阳气者，精则养神，柔则养筋。盖阳之精如日，光明洞达，故养神；阳之柔如春景和畅
日月之行，不违其道；枢机之运，不离其位；阳气之动，不失其所。故曰∶欲如运枢，
起居如惊，神气乃浮。又曰∶阳气者，若天与日，失其所则折寿而不彰。
阳气，天气也；阴气，地气也。天气不治，则地气上干矣。故曰∶阳气者闭塞，地气者
。云雾出于地，而雨露降于天。地气不治，则天气不化矣。故曰∶云雾不精，则上应白露不
下。盖天地阴阳，本出一气，阳失则阴不能独成，阴失则阳不能独化，自然之道也。人与天
地参，故肺气象天，病则多及二阴；大小肠象地，病则多及上窍。仲景以大黄甘草汤，治食
已即吐。丹溪用吐法，治小便不通。岂非有见于此欤？
春气，少阳初升之气，阳方升而被抑，生气不达，则脏气内败，犹木郁则腐也。故曰∶
逆春气，则少气不生，肝气内变。
夏为盛长之气，心为太阳之脏。夏气不长，则心气不充，不充则内空若洞也。故曰∶逆
夏气，则太阳不长，心气内洞。
秋气应收而反泄，秋真气不敛，燥反乘之，则清肃之化，转为郁燠之化也。故曰逆秋气
，则太阴不收，肺气焦满。焦满，犹烦满也。
冬气应藏而不藏，则少阴之经气不归，而肾中之脏气独沉。左氏所谓乱气张脉，外强中
干是也。故曰逆冬气，则少阴不藏，肾气独沉。
阳气的作用，在于其精纯时能滋养精神，柔和时能濡养筋脉。大概阳气的精纯如同太阳，光明透彻，所以能滋养精神；阳气的柔和如同春日的和煦舒畅。
日月运行，不违背其道；枢机运转，不离开其位；阳气的活动，不失其所处。所以说：人的精神状态应像门轴运转一样自然流畅，如果起居作息惊扰不安，神气就会浮越散乱。又说：阳气就像天空中的太阳，如果失去了它应有的位置和功能，就会折损寿命而不能显扬。
阳气，对应的是天气；阴气，对应的是地气。如果天气不能正常治理（运行），那么地气就会上逆干扰。所以说：如果阳气闭塞不通，地气就会上干犯。云雾从地面升起，而雨露从天而降。如果地气不能正常治理，那么天气就不能化生。所以说：如果云雾不精纯清明，天上就不会降下白露。大概天地阴阳，本源于同一股气，阳气失常则阴气不能独自成就，阴气失常则阳气不能独自化生，这是自然的规律。人与天地相参合，所以肺的功能象天，生病时多波及下部二阴；大小肠象地，生病时多波及上部七窍。张仲景用大黄甘草汤，治疗吃完就吐的病证。朱丹溪使用吐法，治疗小便不通的病证。这难道不是看到了上述道理吗？
春气，是少阳初升之气。如果阳气正在上升却被抑制，生发之气不能通达，那么脏气就会在内败坏，就像树木郁结腐烂一样。所以说：违背春气，就会导致少气不生，肝气在内部发生病变。
夏季是盛长之气，心属于太阳之脏。如果夏气不能生长，那么心气就不充盈，不充盈内心就会空虚如洞。所以说：违背夏气，则太阳之气不长，心气在内空虚。
秋气应当收敛却反而泄散，秋季的真气不能敛藏，燥邪反而乘虚而入，那么清肃的变化，转而变成郁热闷浊的变化。所以说：违背秋气，则太阴之气不收，肺气焦枯胀满。“焦满”，就是烦闷胀满的意思。
冬气应当闭藏却不闭藏，那么少阴经的气不归元，肾中的脏气独自下沉。这就是《左传》所说的“乱气张脉，外强中干”的情况。所以说：违背冬气，则少阴之气不藏，肾气独自下沉。
The function of Yang Qi is to nourish the Shen (Spirit) when it is pure and refined, and to moisten the sinews when it is soft and gentle. The purity of Yang is like the sun, bright and penetrating, thus nourishing the Shen; the gentleness of Yang is like the harmonious and smooth scenery of spring.
The movement of the sun and moon does not deviate from its path; the operation of the pivot mechanism does not leave its position; the activity of Yang Qi does not lose its proper place. Therefore it is said: One's mental state should be as natural and flowing as the turning of a door pivot. If daily life and rest are disturbed by alarm or agitation, the Shen Qi will become floating and scattered. It is also said: Yang Qi is like the sky and the sun; if it loses its proper place, longevity is shortened and brilliance is obscured.
Yang Qi corresponds to the Qi of Heaven; Yin Qi corresponds to the Qi of Earth. If the Qi of Heaven is not properly regulated, the Qi of Earth will ascend to interfere. Therefore it is said: If Yang Qi is blocked and closed, the Qi of Earth will invade upwards. Clouds and mist arise from the earth, while rain and dew descend from heaven. If the Qi of Earth is not properly regulated, the Qi of Heaven cannot transform. Therefore it is said: If clouds and mist are not clear and pure, white dew will not descend from above. Generally speaking, the Yin and Yang of Heaven and Earth originate from one Qi. If Yang fails, Yin cannot form independently; if Yin fails, Yang cannot transform independently. This is the way of nature. Humans are in correspondence with Heaven and Earth. Thus, the Lung corresponds to Heaven, and disease often affects the two lower orifices; the Large Intestine and Small Intestine correspond to Earth, and disease often affects the upper orifices. Zhang Zhongjing used Dahuang Gancao Tang (Rhubarb and Licorice Decoction) to treat vomiting immediately after eating. Zhu Danxi used the emetic method to treat urinary retention. Is this not due to an understanding of these principles?
Spring Qi is the initial ascending Qi of Shaoyang (Lesser Yang). If Yang is in the process of ascending but is suppressed, and the generating Qi cannot penetrate through, the Zang Qi will deteriorate internally, similar to how wood rots when stagnant. Therefore it is said: Violating the Qi of Spring results in the failure of Shao Qi (Vital Qi) to generate, and internal alteration of Liver Qi.
Summer is the season of vigorous growth; the Heart belongs to Taiyang (Greater Yang). If the Qi of Summer does not grow, Heart Qi will not be sufficient; if insufficient, the interior becomes empty like a cave. Therefore it is said: Violating the Qi of Summer results in the failure of Taiyang to grow, and emptiness within the Heart Qi.
Autumn Qi should receive and converge, but if it instead leaks, and the True Qi of Autumn fails to gather, Dryness pathogen attacks instead. The transformation of clarity and肃 (desiccation/clearing) turns into a transformation of stagnation and heat. Therefore it is said: Violating the Qi of Autumn results in the failure of Taiyin (Lung/Spleen system context here implies Lung's descending/receiving function) to receive, leading to dryness and fullness in Lung Qi. "Dryness and fullness" refers to irritability and distension.
Winter Qi should store and hide, but if it does not, the Jing Qi of Shaoyin (Lesser Yin) does not return, and the Zang Qi of the Kidney sinks alone. This is what the Zuo Zhuan describes as "disordered Qi causing swollen vessels, outwardly strong but inwardly depleted." Therefore it is said: Violating the Qi of Winter results in the failure of Shaoyin to store, and the Kidney Qi sinking alone.