神藏于五脏。故宜四气调之。脾不主时。旺于四季月。
春三月。此谓发陈。（发、启也。陈、故也。春阳上升。发育万物。启故从新。故曰发陈。）天地俱生。万物以荣。
（天地之气。俱主生发。而万物亦以生荣。）夜卧早起。广步于庭。（夜卧早起。发生气也。广、宽缓也。所以运动生阳
之气。）被发缓形。以使志生。（东方风木之气。直上巅顶。被发者。疏达肝木之气也。缓、和缓也。举动舒徐。以应春
和之气。志者。五脏之志也。志意者。所以御精神。收魂魄。适寒温。和喜怒者也。是以四时皆当顺其志焉。）生而勿杀。
予而勿夺。赏而勿罚。（予与同皆所以养生发之德也。故君子启蛰不杀。方长不折。）此春气之应。养生之道也。（四时
之令。春生夏长。秋收冬藏。此春气以应养生之道。）逆之则伤肝。夏为寒变。奉长者少。（逆、谓逆其生发之气也。肝
属木。王于春。春生之气逆则伤肝。肝伤则至夏为寒变之病。因奉长者少故也。盖木伤而不能生火。故于夏月火令之时。
反变而为寒病。）夏三月。此为蕃秀。（蕃、茂也。阳气浮长。故为茂盛而华秀也。）天地气交。万物华实。（夏至阴气
微上。阳气微下。故为天地气交。阳气施化。阴气结成。成化相合。故万物华实也。）夜卧早起。无厌于日。（夜卧早起。
养长之气也。无厌于长日。气不宜惰也。）使志无怒。使华英成秀。（长夏火土用事。怒则肝气易逆。脾土易伤。故使志
无怒。而使华英成秀。华者心之华。言神气也。）使气得泄。若所爱在外。（夏气浮长。故欲其疏泄。气泄则肤腠宣通。
时气疏畅。有若好乐之在外也。）此夏气之应。养长之道也。（长上声。凡此应夏气者。所以养长气之道也。）逆之则伤心。
秋为 疟。奉收者少。冬至重病。（心属火。王于夏。逆夏长之气。则伤心矣。心伤。至秋为 疟。因奉收者少故也。盖
夏之阳气。浮长于外。至秋而收敛于内。夏失其长。秋何以收。至秋时阴气上升。下焦所出之阴。与上焦所逆之阳。阴
阳相搏。而为寒热之阴疟也。夫阳气发原于下焦阴脏。春生于上。夏长于外。秋收于内。冬藏于下。今夏逆于上。秋无
以收。收机有碍。则冬无所藏。阳不归原。是根气已损。至冬时寒水当令。无阳热温配。故冬时为病。甚危险也。有云。
逆夏气则暑气伤心。至秋成 疟。此亦邪气伏藏于上。与阳气不收之义相同。但四时皆论脏气自逆。而不涉外淫之邪。
是不当独以夏时为暑病也。）
秋三月。此为容平。（容、盛也。万物皆盛实而平定也。）天气以急。地气以明。（寒气上升。故天气以急。阳气下降。
故地气以明。）早卧早起。与鸡俱兴。
故使神志安宁。以避肃杀之气）收敛神气。使秋气平。无外其志。使肺气清。（皆所以顺秋收之气。而使肺金清净也。）
此秋气之应。养收之道也。（凡此应秋气者。所以养收气之道也。）逆之则伤肺。冬为飧泄。奉脏者少。（飧音孙肺属金。
王于秋。逆秋收之气。则伤肺矣。肺伤。至冬为飧泄之病。因奉藏者少故也。盖秋收而后冬藏。阳藏于阴。而为中焦釜
底之燃。以腐化水谷。秋失其收。则奉藏者少。至冬寒水用事。阳气下虚。则水谷不化。而为飧泄矣。）
冬三月。此为闭藏。（万物收藏。闭塞而成冬也。）水冰地坼。无扰乎阳。（坼音拆坼、裂也。阳气收藏。故不可烦
扰。以泄阳气。）早卧晚起。必待日光。（早卧晚起。顺养闭藏之气。必待日光。避寒邪也。）使志若伏若匿。若有私意。
若已有得。（若伏若匿。使志无外也。若有私意。若已有得。神气内藏也。夫肾藏志。心藏神。用三若字者。言冬令虽主
闭藏。而心肾之气。时相交合。故曰。私者。心有所私得也。）去寒就温。无泄皮肤。使气亟夺。（去寒就温。养标阳也。
