平按∶此篇自篇首至不致邪僻，见《灵枢》卷六第二十九《师传》篇。自夫治民至不致邪僻，
见《甲乙经》卷六第二。自久视伤血至久所病也，见《灵枢》卷十二第七十八《九针论》，又见《素
问》卷七第二十三《宣明五气篇》。自春至末，见《素问》卷一第二《四时调神大论》，又见
《甲乙经》卷一第二。
黄帝曰∶余闻先师有所心藏，弗着于方。余愿闻而藏之，则而行之，（先师心藏，比斫轮之巧，
不可□□，遂不着于方也。又上古未有文着□□□暮代也，非文不传，故请方传之，藏而则之。平
按∶有所心藏，所字原缺，之则而行四字原缺，谨根据《灵枢》补入。注斫轮之巧，袁刻巧误作功，
不可下原缺二字，暮代上原缺三字，袁刻不缺，谨根据原抄，以存真相。）上以治民，下以治身，（先
人后己，大圣之情也。）使百姓无病，上下和亲，德泽下流，（理国之意。）子孙无忧，（理家之意。）
传于后世，无有终时，可得闻乎？（言其益远。平按∶终
时别本作终始。）岐伯曰∶远乎哉问！夫治民与治自，治彼与治此，治小与治大，治国与治家，未
有逆而能治者也，夫唯顺而已矣。（人之与己、彼此、大小、国家八者，守之取全，循之取美，须
顺道德阴阳物理，故顺之者吉，逆之者凶，斯乃天之道。平按∶岐《素问》、《灵枢》均作歧，下
同，不再举。治自别本作治身，《灵枢》、《甲乙经》均作自治。）顺者，非独阴阳脉论气之逆顺也，
百姓民众，皆欲顺其志也。（非独阴阳之道、十二经脉、营卫之气有逆有顺，百姓之情皆不可逆，
是以顺之有吉也，故曰圣人无常心，以百姓为心也。志，愿也。）黄帝曰∶顺之奈何？岐伯曰∶入
国问俗，入家问讳，上堂问礼，临病患问所便。（夫为国为家为身之道各有其理，不循其理而欲正
之身者，未之有也。所以并须问者，欲各知其理而顺之也。俗讳礼便，人之理也，阴阳四时，天地
之理也，存生之道，缺一不可，故常问之也。便，宜也，谓问病患寒热等病，量其所宜，随顺调之，
故问所便者也。平按∶自上节顺者至本节岐伯曰，《甲乙经》无此文。注其理，二理字袁刻均作礼。
所便下原抄本有者字，袁刻无。）黄帝曰∶便病患奈何？（言何方而知其所便也。平按∶《甲乙经》
病下无人字。）岐伯曰∶夫人中热消瘅则便寒，寒中之属则便热。（中，肠胃中也。肠胃中热，多
消饮食，即消瘅病也。瘅，热也，音丹。热中宜以寒调，寒中宜以热调，解其便也。平按∶夫人，人
字《灵枢》、《甲乙经》均无。注瘅病下原有也字，寒调上原有以字，袁刻均无，谨根据原抄本补入。）
胃中热则消谷，令人悬心善饥，齐以上皮热；（自此以下，广言热中寒中之状。胃中热以消谷，虚
以喜饥，胃在齐上，胃中食气上熏，故皮热也。）肠中热则出黄如糜，齐以下皮寒。（阳上阴下，
胃热肠冷，自是常理。今胃中虽热，不可过热，过热乖常。肠中虽冷，不可不和，不和则多
热出黄。肠冷多热不通，故齐下皮寒也。平按∶糜下《甲乙经》有色字。齐《灵枢》、《甲乙经》
均作脐，上同。）胃中寒则 胀，肠中寒则肠鸣飧泄。（ ，叱邻反，张起也。飧音孙，谓食不消，
下泄如水和饭也。冷气不下，故多胀。肠中冷而气转，故肠鸣也。平按∶ 《灵枢》作腹，《甲乙
经》作填。）胃中寒，肠中热，则胀且泄；（以上肠胃俱热俱寒，此乃胃寒肠热俱下时也。胀是胃
寒，泄是肠热，肠中不可热，令热则肠中不和，故胀且泄也。平按∶胀下《灵枢》有而字。注令热
袁刻作今热。）胃中热，肠中寒，则疾饥，少腹痛。（此胃热肠寒俱时，胃热故疾饥，肠寒故腹痛
也。平按∶痛下《灵枢》、《甲乙经》均有胀字。）黄帝曰∶胃欲寒饮，肠欲热饮，两者相逆，便
之奈何？且夫王公大人血食之君，骄恣从欲轻人，而无能禁之，禁之则逆其志，顺之则加其病，便
之奈何？治之何先？（胃中常热，故欲沧沧而饮，肠中恒冷，故欲灼灼而食，寒热乖和则损于性命。
若从欲则加病，逆志则生怒，二者不兼，故以先为问也。平按∶寒饮《灵枢》饮作饥。）岐伯曰∶
人之情，莫不恶死而乐生，告之以其驭，语之以其道，示以其所便，开之以其所苦，虽有无道之人，
恶有不听令者乎？（正可逆志以取其所乐，不可顺欲而致其所苦，故以道语之，无理不听也。平按∶
《灵枢》驭作败，其道作其善，示以其所便作道之以其所便，听令者乎作听者乎。注理字疑衍，袁
刻无。）黄帝曰∶治之奈何？岐伯曰∶春夏先治其标，后治其本；秋冬先治其本，后治其标。（本，
谓根与
本也。标，末也，方昭反，谓枝与叶也。春夏之时，万物之气上升，在标；秋冬之时，万物之气下
流，在本。候病所在，以行疗法，故春夏取标，秋冬取本也。）黄帝曰∶便其相逆者奈何？（谓适于
口则害于身，违其心而利于体者，奈何？平按∶《甲乙经》相逆作先逆。）岐伯曰∶便此者，食饮
