天地能生人人能养人全真导气人自为养也天地弗与焉具摄生钞
帝曰余闻上古之人春秋皆度百岁而动作不衰今时之人年半百而动作皆衰者时世异耶人将失之耶岐伯曰上古之人其知
道者法于阴阳和于术数（续知道谓知修养之道阴阳者天地之常道术数者保生之犬伦故修养者必谨先之经曰阴阳四时者万
物之终始逆之则灾害生从之则苛疾不起是谓得道）食饮有节起居有常不妄作劳（续以理而取声色芳味不妄视听也循理而
动不为分外之事老子曰必清必静无劳尔形无摇尔精乃可长生）故能形与神俱而尽终其天年度百岁乃去（续形不妄劳则神
内守而与形俱苟或妄动则五脏神气离去而形骸独居莫能以尽其天年也）今时之人不然也以酒为浆以妄为常醉以入房以欲
竭其精以耗散其真（续乐色不节则精竭轻用不止则真散故圣人爱精重施髓满骨坚）不知持满不时御神（续言爱精保神如
持盈满之器不慎而动则倾竭、天真时一作解御神谓保御神气也）务快其心逆于生乐（续快于心之所欲逆害养生之乐）起
居无节故半百而衰也夫上古圣人之教下也皆谓之虚邪贼风避之有时（续邪乘虚入是谓虚邪窃害中和谓之贼风避之有时谓
八节之日及太乙入从中宫朝八风之日也义具天元玉册中）恬淡虚无真气从之精神内守病安从来（续法道清静精神内守故
虚邪不能为害上古天真论）春三月此谓发陈（续春气发生庶物陈其姿容）天地俱生万物以荣（续天气温地气发温发相合
故万物滋荣）夜卧早起广步于庭（温气生寒气散故夜卧早起广步于庭）被发缓形以使志生（续春气发生于万物之首故被
发缓形以使志意发生也）生而勿杀予而勿夺赏而勿罚（续春气发生故养生者必顺于时）此春气之应养生之道也（续春阳
布发生之令在人必谨奉天时所谓因时之序也）逆之则伤肝夏为寒变奉长者少（续逆谓反行秋令则肝气伤矣夏火王而木废
故病生于夏也四时之气春生夏长逆春伤肝故少气以奉夏长之令也）夏三月此谓蕃秀（续蕃茂也盛也秀华也美也物生以长
故蕃秀也）天地气交万物华实（续夏至四十五日阴气微上阳所微下由是则天地气交也阳化气阴成形故万物华实）夜卧早
起无厌于日（愚谓无嗜卧怠惰以厌弃于日也）使妄无怒使华英成秀使气得泄若无爱在外（续缓阳气则物化志意宽则气泄
物化则华英成秀气泄则肤腠宣通时令发扬故所爱亦顺阳而在外）此夏气之应养长之道也（续夏气扬蕃秀之令在人必敬顺
天时也）逆之则伤心秋为 疟奉收者少冬至重病（续水胜火故重病冬于冬至之时也）秋三月此谓容平（续万物容状至秋
平而定也）天气以急（续风声切）地气以明（续物色变）早卧早起与鸡俱兴（续早卧避寒露早起欲安宁）使志安宁以缓
秋刑（续志气躁则不慎其动助秋刑急顺杀伐生故使志安宁缓秋刑也）收敛神气使秋气平（续神荡则欲炽欲炽则伤和气而
秋气不平调也故收敛神气使秋气平也）无外其志使秋气清（续亦顺秋气之收敛）此秋气之应养收之道也逆之则伤肺冬为
飧泄奉藏者少冬三月此谓闭藏（续地户闭塞阳气伏藏）水冰地坼无扰乎阳（续阳气下沉故宜周密不欲烦劳）早卧晚起必
待日光（避寒也）使志若伏若匿若有私意若已有得（续愚按若有私意妄求于外也若已有得虽未得若已得不欲扰乎阳触冒
寒气也）去寒就温无泄（汗也）皮肤使气亟夺（泄皮肤扰乎阳也扰乎阳则上文四者伏匿之类皆不遂其所若矣此夺其气也）
此冬气之应养藏之道也逆之则伤肾春为痿厥奉生者少逆春气则少阳不生肝气内变（续生谓动出也阳气不出内郁于肝则肝
气混揉变而伤矣）逆夏气则太阳不长心气内洞（续洞谓中空也阳不外茂内薄于心燠热内消故心中空也）逆秋气则太阴不
收肺气焦满（续太阴行气主化上焦故肺气不收上焦壅满○太素作焦满）逆冬气则少阴不藏肾气独沉（续独沉太素作浊沉
愚谓沉痼而病也）夫四时阴阳者万物之根本也（续时序营运阴阳变化生育万物故为万物之根本也）所以圣人春夏养阳秋
冬养阴以从其根（春夏养阳即上文养生养长之谓秋冬养阴即上文养收养藏之谓是故四时阴阳者万物之根本也惟圣人善养
之以从其根也）故与万物沉浮于生长之门（愚谓沉浮犹出入也）逆其根则伐其本坏其真矣（续是失四时阴阳之道也）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（重也）疾不起是谓得道（续得养生之道）道者圣人行之愚
