高云。纯粹之至曰精。幽渺之极曰微。阐发阴阳水火。神志悲泣。以及水所从生。涕所从出。神志水火
之原。非寻常问答所及。故曰解精微。
阴阳刺灸汤药所滋行治有贤不肖 志。滋。作资。灸下资下句。高同。唯滋。仍原文。注云。阴阳
之刺灸。汤药之所滋。但行治有贤不肖。未必能十全。
愚仆漏之问 仆漏。吴作朴陋。吴云。谓 弱愚昧。朴野鄙陋也。张云。 。妄也。漏。当作陋。
问不在经。故 愚朴陋。自歉之辞。朴。旧作仆。(音赴)按全元起本作朴。于义为妥。今改从之。简按说文。
。狡兔也。故王训狡。然张注为允贴。今从之。
道之所生也 马吴高。生。作在。吴云。道无往而不在。
高云。道之所在。有如下文所云也。
有德也 吴云。行道而有得于心。谓之德。高云。德。犹得也。简按太素为是。
水宗者积水也 吴云。水宗。水之始也。张云。水之原也。高云。宗。犹聚也。水之聚者。渐积而
成。故曰水宗。水积于下。其性阴柔。故曰。积水者。至阴也。水宗。甲乙。作众精。似是。
是精持之也 张云。五液皆宗于肾。故又曰宗精。精能主持水道。则不使之妄行矣。
名曰志悲 甲乙。名曰。作又名。
神气传于心 以下三句。吴改作神气上传于心。精下传于肾志。心志俱悲。非也。下文同。
泣涕者脑也 吴。改作泣而出涕者脑也。张云。泣涕者。因泣而涕也。涕出于脑。脑者精之类。为
髓之海。故属乎阴。
故脑渗为涕 简按鼻渊。后世呼为脑漏。其实非脑之漏泄。乃脑中浊涕。下而不止也。
是以水流 吴云。水。谓泣也。
其行类也 甲乙。无行字。
急则俱死 死。吴本作化。
横行也 吴云。横流也。张云。言其多也。简按不必改行为流。
神不慈也 说文。慈。爱也。左传文十八年。宣慈惠和。正义。慈者。爱出于心。恩被于物也。
惋则冲阴 吴云。惋。凄惨意气也。冲阴。逆冲于脑也。张云。惋。惨郁也。高云。惋惋。哀戚也。
志云。惋惋。惊动貌。简按惋惋。为 语。非也。盖袭马本句读之讹。
厥则目无所见 吴云。经言也。夫人以下。释经也。
足寒则胀 张云。并。偏聚也。火独光。阳之亢也。厥因气逆。故阴阳各有所并。并则阳气不降。
阴气不升。故上为目无所见。而下为足寒。阴中无阳。故又生胀满之疾。
目 盲 张云。一水。目之精也。五火。即五脏之厥阳。并于上者也。 。当作视。简按吴仍甲乙。
删字。今从之。
是以气冲风 吴。气下。补并于目三字。志高本。并无气字。张云。天之阳气为风。人之阳气为火。
风中于目。则火气内燔。而水不能守。故泣出也。简按志高本似是。
夫火疾风生 张云。阳之极也。阳极则阴生承之。乃能致雨。人同天地之气。故风热在目而泣出。
义亦无两。简按今据甲乙太素。删火字。○高云。愚观上论七篇。词古义深。难于诠解。然久久玩索。得其精
微。则奥旨自显。曩岁。偶于友人斋头。见新刊素问一部。纸板甚精洁。名人为之序。其篇什倒置。删削全文
末卷七篇。置之不录。谓词义不经。似属后人添赘。而非黄帝之文。噫。如是之人。妄论圣经。贻误后昆。良
足悲也。简按明徐常吉诸家要指亦云。天元纪诸篇。皆推明天地阴阳之理。信非圣人不能作。着至教以下。或
后人根据仿为之。运气七篇。王氏所补。详论于卷首。而着至教以下。文辞艰涩。略似与前诸篇。其体不同。然
义理深奥。旨趣渊微。甲乙太素。并收之。则断然为旧经之文矣。徐说不足凭耳。
高云：纯粹到了极点叫做精，幽深微妙到了极致叫做微。这里阐发了阴阳、水火的关系，以及神志、悲伤哭泣的机理，还有水是如何生成的、涕是如何产生的。关于神志和水火的本源，不是寻常的问答所能涉及的，所以称为《解精微论》。
阴阳的针刺、艾灸和汤药的滋养治疗，其施行有高明与拙劣的区别。滋，解释为资助。灸法下的“资”字属下句读，高氏认为同“资”，仍保留原文。注释说：阴阳的刺灸疗法，汤药的资助作用，但施治者有高下之分，未必能十全十美。
仆漏（吴本作朴陋）：仆漏，吴崑作朴陋。吴崑说：意为柔弱愚昧，质朴野性鄙陋。张景岳说：是狂妄之意。漏，应当作陋。问话不在经文正文中，所以用“愚仆陋”作为自谦之辞。朴，旧本误作仆（音赴）。按全元起本原作朴，于义理妥当，现在改正依从它。简按《说文解字》：“仆”，是狡兔的意思，所以王冰训为狡黠。然而张景岳的注解更为贴切，现在依从他。
道之所生也：马莳、吴崑、高世栻认为，“生”字作“在”。吴崑说：道无处不在。高世栻说：道所在之处，有如下文所说的那样。