衣服，亦欲适寒温，寒无凄凄，暑无出汗，食饮者热毋灼灼，寒毋沧沧，（沧沧，寒也，音仓。寒
无凄等，谓调衣服也，热毋灼等，谓调食饮也，皆逆其所便也。平按∶凄凄《灵枢》、《甲乙经》均
作凄怆。）寒温中适，故气将持，乃不致邪僻。（五脏之中和适，则其真气内守，外邪不入，病无由
生。平按∶将持《甲乙经》作搏持。邪僻下《灵枢》有也字。）
久视伤血，夫为劳者，必内有所损，然后血等有伤。役心注目于色，久则伤心，心主于血，故
久视伤血。平按∶注役心，役字别本作侵。久卧伤气，（人卧则肺气出难，故久卧伤肺，肺伤则气伤
也。）久坐伤肉，（人久静坐，脾则不动，不动不使，故久坐伤脾，脾伤则肉伤也。）久立伤骨，
（人之久立，则腰肾劳损，肾以主骨，故骨髓伤也。）久行伤筋，（人之久行，则肝胆劳损，肝伤则
筋伤也。）此久所病也。（平按∶此久所病也《灵枢》作此五久劳所病也。）
春三月，此谓发陈，（陈，旧也，言春三月，草木旧根旧子皆发生也。）天地俱生，万物以荣，
（天之父也，降之以德，地之母也，资之以气，德之与气，俱能生也，物因德气，英华开发也。）夜
卧蚤起，（春之三月，主胆，肝之府，足少阳用事，阴消阳息。故养阳者，至夜即卧，顺阴消也。蚤
字，古早字。旦而起，顺阳息也。平按∶蚤《素问》、
《巢氏病源》均作早。注主胆肝之府袁刻作主肝胆之府。谨按主胆二字为句，肝之府三字为句，胆为
足少阳经，与足厥阴经肝经为表里，于义既足，玩下文小肠心之府注自明。）广步于庭，被发缓形，
以使志生，（广步于庭，劳以使志也。被发缓形，逸以使志也。劳逸处中，和而生也。故其和者，是
以内摄生者也。）生而勿杀，予而勿夺，赏而勿罚，此春气之应也，养生之道也。（生、予、赏者，
顺少阳也。杀、夺、罚者，逆少阳也。故顺成和，则外摄生也。内外和顺，春之应也。斯之顺者，为身
为国养生道也。平按∶《素问》应下无也字。）逆则伤于肝，夏为寒为变，奉生长者少。（肝气在春，
故晚卧形晚起，逸体急形，杀夺罚者，皆逆少阳也。故其为身者，逆即伤肝，夏为伤寒热病变也。其
为国也，霜雹风寒灾害变也。春时内外伤者，奉夏生长之道不足也。平按∶《素问》逆则伤于肝作逆
之则伤肝，夏为寒为变作夏为寒变，奉下无生字。《巢氏病源》夏字下有变字，寒下无为变二字。注
晚卧下形字，恐衍文，袁刻无。）夏三月，此谓蕃秀，（蕃，伐元反，茂也。夏三月时，万物蕃滋茂
秀增长者也。）天地气交，万物英实，（阴阳气和，故物英华而盛实也。平按∶《素问》英作华。）
晚卧蚤起，（夏之三月，主小肠，心之腑，手太阳用事，阴虚阳盈。故养阳者，多起少卧也。晚卧以
顺阴虚，蚤起以顺阳盈实也。平按∶《素问》晚作夜。）无厌于日，使志无怒，（日者为阳，故不可
厌之。怒者为阴，故使志无怒之。）使英成秀，使气得泄，（使物华皆得秀长，使身开腠气得通泄也。
平按∶《素问》英上有华字， 作泄，下同，不再举。）若所爱在外，此夏气之应也，养生之道也。
（内者为阴，外者为阳，诸有所爱，皆欲在阳，此之行者，应太阳之气，养生之道也。平
按∶《素问》应下无也字，生作长。《巢氏病源》同。）逆之则伤心，秋为 疟，则奉收者少，冬
至重病。（蚤卧晚起，厌日生怒，伤英不秀，壅气在内，皆逆太阳气也。故夏为逆者，则伤乎心，
秋为 疟，奉秋收之道不足，得冬之气，成热中病重也。平按∶《素问》奉上无则字。《巢氏病源》
无则奉收者少、冬至重病二句。）秋三月，此谓容平，（夏气盛长。至秋也，不盛不长，以结其实，
故曰容平也。）天气以急，地气以明，（天气急者，风清气凉也。地气明者，山川景净也。）蚤卧
蚤起，与鸡俱兴，（秋之三月，主肺脏，手太阴用事，阳消阴息。故养阴者与鸡俱卧，顺阴息也；
与鸡俱起，顺阳消也。）使志安宁，以缓秋形，（春之缓者，缓于紧急，秋之缓者，缓于滋盛，故宁
志以缓形。平按∶《素问》形作刑）收敛神气，使秋气平，（夏日之时，神气洪散，故收敛顺秋之
气，使之和平也。平按∶注洪袁刻作涣。）无外其志，使肺气精，此秋气之应也，养收之道也。（摄
志存阴，使肺气之无杂，此应秋气，养阴之道也。平按∶《素问》精作清，应下无也字。《巢氏病源》
同。）逆之则伤肺，冬为飧泄，则奉养者少。（晚卧晚起，志不宁者，秋时以逆太阴气，秋即伤肺，
至冬飧泄，奉冬养之道少也。平按∶《素问》奉养作奉藏。《巢氏病源》无则奉养者少句。）冬三月，
此谓气闭藏，（阴气外闭，阳气内藏。平按∶《素问》无气字。《巢氏病源》同。）水冰地坼，（敕
白反，分也。）毋扰于阳，（言居阴分，故毋扰阳。平按∶于《素问》作乎。）蚤卧晚起，（冬之三
月，主肾脏，足少阴用事，阳虚阴盈。故养阴者，多卧少起。蚤卧顺阳虚，晚起顺阴盈也。）必待日
