四序推迁，气因时而变。人在气交之中，顺之则得其所，逆之则疾病生。通篇之旨，盖教人顺时而养其气也。
春三月，此谓发陈，（按∶发，发舒也。陈，陈积也。谓发舒其去冬之所陈积也。注言气潜发散，陈其姿容，
是陈与发无辨矣。）天地俱生，万物以荣。（按∶以上四句言天地之气，以下言人当顺时以养其气也。）夜卧
早起，广步于庭，被发缓形，以使志生，（按∶象春气之发生，无令志气抑郁也。）生而勿杀，予而勿夺，赏而
勿罚，（按∶顺承天时，以养生生之气。）此春气之应，养生之道也。（所谓因时之序也。春阳布发生之令，
故养生者必谨奉天时也。）逆之则伤肝，夏为寒变，奉长者少。（按∶此言人若不能顺时以养其气，则病自生也。
逆，注作反行胜已之令，太拘，不能顺时而养其气即逆也。逆春之气，何以夏为寒变？盖木旺于春而实火之所
自生，既不能应春而养其生发之机，则木衰无以生火，故至于夏，宜热而反寒，是为寒变也。奉者，自下与上、
从此达彼之辞。天地之气，生发于春，长养于夏，收敛于秋，归藏于冬，缺一不可，倒置不可。冬之藏，秋所奉
也；秋之收，夏所奉也；夏之长，春所奉也；春之生，冬所奉也。苟不能应春而反逆其生发之气，至夏自违其
融和之令，是所奉者少也。后仿此。）夏三月，此谓蕃秀，（蕃，茂盛也。秀，华
美也。阳自春生，至夏洪盛，物生以长，故蕃秀也。）天地气交，万物华实。（举夏至也。脉要精微论曰∶
“夏至四十五日，阴气微上，阳
气微下。”由是则天地气交也。按∶华实，犹言开华结实，非秋冬之成实也。）夜卧早起，无厌于日，按∶夏
宜宣畅，不可多睡以伤神。使志无怒，使华英成秀，使气得泄，若所爱在外，（按∶志和则英华畅茂，气泄则
肤腠宣通，自内达外，无郁不开，若所爱者然也。）此夏气之应，养长之道也。逆之则伤心，秋为 疟，奉收者少，
冬至重病。（按∶逆夏之气，何以秋为 疟也？金匮真言论曰∶“夏暑汗不出者，秋成风疟。”夏宜舒泄而过
于收敛，则三时之气抑郁而不舒，是以秋为 疟也。 ，老疟，三日一发疟是也。冬至，非指冬至节，犹言至
冬必病重也。心主火而旺于夏，逆夏之气，则心病而火衰，火衰则不能胜水，至所不胜之时，病且转重矣。
音皆。）秋三月，此谓容平，（万物夏长，华实已成，容状至秋，平而定也。）天气以急，地气以明。（急谓风声
切也。明谓物色变也。）早卧早起，与鸡俱兴，（按∶秋夜露寒宜早卧，秋清气爽宜早起。）使志安宁，以缓
秋刑，收敛神气，使秋气平，无外其志，使肺气清，（按∶辑敛神志，谨避肃杀之令，以收气而保肺。三段一
意。）此秋气之应，养收之道也。逆之则伤肺，冬为飧泄，奉藏者少。（按∶逆秋之气，何以冬为飧泄也，秋
宜收敛，敛之不密则藏之不固。飧泄者，藏而不固之病也。飧音孙。）冬三月，此谓闭藏，（地户闭塞，阳气
伏藏。）水冰地坼，无扰乎阳，早卧晚起，必待日光，（避寒气也。）使志若伏若匿，若有私意，若已有得，（按∶
极言藏密之状也。）去寒就温，无泄皮肤，使气亟夺，此冬气之应，养藏之道也。逆之则伤肾，春为痿厥，奉生
者少。（按∶逆冬之气，何以春为痿厥也？冬令主藏，敛四时之气而藏于密，藏之不固，则发越无基，而痿厥之
病见于春也。）
天气，清净光明者也，（言天气以示于人也。）藏德不止，故不下也。（四时成序，七曜周行，天不形言，
是藏德也。德隐则应用不屈，故不下也。老子曰∶“上德不德，是以有德。”言天至尊高，德犹见隐也，况全