者佩（当作悖）之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（愚谓格者捍格也谓身内所为与阴阳相捍格
也四气调神论）阴之所生本在五味阴之五宫伤在五味（阴者五神脏也宫者五神之舍也言五神所生本资于五味五味宣化各
凑于本宫虽因五味以生亦因五味以损盖为好而遏节乃见伤也）故味过于酸肝气以津脾气乃绝（酸收也王注多食酸令人小
便不利则肝多津液津液内溢则肝叶举脾气绝而不行何者木制土也）味过于咸大骨气劳短肌心气抑（咸软也王注多食咸令
人肌肤缩短又令心气抑滞不行何者咸走血归肾故大骨如劳乏也）味过于甘心气喘满色黑肾气不衡（甘缓也王注多食甘甘
性滞缓令人心闷喘满而肾不平何者土抑水也）味过于苦脾气不濡胃气乃浓（苦坚也愚谓苦性坚燥脾被苦燥而不濡润胃为
苦坚而不柔虚故曰浓也浓者敦浓也壅满也经云土太过曰敦阜是也）味过于辛筋脉沮弛精神乃央（辛润也愚谓沮消沮也弛
废弛也央殃也病也）是故谨和五味骨正筋柔血气以流腠理以密如是则气骨以精（精精强也）谨道如法长有天命（生气通
天论）帝曰法阴阳奈何岐伯曰阳胜则身热腠理闭喘粗为之俯仰汗不出而热齿干以烦冤腹满死能冬不能夏（续阳胜故能冬
热甚故不能夏能奴代反）阳胜则身寒汗出身常清数 而寒寒则厥厥则腹满死（续厥气逆也）能夏不能冬此阴阳更胜之变
病之形能也曰调此二者奈何曰能知七损八益则二者可调不知用此则早衰之节也（此二者首问法阴阳答不言阴阳之所法而
言阴阳更胜之变次问调此二者然后言七损八益之道七八谓女子二七而天癸至七七而天癸绝男子二八而天癸至八八而天癸
终损益阴阳海满而去血女子之常也满而不去则有壅遏之虞月事以时下则不失其常故七欲其损阳应合而泻精男子之常也佚
而无节则有耗惫之患持盈守成不妄作劳所以益之之道也故八欲其益是故知七损八益则二者可调不知用此则早衰其节也此
所谓法阴阳也）年四十而阴气自半也起居衰矣年五十体重耳目不聪明矣年六十阴痿气大衰九窍不利下虚上实涕泣俱出矣
故曰知之则强（知谓知七损八益）不知则老故同出而名异耳智者察同愚者察异（同出谓人之生自幼至壮壮而老皆由乎阴
阳天癸之始终自然消长之道也名异谓知之者谨于节养以顺受其正不知者溜溜循欲以戕伐其真智者察同愚者察异此之谓
也）愚者不足（不足于知）智者有余（知之有余）则耳目聪明身体强壮老者复壮壮者益治是以圣人为无为之事乐恬 之
能从欲决志于虚无之守故寿命无穷与天地终此圣人之治身也（阴阳应象论）
黄帝说：我听说上古时代的人，年龄都超过百岁，但动作依然敏捷不显衰老；现在的人，年龄刚过半百，动作却都已显得衰败。这是时代环境不同呢，还是人们违背了养生之道所致？
岐伯回答说：上古时代懂得养生之道的人，效法阴阳变化的规律，调和运用各种养生方法（续注：所谓“知道”，是指知晓修养身心的道理。阴阳是天地运行的常道，术数是保全生命的根本法则，所以修养身心的人必须谨慎地遵循这些原则。《内经》说：“阴阳和四时变化，是万物生死的开始，违背它就会产生灾害，顺应它就不会发生重病，这就叫做得道。”）饮食有节制，起居有常规，不妄加劳累（续注：以理性节制声色、芳香美味，不随意视听；循理而动，不做分外之事。老子说：“务必清静，不要劳损你的形体，不要摇动你的精气，才可以长生不老。”）。因此能够形体与精神协调统一，从而享尽天赋的自然寿命，活到百岁才离开人世（续注：形体不妄加劳累，精神就能内守而与形体共存；如果妄动，五脏的神气就会离去，只剩躯壳独存，无法享尽天年）。
现在的人却不是这样，把酒当作汤水般豪饮，把妄为当作常态，醉酒后行房事，因纵欲而耗竭精气，因散逸而损耗真气（续注：贪恋女色而不节制则精竭，轻用不止则真散，所以圣人爱惜精气，慎重施泄，骨髓充满，骨骼坚硬）。不知道保持精气的充盈，不能适时地调摄精神（续注：爱护精气、保养神气，就像手持装满水的容器，不慎移动就会倾覆枯竭。“天真”一作“解”，“御神”指保养和调摄神气）。只图一时的心意痛快，违背了养生的乐趣（续注：顺从心中欲望，反而损害了养生的快乐），起居没有节制，所以不到半百就衰老了。
