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(Su Wen, Chapter on the Great Regularity of Natural Changes)
The Yellow Emperor asked: For those suffering from chronic diseases, why is it that although their Qi has become smooth and they have not yet recovered, and although the pathogenic factors have departed, their bodies remain emaciated? (This means that although the Qi has harmonized, the body remains unwell; although the disease has passed, the form becomes thin and emaciated. "Ji" is pronounced as "ji".)
Qibo replied:
How profound is your question, O Sage! The transformations of nature cannot be substituted by human effort, and the timing of the seasons must not be violated. (Transformation refers to the creative processes of nature. The principles of creation vary in their waxing and waning; for instance, Wood transforms in Spring, Fire in Summer, Metal in Autumn, Water in Winter, and Earth in the transition periods of the four seasons. Furthermore, the Five Movements and Six Qi each have their respective dominions, none of which can replace another; hence it is said that natural transformation cannot be substituted. The Qi of the Zang organs also necessarily waxes and wanes according to the seasons. To restore the deficiency of the Zang Qi without adhering to the seasonal Qi is impossible; hence it is said that the timing of the seasons must not be violated. Not violating the timing implies, for example, that Metal and Water are rooted in Spring and Summer, while Wood and Fire are based in Autumn and Winter. The transformation of Zang Qi has its origins; if preparation is not made in advance, recovery at the critical moment will be difficult, or pathogenic factors may take advantage of the deficiency to return. Even with divine skill, nothing could be done. My commentary: All previous annotations on this section attribute the statement "transformation cannot be substituted" to the natural changes of Heaven and Earth, which human power cannot replace. If so, should we simply leave things to chance? Yet the following text speaks of "nourishing and harmonizing." What purpose does this serve? Is it not to assist the work of Heaven through human effort? This interpretation is incorrect.) One must ensure the meridians are unobstructed and the Blood and Qi flow smoothly, restoring deficiencies until one's condition is equal to that of a healthy person. (If, after the disease has departed, one does not seek recovery, the Original Qi will decline and lead to emaciation. Through nourishment and harmony, waiting quietly for the right time, carefully guarding the Qi to prevent its depletion or deviation, the physical form will be restored, and the vital energy will grow. This is called the way of the Sage King. "Nourishing" refers to nourishing with flavors and aromas. "Harmonizing" refers to harmonizing with emotions and temperament. "Waiting quietly for the time" implies cultivating oneself in advance and awaiting the opportune moment for recovery. For example, those with Yang deficiency favor Spring and Summer, while those with Yin deficiency favor Autumn and Winter. Liver diseases tend to heal in Summer, Heart diseases in Late Summer, Spleen diseases in Autumn, Lung diseases in Winter, and Kidney diseases in Spring; all these illustrate this principle. By carefully guarding the Qi and preventing its loss or deviation, the inherent vitality will not be lost, and daily renewal can be expected. This is the method of eliminating pathology, allowing vital energy to gradually increase.) Therefore, the general principle states: Do not substitute natural transformation, do not violate the timing of the seasons; you must nourish and harmonize, and wait for the spontaneous recovery. This is what is meant.
The Yellow Emperor said: Excellent. ("Da Yao" is an ancient book title. Here, an ancient saying is quoted to clarify that natural transformation cannot be substituted, seasonal timing must not be missed, and one must neither neglect nourishment nor harmony, in order to await spontaneous recovery. There is no case where recovery does not occur. The meaning of "returning/recovery" corresponds to the Hexagram Fu (Return) in the I Ching, where one Yang line arises beneath five Yin lines; as Yang Qi gradually returns, the vitality gradually increases, following the same logic.)