生之道而不顺天乎。）天明则日月不明，邪害空窍。……天所以藏德者，为其欲隐大明，故大明见则小明灭，
天若自明，则日月之明隐矣。所论者何？言人之真气亦不可泄露，当清净法道，以保天真。苟离于道，则虚邪
入于空窍。按∶空，注音孔∶太凿，孔之为言空也，不若空字浑成。
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，故与万物浮沉于生长之门。（按∶
阴阳互根，为万物之本，四时所当并养，圣人何独分而为二哉？不知春夏者阳气发生之日，秋冬者阴气用事之时，
发用过多则易竭，圣人养之于易竭之际，是所谓从其根也，根固则应用不穷矣。）逆其根，则伐其本，坏其真
矣。（……按∶言若不能如圣人之养，则本伐而真气败坏矣。）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！（按∶反复叹咏，以见
养之宜早也。）
四季更替，气候随时间而变化。人处于天地气交之中，顺应四时则身体安适，违背四时则疾病丛生。全篇的主旨，大概是教导人们顺应时令来调养精气。
春季三个月（从立春到立夏前），这叫做“发陈”。（按：发，指发舒、生发；陈，指陈积、旧物。意思是发舒去冬所积聚的阴寒之气。注解说气潜藏发散，展现姿态，那么陈与发就没有区别了。）此时天地生机共同萌动，万物因此繁荣。（按：以上四句讲天地之气，以下讲人应当顺应时令以养气。）晚睡早起，在庭院中阔步慢行，披散头发，放松形体，以使意志生发舒畅。（按：象征春气的发生，不让志气抑郁。）生长而不杀戮，给予而不夺取，奖赏而不惩罚。（按：顺应承接天时，以养护生生不息之气。）这是与春气相应的养生之道。（所谓遵循时序。春阳布发生之令，所以养生者必须谨慎奉行天时。）如果违背它，就会损伤肝脏，到了夏天会发生寒性病变，这是因为供给夏季生长的能量就少了。（按：这里说人如果不能顺应时令养气，病自然产生。逆，注疏解释为反行胜己之令，过于拘泥，不能顺时养气即为逆。违背春气，为何夏天会寒变？因为木旺于春而实为火之所生，既然不能应春而养其生发之机，则木衰无法生火，所以到了夏天，本该热却反寒，这就是寒变。奉，是从下向上、从此达彼的意思。天地之气，生于春，长于夏，收于秋，藏于冬，缺一不可，颠倒不可。冬之藏，是秋所奉；秋之收，是夏所奉；夏之长，是春所奉；春之生，是冬所奉。如果不能应春而反逆其生发之气，到了夏天自然会违背其融和之令，这就是所奉者少。后文仿此例。）
夏季三个月，这叫做“蕃秀”。（蕃，茂盛；秀，华美。阳气自春生，至夏洪盛，万物生长，所以叫蕃秀。）天地之气相交，万物开花结实。（举夏至为例。《脉要精微论》说：“夏至四十五日，阴气微上，阳气微下。”由此天地气交。按：华实，犹言开华结实，并非秋冬的成熟结果。）晚睡早起，不要厌恶烈日。（按：夏宜宣畅，不可多睡以伤神。）使意志平和无怒，使精神秀美，使气机宣泄，好像内心喜爱的事物外露一样。（按：志和则英华畅茂，气泄则肤腠宣通，自内达外，没有郁结不开，就像心爱之物一样。）这是与夏气相应的养长之道。如果违背它，就会损伤心脏，到了秋天会发生疟疾，这是因为供给秋季收敛的能量就少了，到了冬至病情会加重。（按：逆夏气，为何秋为疟？《金匮真言论》说：“夏暑汗不出者，秋成风疟。”夏宜舒泄而过于收敛，则三时之气抑郁不舒，所以秋为疟。疟，老疟，三日一发的是。冬至，非指冬至节气，犹言至冬必病重。心主火而旺于夏，逆夏气，则心病火衰，火衰则不能胜水，至所不胜之时，病且转重矣。音皆。）