有德也：吴崑说：行道而心得有所得，叫做德。高世栻说：德，就是得的意思。简按《太素》的说法是正确的。
水宗者积水也：吴崑说：水宗，是水的开始。张景岳说：水的源头。高世栻说：宗，就是聚集的意思。水的聚集，逐渐积累而成，所以叫水宗。水积聚在下部，其性质阴柔，所以说：积水者，是至阴之物。水宗，《甲乙经》作众精，似乎更合理。
是精持之也：张景岳说：五液都统摄于肾，所以又叫宗精。精能主持水道，就不会让它妄行。
名曰志悲：《甲乙经》中，“名曰”作“又名”。
神气传于心：以下三句，吴崑改作“神气上传于心，精下传于肾志，心志俱悲”，这是错误的。下文同理。
泣涕者脑也：吴崑改作“泣而出涕者脑也”。张景岳说：泣涕，是因为哭泣而流涕。涕出于脑，脑是精的一类，为髓之海，所以属于阴。
故脑渗为涕：简按鼻渊，后世称为脑漏，其实并不是脑的漏泄，而是脑中浊涕向下流出不止。
其行类也：《甲乙经》中没有“行”字。
急则俱死：死，吴本作化。
横行也：吴崑说：横流。张景岳说：言其多。简按不必将“行”改为“流”。
神不慈也：《说文解字》：慈，爱也。《左传·文公十八年》：“宣慈惠和。”正义说：慈，是爱出于心，恩泽及于物。
惋则冲阴：吴崑说：惋，是凄惨意气。冲阴，逆冲于脑。张景岳说：惋，是惨郁。高世栻说：惋惋，是哀戚。张志聪说：惋惋，是惊动貌。简按“惋惋”为语助词，不对，大概是沿袭了马莳本句读的讹误。
足寒则胀：张景岳说：并，偏聚。火独光，是阳气的亢盛。厥是因为气逆，所以阴阳各有所偏聚。偏聚则阳气不降，阴气不升，所以上面导致目无所见，下面导致足寒。阴中无阳，所以又产生胀满的疾病。
目盲：张景岳说：一水，是眼的精；五火，即五脏的厥阳，并聚于上。“盲”当作“视”。简按吴崑仍依《甲乙经》，删去“盲”字，现在依从他。
是以气冲风：吴崑在“气”下补了“并于目”三字。高世栻本并无“气”字。张景岳说：天的阳气化为风，人的阳气化为火。风邪中于目，则火气内焚，而水不能守，所以流泪。简按高世栻本似乎更合理。
夫火疾风生：张景岳说：这是阳的极致。阳极则阴生以承继它，才能致雨。人同天地之气相应，所以风热在目而流泪出。义理也是一样的。简按现在依据《甲乙经》、《太素》，删去“火”字。○高世栻说：我观察上面论述的七篇，文辞古奥，义理深远，难以解释。然而久久玩味探索，得到其精微之处，深奥的宗旨自然显现。往年，偶然在朋友书斋头，看到新刊印的一部《素问》，纸板非常精美洁净，有名人为之作序。其中篇章倒置，删削了全文末尾的七篇，置之不录，认为文辞意义不经，似乎是后人添加赘余，而非黄帝之文。唉！像这样的人，妄议圣经，贻误后代，实在令人悲哀。简按明代徐常吉等家的《要指》也说：《天元纪》等篇，都是推明天地阴阳之理，确实不是圣人不能作。《着至教论》以下，或许是后人根据前文仿作的。运气七篇，是王冰所补，他在卷首详细论述了这一点。而《着至教论》以下，文辞艰涩，大致与前诸篇体例不同。然而义理深奥，旨趣渊微，《甲乙经》、《太素》都收录了它，那么断然认为是旧经的文章。徐常吉的说法不足以凭信。
Gao Yun: That which is pure to the utmost degree is called Jing (Essence); that which is profound and subtle to the extreme is called Wei (Subtlety). This chapter elucidates the relationship between Yin and Yang, Water and Fire, as well as the mechanisms of Shen (Spirit), emotional sorrow, weeping, the generation of Water, and the origin of nasal mucus. The source of Shen and the dynamics of Water and Fire cannot be addressed by ordinary questions and answers; hence it is titled "Jie Jing Wei Lun" (Treatise on Resolving the Subtle Essence).
