气有禀于天地者，有受于父母者，禀天地之气谓之真气，受父母之气谓之凡气。
真气者，人才成胎，便禀天地之气，与人身之气以类感类，合化以成人身。气有清浊浓薄，人因之有
强弱刚柔。
凡气者，人初受形，因父精母血蕴结而成胎，自有温暖之气，至十月气足，然后降生。一点凡气，藏于
下丹田气
穴，一身之气，呼吸皆出于此。
先天元气为阳气，后天谷气为阴气。常使元气内运，阳气若壮，则阴气自消，阳壮阴衰，百病不生。
简 曰∶人若贪睡，则神离于气，气无所主，奔溃四溢。
食气胜元气者多肥，故人肥甚者多不寿。人借水谷之气以养身。水谷之清气，行于脉中者，为营气，
水谷之浊气，行于脉外者，为卫气。营气利关节，卫气充皮肤。
神者，人之未生，父母媾精，其兆始见一点，初凝一念是也。始见一点，即所以成形，初交一念，即
所以生神。
神为气之子，如有气以成形，乃有神之知觉运动。指始有身而言也。
神为气之帅，如神行即气行，神住即气住。指既有身而言也。
神静则心和，神躁则心荡，心荡则形伤。欲全其形，先在理神，恬和养神以安于内，清虚栖心不诱于外。
《代疑编》云∶身如屋，神如主人，主人亡，则屋无与守，旷而将倾矣。身如舟，神如舟子，舟子去，
则舟不能行，空而随敝矣。世人忙忙碌碌，只奉养肉身，而关系至重之神反撇却罔顾，犹之舍舟子而操舟，
弃主人而奉屋，岂不危哉。
昔康仲俊年八十六，极强壮，自言少时读《千字文》即有所解悟，谓“心动神疲”四字也。平生遇事
知谨节，不久劳心疲神，故老而不衰。
气有从天地禀受而来的，也有从父母那里继承而来的。禀受天地之气称为真气，继承父母之气称为凡气。
真气方面，人在形成胚胎之初，便禀受了天地之气，这种气与人身之气同类相感，化合而构成人的身体。气的性质有清浊、浓薄之分，人因此而有强弱、刚柔的差异。
凡气方面，人最初接受形体时，因父精母血蕴结而成胎，自然产生温暖之气，直到十月气足，然后降生。一点凡气，藏于下丹田的气穴中，全身之气的呼吸都由此发出。
先天元气属于阳气，后天水谷之气属于阴气。常使元气在体内运行，如果阳气强盛，那么阴气自然消退，阳气壮盛而阴气衰弱，各种疾病就不会产生。
简要来说：人如果贪睡，神就会脱离气，气失去主宰，便会奔溃四溢。
食入的水谷之气胜过先天元气的人多肥胖，所以特别肥胖的人大多寿命不长。人借助水谷之气来滋养身体。水谷中清纯之气，运行在脉管中的，称为营气；水谷中浑浊之气，运行在脉管外的，称为卫气。营气有利于关节的滑利，卫气充盈于皮肤。
神方面，在人未出生之前，父母交合精气，其征兆开始显现为一点，最初凝聚的一念即是神。开始显现的一点，就是用来形成形体的基础；最初交汇的一念，就是用来产生神的根源。
神是气的儿子，如果有气形成了形体，才会有神的知觉和运动。这是指从开始有身体而言。
神是气的主帅，如果神行动则气随之行动，神静止则气随之静止。这是指既有身体之后而言。
神安静则心和顺，神躁动则心动荡，心动荡则形体受损。想要保全形体，先在于调理精神，以恬淡平和的态度修养精神使其安守于内，以清虚的心境栖居内心而不被外物诱惑。
《代疑编》说：身体如同房屋，神如同主人，主人死亡，那么房屋就没有守护者，空旷且将要倾塌了。身体如同船，神如同船夫，船夫离去，那么船就不能行驶，空虚且随波破败了。世人忙忙碌碌，只奉养肉身，而对于关系至重的神反而抛弃不顾，这就像舍弃船夫而划船，抛弃主人而供奉房屋，难道不危险吗？
从前康仲俊八十六岁，极其强壮，自称年轻时读《千字文》就有所领悟，指的是“心动神疲”这四个字。平生遇到事情知道谨慎节制，不久劳心疲神，所以年老而不衰败。
Qi (vital energy) is acquired from Heaven and Earth, and inherited from parents. Qi acquired from Heaven and Earth is called True Qi (Zhen Qi), while Qi inherited from parents is called Ordinary Qi (Fan Qi).
