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。）
神藏于五脏之中，因此应当顺应四季气候的变化来调养精神。脾脏不单独主宰某一个季节，而是在四季的最后一个月（即每季末的十八天）旺盛。
春季三个月，这叫做“发陈”。（发，是开启的意思；陈，是旧有的意思。春阳之气上升，发育万物，开启旧态而更新，所以称为“发陈”。）天地之气共同生发，万物因此繁荣茂盛。（天地之气都主生生发，万物也因此生长繁荣。）晚上睡觉，早上起床，在庭院中宽缓地散步。（晚睡早起，是为了顺应生发之气。广，意为宽缓。以此来运动生发阳气。）披散头发，舒缓形体，以使意志生发。（东方风木之气直上头顶，披散头发是为了疏达肝木之气。缓，是和缓的意思。举动舒展从容，以顺应春季和煦之气。志，是五脏所主的志意。志意是用来驾驭精神、收敛魂魄、适应寒温、调和喜怒的。因此四季都应当顺从其志意。）使万物生长而不杀戮，给予而不剥夺，奖赏而不惩罚。（给予和奖赏都是为了培养生发的德行。所以君子在蛰虫始振时不杀生，在万物方长时不折枝。）这是顺应春气的方法，是养生的原则。（四季的命令，春生夏长秋收冬藏。这是顺应春气以符合养生之道。）如果违背它，就会损伤肝脏，到了夏天会发生寒性病变，因为供给夏季生长的能量就少了。（违背，是指违背其生发之气。肝属木，旺于春季。春季生发之气被违背就会损伤肝脏。肝受伤，到了夏天就会发生寒变病。这是因为供给夏季生长的力量不足的缘故。大概是因为木受伤而不能生火，所以在夏季火令当令的时候，反而变成寒病。）
夏季三个月，这叫做“蕃秀”。（蕃，是茂盛的意思。阳气浮越生长，所以显得茂盛而华秀。）天地之气相交，万物开花结果。（夏至阴气微微上升，阳气微微下降，所以叫天地气交。阳气施化，阴气结成，成与化相合，所以万物开花结实。）晚上睡觉，早上起床，不要厌恶烈日。（晚睡早起，是为了培养长养之气。不要厌恶长长的白昼，因为气不宜懒惰。）使意志不愤怒，使精神华美秀外。（长夏火土用事，愤怒则肝气易逆，脾土易伤，所以使意志不愤怒，而使精神华美秀外。华是心的外在表现，指神气。）使气机得以宣泄，好像喜爱的事物在外面一样。（夏气浮长，所以希望其疏泄。气泄则皮肤腠理宣通，时令之气疏畅，就像喜好游乐在外一样。）这是顺应夏气的方法，是养长的原则。（长，读上声。凡是顺应夏气的，都是培养长养之气的道理。）如果违背它，就会损伤心脏，到了秋天会发生疟疾，因为供给秋季收敛的能量就少了，冬至时会重病。（心属火，旺于夏季。违背夏季长养之气，就会损伤心脏。心受伤，到了秋天会发生疟疾。这是因为供给秋季收敛的力量不足的缘故。大概因为夏季阳气浮长于外，到了秋天收敛于内。夏季失去了长养，秋天如何收敛？到了秋天时阴气上升，下焦发出的阴气与上焦逆上的阳气，阴阳相搏，形成寒热往来的阴疟。阳气发源于下焦阴脏，春天生于上，夏天长于外，秋天收于内，冬天藏于下。现在夏季违背了在上（或理解为夏季阳气未正常长养），秋天就无法收敛。收敛机制有阻碍，那么冬天就没有东西可藏。阳气不能回归本源，根本之气已经受损。到了冬季寒水当令，没有阳热温配，所以冬季发病，非常危险。有人说，违背夏气则暑气伤心，到秋天形成疟疾。这也是邪气伏藏于上，与阳气不收的意义相同。但这里讨论的是四时脏气自逆，不涉及外感淫邪，所以不应只把夏季当作暑病。）
秋季三个月，这叫做“容平”。（容，是盛实的意思。万物都盛实而平定。）天气急切（劲急），地气清明。（寒气上升，所以天气劲急。阳气下降，所以地气清明。）早睡早起，与鸡一起活动。（所以要使神志安宁，以避开肃杀之气）收敛神气，使秋气平和，不要使志意外驰，使肺气清肃。（这些都是为了顺应秋收之气，而使肺金清净。）这是顺应秋气的方法，是养收的原则。（凡是顺应秋气的，都是培养收摄之气的道理。）如果违背它，就会损伤肺脏，到了冬天会发生完谷不化的腹泻，因为供给冬季闭藏的能量就少了。（飧，音孙。肺属金，旺于秋季。违背秋收之气，就会损伤肺脏。肺受伤，到了冬天会发生完谷不化的腹泻。这是因为供给闭藏的力量不足的缘故。大概因为秋收之后才冬藏，阳气藏在阴中，如同中焦锅底之火，用来腐熟水谷。秋季失去了收摄，那么供给闭藏的力量就少。到了冬季寒水用事，阳气下虚，水谷就不能消化，而发生完谷不化的腹泻。）
