《五常政大论》云∶阴精所奉其人寿，阳精所降其人夭。夫阴精所奉者，上奉于阳，谓春
夏生长之气也；阳精所降者，下降于阴，谓秋冬收藏之气也。且如地之伏阴，其精遇春而
变动，升腾于上，即曰生发之气；升极而浮，即曰蕃秀之气，此六气右迁于天，乃天之清阳
也。阳主生，故寿。天之元阳，其精遇秋而退，降坠于下，乃为收敛殒杀之气；降极而沉，
是为闭藏之气，此五运左迁入地，乃地之浊阴也。阴主杀，故夭。根于外者，名曰气立，气
止则化绝。根于内者，名曰神机，神去则机息。皆不升而降也。地气者，人之脾胃也，脾主
五脏之气，肾主五脏之精，皆上奉于天。二者俱主生化，以奉升浮，是知春生夏长，皆从胃
中出也。故动止饮食，各得其所，必清必净，不令损胃之元气，下乘肾肝，及行秋冬殒杀之
令，则亦合于天数耳。
《五脏别论》云∶五气入鼻，藏于心肺。《难经》云∶肺主鼻，鼻和则知香臭。洁古云
∶视听明而清凉，香臭辨而温暖。此内受天之气，而外利于九窍也。夫三焦之窍开于喉，出
于鼻。鼻乃肺之窍，此体也；其闻香臭者，用也。心主五臭，舍于鼻。盖九窍之用，皆禀长
生为近。心，长生于酉，酉者肺，故知臭为心之所用，而闻香臭也。耳者，上通天气，肾之
窍也，乃肾之体，而为肺之用，盖肺长生于子，子乃肾之舍而肺居其中，而能听音声也。一
说，声者天之阳，音者天之阴。在地为五律，在人为喉之窍，在口乃三焦之用。肺与心合而
为言出于口也，此口心之窍开于舌为体，三焦于肺为用，又不可不知也。肝之窍通于目，离
为火，能耀光而见物，故分别五色也，肝为之舍。肾主五精，鼻藏气于心肺，故曰主百脉而
行阳道。经云∶脱气者目盲，脱精者耳聋，心肺有病，而鼻为之不利。此明耳、目、口、鼻
为清气所奉于天，而心劳胃损则受邪也。
《素问·五常政大论》中说：阴精上奉于阳的人长寿，阳精下降于阴的人短命。所谓阴精上奉，是指向上奉养阳气，这指的是春夏季生长升发的风气；所谓阳精下降，是指向下沉降于阴，这指的是秋冬季收藏收敛的风气。就像大地中潜伏的阴气，其精气遇到春季而变动，升腾于上方，这就叫做生发之气；升到极点而浮越，这就叫做蕃秀之气，这是六气向右迁移于天，属于天的清阳之气。阳主生长，所以长寿。天的元阳，其精气遇到秋季而退却，降坠于下方，就成为收敛殒杀之气；降到极点而沉潜，这就是闭藏之气，这是五运向左迁入地，属于地的浊阴之气。阴主肃杀，所以短命。根源于外部的，叫做“气立”，气停止则化生断绝。根源于内部的，叫做“神机”，神离去则机能停息。这些都是只降不升的情况。地气，对应人的脾胃。脾主管五脏之气，肾主管五脏之精，都向上奉养于天（自然界）。这两者都主司生化，以奉养升浮之气，由此可知，春生夏长，都是从胃中产生的。所以饮食起居，各得其所，必须清淡洁净，不让损伤胃气的元气下乘于肝肾，以及施行秋冬殒杀的命令，这样就合乎自然天数了。
《素问·五脏别论》说：五气通过鼻子进入，储藏在心肺中。《难经》说：肺主管鼻子，鼻功能调和就能辨别香臭。张元素（洁古）说：视听清明则清凉，辨别香臭则温暖。这是内受纳天的清气，从而在外利于九窍的功能。三焦的窍道开于喉，出于鼻。鼻子是肺的窍道，这是形体结构；能闻香臭，这是功能作用。心主管五种气味，寄舍于鼻。大概九窍的作用，都与长生之道相近。心在酉时长生，酉属肺，所以知道嗅觉是心的功能，用来闻香臭。耳朵，上通天气，是肾的窍道，这是肾的形体结构，而作为肺的功能，大概因为肺在子时长生，子是肾的居所而肺居其中，所以能听声音。另一种说法认为，声是天之阳，音是天之阴。在地表现为五律，在人表现为喉的窍道，在口则是三焦的作用。肺与心相合而发出言语从口中出来，这也是口的窍道开于舌为形体结构，三焦对肺为功能作用，这些也是不可不知道的。肝的窍道通于眼睛，离卦属火，能闪耀光芒而看见物体，所以分辨五色，肝是其居所。肾主管五精，鼻藏气于心肺，所以说肺主百脉而行阳道。经文说：脱气的人会失明，脱精的人会耳聋，心肺有病，鼻子就会不通利。这明确说明了耳、目、口、鼻是由清气奉养于天，如果心劳损、胃受损就会受到邪气侵袭。
The *Wu Chang Zheng Da Lun* (Great Treatise on the Five Constants and Normal Movements) in the *Su Wen* states: "Those whose Yin Essence is offered upward live long; those whose Yang Essence descends downward die young." What is meant by "Yin Essence offered upward" is that it offers support to Yang, referring to the Qi of growth and development in Spring and Summer. What is meant by "Yang Essence descending downward" is that it sinks into Yin, referring to the Qi of storage and conservation in Autumn and Winter. For instance, consider the Yin hidden within the earth. Its essence undergoes change when encountering Spring, rising and ascending upward, which is called the Qi of generation and sprouting. When it rises to its peak and floats, it is called the Qi of luxuriant growth. This represents the Six Qi moving rightward into Heaven, constituting the Clear Yang of Heaven. Since Yang governs life/growth, longevity results. The Original Yang of Heaven, its essence retreats when encountering Autumn, sinking and falling downward, becoming the Qi of gathering and withering/destruction. When it sinks to its extreme and becomes heavy, it is the Qi of closure and storage. This represents the Five Movements moving leftward into Earth, constituting the Turbid Yin of Earth. Since Yin governs killing/suppression, premature death results. Those rooted externally are named "Qi Li" (Establishment by Qi); when Qi stops, transformation ceases. Those rooted internally are named "Shen Ji" (Divine Mechanism); when Shen departs, mechanisms cease. All these involve only descent without ascent. The Qi of Earth corresponds to the Spleen and Stomach in