黄帝问曰∶愿闻人气之清浊者，何也？岐伯对曰∶受谷者浊，受气者清。清者注阴，浊
者注阳。浊而清者，上出于咽；清而浊者，下行于胃。清者上行，浊者下行。清浊相干，名
曰乱气。
曰∶夫阴清而阳浊，浊中有清，清中有浊，别之奈何？曰∶气之大别，清者上注于肺，
浊者下流于胃；胃之清气上出于口，肺之浊气下注于经，内积于海。曰∶诸阳皆浊，何阳独
甚？曰∶手太阳独受阳之浊，手太阴独受阴之清。其清者上走孔窍，其浊者下行诸经。
故诸阴皆清，足太阴独受其浊。曰∶治之奈何？曰∶清者其气滑，浊者其气涩，此气之常也
。故刺阴者深而留之，刺阳者浅而疾取之，清浊相干者以数调之也。
曰∶人有精气津液血脉，何谓也？曰∶两神相搏，合而成形，常先身生是谓
精。上焦开发，宣五谷味，熏肤充身泽毛，若雾露之溉，是谓气，腠理发泄，汗出腠理
（一作 ）是谓津。谷入气满，淖泽注于骨，骨属屈伸，出泄，补益脑髓，皮肤润泽，
是谓液。中焦受汁，变化而赤，是谓血。拥遏营气，令无所避，是谓脉也。
曰∶六气者，有余不足，气之多少，脑髓之虚实，血脉之清浊，何以知之？曰∶精脱者
耳聋；气脱者目不明；津脱者腠理开，汗大泄；液脱者骨痹，屈伸不利，色夭，脑髓消，
酸，耳数鸣；血脱者色白，夭然不泽；脉脱者其脉空虚。此其候也。曰∶六气
贵贱何如？曰∶六气者各有部主也，其贵贱善恶可为常主，然五谷与胃为大海也。
黄帝问道：我想了解人体之气的清浊情况，是怎么回事？岐伯回答说：受纳水谷之气的是浊气，受纳自然清气的是清气。清气注入阴分，浊气注入阳分。浊气中清的部分，向上出于咽喉；清气中浊的部分，向下流入胃中。清气主要向上运行，浊气主要向下运行。如果清浊之气相互干扰，就称为乱气。
黄帝问：阴气清而阳气浊，但浊气中有清气，清气中有浊气，如何区分它们呢？岐伯说：大略来说，清气向上注入肺脏，浊气向下流入胃中；胃中的清气向上出于口，肺中的浊气向下注入经脉，向内积聚于膻中（气海）。黄帝问：所有阳经的气都是浊的，为什么手太阳经特别浊呢？岐伯说：手太阳小肠经独自承受阳气的浊气，手太阴肺经独自承受阴气的清气。手太阴肺经的清气向上走注孔窍，其浊气向下行注各条经脉。所以所有阴经的气都是清的，只有足太阴脾经独自承受浊气。黄帝问：治疗上该如何处理？岐伯说：清气性质滑利，浊气性质涩滞，这是气的常态。所以针刺阴经要深刺并留针，针刺阳经要浅刺并快速取穴，对于清浊相干的情况则通过调整针刺次数来调和。
黄帝问：人身上有精、气、津、液、血、脉，分别指什么？岐伯说：男女两神相交搏结，结合而成形体，这种在身体形成之前就已存在的物质叫做精。上焦开发宣发，布散五谷的精微气味，熏蒸皮肤，充实身体，润泽毛发，就像雾露滋润万物一样，这叫做气。腠理开泄，汗出毛孔，这叫做津。食物进入体内，气化充满，浓稠滋润的物质注入骨骼，使骨节能够屈伸，溢出部分补益脑髓，使皮肤润泽，这叫做液。中焦接受水谷汁液，经过变化变成红色，这叫做血。约束营气，使其不致逃避散失，这叫做脉。
黄帝问：六气有余或不足，气的多少，脑髓的虚实，血脉的清浊，如何判断？岐伯说：精气脱失的人会出现耳聋；气脱失的人视力不明；津液脱失的人腠理开张，大汗淋漓；液脱失的人出现骨节痹痛，屈伸不利，面色枯槁，脑髓消减，小腿酸软，耳朵经常鸣响；血液脱失的人面色苍白，干枯无光泽；脉气脱失的人脉搏空虚无力。这些就是它们的征候。黄帝问：六气的重要性如何比较？岐伯说：六气各有其所属的部位和主宰，它们的优劣可以作为常规的主宰标准，然而五谷和胃腑是六气的根本来源（大海）。
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.