诸本无篇字。马云。决论一气六名之义。故名篇。志云。决、分也。决而和。故名篇。决气谓气之分判
为六。而和合为一也。
以为一气耳 楼氏云。精气津液而脉六者。盖精气即卫气。津液血脉即营血之异名。卫气根于血。
营血根于气。故曰一气也。
两神相搏（止）是谓精 马云。易曰。男女构精。万物化生。盖当男女相构之时。两神相合。而
成所生男女之形。此精常先其身而生。有其精斯有其形。夫是之谓精也。张云。两神、阴阳也。搏、交也。精、
天一之水也。凡阴阳合而万形成。无不先从精始。故曰常先身生。是谓精。即本神篇曰。两精相搏谓之神。而
此曰两神相搏。合而成形。常先身生。是谓精。盖彼言由精以化神。此言由神以化精。二者若乎不同。正以明
阴阳之互用者。即其合一之道也。
上焦开发（止）是谓气 张云。上焦、胸中也。开发、通达也。宣、布散也。气者人身之大气。名
为宗气。亦名真气。邪客篇曰。宗气积于胸中。出于喉咙。以贯心脉而行呼吸焉。刺节真邪论曰。真气者所受
于天。与谷气并而充身也。营卫生会篇曰。人受气于谷。谷入于胃。以传于肺。五脏六腑皆以受气。故能熏肤
充身泽毛。若雾露之温润。而溉养万物者为气也。
腠理（止）是谓津 张云。津者阳之液。汗者津之泄也。腠理者皮肤之隙。溱溱、滋泽貌。
谷入气满（止）是谓液 张云。淖泽、濡润也。液者阴之津。谷入于胃。其气满而化液。故淖泽而注于骨。
凡骨属动举屈伸。则经脉流行而泄其泽。故内而补益脑髓。外而润泽皮肤。皆谓之液。愚按、津液本为同类。
然亦有阴阳之分。盖津者液之清者也。液者津之浊者也。津为汗而走腠理。故
属阳。液注骨而补脑髓。故属阴。观五癃津液别篇曰。三焦出气。以温肌肉。充皮肤为其津。其留而不行者为
液。其义正与此合。
中焦受气（止）是谓血 张云。中焦者并胃中出上焦之下。凡水谷之入。必先归胃。故中焦受谷之气。
取谷之味。输脾达脏。由黄白而渐变为赤。以奉生身者。是谓之血。
壅遏营气（止）是谓脉 张云。壅遏者。堤防之谓。犹道路之有封疆。江河之有涯岸。俾营气无所回
避。而必行其中者。是谓之脉。然则脉者。非气非血。而所以通于气血者也。志云。壅培、助遏也。遮、蔽也。
避、违避也。言经脉壅蔽。荣气行于脉中。昼夜环转。无所违逆。是谓脉。潘氏续焰云。壅遏犹言拥迫。使入
隧道。而无别道可避也。
耳聋 张云。肾藏精。耳者肾之窍。故精脱则耳聋。
目不明 志云。目之精明五色者。气之华也。故气脱者目不明。
汗大泄 张云。汗、阳津也。汗大泄者津不脱。故曰亡阳。
液脱者（止）耳数鸣 张云。液所以注骨益脑而泽皮肤者。液脱则骨髓无以充。故屈伸不利。面脑消胫
酸。皮肤无以滋。故色枯而夭。液脱则阴虚。故耳鸣也。
夭然不泽 张云。血之荣在色。故血脱者色白如盐。夭然不泽。谓枯涩无神也。
其脉空虚 此其候也 甲乙。其上有脉脱者三字。张云。脉贵有神。其脉空虚。即六脱之候。简
案、本经。脱脉脱者三字当补。若不然则六脱之候不备焉。
六气者（止）为大海也 张云。部主谓各部所主也。如肾主精。肺主气。脾主津液。肝主血。心主脉
也。贵贱善恶。以衰旺邪正言。如春夏则木火为贵。秋冬则金水为贵。而失
时者为贱也。六气之得正者为善。而太过不及者为恶也。贵贱善恶。主各有时。故皆可为常主。然六气资于五
谷。五谷运化于胃。是为水谷之海。故胃气为脏腑之本。马云。此六气者。成于五谷精微之气。而胃则纳五谷
而成之。故胃又为六气之大海耳。
各版本中均无“篇”字。马云认为，本章论述一气分为六名的含义，因此命名为《决气》。张景岳（志云）说，“决”意为分辨、判分。“决而和”，即分辨清楚后达到和谐统一，因此命名为《决气》。所谓“决气”，是指气被分辨为六种，而又和谐合为一体。
楼氏说，精、气、津、液、营、卫这六者，其实都是气的不同表现形式。其中精气即卫气，津液血脉即营血的不同名称。卫气根源于血，营血根源于气，所以说它们本质上是一气。
“两神相搏……是谓精”：马云引用《易经》说：“男女构精，万物化生。”大概是在男女交合之时，两性的神灵（生命本源之气）相互结合，从而形成所生子女的形体。这种“精”常常在身体形成之前就已经存在，有了这种精，才有所形成的形体。这就叫做“精”。张景岳说，“两神”指阴阳，“搏”指交合，“精”是天一之水（先天之精）。凡是阴阳交合而万物成形，无不先从精开始，所以说是“常先身生”，这就是“精”。这与《本神》篇所说的“两精相搏谓之神”相呼应，但此处说“两神相搏”，结合而成形，常在身体生成之前存在，称为精。大概前者讲的是由精化生神，后者讲的是由神化生精，两者看似不同，正是为了说明阴阳互用的道理，也就是它们合一的途径。
“上焦开发……是谓气”：张景岳说，上焦位于胸中，“开发”意为通达，“宣”意为布散。气是人体内的正气，称为宗气，也称为真气。《邪客》篇说：“宗气积聚于胸中，出于喉咙，贯通心脉而行呼吸。”《刺节真邪论》说：“真气是从天那里获得的，与谷气合并而充满全身。”《营卫生会》篇说：“人从谷物中获取气，谷物进入胃，传导给肺，五脏六腑都从中获得气，所以能熏蒸皮肤，充实身体，润泽毛发，像雾露一样温润，灌溉滋养万物，这就是气。”
“腠理……是谓津”：张景岳说，津是阳性的体液，汗是津液的排泄物。腠理是皮肤的间隙。“溱溱”形容滋润光泽的样子。
