五谷之精液和合而为膏者。内渗入于骨空。补益脑髓而下流于阴股。阴阳不和。则使液
溢而
下流于阴。髓液皆减而下。下过度则虚虚故腰背痛而胫酸。阴阳气道不通。四海闭塞。三焦
不泻。津液不化。水谷并于肠胃之中。别干回肠。留于下焦不得渗膀胱。则下焦胀。水溢则
为水胀。此津液五别之逆顺也。
(次血络论之后)
受谷者浊受气者清。清者注阴。浊者注阳。浊而清者上出于咽。清而浊者则下行。清浊
相干。
命曰乱气 夫阴清而阳浊。浊者有清。清者有浊。别之奈何。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。(气血诸海○本经俱言
阳清阴浊。此言阴清阳浊。以脏阴而腑阳。脏清而腑浊也)手太阳独受阳之浊。手太阴独受
阴之清。其清者上走空窍(耳目口鼻)其浊者下行诸经。诸阴皆清足太阴独受其浊。
(次五变篇之后)
人之血气精神者。所以奉生而周于性命者也。经脉者。所以行血。气而营阴阳。濡筋骨
。利
关节者也。卫气者。所以温。分肉。充皮肤。肥腠理。司开阖者也。志意者。所以御精神。
收魂魄。适寒温。和喜怒者也。是故血和则经脉流行。营覆阴阳。筋骨劲强。关节清。利矣
。卫气和则分肉解利。皮肤调柔。腠理致密矣。志意和则精神专直。魂魄不散。悔怒不起。
五脏不受邪矣。寒温和则六腑化谷。风痹不作。经脉通利。肢节得安矣。此人之常平也。五
藏者。所以藏精神血气魂魄者也。六腑者。所以化水谷而行津液者也。此人之所以俱受于天
五谷的精微物质和合而成膏脂，内渗入骨空之中，补益脑髓并向下流注于大腿内侧。若阴阳失调，则使津液外溢而向下流注于阴部。髓液随之减少并下行，若下行过度则导致虚损，因此出现腰背疼痛和小腿酸软。如果阴阳之气运行不畅，四海闭塞，三焦排泄功能失常，津液无法化生，水谷之精混杂在肠胃之中，别行于回肠，滞留于下焦而不能渗入膀胱，就会导致下焦胀满。水液泛溢则为水肿胀满。这就是津液五种分流情况的逆顺规律。
（接在《血络论》之后）
受纳谷物者产生浊气，受纳清气者产生清气。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；清气中浊的部分则向下运行。清与浊相互干扰，称为乱气。阴本应清而阳本应浊，但浊气中含有清的部分，清气中也含有浊的部分。如何区分它们呢？回答是：从气的总体区别来看，清气上注于肺，浊气下走于胃。胃中的清气向上出于口，肺中的浊气向下注入经脉，在内积聚于海。（关于气血诸海，本经其他篇章多言阳清阴浊，此处言阴清阳浊，是因为脏属阴而腑属阳，脏气清而腑气浊。）手太阳小肠经单独接受阳分的浊气，手太阴肺经单独接受阴分的清气。那些清气向上流注于孔窍（耳、目、口、鼻），浊气向下运行于各条经脉。所有阴经都主清气，唯独足太阴脾经单独接受其浊气。
（接在《五变》篇之后）
人的血、气、精神，是用来奉养生命并周流于性命之中的。经脉，是用来运行血气、营运阴阳、濡润筋骨、滑利关节的。卫气，是用来温煦分肉、充实皮肤、肥厚腠理、主管汗孔开阖的。志意，是用来统御精神、收敛魂魄、适应寒温、调和喜怒的。所以，血气和调则经脉流行，营卫覆盖阴阳，筋骨强劲有力，关节滑利通畅。卫气和调则分肉解利，皮肤柔润，腠理致密。志意和调则精神专注正直，魂魄不散，悔恨愤怒不起，五脏不受邪气侵袭。寒温适宜则六腑能消化水谷，风痹不发生，经脉通利，肢节得以安宁。这是人体常态下的平和状态。五脏，是用来藏纳精神、血气、魂魄的。六腑，是用来消化水谷并运行津液的。这是人与生俱来的生理基础。
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.