旧本误传大论，今改正。
四气调神者，随春夏秋冬四时之气，调肝心脾肺肾五脏之神志也。君臣问答，互相发明，则曰论。无
君臣之问答则曰篇，余皆仿此。此篇乃黄帝继上文而言之，欲人四气调神以全其天真也。
春三月，此为发陈，天地俱生，万物以荣。
为，去声；下此为之为俱同。春气从阴而阳，开发冬时闭藏之气，故此为发陈。四时之气，天地主
之，至春则天地俱生。盈天地之间者，惟万物，天地俱生，则万物以荣。
夜卧早起，广步于庭，被发缓形，以使志生，生而勿杀，予而
勿夺，赏而勿罚，此春气之应，养生之道也。逆之则伤肝，夏为寒变，奉长者少。
予，舆同，长上声，下同。人体春时之气而调神，当夜卧早起，以使其生，广步于庭，以运其身。步
庭之时，更当被发缓形，以使肝志内生。志者，神之所根据也。肝志内生，故但生之而勿杀，
但予之而勿夺，但赏之而勿罚。凡此皆所以逐其春生之气，故曰此春气之应，在人为养生之道也。若逆之
而不养其生，则伤肝，肝伤则春无以生，故至夏有寒病之变，而奉夏长者少。是知调春生之气，乃为夏长之基。
夏三月，此为蕃秀。天地气交，万物华实。
蕃，蕃衍。秀，荣秀也。夏时从生而长，则蕃衍矣。既长而盛，则荣秀矣。天地气交者，天气尽施
于地，地气尽腾于天。万物华实者，华美成实也。
夜卧早起，无厌于日，使志无怒，使华英成秀，使气得泄，若所爱在外，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。
，音皆。余篇仿此。人体夏时之气而调神，当夜卧早起，以遂其长，无厌于日，以厉其心，夏日最
长而无厌，则心气清明，故使心志无怒。无怒，平和也。心志平和，则凡华英者，皆使之成秀
矣。华英成秀，则气机充溢，故使气得以疏泄，若所爱在外者然。凡此，皆所以遂其夏长之气。故曰此夏气
之应，在人为养长之道也。若逆之而不养其长，则伤心，心伤则夏无以长，故至秋有阴寒之 疟，而奉收者
少。秋无以收，冬何以藏，故冬至重病。是知养夏长之气，不但为秋收之基，且为冬藏之本。
秋三月，此为荣平，天气以急，地气以明。
夏时盛极，秋气舒缓，其时则从容而平定也。天气以急，肃杀将至也，地气以明，草木将凋也。
早卧早起，与鸡俱兴，使志安宁，以缓秋刑，收敛神气，使秋气平，无外其志，
使肺气清，此秋气之应，养收之道也。逆之则伤
肺，冬为飧泄，奉藏者少。
飧，音孙，余篇同。藏，如字，下同。人体秋时之气而调神，当早卧以宁，早起以清。与鸡俱兴者，鸡
卧则卧，鸡起则起也。早卧早起，所以使肺志安宁，以缓秋时之刑杀也。收敛神气，使秋气平
者，言使志安宁，所以收敛神气也。以缓秋刑，所以使秋气平也，是五脏之志，即五脏之神矣。无外其志，
使肺气清者，言收敛神气，乃无外其志也。使秋气平实，使肺气清也，是五脏之神，即五
脏之志矣。凡此，皆所以遂其秋收之气，故曰此秋气之应，在人为养收之道也。若逆之而不养其收，则伤
肺，肺伤，则秋无以收，故冬为飧泄之病，奉冬藏者少，是知调秋收之气，乃为冬藏之基。
冬三月，此为闭藏，水冰地坼，无扰乎阳。
坼，音拆。余篇同。闭，闭塞。藏，伏藏也。水冰，水性至动，冻而冰也。地坼，地体至浓，裂
而坼也。无扰乎阳，地气固藏，不腾于天也。
早卧晚起，必待日光，使志若伏若匿，若有私意，若己有得，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。
人体冬时之气而调神，当早卧晚起，以避其寒，必待日光，以就其温，使肾志若伏若匿，而退藏
于密。若有私意而不出诸口，若己有得，而不告诸人者然。去寒就温，去户外之寒，以就深室之温
也。无泄皮肤，使气亟夺，无以寒风泄其皮肤，使阳气亟夺也。凡此，皆所以遂其冬藏之气，故曰此冬气
之应，在人为养脏之道也。若逆之而不养其脏，则伤肾，肾伤，则冬无以藏，故至春为痿厥之
病，而奉春生者少，是知调冬藏之气，乃为春生之基。此一节，言
随四时之气，调五脏之神，为生长收藏之先基也。
天气清净，光明者也。藏德不止，故不下也。
四时之气，天气主之。天气清净，言天纯粹无为也。光明者也，言天覆照无私也。天之内而清净，
外而光明，由于藏德不止；藏德不止，即天之所以调神，故位极其高，体隆于上，而不下也。
天明，则日月不明，邪害空窍。
天德惟藏，大明不明，故有日焉，为之明于昼；有月焉，为之明于夜。使天自用其明，则日月不明，日
月不明，则四时不成，邪害天地之空窍。
阳气者闭塞，地气者冒明。
邪害天之空窍，则所谓阳气者，闭塞于上，而不下降矣。邪害地之空窍，则所谓地气者，昏冒其明，而
不上承矣。
云雾不精，则上应白露不下，交通不表，万物命故不施，不施，则名木多死。
应，平声。地气上升则为云雾，天气清明，则有白露，若地气不升，而云雾不精，则上应白露不下矣。
精，犹极也。表，四布也。上下交通而四布，则万物秉命以施生，若交通不表，万物命故不施，而名木多死矣。
恶气不发，风雨不节，白露不下，则菀 不荣。