光，使志若伏匿，（伏匿，静也。卧尽阴分，使志静也。平按∶《素问》匿上有若字。）若有私意，
若已有德，去寒就温，（言十一月，阴去阳来，故养阴者，凡有私意，诸有所得，与阴俱去，顺阳
而来，无相扰也。）
（平按∶有德《素问》、《巢氏病源》均作有得，玩本注亦作得，恐系传写之讹。）毋泄皮肤，
使气不极，此冬气之应也，养藏之道也。（闭诸腠理，使气不泄极也，斯之行者，应冬肾气，养阴
之道也。平按∶《素问》不极作亟夺。）逆之则伤肾，春为痿厥，则奉生少也。（早起晚卧，不待
日光，志气外泄，冬为逆者，伤肾痿厥，奉春养生之道少也。痿厥，不能行也，一曰偏枯也，于危
反。平按∶《素问》则奉生少也作奉生者少。）天气清静，光明者也，（天道之气，清虚不可见，
安静不可为，故得三光七耀光明者也。玄元皇帝曰∶虚静者，天之明也。平按∶静顾本《素问》作净，
赵府本仍作静。）藏德不上故不下。（天设日月，列星辰，张四时，调阴阳，日以曝之，夜以息之，
风以干之，雨露濡之，其生物也，莫见其所养而物长，其所杀也，莫见其所丧而物亡，此谓天道藏
德不上故不下者也。圣人象之，其起福也，不见其所以而福起，其除祸也，不见其所由而祸除，则
圣人藏德不上故不下也。玄元皇帝曰∶上德不德，是以有德。即其事也。平按∶《素问》上作止。
新校正云∶别本亦作上。）上下则日月不明，（君上情在，于己有私，修德遂不为德。玄元黄帝曰∶
下德不失德，是以无德。君之无德，则令日月薄蚀、三光不明也。平按∶《素问》上下作天明。）
邪害空窍，（空窍，谓三百六十五穴也。君不修德和阳气者，则疵疠贼风，入人空窍，伤害人也。）
阳气闭塞，地气冒明，（阳气失和，故令阴气冒复三光。平按∶两气字下《素问》均有者字。）云
露不精，则上应甘露不下，（阴气失和，致令云露无润泽之精，无德应天，遂使甘露不降，阴阳不
和也。言白露者，恐后代字误也。平按∶《素问》云露作云雾，甘露作白露。）交通不表万物命，故
不施。（阴阳不得交通，则一中分命，无由布表生于万物，德泽不露，故曰不施也。）不施，则名
木多死，恶气发，风雨不节，甘露不下
则菀 不荣，贼风数至，豪雨数起，天地四时不相保，乃道相失则未央绝灭。（盗夸之君，德不施
布，祸及昆虫，灾延草木，其有八种∶一者名木多死，谓名好草木不黄而落。二者恶气发，谓毒瓦斯
疵疠流行于国。三者风雨不节，谓风不时而起，云不族而雨。四者甘露不下，谓和液无施。菀 当
为宛槁。宛，痿死。槁，枯也。于阮反。陈根旧枝死不荣茂。五者，贼风数至，谓风从冲上来，破屋
[Ping An]: This section from the beginning of the chapter to "not causing evil deviations" is found in *Ling Shu* (Spiritual Pivot), Volume 6, Chapter 29, "Shi Chuan" (Transmission from the Master). From "governing the people" to "not causing evil deviations," it is found in *Jia Yi Jing* (Classified Classic of Acupuncture and Moxibustion), Volume 6, Section 2. From "prolonged viewing damages blood" to "diseases caused by prolonged exertion," it is found in *Ling Shu*, Volume 12, Chapter 78, "Jiu Zhen Lun" (Discussion on the Nine Needles), and also in *Su Wen* (Basic Questions), Volume 7, Chapter 23, "Xuan Ming Wu Qi Pian" (Chapter on the Manifestation of the Five Qi). From "Spring" to the end, it is found in *Su Wen*, Volume 1, Chapter 2, "Si Shi Tiao Shen Da Lun" (Great Treatise on Regulating the Spirit According to the Four Seasons), and also in *Jia Yi Jing*, Volume 1, Section 2.
