真气又名元气，乃先身生之精气也，非胃气不能滋之。胃气者，谷气也，荣气也，运气
也，生气也，清气也，卫气也，阳气也。又天气、人气、地气，乃三焦之气。分而言之则异
，其实一也，不当作异名异论而观之。
饮食劳役所伤，自汗小便数，阴火乘土位，清气不生，阳道不行，乃阴血伏火。况阳明
胃土，右燥左热，故化燥火而津液不能停；且小便与汗，皆亡津液。津液至中宫变化为血也
。脉者，血之府也，血亡则七神何根据，百脉皆从此中变来也。众之百病，莫大于中风，有汗
则风邪客之，无汗则阳气固密，腠理闭拒，诸邪不能伤也。
或曰∶经言阳不胜其阴，则五脏气争，九窍不通；又脾不及则令人九窍不通，名曰重强
；又五脏不和，则九窍不通；又头痛耳鸣，九窍不通利，肠胃之所生也。请析而解之？答曰
∶夫脾者，阴土也，至阴之气，主静而不动；胃者，阳土也，主动而不息。阳气在于地下，
乃能生化万物。故五运在上，六气在下。其脾长一尺，掩太仓，太仓者，胃之上口也。脾受
胃禀，乃能熏蒸腐熟五谷者也。胃者，十二经之源，水谷之海也，平则万化安，病则万化
危。五脏之气，上通九窍。五脏禀受气于六腑，六腑受气于胃。六腑者，在天为风、寒、暑
、湿、燥、火，此无形之气也。胃气和平，荣气上升，始生温热。湿热者，春夏也，行阳
二十五度。六阳升散之极，下而生阴，阴降则下行为秋冬，行阴道，为寒凉也。胃既受病，
不能滋养，故六腑之气已绝，致阳道不行，阴火上行。五脏之气，各受一腑之化，乃能滋养
皮肤血脉筋骨，故言五脏之气已绝于外，是六腑生气先绝，五脏无所禀受，而气后绝矣。肺
本收下，又主五气，气绝则下流，与脾土叠于下焦，故曰重强。胃气既病则下溜。经云∶湿
从下受之，脾为至阴，本乎地也，有形之土，下填九窍之源，使不能上通于天，故曰五脏不
和，则九窍不通。胃者，行清气而上，即地之阳气也，积阳成天，曰清阳出上窍，曰清阳实
四肢，曰清阳发腠理者也。脾胃既为阴火所乘，谷气闭塞而下流，即清气不升，九窍为之不
利。胃之一腑病，则十二经元气皆不足也。气少则津液不行，津液不行则血亏，故筋骨皮肉
血脉皆弱，是气血俱羸弱矣。劳役动作，饮食饥饱，可不慎乎。凡有此病者，虽不变易他疾
，已损其天年，更加之针灸用药差误，欲不夭枉得乎？
真气又被称为元气，是先天生成的精气，如果没有胃气的滋养就无法生成。胃气，就是谷气，也是荣气、运气、生气、清气、卫气和阳气。此外，天气、人气、地气，构成了三焦之气。分开来说它们有所不同，但本质上是一样的，不应当把它们当作不同的名称和理论来看待。
饮食不节和过度劳累所导致的损伤，会出现自汗、小便频数的症状；阴火侵犯脾胃（土位），导致清气不能生发，阳气运行通道受阻，从而形成阴血中潜伏的火邪。况且阳明胃土，右边偏燥左边偏热，所以容易化生燥火而津液无法停留；而且出汗和小便过多，都会耗伤津液。津液到达中焦（脾胃）后变化为血液。脉，是血液汇聚的地方，如果血液亡失，那么主宰精神意识的“七神”就没有依托了，全身的经脉也都由此中变化而来。众人的各种疾病中，没有比中风更大的危害了，有汗出则风邪容易侵袭，无汗出则阳气固密，腠理闭合抗拒，各种邪气就不能伤害人体。
有人问：医经上说，阳气不能战胜阴气，就会导致五脏之气争乱，九窍不通；又说脾虚不及就会使人九窍不通，名叫“重强”；还说五脏不和，就会九窍不通；又说头痛耳鸣、九窍不利，是由肠胃的问题产生的。请分析并解释这些观点？回答说：脾，属于阴土，是至阴之气，主静而不妄动；胃，属于阳土，主动而不停息。阳气存在于地下，才能生化万物。所以五运在上，六气在下。脾的长度约一尺，覆盖在太仓之上，太仓指的是胃的上口。脾接受胃的禀赋，才能熏蒸腐熟五谷。胃，是十二经脉的源头，是水谷之海，平和则万物安宁，生病则万物危险。五脏的气，向上通达九窍。五脏从六腑接受气，六腑从胃接受气。六腑，在天对应风、寒、暑、湿、燥、火，这是无形的气。胃气和平，荣气上升，才开始产生温热。湿热，对应春夏季节，行于阳分二十五度。六阳升散到极点，下面产生阴，阴下降则向下运行对应秋冬，行于阴道，表现为寒凉。胃既然受了病，不能滋养身体，所以六腑之气已经衰竭，导致阳气运行通道受阻，阴火上行。五脏之气，各自接受一腑的变化，才能滋养皮肤、血脉、筋骨，所以说五脏之气在外已绝，是因为六腑的生先气衰竭，五脏无所禀受，而后气才衰竭。肺本应收敛下行，又主管五气，气绝则向下流注，与脾土重叠在下焦，所以叫作“重强”。胃气既已病变则向下溜泄。经书说：湿气从下部受之，脾为至阴，根本在于地，是有形的土，在下填塞九窍的源头，使气不能上通于天，所以说五脏不和，就会九窍不通。胃，运行清气而上行，即地的阳气，积聚阳气成为天，所谓清阳出于上窍，清阳充实四肢，清阳发散于腠理。脾胃既然被阴火侵犯，谷气闭塞而向下流，即清气不升，九窍因此不利。胃这一腑生病，则十二经的元气都不足了。气少则津液不行，津液不行则血亏，所以筋骨皮肉血脉都虚弱，这是气血都羸弱了。劳役动作、饮食饥饱，能不谨慎吗？凡是患有这种病的人，虽然不转变为其他疾病，也已经损害了寿命，再加上针灸用药的错误，想要不夭折枉死，怎么可能呢？