那上古圣人对百姓的教导，都是说要按时避开虚邪贼风（续注：邪气乘虚而入称为“虚邪”，窃取伤害人体中和之气称为“贼风”。避开它们要有时机，即在八节之日以及太乙神入中宫朝向八方之风的日子。具体含义详见《天元玉册》）。心境恬淡虚无，真气就会顺从，精神内守，疾病从何而来呢？（续注：效法道的清静，精神内守，所以虚邪不能为害。出自《上古天真论》）。
春季三个月，这叫作发陈（续注：春气发生，万物展现其姿容）。天地生机共同勃发，万物繁荣茂盛（续注：天气温暖，地气升发，温发相合，所以万物滋长繁荣）。应当晚睡早起，在庭院中广泛散步（续注：温气产生，寒气消散，所以晚睡早起，在庭院中漫步）。披散头发，舒缓形体，以使意志生发（续注：春气发生于万物之首，所以披发缓形以使志意发生）。要促进生长而不要杀戮，给予而不要剥夺，奖赏而不要惩罚（续注：春气主发生，所以养生者必须顺应时令）。这是顺应春气、养护生长之道的做法（续注：春阳布发生之令，人必须谨慎奉行天时，即顺应时序）。如果违背它，就会损伤肝脏，到了夏天会发生寒性病变，供给夏季生长的力量就少了（续注：违背就是反行秋令，则肝气受伤。夏季火旺而木废，所以病生于夏。四季之气，春生夏长，违背春气伤肝，故少气以奉夏长之令）。
夏季三个月，这叫作蕃秀（续注：蕃茂也，盛也，秀华也，美也。物生长，所以叫蕃秀）。天地之气相交，万物开花结果（续注：夏至后四十五日，阴气微上，阳气微下，由此天地之气交合。阳化气，阴成形，所以万物开花结实）。应当晚睡早起，不要厌恶日照（愚见：不要嗜卧怠惰，从而厌弃日光）。使心情愉悦不发怒，使外貌华美秀丽，使气机宣泄通畅，好像喜爱在外一样（续注：舒缓阳气则物化，志意宽则气泄，物化则华英成秀，气泄则肤腠宣通，时令发扬，所以所爱亦顺阳而在外）。这是顺应夏气、养护长养之道的做法（续注：夏气扬蕃秀之令，人必须敬顺天时）。如果违背它，就会损伤心脏，到了秋天会发生疟疾，供给秋季收敛的力量就少了，到了冬至会患重病（续注：水胜火，所以重病发生在冬至之时）。
秋季三个月，这叫作容平（续注：万物形态至秋季平定）。天气急劲（续注：风声切厉），地气清明（续注：物色改变）。应当早睡早起，与鸡鸣同时起床（续注：早睡避寒露，早起求安宁）。使意志安宁以缓和秋气的肃杀（续注：志气躁动则不慎其动，助长秋刑急顺杀伐之气，所以使志安宁以缓和秋刑）。收敛神气，使秋气平和（续注：神荡则欲炽，欲炽则伤和气而秋气不平，所以收敛神气使秋气平）。不要使志意外驰，使秋气清净（续注：也是顺应秋气的收敛）。这是顺应秋气、养护收敛之道的做法。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，供给冬季闭藏的力量就少了。
冬季三个月，这叫作闭藏（续注：地户闭塞，阳气伏藏）。水结冰，地冻裂，不要扰动阳气（续注：阳气下沉，所以宜周密，不欲烦劳）。应当早睡晚起，一定要等到太阳出来再起床（避寒）。使意志好像潜伏隐匿，好像有私心秘密，好像已经有所收获（续注：愚按：若有私意，是不妄求于外；若已有得，是虽未得若已得，不欲扰动阳气，触冒寒气）。远离寒冷，趋向温暖，不要使皮肤开泄出汗，以免气机被频繁夺去（泄汗扰阳。扰动阳气，则上文四种伏匿的状态都不能遂其所愿，这就是夺其气）。这是顺应冬气、养护闭藏之道的做法。如果违背它，就会损伤肾脏，到了春天会发生痿厥，供给春季生发的力量就少了。
违背春气，则少阳不生，肝气内部发生变化（续注：“生”指动出。阳气不出，内郁于肝，则肝气混揉变而伤矣）。违背夏气，则太阳不长，心气内部空虚（续注：“洞”指中空。阳不外茂，内迫于心，燠热内消，故心中空也）。违背秋气，则太阴不收，肺气焦满（续注：太阴行气主化上焦，故肺气不收，上焦壅满。○《太素》作“焦满”）。违背冬气，则少阴不藏，肾气独沉（续注：“独沉”，《太素》作“浊沉”。愚谓：沉痼而病也）。