The Yellow Emperor said: I have heard that my former masters had insights stored in their hearts, but they were not recorded in medical formulas. I wish to hear them and preserve them, so that I may follow and practice them. (The former masters' heart-stored insights are like the skill of Bian Que carving wheels; the subtlety cannot be fully expressed in words, hence not recorded in formulas. Furthermore, in ancient times there were no written records; in later generations, transmission relied on text. Thus, I request you to write down the methods for me to preserve and emulate. [Ping An]: The character "suo" (所) in "you suo xin cang" (having something stored in the heart) was missing in the original, as were the four characters "zhi ze er xing zhi" (follow and practice them). I have supplemented them based on *Ling Shu*. Note: Yuan edition mistakenly wrote "gong" (work) instead of "qiao" (skill) for "carving wheel skill"; two characters after "bu ke" (cannot) and three characters before "mu dai" (later generations) were missing in the original. Yuan edition did not have these omissions. I have preserved the truth according to the original manuscript.) To govern the people above, and to cultivate oneself below, (This reflects the sentiment of putting others first and oneself last, characteristic of a Great Sage.) so that the common people have no diseases, and superiors and subordinates live in harmony and affection, with virtue flowing downwards, (This is the intent of governing the state.) descendants have no worries, (This is the intent of managing the family,) passed down to future generations without end. May I ask how this can be achieved? (Meaning its benefits extend far. [Ping An]: "Zhong shi" (end time) is written as "zhong shi" (beginning and end) in other editions.)
Qi Bo replied: Your question is indeed profound! Governing the people and governing oneself, governing others and governing oneself, governing small matters and governing great matters, governing the state and governing the family—there has never been a case where one could achieve order by going against the principles. It is only through compliance that success is attained. (Regarding humans and self, others and self, small and large, state and family, these eight aspects must be upheld to achieve completeness and followed to achieve beauty. One must comply with morality, Yin-Yang, and natural laws. Therefore, those who comply experience auspiciousness, while those who oppose face misfortune; this is the Way of Heaven. [Ping An]: "Qi" is written as "Qi" (歧) in both *Su Wen* and *Ling Shu*, same below, not repeated. "Zhi zi" (govern self) is written as "Zhi shen" (govern body) in other editions; *Ling Shu* and *Jia Yi Jing* write it as "Zi zhi" (self-govern).) Compliance does not refer solely to the compliance or non-compliance of Yin-Yang pulse theories and Qi; rather, the common people all desire that their wills be respected. (It is not only the Way of Yin-Yang, the twelve meridians, and Ying-Wei Qi that have compliance or non-compliance; the sentiments of the people must not be opposed. Therefore, complying brings auspiciousness. Hence it is said, "The sage has no fixed mind; he takes the minds of the people as his own." Zhi refers to wishes.)
The Yellow Emperor asked: How should we comply? Qi Bo said: When entering a country, inquire about its customs; when entering a home, inquire about its taboos; when ascending the hall, inquire about its etiquette; when facing patients, inquire about what makes them comfortable. (The ways of governing the state, family, and body each have their own principles. Without following these principles, one cannot correct the body. Thus, inquiry is necessary to understand and comply with these principles. Customs, taboos, etiquette, and comfort are human principles; Yin-Yang and the four seasons are heavenly principles; the path of preserving life requires none of these to be lacking, hence constant inquiry is needed. Bian means suitable/appropriate, referring to asking patients about their cold/heat conditions to determine suitability and adjust accordingly, hence asking about comfort. [Ping An]: From "Shun zhe" (Those who comply) in the previous section to "Qi Bo yue" (Qi Bo said) in this section, this text is absent in *Jia Yi Jing*. Note: The two instances of "li" (principle) in "qi li" were written as "li" (ritual) in the Yuan edition. The character "zhe" (one) after "suo bian" exists in the original manuscript but not in the Yuan edition.)
