（素问四气调神论）
天气，清静光明者也，（天之气，至清静、至光明者也，人禀此气而生，故特言之，以明人之本质亦犹是也。）藏德
不止，故不下也。（天德不露，故曰藏德。健运不息，故曰不止。惟其藏德，故应用无穷，惟其健运，故万古不下，天道
无为故无不为，天犹若此，可以修身之士而不知所藏德乎？天明则日月不明，邪害空窍，惟天藏德，不自为用，故日往
月来，寒往暑来，以成阴阳造化之道。设使天不藏德，自专其明，是大明见则小明灭，日月之光隐矣，昼夜寒暑之令废，
而阴阳失其和矣 此所以大明之德不可不藏也。所喻之意，盖谓人之本元不固，发越于外而空窍疏，则邪得乘虚而害之
矣。 空，孔同。）阳气者闭塞，地气者冒明，（若天气自用，必孤阳上亢，而闭塞乎阴气，则地气隔绝，而冒蔽乎光明
矣。）云雾不精，则上应白露不下。（雾者云之类，露者雨之类。阴阳应象大论曰∶地气上为云，天气下为雨；雨出地气，
云出天气。若上下痞隔，则地气不升，而云雾不得精于上，天气不降，而白露不得应于下，是即至阴虚天气绝，至阳盛
地气不足之谓也。吴氏曰∶人身膻中之气，犹云雾也。膻中气化则通调水道，下输膀胱。若膻中之气不化，则不能通调
水道，下输膀胱，而失降下之令，犹之白露不降矣。）交通不表万物命，故不施，不施则名木多死。（独阳不生，独阴不
成，若上下不交，则阴阳乖而生道息，不能表见于万物之命，故生化不施，不施则名木先应，故多死。）恶气不发，风雨
不节，白露不下，则菀 不荣。（恶气不发，浊气不散也。风雨不节，气候乖乱也。白露不下，阴精不降也。气交若此，
则草木之类，皆当抑菀枯 而不荣矣。菀，郁同。 音稿。）贼风数至，豪雨数起，天地四时不相保，与道相失，则未央
绝灭。（央，中半也。阴阳既失其和，则贼风豪雨，数为残害。天地四时，不保其常，是皆与道相违，故凡禀化生气数者，
皆不得其半而绝灭矣。数音朔。）唯圣人从之，故身无奇病，万物不失，生气不竭。（从，顺也。唯圣人者，顺承乎天，
故能存神葆真以从其藏，纯亦不已以从其健、知乾坤不用坎离代之之义，以从其不自明，察地天之交泰，水火之既济，
以从其阴阳之升降，是圣人之体藏乎天，故身无奇病，而于万物之理既无所失，此所以生气不竭也。
(Su Wen, Chapter 4: Treatise on Regulating the Spirit According to the Four Seasons)
The Qi of Heaven is clear, tranquil, and luminous. (The Qi of Heaven is extremely clear, tranquil, and luminous; humans are born by inheriting this Qi, so it is specifically discussed to clarify that human nature is also like this.) It conceals its virtue without display, thus never declining. (Heaven's virtue is not revealed, hence termed "concealing virtue." Its vigorous operation is ceaseless, hence termed "without stop." Because it conceals virtue, its applications are infinite; because its vigorous operation is ceaseless, it does not decline through the ages. Heavenly Dao acts without action, yet nothing is left undone. If Heaven can be like this, how should those who cultivate themselves not understand the need to conceal virtue? If Heaven were to reveal its brightness, the sun and moon would lose their light, and pathogenic factors would harm the orifices. Only by Heaven concealing its virtue and not relying on its own brightness can the sun go and come, the moon wax and wane, cold pass and heat arrive, thereby forming the way of Yin-Yang creation. If Heaven did not conceal virtue and arrogated its brightness alone, then when the great brightness appears, the lesser brightness extinguishes; the light of the sun and moon would be hidden, the commands of day/night and cold/heat would be abolished, and Yin-Yang would lose harmony. This is why the virtue of great brightness must not fail to be concealed. The metaphorical meaning implies that if a person's primal essence is not solid, and spirit/Qi leaks outward while the orifices become loose, pathogenic factors can take advantage of the deficiency to cause harm. 'Kong' is identical to 'Kong' [hole/orifice].) Yang Qi becomes obstructed, and Earthly Qi obscures the light. (If Heavenly Qi acts independently, it will inevitably cause solitary Yang to rise hyperactively, obstructing Yin Qi, causing Earthly Qi to be isolated and obscuring the light.) If clouds and mist are not pure, then white dew corresponding from above will not descend. (Mist belongs to the category of clouds; dew belongs to the category of rain. The Treatise on Yin-Yang Correspondences states: Earthly Qi rises to become clouds; Heavenly Qi descends to become rain; rain originates from Earthly Qi, clouds originate from Heavenly Qi. If there is blockage between upper and lower, Earthly Qi does not ascend, and clouds/mist cannot become pure above; Heavenly Qi does not descend, and white dew cannot correspond below. This refers to extreme Yin deficiency leading to the severance of Heavenly Qi, and extreme Yang excess leading to insufficient Earthly Qi. Wu Shi said: The Qi of the Tan Zhong [Pericardium] in the human body is like clouds and mist. When Tan Zhong Qi transforms, it regulates water passages and transports downward to the Bladder. If Tan Zhong Qi fails to transform, it cannot regulate water passages or transport downward to the Bladder, losing the command to descend, just as white dew does not descend.] If communication [between Heaven and Earth] cannot manifest externally, the life of all things is not nourished, thus biological generation is not exerted. If not exerted, famous trees often die. (Solitary Yang does not generate; solitary Yin does not complete. If upper and lower do not interact, Yin-Yang diverge and the way of life ceases, unable to manifest in the lives of all things. Thus, biological generation is not exerted; if not exerted, famous trees are affected first and often die.) If foul Qi does not disperse, wind and rain are not regulated, and white dew does not descend, then lush vegetation will not flourish. ('Foul Qi does not disperse' means turbid Qi does not scatter. 'Wind and rain not regulated' means climate is chaotic. 'White dew not descending' means Yin Essence does not descend. With such Qi interaction, plants and trees will be depressed, withered, and unable to flourish. 'Wan' is identical to 'Yu' [depressed/stagnant]. 'Gao' is pronounced gǎo.) If thief winds frequently arrive, and heavy rains frequently rise, Heaven and Earth and the four seasons cannot maintain constancy, deviating from the Dao, then life will perish before its time. ('Yang' refers to mid-half. Since Yin-Yang has lost harmony, thief winds and heavy rains frequently cause harm. Heaven, Earth, and the four seasons cannot maintain their normal state, which is contrary to the Dao. Therefore, all beings endowed with generative Qi and fate numbers cannot reach their mid-point and perish. 'Shuo' is pronounced shuò.) Only the Sage follows this, thus his body suffers no strange diseases, all things remain intact, and vital Qi is inexhaustible. ('Cong' means to follow/comply. Only the Sage complies with Heaven, thus preserving spirit and guarding truth to follow Heaven's concealment of virtue, remaining pure and unceasing to follow Heaven's vigorous operation, understanding the principle that Qian and Kun do not require Kan and Li to substitute, thereby following Heaven's non-display of brightness, observing the mutual penetration of Earth and Heaven and the completion of Water and Fire, thereby following the ascent and descent of Yin-Yang. This is how the Sage embodies Heaven within himself; thus his body has no strange diseases, and he loses nothing regarding the principles of all things. This is why vital Qi is inexhaustible.)