秋季三个月，这叫做“容平”。（万物夏长，华实已成，容貌状态到了秋天，平定而定。）天气急劲，地气清明。（急谓风声切厉；明谓物色改变。）早卧早起，与鸡鸣同时起床。（按：秋夜露寒宜早卧，秋清气爽宜早起。）使意志安宁，以缓和秋气的肃杀，收敛神气，使秋气平和，不使志意外驰，使肺气清肃。（按：辑敛神志，谨避肃杀之令，以收气而保肺。三段一意。）这是与秋气相应的养收之道。如果违背它，就会损伤肺脏，到了冬天会发生完谷不化的泄泻，这是因为供给冬季闭藏的能量就少了。（按：逆秋气，为何冬为飧泄？秋宜收敛，敛之不密则藏之不固。飧泄者，藏而不固之病也。飧音孙。）
冬季三个月，这叫做“闭藏”。（地户闭塞，阳气伏藏。）水结冰，地冻裂，不要扰动阳气，早卧晚起，一定要等到太阳出来。（避寒气。）使意志好像潜伏隐匿，好像有私心秘密，好像已经有所收获。（按：极言藏密之状。）远离寒冷，靠近温暖，不要使皮肤开泄，以免气机频繁耗夺。这是与冬气相应的养藏之道。如果违背它，就会损伤肾脏，到了春天会发生痿厥，这是因为供给春季生发的能量就少了。（按：逆冬气，为何春为痿厥？冬令主藏，敛四时之气而藏于密，藏之不固，则发越无基，而痿厥之病见于春也。）
天之气，是清净光明的。（言天气以示于人。）隐藏其德而不止息，所以下降不竭。（四时成序，七曜周行，天不形言，是藏德也。德隐则应用不屈，故不下也。老子曰：“上德不德，是以有德。”言天至尊高，德犹见隐也，况全生之道而不顺天乎？）天若自显其明，则日月不明，邪气侵害空窍。……天之所以藏德，是因为它想隐藏大光明，所以大光明显现则小光明熄灭，天若自明，则日月之明隐矣。论述的是什么？言人的真气也不可泄露，当清净法道，以保天真。苟离于道，则虚邪入于空窍。按：空，注音孔，太凿，孔之为言空也，不若空字浑成。
四时的阴阳变化，是万物的根本。所以圣人春夏养阳，秋冬养阴，以顺从其根本，故能与万物浮沉于生长之门。（按：阴阳互根，为万物之本，四时所当并养，圣人何独分而为二哉？不知春夏者阳气发生之日，秋冬者阴气用事之时，发用过多则易竭，圣人养之于易竭之际，是所谓从其根也，根固则应用不穷矣。）违背其根本，就是砍伐其本源，败坏其真气。（……按：言若不能如圣人之养，则本伐而真气败坏矣。）所以圣人不治已病治未病，不治已乱治未乱，说的就是这个道理。病已形成而后用药，乱已形成而后治理，譬如渴了才挖井，打仗了才铸造兵器，不也太晚了吗！（按：反复叹咏，以见养之宜早也。）
The four seasons shift, and the qi changes with time. Humans exist within the intersection of heaven and earth qi; following it brings comfort, while opposing it gives rise to disease. The main purport of this chapter is to teach people to nourish their qi by conforming to the seasonal timing.