The Yellow Emperor asked: How to comply with the patient's needs? (Meaning: By what method do we know what is suitable for them? [Ping An]: In *Jia Yi Jing*, the character "ren" (person) is missing after "bing" (disease).) Qi Bo said: For those suffering from internal heat leading to Xiao Dao (Wasting-Thirst disease), cold therapies are suitable; for those belonging to Han Zhong (Cold Middle syndrome), warm therapies are suitable. (Zhong refers to the middle jiao, specifically the stomach and intestines. Heat in the stomach and intestines leads to rapid digestion, known as Xiao Dao disease. Dan means heat, pronounced 'dan'. Heat in the middle is suitable for cold regulation; Cold in the middle is suitable for warm regulation, to relieve discomfort. [Ping An]: The character "ren" (person) in "Fu ren" is absent in *Ling Shu* and *Jia Yi Jing*. Note: The character "ye" (particle) after "Dan bing" (Dan disease) and "yi" (by/with) before "Han tiao" (cold regulation) existed in the original but were missing in the Yuan edition; I have supplemented them based on the original manuscript.) Heat in the stomach causes rapid digestion, making one feel empty-hearted and prone to hunger, with heat in the skin above the navel; (From here onwards, the symptoms of Heat Middle and Cold Middle are extensively described. Heat in the stomach digests food quickly; deficiency leads to hunger. The stomach is located above the navel; steam from food in the stomach rises, causing skin heat.) Heat in the intestines results in yellow, porridge-like stools, with cold in the skin below the navel. (Yang is upper, Yin is lower; stomach heat and intestinal cold are normal. Although the stomach is hot, it should not be excessively hot, as excess violates norms. Although the intestines are cold, they must not be disordered; disorder leads to heat and yellow discharge. Intestinal cold often involves blocked heat, hence cold skin below the navel. [Ping An]: The character "se" (color) appears after "mi" (porridge) in *Jia Yi Jing*. "Qi" is written as "Qi" (navel) in *Ling Shu* and *Jia Yi Jing*, same above.) Cold in the stomach causes abdominal distension; cold in the intestines causes borborygmus (intestinal rumbling) and Sun Xie (undigested food diarrhea). ( , pronounced 'chi lin fan', means swelling/distension. Sun, pronounced 'sun', refers to undigested food passing in watery stool. Cold qi failing to descend causes distension. Cold in the intestines causes qi movement, hence rumbling. [Ping An]: *Ling Shu* writes "Fu" (abdomen); *Jia Yi Jing* writes "Tian" (fill).) Cold in the stomach and heat in the intestines result in both distension and diarrhea; (Above discussed cases of both stomach and intestines being hot or both cold. This describes simultaneous stomach cold and intestinal heat. Distension is due to stomach cold; diarrhea is due to intestinal heat. The intestines should not be hot; if hot, they become disordered, causing both distension and diarrhea. [Ping An]: The character "er" (and) appears after "zhang" (distension) in *Ling Shu*. Note: "Ling re" (make hot) in Yuan edition is written as "Jin re" (now hot).) Heat in the stomach and cold in the intestines result in rapid hunger and lower abdominal pain. (This describes simultaneous stomach heat and intestinal cold. Stomach heat causes rapid hunger; intestinal cold causes abdominal pain. [Ping An]: The character "zhang" (distension) appears after "tong" (pain) in *Ling Shu* and *Jia Yi Jing*.)
The Yellow Emperor said: The stomach desires cold drinks, and the intestines desire warm drinks. These two desires contradict each other. How should we comply? Moreover, kings, nobles, and rulers who consume meat products are arrogant and indulgent, despising others, and cannot be restrained. Restraining them opposes their will; complying with them worsens their illness. How should we comply? What should be treated first? (The stomach is usually hot, thus desiring cool drinks; the intestines are constantly cold, thus desiring warm food. Disregarding cold and heat harms life. Following desires worsens illness; opposing wills generates anger. Since both cannot be accommodated simultaneously, I ask which to address first. [Ping An]: In *Ling Shu*, "Yin" (drink) is written as "Ji" (hunger).)
Qi Bo said: Human nature is such that no one dislikes death and prefers life. Inform them of the dangers of death, guide them with the proper Way, show them what is suitable, and open up their suffering. Even among unreasonable people, is there any who would not obey orders? (One can oppose their desires to achieve their true joy, but one must not follow their desires to cause their suffering. Thus, guiding them with the Way ensures even the unreasonable listen. [Ping An]: In *Ling Shu*, "Yu" (drive/control) is written as "Bai" (defeat); "Qi dao" (his way) is written as "Qi shan" (his goodness); "Shi yi qi suo bian" (show him what is suitable) is written as "Dao zhi yi qi suo bian" (guide him by what is suitable); "Ting ling zhe hu" (will they not obey orders?) is written as "Ting zhe hu" (will they not listen?). Note: The character "Li" (reason/principle) is suspected to be an interpolation; Yuan edition omits it.)
The Yellow Emperor asked: How to treat it? Qi Bo said: In Spring and Summer, treat the Biao (Branch/Symptom) first, then the Ben (Root/Cause); in Autumn and Winter, treat the Ben first, then the Biao. (Ben refers to the root. Biao refers to the tip/end, pronounced 'fang zhao fan', meaning branches and leaves. In Spring and Summer, the Qi of all things rises, residing in the Biao; in Autumn and Winter, the Qi of all things sinks, residing in the Ben. Observe the location of the disease to apply therapy; hence, treat Biao in Spring/Summer and Ben in Autumn/Winter.)
