《四气调神大论》曰∶春三月，此谓发陈，（春阳上升，气潜发育庶物，陈其姿容，故曰发陈。）
天地俱生，万物以荣，（天气温，地气发，温发相合，万物滋荣。）夜卧早起，广步于庭，（温气生，
寒气散，夜卧早起，广步于庭。）披发缓形，以使志生，（春气发生于万物之首，故披发缓形，使志
意发生也。）生而勿杀，予而勿夺，赏而勿罚，此春气之应，养生之道也。（春阳布发生之令，养生者必谨奉
天时也。）逆之则伤肝。夏为寒变，奉长者少。（逆。谓反行秋令，肝象木，王于春，行秋令，则肝气
伤，夏火旺而木废，故病于夏，春生夏长，逆春伤肝，故少气，以奉于长夏之令也。）夏三月，此谓蕃
秀，（阳自春生，至夏洪盛，物生以长，故蕃秀也。蕃，茂盛也，秀，华美也。）天地气交，万物
华实，（夏至四十五日，阴气微上，阳气微下，则天地气交也。阳气施化，阴气结成，成化相合，万物
华实也。）夜卧早起，勿厌于日，使志无怒，使华英成秀，使气得泄，若所爱在外，（缓阳气则物化，
宽志意则气泄，物化则华英成秀，气泄则肤腠通宣，时令发扬，故所爱亦惟顺阳而在外也。）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。（逆，谓反行冬令。 ， 瘦之疟。
心象火，王于夏，行冬令则心气伤，秋金旺而火废，故病于秋。秋收冬藏，逆夏伤心，故少气以奉于秋收
之令。冬水胜火，故重病于冬至之时也。）秋三月，此谓容平，（万物夏长，华实已成，容壮至秋，
平而定也。）天气以急，地气以明，（天气以急，风声切也。地气以明，物色变也。）早卧早起，
与鸡俱兴，（惧中寒露，故早卧。欲使安宁，故早起。）使志安宁，以缓秋形，（志躁不慎，其动则助
秋形，急顺杀伐生，使志安宁缓秋形也。）收敛神气，使秋气平，（神荡则欲炽，欲炽则伤和气，和气既伤。
则秋气不平调也。故秋敛神气，使秋气平。）无外其志，使肺气清，（此顺秋气之收敛也。）此秋气之
应，养收之道也。逆之则伤肺，冬为飧泄，奉藏则少。（逆，谓反行夏令，则肺气伤，冬水旺而金
废，故病发于冬，逆秋伤肺，故少气以奉冬藏之令也。）冬三月，此谓闭藏，（草木凋，蛰虫去，
地户闭塞，阳气伏脏。）水冰地坼，无扰乎阳，（阳气下沉，水冰地折，故欲周密，不欲烦扰也。）
早卧晚起，必待日光，（避于寒也。）使志若伏若匿，皆有私意，若己有得，（谓不欲妄出于外，
触冒寒气也。）去寒就温，无泄皮肤，使气亟夺，（去寒就温，言居深室也。冬日在骨，蛰虫周密，
君子居室。无泄皮肤，谓勿汗也，汗则阳气发泄，为寒气所迫夺也。）此冬气之应，养脏之道也。
逆之则伤肾，春为痿厥，奉生者少。（逆，谓反行夏令，肾象水旺于冬，行夏令则肾气伤，春木旺而
水废，故病发于春，逆冬伤肾，故少气以奉于春生之令也。）天气，清静光明看也，言天明不
竭，以清净致之，人寿延长，亦由顺动而得，此言天气以
示人也。）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。况采全生之道，而可不顺
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，故大
明之德不可不藏，天若自明，则日月之明隐矣。言人之真气亦不可泄露，当清静法道，以保天真。苟
离于道，则虚邪入于空窍。）四时阴阳者，万物之根本也，（时序营运，阴阳变化，天地合气，生育万
物，万物之根，悉归于此。）圣人春夏养阳，秋冬养阴，以从其根，阳气根于阴，阴气根于阳，无
阴则阳无以生，无阳则阴无以化，全阴则阳气不极，全阳则阴气不穷，滋苗者必固其根，伐下者必先枯其
上，故以斯调节，从顺其根。）故与万物浮沉于生长之门，（圣人所以身无奇病，生气不竭者，
以顺其根也。）逆其根，则伐其本，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。（苛者，重也。）圣人不治已病治未病，不治已乱治未乱，此
之谓也。病已成而后药之，乱已成而后治之，譬犹渴而穿井，斗而铸兵，不亦晚乎！
《四气调神大论》说：春季的三个月，这叫做“发陈”（春阳之气上升，潜藏的气机开始发育万物，展现其姿态容貌，所以称为发陈）。
天地生机共同萌发，万物因此繁荣茂盛（天气温暖，地气升发，温与发相互结合，万物滋长繁荣）。夜晚早睡，清晨早起，在庭院中阔步慢行（温气滋生，寒气消散，夜晚早睡，清晨早起，在庭院中阔步慢行）。披散头发，放松形体，以使意志生发（春气在万物之首发生，所以披散头发、放松形体，使意志得以生发）。