肤腠者。阳气之所主也。夫阳气根于至阴。发于肤表。外不固密。则里气亟起以外应。故无泄皮肤之阳。而使急夺其根
气也。此言冬令虽主深藏。而标阳更宜固密。）此冬气之应。养藏之道也。（凡此应冬气者。所以养藏气之道也。）逆之则
伤肾。春为痿厥。奉生者少。（肾属水。王于冬。逆冬藏之气则伤肾。肾气伤。至春为痿厥之病。因奉生者少故也。盖肝
木生于冬水。主春生之气而养筋。筋失其养则为痿。生气下逆则为厥。）天气清净光明者也。（上节论顺四时之气。而调
养其神。然四时顺序。先由天气之和。如天地不和。则四时之气亦不正矣。故以下复论天地之气焉。）藏德不止。故不下
也。（上天之气。至清净光明。然明德惟藏。而健运不息者也。夫天气下降。地气上升。斯成地天之泰。惟其运用不止。
故不必下而后谓之下也。盖言天气布于六合九州。化生万物。而体位仍尊高也。）天明则日月不明。邪害空窍。（天气至
光明者也。明德藏隐。故昼明者日焉。夜明者月焉。若不藏而彰着于外。是天明而日月不明矣。天德不藏。则虚其清净
高明之体。而邪乘虚以害之。故曰天运当以日光明。阳因而上。卫外者也。如人之阳不固密于上。不卫护于外。则邪走
空窍而为害矣。此言天包乎地。阳抱于阴。然当藏隐固密。而不宜外张下泄者也。）阳气者闭塞。地气者冒明。（阳气者。
天气也。此承上文而复言天德惟藏。而无运用不息之机。则地气上乘。而昏冒其光明矣。上节言虚其藏德之体。此节言
失其不止之机。）云雾不精。则上应白露不下。（地气升而为云为雾。天气降而为雨为露。云雾不精。是地气不升也。地
气不升。则天气不降。是以上应白露不下。上节言天气闭塞。此节言地气伏藏。天地不交而为痞矣。）交通不表。万物命
故不施。不施则名木多死。（表、外也。扬也。言天地之气虽上下交通。而不表彰于六合九州之外。则万物之命。不能受
其施化矣。不施则名木多死。盖木为万物之始生也。上节言不交通于上下。此节言不运用于四方。）恶气不发。风雨不节。
白露不下。则菀 不荣。（菀音郁菀、茂木也。 、禾秆也。上节言天地之气不施。则名木多死。此复言四时之气不应。
则草木不荣。盖天地之气不和。而四时之气亦不正矣。恶气、忿怒之气也。脉要精微论曰。彼秋之忿。成冬之怒。恶气
不发。则失其劲肃严凛之令矣。风雨不节。则失其温和明曜之政矣。白露不下。则无溽蒸湿泽之濡矣。四时失序。虽茂
木嘉禾。而亦不能荣秀也。按、岁运四之气。大暑立秋。处暑白露。乃太阴湿土主气。盖湿热之气上蒸。而后清凉之露
下降。故曰恶气不发者。言秋冬之令不时也。风雨不节者。言春夏之气不正也。白露不下者。言长夏之气不化也。莫仲
超曰。菀郁也。 枯也。言四时之气不行。则草木枯槁而不荣。）贼风数至。豪雨数起。天地四时不相保。与道相失。则
未央绝灭。（数音朔贼风数至。阳气不正而太过也。豪雨数起。阴气不正而偏胜也。此总结上文而言。天地四时。不相
保其阴阳和平。而又失其修养之道。则未久而有绝灭之患矣。）唯圣人从之。故身无奇病。万物不失。生气不竭。（惟圣
人能顺天地四时之不和。而修养其神气。故无奇暴之害。夫万物有自然之生气。虽遇不正之阴阳。而不至于绝灭。惟人
为嗜欲所伤。更逆其时则死。圣人内修养生之道。外顺不正之时。与万物不失其自然。而生气不绝也。朱济公曰。此
即与万物浮沉于生长之义。此言万物之有生气。后言万物之有根本。）逆春气则少阳不生。肝气内变。逆夏气则太阳不长。
心气内洞。逆秋气则太阴不收。肺气焦满。逆冬气则少阴不藏。肾气独沉。（此论阴阳之气。随时出入。逆则四时所主之
脏。自病于内也。少阳主春生之气。春气逆则少阴不生。致肝气郁而内变矣。太阳主夏长之气。太阳不长。则心气虚而