During the three months of spring, this is called "Fa Chen" (Sprouting and Shedding). (Note: Fa means sprouting/expanding; Chen means accumulated/old. It refers to expanding the accumulation from winter. The commentary says qi secretly disperses and reveals its form, so there is no distinction between Chen and Fa.) Heaven and earth generate together, and all things flourish. (Note: The above four sentences discuss the qi of heaven and earth; the following discusses how humans should nourish qi according to the season.) Go to bed late and rise early, take broad steps in the courtyard, let down your hair and relax your body, to allow your will to generate. (Note: Resembling the emergence of spring qi, do not let your will become depressed.) Promote growth but do not kill, give but do not take, reward but do not punish. (Note: Follow and inherit the heavenly timing to nourish the qi of life.) This corresponds to the spring qi and is the way of nourishing life. (As mentioned, following the sequence of times. Spring yang distributes the command of generation, so those who nourish life must carefully observe the heavenly timing.) If you oppose it, you injure the Liver, and in summer, cold transformations may occur, because the provision for summer's growth is insufficient. (Note: This states that if one cannot nourish qi according to the season, disease arises naturally. 'Oppose' in the commentary is interpreted as reversing the command that overcomes oneself, which is too rigid; failing to follow the season to nourish qi is itself opposition. Why does opposing spring qi lead to cold transformation in summer? Wood flourishes in spring but is the source of fire. If one fails to respond to spring to nourish the mechanism of generation, wood becomes weak and cannot generate fire. Thus, in summer, when heat is expected, cold appears instead, which is called cold transformation. 'Feng' (provide) implies moving from below to above or from here to there. The qi of heaven and earth generates in spring, grows in summer, harvests in autumn, and stores in winter; none can be missing, and the order cannot be reversed. Winter's storage is provided by autumn's harvest; autumn's harvest is provided by summer's growth; summer's growth is provided by spring's generation; spring's generation is provided by winter's storage. If one cannot respond to spring and instead opposes its generating qi, by summer, one violates its harmonious command, meaning the provision is scant. The rest follows this pattern.)
During the three months of summer, this is called "Fan Xiu" (Lushness and Beauty). (Fan means lush/prosperous; Xiu means beautiful/flourishing. Yang qi generates in spring and reaches abundance in summer, causing things to grow, hence Fan Xiu.) Heaven and earth qi intersect, and all things flower and bear fruit. (Citing the Summer Solstice. *Mai Yao Jing Wei Lun* states: "Forty-five days after the Summer Solstice, yin qi slightly ascends, and yang qi slightly descends." From this, heaven and earth qi intersect. Note: Hua Shi refers to flowering and fruiting, not the maturity of autumn/winter.) Go to bed late and rise early, do not dislike the sun. (Note: Summer suits open circulation; do not sleep too much to damage the spirit.) Keep your will free from anger, allow your essence and brilliance to mature, allow your qi to vent, as if your love were external. (Note: When the will is harmonious, essence and brilliance flourish; when qi vents, skin and pores open, reaching outward without depression, as if loving something.) This corresponds to the summer qi and is the way of nourishing growth. If you oppose it, you injure the Heart, and in autumn, malaria may occur, because the provision for autumn's harvesting is insufficient, and illness becomes severe by the Winter Solstice. (Note: Why does opposing summer qi lead to malaria in autumn? *Jin Gui Zhen Yan Lun* states: "Those who sweat little in summer heat develop wind-malaria in autumn." Summer suits venting; excessive收敛 (conservation) causes the qi of the three seasons to remain depressed, leading to malaria in autumn. 'Nue' refers to old malaria, occurring every three days. 'Winter Solstice' here does not refer to the solar term but implies that by winter, the illness will be severe. The Heart governs fire and flourishes in summer; opposing summer qi injures the Heart, weakening fire. Weak fire cannot overcome water; at the time when it is overcome, the illness worsens. Pronunciation: jie.)