Regarding True Qi: When a human embryo forms, it acquires the Qi of Heaven and Earth. This Qi interacts with the body's Qi through similarity, combining to form the human body. The nature of Qi varies in clarity/turbidity and density/thinness, leading to differences in human strength/weakness and firmness/gentleness.
Regarding Ordinary Qi: When a person first receives their physical form, the embryo is formed by the conglomeration of father's essence and mother's blood, naturally generating warm Qi. After ten months when the Qi is sufficient, birth occurs. A point of Ordinary Qi resides in the Qi Acupoint of the Lower Dantian (Lower Elixir Field), and the respiration of the entire body's Qi emanates from here.
Prenatal Original Qi (Yuan Qi) belongs to Yang Qi, while Postnatal Grain Qi (from food) belongs to Yin Qi. If one keeps the Original Qi circulating internally, and if Yang Qi becomes strong, then Yin Qi will naturally diminish. When Yang is strong and Yin is weak, various diseases will not arise.
Briefly stated: If a person indulges in sleep, Shen (Spirit/Mind) separates from Qi, leaving Qi without a master, causing it to rush out and scatter uncontrollably.
Those whose intake of Grain Qi exceeds their Original Qi tend to be obese; thus, those who are extremely obese often have shorter lifespans. Humans rely on the Qi of water and grain to nourish the body. The clear Qi of water and grain that circulates within the vessels is called Ying Qi (Nutritive Qi); the turbid Qi of water and grain that circulates outside the vessels is called Wei Qi (Defensive Qi). Ying Qi benefits the joints, while Wei Qi fills the skin.
Regarding Shen (Spirit): Before a person is born, when parents unite their essence, the sign begins to appear as a single point. The initial condensation of a thought is what constitutes Shen. This initial appearing point is the basis for forming the physical shape; this initial intersection of thought is the source of generating Shen.
Shen is the child of Qi. Just as Qi forms the body, so does Shen provide perception and movement. This refers to the stage from the beginning of having a body.
Shen is the commander of Qi. Where Shen moves, Qi moves; where Shen rests, Qi rests. This refers to the stage after the body has already been formed.
When Shen is tranquil, the Heart (Xin) is harmonious; when Shen is agitated, the Heart is turbulent, and turbulence in the Heart damages the physical form. To preserve the physical form, one must first regulate the Spirit. Cultivate the Spirit with tranquility and harmony to keep it secure within; dwell in the Heart with purity and emptiness so as not to be tempted by external things.
The *Dai Yi Bian* states: The body is like a house, and Shen is like the owner. If the owner dies, the house has no guardian, becoming empty and liable to collapse. The body is like a boat, and Shen is like the boatman. If the boatman leaves, the boat cannot move, becoming empty and subject to decay. People busy themselves merely nourishing the physical flesh, while neglecting the critically important Shen, much like steering a boat without a boatman or serving a house while abandoning its owner. Is this not dangerous?
In the past, Kang Zhongjun was eighty-six years old and extremely robust. He claimed that when he was young and reading the *Thousand Character Classic*, he gained some enlightenment regarding the four characters "Heart moves, Spirit fatigues" (Xin Dong Shen Pi). Throughout his life, he knew to exercise caution and moderation in all matters, avoiding prolonged mental exertion and spiritual fatigue, thus remaining vigorous in old age.