The application of acupuncture, moxibustion, and herbal decoctions for nourishing and treating conditions according to Yin and Yang principles varies in efficacy depending on the skill of the practitioner. "Zi" (Nourish) here implies assistance or support. In the phrase regarding moxibustion, the character "Zi" belongs to the following sentence. Gao retains the original text. The annotation states: Although acupuncture, moxibustion, and herbal nourishment are employed, the execution depends on the virtue and skill of the practitioner, and perfection is not always achieved.
Pu Lou (Wu Kun renders this as Pu Lou, meaning rustic and crude): Pu Lou refers to being weak, ignorant, simple, and uncultured. Zhang Jingyue interprets it as implying arrogance or foolishness. The character "Lou" should be understood as "crude" or "unsophisticated." Since this question does not appear in the main canonical text, "Yu Pu Lou" (I, the foolish and crude one) serves as a humble self-deprecating remark. The character "Pu" was erroneously written as "Pu" (pronounced fu) in older editions. According to Quan Yuanqi's edition, it is originally "Pu," which fits the meaning better; thus, it is corrected here. Jian notes that according to the *Shuowen Jiezi*, "Pu" means a cunning rabbit, so Wang Bing interpreted it as cunning. However, Zhang Jingyue's interpretation is more appropriate, so I follow him.
Dao Zhi Suo Sheng Ye (Where the Dao arises): Ma Shi, Wu Kun, and Gao Shiye suggest that "Sheng" (generate) should be read as "Zai" (exist/be located). Wu Kun says: The Dao is omnipresent. Gao Shiye says: Where the Dao resides is as described in the subsequent text.
You De Ye (Possessing Virtue): Wu Kun says: Practicing the Dao and gaining understanding within oneself is called De (Virtue). Gao Shiye says: De is synonymous with De (obtaining/gaining). Jian considers the version in *Tai Su* to be correct.
Shui Zong Zhe Ji Shui Ye (The Source of Water is Accumulated Water): Wu Kun says: Shui Zong refers to the beginning of water. Zhang Jingyue says: It is the origin of water. Gao Shiye says: Zong means accumulation. Water accumulates gradually, hence it is called Shui Zong. Water accumulated in the lower part has a yin and soft nature; therefore, it is said that accumulated water represents the ultimate Yin. In *Jia Yi Jing*, "Shui Zong" is written as "Zhong Jing" (Many Essences), which seems plausible.
Shi Jing Chi Zhi Ye (It is the Essence that Governs It): Zhang Jingyue says: The five body fluids are all governed by the Kidney, hence it is also called Zong Jing (Ancestral Essence). The Essence governs the water passages, preventing them from flowing recklessly.
Ming Yue Zhi Bei (Named as Sorrow of Zhi): In *Jia Yi Jing*, "Ming Yue" is written as "Yi Ming" (Also Named).
Shen Qi Chuan Yu Xin (Shen Qi Transmits to the Heart): Regarding the following three sentences, Wu Kun revised them to "Shen Qi transmits upward to the Heart, Jing transmits downward to the Kidney Zhi, and both Heart and Zhi experience sorrow." This is incorrect. The same logic applies to the subsequent text.
Qi Ti Zhe Nao Ye (Tears and Mucus Originate from the Brain): Wu Kun revised it to "Weeping and producing mucus originate from the Brain." Zhang Jingyue says: Qi Ti refers to mucus produced due to weeping. Mucus originates from the Brain. The Brain is a category of Essence and is the Sea of Marrow; therefore, it belongs to Yin.
Gu Nao Shen Wei Ti (Thus Brain Oozes into Mucus): Jian notes that Bi Yuan (Nasal Sinusitis), later known as Nao Lou (Brain Leak), is actually not a leakage of the brain itself, but rather turbid mucus from the brain flowing down incessantly.
Shi Yi Shui Liu (Therefore Water Flows): Wu Kun says: "Water" refers to tears.
Qi Xing Lei Ye (Their Movement is Similar): *Jia Yi Jing* lacks the character "Xing" (Movement).