内洞矣。太阳主秋收之气。太阴不收。则肺叶热焦而胀满矣。少阴主冬藏之气。少阴不藏。则肾气虚而独沉矣。首论所
奉者少。而所生之脏受病。此论四时之气逆。而四时所主之藏气。亦自病焉。济公曰。少阳主厥阴中见之化。故少阳
不生。而肝气内变。心为阳中之太阳。故太阳不长。而心气内虚。）夫四时阴阳者。万物之根本也。所以圣人春夏养阳。
秋冬养阴。以从其根。（四时阴阳之气。生长收藏。化育万物。故为万物之根本。春夏之时。阳盛于外。而虚于内。秋冬
之时。阴盛于外。而虚于内。故圣人春夏养阳。秋冬养阴。以从其根而培养也。杨君举问曰。上节言秋冬之时。阴主
收藏。此复言秋冬之时。阴盛于外。阴阳之道。有二义与。曰。天为阳。地为阴。天包乎地之外。地居于天之中。阴阳
二气。皆从地而出。复收藏于地中。故曰未出地者。名曰阴中之阴。已出地者。命曰阴中之阳。所谓阴主收藏者。收藏
所出之阳气也。）故与万物沉浮于生长之门。（万物有此根。而后能生长。圣人知培养其根本。故能与万物同归于生长之
门。济公曰。阴阳出入。故谓之门。）逆其根。则伐其本。坏其真矣。（根者。如树之有根。本者。如树之有干。真者。
如草木之有性命也。逆春气则少阳不生。逆夏气则太阳不长。所谓逆其根矣。逆春气则奉长者少。逆夏气则奉收者少。
所谓逆其根则伐其本矣。逆之则灾害生。逆之则死。是谓坏其真矣。）故阴阳四时者。万物之终始也。死生之本也。逆之
则灾害生。从之则苛疾不起。是谓得道。道者。圣人行之。愚者佩之。（言天地之阴阳四时。化生万物。有始有终。有生
有死。如逆之则灾害生。从之则苛疾不起。是谓得阴阳顺逆之道矣。然不能出于死生之数。惟圣人能修行其道。积精全
神。而使寿敝天地。无有终时。愚者止于佩服。而不能修为。是知而不能行者。不可谓得道之圣贤也。）从阴阳则生。逆
之则死。从之则治。逆之则乱。反顺为逆。是谓内格。（上节言天地四时之阴阳。有顺逆死生之道。此复言吾身中之阴阳。
亦有顺逆死生之道焉。盖天地之阴阳。不外乎四时五行。而吾身之阴阳。亦不外乎五行六气。是以顺之则生。逆之则死。
所谓顺之者。阴阳相合。五气相生。东方肝木。而生南方心火。火生脾土。土生肺金。金生肾水。水生肝木。五脏相通。
移皆有次。若反顺为逆。是谓内格。内格者。格拒其五脏相生之气。而反逆行也。）是故圣人不治已病。治未病。不治已
乱。治未乱。此之谓也。夫病已成而后药之。乱已成而后治之。譬犹渴而穿井。斗而铸锥。不亦晚乎。（金匮玉函曰。上
工治未病。何也。师曰。夫治未病者。见肝之病。知肝传脾。当先实脾。盖不使脾受逆气。而使肝气仍复顺行于心。是
反逆为顺。反乱为治也。若五脏之气已乱。而五脏之病已成。然后治之。是犹渴而穿井。战而铸兵。无济于事矣。按此
篇以天地之阴阳四时。顺养吾身中之阴阳五脏。盖五脏以应五行四时之气者也。经曰。五脏相通。移皆有次。五脏有病。
则各传其所胜。故所谓从者。四时五脏之气。相生而顺行也。逆者。五脏四时之气。相胜而逆行也。）
Shen (Spirit) resides within the five Zang organs; therefore, it should be regulated by the four seasonal climates. The Spleen does not govern a specific season but is prosperous during the last month of each season (the four seasons' transition months).