冬季三个月，这叫做“闭藏”。（万物收藏，闭塞而成冬季。）水结冰，地冻裂，不要扰乱阳气。（坼，音拆，裂开的意思。阳气收藏，所以不可烦扰，以免泄露阳气。）早睡晚起，一定要等到太阳出来。（早睡晚起，顺应闭藏之气。一定要等到太阳出来，是为了避寒邪。）使志意好像潜伏隐匿，好像有私心，好像已经有所得。（像潜伏隐匿，使志意不外露。像有私心，像已经有所得，神气内藏。肾藏志，心藏神。用三个“若”字，是说冬季虽然主闭藏，但心肾之气时常相交合。所以说，私，是心有所私得。）远离寒冷，接近温暖，不要使皮肤开泄，以免气频繁耗夺。（远离寒冷接近温暖，是保养标阳。皮肤腠理是阳气所主的地方。阳气根于至阴，发于肤表。外部不固密，内部之气就会频繁起来应对外部。所以不要让皮肤开泄阳气，而使根本之气紧急耗夺。这是说冬季虽然主深藏，但标阳更宜固密。）这是顺应冬气的方法，是养藏的原则。（凡是顺应冬气的，都是培养闭藏之气的道理。）如果违背它，就会损伤肾脏，到了春天会发生痿厥，因为供给春季生发的能量就少了。（肾属水，旺于冬季。违背冬季闭藏之气就会损伤肾脏。肾气受伤，到了春天会发生痿厥病。这是因为供给生发的力量不足的缘故。大概因为肝木生于冬水，主春季生发之气而养筋。筋失去滋养就会痿软，生发之气下逆就会厥冷。）
天气清净光明的。（上一节论述顺应四时之气来调养精神，然而四季顺序，先由天气和谐。如天地不和，那么四时之气也不正了。所以下面再论述天地之气。）隐藏德行不止息，所以下行。（上天之气，至极清净光明，然而明德在于隐藏，而健运不息。天气下降，地气上升，这才形成地天之泰卦。正因为运用不止息，所以不必下行才叫下行。大概是说天气布于六合九州，化生万物，而体位仍尊高。）如果天气过于光明显露，日月就不明亮，邪气会侵害空窍。（天气至极光明。明德隐藏，所以白天明亮靠日，夜晚明亮靠月。如果不隐藏而彰显于外，就是天气太明而日月不明。天德不隐藏，就会使其清净高明的本体空虚，邪气乘虚侵害。所以说天运当以日光明。阳气在上面，卫护外部。如果人的阳气不在上部固密，不卫护外部，那么邪气就会走空窍而为害。这是说天包乎地，阳抱乎阴，然而应当隐藏固密，而不宜外张下泄。）阳气闭塞，地气冒犯光明。（阳气，指天气。这是承接上文再次说明天德唯有隐藏，而没有运用不息的生机，那么地气就会上乘，而昏冒其光明。上一节说虚了其隐藏德行的本体，这一节说失去了不止息的生机。）云雾不精纯，则上面对应白露不下。（地气升为云为雾，天气降为雨为露。云雾不精纯，是地气不升。地气不升，则天气不降。所以上面对应白露不下。上一节说天气闭塞，这一节说地气伏藏。天地不交而形成痞塞。）交通不表彰，万物的生命因此不能施化，不能施化则名贵的树木多死亡。（表，是外，是扬。说天地之气虽然上下交通，但不表彰于六合九州之外，那么万物的生命，就不能接受其施化。不能施化则名贵树木多死亡。大概因为木是万物开始生长的。上一节说不交通于上下，这一节说不运用于四方。）恶气不发散，风雨不节制，白露不下，则茂盛的草木不繁荣。（菀，音郁，茂盛的树木。稾，禾秆。上一节说天地之气不施化，则名贵树木多死。这里再说四时之气不应，则草木不荣。大概因为天地之气不和，而四时之气也不正了。恶气，是忿怒之气。《脉要精微论》说：彼秋之忿，成冬之怒。恶气不发散，就失去了劲肃严凛的命令。风雨不节制，就失去了温和明曜的政治。白露不下，就没有湿热湿泽的濡润。四时失序，即使是茂木嘉禾，也不能繁荣秀美。按：岁运四之气，大暑立秋处暑白露，乃太阴湿土主气。大概湿热之气上蒸，而后清凉之露下降。所以说恶气不发散，是说秋冬的命令不时。风雨不节制，是说春夏之气不正。白露不下，是说长夏之气不化。莫仲超说：菀是郁结，稾是枯槁。说四时之气不行，则草木枯槁而不荣。）贼风多次到来，豪雨多次兴起，天地四时不相保，与道相失，则中途绝灭。（数，音朔。贼风多次到来，是阳气不正而太过。豪雨多次兴起，是阴气不正而偏胜。这是总结上文而言。天地四时，不相保其阴阳和平，而又失其修养之道，那么不久就有绝灭的祸患。）只有圣人顺从它，所以身体没有奇病，万物不失其性，生气不竭。（只有圣人能顺应天地四时的不和，而修养其神气，所以没有奇暴的危害。万物有自然的生气，即使遇到不正的阴阳，也不会绝灭。只有人被嗜欲所伤，更违背时令就会死。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。朱济公说：这就是与万物浮沉于生长的意义。这里说万物有生气，后说万物有根本。）
