其氣；脉虚者，淺刺之，使精氣無得出，以養其脉，獨出其邪氣。
补须一方实，深取之，稀按其痏，以极出其邪气；一方虚，浅刺之，以养其脉，疾按其痏，无使邪气得入。邪气来也紧而疾，邪气来也徐而和。脉实者，深刺之，以泄其气；脉虚者，浅刺之，使精气无得出，以养其脉，独出其邪气。
bǔ xū yī fāng shí, shēn qǔ zhī, xī àn qí wěi, yǐ jí chū qí xié qì; yī fāng xū, qiǎn cì zhī, yǐ yǎng qí mài, jí àn qí wěi, wú shǐ xié qì dé rù. xié qì lái yě jǐn ér jí, xié qì lái yě xú ér hé. mài shí zhě, shēn cì zhī, yǐ xiè qí qì; mài xū zhě, qiǎn cì zhī, shǐ jīng qì wú dé chū, yǐ yǎng qí mài, dú chū qí xié qì.
In supplementing, when one side is full, insert deep, press the needle hole but little, so as to draw out the evil qi to the utmost; when one side is deficient, insert shallow, to nourish the vessel, and press the needle hole quickly, so that the evil qi cannot enter. The evil qi comes tight and rapid; the grain qi comes slow and harmonious. Where the pulse is full, insert deep to drain its qi; where the pulse is deficient, insert shallow so that the essence may not escape, to nourish the vessel, and draw out only the evil qi.
「精」終始第14段見，義與本條相合，引全段為證。
黃帝曰：人始生，先成精，精成而腦髓生，骨爲幹，脉爲營，筋爲剛，肉爲牆，皮膚堅而毛髮長，榖入于胃，脉道以通，血氣乃行。
黄帝曰：人始生，先成精，精成而脑髓生，骨为干，脉为营，筋为刚，肉为墙，皮肤坚而毛发长，榖入于胃，脉道以通，血气乃行。
Huáng Dì yuē: rén shǐ shēng, xiān chéng jīng, jīng chéng ér nǎo suǐ shēng, gǔ wéi gàn, mài wéi yíng, jīn wéi gāng, ròu wéi qiáng, pí fū jiān ér máo fà cháng, gǔ rù yú wèi, mài dào yǐ tōng, xuè qì nǎi xíng.
Huang Di said: when man first comes to life, essence is formed first; when the essence is formed, the brain and marrow arise; the bones become the frame, the vessels the camp, the sinews the strength, the flesh the wall; the skin is made firm and the hair grows. When grain enters the stomach, the vessel way is opened, and blood and qi begin to move.
「精」經脉第2段見，義與本條相合，引全段為證。
黃帝曰：營氣之道，内榖爲寶，榖入于胃，乃傳之肺，流溢于中，布散于外，精専者行于經隧，常營無已，終而復始，是謂天地之紀。
黄帝曰：营气之道，内榖为宝，榖入于胃，乃传之肺，流溢于中，布散于外，精専者行于经隧，常营无已，终而复始，是谓天地之纪。
Huáng Dì yuē: yíng qì zhī dào, nèi gǔ wéi bǎo, gǔ rù yú wèi, nǎi chuán zhī fèi, liú yì yú zhōng, bù sàn yú wài, jīng zhuān zhě xíng yú jīng suì, cháng yíng wú yǐ, zhōng ér fù shǐ, shì wèi tiān dì zhī jì.
Huang Di said: In the course of the camp qi, the essence of grain and water is the treasure. Grain enters the stomach and is transmitted to the lungs; it overflows within and spreads without. Its purest part moves through the channel tunnels, circulating without cease, ending and beginning again — this is called the order of Heaven and Earth.
「精」營氣第1段見，義與本條相合，引全段為證。
歧伯答曰：壯者之氣血盛，其肌肉滑，氣道通，營衛之行不失其常，故晝精而夜瞑。老者之氣血衰，其肌肉枯，氣道澀，五藏之氣相摶，其營氣衰少而衛氣内伐，故晝不精，夜不瞑。
歧伯答曰：壮者之气血盛，其肌肉滑，气道通，营卫之行不失其常，故昼精而夜瞑。老者之气血衰，其肌肉枯，气道涩，五藏之气相抟，其营气衰少而卫气内伐，故昼不精，夜不瞑。
Qí Bó dá yuē: zhuàng zhě zhī qì xuè shèng, qí jī ròu huá, qì dào tōng, yíng wèi zhī xíng bù shī qí cháng, gù zhòu jīng ér yè míng. lǎo zhě zhī qì xuè shuāi, qí jī ròu kū, qì dào sè, wǔ zàng zhī qì xiāng tuán, qí yíng qì shuāi shǎo ér wèi qì nèi fá, gù zhòu bù jīng, yè bù míng.