“谷入气满……是谓液”：张景岳说，“淖泽”形容濡润的样子。液是阴性的津液。谷物进入胃中，其气充盈而化生为液，所以濡润并注入骨骼。凡是骨属关节活动屈伸时，经脉流行并泄出其中的润泽之液，因此内可以补益脑髓，外可以润泽皮肤，这些都称为液。我按语道：津和液本来属于同类，但也有阴阳之分。大概津是液中清稀的部分，液是津中稠浊的部分。津作为汗液走窜于腠理，所以属阳；液注入骨骼并补益脑髓，所以属阴。看《五癃津液别》篇说：“三焦发出气，以温煦肌肉，充养皮肤，这是它的津；那些停留不流动的，就是它的液。”这个义理正好与此处相符。
“中焦受气……是谓血”：张景岳说，中焦位于胃中，处于上焦之下。凡是水谷进入人体，必定先归聚于胃，所以中焦接受谷物的气，摄取谷物的味道，输送到脾并通达脏腑，由黄白色逐渐变为红色，用来奉养生命身体，这就叫做血。
“壅遏营气……是谓脉”：张景岳说，“壅遏”意思是堤防，就像道路有边界，江河有岸堤，使得营气没有回避的地方，必须行走在其中，这就叫做脉。那么脉，既不是气也不是血，而是用来通行气血的通道。张景岳（志云）说，“壅培”、“助遏”意为帮助遏制，“遮”、“蔽”意为遮挡覆盖，“避”意为违避。意思是经脉壅蔽，营气行走在脉中，昼夜循环运转，没有任何违逆之处，这就叫做脉。潘氏在《续焰》中说，“壅遏”犹言拥迫，使营气进入隧道，而没有其他路径可躲避。
“耳聋”：张景岳说，肾藏精，耳是肾的窍穴，所以精脱失就会耳聋。
“目不明”：张景岳说，眼睛能够辨别五色，是气的外在荣华表现，所以气脱失就会导致视力不明。
“汗大泄”：张景岳说，汗是阳性的津液。汗大量泄出，意味着津液未脱失（因为汗源来自津），所以称为亡阳。
“液脱者……耳数鸣”：张景岳说，液的作用是注入骨骼、补益脑髓并润泽皮肤。如果液脱失，骨髓就无法得到充养，所以屈伸不利，面部消瘦、脑髓空虚、小腿酸痛，皮肤得不到滋润，所以面色枯槁且夭折。液脱导致阴虚，所以出现耳鸣。
“夭然不泽”：张景岳说，血的荣华表现在面色上，所以血脱失的人面色苍白如盐，干枯涩滞而无神采。“夭然不泽”就是指枯涩无神的样子。
“其脉空虚 此其候也”：《甲乙经》在此句之上多出了“脉脱者”三个字。张景岳说，脉贵在有神，脉象空虚，就是上述六种脱失的征候。简案认为，《内经》原文此处应当补上“脉脱者”三字，否则六种脱失的征候就不完备了。
“六气者……为大海也”：张景岳说，“部主”指各部所主宰的脏器。例如肾主精，肺主气，脾主津液，肝主血，心主脉等。“贵贱善恶”是从盛衰、邪正的角度来说的。例如春夏季节，木火之气为贵，秋冬季节，金水之气为贵，而不合时令的就为贱。六气中得正气的为善，太过或不及的为恶。贵贱善恶各有其时，所以都可以作为常规的主宰。然而六气依赖于五谷，五谷在胃中运化，所以胃是水谷之海，胃气是脏腑的根本。马云说，这六气是由五谷的精微之气构成的，而胃负责接纳五谷并将其转化为这些气，所以胃又是六气的大海。
In all versions, the character "Pian" (Chapter) is absent. Ma Yun states that this chapter discusses the meaning of one Qi dividing into six names, hence the title "Jue Qi" (Resolving Qi). Zhang Jingyue (Zhi Yun) explains that "Jue" means to distinguish or differentiate. "Jue er he" implies that after differentiation, harmony is achieved, thus the title "Jue Qi". The term "Jue Qi" refers to Qi being differentiated into six aspects while remaining harmoniously united as one.
Lou Shi posits that Essence (Jing), Qi, Fluids (Jin), Moistures (Ye), Ying-Blood, and Wei-Qi are essentially different manifestations of the same Qi. Specifically, Jing-Essence corresponds to Wei-Qi, while Jin-Fluids and Blood-Vessels correspond to Ying-Blood under different names. Since Wei-Qi roots in Blood and Ying-Blood roots in Qi, they are fundamentally one Qi.
