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Rather than seeking treatment after illness has occurred, it is better to maintain health before illness arises. For if one waits until the disease is established before administering medicine, it is merely a futile effort. Therefore, failing to treat an already established disease [by neglecting prevention] constitutes a violation of medical principles; whereas intervening before disease manifests clarifies the principles of life preservation. In this way, if one contemplates potential hazards and prevents them in advance, what cause for worry remains? This embodies the intent of the Sages who do not treat established diseases but focus on preventing those that have not yet arisen.

I have said: To prepare against water with earth, if one does not block its trickling streams, the overwhelming force of the flood cannot be contained; To prepare against fire with water, if one does not extinguish its flickering light, the prairie fire cannot be stopped. If the forces of water and fire are already mighty, they still cannot be halted; how much less can an established disease be cured?

Thus, in spring when nature renews itself, one should sleep late and rise early; in summer when nature flourishes, one should rise early and sleep late. Through these practices, one relaxes the body, avoids anger, and fulfills one's will, consuming cool and cold foods to nourish Yang Qi. This is how the Sages prevented disease in spring and summer. In autumn when nature becomes calm and balanced, one should rise with the rooster; in winter when nature is closed and stored, one must wait for sunlight to rise. Through these practices, one gathers the spirit, conceals the will, and conserves intention, consuming warm and hot foods to nourish Yin Qi. This is how the Sages prevented disease in autumn and winter.

One might ask: "Seeing liver disease, first strengthen the deficiency of the spleen so that Wood pathogenic factors cannot transmit; seeing redness on the right cheek, first drain the heat of the Lung meridian so that Metal pathogenic factors do not become excessive. Is this not the method of treating pre-disease?" Now, you propose adapting to the four seasons and regulating the spirit and mind as the method of treating pre-disease. What is the meaning behind this?

Preserving the body in completeness is the Way of the Sages; curing diseases with perfect success is the technique of the Superior Physician (Shang Gong). The doctrine of "not treating established disease but treating pre-disease" is recorded in the *Su Wen* chapter "Si Qi Tiao Shen Da Lun" (Great Treatise on Regulating the Spirit According to the Four Seasons), which indeed holds profound significance!

In the ancient dialogues between the Yellow Emperor and the Heavenly Master, emphasis was always placed on life preservation first, beginning with discussions on innate vitality (Tian Zhen) and then on regulating the spirit. Having aligned with Yin and Yang, one proceeds to regulate according to the four seasons; having ensured regulated diet and drinking, one follows with regular daily routines. Urgently emphasizing health preservation, the intent is to treat diseases before they arise, preventing them from reaching a stage where they are difficult to manage.

Later, Qin Huan (Bian Que) understood this principle. When he saw the Marquis of Jin's disease had penetrated to the Gao Huang (epigastrium and diaphragm), he stated it could not be treated. Bian Que also comprehended this principle; when he observed the Duke of Qi's disease had reached the bone marrow, he judged it incurable. Alas! It is regrettable that the Dukes of Qi and Jin did not understand the principles of treating pre-disease.