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Capítulo 40 de 81
黄帝内经·灵枢
Editorial Note: In the original text, terms such as "妨伯" (Fangbo), "钱而疾之" (Qian er ji zhi), "其气溶" (qi qi rong), "足太阳" (Foot Taiyang) have been corrected according to the standard edition of Lingshu to "岐伯" (Qibo), "浅而疾之" (shallow and rapid), "其气滑" (qi is slippery), and "足太阴" (Foot Taiyin), respectively.
Overall Paraphrase
The Yellow Emperor asked: I have heard that the twelve meridians correspond to the twelve meridian waters 🌊 (in ancient times, a comparative analogy referring to twelve major rivers). These twelve meridian waters have five different colors, and their clarity and turbidity differ as well; but if the blood and qi of human beings are all in the same state, then how can they correspond to them?
Qibo said: If the blood and qi of human beings could truly be completely the same, then the world would be perfectly uniform—where would there be any disorder or chaos?
The Yellow Emperor said: What I am asking about is a single person, not about the multitude of people in the world.
Qibo said: Within a single person's body there is also rebellious and chaotic qi, and among the multitudes in the world there are also rebellious and chaotic people—the principle is the same.
The Yellow Emperor said: Please explain the clarity and turbidity of qi within the human body.
Qibo said: The qi transformed from food and drink (water and grains) tends to be turbid 💨, while the qi transformed from breathing natural, clear air tends to be clear. The clear qi is infused into the yin aspects, and the turbid qi is infused into the yang aspects. Within the turbid there is something clear, which rises upward and exits through the throat; within the clear there is something turbid, which descends downward. When clarity and turbidity interfere with each other, this is called chaotic qi (luan qi).
The Yellow Emperor asked: The qi of the yin meridians is clear, and the qi of the yang meridians is turbid; but within the turbid there is clear, and within the clear there is turbid—how then should clarity and turbidity be distinguished?
Qibo said: The general distinction of qi is this: the clear qi ascends and is infused into the lungs, while the turbid qi descends and enters the stomach. The clear qi within the stomach exits upward through the mouth; the turbid qi within the lungs descends and is infused into the meridians, gathering internally at the Sea of Qi (the place where qi accumulates in the chest).
The Yellow Emperor asked: The qi of all the yang meridians tends to be turbid—which yang meridian carries the heaviest turbidity?
Qibo said: The Hand Taiyang Small Intestine Meridian alone receives the turbid qi from the yang meridians, and the Hand Taiyin Lung Meridian alone receives the clear qi from the yin meridians; its clear portion ascends to the head and facial orifices, and its turbid portion descends and travels through the various meridians. The qi of all the yin meridians tends to be clear, and the Foot Taiyin Spleen Meridian alone receives the turbid qi from the yin meridians.
The Yellow Emperor asked: Then how should this be regulated and treated?
Qibo said: The qi of the clear is slippery, and the qi of the turbid is rough and stagnant—this is the normal state of qi. Therefore, when needling the yin meridians, one should insert deeply and retain the needle; when needling the yang meridians, one should insert shallowly and withdraw quickly; when clarity and turbidity interfere with each other, one should select the appropriate number of needling sessions according to the specific situation to regulate.
This chapter discusses the classification of the clarity and turbidity of qi in the human body and its relationship with the meridians, viscera, and bowels. The core ideas can be summarized as follows:
Clarity and turbidity share the same source but flow in different directions
The qi of the human body has both clear and turbid aspects—it is not a single, uniform state. The clear qi originates from the natural air we breathe, while the turbid qi originates from the qi of food and drink. The clear qi tends toward yin, toward the interior, and toward the upper body; the turbid qi tends toward yang, toward the exterior, and toward the lower body. However, this correspondence is not absolute but relatively defined.
Clarity and turbidity are mutually contained, and ascent and descent are interdependent
The text states: "Within the turbid there is something clear, which ascends through the throat; within the clear there is something turbid, which descends," and "the clear qi of the stomach exits upward through the mouth; the turbid qi of the lungs descends and is infused into the meridians." This shows that within the clear there is turbidity, within the turbid there is clarity, and there is a dynamic linkage of ascent, descent, entry, and exit between upper and lower, interior and exterior. This reflects the TCM view of "ceaseless movement" in qi transformation—not a fixed, static classification of substances.
When clarity and turbidity interfere, it becomes chaotic qi
Clarity and turbidity should each follow their own paths. If they interfere with each other and their movement becomes disordered, this becomes "chaotic qi" (luan qi). This is a highly condensed summary of qi-movement disorders and serves as an early prototype for the later theory of "qi-movement disharmony" (qi ji shi tiao).
Acupuncture adapts to the situation and guides with the flow
Qibo states that clear qi is slippery and turbid qi is rough. Therefore, when needling the yin meridians, one should insert deeply and retain; when needling the yang meridians, one should insert shallowly and withdraw quickly. This is not merely a technical rule, but a strategy of adjusting according to the slipperiness or roughness of qi movement and the deep or shallow nature of yin and yang.
Clarity and turbidity can serve as a metaphor for metabolism, but should not be equated with it
In modern physiology, the body continuously performs gas exchange, nutrient absorption, and elimination of metabolic waste. TCM's statement that "what receives grains is turbid" can be related to substances produced by digestion and absorption, while "what receives qi is clear" can be related to oxygen taken in through breathing. However, this is only a functional analogy—one cannot directly equate TCM's "clarity and turbidity" with oxygen, carbon dioxide, or any specific substance.
The twelve meridian waters are an analogical model
Corresponding the twelve meridians to twelve rivers is a reasoning device under the ancient "heaven-human correspondence" worldview. It carries cultural background and theoretical value but is not an anatomical or fluid-mechanical demonstration. We should study it as a model for understanding the movement of qi.
Depth and duration of needling lack a unified modern explanation
Needle depth, retention time, and tissue layers stimulated may relate to factors such as nerve endings and tissue structure, but the relevant mechanisms are not fully understood, and the needling principles in ancient texts should not be taken directly as standards for modern clinical practice.
Clarity-turbidity interference and internal environment homeostasis
The concept of "chaotic qi" can inspire us to understand imbalances in the body's state, but it is a philosophical generalization and cannot replace modern medical diagnosis and treatment of specific diseases.
Breathing exercises to support the ascent of clear and descent of turbid
In daily life, one may appropriately engage in deep breathing, Baduanjin (Eight Pieces of Brocade), Tai Chi, and other gentle exercises to help qi flow smoothly, improve chest qi accumulation, and support the movement of ascent and descent. These are general wellness practices.
Moderate eating and drinking to avoid accumulation of turbid qi
Maintaining a light diet and avoiding excessive rich, fatty, and sweet foods helps reduce excessive stagnation from the "turbidity received from grains," keeping the body fresh and clear.
Regular daily rhythm, following the cycle of day and night
Rising early and being active supports the ascent of clear yang; resting at night on time supports the descent of turbid yin. Regularity in daily life allows clarity and turbidity to return to their proper places.
Emotional stability to prevent qi-movement disorders
Intense emotional fluctuations can easily disturb qi movement, causing clarity and turbidity to interfere. Maintaining a calm mind is an important aspect of daily care for qi and blood.
The health preservation insights above are general wellness recommendations only. They are not targeted at any specific disease and do not constitute treatment guidance.
This content is based on classic traditional Chinese medicine texts and is provided solely for the study and study of traditional culture. It does not constitute any medical diagnosis, medication, or treatment advice. If you feel unwell, please seek medical attention promptly.