During the three months of autumn, this is called "Rong Ping" (Container and Level). (After summer growth, flowers and fruits are formed; by autumn, the appearance is calm and settled.) The heavenly qi becomes urgent, and the earthly qi becomes clear. (Urgent refers to sharp wind sounds; Clear refers to changing colors of objects.) Go to bed early and rise early, waking with the chickens. (Note: Autumn nights are cold with dew, suitable for early bed; autumn air is crisp, suitable for early rising.) Keep your will peaceful to缓 (slow down/milden) the punishment of autumn, gather your spirit and qi, keep the autumn qi balanced, do not let your will wander externally, to keep Lung qi pure. (Note: Gather spirit and will, avoid the killing command, to collect qi and protect the lungs. The three paragraphs share one intent.) This corresponds to the autumn qi and is the way of nourishing harvesting. If you oppose it, you injure the the Lungs, and in winter, unsolidified diarrhea may occur, because the provision for winter's storing is insufficient. (Note: Why does opposing autumn qi lead to Sundun diarrhea in winter? Autumn suits conservation; if not tight, storage is insecure. Sundun diarrhea is a disease of insecure storage. Pronunciation: sun.)
During the three months of winter, this is called "Bi Cang" (Closing and Storing). (The gate of earth closes, and yang qi hides.) Water freezes, and the ground cracks; do not disturb yang. Go to bed early and rise late, waiting for sunlight. (Avoid cold.) Let your will seem hidden and concealed, as if having private intentions, as if already satisfied. (Note: Describing the state of deep concealment.) Move away from cold and toward warmth; do not let the skin sweat excessively, lest qi be frequently depleted. This corresponds to the winter qi and is the way of nourishing storing. If you oppose it, you injure the Kidneys, and in spring, flaccidity and cold limbs may occur, because the provision for spring's generation is insufficient. (Note: Why does opposing winter qi lead to fei jue in spring? Winter governs storage, gathering the qi of the four seasons into secrecy. If storage is insecure, there is no foundation for emergence, leading to fei jue in spring.)
The qi of heaven is pure, quiet, and bright. (Discussing how heaven displays itself to humans.) It hides its virtue continuously, thus it does not descend/fail. (Four seasons form order, seven luminaries revolve; heaven does not show form, which is hiding virtue. When virtue is hidden, application is unyielding, thus it does not fail. Laozi said: "Supreme virtue is not virtuous, therefore it has virtue." Heaven is supreme, and even its virtue is hidden; how much more so the way of preserving life, which must follow heaven?) If heaven shows its brightness, then the sun and moon lose their brightness, and evil harms the empty apertures. ... The reason heaven hides its virtue is that it wishes to conceal great brightness; thus, when great brightness appears, small brightness extinguishes. If heaven were self-bright, the brightness of sun and moon would hide. What is discussed here? It means human true qi should also not leak; one should follow the Dao in purity and quietness to preserve innate truth. If departing from the Dao, empty evils enter the apertures. Note: Kong (empty), pronounced as Kong (hole), is too pedantic; hole means empty, but the character Kong is more holistic.
The yin and yang of the four seasons are the root of all things. Therefore, the sages nourish yang in spring and summer, and nourish yin in autumn and winter, following their root, thus floating and sinking with all things in the gate of growth. (Note: Yin and yang are mutually rooted, the basis of all things, to be nourished together in all seasons. Why did the sage divide them? Not knowing that spring and summer are days of yang generation, and autumn and winter are times of yin operation. Excessive use leads to exhaustion; the sage nourishes them at the time of potential exhaustion, which is following the root. If the root is solid, application is endless.) Opposing the root is felling the trunk and ruining the true qi. (...Note: If one cannot nourish like the sage, the trunk is felled and true qi is ruined.) Therefore, the sage treats disease before it occurs and disorder before it arises. This is what is meant. To medicate after disease has formed, or to govern after chaos has arisen, is like digging a well when thirsty or casting weapons when fighting begins—is it not too late?! (Note: Repeated sighing emphasizes the importance of early nourishment.)