The Yellow Emperor asked: How to comply with contradictory situations? (Meaning: What to do when what suits the mouth harms the body, or what opposes the mind benefits the physique? [Ping An]: In *Jia Yi Jing*, "Xiang ni" (mutually contrary) is written as "Xian ni" (first contrary).) Qi Bo said: To comply with this, in diet and clothing, one must adapt to cold and heat. Do not let cold be biting, nor heat cause excessive sweating. In diet, do not let food be scalding hot, nor drinks freezing cold. (Cang Cang means cold, pronounced 'cang'. "Han wu qi" etc. refers to adjusting clothing; "Re wu zhuo" etc. refers to adjusting diet. These actions go against their superficial preferences. [Ping An]: "Qi qi" is written as "Qi chuang" in *Ling Shu* and *Jia Yi Jing*. ) If cold and heat are moderate, the True Qi will be maintained, and evil pathogens will not cause deviation. (If the five Zang organs are harmonious and moderate, True Qi remains internal, external evils cannot enter, and disease has no origin. [Ping An]: "Jiang chi" is written as "Bo chi" in *Jia Yi Jing*. After "Xie pi" (evil deviation), *Ling Shu* adds "Ye" (particle).)
Prolonged visual strain damages Blood. Anyone engaged in labor inevitably suffers internal damage before Blood is injured. Straining the mind and focusing eyes on colors for too long damages the Heart. Since the Heart governs Blood, prolonged viewing damages Blood. [Ping An]: Note: "Yi xin" (strain mind), "Yi" is written as "Qin" (invade) in other editions. Prolonged lying down damages Qi. (When lying down, Lung Qi exhalation is difficult; thus, prolonged lying damages the Lung, and Lung damage leads to Qi damage.) Prolonged sitting damages Flesh. (Prolonged stillness prevents Spleen movement; lack of movement impairs function, damaging the Spleen, and Spleen damage leads to Flesh damage.) Prolonged standing damages Bones. (Prolonged standing strains the waist and Kidneys. Since the Kidneys govern Bones, Marrow is damaged.) Prolonged walking damages Sinews. (Prolonged walking strains the Liver and Gallbladder. Liver damage leads to Sinew damage.) These are diseases caused by prolonged exertion. ([Ping An]: "Ci jiu suo bing ye" is written as "Ci wu jiu lao suo bing ye" in *Ling Shu*.)
The three months of Spring are called Fa Chen (Sprouting and Renewal). (Chen means old; it means that in the three spring months, old roots and seeds of grass and trees sprout.) Heaven and Earth generate together, and all things flourish. (Heaven is Father, bestowing Virtue; Earth is Mother, providing Qi. Both Virtue and Qi generate; things develop brilliance relying on Virtue and Qi.) Go to bed late and rise early. (The three spring months govern the Gallbladder, the residence of the Liver, with Foot Shaoyang active. Yin declines and Yang grows. To nourish Yang, sleep at night to comply with Yin decline; Zao is the ancient form of Zao (early). Rise at dawn to comply with Yang growth. [Ping An]: Zao is written as Zao (early) in *Su Wen* and *Chao Shi Bing Yuan*. Note: Zhu Dan Gan Zhi Fu (Gallbladder is Liver's residence) in Yuan edition is written as Zhu Gan Dan Zhi Fu. I analyze "Zhu Dan" as one phrase and "Gan Zhi Fu" as another. Gallbladder is Foot Shaoyang meridian, exterior-interior related to Foot Jueyin Liver meridian, sufficient in meaning. Examining the note for Small Intestine as Heart's residence clarifies this.) Walk broadly in the courtyard, let hair hang loose and body relax, to allow the Will to generate. (Walking broadly in the courtyard uses labor to soothe the Will; letting hair loose and relaxing the body uses ease to soothe the Will. Labor and ease are balanced, generating harmony. Thus, the harmonious person internally nurtures life.) Generate but do not kill, Give but do not take, Reward but do not punish. This corresponds to Spring Qi and is the Way of Nourishing Life. (Generate, Give, Reward comply with Shaoyang; Kill, Take, Punish oppose Shaoyang. Thus, compliance leads to harmony, externally nurturing life. Internal and external harmony is the response of Spring. This compliance is the Way of Nourishing Life for self and state. [Ping An]: *Su Wen* omits "Ye" after "Ying".) Opposing it damages the Liver, leading to cold transformations in Summer, and reducing the provision for Summer Growth. (Liver Qi is in Spring. Late sleeping/rising, easing body/tensing form, killing/taking/punishing all oppose Shaoyang. Thus, for the self, opposition damages the Liver, causing cold/heat changes in Summer. For the state, it causes frost, hail, wind, cold disasters. Damage in Spring reduces the provision for Summer Growth. [Ping An]: *Su Wen* writes "Ni ze shang yu gan" as "Ni zhi ze shang gan"; "Xia wei han wei bian" as "Xia wei han bian"; omits "Sheng" after "Feng". *Chao Shi Bing Yuan* adds "Bian" after "Xia", omits "Wei bian" after "Han". Note: "Xing" after "Wan wo" is suspected to be an interpolation; Yuan edition omits it.)
