《易》曰∶两仪生四象，乃天地气交，八卦是也。在人则清浊之气皆从脾胃出，荣气荣
养周身，乃水谷之气味化之也。
清阳为天（积阳成天。地气上为云，天气下为雨。水谷之精气也，气海也，七神也，元
气也，父也），清中清者，清肺以助天真。清阳出上窍（耳、目、鼻、口之七窍是也），清中
浊者，荣华腠理。清阳发腠理（毛窍也），清阳实四肢（真气充实四肢）。浊阴为地（积阴成地
。云出天气，雨出地气。五谷五味之精，是五味之化也。血荣也，维持神明也，血之将会
也，母也），浊中清者，荣养于神（降至中脘而为血，故曰心主血，心藏神）。浊阴出下窍（前
阴膀胱之窍也），浊中浊者，坚强骨髓。浊阴走五脏（散于五脏之血也，养血脉，润皮肤、
肌肉、筋者是也，血生肉者此也），浊阴归六腑（谓毛脉合精，经气归于腑者是也）。
天气清静光明者也，藏德不止，故不下也。天明则日月不明，邪害空窍，阳气者闭塞，
地气者冒明。云雾不精，则上应白露不下；交通不表，万物命故不施，不施则名木多死。恶
气不发，风雨不节，白露不下，则菀 不荣；贼风数至，豪雨数起，天地四时不相保，与道
相失，则未央绝灭。唯圣人从之，故身无苛病，万物不失，生气不竭。
此说人之不避大寒伤形，大热伤气，四时节候更改之异气，及饮食失节，妄作劳役，心
生好恶，皆令元气不行，气化为火，乃失生夭折之由耳。
《易经》说：两仪生四象，这是天地之气相交的结果，也就是八卦所代表的道理。在人体中，清气和浊气都源于脾胃，营气滋养全身，这是由水谷的精微气味转化而来的。
清阳构成天（积存的阳气形成天。地气上升成为云，天气下降成为雨。这是水谷的精气，也是气海、七神、元气和父亲），其中清纯的部分，通过清肺来辅助先天真气。清阳出于上窍（耳、目、鼻、口等七窍），其中清中带浊的部分，荣华于腠理。清阳发散于腠理（汗孔），清阳充实四肢（真气使四肢充实）。
浊阴构成地（积存的阴气形成地。云出自天气，雨出自地气。这是五谷五味的精华，是五味转化的结果。血具有荣养作用，维持神明，是血的汇聚之处，也是母亲），其中浊中带清的部分，荣养精神（降至中脘部位转化为血，所以说心主血，心藏神）。浊阴出于下窍（前阴和膀胱的窍道），其中纯浊的部分，坚固骨髓。浊阴流注于五脏（散布于五脏的血，滋养血脉，润泽皮肤、肌肉、筋脉，即血能生肉），浊阴归于六腑（谓毛脉合精，经气归于腑）。
天气是清净光明的，蕴藏着德行而不停止，所以不会下陷。如果天色过于明亮，则日月就会显得不明，邪气会侵害空窍，阳气闭塞，地气昏蒙。云雾不精纯，则天上对应的白露就不会下降；天地交通不畅，万物的生命就无法施展，无法施展则高大的树木多会死亡。恶气不散发，风雨不合节令，白露不下，则郁结之物不能荣养；贼风频繁到来，暴雨频繁兴起，天地四季失去保障，与大道相违背，那么生命就会中途断绝。只有圣人顺应自然，所以身体没有严重的疾病，万物不失其性，生气永不枯竭。
这段论述指出了人们如果不避开大寒伤害形体、大热伤害气机，以及四季气候变化的异常之气，加上饮食不节制、妄自劳作役使，心中产生过多的好恶之情，都会导致元气运行不畅，气转化为火，这就是丧失生机、早夭折损的原因罢了。
The *I Ching* (Book of Changes) states: "Two Modes generate Four Images," referring to the interaction of Qi between Heaven and Earth, which corresponds to the Eight Trigrams. In the human body, both Clear and Turbid Qi originate from the Spleen and Stomach; Ying Qi (Nutritive Qi) nourishes the whole body, a transformation derived from the aroma and flavor of food and drink.
Clear Yang constitutes Heaven (accumulated Yang forms Heaven. Earthly Qi rises to become clouds, Heavenly Qi descends to become rain. This refers to the essence-Qi of water and grain, also known as the Sea of Qi, the Seven Spirits, Yuan Qi (Original Qi), and the Father). Among Clear Yang, the purest part clears the Lungs to assist Tianzhen (Innate True Qi). Clear Yang exits through the Upper Orifices (the seven orifices of the ears, eyes, nose, and mouth); among Clear Yang, the part that is clear yet contains turbidity provides luster to the Couli (interstitial spaces). Clear Yang disperses into the Couli (pores); Clear Yang fills the four limbs (True Qi enriches the four limbs).
Turbin Yin constitutes Earth (accumulated Yin forms Earth. Clouds emerge from Heavenly Qi, rain emerges from Earthly Qi. This refers to the essence of the five grains and five flavors, the transformation of the five flavors. Blood has a nourishing function, maintaining Shen (Spirit), and is the gathering place of blood, analogous to the Mother). Among Turbid Yin, the part that is turbid yet contains clarity nourishes the Shen (descending to the Zhongwan point to transform into blood; thus, it is said that the Heart governs Blood and houses the Shen). Turbid Yin exits through the Lower Orifices (the orifices of the anterior yin and the Bladder); among Turbid Yin, the purely turbid part strengthens the Marrow. Turbid Yin travels to the Five Zang Organs (blood dispersed in the Five Zang Organs, nourishing the vessels, moistening the skin, muscles, and sinews—this is how Blood generates Flesh); Turbid Yin returns to the Six Fu Organs (referring to the convergence of hair and vessel essence, where Jing Qi returns to the Fu Organs).
Heavenly Qi is clear, tranquil, and luminous; it harbors virtue without ceasing, hence it does not descend. If Heavenly Qi is excessively bright, the Sun and Moon will appear dim, pathogenic factors will harm the orifices, Yang Qi will be blocked, and Earthly Qi will obscure clarity. If clouds and mist are not pure, corresponding White Dew will not descend from above; if communication is not manifest, the life force of all things cannot be expressed; if not expressed, tall trees will perish. If foul Qi does not disperse, wind and rain will be irregular, and White Dew will not descend, causing stagnated matter to fail to nourish; if treacherous winds arrive frequently and torrential rains rise often, the Heaven, Earth, and Four Seasons lose their stability, deviating from the Dao, resulting in premature extinction of life. Only the Sage follows this principle; thus, his body suffers no severe diseases, all things retain their nature, and Sheng Qi (Vital Qi) never exhausts.
This discourse explains that failing to avoid extreme Cold damaging the form, extreme Heat damaging Qi, and the abnormal Qi of seasonal changes, combined with unregulated diet, reckless labor, and excessive emotional preferences, causes Yuan Qi to cease flowing. Qi transforms into Fire, which is the cause of losing vitality and premature death.