菀，音郁，义通，余篇仿此。恶气，不正之气也。发，散发也。恶气不发，则四时之风雨不节，而清
洁之白露不下，凡草木皆菀 不荣。菀，郁也； ，枯也。凡此，皆闭塞冒明之所致也。
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。夫名木多死，菀 不荣，由于贼风数至，豪雨数起，致天地四时之气，失其常度，
故不相保，而与道相失。如是，则天地之气，亦未央而绝灭矣。央，久也。此天地失道，而四时不
成，皆邪害空窍之所致也。
惟圣人从之，故身无奇病，万物不失，生气不竭。
从之者，处天地之和，顺四时之气也。惟圣人从之，故养身，
则身无奇病，治人，则万物不失，生气流行而不竭也。
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。
凡少阳少阴之少，去声，余篇同。从之则顺，反之则逆。少阳主春生之气，逆春气，则少阳不生。肝
木王于春，逆则肝气内变。太阳主夏长之气，逆夏气，则太阳不长。心火王于夏，逆则心气内
洞。太阴主秋收之气，逆秋气，则太阴不收。肺金王于秋，逆则肺气焦满。少阴主冬藏之气，逆冬气，则
少阴不藏。肾水王于冬，逆则肾气独沉。
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，逆其根，则伐其本，坏其真矣。
夫四时之太少阴阳者，乃万物之根本也。所以圣人春夏养阳，使少阳之气生，太阳之气长；秋冬
养阴，使太阴之气收，少阴之气藏。养阳养阴以从其根，故与万物浮沉于生长不息之门。若不能养
而逆其根，则伐其本，且坏其真矣。逆根伐本坏真，不能浮沉于生长不息之门。
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。
四时之气，不外阴阳。阴阳之气，征于四时。故阴阳四时者，乃万物之终而复始也。终矣而始，
是死而复生之本也。若逆之则灾害生，从之则苛疾不起，从而不逆，是谓得道之圣人。
道者圣人行之，愚者佩之，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。
承上文得道，而言道者。圣人行之于先，愚者佩之于后，佩之而从阴阳，则生，不能佩而逆之，则
死。从之则治，所以生也；逆之则乱，所以死也。从，顺也。反顺为逆，则阴不交阳，阳不交
阴，上下表里不通，是谓内格。
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！
圣人不治已病之候，而治未病之先，不治已乱之日，而治未乱
之时，即此从之而不逆之之谓也。若已病而后药，已乱而后治，取而譬之，不亦晚乎！
此一节，言天藏德而四时成，圣人从之，所以调神而全真也。
旧版本中误传为《大论》，现予以改正。
所谓“四气调神”，就是顺应春、夏、秋、冬四季的气候变化，来调养肝、心、脾、肺、肾五脏的神志。君臣之间互相问答、阐发义理的，称为“论”；没有君臣问答形式的，称为“篇”，其余章节都仿照这个体例。这一篇是黄帝接着上文所说的话，目的是让人通过顺应四时之气来调养神志，从而保全先天的真元之气。
春季的三个月（立春至立夏前），这是推陈出新、生机勃发的季节，天地间的阳气共同生发，万物因此繁荣茂盛。
“为”字读去声；下文中的“此为”和“俱同”中的“为”读音相同。春气由阴转阳，开发冬季闭藏的气机，所以称为“发陈”。四季的气候变化由天地主宰，到了春天，天地共同生发万物。充满天地之间的只有万物，天地共同生发，万物因此繁荣。
晚睡早起，在庭院中阔步慢行，披散头发，放松形体，以使意志生发舒展，只宜生养而不宜杀戮，只宜给予而不宜剥夺，只宜奖赏而不宜惩罚，这是顺应春气的表现，也是养生的方法。如果违背它，就会损伤肝脏，到了夏天会发生寒性病变，因为供给夏季生长之气的条件就少了。
“予”通“与”，“长”读上声，下文中的“长”读音相同。人体顺应春季的气机来调养神志，应当晚睡早起，以助长生机，在庭院中阔步慢行，以活动身体。在庭院行走时，更应当披散头发、放松形体，以使肝志在内中生发。志，是神所依附的基础。肝志在内中生发，所以只宜生养而不宜杀戮，只宜给予而不宜剥夺，只宜奖赏而不宜惩罚。凡此种种，都是为了顺应春生之气，所以说这是顺应春气，在人而言就是养生的方法。如果违背它而不养护生机，就会损伤肝脏，肝脏受损则春季无法生发，所以到了夏天会有寒性病变的发生，而供给夏季生长的基础就少了。由此可知，调养春生之气，是夏季生长的基础。
夏季的三个月（立夏至立秋前），这是万物繁茂秀美的季节。天地之气相交，万物开花结果。
“蕃”意为繁衍。“秀”意为荣秀。夏季从生长到壮大，所以繁衍昌盛。既已生长旺盛，所以荣秀美丽。天地之气相交，是指天气完全施予大地，地气完全升腾于天空。万物华实，是指花朵华美并结成果实。