那四时阴阳的变化，是万物的根本（续注：时序营运，阴阳变化，生育万物，所以为万物之根本）。所以圣人春夏养阳，秋冬养阴，以顺应其根本（春夏养阳即上文养生、养长之意；秋冬养阴即上文养收、养藏之意。是故四时阴阳是万物之根本，只有圣人善于调养以顺应其根本）。因此与万物一起沉浮于生长的大门（愚谓：沉浮犹出入也）。违背这个根本，就是砍伐根本，败坏真气（续注：这是失掉了四时阴阳之道）。所以阴阳四时，是万物的终始，死生的根本。违背它则灾害发生，顺应它则重病不起，这就叫做得道（续注：得到养生之道）。
道，圣人实行它，愚者违背它（“佩”当作“悖”）。顺应阴阳则生，违背阴阳则死；顺应则治，违背则乱。反顺为逆，叫做内格（愚谓：格者捍格也，谓身内所为与阴阳相捍格也。出自《四气调神大论》）。
阴精的产生，本源于五味；阴精的五脏，损伤也在五味（阴指五神脏，宫指五神之舍。言五神所生本资于五味，五味宣化各凑于本宫。虽因五味以生，亦因五味以损。盖为好而遏节乃见伤也）。所以味道过于酸，肝气就会津液过剩，脾气就会绝灭（酸收。王冰注：多食酸令人小便不利，则肝多津液，津液内溢则肝叶举，脾气绝而不行。何者？木制土也）。味道过于咸，大骨气劳损，肌肉短缩，心气抑滞（咸软。王冰注：多食咸令人肌肤缩短，又令心气抑滞不行。何者？咸走血归肾，故大骨如劳乏也）。味道过于甘，心气喘满，面色黑，肾气不平衡（甘缓。王冰注：多食甘，甘性滞缓，令人心闷喘满而肾不平。何者？土抑水也）。味道过于苦，脾气不濡润，胃气乃厚（苦坚。愚谓：苦性坚燥，脾被苦燥而不濡润，胃为苦坚而不柔虚，故曰浓也。浓者敦浓也，壅满也。经云：土太过曰敦阜是也）。味道过于辛，筋脉沮弛，精神乃殃（辛润。愚谓：沮消沮也，弛废弛也，央殃也病也）。
所以谨慎调和五味，骨骼正直，筋脉柔和，气血流畅，腠理致密，这样精气就会强固（精精强也）。遵循大道如同法规，就能长久享有天命（出自《生气通天论》）。
岐伯答：阳胜则身体发热，腠理闭塞，呼吸粗重，身体俯仰不定，汗不出而热，牙齿干燥，心烦冤屈，腹部胀满而死，能耐受冬天而不能耐受夏天（续注：阳胜故能冬，热甚故不能夏。“能”读如“耐”）。
阳胜则身体寒冷，汗出，身体经常清冷，频频战栗而寒，寒则四肢厥逆，厥逆则腹部胀满而死，能耐受夏天而不能耐受冬天（续注：厥气逆也）。这是阴阳更胜变化的病形表现。
黄帝问：调治这两者该怎么办？
岐伯答：如果能懂得“七损八益”的道理，这两者就可以调治；不懂得运用这个道理，就是早衰的征兆（此二者：首问法阴阳，答不言阴阳之所法而言阴阳更胜之变；次问调此二者，然后言七损八益之道。七八谓女子二七而天癸至，七七而天癸绝；男子二八而天癸至，八八而天癸终。损益阴阳，海满而去血，女子之常也。满而不去则有壅遏之虞，月事以时下则不失其常，故七欲其损。阳应合而泻精，男子之常也。佚而无节则有耗惫之患，持盈守成不妄作劳，所以益之之道也。故八欲其益。是故知七损八益则二者可调，不知用此则早衰其节也。此所谓法阴阳也）。
四十岁，阴气自减半，起居能力衰退；五十岁，身体沉重，耳目不聪明；六十岁，阳痿，气大衰，九窍不利，下虚上实，涕泣俱出。
所以说，懂得这些就强壮，不懂得就衰老。虽然同出一源（指生命过程），但名称和状态却不同。智者观察其相同之处（共性规律），愚者观察其差异之处（表象不同）。（同出谓人之生自幼至壮，壮而老，皆由乎阴阳天癸之始终自然消长之道也。名异谓知之者谨于节养以顺受其正，不知者溜溜循欲以戕伐其真。智者察同，愚者察异，此之谓也）。愚者不足（指知识不足），智者有余（指对道理理解有余）。所以耳目聪明，身体强壮，老者恢复健壮，壮者更加治理有序。因此圣人做无为的事，乐于恬淡，能从心所欲，决志于虚无的坚守，所以寿命无穷，与天地同寿。这是圣人的修身之道（出自《阴阳应象大论》）。
