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The *Suwen* (Basic Questions) chapter "Yin Yang Ying Xiang Da Lun" states: Clear Yang ascends to form Heaven, and Turbid Yin descends to form Earth. Earth Qi ascends to become clouds, and Heaven Qi descends to become rain. Rain comes from the Earth Qi that has risen into clouds; thus it is said that "rain originates from Earth Qi." Clouds are formed through the interaction of Heaven and Earth Qi; thus it is said that "clouds originate from Heaven Qi."

Wang Bing commented: When Yin condenses and gathers upward, it combines to form clouds; when Yang scatters and flows downward, it pours to form rain. Rain undergoes transformation from clouds as it falls, hence "rain originates from Earth Qi." Clouds rely on Qi for interaction and combination, hence "clouds originate from Heaven Qi." The principles of Heaven and Earth are thus, and the clear and turbid Qi in the human body are also like this.

Wu Kun commented: "Chu" (out/exit) means to penetrate or connect. Rain flows out to connect with Earth Qi, and clouds flow out to connect with Heaven Qi. Using the human body as an analogy: when water is drunk, it enters the Stomach, its essence spreads and overflows, moving upward to the Spleen. The Spleen distributes the refined essence upward to the Lungs. The Upper Jiao opens and disseminates, resembling mist and dew; this is "Earth Qi ascending to become clouds." The Lungs issue commands of descent, regulating the water passages and transporting downward to the Bladder, where water essence is distributed throughout the body; this is "Heaven Qi descending to become rain." The Bladder is the official of the Zhou Du, storing essence and fluid; only after Qi transformation can it be excreted; this is "rain originating from Earth Qi." The Upper Jiao is like mist and dew; when Heart and Lung Qi harmonize and exhale, this is "clouds originating from Heaven Qi." These six sentences illustrate that Yin-Yang, Clear-Turbid must not lose their proper positions or be inverted. Following them leads to the stability of Heaven and Earth and the nurturing of all things; opposing them leads to diarrhea with undigested food below and distension above.

Zhang Zhicong commented: Although Earth is below, Earth Qi ascends to become the clouds of Heaven; although Heaven is above, Heaven Qi descends to become rain. Heaven has clouds before there is rain; thus, although rain falls from Heaven, it is actually the cloud that rose from Earth Qi, hence "rain originates from Earth Qi." After rain descends, clouds ascend; thus, although clouds rise from Earth, they are actually the rain that descended from Heaven, hence "clouds originate from Heaven Qi." This is the way of Yin-Yang interaction, and humans correspond to it. This text discusses the correspondence between Heaven-Earth Yin-Yang and Human Yin-Yang. One section discusses Heaven-Earth Yin-Yang and Water-Fire; another discusses Clear-Turbid, Zang-Fu, Essence, and Form, using a天人 (Heaven-Human) interwoven approach.

Ma Shi commented: Although Earth is below, the Yang within Yin ascends, so its upper aspect is clouds, as stated in *Zheng Meng*: Yin transforms into Yang and rises as clouds. Although Heaven is above, the Yin within Yang descends, so its lower aspect is rain, as stated in *Zheng Meng*: Yang transforms into Yin and descends as rain.

Zhang Ji noted: According to *Shuowen Jiezi*, "Cloud is the Qi of mountains and rivers." *Yupian* states, "Rain is cloud-rain." *Yuan Ming Bao* says, "Harmony of Yin and Yang produces rain." *Da Dai Li Ji* says, "When Heaven and Earth Qi harmonize, rain falls." Harmony implies the interaction of Heaven and Earth Qi. The characters "upper" and "lower" here imply ascending and descending. *Liu Wei Zhi Da Lun* states: "After ascending, one descends; descending refers to Heaven descending. After descending, one ascends; ascending refers to Earth ascending." Heaven Qi descends, flowing into Earth; Earth Qi ascends, rising into Heaven. The ascending and descending of Heaven and Earth is called Yin-Yang; the upper and lower of Yin-Yang is called clouds and rain. Just as Heaven and Earth Qi operate, so do the ascending and descending of the human body.

