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The *Wu Chang Zheng Da Lun* (Great Treatise on the Five Constants and Normal Movements) in the *Su Wen* states: "Those whose Yin Essence is offered upward live long; those whose Yang Essence descends downward die young." What is meant by "Yin Essence offered upward" is that it offers support to Yang, referring to the Qi of growth and development in Spring and Summer. What is meant by "Yang Essence descending downward" is that it sinks into Yin, referring to the Qi of storage and conservation in Autumn and Winter. For instance, consider the Yin hidden within the earth. Its essence undergoes change when encountering Spring, rising and ascending upward, which is called the Qi of generation and sprouting. When it rises to its peak and floats, it is called the Qi of luxuriant growth. This represents the Six Qi moving rightward into Heaven, constituting the Clear Yang of Heaven. Since Yang governs life/growth, longevity results. The Original Yang of Heaven, its essence retreats when encountering Autumn, sinking and falling downward, becoming the Qi of gathering and withering/destruction. When it sinks to its extreme and becomes heavy, it is the Qi of closure and storage. This represents the Five Movements moving leftward into Earth, constituting the Turbid Yin of Earth. Since Yin governs killing/suppression, premature death results. Those rooted externally are named "Qi Li" (Establishment by Qi); when Qi stops, transformation ceases. Those rooted internally are named "Shen Ji" (Divine Mechanism); when Shen departs, mechanisms cease. All these involve only descent without ascent. The Qi of Earth corresponds to the Spleen and Stomach in humans. The Spleen governs the Qi of the Five Zang Organs, and the Kidney governs the Essence of the Five Zang Organs; both offer themselves upward to Heaven (Nature). Both govern bio-transformation, offering and promoting ascending and floating movements. Thus, it is known that the generation of Spring and growth of Summer all originate from the Stomach. Therefore, movement and rest, diet and drink, should each be appropriate, remaining clear and pure, not allowing the Yuan Qi of the Stomach to be damaged or descend to invade the Liver and Kidneys, nor to execute the commands of Autumn and Winter withering and destruction. In this way, one aligns with the Heavenly Dao.

The *Wu Zang Bie Lun* (Treatise on the Differences among the Five Zang Organs) in the *Su Wen* states: "The Five Qi enter through the nose and are stored in the Heart and Lungs." The *Nan Jing* (Classic of Difficult Issues) states: "The Lung governs the nose; if the nose is harmonious, one can distinguish fragrance and foulness." Zhang Yuansu (Jiegu) stated: "Clear vision and hearing bring coolness; distinguishing fragrance and foulness brings warmth." This refers to receiving the Qi of Heaven internally, thereby benefiting the Nine Orifices externally. The orifice of the San Jiao (Triple Burner) opens at the throat and emerges from the nose. The nose is the orifice of the Lung; this is its structural form (Ti), while the ability to smell is its functional use (Yong). The Heart governs the five odors and resides in the nose. Generally, the functions of the Nine Orifices are closely related to the preservation of life. The Heart achieves 'Chang Sheng' (Long Life/Generation) at You (Rooster hour/metal phase); You belongs to the Lung. Thus, it is known that smell is a function of the Heart, used for smelling fragrance and foulness. The ear connects upward with Heavenly Qi and is the orifice of the Kidney; this is the structural form of the Kidney, functioning as the use of the Lung. This is because the Lung achieves 'Chang Sheng' at Zi (Rat hour/water phase); Zi is the residence of the Kidney, and the Lung resides within it, enabling the hearing of sounds. Another theory holds that 'Sheng' (sound/vibration) is the Yang of Heaven, and 'Yin' (tone/meaning) is the Yin of Heaven. On Earth, it manifests as the Five Laws; in humans, it is the orifice of the throat; at the mouth, it is the use of the San Jiao. The Lung and Heart combine to produce speech from the mouth. The orifice of the mouth opens at the tongue as its structure, while the San Jiao's relation to the Lung is its function; these must also be understood. The orifice of the Liver connects to the eyes. The Li Trigram belongs to Fire, capable of shining light and seeing objects, thus distinguishing the five colors; the Liver is its residence. The Kidney governs the five Essences. The nose stores Qi in the Heart and Lung, hence it is said that the Lung governs the hundred vessels and performs the Yang pathway. The Classics state: "Loss of Qi leads to blindness; loss of Essence leads to deafness. If the Heart and Lung have disease, the nose becomes obstructed." This clearly illustrates that the ears, eyes, mouth, and nose are offered Qing Qi (Clear Qi) to Heaven; if the Heart is overworked and the Stomach damaged, they become susceptible to pathogenic factors.