Qi Bo replied: In the strong, the blood and qi are abundant, the flesh is smooth, the qi passages are open, and the camp and guard do not lose their norm; hence they are spirited by day and sleep by night. In the old, the blood and qi are diminished, the flesh is withered, the qi passages are rough, the qi of the five viscera strikes against itself, the camp qi is scanty and the guard qi invades inward; hence they are not spirited by day and do not sleep by night.
「精」營衛生會第6段見，義與本條相合，引全段為證。
凡刺之害，中而不去則精泄，不中而去則致氣。精泄則病甚而恇，致氣則生爲癰疽也。
凡刺之害，中而不去则精泄，不中而去则致气。精泄则病甚而恇，致气则生为痈疽也。
fán cì zhī hài, zhōng ér bù qù zé jīng xiè, bù zhōng ér qù zé zhì qì. jīng xiè zé bìng shèn ér kuāng, zhì qì zé shēng wéi yōng jū yě.
The harm in needling: to hit the disease and not withdraw the needle drains the essence; to miss and withdraw it gathers qi. When essence is drained the disease worsens and the patient cowers; when qi is gathered, boils and abscesses form.
「精」寒𤍠病第14段見，義與本條相合，引全段為證。
歧伯曰：心者，五藏六府之主也；目者，宗脉之所聚也，上液之道也；口鼻者，氣之門户也。故悲哀愁憂則心動，心動則五藏六府皆摇，摇則宗脉感，宗脉感則液道開，液道開故泣涕出焉。液者，所以灌精濡空竅者也，故上液之道開則泣，泣不止則液竭，液竭則精不灌，精不灌則目無所見矣，故命曰奪精。補天柱經俠頸。
歧伯曰：心者，五藏六府之主也；目者，宗脉之所聚也，上液之道也；口鼻者，气之门户也。故悲哀愁忧则心动，心动则五藏六府皆摇，摇则宗脉感，宗脉感则液道开，液道开故泣涕出焉。液者，所以灌精濡空窍者也，故上液之道开则泣，泣不止则液竭，液竭则精不灌，精不灌则目无所见矣，故命曰夺精。补天柱经侠颈。
Qí Bó yuē: xīn zhě, wǔ zàng liù fǔ zhī zhǔ yě; mù zhě, zōng mài zhī suǒ jù yě, shàng yè zhī dào yě; kǒu bí zhě, qì zhī mén hù yě. gù bēi āi chóu yōu zé xīn dòng, xīn dòng zé wǔ zàng liù fǔ jiē yáo, yáo zé zōng mài gǎn, zōng mài gǎn zé yè dào kāi, yè dào kāi gù qì tì chū yān. yè zhě, suǒ yǐ guàn jīng rú kōng qiào zhě yě, gù shàng yè zhī dào kāi zé qì, qì bù zhǐ zé yè jié, yè jié zé jīng bù guàn, jīng bù guàn zé mù wú suǒ jiàn yǐ, gù mìng yuē duó jīng. bǔ tiān zhù jīng xié jǐng.
Qibo said: the heart is the master of the five viscera and six receptacles; the eye is where the ancestral vessels gather and is the road of the upper fluids; mouth and nose are the doors of qi. So grief, sorrow and worry move the heart; the heart moved, the five viscera and six receptacles all shake; shaking, the ancestral vessels are stirred; stirred, the fluid road opens; the fluid road open, tears and mucus flow. Fluid is what irrigates the essence and moistens the empty orifices; so when the road of the upper fluids opens there are tears, and tears that do not stop exhaust the fluid; the fluid exhausted, the essence is not irrigated; the essence not irrigated, the eye sees nothing. So it is named seizing the essence. Tonify the Tianzhu channel beside the nape.
「精」口問第20段見，義與本條相合，引全段為證。
歧伯曰：兩神相搏，合而成形，常先身生，是謂精。
歧伯曰：两神相搏，合而成形，常先身生，是谓精。
Qí Bó yuē: liǎng shén xiāng bó, hé ér chéng xíng, cháng xiān shēn shēng, shì wèi jīng.
Qibo said: the two spirits join and form the body; that which is always there before the body is born is called essence.