Therefore, Clear Yang exits through the upper orifices, and Turbid Yin exits through the lower orifices.

Wang Bing commented: Qi originating from Heaven attaches to the upper; Qi originating from Earth attaches to the lower. Each follows its kind. The upper orifices refer to the ears, eyes, mouth, and nose; the lower orifices refer to the anterior and posterior yin.

Ma Shi commented: The ascending and descending of Yin and Yang is a subtle unity of one Qi. Observing the human body, anything belonging to Clear Yang, such as mucus, saliva, breath, and fluids, exits through the upper orifices. The seven orifices of the ears, eyes, mouth, and nose are where Clear Yang exits. Anything belonging to Turbid Yin, such as waste and feces, exits through the lower orifices. The two orifices of the anterior and posterior yin are where Turbid Yin exits.

Zhang Ji noted: *Zhou Li - Ji Yi* diagnoses diseases by observing changes in the nine orifices. The commentary states there are seven Yang orifices and two Yin orifices. The sub-commentary explains that the seven Yang orifices are on the head and visible, hence Yang; the two Yin orifices are below and invisible, hence Yin. Clear Yang and Turbid Yin are as described above, but the previous text focused solely on the human body, whereas this section also includes herbs.

Clear Yang disperses into the Cou Li (interstices), and Turbid Yin travels to the Five Zang organs.

Wang Bing commented: Cou Li are the gates of seepage and excretion, so Clear Yang can disperse therein. The Five Zang are repositories, so Turbid Yin can travel therein.

Zhang Zhicong commented: "Cou" is where the San Jiao connects Yuan Zhen Qi; "Li" are the textures of skin and organs. Clear Yang Qi connects in the Cou Li, while Yin-Turbid blood and essence travel to the Five Zang. The Five Zang store essence.

Ma Shi commented: Regarding substances used in the body, those belonging to Clear Yang, such as the nature of diet and drugs that are Yang-type, are indicated by verbs like "disperse," "travel," "fill," and "return," showing they are external. Yang tends to ascend, so it disperses into the Cou Li, which govern the exterior and are Yang. This refers to the Yang Qi of substances. If a substance has form and quality, it enters the Six Fu organs. Those belonging to Turbid Yin, such as diet and drugs that are Yin-type, tend to descend, so they travel to the Five Zang, which govern the interior and are Yin. This refers to the Yin Qi of substances. Substances with form and quality do not enter the Five Zang.

Zhang Jiebin commented: Cou Li are the muscle surface. Yang disperses into the skin, so Clear Yang belongs to it. Yin is stored in the Five Zang, so Turbid Yin travels to them.

Zhang Ji noted: *Sheng Qi Tong Tian Lun* states "Cou Li are dense," interpreted as pores of the skin. *Suwen* and *Lingshu* mention the Five Zang: Heart, Liver, Spleen, Lung, Kidney. *Zhou Li - Ji Yi* mentions nine Zang: the five regular Zang plus Stomach, Bladder, Large Intestine, Small Intestine. These four Fu organs have receiving and transforming functions, hence called Fu, but also have storage functions, hence included in the nine Zang count. Here, Yang disperses outward and Yin travels inward, regardless of whether referring to five or nine. Ma's note is correct.

Clear Yang fills the four limbs, and Turbid Yin returns to the Six Fu organs.

Wang Bing commented: The four limbs move externally, so Clear Yang fills them. The Six Fu transform internally, so Turbid Yin returns to them.

Zhang Zhicong commented: The Spleen governs the four limbs. It is also said that the Hand Taiyin Lung channel alone receives its turbidity. Generally, the clear part of turbidity is transported by the Spleen to fill the four limbs; the turbid part of turbidity returns to the Six Fu organs.

Ma Shi commented: Clear Yang substances fill the four limbs because the four limbs are the root of all Yang. This refers to the Qi of substances. Turbid Yin substances return to the Six Fu organs because the Six Fu receive and transform without storing. This refers to substances with form and quality. How does the subtlety of Yin-Yang, Clear-Turbid, ascending and descending in the human body differ from Heaven and Earth?