晚睡早起，不要厌恶烈日，使意志保持平静不愤怒，使精华成就秀美，使气机得以疏泄，好像喜爱的事物在外一样，这是顺应夏气的表现，也是养长的方法。如果违背它，就会损伤心脏，到了秋天会患疟疾，因为供给秋季收敛之气的条件就少了，到了冬至日病情会加重。
“疟”音同“皆”。其他篇章仿照此例。人体顺应夏季的气机来调养神志，应当晚睡早起，以遂其生长，不厌恶烈日，以振奋心气。夏日白昼最长，若不厌恶烈日，则心气清明，所以使心志不愤怒。不愤怒，就是平和。心志平和，那么凡是精华之物，都能使其成就秀美。精华成就秀美，则气机充溢，所以使气得以疏泄，好像喜爱的事物在外一样。凡此种种，都是为了遂其夏长之气。所以说这是顺应夏气，在人而言就是养长的方法。如果违背它而不养护生长，就会损伤心脏，心脏受损则夏季无法生长，所以到了秋天会有阴寒性质的疟疾发生，而供给秋季收敛的基础就少了。秋季无法收敛，冬季如何收藏？所以到了冬至日病情会加重。由此可知，养护夏长之气，不仅是秋季收敛的基础，也是冬季收藏的根本。
秋季的三个月（立秋至立冬前），这是万物荣华平定的季节。天气急劲肃杀，地气清明显露。
夏季盛极，秋气舒缓，此时从容而平定。天气急劲，意味着肃杀之气将至；地气清明，意味着草木即将凋零。
早睡早起，与鸡的活动时间一致，使意志安宁，以缓解秋令的刑杀之气，收敛神气，使秋气平和，不外露心志，使肺气清肃，这是顺应秋气的表现，也是养收的方法。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，因为供给冬季收藏之气的条件就少了。
“飧”音同“孙”，其他篇章相同。“藏”按原字读音，下文相同。人体顺应秋季的气机来调养神志，应当早睡以宁静，早起以清肃。与鸡一起作息，意思是鸡睡我们也睡，鸡起我们也起。早睡早起，是为了使肺志安宁，以缓解秋季的刑杀之气。收敛神气，使秋气平和，意思是说使志安宁，就是为了收敛神气。缓解秋刑，是为了使秋气平和，这说明五脏的志，就是五脏的神。不外露心志，使肺气清肃，意思是说收敛神气，就是不使心志外越。使秋气平和充实，使肺气清肃，这说明五脏的神，就是五脏的志。凡此种种，都是为了遂其秋收之气，所以说这是顺应秋气，在人而言就是养收的方法。如果违背它而不养护收敛，就会损伤肺脏，肺脏受损，则秋季无法收敛，所以冬天会发生完谷不化的腹泻，供给冬季收藏的基础就少了，由此可知，调养秋收之气，是冬季收藏的基础。
冬季的三个月（立冬至立春前），这是闭藏的季节，水结冰，地裂开，不要扰动阳气。
“坼”音同“拆”，其他篇章相同。“闭”意为闭塞。“藏”意为伏藏。水冰，水性至动，冻结而成冰。地坼，地体至厚，裂开而坼。无扰乎阳，指地气固守收藏，不升腾于天。
早睡晚起，一定要等到太阳出来才起床，使意志好像潜伏隐匿一样，好像有私事保密一样，好像自己有所收获而不张扬一样，避开寒冷靠近温暖，不要使皮肤开泄，以免阳气频繁耗夺，这是顺应冬气的表现，也是养藏的方法。如果违背它，就会损伤肾脏，到了春天会发生痿厥病，因为供给春季生发之气的条件就少了。
人体顺应冬季的气机来调养神志，应当早睡晚起，以躲避寒冷，一定要等到日出，以接近温暖，使肾志好像潜伏隐匿一样，退而深藏。好像有私事而不说出口，好像自己有所收获而不告诉别人一样。去寒就温，是指离开户外的寒冷，进入室内的温暖。无泄皮肤，使气亟夺，是指不要让寒风使皮肤开泄，导致阳气频繁耗夺。凡此种种，都是为了遂其冬藏之气，所以说这是顺应冬气，在人而言就是养藏的方法。如果违背它而不养护收藏，就会损伤肾脏，肾脏受损，则冬季无法收藏，所以到了春天会发生痿厥病，而供给春季生发的基础就少了，由此可知，调养冬藏之气，是春季生发的基础。这一段，讲的是顺应四时之气，调养五脏之神，这是生长收藏的首要基础。
天气清净，是光明的。因为蕴藏德行不止息，所以不会下陷。
四季的气候由天气主宰。天气清净，是说天纯粹而无为。光明，是说天覆盖照耀无私。天内部清净，外部光明，是由于蕴藏德行不止息；蕴藏德行不止息，这就是天调养神志的原因，所以地位极其高，形体隆盛于上，而不下陷。
如果天显露其明，那么日月就不显明了，邪气会侵害空窍。
天的德行在于隐藏，如果不显露大明，所以有太阳，让它白天照明；有月亮，让它夜晚照明。如果天自用其明，那么日月就不显明了，日月不显明，那么四季就无法形成，邪气会侵害天地的空窍。
阳气被闭塞，地气昏冒遮蔽光明。
邪气侵害天的空窍，那么所谓的阳气，就被闭塞在上，不能下降。邪气侵害地的空窍，那么所谓的地气，就昏冒其明，不能上承。
云雾不清净，则上面应验的白露不下，上下交通不能布达四方，万物的生命就不能施化，不能施化，那么高大的树木多会死亡。
“应”读平声。地气上升成为云雾，天气清明，则有白露，如果地气不升，而云雾不清净，则上面应验的白露就不下。精，就是极的意思。表，是四布的意思。上下交通并四布，万物秉受天命以施化生长，如果交通不能四布，万物的生命就不能施化，那么高大的树木多会死亡。
恶气不散发，风雨不按时节，白露不下，那么草木郁结枯槁而不繁荣。
