（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。
（《素问·四气调神大论》）
天的气候，是清静光明的。（天之气，极其清静、极其光明，人禀受这种气而生存，所以特别论述它，以说明人的本质也是如此。）它蕴藏德行而不显露，所以不会衰败。（天的德行不显露，所以叫“藏德”。健运不息，所以叫“不止”。正因为蕴藏德行，所以应用无穷；正因为健运不息，所以万古不衰。天道无为而无不为，天尚且如此，修身之人难道不知道要蕴藏德行吗？如果天自显其明，则日月无光，邪气侵害空窍。只有天蕴藏德行，不自用其明，所以日往月来，寒往暑来，从而形成阴阳造化的规律。假如天不蕴藏德行，独自专断其明，那么大明出现则小明熄灭，日月之光隐藏了，昼夜寒暑的时令废弛，阴阳就失去和谐了。这就是为什么大明的德行不可不蕴藏的原因。这里比喻的意思，是说人的本元如果不坚固，精气外泄而空窍疏松，那么邪气就能乘虚而入伤害人体。空，同孔。）阳气闭塞，地气冒蔽光明，（如果天气自用，必然导致孤阳上亢，闭塞阴气，那么地气隔绝，冒蔽光明。）云雾不精纯，则天上应降白露而不下。（雾属于云一类，露属于雨一类。《阴阳应象大论》说：地气上升为云，天气下降为雨；雨出于地气，云出于天气。如果上下痞塞阻隔，地气不升，云雾不能在上方精纯；天气不降，白露不能在下方应降，这就是所谓至阴虚则天气绝，至阳盛则地气不足的意思。吴氏说：人身膻中之气，就像云雾一样。膻中气化则通调水道，向下输送到膀胱。如果膻中之气不化，就不能通调水道，向下输送到膀胱，而失去下降的令行，就像白露不降一样。）天地之气交通不能表现于外，万物生命得不到滋养，所以生化功能不施行，不施行则高大的树木多死亡。（独阳不生，独阴不成，如果上下不交，阴阳乖违而生道息止，不能表现于万物的生命，所以生化不施行，不施行则名木先受影响，所以多死亡。）恶浊之气不散发，风雨不节律，白露不下降，则草木郁结而不能繁荣。（恶气不发，指浊气不散。风雨不节，指气候乖乱。白露不下，指阴精不降。气交如此，则草木之类，都应当抑郁枯槁而不能繁荣。菀，同郁。稿音gǎo。）贼风频繁到来，暴雨频繁兴起，天地四季不能保持常态，与道相违背，则万物在中途绝灭。（央，指中半。阴阳既然失去和谐，贼风和暴雨就频繁残害。天地四季，不能保持常态，这都是与道相违背，所以凡是禀受造化生气数的人，都不能活到中半而绝灭。数音shuò。）只有圣人顺应天道，所以身体没有奇病，万物不失其性，生气不竭。（从，顺也。只有圣人，顺承天道，所以能存神葆真以顺应天的藏德，纯一不已以顺应天的健运，懂得乾坤不用坎离替代的道理，以顺应天不自显其明，观察地天交泰、水火既济，以顺应阴阳的升降，这是圣人体察天道在于天，所以身体没有奇病，而对于万物的道理既无所失，这就是生气不竭的原因。）
(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.)