Zhang Ji noted: "Zhi" and "Zhi" (limbs) are interchangeable. *I Ching* states: "Beauty lies within, flowing smoothly to the four limbs." The sub-commentary explains limbs refer to hands and feet. *Xie Ke Pian* states: "Heaven has four seasons, humans have four limbs." Hands and feet are at the four corners of the body, supporting and guarding the whole, hence named limbs. For the Nine Zang in *Ji Yi*, the five regular Zang are supplemented by Stomach, Bladder, Large Intestine, Small Intestine. Citing *Nan Jing*, San Jiao is a solitary Fu, not a regular Fu. There is no need to rigidly adhere to four or six Fu organs; it simply means Clear Yang fills the limbs, and Turbid Yin returns to the Fu organs. Furthermore, Li Dongyuan's *Yong Yao Fa Xiang* states: Clear Yang disperses into Cou Li (Clear of Clear); fills the four limbs (Clear of Turbid). Turbid Yin returns to Six Fu (Turbid of Turbid); travels to Five Zang (Turbid of Clear). Clear of Clear clears the Lung to assist True Heaven; Clear of Turbid nourishes Cou Li; Turbid of Turbid strengthens bone marrow; Turbid of Clear nourishes Shen (Spirit). This is also reasonable.

Water is Yin, Fire is Yang.

Wang Bing commented: Water is cold and still, hence Yin; Fire is hot and restless, hence Yang.

Ma Shi commented: Yin and Yang are the parents of all things; Water and Fire are the manifestations of Yin and Yang. Mentioning Water and Fire suffices to encompass Yin and Yang. Thus, Water is Yin, and things formed from Water belong to Yin; Fire is Yang, and things formed from Fire belong to Yang.

Zhang Jiebin commented: Heaven uses Sun and Moon as Water and Fire; I Ching uses Kan and Li as Water and Fire; Medicine uses Heart and Kidney as Water and Fire; Alchemy uses Essence and Qi as Water and Fire. Kidney is Water; Qi generated within Water is True Fire. Heart is Fire; Fluid generated within Fire is True Water. Fire and Water hiding within each other is the ultimate Dao. Physicians must first examine this.

Zhang Ji noted: *Shangshu* states Water is "moistening downward" (moist and sinking); Fire is "blazing upward" (blazing and rising). Down is Yin, Up is Yang. In terms of Five Elements, regarding herbs: Water is Yin, so benefit the source of Fire to eliminate Yin shadows; Fire is Yang, so strengthen the master of Water to control sunlight. The formulas of Zhang Jingyue, Xue Lizhai, and Zhao Yangkui—Liu Wei Di Huang Wan, Ba Wei Di Huang Wan, Zuo Gui Wan, You Gui Wan—follow this general principle.

Yang is Qi, Yin is Taste.

Wang Bing commented: Qi scatters freely, so it is Yang; Taste follows form, so it is Yin.

Wu Kun commented: Sour, scorched, fragrant, fishy, and putrid smells are Qi, which is Yang. Sour, bitter, sweet, pungent, and salty tastes are Taste, which is Yin.

Zhang Zhicong commented: Water nature is moistening downward, hence Yin; Fire nature is blazing upward, hence Yang. Clear Yang ascends, hence Qi; Turbid Yin descends, hence Taste. Water and Fire serve as manifestations of the Yin-Yang of Qi and Taste.

Zhang Jiebin commented: Qi is formless and ascends, hence Yang; Taste has substance and descends, hence Yin. This refers to the Qi and Taste of medicines and foods.

Zhang Ji noted: Qi and Taste each have Yin and Yang. As stated in the classics: "Heaven has Yin and Yang, Three Yin and Three Yang support it." Warm, cool, cold, and hot are examples. Warm and hot are Heaven's Yang; cool and cold are Heaven's Yin. This shows Qi is not exclusively Yang but also has Yin. Earth has Yin and Yang; Metal, Wood, Water, Fire, Earth correspond to growth, transformation, and storage. Pungent, sweet, bland, sour, bitter, salty are the five tastes. Pungent, sweet, and bland are Earth's Yang; sour, bitter, and salty are Earth's Yin. This shows Taste is not exclusively Yin but also has Yang.