"Two Shen interact... this is called Jing": Ma Yun cites the *I Ching*: "When male and female combine their essence, all things are transformed." Essentially, during sexual intercourse, the Shen (spiritual/life-force energies) of both parties interact to form the physical body of the offspring. This "Jing" (Essence) exists prior to the formation of the body; having this Jing allows for the formation of the body. This is what is meant by "Jing". Zhang Jingyue clarifies that "Two Shen" refers to Yin and Yang, "Bo" means interaction or collision, and "Jing" refers to the Water of Tianyi (Pre-heaven Essence). Whenever Yin and Yang interact to form myriad shapes, it invariably begins with Jing, hence it is said to be "born before the body," which is defined as Jing. This aligns with the *Ben Shen* chapter stating "Two Jings interacting gives rise to Shen," whereas here it says "Two Shens interacting... is called Jing." The former describes Shen arising from Jing, while the latter describes Jing arising from Shen; although they appear different, they illustrate the mutual use of Yin and Yang and their path to unity.
"The Upper Jiao opens and develops... this is called Qi": Zhang Jingyue states that the Upper Jiao is located in the chest. "Kai fa" means to open and unblock, while "Xuan" means to distribute. Qi here refers to the Great Qi of the human body, also known as Zong-Qi (Gathering Qi) or True Qi. The *Xie Ke* chapter states: "Zong-Qi accumulates in the chest, emerges from the throat, penetrates the heart vessels, and governs respiration." The *Ci Zhen Zhen Xie Lun* states: "True Qi is received from Heaven and combines with Grain Qi to fill the body." The *Ying Wei Sheng Hui* chapter states: "Humans receive Qi from grain; grain enters the stomach, transmits to the lungs, and nourishes the five Zang and six Fu organs. Thus, it can steam the skin, fill the body, and moisten the hair, like mist and dew, irrigating and nourishing all things. This is Qi."
"Cou Li [skin pores]... this is called Jin": Zhang Jingyue explains that Jin is the Yang-type fluid, and sweat is the excretion of Jin. Cou Li refers to the gaps in the skin. "Zhen zhen" describes a state of moisture and luster.