Yellow Emperor said: I have heard that people in ancient times lived to be over a hundred years old, yet their movements remained vigorous and un-declined. People nowadays reach only half that age, yet their movements are all in decline. Is this due to differences in the times and environment, or is it because people have lost the Way?
Qibo replied: Those in ancient times who understood the Way modeled themselves on Yin and Yang (Yin and Yang refer to the constant laws of Heaven and Earth; Shu Shu [techniques and numbers] refers to the fundamental principles for preserving life. Therefore, those who cultivate must strictly adhere to these first. The Classic says: "Yin, Yang, and the Four Seasons are the beginning and end of all things. To go against them brings disaster; to follow them prevents severe illness. This is called obtaining the Way.") They regulated their diet and drinking, maintained regular daily routines, and did not engage in reckless exertion (To take pleasure in sounds, colors, fragrances, and flavors with reason; not to listen or look at things recklessly. To move according to principle and not do things beyond one's duty. Laozi said: "Be clear and quiet, do not labor your form, do not shake your essence, and you can attain long life."). Thus, their form and spirit were united, allowing them to complete their natural lifespan and pass away after living to a hundred years (If the form is not recklessly labored, the spirit remains within and stays with the form. If there is reckless movement, the spirits and Qi of the five Zang organs depart, leaving only the corpse, unable to complete the natural lifespan).