The three months of Summer are called Fan Xiu (Flourishing and Beauty). (Fan, pronounced 'fa yuan fan', means lush. In the three summer months, all things flourish, grow beautifully and increase.) Heaven and Earth Qi intersect, and all things blossom and bear fruit. (Yin and Yang Qi harmonize, so things bloom and become substantial. [Ping An]: *Su Wen* writes "Ying" as "Hua".) Go to bed late and rise early. (The three summer months govern the Small Intestine, the residence of the Heart, with Hand Taiyang active. Yin is deficient, Yang is full. To nourish Yang, rise more and sleep less. Late sleep complies with Yin deficiency; early rise complies with Yang fullness. [Ping An]: *Su Wen* writes "Wan" as "Ye".) Do not dislike the sun, keep the Will free from anger. (The Sun is Yang, so do not dislike it. Anger is Yin, so keep the Will free from anger.) Allow things to blossom and mature, allow Qi to vent. (Allow floral beauty to mature, allow body pores to open and Qi to vent. [Ping An]: *Su Wen* adds "Hua" before "Ying"; " " is written as "Xie", same below, not repeated.) As if love lies outside, this corresponds to Summer Qi and is the Way of Nourishing Life. (Inside is Yin, Outside is Yang. All loves desire the Outside/Yang. Doing so responds to Taiyang Qi, the Way of Nourishing Life. [Ping An]: *Su Wen* omits "Ye" after "Ying", writes "Sheng" as "Zhang". *Chao Shi Bing Yuan* agrees.) Opposing it damages the Heart, leading to Nu (Malaria) in Autumn, reducing the provision for Autumn Harvest, and causing severe illness in Winter. (Early sleep/late rise, disliking sun/anger, damaging beauty/not maturing, blocking Qi inside—all oppose Taiyang Qi. Thus, opposing in Summer damages the Heart, causing Nu in Autumn, reducing Autumn Harvest provision, and becoming severe Heat Middle disease in Winter. [Ping An]: *Su Wen* omits "Ze" before "Feng". *Chao Shi Bing Yuan* omits "Ze feng shou zhe shao" and "Dong zhi zhong bing".)
The three months of Autumn are called Rong Ping (Container and Level/Peace). (Summer Qi flourishes and grows. By Autumn, it neither flourishes nor grows, but bears fruit, hence called Rong Ping.) Heavenly Qi becomes urgent/crisp, Earthly Qi becomes clear. (Heavenly Qi crisp means wind is clear and air is cool. Earthly Qi clear means mountains and rivers are bright and clean.) Sleep early and rise early, waking with the chickens. (The three autumn months govern the Lung, with Hand Taiyin active. Yang declines and Yin grows. To nourish Yin, sleep with chickens to comply with Yin growth; wake with chickens to comply with Yang decline.) Keep the Will peaceful to缓 (slow/hasten) Autumn Xing (Punishment/Form). (Spring's slow is slowing urgency; Autumn's slow is slowing excessive growth. Thus, calming the Will slows the Form. [Ping An]: *Su Wen* writes "Xing" as "Xing" (punishment).) Collect and store Shen Qi, allowing Autumn Qi to be peaceful. (In Summer, Shen Qi is vast and scattered; thus, collect and store to comply with Autumn Qi, making it peaceful. [Ping An]: Note: Hong is written as Huan (dispersed) in Yuan edition.) Do not let the Will wander outward, keeping Lung Qi pure/refined. This corresponds to Autumn Qi and is the Way of Nourishing Harvest. (Preserve Will and store Yin, keeping Lung Qi unadulterated. This responds to Autumn Qi, the Way of Nourishing Yin. [Ping An]: *Su Wen* writes "Jing" as "Qing", omits "Ye" after "Ying". *Chao Shi Bing Yuan* agrees.) Opposing it damages the Lungs, leading to Sun Xie in Winter, and reducing the provision for Winter Storage. (Late sleep/late rise, unsettled Will, opposing Taiyin Qi in Autumn, damaging Lungs in Autumn, causing Sun Xie in Winter, reducing Winter Storage provision. [Ping An]: *Su Wen* writes "Feng yang" as "Feng cang". *Chao Shi Bing Yuan* omits "Ze feng yang zhe shao".)
