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Yellow Emperor asked, saying: I wish to hear about the clarity and turbidity of the human qi. What is this? Qibo replied, saying: That which receives grain is turbid; that which receives qi (vital energy from nature) is clear. The clear enters the Yin; the turbid enters the Yang. Of the turbid, the clear portion ascends out through the pharynx; of the clear, the turbid portion descends into the Stomach. Clear qi ascends; turbid qi descends. When clear and turbid interfere with each other, it is called chaotic qi (Luan Qi).

The Yellow Emperor said: Yin is clear and Yang is turbid; within the turbid there is clear, and within the clear there is turbid. How should they be distinguished? Qibo said: Generally speaking, clear qi ascends and pours into the Lung; turbid qi flows downward into the Stomach. The clear qi of the Stomach ascends out through the mouth; the turbid qi of the Lung descends into the meridians and accumulates internally in the Sea of Qi (Dan Zhong). The Yellow Emperor said: All Yang meridians are turbid; why is one Yang meridian particularly turbid? Qibo said: The Hand-Taiyang (Small Intestine) meridian alone receives the turbidity of Yang; the Hand-Taiyin (Lung) meridian alone receives the clarity of Yin. Its clear portion ascends to the orifices; its turbid portion descends through the various meridians. Therefore, all Yin meridians are clear; only the Foot-Taiyin (Spleen) meridian alone receives turbidity. The Yellow Emperor said: How should this be treated? Qibo said: Clear qi is slippery (smooth); turbid qi is astringent (stagnant). This is the normal state of qi. Therefore, when needling Yin meridians, one should needle deeply and retain the needles; when needling Yang meridians, one should needle superficially and retrieve them quickly. For cases where clear and turbid interfere, one regulates them by adjusting the number of manipulations.

The Yellow Emperor asked: Humans possess Jing (Essence), Qi, Jin (Fluids), Ye (Thick Fluids), Xue (Blood), and Mai (Vessels). What do these terms mean? Qibo said: When two spirits (male and female reproductive essences) interact and combine, a form is created. This substance, which exists prior to the formation of the body, is called Jing (Essence). The Upper Jiao (Upper Burner) opens and develops, distributing the flavors of the five grains. It steams the skin, fills the body, and moistens the hair, like mist and dew irrigating [the world]. This is called Qi. When the interstices (Cou Li) open and sweat is excreted through the pores, this is called Jin (Thin Fluids). When food enters and qi becomes full, thick and moist substances pour into the bones, allowing the skeletal joints to flex and extend. Excess portions nourish the brain and marrow, and moisten the skin. This is called Ye (Thick Fluids). The Middle Jiao (Middle Burner) receives the juices, transforms them, and turns them red. This is called Xue (Blood). When vessels constrain Ying Qi (Nutritive Qi), preventing it from escaping, this is called Mai (Vessels/Meridians).

The Yellow Emperor asked: Regarding the six qi, how can one know their excess or deficiency, the quantity of qi, the emptiness or fullness of the brain and marrow, and the clarity or turbidity of the blood vessels? Qibo said: When Jing (Essence) escapes/depletes, there is deafness; when Qi depletes, vision is unclear; when Jin (Thin Fluids) deplete, the interstices open and sweat pours out profusely; when Ye (Thick Fluids) deplete, there is bone bi (painful obstruction), difficulty in flexion and extension, sallow complexion, depletion of brain and marrow, soreness of the legs, and frequent tinnitus; when Xue (Blood) depletes, the complexion is white, dry, and lusterless; when Mai (Vessel Qi) depletes, the pulse is empty and void. These are the signs. The Yellow Emperor asked: How does the value/hierarchy of the six qi compare? Qibo said: Each of the six qi has its own department and ruler. Their excellence or inferiority can serve as a standard ruler. However, the five grains and the Stomach are the great sea [source] for all six qi.