The three months of Spring are called "Fa Chen" (Developing and Renewing). ("Fa" means to initiate/open; "Chen" means old/past. Spring Yang Qi rises, nurturing all things, initiating the old to become new, hence called "Fa Chen".) Heaven and Earth Qi jointly generate, and all things flourish. (Heaven and Earth Qi both govern generation, and all things thus grow and prosper.) Go to bed late and rise early, and take broad, leisurely steps in the courtyard. (Going to bed late and rising early nurtures the generating Qi. "Broad" implies slow and relaxed. This is to move the generating Yang Qi.) Let hair hang loose and relax the body, so that the Yi (Will) can arise. (The Wind-Wood Qi of the East rises directly to the vertex. Letting hair hang loose helps to disperse the Liver Wood Qi. "Relax" means gentle and unhurried. Movements should be comfortable and leisurely to correspond to the harmonious Qi of Spring. Yi refers to the Will of the five Zang organs. The Yi is used to control the Spirit, gather the Hun and Po, adapt to cold and heat, and harmonize joy and anger. Therefore, in all four seasons, one should follow their Yi.) Promote growth and do not kill; give and do not take away; reward and do not punish. (Giving and rewarding are both for nurturing the virtue of generation. Thus, the gentleman does not kill when hibernating insects stir, nor break branches when things are just beginning to grow.) This corresponds to the Spring Qi and is the Way of Nourishing Life. (The commands of the four seasons are: Spring generates, Summer grows, Autumn harvests, Winter stores. This corresponds to Spring Qi to follow the Way of Nourishing Life.) If one violates this, the Liver will be injured, and Cold transformations will occur in Summer, because there is less to support the Summer growth. (Violation refers to violating its generating Qi. The Liver belongs to Wood and is prosperous in Spring. Violating the Spring generating Qi injures the Liver. When the Liver is injured, it leads to Cold transformation diseases in Summer, due to insufficient support for Summer growth. Essentially, if Wood is injured and cannot generate Fire, then during the time when Fire rules in Summer, it may transform into a Cold disease.)
