与其救疗于有疾之后，不若摄养于无疾之先，盖疾成而后药者，徒劳而已。是故已病而
不治，所以为医家之法；未病而先治，所以明摄生之理。夫如是则思患而预防之者，何患之
有哉？此圣人不治已病治未病之意也。尝谓备土以防水也，苟不以闭塞其涓涓之流，则滔天
之势不能遏；备水以防火也，若不以扑灭其荧荧之光，则燎原之焰不能止。其水火既盛，尚
不能止遏，况病之已成，岂能治欤？故宜夜卧早起于发陈之春，早起夜卧于蕃秀之夏，以之
缓形无怒而遂其志，以之食凉食寒而养其阳，圣人春夏治未病者如此。与鸡俱兴于容平之秋
，必待日光于闭藏之冬，以之敛神匿志而私其意，以之食温食热而养其阴，圣人秋冬治未病
者如此。或曰∶见肝之病，先实其脾脏之虚，则木邪不能传；见右颊之赤，先泻其肺经之热
，则金邪不能盛，此乃治未病之法。今以顺四时，调养神志，而为治未病者，是何意邪？盖
保身长全者，所以为圣人之道；治病十全者，所以为上工术。不治已病治未病之说，着于《
四气调神大论》，厥有旨哉！昔黄帝与天师难疑答问之书，未尝不以摄养为先，始论乎天真
，次论乎调神。既以法于阴阳，而继之以调于四气；既曰食饮有节，而又继之以起居有常。
谆谆然以养生为急务者，意欲治未然之病，无使至于已病难图也。厥后秦缓达乎此，见晋侯
病在膏肓，语之曰不可为也；扁鹊明乎此，视齐侯病在骨髓，断之曰不可救也。噫！惜齐晋
之侯不知治未病之理。
与其在疾病发生之后进行救治，不如在尚未患病之前注重调养。因为疾病已经形成后再用药治疗，只是徒劳无功罢了。因此，对于已经发生的疾病而不加以治疗（指不重视预防），这是医家的大忌；而在疾病未发生之前就进行干预，这才是阐明养生之道的关键。如果能这样，在隐患出现时就加以预防，还有什么祸患可言呢？这正是圣人不治疗已病而重在预防未病的深意所在。
我曾经说，用土来防水，如果不堵塞那涓涓细流，那么滔天的水势就无法遏制；用水来防火，如果不扑灭那微弱的火光，那么燎原的大火就无法制止。当水火之势已经盛大时，尚且不能阻止，何况疾病已经形成，又怎么能治愈呢？
所以，在万物发陈的春季，应当晚睡早起；在万物蕃秀的夏季，应当早起晚睡。通过这些方式使形体舒展、不生怒气、顺遂心意，并食用清凉寒凉的食物以保养阳气，圣人就是这样在春夏季节预防疾病的。在万物容平的秋季，应当与鸡同起（早睡早起）；在万物闭藏的冬季，必须等到日出才起床。通过这些方式收敛神志、隐匿意志、保守意念，并食用温热食物以保养阴气，圣人就是这样在秋冬季节预防疾病的。
有人问：看到肝脏有病，先充实脾脏的虚弱，这样木邪就不能传变；看到右脸颊发红，先清泻肺经的热邪，这样金邪就不会亢盛，这难道不是治未病的方法吗？现在您却说要顺应四时变化、调养神志来作为治未病的手段，这是什么意思呢？
大概保全身体长久完整，是圣人的道术；治病能够十全十美，是上工（高明的医生）的技术。“不治已病治未病”的说法，记载于《黄帝内经·素问》的《四气调神大论》篇中，其中确实蕴含着深刻的旨意啊！
昔日黄帝与天师问答的书信中，未曾不以摄生调养为先，开始论述天真之气，接着论述调摄神志。既然效法阴阳，继而调理四时之气；既然饮食有节制，继而起居有规律。反复强调把养生当作紧急事务，其意图是想治疗尚未发生的疾病，不让它发展到难以救治的地步。
后来秦越人（秦缓）通达这个道理，见到晋侯的病深入膏肓，告诉他说无法医治了；扁鹊明白这个道理，看到齐侯的病深入骨髓，断定他说无法挽救了。唉！可惜齐侯和晋侯不懂得治未病的道理。
Rather than seeking treatment after illness has occurred, it is better to maintain health before illness arises. For if one waits until the disease is established before administering medicine, it is merely a futile effort. Therefore, failing to treat an already established disease [by neglecting prevention] constitutes a violation of medical principles; whereas intervening before disease manifests clarifies the principles of life preservation. In this way, if one contemplates potential hazards and prevents them in advance, what cause for worry remains? This embodies the intent of the Sages who do not treat established diseases but focus on preventing those that have not yet arisen.
I have said: To prepare against water with earth, if one does not block its trickling streams, the overwhelming force of the flood cannot be contained; To prepare against fire with water, if one does not extinguish its flickering light, the prairie fire cannot be stopped. If the forces of water and fire are already mighty, they still cannot be halted; how much less can an established disease be cured?
Thus, in spring when nature renews itself, one should sleep late and rise early; in summer when nature flourishes, one should rise early and sleep late. Through these practices, one relaxes the body, avoids anger, and fulfills one's will, consuming cool and cold foods to nourish Yang Qi. This is how the Sages prevented disease in spring and summer. In autumn when nature becomes calm and balanced, one should rise with the rooster; in winter when nature is closed and stored, one must wait for sunlight to rise. Through these practices, one gathers the spirit, conceals the will, and conserves intention, consuming warm and hot foods to nourish Yin Qi. This is how the Sages prevented disease in autumn and winter.
One might ask: "Seeing liver disease, first strengthen the deficiency of the spleen so that Wood pathogenic factors cannot transmit; seeing redness on the right cheek, first drain the heat of the Lung meridian so that Metal pathogenic factors do not become excessive. Is this not the method of treating pre-disease?" Now, you propose adapting to the four seasons and regulating the spirit and mind as the method of treating pre-disease. What is the meaning behind this?
Preserving the body in completeness is the Way of the Sages; curing diseases with perfect success is the technique of the Superior Physician (Shang Gong). The doctrine of "not treating established disease but treating pre-disease" is recorded in the *Su Wen* chapter "Si Qi Tiao Shen Da Lun" (Great Treatise on Regulating the Spirit According to the Four Seasons), which indeed holds profound significance!
In the ancient dialogues between the Yellow Emperor and the Heavenly Master, emphasis was always placed on life preservation first, beginning with discussions on innate vitality (Tian Zhen) and then on regulating the spirit. Having aligned with Yin and Yang, one proceeds to regulate according to the four seasons; having ensured regulated diet and drinking, one follows with regular daily routines. Urgently emphasizing health preservation, the intent is to treat diseases before they arise, preventing them from reaching a stage where they are difficult to manage.
Later, Qin Huan (Bian Que) understood this principle. When he saw the Marquis of Jin's disease had penetrated to the Gao Huang (epigastrium and diaphragm), he stated it could not be treated. Bian Que also comprehended this principle; when he observed the Duke of Qi's disease had reached the bone marrow, he judged it incurable. Alas! It is regrettable that the Dukes of Qi and Jin did not understand the principles of treating pre-disease.