Zhenqi (True Qi), also known as Yuanshen (Original Spirit/Essence), is the refined essence generated prior to birth; it cannot be nourished without the support of Weiqi (Stomach Qi). Weiqi (Stomach Qi) constitutes Guchi (Grain Qi), Yingqi (Nutritive Qi), Yunqi (Transporting Qi), Shengqi (Generating Qi), Qingqi (Clear Qi), Wei Qi (Defensive Qi), and Yangqi (Yang Qi). Furthermore, Tianqi (Heavenly Qi), Renqi (Human Qi), and Diqi (Earthly Qi) constitute Sanjiao Qi (Sanjiao Energy). When analyzed separately, they differ; yet essentially, they are one. They should not be viewed as distinct names or conflicting theories.
Injury caused by improper diet and overexertion leads to spontaneous sweating and frequent urination. Yin Huo (Yin Fire) attacks the Earth position (Spleen/Stomach), preventing the generation of Clear Qi and obstructing the pathway of Yang, resulting in latent fire within Yin blood. Moreover, the Yangming Stomach Earth is dry on the right and hot on the left; thus, it tends to transform into dryness-fire, failing to retain body fluids. Additionally, both sweating and excessive urination deplete body fluids. Body fluids reaching the Middle Palace (Spleen/Stomach) transform into Blood. Mai (Vessels) are the residence of Blood; if Blood is lost, the Seven Spirits (Shen, Hun, Po, Yi, Zhi, Jing, and Shen's manifestations) have no foundation, and all vessels originate from changes within this center. Among various diseases, none is greater than Fengzhong (Wind Stroke). With sweating, wind pathogens invade; without sweating, Yang Qi remains secure and dense, pores close and resist, preventing various pathogens from harming the body.
