荣气生来不独分
荣气者，清阳也。《内观经》云∶气清而驶谓之荣。在人身中，不可独建，故不独分也。
清阳虚在赖阴存
阴气聚而阳托，阳气存而阴赖。故曰阳赖阴存，以相成也。
从兹始得成胚兆
夫二气相感，始成于胎孕。解胎而生，亦自有荣气之始也。
炼取归元别有门
于二气中淘炼，归于本源。纯一清净之气别，修除滓秽，成全阳而荣与道同真矣。
卫气元从阳气来
卫者，浊也。《内观经》云∶气浊而迟谓之卫。本因元气交感，方有形躯；既有形躯，始明卫气。
故卫从荣来。
色身兆合处胞胎
形质既兆，即禀二气之所感，处于胞胎也。
暗符天地排宫室
人之一身，暗象天地。故《内观经》云∶眼为日月，发为星辰，眉为华盖，头为昆仑，布列宫阙，
安置精神。此之谓也。
自此澄凝细可裁
自此精血澄凝，以成形质，细可裁量，以通其用。盖人
之卫气，凡有二名。一者，精血澄凝，以成形质。二者，同荣气流行而通其生也。是知人之身者，因
示修真之地，得乎最灵之称，可不惜而怠惰而求于逝也。其卫气亦象三才∶一者，澄凝以成形质，象地也；
二者，荣卫合处，曰冲和之气，象人也；三者，真精命蒂，居上丹田全阳之宫，以象其天也。禀此三气，
以通其生，而道自归之。是故体三才而履道也。
荣气生来不独分
荣气（营气，行于脉中、具有营养作用的气），其生成之初并非孤立存在。荣气属于清阳之气。《内观经》中说：气清轻而运行迅速称为荣。在人体之中，它不能单独建立，所以不是孤立存在的。
清阳虚在赖阴存
阴气聚集而阳气依托其中，阳气存在而阴气依赖之。所以说阳气依赖阴气而存在，二者相互成就。
从兹始得成胚兆
这两股气相互感应，才开始形成胎孕的征兆。胎儿脱离母体出生后，也自有荣气起始的过程。
炼取归元别有门
在阴阳二气中进行淘洗锤炼，回归到本源。纯净专一的清净之气被区分出来，修除杂质污秽，成全纯阳之体，使荣气与道的真谛相同一。
卫气元从阳气来
卫者，属于浊重之气。《内观经》中说：气浑浊而运行迟缓称为卫。原本是因为元气交感，才形成了形体躯壳；既然有了形体躯壳，才明确了卫气的概念。
暗符天地排宫室
人的整个身体，暗中对应着天地的结构。所以《内观经》中说：眼睛象征日月，头发象征星辰，眉毛象征华盖，头部象征昆仑山，布列如宫殿阙楼，安置精神。说的就是这种情况。
自此澄凝细可裁
从此精血澄清凝结，从而形成形体质地，细微之处可以裁量，以通达其功用。大概人的卫气，凡是有两个名称。一是，精血澄清凝结，用以形成形体质地。二是，同荣气一起流行运转以通达生命活动。由此可知，人的身体，是作为展示修真道法的场所，得到了最灵妙的称呼，怎能不爱惜而懈怠，任由生命逝去呢？那卫气也象征三才（天、地、人）：一是，澄清凝结以形成形体质地，象征地；二是，荣气与卫气相合之处，称为冲和之气，象征人；三是，真精命蒂，居住在上丹田全阳之宫，以象征天。禀受这三种气，以通达生命活动，而道自然归属于此。因此身体具备三才之象而践行大道。
Ying Qi (Nutrient Qi, the qi that circulates within the vessels and provides nourishment) does not arise in isolation. Ying Qi is clear Yang. The *Neiguan Jing* (Scripture of Inner Observation) states: "Qi that is clear and swift is called Ying." Within the human body, it cannot stand alone; thus, it is not isolated.
Clear Yang relies on Yin for Existence
Yin Qi gathers while Yang relies upon it; Yang exists while Yin depends on it. Hence, it is said that Yang relies on Yin for existence, mutually completing each other.
From Here Begins the Formation of the Embryo
These two Qi interact and sense each other, initiating the formation of the embryo. Upon birth, there is also a beginning to the Ying Qi.
Refining and Returning to the Origin Has Its Own Method
By refining and purifying within the two Qi, one returns to the source. Pure, undivided, and clear Qi is distinguished; impurities are removed, perfecting the Pure Yang, so that Ying Qi becomes true and identical with the Dao.
Wei Qi (Defensive Qi) Originally Comes from Yang Qi
Wei is turbid. The *Neiguan Jing* states: "Qi that is turbid and slow is called Wei." Originally, due to the interaction of Yuan Qi (Original Qi), a physical form was created; once the physical form existed, the concept of Wei Qi became clear.
Therefore, Wei arises from Ying.
The Physical Body Takes Shape in the Womb
Where the signs of physical substance converge, it resides within the womb, influenced by the interaction of the two Qi.
Secretly Corresponding to Heaven and Earth, Arranging Palaces and Rooms
The human body secretly corresponds to Heaven and Earth. Thus, the *Neiguan Jing* states: "Eyes represent the Sun and Moon, hair represents stars and constellations, eyebrows represent the imperial canopy, and the head represents Kunlun Mountain. Palaces and towers are arranged to house the spirit." This is what is meant.
From Here, Clarity and Coagulation Allow for Precise Measurement
From this point, essence and blood clarify and coagulate to form physical substance, which can be finely measured to facilitate its functions. Generally, Wei Qi has two aspects. One aspect is the clarification and coagulation of essence and blood to form physical substance. The other aspect is circulating together with Ying Qi to sustain life. Thus, it is known that the human body serves as the site for demonstrating the practice of cultivation, earning the title of the most spiritual. How can one neglect it, become lazy, and allow life to pass away? Wei Qi also symbolizes the Three Powers (Heaven, Earth, and Humanity): First, clarifying and coagulating to form physical substance, symbolizing Earth; Second, the meeting place of Ying and Wei, known as the Harmonious Qi, symbolizing Humanity; Third, the true essence and root of life, residing in the Upper Dantian (Upper Elixir Field), the Palace of Complete Yang, symbolizing Heaven. Endowed with these three Qi, one sustains life, and the Dao naturally returns to it. Therefore, the body embodies the Three Powers and walks the Dao.