「精」决氣第2段見，義與本條相合，引全段為證。
伯高曰：臣請言其故。胃大一尺五寸，徑五寸，長二尺六寸，横屈受水榖三斗五升，其中之榖，常留二斗，水一斗五升而滿。上焦泄氣，出其精微，慓悍滑疾。下焦下漑諸腸。
伯高曰：臣请言其故。胃大一尺五寸，径五寸，长二尺六寸，横屈受水榖三斗五升，其中之榖，常留二斗，水一斗五升而满。上焦泄气，出其精微，慓悍滑疾。下焦下漑诸肠。
Bó Gāo yuē: chén qǐng yán qí gù. wèi dà yī chǐ wǔ cùn, jìng wǔ cùn, cháng èr chǐ liù cùn, héng qū shòu shuǐ gǔ sān dǒu wǔ shēng, qí zhōng zhī gǔ, cháng liú èr dǒu, shuǐ yī dǒu wǔ shēng ér mǎn. shàng jiāo xiè qì, chū qí jīng wēi, piào hàn huá jí. xià jiāo xià gài zhū cháng.
Bo Gao said: Let me state the reason. The stomach is one chi and five cun in girth, five cun across and two chi and six cun long; bent crosswise, it receives three dou and five sheng of water and grain, of which two dou of grain are always retained, and it is full with a dou and five sheng of water. The upper jiao disperses qi and sends out its essence, swift and fierce and slippery and rapid. The lower jiao irrigates the intestines below.
「精」平人絶榖第2段見，義與本條相合，引全段為證。
歧伯曰：徐入徐出，謂之導氣；補寫無形，謂之同精。是非有餘不足也，亂氣之相逆也。
歧伯曰：徐入徐出，谓之导气；补写无形，谓之同精。是非有余不足也，乱气之相逆也。
Qí Bó yuē: xú rù xú chū, wèi zhī dǎo qì; bǔ xiè wú xíng, wèi zhī tóng jīng. shì fēi yǒu yú bù zú yě, luàn qì zhī xiāng nì yě.
Qi Bo said: Slow entry and slow exit is called guiding the qi; supplementing and draining without visible form is called uniting the essence. This is neither excess nor deficiency, but disordered qi opposing itself.
「精」五亂第17段見，義與本條相合，引全段為證。
其上者，出於頏顙，滲諸陽，灌諸精。
其上者，出于颃颡，渗诸阳，灌诸精。
qí shàng zhě, chū yú háng sǎng, shèn zhū yáng, guàn zhū jīng.
Its upper part emerges at the nasopharynx, seeping into the yang and irrigating the essences.
「精」逆順肥瘦第23段見，義與本條相合，引全段為證。
少俞曰：酒者，水穀之精，熟穀之液也。其氣慓悍，其入于胃中，則胃脹，氣上逆，滿于胸中，肝浮膽横，當是之時，固比于勇士，氣衰則悔，與勇士同類，不知避之，名曰酒悖也。
少俞曰：酒者，水谷之精，熟谷之液也。其气慓悍，其入于胃中，则胃胀，气上逆，满于胸中，肝浮胆横，当是之时，固比于勇士，气衰则悔，与勇士同类，不知避之，名曰酒悖也。
shào yú yuē: jiǔ zhě shuǐ gǔ zhī jīng, shú gǔ zhī yè yě. qí qì piào hàn, qí rù yú wèi zhōng, zé wèi zhàng, qì shàng nì, mǎn yú xiōng zhōng, gān fú dǎn héng, dāng shì zhī shí, gù bǐ yú yǒng shì, qì shuāi zé huǐ, yǔ yǒng shì tóng lèi, bù zhī bì zhī, míng yuē jiǔ bèi yě.
Shao Yu said: Wine is the essence of water and grain, the liquid of cooked grain. Its qi is fierce and swift; when it enters the stomach the stomach distends, the qi rebels upward and fills the chest, the liver floats and the gallbladder runs athwart. At that moment he may indeed be compared to the brave man; but when the qi fails he repents. Being of the same kind as the brave man, he yet does not know what to avoid, and this is called the wine rebellion.