The three months of Summer are called "Fan Xiu" (Lush and Beautiful). ("Fan" means lush/prosperous. Yang Qi floats and grows, appearing lush and beautiful.) Heaven and Earth Qi intersect, and all things flower and bear fruit. (At Summer Solstice, Yin Qi slightly rises and Yang Qi slightly descends, hence called the intersection of Heaven and Earth Qi. Yang Qi provides transformation, and Yin Qi forms structures; formation and transformation combine, so all things flower and bear fruit.) Go to bed late and rise early, and do not dislike the sun. (Going to bed late and rising early nourishes the growing Qi. Do not dislike the long days, as Qi should not be lazy.) Keep the mind free from anger, and let the essence shine beautifully. (In Late Summer, Fire and Earth are active. Anger causes Liver Qi to easily reverse and Spleen Earth to be injured. Thus, keep the mind free from anger, allowing the essence to shine beautifully. "Hua" (Flower/Essence) is the manifestation of the Heart, referring to Shen Qi.) Allow the Qi to vent, as if what is loved is outside. (Summer Qi floats and grows, so it desires to be dispersed. When Qi vents, skin and pores open, and seasonal Qi flows smoothly, resembling enjoyment of outdoor activities.) This corresponds to the Summer Qi and is the Way of Nourishing Growth. ("Zhang" [grow] is pronounced with the rising tone. All that corresponds to Summer Qi is the way to nourish the growing Qi.) If one violates this, the Heart will be injured, Malaria will occur in Autumn, and severe illness at Winter Solstice, because there is less to support Autumn harvesting. (The Heart belongs to Fire and is prosperous in Summer. Violating the Summer growing Qi injures the Heart. When the Heart is injured, Malaria occurs in Autumn, due to insufficient support for Autumn harvesting. Essentially, Summer Yang Qi floats outward; in Autumn, it converges inward. If Summer lacks growth, how can Autumn harvest? In Autumn, Yin Qi rises; Yin from the Lower Jiao clashes with Yang reversing from the Upper Jiao, creating alternating chills and fever in Yin Malaria. Yang Qi originates in the Yin Zang of the Lower Jiao, generates upward in Spring, grows outward in Summer, stores inward in Autumn, and hides downward in Winter. Now, if Summer is violated [Yang fails to grow properly], Autumn cannot harvest. If the mechanism of harvesting is obstructed, there is nothing to store in Winter. Yang cannot return to its origin, damaging the root Qi. When Cold Water rules in Winter, without Yang Heat to warm and match, illness becomes dangerous. Some say violating Summer Qi allows Summer Heat to injure the Heart, leading to Malaria in Autumn. This also aligns with the meaning of pathogenic factors hiding above and Yang failing to converge. However, this text discusses internal organ Qi rebellion rather than external pathogenic invasion, so it should not be viewed solely as a Summer Heat disease.)
The three months of Autumn are called "Rong Ping" (Fullness and Stability). ("Rong" means full/solid. All things are solidified and stable.) Heaven's Qi becomes urgent (sharp/crisp), and Earth's Qi becomes clear. (Cold Qi rises, so Heaven's Qi is sharp. Yang Qi descends, so Earth's Qi is clear.) Sleep early and rise early, waking with the rooster. (Thus, keep the Shen and Yi peaceful to avoid the肃杀 [solemn/killing] Qi.) Converge the Shen Qi, make the Autumn Qi peaceful, do not let the Yi go astray, and keep Lung Qi pure. (All these actions follow the Autumn harvesting Qi and keep Metal-Lung pure.) This corresponds to the Autumn Qi and is the Way of Nourishing Harvest. (All that corresponds to Autumn Qi is the way to nourish the harvesting Qi.) If one violates this, the Lungs will be injured, and Sundry Diarrhea (undigested food in stool) will occur in Winter, because there is less to support Winter storage. ("Sun" [Sundry] is pronounced Sun. The Lung belongs to Metal and is prosperous in Autumn. Violating Autumn harvesting Qi injures the Lung. When the Lung is injured, Sundry Diarrhea occurs in Winter, due to insufficient support for Winter storage. Essentially, after Autumn harvest comes Winter storage; Yang hides in Yin, acting like fire under the pot in the Middle Jiao to rot and transform water and grain. If Autumn loses its harvest, support for storage is scarce. When Cold Water acts in Winter, Yang Qi below is deficient, water and grain are not transformed, leading to Sundry Diarrhea.)