Taste returns to Form, Form returns to Qi, Qi returns to Essence, Essence returns to Transformation.

Wang Bing commented: Form eats Taste, so Taste returns to Form. Qi nourishes Form, so Form returns to Qi. Essence eats Qi, so Qi returns to Essence. Transformation generates Essence, so Essence returns to Transformation.

Wu Kun commented: Five Tastes enter Yin Blood; Yin Blood relies on Yang Qi, so Form returns to Qi. True Yang Qi relies on Primordial Essence, so Qi returns to Essence. Primordial Essence relies on Primordial Spirit, so Essence returns to Transformation.

Ma Shi commented: The taste of substances nourishes our Form, so Taste returns to Form, because Form is Yin and Taste is Yin. However, our Form must return to our Qi, implying Form requires Qi to generate. The Qi of substances nourishes our Essence, so Qi returns to Essence, because Essence is Yang and Qi is Yang. However, our Essence must return to our Transformation, implying Essence requires Transformation to exist. "Qi returns to Essence" means Essence consumes the Qi of all things; Essence relies on Qi to live, akin to saying it eats this Qi. "Taste returns to Form" means Form consumes the Taste of all things; Form relies on Taste to nourish, akin to saying it eats this Taste. "Essence returns to Transformation" means Transformation generates this Essence; Transformation is the mother of Essence, hence Essence returns to Transformation. "Form returns to Qi" means Qi generates this Form; Qi is the father of Form, hence Form returns to Qi.

Zhang Jiebin commented: "Gui" (return) means to base upon or align with. Five Tastes generate Essence and Blood to form Form, so Taste returns to Form. The existence or destruction of Form depends on the gathering or scattering of Qi, so Form returns to Qi. Qi is True Qi, received from Heaven and combined with Grain Qi to fill the body. Human Essence and Blood are transformed by Qi, so Qi returns to Essence. Essence is Kan Water; Heaven generates Water first among the Five Elements. Thus, when things initially form, their form is Water. From Essence to Qi, from Qi to Spirit, Water is the origin of all transformations, hence Essence returns to Transformation.

Zhang Ji noted: Zhang's annotation defines "Gui" as basis. Earth feeds humans with five Tastes; Taste bases on Form; Form bases on Qi. Heaven feeds humans with five Qi; Qi bases on Essence; Essence bases on Transformation.

Essence eats Qi, Form eats Taste.

Wang Bing commented: Qi transformation generates Essence; Taste harmony allows Form to grow, hence the term "eat."

Zhang Zhicong commented: Jing Wei (water and grain) essence generates this Essence; Essence eats Qi. Five Tastes enter the Stomach to nourish this Form; Form eats Taste.

Ma Shi commented: "Essence eats Qi" clarifies "Qi returns to Essence"; "Form eats Taste" clarifies "Taste returns to Form."

Zhang Jiebin commented: "Eat" is like a child eating from a parent. Qi returns to Essence, so Essence eats Qi; Qi returns to Form, so Form eats Taste. (Note: Textual interpretation varies, but literal translation follows the provided structure).

Transformation generates Essence and Qi; generates Form.

Wang Bing commented: Fine fluids are transformed by Blood into Form; Substance relies on Qi circulation to establish Ying, so these two generate each other...

Wu Kun commented: Essence does not generate itself; it is born from the Spirit of Transformation. Form does not generate itself; it is born from Formless Qi.

Ma Shi commented: "Transformation generates Essence" clarifies "Essence returns to Transformation"; "Qi generates Form" clarifies "Form returns to Qi." The last four sentences clarify the middle four sentences. Yang is Qi, Qi returns to Essence, Essence eats Qi—the three "Qi" refer to the Qi of all things. Form returns to Qi, Qi generates Form—the two "Qi" refer to the innate Qi of the human body.

