（灵枢阴阳清浊篇 全）
黄帝曰∶余闻十二经脉，以应十二经水者，其五色各异，清浊不同，人之血气若一，应之奈何？（十二经水义，详
经络类三十三。此言经脉经水各有清浊之异，而人之血气如一，其何以分别应之？）岐伯曰∶人之血气，苟能若一，则
天下为一矣，恶有乱者乎？（人之血气若果如一，则天下皆同，当无杂乱矣，盖言其必不能同也。恶音乌。）黄帝曰∶余
问一人，非问天下之众。岐伯曰∶夫一人者，亦有乱气，天下之众，亦有乱人，其合为一耳。（察之一人亦有乱气，况于
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。）黄帝曰∶愿闻人气之清浊。岐伯曰∶
受谷者浊，受气者清。（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，浊者注阳。（喉主天气，故
天之清气，自喉而注阴，阴者五脏也。咽主地气，故谷之浊气，自咽而注阳，阳者六腑也。）浊而清者上出于咽，清而浊
者则下行，清浊相干，命曰乱气。（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。）黄帝曰∶夫阴清而阳浊，浊者有清，清者有浊，清浊别之奈何？岐伯曰∶气
之大别，清者上注于肺，浊者下走于胃。胃之清气，上出于口；肺之浊气，下注于经，内积于海。（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。）黄帝曰∶诸阳皆浊，何阳浊甚乎？岐伯曰∶手太阳独受阳之浊，手太阴
独受阴之清。（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，其浊者下行诸经。（此即上文胃之清气上出于口、肺之浊气下注于经之义。空，孔同。）诸阴皆
清，足太阴独受其浊。（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。）黄帝
曰∶治之奈何？岐伯曰∶清者其气滑，浊者其气涩，此气之常也。故刺阴者，深而留之；刺阳者，浅而疾之；清浊相干
者，以数调之也。（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。）
Ling Shu: Yin Yang Qing Zhuo Chapter (Full Text)
Huang Di said: I have heard that the twelve meridians correspond to the twelve rivers. The colors of these rivers vary, and their waters differ in clarity and turbidity. If the blood and qi of humans are uniform, how should they correspond? (The meaning of the twelve rivers is detailed in Meridian Category 33. This passage states that meridians and rivers each have differences in clarity and turbidity, while human blood and qi appear uniform; how can they be distinguished and corresponded?) Qi Bo replied: If the blood and qi of humans were truly uniform, then the world would be unified, and where would there be chaos? (If human blood and qi were indeed all the same, then the world would be identical, and there would be no disorder. This implies that they necessarily cannot be the same. "Wu" is pronounced as "wu".) Huang Di said: I am asking about one person, not the multitude of the world. Qi Bo replied: One person also has chaotic qi, and the multitude of the world also includes chaotic individuals; the principle is the same. (Observing that even one person has chaotic qi, let alone the world? Thus, by examining one person, one can understand the world. Since human blood and qi are inherently not uniform, yet the principle of non-uniformity is consistent.) Huang Di said: I wish to hear about the clarity and turbidity of human qi. Qi Bo replied: That which receives grain qi is turbid, and that which receives heaven qi is clear. (There are two types of qi in the human body: clear qi and turbid qi. Turbid qi refers to grain qi, hence it is said that receiving grain results in turbidity; clear qi refers to heaven qi, hence it is said that receiving heaven results in clarity. Together, these two are collectively called Zhen Qi (True Qi). The Ci Jie Zhen Xie Chapter states: Zhen Qi is received from heaven and combines with grain qi to nourish the body. The Wu Wei Chapter states: The essence and qi of heaven and earth generally follow the ratio of three out and one in; thus, without food intake, qi declines after half a day and diminishes after a day. This indicates that entering is heaven qi, and exiting is grain qi.) Clear qi flows into the Yin, and turbid qi flows into the Yang. (The throat governs heaven qi, so the clear qi of heaven enters through the throat and flows into the Yin, where Yin refers to the Five Zang Organs. The pharynx governs earth qi, so the turbid qi of grain enters through the pharynx and flows into the Yang, where Yang refers to the Six Fu Organs.) The clear portion of turbid qi ascends and exits through the throat, while the turbid portion of clear qi descends. When clear and turbid interfere with each other, it is called chaotic qi. (The clear part of turbid qi emerges from within and thus ascends. The turbid part of clear qi enters from outside and thus descends. Ascending and descending, the qi must intersect. If