The three months of Winter are called "Bi Cang" (Closing and Storing). (All things are stored, closed off to form Winter.) Water freezes, and earth cracks. Do not disturb Yang. ("Che" [crack] is pronounced Che, meaning split. Yang Qi is stored, so do not disturb it to leak Yang Qi.) Sleep early and rise late, waiting for sunlight. (Sleeping early and rising late follows the storing Qi. Waiting for sunlight avoids Cold pathogens.) Let the Yi seem hidden or concealed, as if having private thoughts, as if already satisfied. (Hidden/concealed keeps Yi from going outward. Private thoughts/satisfaction keeps Shen Qi internal. Kidney stores Yi, Heart stores Shen. Using "like/as" three times indicates that although Winter governs storage, Heart and Kidney Qi interact. "Private" means the Heart has private satisfaction.) Avoid cold and seek warmth; do not let skin pores open, lest Qi be frequently depleted. (Avoiding cold and seeking warmth nourishes the Biao-Yang. Skin and pores are governed by Yang Qi. Yang Qi roots in Extreme Yin and emerges at the surface. If the exterior is not secure, internal Qi frequently rises to respond externally. Thus, do not let skin pores leak Yang, causing urgent depletion of root Qi. This means although Winter governs deep storage, Biao-Yang must be secure.) This corresponds to the Winter Qi and is the Way of Nourishing Storage. (All that corresponds to Winter Qi is the way to nourish the storing Qi.) If one violates this, the Kidneys will be injured, and Wei Jue (Flaccidity and Cold Extremities) will occur in Spring, because there is less to support Spring generation. (Kidney belongs to Water and is prosperous in Winter. Violating Winter storing Qi injures the Kidney. When Kidney Qi is injured, Wei Jue occurs in Spring, due to insufficient support for generation. Essentially, Liver Wood is born from Winter Water, governs Spring generation, and nourishes tendons. If tendons lose nourishment, they become flaccid; if generating Qi reverses downward, it becomes Jue.)
Heaven's Qi is pure, clear, and bright. (The previous section discussed regulating Shen by following four seasons. However, seasonal order begins with harmonious Heaven's Qi. If Heaven and Earth are not harmonious, seasonal Qi is incorrect. Thus, we discuss Heaven and Earth Qi again.) Hidden Virtue never ceases, so it does not descend. (Heaven's Qi is extremely pure and bright, yet Virtue lies in hiding, while movement is unceasing. Heaven's Qi descends, Earth's Qi ascends, forming the Hexagram Tai (Peace). Because operation is unceasing, it need not descend to be called descending. It means Heaven's Qi spreads through the universe, generating all things, while its position remains high.) If Heaven's Qi is too bright/revealed, Sun and Moon become dim, and Evil harms the Orifices. (Heaven's Qi is extremely bright. Hidden Virtue makes day bright via Sun and night bright via Moon. If not hidden but revealed, Heaven is too bright, and Sun/Moon dim. If Heaven's Virtue is not hidden, its pure/high state becomes empty, and Evil exploits the void. Hence, "Heaven's movement relies on Sun's brightness." Yang Qi is above, guarding the exterior. If human Yang is not secure above and does not guard the exterior, Evil enters orifices. This means Heaven encompasses Earth, Yang embraces Yin, but one should hide and secure, not expand outward or leak downward.) Yang Qi becomes blocked, Earth's Qi obscures brightness. (Yang Qi refers to Heaven's Qi. This reiterates that if Heaven's Virtue is only hidden without unceasing operation, Earth's Qi surges up and obscures brightness. Previous section spoke of emptying the hidden Virtue; this section speaks of losing the unceasing mechanism.) If Clouds and Mist are not pure, White Dew does not descend above. (Earth's Qi rises as clouds/mist; Heaven's Qi descends as rain/dew. Impure clouds/mist mean Earth's Qi does not rise. If Earth's Qi does not rise, Heaven's Qi does not descend. Thus, White Dew does not descend above. Previous section spoke of blocked Heaven's Qi; this section speaks of