“菀”音同“郁”，意义相通，其他篇章仿照此例。恶气，是不正之气。发，是散发。恶气不散发，那么四季的风雨不按时节，而清洁的白露不下，所有草木都郁结枯槁而不繁荣。菀，是郁结；槁，是枯死。凡此种种，都是闭塞冒明所致。
贼风屡次到来，暴雨屡次兴起，天地四时失去保障，与道相失，那么万物就会中途绝灭。
“数”音同“朔”。高大的树木多死，草木郁结枯槁，是由于贼风屡次到来，暴雨屡次兴起，导致天地四时之气失去常度，所以相互不能保障，而与道相失。像这样，天地之气也会在中途绝灭。央，就是久的意思。这是天地失道，而四季不成，都是邪气侵害空窍所致。
只有圣人顺从它，所以身体没有奇异的疾病，万物不失其序，生气不枯竭。
顺从它，就是处于天地的和谐之中，顺应四时之气。只有圣人顺从它，所以养生，则身体没有奇异疾病；治人，则万物不失其序，生气流行而不枯竭。
违背春气，则少阳之气不生，肝气在内发生变化；违背夏气，则太阳之气不长，心气在内空虚；违背秋气，则太阴之气不收，肺气焦枯胀满；违背冬气，则少阴之气不藏，肾气独自沉陷。
凡是少阳、少阴中的“少”字，读去声，其他篇章相同。顺从则顺，违背则逆。少阳主司春生之气，违背春气，则少阳之气不生。肝木旺于春，违背则肝气在内变化。太阳主司夏长之气，违背夏气，则太阳之气不长。心火旺于夏，违背则心气在内空虚。太阴主司秋收之气，违背秋气，则太阴之气不收。肺金旺于秋，违背则肺气焦枯胀满。少阴主司冬藏之气，违背冬气，则少阴之气不藏。肾水旺于冬，违背则肾气独自沉陷。
四时的阴阳，是万物的根本。所以圣人在春夏养阳，秋冬养阴，以顺应其根本；因此与万物一起在生长的大门中浮沉，违背其根本，就是砍伐其本源，败坏其真元了。
四时的太少阴阳，是万物的根本。所以圣人在春夏养阳，使少阳之气生发，太阳之气生长；秋冬养阴，使太阴之气收敛，少阴之气闭藏。养阳养阴以顺应其根本，因此与万物一起在生长不息的门中浮沉。如果不能养护而违背其根本，就是砍伐其本源，并且败坏其真元了。违背根本、砍伐本源、败坏真元，就不能在生长不息的门中浮沉。
所以阴阳四时，是万物的终始，是死生的根本，违背它灾害就会发生，顺从它苛重的疾病就不会起，这就叫做得道。
四时之气，不外乎阴阳。阴阳之气，体现于四时。所以阴阳四时，是万物终结而又开始的过程。终结了又重新开始，这就是死而复生的根本。如果违背它，灾害就会发生；顺从它，苛重的疾病就不会起，顺从而不违背，这就叫做得道的圣人。
道，是圣人实行的，愚者佩戴（顺从）的。顺从阴阳则生，违背则死，顺从则治，违背则乱，把顺当作逆，这就叫做内格。
承接上文得道，来说说道。圣人在前实行，愚者在后佩戴（顺从），佩戴而顺从阴阳，则生；不能佩戴而违背，则死。顺从则治，所以能生；违背则乱，所以死。从，就是顺。反顺为逆，则阴不交阳，阳不交阴，上下表里不通，这就叫做内格。
因此圣人不治疗已经发生的病，而是治疗未发生的病；不治理已经发生的乱，而是治理未发生的乱，说的就是这个道理。如果病已经形成而后用药治疗，乱已经形成而后去治理，这就像口渴了才去挖井，打仗了才去铸造兵器，不也太晚了吗！
圣人不治疗已病的症状，而是在未病之前进行防治；不治理已乱的局势，而是在未乱之时进行预防，这就是顺从它而不违背它的含义。如果已经病了而后用药，已经乱了而后治理，打个比方，不也太晚了吗！
这一段，讲的是天蕴藏德行而四季形成，圣人顺从它，所以调养神志而保全真元。
The old editions erroneously transmitted this as the *Da Lun* (Great Treatise); it is now corrected.
"Siyi Tiaoshen" (Regulating the Spirit according to the Four Qi) refers to adjusting the spirit of the Liver, Heart, Spleen, Lung, and Kidney organs in accordance with the Qi of Spring, Summer, Autumn, and Winter. When there are mutual questions and answers between the ruler and ministers to elucidate principles, it is called a "Lun" (Treatise); when there are no such dialogues, it is called a "Pian" (Chapter). The rest follow this pattern. This chapter continues from the previous text, stating that Huangdi's intent is for people to regulate their spirits according to the Four Qi to preserve their innate True Qi (Zhen Qi).
