诸本无篇字。马云。阴阳者。阴经阳经也。阴经受清气。阳经受浊气。故名篇。
夫一人者（止）其合为一耳 张云。察之一人。亦有乱气。况天下乎。故推于一人。即可以知天
下。然则人己血气本不一。而不一之理则一也。
受谷者浊 受气者清 马云。凡人身之气。始时受谷气者。六腑也。其腑为浊。继而谷气化为精
微之气。从上而出。则受此精微之气者。五脏也。其脏为清。张云。人身之气有二。曰清气。曰浊气。浊气者。
谷气也。故曰受谷者浊。清气者。天气也。故曰受气者清。二者总称真气。刺节真邪篇曰。真气者所受于天。
与谷气并而充身也。五味篇曰。天地之精气。其大数常出三入一。故谷不入半日则气衰。一日则气少矣。是指
入者为天气。出者为谷气。
清者注阴（止）命曰乱气 甲乙作清而浊者。下行于胃。是。张云。喉主天气。故天之清气。自
喉而注阴。阴者止藏也。咽主地气。故谷之浊气。自咽而注阳。阳者六腑也。浊之清者。自内而出。故上行。
清之浊者。自外而入。故下行。
一上一下。气必交并。二者相合。而一有不正则乱气出乎其中矣。汪云。本经俱言阳清阴浊。此言阴清阳浊者。
盖以脏阴而腑阳。脏清而腑浊也。
浊者有清 清者有浊 甲乙二者当作中。
气之大别（止）内精于海 张云。大别言大概之分别也。上文以天气谷气厘清浊。而此言清中之浊。浊
中之清。其所行复有不同也。清者上升。故注于肺。浊者下降。故走于胃。然而浊中有清。故胃之清气。上出
于口。以通呼吸津液。清中有浊。故肺之浊气。下注于经。以为血脉营卫。而其积气之所。乃在气海间也。上
气海在膻中。下气海在丹田。
何太阳浊甚乎 诸本无太字。甲乙。浊、作独。
手太阳（止）独受其浊 张云。手太阳小肠也。小肠居胃之下。承受胃中水谷。清浊未分。秽污所出。
虽诸阳皆浊。而此其浊之浊者也。故曰。独受阳之浊。手太阴肺也。肺者五脏六腑之盖也。为清气之所注。虽
诸阴皆清。而此其清之清者也。故曰独受阴之清。其清者上走空窍。此即上文胃之清气。上出于口。肺之浊气。
下注于经之义。足太阴脾也。胃司受纳水谷。而脾受其气以为运化。所以独受其浊。而为清中之浊也。志云。
空窍者。皮毛之汗空也。手太阴主周身之气。走手空窍。以司呼吸开阖。应天之道也。小肠受盛糟粕。济泌别
汁。化而为赤。下行于十二经脉。应地之道也。脾为仓廪之官。主输运胃腑水谷之精汁。故诸阴皆清。而足太
阴独受其浊。
清者其气滑（止）调之也 张云。此又以针下之气。言清浊阴阳也。清者气滑。针利于速。浊者气涩。
针利于迟。阴者在里。故宜深而留之。阳者在表。故宜浅而疾之。其或清中有浊。浊中有清。乃为清浊相干。
当察其孰微孰甚。而酌
其数以调之也。志云。以数调之。与逆顺篇之无失常数同义。简案、逆顺肥瘦篇曰。血浊气涩者。深而留之。
血清气滑者。浅而疾之。与本节之义不同。马张以表里解之。似牵强焉。岂本节阴阳字互误耶。
All versions lack the character "Pian" (Chapter). Ma Yun states: Yin and Yang refer to Yin meridians and Yang meridians. Yin meridians receive clear Qi, while Yang meridians receive turbid Qi; hence the chapter title.
The physiology of one individual is fundamentally unified. Zhang Yun states: Even observing a single person, there can be chaotic Qi; how much more so for the world at large? Therefore, by deducing the principles from one person, one can understand the world. However, although the Blood and Qi of different individuals are not identical, the principle underlying this non-identity is uniform.
Those receiving Grain Qi are Turbid; those receiving Air Qi are Clear. Ma Yun states: Regarding the Qi in the human body, initially, the Six Fu Organs receive Grain Qi. These Fu organs are considered Turbid. Subsequently, Grain Qi transforms into subtle Qi, which ascends from the Upper Jiao. Those receiving this subtle Qi are the Five Zang Organs, which are considered Clear. Zhang Yun states: Human Qi is divided into two types: Clear Qi and Turbid Qi. Turbid Qi refers to Grain Qi, thus it is said that "receiving grain results in turbidity." Clear Qi refers to Heavenly Qi (air from nature), thus it is said that "receiving air results in clarity." Together, they are collectively called True Qi. The *Ciji Zhenxie* chapter states: True Qi is derived from Heaven and combines with Grain Qi to nourish the body. The *Wuwei* chapter states: The general pattern of Essence and Qi from Heaven and Earth is often three parts exiting and one part entering. Thus, if no food enters, Qi declines after half a day and diminishes after one day. This refers to Heavenly Qi entering the body and Grain Qi exiting.