there is any irregularity when these two combine, chaotic qi arises from within.) Huang Di said: Yin is clear and Yang is turbid. Turbid qi contains clear elements, and clear qi contains turbid elements. How can they be distinguished? Qi Bo replied: In the general distinction of qi, clear qi ascends and pours into the Lung, while turbid qi descends and flows to the Stomach. The clear qi of the Stomach ascends and exits through the mouth; the turbid qi of the Lung descends and pours into the meridians, accumulating internally in the Sea. ("Da Bie" refers to the general distinction. The previous text clarified clear and turbid based on heaven and grain qi, whereas this section discusses clear within turbid and turbid within clear, noting their different pathways. Clear qi rises and thus pours into the Lung; turbid qi descends and thus flows to the Stomach. However, since there is clear within turbid, the clear qi of the Stomach ascends to exit through the mouth, facilitating respiration and fluid distribution; since there is turbid within clear, the turbid qi of the Lung descends to pour into the meridians, forming blood vessels, Ying, and Wei. The site of qi accumulation is the Qi Hai (Sea of Qi). The Upper Qi Hai is at Dan Zhong, and the Lower Qi Hai is at the Dantian.) Huang Di said: All Yang meridians are turbid. Which Yang meridian is the most turbid? Qi Bo replied: Hand Taiyang independently receives the turbidity of Yang, and Hand Taiyin independently receives the clarity of Yin. (Hand Taiyang is the Small Intestine. Located below the Stomach, the Small Intestine receives water and grain from the Stomach. Before clarity and turbidity are separated, it is the source of filth and waste. Although all Yang meridians are turbid, this is the turbidity among turbidity, hence it is said to independently receive the turbidity of Yang. Hand Taiyin is the Lung. The Lung is the canopy of the Five Zang and Six Fu organs and is the destination for clear qi. Although all Yin meridians are clear, this is the clarity among clarity, hence it is said to independently receive the clarity of Yin.) The clear portion flows upward to the orifices, and the turbid portion flows downward to the various meridians. (This corresponds to the earlier statement that the clear qi of the Stomach ascends to exit through the mouth and the turbid qi of the Lung descends to pour into the meridians. "Kong" is synonymous with "Kong" [hole/orifice].) All Yin meridians are clear, but Foot Taiyin independently receives its turbidity. (Foot Taiyin is the Spleen. The Stomach is responsible for receiving and accepting water and grain, while the Spleen receives the qi from them to facilitate transformation and transportation. Therefore, it independently receives turbidity, becoming clear within turbid.) Huang Di said: How should it be treated? Qi Bo replied: Clear qi is slippery/smooth, and turbid qi is sluggish/stagnant; this is the normal state of qi. Therefore, when needling Yin meridians, one should needle deeply and retain the needle; when needling Yang meridians, one should needle superficially and withdraw quickly. For cases where clear and turbid interfere with each other, adjust them according to numerical parameters (needle manipulation counts/duration). (This further explains clear and turbid Yin and Yang in terms of the qi under the needle. Clear qi is smooth, favoring rapid needle insertion and withdrawal; turbid qi is sluggish, favoring slow insertion and retention. Yin meridians are interior, so deep needling and retention are suitable; Yang meridians are exterior, so superficial needling and quick withdrawal are suitable. If there is clear within turbid and turbid within clear, this is termed interference of clear and turbid. One should observe which aspect is weaker or stronger and酌情 (discretionarily) adjust the needle manipulation to harmonize it.)