The three months of Spring constitute the time of "Fa Chen" (Developing the Old/Releasing the Stored). Heaven and Earth generate together, and all things flourish.
"For" (Wei) is pronounced with the departing tone; the "for" in "this is for" and "same as" below are pronounced similarly. Spring Qi transforms from Yin to Yang, developing the stored Qi of Winter, hence it is called "Fa Chen". The Qi of the four seasons is governed by Heaven and Earth. By Spring, Heaven and Earth generate together. What fills Heaven and Earth are all things. If Heaven and Earth generate together, then all things flourish.
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 arise. Nurture but do not kill, give but do not take, reward but do not punish. This corresponds to the Qi of Spring and is the Dao of nourishing life. To go against it injures the Liver; in Summer, cold transformations occur, and there is less to support growth.
"Yu" (Give) is synonymous with "Yu" (With); "Zhang" (Grow) is pronounced with the rising tone, same as below. To adjust the spirit according to the Spring Qi, one should go to bed late and rise early to promote its generation, and take broad steps in the courtyard to move the body. While walking in the courtyard, one should let down hair and relax the form to allow the Liver Will to arise internally. The Will is the basis upon which the Spirit relies. Since the Liver Will arises internally, one should only nurture and not kill, only give and not take, only reward and not punish. All these actions serve to follow the generating Qi of Spring; thus it is said that this corresponds to the Qi of Spring, and in humans, it is the Dao of nourishing life. If one goes against it and does not nourish life, the Liver is injured. If the Liver is injured, Spring cannot generate, so by Summer, cold pathological changes occur, and the foundation for Summer growth is diminished. Thus, regulating the generating Qi of Spring is the foundation for Summer growth.