「精」論勇第15段見，義與本條相合，引全段為證。
歧伯曰：腰脊者，身之大關節也。肢脛者，人之管以趨翔也。莖垂者，身中之機，陰精之𠉀，津液之道也。故飲食不節，喜怒不時，津液内溢，乃下留於睪，血道不通，日大不休，俛仰不便，趨翔不能，此病榮然有水，不上不下，鈹石所取，形不可匿，常不得蔽，故命曰去爪。帝曰：善。
歧伯曰：腰脊者，身之大关节也。肢胫者，人之管以趋翔也。茎垂者，身中之机，阴精之𠉀，津液之道也。故饮食不节，喜怒不时，津液内溢，乃下留于睾，血道不通，日大不休，俛仰不便，趋翔不能，此病荣然有水，不上不下，铍石所取，形不可匿，常不得蔽，故命曰去爪。帝曰：善。
Qí Bó yuē: yāo jí zhě, shēn zhī dà guān jié yě. zhī jìng zhě, rén zhī guǎn yǐ qū xiáng yě. jīng chuí zhě, shēn zhōng zhī jī, yīn jīng zhī hòu, jīn yè zhī dào yě. gù yǐn shí bù jié, xǐ nù bù shí, jīn yè nèi yì, nǎi xià liú yú gāo, xuè dào bù tōng, rì dà bù xiū, fǔ yǎng bù biàn, qū xiáng bù néng, cǐ bìng róng rán yǒu shuǐ, bù shàng bù xià, pī shí suǒ qǔ, xíng bù kě nì, cháng bù dé bì, gù mìng yuē qù zhǎo. dì yuē: shàn.
Qi Bo said: The lower back and spine are the great joints of the body; the limbs and shins are man’s tubes, by which he runs and flies; the penis and testes are the mechanism within the body, the sign of yin essence, the road of fluids. Hence when food and drink are without measure and joy and anger untimely, the fluids overflow within and stay below at the testes; the blood road is blocked, the swelling grows daily without cease, bending and lifting are inconvenient, running and flying impossible. This illness is watery swelling, neither rising nor descending; the stone needle takes it. Its form cannot be hidden and cannot always be covered — hence it is called removing the claw. The Emperor said: Good.
「精」刺節真邪第15段見，義與本條相合，引全段為證。
五并：精氣并肝，則憂，并心則喜，并肺則悲，并腎則恐，并脾則畏，是謂五精之氣并於藏也。
五并：精气并肝，则忧，并心则喜，并肺则悲，并肾则恐，并脾则畏，是谓五精之气并于藏也。
wǔ bìng: jīng qì bìng gān, zé yōu, bìng xīn zé xǐ, bìng fèi zé bēi, bìng shèn zé kǒng, bìng pí zé wèi, shì wèi wǔ jīng zhī qì bìng yú zàng yě.
The five gatherings: when essence qi gathers in the liver there is worry, in the heart joy, in the lung grief, in the kidney fear, in the spleen dread — this is called the five essences’ qi gathering in the viscera.
「精」九鍼論第21段見，義與本條相合，引全段為證。
歧伯對曰：五藏六府之精氣，皆上注於目，而爲之精。精之窠爲眼，骨之精爲瞳子，筋之精爲黑眼，血之精爲絡其窠，氣之精爲白眼，肌肉之精爲約束。裹擷筋骨血氣之精。而與脉拜爲系，上屬於腦，後出於項中。
歧伯对曰：五藏六府之精气，皆上注于目，而为之精。精之窠为眼，骨之精为瞳子，筋之精为黑眼，血之精为络其窠，气之精为白眼，肌肉之精为约束。裹撷筋骨血气之精。而与脉拜为系，上属于脑，后出于项中。
Qí Bó duì yuē: wǔ zàng liù fǔ zhī jīng qì, jiē shàng zhù yú mù, ér wéi zhī jīng. jīng zhī kē wéi yǎn, gǔ zhī jīng wéi tóng zǐ, jīn zhī jīng wéi hēi yǎn, xuè zhī jīng wéi luò qí kē, qì zhī jīng wéi bái yǎn, jī ròu zhī jīng wéi yuē shù. guǒ xié jīn gǔ xuè qì zhī jīng. ér yǔ mài bài wéi xì, shàng shǔ yú nǎo, hòu chū yú xiàng zhōng.
Qi Bo answered: The essence qi of the five viscera and six bowels all pours upward into the eye and becomes its brightness. The nest of essence is the eye; the essence of bone is the pupil; the essence of sinew is the black of the eye; the essence of blood is the network of its nest; the essence of qi is the white; the essence of flesh and muscle is the constraint. Wrapping and gathering the essence of sinew, bone, blood and qi, it joins with the vessels to make the eye system, which ascends to the brain and issues behind in the middle of the nape.
「精」大惑論第2段見，義與本條相合，引全段為證。