People nowadays are different. They treat wine as if it were water, make recklessness a habit, enter into sexual intercourse while drunk, exhaust their essence through desires, and dissipate their true Qi (Indulgence in lust without restraint leads to exhaustion of essence; light use without stop leads to dissipation of true Qi. Therefore, sages cherish essence and are cautious in its release, filling marrow and hardening bones). They do not know how to maintain fullness, nor do they properly manage their spirit at the right times (Cherishing essence and preserving spirit is like holding a vessel filled to the brim; if handled carelessly, it will spill and empty. "Tian Zhen" may also be read as "Jie". "Yu Shen" means to preserve and manage the spirit). They seek only to satisfy their hearts' desires, going against the joys of life (Satisfying the desires of the heart goes against the joy of health preservation). Their daily routines lack regulation, hence they decline before reaching fifty.
The sages of ancient times taught their subordinates to avoid Empty Evil and Robber Wind at the proper times (Evil entering through deficiency is called Empty Evil; stealthily harming the harmonious middle is called Robber Wind. Avoiding them requires timing, such as on the days of the Eight Solar Terms and when Taiyi enters the central palace facing the winds from eight directions. See *Tianyuan Yuce* for details). With tranquility and emptiness, True Qi follows; with spirit guarded inwardly, how could disease arise? (Modeling oneself on the Dao's clarity and stillness, guarding spirit inwardly, so Empty Evil cannot cause harm. From *Shanggu Tianzhen Lun*).
The three months of Spring are called Fa Chen (Spring Qi arises, and all things display their appearance). Heaven and Earth generate together, and all things flourish (Warm air rises, cold air disperses, so night sleep and early rising, walking widely in the courtyard). Hair should be let down, form relaxed, to allow the will to arise (Spring Qi arises at the head of all things, so letting hair down and relaxing form allows the will to arise). Promote growth but do not kill, give but do not take, reward but do not punish (Spring Qi promotes generation, so those who preserve life must follow the season). This is the response to Spring Qi, the way to nourish growth (Spring Yang spreads the command of generation; humans must carefully observe the Heavenly Times, following the order of seasons). Going against it injures the Liver, leading to cold changes in Summer and less energy to support growth (Going against it means acting contrary to Autumn's command, injuring Liver Qi. In Summer, Fire is king and Wood is weak, so disease arises in Summer. The Qi of the four seasons: Spring generates, Summer grows. Violating Spring injures Liver, resulting in little Qi to support Summer's growth).
The three months of Summer are called Fan Xiu (Lush and flourishing). Heaven and Earth's Qi intersect, and all things flower and bear fruit (After the Summer Solstice, forty-five days later, Yin Qi slightly ascends, Yang Qi slightly descends, thus Heaven and Earth's Qi intersect. Yang transforms Qi, Yin forms shape, so all things flower and fruit). Sleep late, rise early, do not dislike the sun (I believe: do not indulge in sleeping and laziness, thereby rejecting the sun). Let no anger arise, let brilliance become elegant, let Qi be released, as if loving what is outside (Relaxing Yang Qi causes transformation; broad-mindedness allows Qi release; transformation makes brilliance elegant; Qi release opens skin and pores, allowing seasonal promotion, so love aligns with Yang outwardly). This is the response to Summer Qi, the way to nourish lengthening (Summer Qi promotes lushness; humans must respectfully follow Heavenly Times). Going against it injures the Heart, leading to malaria in Autumn and less energy to support gathering, resulting in severe illness at Winter Solstice (Water overcomes Fire, so severe illness occurs at Winter Solstice).