The three months of Summer constitute the time of "Fan Xiu" (Flourishing and Beauty). Heaven and Earth Qi intersect, and all things flower and bear fruit.
"Fan" means proliferation. "Xiu" means flourishing beauty. In Summer, from growth to lengthening, it proliferates. Having grown and become abundant, it flourishes beautifully. "Heaven and Earth Qi intersect" means Heavenly Qi fully descends to Earth, and Earthly Qi fully ascends to Heaven. "All things flower and bear fruit" means flowers become beautiful and fruits become solid.
Go to bed late and rise early, do not dislike the sun, keep your will free from anger, allow your essence to mature and beautify, allow your Qi to vent, as if your love were external. This corresponds to the Qi of Summer and is the Dao of nourishing growth. To go against it injures the Heart; in Autumn, malaria occurs, there is less to support harvesting, and severe illness occurs at the Winter Solstice.
"Malaria" (Nue) sounds like "Jie". Other chapters follow this example. To adjust the spirit according to the Summer Qi, one should go to bed late and rise early to facilitate growth, and not dislike the sun to stimulate the Heart Qi. Summer days are longest; not disliking the sun makes Heart Qi clear, so the Heart Will remains free from anger. Freedom from anger implies peace. If the Heart Will is peaceful, then all essences are allowed to mature and beautify. Once essences mature and beautify, Qi mechanisms overflow, allowing Qi to vent freely, as if what is loved were external. All these serve to fulfill the growing Qi of Summer. Thus it is said that this corresponds to the Qi of Summer, and in humans, it is the Dao of nourishing growth. If one goes against it and does not nourish growth, the Heart is injured. If the Heart is injured, Summer cannot grow, so by Autumn, yin-cold malaria occurs, and the foundation for Autumn harvesting is diminished. If Autumn cannot harvest, how can Winter store? Thus, severe illness occurs at the Winter Solstice. Thus, nourishing the growing Qi of Summer is not only the foundation for Autumn harvesting but also the root of Winter storage.
The three months of Autumn constitute the time of "Rong Ping" (Glory and Peace). Heavenly Qi becomes urgent, and Earthly Qi becomes clear.
Summer reaches its peak; Autumn Qi is soothing. At this time, it is leisurely and settled. Heavenly Qi is urgent, indicating impending肃杀 (severe/cutting) energy. Earthly Qi is clear, indicating that grass and trees will wither.
Go to bed early and rise early, waking with the chickens. Keep your will peaceful to缓 (alleviate) the punitive nature of Autumn. Gather and store your spirit and Qi, keeping Autumn Qi balanced. Do not let your will go outward, to keep Lung Qi pure. This corresponds to the Qi of Autumn and is the Dao of nourishing harvesting. To go against it injures the Lung; in Winter, undigested diarrhea occurs, and there is less to support storage.
"Sun" (Undigested food) sounds like "Sun", same in other chapters. "Cang" (Store) is read as written, same below. To adjust the spirit according to the Autumn Qi, one should go to bed early to achieve tranquility and rise early to achieve clarity. "Waking with chickens" means sleeping when chickens sleep and rising when chickens rise. Early bedtime and early rising make the Lung Will peaceful, alleviating the punitive nature of Autumn. Gathering and storing spirit and Qi to balance Autumn Qi means that keeping the will peaceful serves to gather spirit. Alleviating Autumn punishment serves to balance Autumn Qi. Thus, the Will of the Five Zang Organs is the Spirit of the Five Zang Organs. Not letting the will go outward keeps Lung Qi pure, meaning gathering spirit prevents the will from going outward. Balancing Autumn Qi and purifying Lung Qi means the Spirit of the Five Zang Organs is the Will of the Five Zang Organs. All these serve to fulfill the harvesting Qi of Autumn. Thus it is said that this corresponds to the Qi of Autumn, and in humans, it is the Dao of nourishing harvesting. If one goes against it and does not nourish harvesting, the Lung is injured. If the Lung is injured, Autumn cannot harvest, so in Winter, undigested diarrhea occurs, and the foundation for Winter storage is diminished. Thus, regulating the harvesting Qi of Autumn is the foundation for Winter storage.
The three months of Winter constitute the time of "Bi Cang" (Closing and Storing). Water freezes, earth cracks. Do not disturb Yang.