Zhang Jiebin commented: All things' generation begins with Essence, hence Transformation generates Essence. Previously, "Essence returns to Transformation" referred to the state before transformation, where Essence serves as the basis for transformation. Now, "Transformation generates Essence" refers to the state after transformation, where Transformation generates Essence. Qi gathering generates Form; Qi scattering causes death.

Taste injures Form, Qi injures Essence.

Wang Bing commented: Exceeding moderation.

Wu Kun commented: Excessive Sour taste causes Liver Qi to overflow and Spleen Qi to cease, etc., which is Taste injuring Form. Excess Qi becomes Fire; Fire blazes and dries Water, which is Qi injuring Essence.

Ma Shi commented: Excessive Taste appropriately injures Form, as in *Sheng Qi Tong Tian Lun*: "Yin is generated from the five Tastes; the five Zang of Yin are injured by the five Tastes." For example, Liver corresponds to Sour, yet Sour injures Sinews. Excessive Qi appropriately injures Essence, referring to the Qi of all things. Since Taste can injure Form, and all things with Taste have Qi, how can that Qi not injure Essence?

Essence transforms into Qi, Qi is injured by Taste.

Wang Bing commented: If Essence receives nourishment from Transformation, it consumes Qi. If Essence transforms and generates, it does not consume Qi. Internal accumulation of Essence and Blood, stagnating into foulness, attacking the Stomach, prevents Tastes from entering. In pregnant women, Essence transforms for a hundred days, all susceptible to injury by Taste.

Ma Shi commented: "Transformation generates Essence" does not self-generate; initially, it is transformed by Qi. However, returning Essence to Transformation, Essence must subsequently transform into Qi. Not only does Qi generate Form, but Form returns to Qi. This is because Essence, Qi, and Spirit depend on each other for completion. If the Taste of substances can injure human Form, can it not injure human Qi? *Zuo Zhuan* states: "Taste moves Qi," hence "Essence transforms into Qi." Qi is injured by Taste. Extending this logic, if human Qi generates Form and Form returns to human Qi, then the Qi of substances can injure human Essence, can it not injure human Qi?

Zhang Jiebin commented: "Essence transforms into Qi" means Primordial Qi transforms from Essence. *Zhu Yu Ji* states: "Water is the ancestor of the three powers; Essence is the root of Primordial Qi." This meaning applies. Although previously it was said "Qi returns to Essence" (Qi generates Essence), now it says "Essence transforms into Qi" (Essence generates Qi). They seem opposite but reveal the mutual root of Essence and Qi, corresponding to the Heaven-Earth Cloud-Rain metaphor. Yang transforms into Qi, like clouds; Yin forms into Shape, like rain. Rain does not originate from Earth but falls from Heaven's clouds; Qi returns to Essence. Clouds do not originate from Heaven but rise from Earth's Qi; Essence transforms into Qi. Human Essence and Qi are exactly like this. Thus, Qi gathering makes Essence full; Essence full makes Qi prosperous. When Essence and Qi are abundant, Form becomes strong. The Emperor mentioned clouds and rain first to show humans the ascending and descending of Essence and Qi.

Zhang Ji noted: The principles of Yin-Yang, Five Elements, generation, restriction, excess, and recovery apply not only to Qi movements but also to the Yin-Yang of herb Qi and Taste.

Yin Taste exits through lower orifices, Yang Qi exits through upper orifices.

Wang Bing commented: Taste has substance, so it flows down to the excretory orifices. Qi is formless, so it exits up through the respiratory gate.

Ma Shi commented: This discusses how the thickness and thinness of substance Qi and Taste relate to human prosperity and decline. Substances with Taste belong to Yin, and human lower orifices belong to Yin, hence Taste exits through lower orifices. Substances with Qi belong to Yang, and human upper orifices belong to Yang, hence Qi exits through upper orifices.