hidden Earth's Qi. Lack of interaction creates stagnation.) If interaction is not manifested, the life of all things cannot receive bestowal; if not bestowed, famous trees often die. ("Biao" [manifest] means outward/upward. Although Heaven and Earth Qi interact, if not manifested outwardly, the life of all things cannot receive transformation. If not bestowed, famous trees die. Wood is the beginning of all things. Previous section spoke of lack of vertical interaction; this section speaks of lack of horizontal operation.) If Evil Qi does not emit, Wind and Rain are irregular, White Dew does not descend, then lush plants do not flourish. ("Wan" [lush] is pronounced Wan, meaning lush trees. "Gao" [stalk] refers to crop stalks. Previous section said if Heaven/Earth Qi do not bestow, famous trees die. Here, if four seasons do not respond, plants do not flourish. Heaven/Earth disharmony leads to incorrect seasonal Qi. "Evil Qi" is angry Qi. *Mai Yao Jing Wei Lun* says: Autumn's anger becomes Winter's rage. If Evil Qi does not emit, the crisp/severe command is lost. If Wind/Rain are irregular, the mild/bright governance is lost. If White Dew does not descend, humid/wet nourishment is lost. With disordered seasons, even lush trees and fine grains cannot flourish. Note: In the Six Qi theory, Great Heat to Startled Heat, End of Heat to White Dew are governed by Taiyin Damp-Earth. Damp-Heat steams up before cool dew descends. Thus, "Evil Qi not emitting" means improper Autumn/Winter commands. "Wind/Rain irregular" means improper Spring/Summer Qi. "White Dew not descending" means Late Summer Qi fails to transform. Mo Zhongchao says: "Wan" is depression/stagnation, "Gao" is withering. If four seasons do not move, plants wither.) Thieves' winds arrive frequently, heavy rains rise frequently. Heaven, Earth, and Four Seasons do not protect each other; losing the Dao leads to premature extinction. ("Shuo" [frequently] is pronounced Shuo. Frequent thieves' winds mean excessive abnormal Yang Qi. Frequent heavy rains mean excessive abnormal Yin Qi. This summarizes: if Heaven/Earth/Four Seasons do not maintain Yin-Yang peace and lose the cultivation Dao, extinction occurs soon.) Only the Sage follows them, so the body has no strange diseases, all things retain their nature, and generating Qi is inexhaustible. (Only the Sage adapts to Heaven/Earth/Four Season disharmony and cultivates Shen Qi, avoiding sudden harm. All things have natural generating Qi; even with abnormal Yin/Yang, they do not perish. Humans are harmed by desires and violate seasons, leading to death. The Sage internally cultivates health and externally follows abnormal times, keeping all things natural and generating Qi endless. Zhu Jigong says: This is floating and sinking with all things in growth. Here it says all things have generating Qi; later it says all things have roots.)
Violating Spring Qi, Shaoyang does not generate, Liver Qi changes internally. Violating Summer Qi, Taiyang does not grow, Heart Qi becomes hollow internally. Violating Autumn Qi, Taiyin does not harvest, Lung Qi becomes scorched and full. Violating Winter Qi, Shaoyin does not store, Kidney Qi sinks alone. (This discusses Yin-Yang Qi entering/exiting with time. Violation causes the Zang organs ruling the seasons to sicken internally. Shaoyang rules Spring generation; violation prevents Shaoyang generation, causing Liver Qi stagnation and internal change. Taiyang rules Summer growth; failure to grow causes Heart Qi deficiency and internal hollowness. Taiyin rules Autumn harvest; failure to harvest causes Lung tissue to scorch and distend. Shaoyin rules Winter storage; failure to store causes Kidney Qi deficiency and sinking alone. Previously, insufficient support caused the generated Zang to sicken. Here, violating seasonal Qi causes the ruling Zang Qi to sicken itself. Jigong says: Shaoyang governs the transformation of Jueyin; thus Shaoyang not generating causes Liver internal change. Heart is Yang among Yang (Taiyang); thus Taiyang not growing causes Heart internal deficiency.)
