苍天之气，清静则志意治，顺之则阳气固，虽有贼邪，弗能害也，此因时之序。故圣人传精神，服天气，而通神明。
失之则内闭九窍，外壅肌肉，卫气散解，此谓自伤，气之削也。是以圣人陈阴阳，筋脉和同，骨髓坚固，气血皆从。如
是则内外调和，邪不能害，耳目聪明，气立如故。（见疾病类五。）
惟贤人上配天以养头，下象地以养足，中傍人事以养五脏。（阴阳四。）
圣人日避虚邪之道，如避矢石然，邪弗能害，此之谓也。（运气三十五。）
夫阴阳之气，清静则生化治，动则苛疾起。（运气三十二。）
人神不守，非达至真。至真之要，在乎天玄，神守天息，复入本元，命曰归宗。（运气四十三。）
夫精者，身之本也，故藏于精者，春不病温。（疾病二十七。）
冬日在骨，蛰虫周密，君子居室。（脉色九。）
能知七损八益，则二者可调，不知用此，则早衰之节也。年四十而阴气自半也，起居衰矣。年五十，体重，耳目不
聪矣。年六十，阴痿，气大衰，九窍不利，下虚上实，涕泣俱出矣。故曰知之则强，不知则老，故同出而名异耳。智者
察同，愚者察异，愚者不足，智者有余，有余则耳目聪明，身体轻强，老者复壮，壮者益治 。是以圣人为无为之事，乐
恬之能，从欲快志于虚无之守，故寿命无穷，与天地终，此圣人之治身也。（阴阳二。）
故养神者，必知形之肥瘦，营卫血气之盛衰。血气者，人之神，不可不谨养。（针刺十三。）
所有自来肾有久病者，可以寅时面向南，净神不乱思，闭气不息七遍，以引颈咽气顺之，如咽甚硬物，如此七遍后，
饵舌下津令无数。慎其大喜欲情于中，如不忌，即其气复散也，心欲实，令少思。慎勿大怒，怒必真气却散之。欲令脾
实，气无滞饱，无久坐，食无大酸，无食一切生物，宜甘宜淡。悲伤即肺动，而真气复散也，人欲实肺者，要在息气也。
（运气四十一。）
饮食自倍，肠胃乃伤。（疾病六十七。）
阴阳和平之人，居处安静，无为惧惧，无为忻忻，婉然从物，或与不争，与时变化，尊则谦谦，谭而不治，是谓至
治。（藏象三十。）
The Qi of the High Heaven, when clear and tranquil, allows the will (Zhiyi) to be regulated; following this leads to the consolidation of Yang Qi. Even if pathogenic factors (Zexie) are present, they cannot cause harm; this is due to adhering to the sequence of seasons. Therefore, the Sages concentrate their spirit, receive the Qi of Heaven, and communicate with divine illumination.
If one deviates from this, internal orifices become blocked, external muscles become obstructed, and Defensive Qi (Wei Qi) scatters and dissipates. This is called self-injury, a weakening of Qi. Thus, the Sages arrange Yin and Yang, harmonize sinews and vessels, solidify marrow, and ensure Qi and Blood flow smoothly. In such a state, interior and exterior are harmonized, pathogens cannot harm, ears and eyes are acute and bright, and the establishment of Qi remains as before. (See Category of Diseases, Section 5.)
Only the Virtuous Ones emulate Heaven above to nourish the head, emulate Earth below to nourish the feet, and follow human affairs in the middle to nourish the Zang-Fu organs. (Yin-Yang, Section 4.)
The Sages avoid empty pathogens (Xu Xie) as they would avoid arrows and stones, so that pathogens cannot harm them; this is what is meant. (Movement of Qi, Section 35.)
The Qi of Yin and Yang, when clear and tranquil, results in orderly generation and transformation; when agitated, severe diseases arise. (Movement of Qi, Section 32.)
If the Spirit (Shen) does not reside within, it is not attaining the Ultimate Truth. The essence of the Ultimate Truth lies in the Heavenly Mystery. When the Spirit guards the Heavenly Breath and returns to the Original Source, it is called Returning to the Root. (Movement of Qi, Section 43.)
Essence (Jing) is the root of the body. Therefore, those who preserve Essence will not suffer from Warmth diseases in Spring. (Diseases, Section 27.)
In winter, cold penetrates to the bones, hibernating insects wrap themselves tightly, and gentlemen dwell indoors. (Pulse and Color, Section 9.)
One who understands the "Seven Losses and Eight Benefits" can regulate both [Yin and Yang]; one who does not use this principle exhibits signs of premature aging. At forty years old, Yin Qi naturally halves, and daily activities decline. At fifty, the body feels heavy, and hearing and vision become dull. At sixty, impotence occurs, Qi greatly declines, the nine orifices are unsmooth, deficiency at the lower part and excess at the upper part prevail, and tears and snot flow freely. Thus it is said: knowing these makes one strong, not knowing makes one old. Although originating from the same source, names differ. The wise observe similarities, the foolish observe differences. The foolish feel insufficient, the wise feel abundant. Abundance leads to acute hearing and vision, and a light, strong body; the elderly regain vigor, and the vigorous become even healthier. Therefore, the Sages engage in non-action (Wu Wei), delight in tranquility, and satisfy desires within the realm of emptiness. Thus, their lifespan is infinite, lasting until Heaven and Earth end. This is how the Sages cultivate themselves. (Yin-Yang, Section 2.)
Therefore, those who nourish the Spirit must know the fatness or thinness of the form, and the prosperity or decline of Ying-Qi, Wei-Qi, Blood, and Qi. Blood and Qi are the Spirit of humans; they must be carefully nourished. (Acupuncture, Section 13.)
For all those suffering from chronic kidney disease, one should face south at the Yin hour (3-5 AM), keep the spirit pure without chaotic thoughts, hold the breath for seven cycles, extend the neck, and swallow the Qi as if swallowing a hard object. After doing this seven times, swallow the saliva under the tongue without limit. Be cautious against excessive joy or emotional turmoil within; if not guarded against, the Qi will scatter again. To make Heart Qi substantial, reduce thinking. Do not become extremely angry, as anger causes True Qi to scatter. To make Spleen Qi substantial, avoid overeating, prolonged sitting, overly sour foods, and raw/uncooked foods; prefer sweet and bland flavors. Grief moves the Lungs and causes True Qi to scatter again. To make Lung Qi substantial, the key lies in regulating the breath. (Movement of Qi, Section 41.)
If food and drink exceed by double, the intestines and stomach are injured. (Diseases, Section 67.)
Individuals with balanced Yin and Yang live quietly, without fear or excessive joy, gently following things, avoiding conflict, changing with the times, being noble yet humble, discussing without imposing control. This is called supreme governance. (Zang-Fu Images, Section 30.)