Clear Qi flows into Yin... termed Chaotic Qi. The *Jiayi Jing* reads "Clear yet turbid flows downward to the Stomach," which is correct. Zhang Yun states: The throat governs Heavenly Qi, so Heavenly Clear Qi enters the Yin via the throat. Yin refers only to storage. The pharynx governs Earthly Qi (Grain Qi), so Turbid Qi from grains enters the Yang via the pharynx. Yang refers to the Six Fu Organs. The clear portion within Turbidity emerges from within and thus ascends. The turbid portion within Clarity enters from without and thus descends.
Ascending and descending, Qi must intersect and merge. When these two combine, if either becomes irregular, Chaotic Qi arises from within. Wang Yun states: The original text generally discusses Yang-Clear and Yin-Turbid. Here discussing Yin-Clear and Yang-Turbid is likely because Zang are Yin and Fu are Yang, Zang Qi is Clear and Fu Qi is Turbid.
Turbidity contains Clarity; Clarity contains Turbidity. In the *Jiayi Jing*, "the two" should read "middle."
The major distinction of Qi... internally refined in the Sea. Zhang Yun states: "Da Bie" refers to general classification. The preceding text distinguished Clear and Turbid based on Heavenly and Grain Qi, whereas here it discusses Turbidity within Clarity and Clarity within Turbidity, noting their paths differ. Clear Qi ascends and thus flows to the Lung. Turbid Qi descends and thus moves to the Stomach. However, since Turbidity contains Clarity, the Clear Qi of the Stomach ascends out of the mouth to facilitate respiration and fluids. Since Clarity contains Turbidity, the Turbid Qi of the Lung descends into the meridians to form Blood vessels, Ying, and Wei Qi. Its accumulation point lies between the Qi Seas. The Upper Qi Sea is at Shanzhong (CV17); the Lower Qi Sea is at Dantian.
Why is the Turbidity of Taiyang particularly heavy? All versions lack the character "Tai." The *Jiayi Jing* reads "Du" (alone/unique) instead of "Zhuo" (turbid).
Hand Taiyang... uniquely receives this Turbidity. Zhang Yun states: Hand Taiyang corresponds to the Small Intestine. Located below the Stomach, the Small Intestine receives water and grains from the Stomach, where Clear and Turbid have not yet separated; it is the exit for filth. Although all Yang meridians receive Turbidity, this is the most turbid among turbids; hence, "uniquely receiving the Turbidity of Yang." Hand Taiyin corresponds to the Lung. The Lung is the canopy of the Five Zang and Six Fu organs and is the site where Clear Qi flows. Although all Yin meridians receive Clarity, this is the clearest among clears; hence, "uniquely receiving the Clarity of Yin." That Clear Qi ascends to the orifices refers to the meaning mentioned earlier: Stomach Clear Qi exits the mouth, and Lung Turbid Qi flows into the meridians. Foot Taiyin corresponds to the Spleen. The Stomach is responsible for receiving and storing water and grains, while the Spleen receives their Qi to perform transportation and transformation. Thus, the Spleen uniquely receives this Turbidity, becoming Turbidity within Clarity. Zhang Zhicong states: Orifices refer to sweat pores in the skin and hair. Hand Taiyin Lung Meridian governs the Qi of the whole body, flowing to the hand orifices to control the opening and closing of respiration, aligning with the Way of Heaven. The Small Intestine receives and holds dregs, filters and separates juices, transforms them into red blood, and flows downward into the twelve meridians, aligning with the Way of Earth. The Spleen is the official of the granaries, primarily transporting the essence of water and grains from the Stomach Fu. Therefore, although all Yin meridians are Clear, Foot Taiyin uniquely receives Turbidity.
Clear Qi has slippery characteristics... to regulate it. Zhang Yun states: Here, the sensation under the needle is used to discuss Clear/Turbid and Yin/Yang. Clear Qi is slippery; needling favors speed. Turbid Qi is astringent/stagnant; needling favors slowness. Yin is interior; thus, deep insertion and retention are suitable. Yang is exterior; thus, shallow insertion and quick withdrawal are suitable. If there is Turbidity within Clarity or Clarity within Turbidity, this constitutes interference between Clear and Turbid. One must observe which is minor and which is severe, and adjust the number of manipulations accordingly. Zhang Zhicong states: Regulating by number shares the same meaning as "do not deviate from constant numbers" in the *Nishun* chapter. Jian An notes: The *Nishun Feishou* chapter states: For turbid blood and stagnant Qi, insert deeply and retain; for clear blood and slippery Qi, insert shallowly and withdraw quickly. This differs from the meaning of this section. Ma Shi and Zhang Zhicong interpret this using Interior/Exterior, which seems forced. Could the characters "Yin" and "Yang" in this section have been swapped erroneously?