One might ask: The Classics state that when Yang cannot overcome Yin, the Qi of the Five Zang organs conflicts, leading to obstruction of the Nine Orifices; it is also said that Spleen deficiency causes obstruction of the Nine Orifices, named "Zhongqiang" (Heavy Stiffness); further, disharmony among the Five Zang organs results in obstruction of the Nine Orifices; and headache, tinnitus, and dysfunction of the Nine Orifices are generated by the intestines and stomach. Please analyze and explain these points? The answer is: Pi (Spleen) is Yin Earth, possessing Supreme Yin Qi, governing stillness and non-action; Wei (Stomach) is Yang Earth, governing movement and ceaseless activity. Yang Qi existing underground enables the generation and transformation of all things. Thus, the Five Movements are above, and the Six Qi are below. The Spleen is approximately one chi long, covering the Tai Cang (Great Granary), which refers to the upper opening of the Stomach. The Spleen receives endowment from the Stomach, enabling it to steam and ripen the five grains. The Stomach is the source of the Twelve Meridians and the Sea of Water and Grain; when balanced, all transformations are peaceful; when diseased, all transformations are endangered. The Qi of the Five Zang organs connects upward to the Nine Orifices. The Five Zang organs receive Qi from the Six Fu organs, and the Six Fu organs receive Qi from the Stomach. The Six Fu organs correspond in Heaven to Wind, Cold, Summer Heat, Dampness, Dryness, and Fire; these are formless Qi. When Stomach Qi is harmonious, Ying Qi (Nutritive Qi) ascends, generating warmth and heat. Warmth and heat correspond to Spring and Summer, circulating through the Yang aspects twenty-five times. When the six Yangs reach their peak of ascending and dispersing, Yin is generated below; Yin descends and moves downward corresponding to Autumn and Winter, traveling through the Yin pathways, manifesting as cold and coolness. Once the Stomach is diseased and unable to nourish, the Qi of the Six Fu organs becomes exhausted, causing the Yang pathway to fail and Yin Fire to ascend. The Qi of each Zang organ undergoes transformation from one Fu organ, thereby nourishing skin, vessels, sinews, and bones. Therefore, it is said that the Qi of the Five Zang organs is exhausted externally because the generating Qi of the Six Fu organs fails first; the Five Zang organs, having nothing to receive, subsequently lose their Qi. Fei (Lung) naturally directs Qi downward and governs the five Qi; when Qi is exhausted, it flows downward, overlapping with Pi Earth in the Lower Jiao, hence termed "Zhongqiang." When Stomach Qi is diseased, it sinks downward. The Classics state: Dampness is received from below. Pi is Supreme Yin, rooted in Earth, being tangible Earth that fills the sources of the Nine Orifices below, preventing them from connecting upward to Heaven; thus, disharmony among the Five Zang organs leads to obstruction of the Nine Orifices. Wei (Stomach) transports Clear Qi upward, representing the Yang Qi of Earth; accumulated Yang forms Heaven, described as "Clear Yang emerges from the upper orifices," "Clear Yang fills the four limbs," and "Clear Yang disperses through the interstices." Since the Spleen and Stomach are invaded by Yin Fire, Grain Qi becomes blocked and flows downward; consequently, Clear Qi does not ascend, causing dysfunction of the Nine Orifices. A disease in the single Fu organ of the Stomach results in insufficiency of Yuan Qi (Primal Qi) in all twelve meridians. Insufficient Qi leads to stagnation of Jin Ye (Body Fluids); stagnant Jin Ye leads to Blood deficiency; thus, sinews, bones, skin, flesh, and vessels become weak, indicating that both Qi and Blood are emaciated. Must one not be cautious regarding physical exertion and dietary intake? Those suffering from such conditions, even if other diseases do not develop, have already damaged their natural lifespan. If compounded by errors in acupuncture and medication, how can death before one's time be avoided?