Thick Taste is Yin; Thin Taste is Yang within Yin. Thick Qi is Yang; Thin Qi is Yin within Yang.

Wang Bing commented: Yang is Qi; thick Qi is Pure Yang. Yin is Taste; thick Taste is Pure Yin. Thus, thin Taste is Yang within Yin; thin Qi is Yin within Yang.

Ma Shi commented: Thick Taste is Pure Yin; using it causes purging downwards, like Da Huang. Thin Taste is Yang within Yin; using it promotes circulation without purging, like Mu Tong and Ze Xie. Thick Qi is Pure Yang; using it causes fever beyond just sweating, like Fu Zi. Thin Qi is Yin within Yang; using it induces sweating upwards, like Ma Huang. Too thick Qi and Taste represent strong Fire, like Wu Tou and Fu Zi. Mild Qi and Taste represent weak Fire, like Ren Shen and Dang Gui.

Zhang Ji noted: Ma's citation of Li Dongyuan ("thin taste like Mu Tong, Ze Xie") differs slightly from Li's original text. The old theory is preferred. (Image omitted).

Thick Taste causes purging; Thin Taste promotes Qi circulation. Thin Qi causes sweating; Thick Qi causes fever.

Wang Bing commented: Yin Qi moistens downward, so thick Taste causes purging. Yang Qi blazes upward, so thick Qi causes fever. Thin Taste is less Yin, so it promotes purging. Thin Qi is less Yang, so it causes sweating. "Fa Xie" refers to sweating.

Zhang Zhicong commented: Thick Taste is Yin within Yin, descending, hence causes diarrhea. Thin Taste is Yang within Yin, ascending, hence promotes circulation. Thin Qi is Yin within Yang, descending, hence causes sweating. Thick Qi is Yang within Yang, ascending, hence causes fever. This section discusses the ascending and descending of Qi and Taste.

Ma Shi commented: Thick Taste is Pure Yin, causing purging downwards, like Da Huang (very cold, extremely thick Yin, Yin within Yin, main effect purging). Li Dongyuan: Sour, Bitter, Salty, Cold. Thin Taste is Yang within Yin, promoting circulation without purging, like Mu Tong, Ze Xie (Yang within Yin, main effect circulation). Li Dongyuan: Sour, Bitter, Salty, Neutral. Thin Qi is Yin within Yang, inducing sweating upwards, like Ma Huang (Thin Qi is Yang, ascending, hence releases exterior and induces sweat). Li Dongyuan: Pungent, Sweet, Bland, Neutral, Cool, Cold. Thick Qi is Pure Yang, causing fever beyond sweating, like Fu Zi (very hot). Li Dongyuan: Pungent, Sweet, Warm, Hot.

Zhang Ji noted: Uses of Five Tastes: Bitter purges, Sweet moderates, Sour astringes, Salty softens, Bland drains/disperses, Pungent disperses. Five Qi: Wind Ascends/Grows, Heat Floats/Lengthens, Dampness Transforms/Becomes, Dryness Descends/Gathers, Cold Sinks/Stores. Liver/Gallbladder: Pungent tonifies, Sour drains; Warm Qi tonifies, Cool Qi drains. Heart/Small Intestine: Salty tonifies, Sweet drains; Hot Qi tonifies, Cold Qi drains. Spleen/Stomach: Sweet tonifies, Bitter drains; Warm/Cool/Cold/Hot tonify/drains according to suitability. Lung/Large Intestine: Sour tonifies, Pungent drains; Cool Qi tonifies, Warm Qi drains. Kidney/Bladder: Bitter tonifies, Cold drains; Cold Qi tonifies, Hot Qi drains. The Yin-Yang of thick/thin Qi and Taste, following Ma's citation of Li Dongyuan, covers the general principles. See previous chart for details.

Strong Fire causes Qi to decline; Mild Fire causes Qi to prosper.

Wang Bing commented: Strong Fire, once excessive, leads to decline. Mild Fire, once mild, leads to prosperity.