"Che" (Crack) sounds like "Chai", same in other chapters. "Bi" means closing. "Cang" means hiding/storing. Water freezing: water is dynamic, but freezes into ice. Earth cracking: earth is dense, but cracks open. "Do not disturb Yang" means Earthly Qi stays firmly stored and does not ascend to Heaven.
Go to bed early and rise late, waiting until sunlight appears. Let your will be hidden and concealed, as if keeping a secret, as if having gained something privately. Avoid cold and seek warmth. Do not let skin sweat, lest Qi be frequently depleted. This corresponds to the Qi of Winter and is the Dao of nourishing storage. To go against it injures the Kidney; in Spring, flaccidity and cold limbs occur, and there is less to support generation.
To adjust the spirit according to the Winter Qi, one should go to bed early and rise late to avoid cold, and wait until sunlight to seek warmth. Let the Kidney Will be hidden and concealed, retreating into deep storage. As if keeping a secret and not speaking it, as if having gained something privately and not telling others. "Avoid cold and seek warmth" means leaving outdoor cold to enter indoor warmth. "Do not let skin sweat, lest Qi be frequently depleted" means preventing wind-cold from causing skin pores to open, leading to frequent depletion of Yang Qi. All these serve to fulfill the storing Qi of Winter. Thus it is said that this corresponds to the Qi of Winter, and in humans, it is the Dao of nourishing storage. If one goes against it and does not nourish storage, the Kidney is injured. If the Kidney is injured, Winter cannot store, so by Spring, flaccidity and cold limbs occur, and the foundation for Spring generation is diminished. Thus, regulating the storing Qi of Winter is the foundation for Spring generation. This section discusses following the Qi of the Four Seasons to regulate the Spirit of the Five Zang Organs, which is the primary foundation for growth, lengthening, harvesting, and storing.
Heavenly Qi is pure and clear, and luminous. Because it stores Virtue without ceasing, it does not descend.
The Qi of the four seasons is governed by Heavenly Qi. "Heavenly Qi is pure and clear" means Heaven is pure and non-action-oriented. "Luminous" means Heaven covers and shines impartially. Internally pure and clear, externally luminous, this is due to storing Virtue without ceasing. Storing Virtue without ceasing is how Heaven regulates the Spirit; thus, its position is extremely high, its form majestic above, and it does not descend.
If Heaven displays its brightness, then the Sun and Moon lose their brightness, and pathogenic factors harm the empty orifices.
Heaven's Virtue lies in hiding. If the Great Brightness is not displayed, then there is the Sun, providing brightness by day; and the Moon, providing brightness by night. If Heaven used its own brightness exclusively, the Sun and Moon would not shine. If the Sun and Moon do not shine, the four seasons cannot form, and pathogenic factors harm the empty orifices of Heaven and Earth.
Yang Qi becomes blocked, and Earthly Qi obscures the light.
Pathogenic factors harming the empty orifices of Heaven cause Yang Qi to be blocked above and unable to descend. Pathogenic factors harming the empty orifices of Earth cause Earthly Qi to obscure its brightness and be unable to ascend.
If clouds and mist are not pure, then White Dew (Bailu) above will not descend. If communication is not manifested, the life of all things cannot be distributed. If not distributed, famous trees often die.
"Ying" (Respond) is pronounced with the level tone. Earthly Qi ascending becomes clouds and mist. If Heavenly Qi is clear, there is White Dew. If Earthly Qi does not ascend and clouds/mist are impure, then White Dew above does not descend. "Jing" (Pure) means extreme. "Biao" (Manifest) means spreading in four directions. If upper and lower communicate and spread in four directions, all things receive destiny to distribute life. If communication does not spread, the life of all things cannot be distributed, and famous trees often die.
If evil Qi does not dissipate, wind and rain are not regulated, and White Dew does not descend, then plants wither and do not flourish.
"Wan" (Wither/Dense) sounds like "Yu", meaning is consistent, same in other chapters. "Evil Qi" is irregular Qi. "Fa" (Dissipate) means to scatter. If evil Qi does not dissipate, wind and rain of the four seasons are not regulated, and clean White Dew does not descend. All grass and trees become dense/withered and do not flourish. "Wan" means dense/depressed; "Gao" means withered/dry. All these are caused by blockage and obscuring of brightness.
If treacherous winds come frequently and heavy rains rise frequently, Heaven, Earth, and the four seasons lose their protection. Losing harmony with the Dao, they perish prematurely.