Ji Ze Ju Si (In Urgency, Both Perish): In Wu's edition, "Si" (Perish/Die) is written as "Hua" (Transform/Change).
Heng Xing Ye (Flowing Horizontally/Wildly): Wu Kun says: Heng Liu (Horizontal flow). Zhang Jingyue says: It indicates abundance. Jian notes there is no need to change "Xing" to "Liu."
Shen Bu Ci Ye (Shen Lacks Compassion/Love): *Shuowen Jiezi*: Ci means love. *Zuo Zhuan*, Duke Wen Year 18: "Xuan Ci Hui He." The commentary explains: Ci is love emanating from the heart, with grace extending to all things.
Wan Ze Chong Yin (Sorrow Rushes Against Yin): Wu Kun says: Wan refers to a desolate and tragic spirit. Chong Yin means rushing counter-currently to the Brain. Zhang Jingyue says: Wan means tragic depression. Gao Shiye says: Wan Wan means sorrowful. Zhang Zhicong says: Wan Wan describes a state of alarm. Jian notes that interpreting "Wan Wan" as a particle is incorrect; this is likely an error inherited from the punctuation in Ma Shi's edition.
Jue Ze Mu Wu Suo Jian (In Jue Syndrome, the Eyes See Nothing): Wu Kun states: This is the canonical text; the following sentences explain it.
Zu Han Ze Zhang (Cold Feet Lead to Distension): Zhang Jingyue says: Bing means gathering or clustering. Huo Du Guang (Fire shines alone) indicates hyperactive Yang. Jue is caused by rebellious Qi, leading to the clustering of Yin and Yang separately. When clustered, Yang Qi fails to descend, and Yin Qi fails to ascend. Thus, above, it causes blindness ("Mu Wu Suo Jian"), and below, it causes cold feet. With Yang absent in the Yin, distension diseases arise.
Mu Mang (Blindness): Zhang Jingyue says: One Water refers to the essence of the eye; Five Fires refer to the Jue Yang of the five Zang organs, which cluster above. The character "Mang" should be "Shi" (Vision). Jian notes that Wu Kun follows *Jia Yi Jing* by deleting "Mang"; I follow him here.
Shi Yi Qi Chong Feng (Therefore Qi Rushes Like Wind): Wu Kun added "Bing Yu Mu" (Clustering in the Eye) after "Qi." Gao Shiye's edition lacks the character "Qi." Zhang Jingyue says: The Yang Qi of Heaven becomes Wind; the Yang Qi of humans becomes Fire. If Wind pathogen attacks the Eye, internal Fire burns fiercely, and Water cannot contain it, resulting in tearing. Jian considers Gao Shiye's version more reasonable.
Fu Huo Ji Feng Sheng (When Fire is Rapid, Wind Arises): Zhang Jingyue says: This represents the extremity of Yang. When Yang reaches its peak, Yin is generated to sustain it, thereby producing rain. Humans correspond to the Qi of Heaven and Earth; thus, wind-heat affecting the eyes causes tearing. The principle remains consistent. Jian notes that based on *Jia Yi Jing* and *Tai Su*, the character "Huo" is deleted. ○ Gao Shiye comments: Having observed the seven chapters discussed above, the language is ancient and the meaning profound, making interpretation difficult. However, through prolonged contemplation and exploration, grasping their subtlety reveals the profound主旨 (main purport). In past years, I偶然ly saw a newly printed edition of *Su Wen* in a friend's study. The paper boards were exquisite and clean, with prefaces by famous scholars. However, the chapters were misplaced, and the last seven chapters of the full text were deleted and omitted, with the claim that their language and meaning were irregular, suggesting they were later additions rather than the words of the Yellow Emperor. Alas! Such people rashly discuss sacred scriptures, misleading future generations, which is truly lamentable. Jian notes that Xu Changji and others in the Ming Dynasty, in their *Yao Zhi*, also stated: Chapters like *Tian Yuan Ji* elucidate the principles of Heaven, Earth, Yin, and Yang, and indeed could only be composed by a Sage. The chapters following *Zhe Zhi Jiao Lun* may have been imitated by later authors based on previous texts. The Seven Chapters of Yun Qi (Climate and Energy) were supplemented by Wang Bing, who detailed this in the volume's preface. The chapters following *Zhe Zhi Jiao Lun* have difficult language and differ in style from the earlier chapters. Nevertheless, their principles are profound and their purposes subtle. Since both *Jia Yi Jing* and *Tai Su* include them, they must undoubtedly be authentic ancient canonical texts. Xu's opinion is not reliable.