humans. The Spleen governs the Qi of the Five Zang Organs, and the Kidney governs the Essence of the Five Zang Organs; both offer themselves upward to Heaven (Nature). Both govern bio-transformation, offering and promoting ascending and floating movements. Thus, it is known that the generation of Spring and growth of Summer all originate from the Stomach. Therefore, movement and rest, diet and drink, should each be appropriate, remaining clear and pure, not allowing the Yuan Qi of the Stomach to be damaged or descend to invade the Liver and Kidneys, nor to execute the commands of Autumn and Winter withering and destruction. In this way, one aligns with the Heavenly Dao.
The *Wu Zang Bie Lun* (Treatise on the Differences among the Five Zang Organs) in the *Su Wen* states: "The Five Qi enter through the nose and are stored in the Heart and Lungs." The *Nan Jing* (Classic of Difficult Issues) states: "The Lung governs the nose; if the nose is harmonious, one can distinguish fragrance and foulness." Zhang Yuansu (Jiegu) stated: "Clear vision and hearing bring coolness; distinguishing fragrance and foulness brings warmth." This refers to receiving the Qi of Heaven internally, thereby benefiting the Nine Orifices externally. The orifice of the San Jiao (Triple Burner) opens at the throat and emerges from the nose. The nose is the orifice of the Lung; this is its structural form (Ti), while the ability to smell is its functional use (Yong). The Heart governs the five odors and resides in the nose. Generally, the functions of the Nine Orifices are closely related to the preservation of life. The Heart achieves 'Chang Sheng' (Long Life/Generation) at You (Rooster hour/metal phase); You belongs to the Lung. Thus, it is known that smell is a function of the Heart, used for smelling fragrance and foulness. The ear connects upward with Heavenly Qi and is the orifice of the Kidney; this is the structural form of the Kidney, functioning as the use of the Lung. This is because the Lung achieves 'Chang Sheng' at Zi (Rat hour/water phase); Zi is the residence of the Kidney, and the Lung resides within it, enabling the hearing of sounds. Another theory holds that 'Sheng' (sound/vibration) is the Yang of Heaven, and 'Yin' (tone/meaning) is the Yin of Heaven. On Earth, it manifests as the Five Laws; in humans, it is the orifice of the throat; at the mouth, it is the use of the San Jiao. The Lung and Heart combine to produce speech from the mouth. The orifice of the mouth opens at the tongue as its structure, while the San Jiao's relation to the Lung is its function; these must also be understood. The orifice of the Liver connects to the eyes. The Li Trigram belongs to Fire, capable of shining light and seeing objects, thus distinguishing the five colors; the Liver is its residence. The Kidney governs the five Essences. The nose stores Qi in the Heart and Lung, hence it is said that the Lung governs the hundred vessels and performs the Yang pathway. The Classics state: "Loss of Qi leads to blindness; loss of Essence leads to deafness. If the Heart and Lung have disease, the nose becomes obstructed." This clearly illustrates that the ears, eyes, mouth, and nose are offered Qing Qi (Clear Qi) to Heaven; if the Heart is overworked and the Stomach damaged, they become susceptible to pathogenic factors.