The three months of Winter are called Bi Cang (Closing and Storing). (Yin Qi closes externally, Yang Qi stores internally. [Ping An]: *Su Wen* omits "Qi". *Chao Shi Bing Yuan* agrees.) Water freezes, earth cracks. (Che, pronounced 'chi bai fan', means split.) Do not disturb Yang. (Living in Yin division, do not disturb Yang. [Ping An]: "Yu" is written as "Hu" in *Su Wen*.)*Sleep early and rise late. (The three winter months govern the Kidney, with Foot Shaoyin active. Yang is deficient, Yin is full. To nourish Yin, sleep more and rise less. Early sleep complies with Yang deficiency; late rise complies with Yin fullness.) Must wait for sunlight, keeping the Will as if hidden/concealed. (Fu Ni means quiet. Sleeping in Yin division keeps the Will quiet. [Ping An]: *Su Wen* adds "Ruo" before "Ni".) As if having private intentions, as if already possessing virtue. (Referring to November, Yin departs and Yang arrives. Thus, those nourishing Yin, having private intentions or gains, depart with Yin and arrive with Yang, without disturbance.) ( [Ping An]: "You de" is written as "You de" (have gain) in *Su Wen* and *Chao Shi Bing Yuan*. Examining the note also uses "De" (gain), suggesting a transcription error.) Do not sweat through the skin, preventing Qi from exhausting. This corresponds to Winter Qi and is the Way of Nourishing Storage. (Close the Cou Li (pores), preventing Qi from exhausting. Doing so responds to Winter Kidney Qi, the Way of Nourishing Yin. [Ping An]: *Su Wen* writes "Bu ji" as "Ji duo".) Opposing it damages the Kidneys, leading to Wei Jue (Atrophy-Coldness) in Spring, and reducing the provision for Spring Birth. (Early rise/late sleep, waiting not for sunlight, Will/Qi leaking outward, opposing in Winter damages Kidneys, causing Wei Jue, reducing Spring Birth provision. Wei Jue means inability to walk, or hemiplegia, pronounced 'yu wei fan'. [Ping An]: *Su Wen* writes "Ze feng sheng shao ye" as "Feng sheng zhe shao".)
Heavenly Qi is clear, quiet, and luminous. (The Qi of Heaven's Way is clear, void, invisible, quiet, unactionable, thus obtaining the brightness of the Three Lights and Seven Luminaries. Emperor Xuanyuan said: Emptiness and quietude are the brightness of Heaven. [Ping An]: Jing, Gu edition *Su Wen* writes "Jing" (clean), Zhao mansion edition writes "Jing" (quiet).) Storing Virtue without displaying it upward, thus not falling downward. (Heaven sets sun/moon, arranges stars, establishes four seasons, regulates Yin/Yang. Sun exposes, night rests, wind dries, rain/dew moistens. When creating life, no one sees how it nourishes yet life grows; when destroying, no one sees how it kills yet life perishes. This is called Heavenly Way storing Virtue without displaying upward, thus not falling. The Sage imitates this: when bringing fortune, no one sees why fortune arises; when removing disaster, no one sees how disaster is removed. Thus, the Sage stores Virtue without displaying upward, thus not falling. Emperor Xuanyuan said: Supreme Virtue is not perceived as virtuous, therefore it possesses Virtue. This is the matter. [Ping An]: *Su Wen* writes "Shang" (up) as "Zhi" (stop). New Correction says: Other editions also write "Shang".) Up and down reversed means sun and moon are not bright. (Ruler's emotion resides, selfish regarding self, cultivating Virtue ceases to be Virtue. Emperor Xuanyuan Huangdi said: Lower Virtue does not lose Virtue, therefore it lacks Virtue. Ruler lacking Virtue causes solar/lunar eclipses and dimming of Three Lights. [Ping An]: *Su Wen* writes "Shang xia" (up and down) as "Tian ming" (heavenly brightness).) Evil harms the Kong Qiao (Empty Orifices/Acupoints). (Kong Qiao refers to the 365 acupoints. If the ruler does not cultivate Virtue and harmonize Yang Qi, then pestilential miasma and thief winds enter human orifices, harming people.) Yang Qi closes, Earthly Qi covers the brightness. (Yang Qi loses harmony, causing Yin Qi to cover the Three Lights. [Ping An]: Both "Qi" characters have "Zhe" (particle) in *Su Wen*.) Clouds and mist are not refined, thus corresponding to Sweet Dew not descending. (Yin Qi loses harmony, causing clouds/mist to lack moistening essence. Lacking Virtue to respond to Heaven, Sweet Dew does not descend, Yin/Yang disharmony. Speaking of White Dew, likely a character error in later generations. [Ping An]: *Su Wen* writes "Yun lu" (cloud dew) as "Yun wu" (cloud mist), "Gan lu" (sweet dew) as "Bai lu" (white dew).) Communication fails to manifest the lives of all things, thus not bestowing. (Yin/Yang cannot communicate, so life within is divided, unable to spread and generate in all things. Virtue/Grace does not appear, hence called not bestowing.) Not bestowing, then famous trees die much, evil qi erupts, wind and rain are not regulated, sweet dew does not descend, then wan gao (withered/dry) does not flourish, thief winds come frequently, heavy rains rise frequently, Heaven, Earth, and Four Seasons are not protected, thus the Way is lost and extinguished prematurely. (Robber-arrogant rulers, Virtue not bestowed, disaster reaches insects, calamity extends to grass/trees. There are eight types: First, famous trees die much, meaning good grass/trees fall without turning yellow. Second, evil qi erupts, meaning toxic miasma/pestilence spreads in the state. Third, wind/rain not regulated, meaning wind rises irregularly, clouds gather but rain falls erratically. Fourth, sweet dew not descending, meaning harmonous fluid not bestowed. Wan gao should be Wan Gao. Wan means withered death. Gao means dry, pronounced 'yu ruan fan'. Old roots and dead branches do not flourish. Fifth, thief winds come frequently, meaning wind comes from the衝 (impact/upward), breaking houses...)