违背春气则少阳不生，肝气在内发生变化；违背夏气则太阳不长，心气在内空虚；违背秋气则太阴不收，肺气焦满；违背冬气则少阴不藏，肾气独沉。（这是论述阴阳之气，随时间出入，违背则四时所主的脏器，自己在内部生病。少阳主春生之气，春气逆则少阳不生，导致肝气郁而内变。太阳主夏长之气，太阳不长，则心气虚而内洞。太阴主秋收之气，太阴不收，则肺叶热焦而胀满。少阴主冬藏之气，少阴不藏，则肾气虚而独沉。前面论述供给的少，而生养的脏器受病。这里论述四时之气逆，而四时所主的脏气，也自己生病。济公说：少阳主厥阴中见的变化，所以少阳不生，而肝气内变。心为阳中之太阳，所以太阳不长，而心气内虚。）
那四时的阴阳，是万物的根本。所以圣人春夏养阳，秋冬养阴，以顺应其根本。（四时阴阳之气，生长收藏，化育万物，所以是万物的根本。春夏之时，阳盛于外而虚于内；秋冬之时，阴盛于外而虚于内。所以圣人春夏养阳，秋冬养阴，以顺应其根本而培养。杨君举问说：上一节说秋冬之时，阴主收藏。这里又说秋冬之时，阴盛于外。阴阳之道，有两种含义吗？回答说：天为阳，地为阴。天包乎地之外，地居于天之中。阴阳二气，都从地而出，又收藏于地中。所以说未出地的，名叫阴中之阴；已出地的，命为阴中之阳。所谓阴主收藏，是收藏所出的阳气。）所以与万物沉浮于生长的门径。（万物有这个根本，然后能生长。圣人知道培养其根本，所以能与万物同归于生长之门。济公说：阴阳出入，所以称为门。）
违背其根本，就是砍伐其主干，败坏其真气了。（根，像树有根；本，像树有干；真，像草木有性命。违背春气则少阳不生，违背夏气则太阳不长，这叫违背其根本。违背春气则供给夏季生长的少，违背夏气则供给秋季收敛的少，这叫违背其根本就是砍伐其主干。违背它灾害就产生，违背它就死，这叫败坏其真气。）
所以阴阳四时，是万物的终始，死生的根本。违背它灾害就产生，顺从它苛疾就不起，这叫得道。道，是圣人实行的，愚者只是佩戴（违背/误解）。（说天地阴阳四时，化生万物，有始有终，有生有死。如违背它灾害就产生，顺从它苛疾就不起，这叫得到阴阳顺逆之道。然而不能超出死生的定数。只有圣人能修行其道，积精全神，而使寿命极于天地，没有终时。愚者仅仅佩服，而不能修为，是知而不能行的人，不可以称为得道的圣贤。）
顺从阴阳则生，违背它则死；顺从它则治，违背它则乱。反顺为逆，这叫内格。（上一节说天地四时阴阳，有顺逆死生之道。这里再说我们身体中的阴阳，也有顺逆死生之道。大概天地阴阳不外乎四时五行，而我们身体的阴阳，也不外乎五行六气。所以顺之则生，逆之则死。所谓顺，是阴阳相合，五气相生。东方肝木，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，移转都有次序。如果反顺为逆，这叫内格。内格，是格拒其五脏相生之气，而反逆行。）
因此圣人不治疗已发生的病，而是治疗未发生的病；不治理已发生的乱，而是治理未发生的乱。说的就是这个道理。病已经形成而后用药，乱已经形成而后治理，就像口渴了才挖井，打仗了才铸造兵器，不也太晚了吗？（《金匮玉函》说：上工治未病，为什么呢？老师说：所谓治未病，是看到肝病，知道肝病传脾，应当先充实脾脏。不让脾脏受逆气，而使肝气仍能顺行于心，这是反逆为顺，反乱为治。如果五脏之气已乱，而五脏之病已成，然后治疗，就像口渴了才挖井，作战了才铸造兵器，无济于事。按：本篇以天地阴阳四时，顺养我们身体中的阴阳五脏。大概五脏对应五行四时之气。经说：五脏相通，移转都有次序。五脏有病，则各传其所克。所以所谓的顺，是四时五脏之气，相生而顺行。所谓的逆，是五脏四时之气，相胜而逆行。）
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.)