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The *Lunyu* (Discourse on the Interaction of Vital Qi and Heaven) states: "The Yang Qi of humans is like the sky and the sun; if it loses its proper position, lifespan will be shortened and vitality obscured. (Human Yang Qi is akin to the sun in the sky; if the sky loses its order, the sun becomes dim; if humans lose the consolidation of Yang Qi, their lifespan will be cut short.) Therefore, the movement of heaven relies on the brightness of the sun, so Yang Qi moves upward and protects the exterior. (This clarifies the operational region of Yang Qi and its primary function of assisting and guarding the body's upright Qi.) The function of Yang Qi is to nourish the Spirit when refined and subtle, and to nourish the sinews when soft and gentle. (This further explains the nourishing operation of Yang Qi; internally, it transforms into essence to nourish Shen Qi, and externally, it maintains flexibility to consolidate the sinews.) Thus, Yang Qi governs the exterior during the day. (During the day, Yang Qi is outside, circulating through the body twenty-five times.) At dawn, human Qi begins to arise; at noon, Yang Qi is at its peak; at sunset, Yang Qi becomes deficient, and the 'Qi Gates' (pores) close. ('Long' means high and abundant. The changes of Qi always proceed from scarcity to abundance, accumulating warmth to become intense heat, and after extreme heat, it cools down—this is the principle of things. Thus, Yang Qi arises at dawn, peaks at noon, and diminishes by sunset. 'Qi Gates' refer to the Xuanfu (mysterious pores), which are the outlets for Ying and Wei Qi in the meridians, hence called Qi Gates.) Therefore, in the evening, one should gather and resist [pathogens], not disturb the sinews and bones, and avoid exposure to fog and dew. Violating these three temporal patterns causes the form to become exhausted and thin. (All these measures are to accord with Yang Qi. When Yang Qi goes out, one goes out; when Yang Qi hides, one hides. In the evening, Yang Qi declines and moves inward to the Yin aspects, so one should converge to reject empty pathogens. Disturbing sinews and bones reverses Yang Essence causing depletion, while exposure to fog and dew allows cold-dampness to invade. Thus, adhering to these three temporal patterns preserves innate longevity.) Yin stores essence and responds urgently [to Yang]; Yang protects the exterior and ensures solidity. (This describes their functions in the human body.) If Yin cannot overcome Yang, the vessels flow rapidly and violently, and excess leads to mania. ('Bo Ji' refers to extreme deficiency with rapidity; 'Bing' refers to excess and fullness. 'Kuang' refers to manic running. When Yang merges into the four limbs, mania occurs because the four limbs are the root of all Yang; Yang excess makes the limbs solid, and solidity leads to climbing and singing. Heat abounds in the body, so one discards clothes and wants to run. Such cases are due to Yin failing to overcome Yang.) If Yang cannot overcome Yin, the Qi of the five Zang organs conflicts, and the nine orifices become blocked. (The nine orifices are internally connected to the Zang organs and externally serve as sensory organs; conflict in Zang Qi leads to blockage of the nine orifices.) Therefore, the sages regulate Yin and Yang, harmonize sinews and vessels, solidify marrow and bones, and ensure Qi and Blood follow their course. In this way, interior and exterior are harmonized, pathogens cannot harm, hearing and vision are clear, and Qi stands as usual. (Pathogens cannot overcome, so True Qi stands independently as normal.) If Yang is excessive and cannot be dense/sealed, Yin Qi will perish. (If Yang is overly strong but not sealed, Yin fluids leak and essence/perfected Qi exhausts.) When Yin is peaceful and Yang is securely sealed, Spirit and Mind are regulated. (When Yin Qi is peaceful and Yang Qi is sealed, Spirit and Mind are increasingly regulated.) If Yin and Yang separate and break apart, Essence and Perfected Qi will perish. (If Yin is not peaceful and Yang is not sealed, forced discharge damages innate truth, Essence and Perfected Qi fail to transform, and circulation ceases.) Exposure to wind and dew gives rise to chills and fever. (Exposure to elements and contact with Wind Pathogen cause external invasion of Wind Qi and internal resistance of Yang Qi; Wind and Yang clash, generating chills and fever.) Thus, injury by Wind in Spring, with pathogenic factors lingering, leads to severe diarrhea. (Wind Qi connects to the Liver; in Spring, Liver Wood is dominant; Wood overacts on Spleen Earth, causing severe diarrhea.) Injury by Summerheat in Summer leads to Malaria in Autumn. (Summer heat is intense; in Autumn, Yang Qi recollects; attacking Yang heat generates Malaria. 'Nue' implies old age or emaciation.) Injury by Dampness in Autumn leads to upward reversal and cough. (Autumn Dampness prevails; Winter Water becomes dominant; Water overacts on Lung Metal, causing cough and asthma.) This develops into flaccidity and cold extremities. (Internal attack by Dampness causes cough/reversal; external dispersion into sinews causes flaccidity.) Injury by Cold in Winter leads to Warm Diseases in Spring. (Winter Cold condenses; Spring Yang Qi emerges; if Cold is not released, Yang is constrained within; Cold and constrained Yang contend, resulting in Warm Disease.) The Qi of the four seasons alternately injures the Five Zang organs. (Cold, Heat, Warmth, and Coolness alternate in victory and defeat; the Qi of the four seasons alternately injures the harmony of the Five Zang organs.)