（素问经脉别论）
食气入胃，散精于肝，淫气于筋。（精，食气之精华也。肝主筋，故胃散谷气于肝，则浸淫滋养于筋也。）食气入胃，
浊气归心，淫精于脉。（浊，言食气之浓者也。如阴阳清浊篇曰，受谷者浊，受气者清是也。心主血脉，故食气归心，则
精气浸淫于脉也。）脉气流经，经气归于肺，肺朝百脉，输精于皮毛。（精淫于脉，脉流于经，经脉流通，必由于气，气
主于肺，故为百脉之朝会。皮毛为肺之合，故肺精输焉。）毛脉合精，行气于府。（肺主毛，心主脉；肺藏气，心生血。
一气一血，称为父母，二脏独居胸中，故曰毛脉合精，行气于府。府者，气聚之府也，是谓气海，亦曰膻中。）府精神明，
留于四脏，气归于权衡。（宗气积于肺，神明出于心，气盛则神王，故气府之精为神明。神王则脏安，故肺肝脾肾四脏，
无不赖神明之留以为主宰，然后脏气咸得其平而归于权衡矣。权衡，平也，故曰主明则下安，主不明则十二官危。）权衡
以平，气口成寸，以决死生。（脏腑之气既得其平，则必变见于气口而成寸尺也。气口者，脉之大会，百脉俱朝于此，故
可以决生死。凡如上文所言者，皆食气之所化，而食气之化，又必由于胃气，故上文言食气入胃，下文言饮入于胃也。）
饮入于胃，游溢精气，上输于脾。脾气散精，上归于肺。（游，浮游也。溢，涌溢也。水饮入胃，则其气化精微，必先输
运于脾，是谓中焦如沤也。脾乃散气，上如云雾，而归于肺，是谓上焦如雾也。）通调水道，下输膀胱。（肺气营运，水
随而注，故肺能通调水道，下输膀胱，是谓水出高原，下焦如渎也。）水精四布，五经并行，（水因气生，气为水母，凡
肺气所及，则水精布焉。然水名虽一，而清浊有分。清者为精，精如雨露；浊者为水，水如江河。故精归五脏，水归膀
胱，而五经并行矣。五经，五脏之经络也。）合于四时五脏、阴阳揆度以为常也。（若是则食饮精气，即得其滋养升降之
宜，故四时五脏，皆合于阴阳揆度以为常也。）
（《素问·经脉别论》）
食物之气进入胃中，其精华散布于肝脏，进而浸淫滋养筋脉。（所谓“精”，是指饮食之气的精华部分。肝主司筋脉，所以胃将谷气散布给肝，就会浸淫并滋养筋脉。）食物之气进入胃中，其中浓稠的部分归于心脏，其精气浸淫于血脉之中。（所谓“浊”，是指饮食之气中浓厚的一部分。正如《阴阳清浊篇》所说：“受纳谷物者气浊，受纳天气者气清”即是此意。心主司血脉，所以饮食之气归于心，其精气便浸淫于血脉之中。）脉中的气流运行于经脉，经气最终汇聚于肺，肺朝会全身百脉，将精气输布至皮毛。（精气在脉中浸淫，脉气流动于经脉，经脉的流通必然依赖于气，而气由肺所主，所以肺是百脉朝会的中心。皮毛是肺的外合部位，所以肺的精气输注于此。）皮毛与血脉的精气相合，将气运行于气府。（肺主皮毛，心主血脉；肺藏气，心生血。一气一血，犹如父母，这两脏独居胸中，所以称为毛脉合精，将气运行于气府。所谓“府”，是气聚集的地方，这就是所说的“气海”，也称为“膻中”。）气府的精气神明，留存于四脏，使气回归到平衡状态。（宗气积聚于肺，神明出于心，气盛则精神旺盛，所以气府的精气表现为神明。精神旺盛则脏腑安宁，所以肺、肝、脾、肾四脏，无不依赖神明的留存作为主宰，然后脏腑之气都能得到平和而回归平衡。所谓“权衡”，就是平的意思，所以说“君主清明则下位安宁，君主昏昧则十二官危殆”。）通过权衡达到平衡，气口形成寸脉，以此判断生死。（脏腑之气既然已经平和，就必然在气口显现为寸尺脉象。气口是脉象的大会合处，百脉都朝会于此，所以可以据此判断生死。以上所述的情况，都是由食气化生而来，而食气的化生，又必须依靠胃气，所以上文讲食气入胃，下文讲饮水入胃。）
饮水进入胃中，水液游溢产生精气，向上输送给脾脏。脾气散布精气，向上归聚于肺。（所谓“游”，是指浮游流动；所谓“溢”，是指涌溢上腾。水饮进入胃中，其气化生的精微物质，必须先运输给脾，这叫做“中焦如沤”。脾将气散布，向上如同云雾一般，归聚于肺，这叫做“上焦如雾”。）肺通调水道，向下输送至膀胱。（肺气营运，水液随之流注，所以肺能通调水道，向下输送至膀胱，这叫做“水出高原，下焦如渎”。）水精向四周布散，五条经脉并行运行。（水因气而生，气是水的母体，凡肺气所达到的地方，水精就布散开来。然而水名虽然相同，但清浊有分别。清的部分成为精，精像雨露一样滋润；浊的部分成为水，水像江河一样流淌。所以精归五脏，水归膀胱，而五条经脉并行运行。所谓“五经”，是指五脏的经络。）这一切符合四时变化与五脏功能，以及阴阳的衡量标准，从而成为常态。（如果是这样，那么饮食的精气就能获得适宜的滋养和升降，所以四时五脏，都符合阴阳的衡量标准而成为常态。）
(Su Wen, Chapter on the Distinctive Discussion of Meridians)
When food qi enters the stomach, its essence is dispersed to the Liver (Gan, 肝), and nourishes the sinews (Jin, 筋). ("Essence" refers to the refined essence of food qi. The Liver governs the sinews; therefore, when the Stomach disperses grain qi to the Liver, it permeates and nourishes the sinews.) When food qi enters the stomach, the turbid (thick/concentrated) part returns to the Heart (Xin, 心), and its essence permeates the vessels (Mai, 脉). ("Turbid" refers to the concentrated aspect of food qi. As stated in the chapter *Yin Yang Qing Zhuo*: "Those who receive grains have turbid qi, those who receive air have clear qi.") The Qi flowing in the vessels travels through the meridians, and meridian Qi converges in the Lung (Fei, 肺). The Lung faces all vessels (Chao Bai Mai, 朝百脉) and transmits essence to the skin and hair (Pi Mao, 皮毛). (Essence permeates the vessels, vessel Qi flows through the meridians, and the circulation of meridians relies on Qi. Qi is governed by the Lung, so the Lung is the gathering point for all vessels. Skin and hair are the exterior correspondence of the Lung, so Lung essence is transmitted there.) The essence of skin/hair and vessels combines, and Qi moves into the Qi Mansion (Qi Fu, 气府). (The Lung governs skin/hair, the Heart governs vessels; the Lung stores Qi, the Heart generates Blood. One Qi and one Blood are called