The Yin-Yang of the four seasons is the root of all things. Therefore, the Sage nourishes Yang in Spring/Summer and Yin in Autumn/Winter, following the root. (Four-season Yin-Yang Qi generates, grows, harvests, and stores, nurturing all things, making them the root. In Spring/Summer, Yang is abundant outside but deficient inside; in Autumn/Winter, Yin is abundant outside but deficient inside. Thus, the Sage nourishes Yang in Spring/Summer and Yin in Autumn/Winter to follow the root and cultivate. Yang Junju asked: Previous section said Autumn/Winter Yin governs storage. This section says Autumn/Winter Yin is abundant outside. Are there two meanings of Yin-Yang? Answer: Heaven is Yang, Earth is Yin. Heaven encompasses Earth; Earth resides within Heaven. Yin-Yang Qi emerges from Earth and returns to store in Earth. Thus, what has not emerged is Yin within Yin; what has emerged is Yang within Yin. What Yin stores is the emerging Yang Qi.) Thus, floating and sinking with all things in the gate of growth. (With this root, all things grow. The Sage knows to cultivate the root, joining all things in the gate of growth. Jigong says: Yin-Yang entry/exit is called the gate.)
Violating the root is felling the trunk and ruining the True Qi. (Root is like tree roots; trunk is like tree stem; True Qi is like plant life. Violating Spring Qi prevents Shaoyang generation; violating Summer Qi prevents Taiyang growth—this is violating the root. Violating Spring Qi reduces support for Summer growth; violating Summer Qi reduces support for Autumn harvest—this is felling the trunk. Violation brings disaster and death—this is ruining True Qi.)
Therefore, Yin-Yang and four seasons are the beginning and end of all things, the root of life and death. Violate them, and disasters arise; follow them, and severe diseases do not arise. This is called obtaining the Dao. The Dao is practiced by Sages; fools merely wear it (or misunderstand it). (Heaven/Earth Yin-Yang/Four Seasons generate all things with beginning/end, life/death. Violation brings disaster; compliance prevents severe disease—this is obtaining the Dao of Yin-Yang compliance/violation. One cannot escape the numbers of life and death. Only Sages practice the Dao, accumulate Essence, preserve Spirit, extending life to heaven and earth without end. Fools merely admire but do not practice; knowing but not acting is not being a Sage of the Dao.)
Following Yin-Yang brings life; violating it brings death. Following it brings order; violating it brings chaos. Reversing compliance into violation is called Internal Gridlock (Nei Ge). (Previous section discussed Heaven/Earth/Four Seasons' Yin-Yang compliance/violation/life/death. This section discusses internal Yin-Yang compliance/violation/life/death. Heaven/Earth Yin-Yang is within Four Seasons/Five Elements; internal Yin-Yang is within Five Elements/Six Qi. Compliance brings life; violation brings death. Compliance means Yin-Yang harmony and mutual generation of Five Qi: Liver Wood generates Heart Fire; Fire generates Spleen Earth; Earth generates Lung Metal; Metal generates Kidney Water; Water generates Liver Wood. Five Zang connect, shifting in order. Reversing compliance into violation is Internal Gridlock. Nei Ge means blocking the mutual generation of Five Zang Qi and reversing it.)
Therefore, the Sage does not treat established disease but treats undiseased states; does not manage established chaos but manages undisturbed states. This is the principle. If medicine is applied after disease forms, or management after chaos arises, it is like digging a well when thirsty or casting weapons when fighting—would it not be too late? (*Jin Gui Yu Han* says: Superior doctors treat undiseased states. Why? Teacher says: Treating undiseased states means seeing Liver disease, knowing it transmits to Spleen, and first strengthening Spleen. Preventing Spleen from receiving adverse Qi allows Liver Qi to flow smoothly to Heart, reversing adversity to compliance and chaos to order. If Five Zang Qi is chaotic and disease formed, then treating is like digging a well when thirsty or forging weapons when fighting—useless. Note: This chapter uses Heaven/Earth Yin-Yang/Four Seasons to internally nourish Yin-Yang/Five Zang. Five Zang correspond to Five Elements/Four Seasons. Classic says: Five Zang connect, shifting in order. Disease in one Zang transmits to the one it overcomes. Thus, "Compliance" is Five Elements/Four Seasons generating in order. "Violation" is Five Elements/Four Seasons overcoming in reverse order.)