Ma Shi commented: Too thick Qi and Taste represent Strong Fire. Using Strong Fire products overwhelms human Qi, causing decline, e.g., Wu Tou, Fu Zi, causing fever because human Qi cannot overcome them. Mild Qi and Taste represent Mild Fire. Using Mild Fire products gradually generates and strengthens human Qi, e.g., Ren Shen, Dang Gui, making Qi and Blood prosper.

Zhang Ji noted: Jun Fire is Strong Fire; Xiang Fire is Mild Fire. Fire governs Shaoyang channels, hence "Mild Fire." Located to the right of Xian Ming, hence "Strong." *Liu Yuan Ji Da Lun* states: "Jun Fire illuminates, Xiang Fire maintains position." Wang Bing notes Jun Fire is to the right of Xiang Fire, named Jun but not assigned annual Qi, hence "Jun Fire by name." Xiang Fire guards position and obeys orders, hence "Xiang Fire by position." *Liu Wei Zhi Da Lun* states: "To the right of Xian Ming is the position of Jun Fire; to the right of Jun Fire, stepping back one step, Xiang Fire takes charge." This means Shao Yin Jun Fire retreats, and Shao Yang Xiang Fire exercises authority. Now, Strong Fire Qi declining is Jun Fire retreating; Mild Fire Qi prospering is Xiang Fire exercising authority. In terms of Qi movement, we say Jun/Xiang; in terms of Qi/Taste, we say Strong/Mild. Slight difference.

Strong Fire consumes Qi; Qi consumes Mild Fire. Strong Fire scatters Qi; Mild Fire generates Qi.

Wang Bing commented: Qi generates Strong Fire, hence "Strong Fire consumes Qi." Mild Fire nourishes Qi, hence "Qi consumes Mild Fire." Because Strong Fire consumes Qi, Qi exposed to Strong Fire dissipates. Because Mild Fire benefits Qi, Qi exposed to Mild Fire grows. Human Yang Qi behaves similarly regarding Strong/Mild.

Zhang Zhicong commented: Qi is Yang, Fire is Yang. Combined, Qi is Fire. Shaoyang San Jiao Qi is born from Ming Men, circulates externally, and internally connects to Pericardium as Xiang Fire, which is the initial Shaoyang Qi. Returning to Lower Jiao, it governs reception; returning to Middle Jiao, it governs transformation. It receives and transforms water and grain essence to generate this Qi to nourish Form. Continuing from the previous text: Excessive Five Tastes injure Qi, and excessive Strong Fire also injures Qi. Qi is born from Essence, and Essence is generated by Qi transformation. Form eats Taste, and Taste entering Stomach also undergoes Qi transformation to nourish Form. Qi must not be injured. Hence, "Strong Fire Qi declines, Mild Fire Qi prospers." Yang hyperactivity makes Fire strong, but generating Qi declines. Yang harmony makes Fire平和 (peaceful), and Qi prospers. If Fire is strong internally, it consumes Qi; if Qi is strong internally, it consumes Fire. "Consume" means enter. Strong Fire causes Qi to merge with Fire; strong Qi causes Fire to return to Qi, uniting Qi and Fire. If Fire is strong externally, it scatters Qi; if Fire is peaceful externally, it generates Qi. Hence, Xiang Fire is the thief of Primordial Qi. To nurture Essence, Qi, and Form, one must calm the Fire.

Wang Zifang commented: "Strong Fire Qi" and "Mild Fire Qi" refer to the Qi of Fire itself.

Ma Shi commented: "Strong Fire Qi declines" because Strong Fire consumes human Qi, so Strong Fire's own Qi declines. "Mild Fire Qi prospers" because human Qi consumes Mild Fire, so Mild Fire's Qi gradually prospers. Only Strong Fire can consume human Qi, hence it scatters human Qi. Consumption leads to scattering, scattering leads to decline, hence "Strong Fire Qi declines." Only human Qi can consume Mild Fire's Qi, hence it generates human Qi. Consumption leads to generation, generation leads to prosperity, hence "Mild Fire Qi prospers." This section clearly discusses the nature of all things...