The three months of Autumn are called Rong Ping (All things assume their forms until Autumn levels and stabilizes them). Heaven's Qi becomes urgent (Wind sounds sharp), Earth's Qi becomes clear (Colors change). Sleep early, rise early, rise with the chickens (Sleep early to avoid cold dew, rise early to seek peace). Let the will be peaceful to slow Autumn's punishment (Restless will leads to imprudent action, aiding Autumn's harsh killing nature; thus, keep the will peaceful to moderate Autumn's penalty). Gather and store spirit, making Autumn Qi level (If spirit wanders, desire burns; burning desire harms harmony and upsets Autumn Qi; thus, gather spirit to level Autumn Qi). Do not let the will stray outward, keeping Autumn Qi pure (Also following Autumn's gathering nature). This is the response to Autumn Qi, the way to nourish gathering. Going against it injures the Lungs, leading to undigested food diarrhea in Winter and less energy to support storage.
The three months of Winter are called Bi Cang (Earth's door closes, Yang Qi hides). Water freezes, earth cracks; do not disturb Yang (Yang Qi sinks, so one should be careful and not labor). Sleep early, rise late, wait for sunlight (Avoid cold). Let the will seem hidden, as if having private intentions, as if already satisfied (As if having private intentions means not seeking externally; as if satisfied means even if not obtained, act as if it is, not disturbing Yang or touching cold). Move away from cold, towards warmth; do not let skin sweat, lest Qi be frequently depleted (Sweating disturbs Yang. Disturbing Yang prevents the four states of hiding mentioned above from fulfilling their purpose, which depletes Qi). This is the response to Winter Qi, the way to nourish storage. Going against it injures the Kidneys, leading to Wei Jue in Spring and less energy to support generation.
Violating Spring Qi, Shaoyang does not generate, and Liver Qi changes internally ("Sheng" means moving out. If Yang Qi does not exit, it stagnates internally in the Liver, causing confusion and injury). Violating Summer Qi, Taiyang does not grow, and Heart Qi becomes hollow internally ("Dong" means hollow. Yang does not expand outward, pressing inward on the Heart, causing internal heat to dissipate, leaving the heart hollow). Violating Autumn Qi, Taiyin does not gather, and Lung Qi becomes dry and full (Taiyin governs Qi transformation in the Upper Jiao, so Lung Qi does not gather, causing Upper Jiao congestion). Violating Winter Qi, Shaoyin does not store, and Kidney Qi sinks alone ("Du Chen", *Taisu* reads "Zhuo Chen". I interpret this as chronic illness/sinking).
The Yin and Yang of the four seasons are the root of all things (Seasonal cycles operate Yin and Yang, changing and generating all things, thus serving as the root). Therefore, sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their roots (Nourishing Yang in Spring/Summer corresponds to nourishing growth; nourishing Yin in Autumn/Winter corresponds to nourishing gathering/storage. Thus, the four seasons' Yin and Yang are the root of all things. Only sages know how to nourish to follow this root). Thus, they float and sink with all things in the gate of growth (Floating and sinking is like entering and exiting). Going against the root is destroying the foundation and ruining true Qi (This is losing the Way of four seasons' Yin and Yang). Therefore, Yin and Yang and the four seasons are the beginning and end of all things, the root of life and death. Going against them brings disaster; following them prevents severe illness. This is called obtaining the Way.
The Dao is practiced by sages and violated by fools ("Pei" should be "Bei", meaning to violate). Following Yin and Yang leads to life; violating them leads to death. Following leads to order; violating leads to chaos. Reversing compliance into violation is called Inner Resistance (Ge means obstruction; it means internal actions obstruct Yin and Yang. From *Siqi Tiaoshen Dalun*).
Yin is generated by the Five Flavors; the Five Palaces of Yin are injured by the Five Flavors (Yin refers to the Five Spirit Zang organs; Palace refers to the residence of the Five Spirits. The Five Spirits are born relying on the Five Flavors, which distribute to their respective palaces. Although born from flavors, they are also damaged by them. Injury occurs when indulgence lacks restraint).
