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The essence and fluids of the five grains combine to form marrow-like substances (Gao). These penetrate internally into the bone cavities, supplementing the brain marrow and flowing downward into the inner thighs. If Yin and Yang are in disharmony, the fluids overflow and flow downward into the genital region. The marrow fluids diminish and descend; if this descent is excessive, it leads to deficiency, resulting in lower back and back pain along with soreness and weakness in the shins. If the Qi pathways of Yin and Yang are obstructed, the Four Seas become blocked, the Sanjiao fails to excrete, and the Jin-Ye (body fluids) fail to transform. Water and grain remain mixed within the intestines and stomach, diverting to the ileum, and stagnating in the Lower Jiao without permeating into the bladder, causing distension in the Lower Jiao. Overflow of water leads to edema and swelling. This describes the normal and abnormal patterns of the five distinct flows of Jin-Ye.

(Following the discussion on Blood Collaterals)
Those receiving grain produce turbid Qi, while those receiving air produce clear Qi. Clear Qi enters the Yin aspects, and turbid Qi enters the Yang aspects. The clear portion of the turbid Qi ascends and emerges from the pharynx, while the turbid portion of the clear Qi descends. When clear and turbid interfere with each other, it is called Disordered Qi. Generally, Yin is clear and Yang is turbid; however, turbidity contains clarity, and clarity contains turbidity. How can they be distinguished? It is said that regarding the major distinction of Qi: Clear Qi ascends and pours into the Lung, while turbid Qi descends and moves toward the Stomach. The clear Qi of the Stomach ascends and emerges from the mouth; the turbid Qi of the Lung descends and pours into the meridians, accumulating internally in the Sea. (Regarding the Seas of Qi and Blood, the main text often states Yang is clear and Yin is turbid; here it states Yin is clear and Yang is turbid, because Zang organs are Yin and Fu organs are Yang, Zang Qi is clear, and Fu Qi is turbid.) The Hand-Taiyang [Small Intestine] Meridian alone receives the turbidity of Yang, and the Hand-Taiyin [Lung] Meridian alone receives the clarity of Yin. The clear Qi ascends to the orifices (ears, eyes, mouth, nose), while the turbid Qi descends through the various meridians. All Yin meridians handle clear Qi, but the Foot-Taiyin [Spleen] Meridian alone receives its turbidity.

(Following the discussion on the Five Transformations)
The blood, Qi, and spirit of a person serve to nourish life and circulate throughout one's vital nature. The Jing-Mai (Meridians) serve to transport blood and Qi, nourish Yin and Yang, moisten sinews and bones, and facilitate joint movement. Wei-Qi (Defensive Qi) serves to warm the muscle intervals, fill the skin, thicken the interstices (Cou-Li), and control the opening and closing of pores. Zhi-Yi (Will and Intent) serves to govern the spirit, gather the Hun and Po, adapt to cold and heat, and harmonize joy and anger. Therefore, when blood is harmonious, the meridians circulate freely, Ying and Wei cover Yin and Yang, sinews and bones are strong, and joints are smooth and unobstructed. When Wei-Qi is harmonious, the muscle intervals are supple, the skin is soft and pliable, and the interstices are dense. When Zhi-Yi is harmonious, the spirit is focused and upright, the Hun and Po do not scatter, regret and anger do not arise, and the Five Zang organs are protected from pathogenic factors. When cold and heat are moderate, the Six Fu organs digest grain, wind-bi does not occur, the meridians are patent, and the limbs and joints are at peace. This represents the state of health in a normal person. The Five Zang organs store spirit, blood, Qi, Hun, and Po. The Six Fu organs digest water and grain and distribute Jin-Ye (body fluids). This constitutes the innate constitution of humans.