"When grain enters and Qi fills... this is called Ye": Zhang Jingyue states that "Nao ze" describes a moistening quality. Ye is the Yin-type fluid. When grain enters the stomach, its Qi becomes full and transforms into Ye, which then moistens and flows into the bones. During joint movements such as flexion and extension, the meridians circulate and release this moistening fluid. Internally, it supplements the brain marrow; externally, it moistens the skin. These are all referred to as Ye. Note: Jin and Ye are originally of the same category but have Yin-Yang distinctions. Jin is the clearer part of Ye, while Ye is the turbid part of Jin. Jin acts as sweat flowing through Cou Li, thus belonging to Yang; Ye flows into bones and supplements brain marrow, thus belonging to Yin. The *Wu Long Jin Ye Bie* chapter states: "The San Jiao emits Qi to warm muscles and nourish skin, which is its Jin; what remains stagnant is its Ye." This logic coincides with the current text.
"The Middle Jiao receives Qi... this is called Blood": Zhang Jingyue states that the Middle Jiao is situated below the Upper Jiao, alongside the stomach. All ingested water and grain first gather in the stomach. Thus, the Middle Jiao receives the Qi of grain, extracts its flavor, transports it to the Spleen, and distributes it to the Zang organs. Through transformation from yellow-white to red, it serves to nourish the living body, which is called Blood.
"Containing and restraining Ying-Qi... this is called Mai [Vessel]": Zhang Jingyue explains that "Yong e" means embankment or dike, similar to boundaries on roads or banks of rivers, ensuring Ying-Qi has no place to evade and must flow within them. Thus, Mai is neither Qi nor Blood, but the conduit for both. Zhang Jingyue (Zhi Yun) adds that "Yong pei" and "Zhu e" mean to assist in containment, "Zhe" and "Bi" mean to cover and block, and "Bi" means to avoid. It signifies that the meridians contain and shield the Ying-Qi, which circulates day and night without obstruction. This is called Mai. Pan Shi, in *Xu Yan*, notes that "Yong e" implies pressing together, forcing entry into the tunnel-like vessels with no alternative paths.
"Deafness": Zhang Jingyue states that the Kidney stores Essence, and the ears are the orifices of the Kidney. Therefore, loss of Essence leads to deafness.
"Blurred vision": Zhang Jingyue states that the eyes' ability to discern colors is the manifestation of Qi's brilliance. Thus, loss of Qi results in blurred vision.
"Profuse sweating": Zhang Jingyue states that sweat is Yang-Jin. Profuse sweating indicates that Jin is not lost (as sweat originates from Jin), hence it is termed "Loss of Yang."
"When Ye is depleted... frequent tinnitus": Zhang Jingyue explains that Ye's function is to nourish bones, benefit the brain, and moisten the skin. If Ye is depleted, bone marrow cannot be filled, leading to difficulty in flexion and extension, facial wasting, empty brain sensation, and sore calves. Skin loses nourishment, resulting in a withered complexion and premature aging. Ye depletion causes Yin deficiency, leading to tinnitus.
"Withered and lusterless": Zhang Jingyue states that the prosperity of Blood manifests in the complexion. Thus, when Blood is depleted, the face appears white as salt, withered, and lusterless. "Yao ran bu ze" describes a dry, dull, and spiritless appearance.
"The pulse is empty; this is the sign": The *Jia Yi Jing* includes the phrase "Mai tuo zhe" (Pulse depletion) above this sentence. Zhang Jingyue states that pulses should possess Shen (Spirit/Vitality); an empty pulse is a sign of the aforementioned six types of depletion. Jian An argues that the original text should include "Mai tuo zhe" to fully account for the signs of the six depletions.
"The Six Qi... serve as the great sea": Zhang Jingyue explains that "Bu zhu" refers to the organ governing each aspect: Kidney governs Jing, Lung governs Qi, Spleen governs Jin/Ye, Liver governs Blood, and Heart governs Mai. "Gui jian shan e" (Noble/base, good/bad) refers to conditions of excess/deficiency and righteousness/pathogenicity. For instance, Wood and Fire are noble in Spring and Summer, while Metal and Water are noble in Autumn and Winter; those out of season are base. Qi that is balanced is good, while excess or deficiency is bad. Although these qualities vary by season, they serve as standard governors. However, the Six Qi rely on the Five Grains, which are processed in the Stomach. Thus, the Stomach is the Sea of Water and Grain, and Stomach Qi is the root of the Zang-Fu organs. Ma Yun adds that these Six Qi are formed from the refined Qi of grains, which the Stomach accepts and transforms; therefore, the Stomach is also the Great Sea of the Six Qi.