Therefore, if flavor is too sour, Liver Qi overflows with fluids, and Spleen Qi perishes (Sour is astringent. Wang Bing notes: Excessive sour intake causes urinary difficulty, leading to excess fluid in the Liver. Internal overflow lifts Liver lobes, causing Spleen Qi to perish and fail to function. Why? Wood controls Earth). If flavor is too salty, Great Bone Qi labors, muscles shorten, and Heart Qi is suppressed (Salt softens. Wang Bing notes: Excessive salt shortens skin and flesh and suppresses Heart Qi flow. Why? Salt enters blood and returns to Kidney, causing bone fatigue). If flavor is too sweet, Heart Qi becomes panting and full, complexion turns black, and Kidney Qi is unbalanced (Sweet is relaxing. Wang Bing notes: Excessive sweetness causes stagnation, leading to chest oppression, panting, and imbalance in Kidney. Why? Earth suppresses Water). If flavor is too bitter, Spleen Qi is not moistened, and Stomach Qi becomes thick/stagnant (Bitter is firm/dry. I believe: Bitter nature is dry; Spleen suffers dryness and loses moisture; Stomach becomes rigid and not flexible/vacuous, hence "Nong". Nong means dense/full. The Classic says: Excess Earth is called Dun Fu). If flavor is too pungent, sinews and vessels become flaccid, and spirit suffers calamity (Pungent moistens. I believe: Ju means collapse/flaccid; Chi means lax/collapsed; Yang means disaster/illness).
Therefore, carefully harmonize the Five Flavors. Bones will be straight, sinews flexible, Qi and Blood flowing, and pores tight. Thus, Qi and bones will be strong (Jing Jing Qiang means essence and strength). Follow the Dao and methods to enjoy destiny for a long time (From *Shengqi Tongtian Lun*).
Yellow Emperor asked: How to model oneself on Yin and Yang?
Qibo answered: Yang excess leads to body heat, closed pores, rough breathing, inability to lie flat, no sweat but heat, dry teeth, vexation, abdominal fullness leading to death. It tolerates Winter but not Summer (Yang excess tolerates Winter; extreme heat does not tolerate Summer. "Neng" is pronounced like "Nai", meaning tolerate).
Yang excess leads to body cold, sweating, frequent chills, cold extremities, abdominal fullness leading to death. It tolerates Summer but not Winter (Jue Qi reverses). These are the forms of diseases caused by alternating excess of Yin and Yang.
Yellow Emperor asked: How to regulate these two?
Qibo answered: If one knows the Seven Damages and Eight Benefits, these two can be regulated. Not knowing how to use this leads to signs of premature aging (These two: First question was about modeling Yin/Yang, answer discussed alternating excess. Second question was about regulating them, then discussed Seven Damages/Eight Benefits. Seven/Eight refer to women's menses ending at 7x7 and men's essence ending at 8x8. Damaging/Benefiting Yin/Yang: For women, fullness leads to bleeding; if retained, it causes obstruction. Regular menstruation maintains balance, so Seven desires damage/reduction. For men, Yang combines and releases essence; unrestrained release causes exhaustion. Maintaining fullness and avoiding reckless labor is the way to benefit. So Eight desires benefit/increase. Thus, knowing Seven Damages/Eight Benefits regulates the two; not knowing leads to premature aging. This is modeling Yin/Yang).
At forty, Yin Qi halves, and daily activities decline. At fifty, the body feels heavy, ears and eyes lose clarity. At sixty, impotence occurs, Qi greatly declines, nine orifices become unsmooth, lower deficiency and upper excess lead to tears and drool.
Therefore, knowing this makes one strong; not knowing leads to old age. Though originating from the same source, names differ. Wise people observe similarities; foolish people observe differences (Same origin refers to the natural waxing and waning of Yin/Yang and Tian Gui from youth to old age. Different names refer to those who know practicing restraint vs. those who follow desires damaging true Qi. Wise observe similarity; foolish observe difference). The foolish lack (knowledge); the wise have surplus (understanding). Thus, ears and eyes are clear, body strong; the old become vigorous, the vigorous become well-regulated. Therefore, sages perform non-action, delight in tranquility, follow desires, and resolve in the guard of emptiness. Thus, their lifespan is infinite, ending with Heaven and Earth. This is the sage's method of self-cultivation (From *Yinyang Yingxiang Dalun*).