parents. These two organs reside alone in the chest, hence it is said that the essence of skin/hair and vessels combines, moving Qi into the Qi Mansion. The "Mansion" is where Qi gathers, known as the Sea of Qi (Qi Hai, 气海) or Danzhong (Shanzhong, 膻中).) The refined and spiritual nature of the Qi Mansion remains in the four Zang organs, returning Qi to a state of balance (Quan Heng, 权衡). (Zong Qi accumulates in the Lung, and Shen Ming (Spiritual Illumination) emerges from the Heart. Abundant Qi leads to vigorous spirit, so the essence of the Qi Mansion manifests as Shen Ming. A vigorous spirit ensures organ tranquility; thus, the four Zang organs—Lung, Liver, Spleen, and Kidney—rely on the retention of Shen Ming as their master. Consequently, the Qi of all organs achieves peace and returns to balance. "Quan Heng" means balance; hence it is said: "If the Ruler is clear, the subordinates are tranquil; if the Ruler is unclear, the twelve officials are in danger.") Through this balance, the Cunkou (Radial Pulse at the wrist, Qikou Cheng Cun, 气口成寸) forms, allowing the determination of life and death. (Since the Qi of the Zang organs is balanced, it necessarily manifests at the Cunkou as the Cun and Chi positions. The Cunkou is the great convergence of pulses, where all vessels face, thus it can determine life and death. All situations described above are transformed from food qi, and the transformation of food qi must rely on Stomach Qi. Hence, the previous text discusses food entering the stomach, and the following text discusses drinks entering the stomach.)
When drinks enter the stomach, their essence floats and overflows, being transported upward to the Spleen (Pi, 脾). The Spleen disperses essence, sending it upward to return to the Lung. ("Floating" refers to wandering movement; "overflowing" refers to surging upward. When water enters the stomach, its transformed subtle essence must first be transported to the Spleen, which is called "Middle Jiao like a fermenting vat." The Spleen disperses Qi upward like clouds/mist, returning it to the Lung, which is called "Upper Jiao like a mist.") The Lung regulates the water passages, transporting downward to the Bladder (Pangguang, 膀胱). (As Lung Qi circulates, water follows and pours; thus, the Lung regulates water passages, transporting them downward to the Bladder, which is called "Water comes from high plateaus, Lower Jiao like a ditch.") Water essence distributes to all directions, and the five meridians run in parallel. (Water is generated by Qi, and Qi is the mother of water. Wherever Lung Qi reaches, water essence is distributed. Although water has one name, it has distinct clarity and turbidity. The clear part becomes essence, like rain and dew; the turbid part becomes water, like rivers and lakes. Thus, essence returns to the five Zang organs, water returns to the Bladder, and the five meridians run in parallel. "Five meridians" refers to the meridians of the five Zang organs.) This conforms to the measurements of Yin and Yang regarding the four seasons and five Zang organs, becoming the constant norm. (In this way, the essence of food and drink obtains proper nourishment and ascending/descending functions. Thus, the four seasons and five Zang organs conform to the measurements of Yin and Yang as the constant norm.)