"Shuo" (Frequently) sounds like "Shuo". Famous trees dying and plants withering is due to frequent treacherous winds and heavy rains, causing the Qi of Heaven, Earth, and the four seasons to lose their constant measure. Thus, they cannot protect each other and lose harmony with the Dao. In this way, the Qi of Heaven and Earth perishes before its time. "Yang" means long-lasting. This is Heaven and Earth losing the Dao, and the four seasons failing to form, all caused by pathogenic factors harming the empty orifices.
Only the Sage follows them; thus, the body has no strange diseases, all things remain in order, and the generating Qi does not exhaust.
Following them means dwelling in the harmony of Heaven and Earth and complying with the Qi of the four seasons. Only the Sage follows them; thus, in nurturing the body, there are no strange diseases; in treating people, all things remain in order, and generating Qi flows without exhaustion.
Going against the Qi of Spring causes Shaoyang Qi not to generate, and Liver Qi changes internally. Going against the Qi of Summer causes Taiyang Qi not to grow, and Heart Qi becomes hollow internally. Going against the Qi of Autumn causes Taiyin Qi not to harvest, and Lung Qi becomes scorched and full. Going against the Qi of Winter causes Shaoyin Qi not to store, and Kidney Qi sinks alone.
In "Shaoyang" and "Shaoyin", "Shao" is pronounced with the departing tone, same in other chapters. Following leads to compliance; opposing leads to violation. Shaoyang governs the generating Qi of Spring. Violating Spring Qi causes Shaoyang Qi not to generate. Liver Wood prospers in Spring; violating it causes internal changes in Liver Qi. Taiyang governs the growing Qi of Summer. Violating Summer Qi causes Taiyang Qi not to grow. Heart Fire prospers in Summer; violating it causes internal hollowness in Heart Qi. Taiyin governs the harvesting Qi of Autumn. Violating Autumn Qi causes Taiyin Qi not to harvest. Lung Metal prospers in Autumn; violating it causes scorched and full Lung Qi. Shaoyin governs the storing Qi of Winter. Violating Winter Qi causes Shaoyin Qi not to store. Kidney Water prospers in Winter; violating it causes Kidney Qi to sink alone.
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, to follow their root. Thus, they float and sink with all things in the gate of growth. To go against the root is to chop off the trunk and ruin the True Essence.
The Shao and Tai Yin and Yang of the four seasons are the root of all things. Therefore, the Sages nourish Yang in Spring and Summer, causing Shaoyang Qi to generate and Taiyang Qi to grow; they nourish Yin in Autumn and Winter, causing Taiyin Qi to harvest and Shaoyin Qi to store. Nourishing Yang and Yin to follow their root allows them to float and sink with all things in the gate of endless growth. If one fails to nourish and goes against the root, one chops off the trunk and ruins the True Essence. Going against the root, chopping the trunk, and ruining the True Essence prevents floating and sinking in the gate of endless growth.
Therefore, Yin and Yang and the four seasons are the beginning and end of all things, and the root of life and death. To go against them brings disaster; to follow them prevents severe diseases. This is called obtaining the Dao.
The Qi of the four seasons is nothing but Yin and Yang. The Qi of Yin and Yang is evidenced by the four seasons. Thus, Yin, Yang, and the four seasons are the cycle of ending and beginning for all things. Ending and then beginning is the root of death and rebirth. To go against them brings disaster; to follow them prevents severe diseases. Following without opposing is the Sage who obtains the Dao.
The Dao is practiced by the Sage and worn (followed) by the fool. Following Yin and Yang leads to life; opposing it leads to death. Following leads to order; opposing it leads to chaos. Reversing compliance into opposition is called Internal Obstruction (Nei Ge).
Continuing from obtaining the Dao, speaking of the Dao: The Sage practices it first; the fool wears (follows) it later. Wearing and following Yin and Yang leads to life; failing to wear and opposing it leads to death. Following leads to order, thus life; opposing leads to chaos, thus death. "Cong" (Follow) means compliance. Reversing compliance into opposition means Yin does not interact with Yang, and Yang does not interact with Yin; upper and lower, interior and exterior do not connect. This is called Internal Obstruction.
Therefore, the Sage does not treat disease after it has formed, but treats it before it forms; does not treat disorder after it has occurred, but treats it before it occurs. This is what is meant. If medicine is taken after disease has formed, and governance applied after disorder has occurred, it is like digging a well only when thirsty, or casting weapons only when fighting begins. Is this not too late!
The Sage does not treat symptoms of existing disease, but prevents disease before it exists; does not manage existing chaos, but prevents chaos before it occurs. This is what it means to follow without opposing. If medicine is taken after illness, and governance applied after chaos, taking a metaphor, is it not too late!
This section states that Heaven stores Virtue and the four seasons form. The Sage follows this, thereby regulating the Spirit and preserving the True Essence.