《生气通天论》曰∶阳气者若天与日，失其所则折寿而不彰，（人之有阳，若天之有日，天
失其所则日不明，人失其所则阳不固，人寿夭折。）故天运当以日光明，是故阳因而上，卫外者也。
（此以明阳气营运之部分，辅卫人身之正用也。）阳气者，精则养神，柔则养筋。（此又明阳气之运养也，然
阳气者，内化精微，养于神气，外为柔软，以固其筋。）故阳气者，一日而主外，（昼则阳气在外，周身行二
十五度。）平旦人气生，日中而阳气隆，日西而阳气已虚，气门乃闭。（隆，高也，盛也。夫气
之有者，皆自少而之壮，积暖以成炎，炎极又凉，物之理也。故阳气平晓生，日中盛，日西而已减虚也。气门，
谓玄府也，发泄经脉荣卫之气，故谓气门。）是故暮而收拒，无扰筋骨，无见雾露，反此三时，形
乃困薄。（皆所以顺阳气也。阳出则出，阳藏则藏，暮阳气衰，内行阴分，故宜收敛以拒虚邪，扰筋骨则逆阳
精耗，见雾露则寒湿俱侵，故顺此三时，乃天真久远也。）阴者，藏精而起亟也，阳者，卫外而为固
也。（言在人之用也。）阴不胜其阳，则脉流薄疾，并乃狂。（薄疾，谓极虚而急数也。并，谓盛实也。狂，
谓狂走也。阳并于四肢则狂，四肢诸阳之本也，阳盛则四肢实，实则登高而歌。热盛于身，故弃衣欲走也。如
是者，皆为阴不胜其阳也。）阳不胜其阴，则五脏气争，九窍不通，（九窍者，内属于脏，外设为官，
五脏气争，则九窍不通。）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。（邪气不克，故真气独立而如常。）阳强不能密，阴气乃
绝，（阳自强而不能闭密，则阴泄泻而精气竭绝矣。）阴平阳秘，精神乃治，（阴气和平，阳气闭密，则精神
日益治也。）阴阳离决，精气乃绝。（阴不和平，阳不闭密，强用施泻，损耗天真，则精气不化，乃绝流通
也。）因于露风，乃生寒热。（因于露体，触冒风邪，风气外侵，阳气内拒，风阳相薄，故寒热生。）是以春
伤于风，邪气留连，乃为洞泄。（风气通肝，春肝木王，木胜脾土，故洞泻生也。）夏伤于暑，秋为
疟。（夏热已甚，秋阳复收，阳热相攻，则为 疟， ，老也，亦曰瘦也。）秋伤于湿，上逆而咳，（秋湿既
胜，冬水复王，水来乘肺，故咳逆病生。）发为痿厥。（湿气内攻则咳逆，外散筋脉则痿弱。）冬伤于寒，春
必温病。（冬寒且凝，春阳气发，寒不为释，阳怫于中，寒怫相持，故为温病。）四时之气，更伤五脏。（寒
暑温凉，递相胜负，四时之气，更伤五脏之和。）
《生气通天论》说：人体的阳气就像天空中的太阳一样，如果失去了它正常的运行位置，就会折损寿命而不能彰显。（人的阳气，就像天空的太阳；天空失去正常位置，太阳就不明亮；人失去阳气的固护，寿命就会夭折。）所以天体的运转依靠太阳的光明来维持，因此阳气位于人体上部，具有护卫体表的作用。（这里阐明阳气运行的部位及其辅助护卫人身正气的功能。）阳气的作用，精微时能滋养精神，柔和时能滋养筋脉。（这里进一步说明阳气的运化滋养作用，然而阳气在内能化生精微物质以滋养神气，在外能使身体柔软以巩固筋脉。）所以阳气在白天主要行于体表，（白天阳气行于体表，周身循环二十五周。）清晨人气开始生发，中午阳气最旺盛，傍晚阳气开始虚弱，汗孔（气门）随之闭合。（“隆”意为高、盛。凡是气的变化，都是从少到壮，积累温暖而成炎势，极热之后又转凉，这是事物的规律。所以阳气在清晨生发，中午最盛，傍晚就开始减少虚弱。“气门”，指的是玄府，是发泄经脉中营卫之气的门户，所以称为气门。）因此到了晚上应当收敛拒邪，不要扰动筋骨，不要接触雾露，违背这三个时辰的规律，形体就会困顿薄弱。（这些都是为了顺应阳气。阳气外出则人外出，阳气内藏则人内藏，傍晚阳气衰退，向内进入阴分，所以宜收敛以抵御虚邪，扰动筋骨会逆乱阳精导致耗损，接触雾露则寒湿一起侵袭，所以顺应这三个时辰的规律，才能保持天真之气长久。）阴的功能，是贮藏精气并随时响应阳的需求；阳的功能，是护卫体表并使机体坚固。（这里阐述阴阳在人体中的作用。）阴不能胜阳，则血脉流动急迫快速，阳气偏盛就会导致狂症。（“薄疾”指极虚而急数，“并”指盛实。“狂”指狂乱奔走。阳气并入四肢就会发狂，因为四肢是诸阳之本，阳盛则四肢充实，充实就会登高唱歌。热盛于身，所以脱衣想跑。像这样的情况，都是因为阴不胜阳。）阳不能胜阴，则五脏之气失调，九窍不通畅，（九窍内属于五脏，外表现为感官器官，五脏之气失调，九窍就不通畅。）所以圣人调理阴阳，使筋脉调和，骨髓坚固，气血顺从。像这样内外调和，邪气就不能侵害，耳目聪明，真气运行如常。（邪气不能克制，所以真气独立且如常。）阳气过强而不能闭密，阴气就会枯竭，（阳气自强盛而不能闭密，则阴液泄泻而精气竭绝。）阴平秘，阳气固密，精神就能正常，（阴气平和，阳气闭密，精神就日益调治。）阴阳分离决裂，精气就会断绝。（阴不平和，阳不闭密，强行施泻，损耗天真之气，则精气不能化生，流通断绝。）因受风露侵袭，就会产生寒热病。（因受风露侵袭，触犯风邪，风气外侵，阳气内拒，风与阳相搏，所以产生寒热。）所以春天伤于风邪，邪气留连不去，就会发生洞泄（严重腹泻）。（风气通于肝，春季肝木当令，木克脾土，所以发生洞泄。）夏天伤于暑邪，秋天就会发生疟疾。（夏季热气很盛，秋季阳气收敛，阳热相互攻冲，就发生疟疾，“疟”字古义有老、瘦之意。）秋天伤于湿邪，气机上逆而咳嗽，（秋季湿气胜，冬季水气当令，水来乘肺，所以咳嗽气喘的病发生。）进而发展为痿厥。（湿气内攻则气逆咳嗽，外散于筋脉则肢体痿弱。）冬天伤于寒邪，春天必定发生温病。（冬季寒气凝结，春季阳气升发，寒邪未解，阳气郁结于内，寒与郁阳相持，所以发生温病。）四时的气候，交替伤害五脏。（寒暑温凉，互相胜负，四时之气交替伤害五脏的和合状态。）
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.)