要顺应生长而不要杀戮，给予而不要掠夺，奖赏而不要惩罚，这是顺应春气的表现，也是养生的原则。违背这一原则就会损伤肝脏（肝属木，旺于春季，若反行秋令，则肝气受伤；夏季火旺而木废，故在夏季发病；春生夏长，违背春令伤及肝脏，导致元气不足，无法充分奉助长夏的生长之令）。到了夏季的三个月，这叫做“蕃秀”（阳气从春季生长，到夏季达到洪盛，万物生长壮大，所以称为蕃秀。“蕃”意为茂盛，“秀”意为华美）。
天地之气相交，万物开花结果（夏至后四十五日，阴气微微上升，阳气微微下降，这就是天地之气相交。阳气施予化育，阴气凝结成果，成与化相互结合，万物开花结实）。夜晚早睡，清晨早起，不要厌恶日晒，使意志保持平静不愤怒，使精神精华成熟秀美，使气机得以宣泄，就像喜爱的事物都在外面一样（缓和阳气则万物化育，宽舒志意则气机宣泄，万物化育则精神精华成熟秀美，气机宣泄则皮肤腠理通畅宣通，时令发扬，所以所爱之物也顺应阳气而在外）。这是顺应夏气的表现，也是养长的原则。违背这一原则就会损伤心脏（心属火，旺于夏季，若反行冬令，则心气受伤；秋季金旺而火废，故在秋季发病；秋收冬藏，违背夏令伤及心脏，导致元气不足，无法充分奉助秋季收敛之令；冬季水胜火，所以在冬至时病情加重）。
到了秋季的三个月，这叫做“容平”（万物在夏季生长，开花结果已经完成，形态壮实到了秋季，便平稳安定下来）。天气变得急劲，地气变得清明（天气急劲，风声凛冽。地气清明，草木颜色改变）。早点睡觉，早点起床，像鸡一样按时作息（害怕受到寒露侵袭，所以早睡。想要使身心安宁，所以早起）。使意志保持安宁，以缓和秋季肃杀之形（志意躁动不慎，其活动则会助长秋季的肃杀之气，急躁顺从杀伐的生发，使志意安宁以缓和秋季肃杀之形）。收敛神气，使秋气平和（神气荡越则欲望炽盛，欲望炽盛则伤害和气，和气既已受伤，秋气就不能平和调畅。所以要收敛神气，使秋气平和）。不要使志意外驰，使肺气清肃（这是顺应秋气收敛的特性）。这是顺应秋气的表现，也是养收的原则。违背这一原则就会损伤肺脏（肺属金，若反行夏令，则肺气受伤；冬季水旺而金废，故在冬季发病；违背秋令伤及肺脏，导致元气不足，无法充分奉助冬季闭藏之令）。
到了冬季的三个月，这叫做“闭藏”（草木凋零，蛰虫离去，地户闭塞，阳气伏藏于内）。水结冰，土地裂开，不要扰动阳气（阳气下沉，水冰地裂，所以想要周密保护，不想烦扰阳气）。早点睡觉，晚点起床，一定要等到太阳出来（躲避寒冷）。使意志好像潜伏隐匿，好像有私心得意，又好像自己有所收获（意思是不要妄自出于外界，触犯冒犯寒气）。远离寒冷，靠近温暖，不要使皮肤毛孔开泄，以免气机被频繁夺失（远离寒冷靠近温暖，是说居住在深室之中。冬日阳气在骨，蛰虫周密，君子居室。不要使皮肤开泄，是指不要出汗，出汗则阳气发泄，被寒气逼迫夺失）。这是顺应冬气的表现，也是养藏的原则。违背这一原则就会损伤肾脏（肾属水，旺于冬季，若反行夏令，则肾气受伤；春季木旺而水废，故在春季发病；违背冬令伤及肾脏，导致元气不足，无法充分奉助春季生长之令）。
天气，是清净光明的象征，说的是天明的道理不会枯竭，通过清净来达到，人的寿命延长，也是因为顺应天道而动而获得的，这是说天气向人展示的道理。）隐藏德行而不止息，所以下陷的情况就不会出现。（四季形成秩序，七星周行，天不显露形言，这就是隐藏德行。德行隐晦则应用不屈服，所以下陷的情况不会出现。《老子》说：“上德不德，是以有德。”说的是天至尊高，德行尚且显现为隐晦。何况采取保全生命的道术，怎么能不顺从天道呢？）
如果天自显光明，那么日月就不明亮了，邪气就会侵害空窍（天之所以隐藏德行，是因为它想要隐去最大的光明，所以最大的光明显现，微小的光明就熄灭了，因此最大的光明之德不可不隐藏。天如果自显光明，那么日月的光明就隐没了。说的是人的真气也不可以泄露，应当清净效法大道，以保全天真。如果背离大道，那么虚邪就会侵入空窍）。
四季阴阳的变化，是万物的根本（时序运转，阴阳变化，天地合气，生育万物，万物的根，都归结于此）。圣人在春夏季节养护阳气，在秋冬季节养护阴气，以顺应其根本。阳气根源于阴气，阴气根源于阳气，没有阴则阳气无法产生，没有阳则阴气无法化生。全阴则阳气不能至极，全阳则阴气不能穷尽。滋润苗株的人必须稳固它的根，砍伐树木的人必须先枯朽它的上部，所以用这种调节方法，顺应并跟随其根本。）因此，圣人能与万物一起浮沉于生长的门径之中（圣人之所以身体没有奇病，生气不枯竭，是因为顺应了其根本）。违背这个根本，就是砍伐其本源，败坏其真气。
所以，阴阳和四季的变化，是万物的终始，是死生的根本。违背它们就会产生灾害，顺应它们就不会发生重病，这就叫做得道。（“苛”意为重。）圣人不在病已经形成后才去治疗，不在乱已经形成后才去治理，说的就是这个道理。疾病已经形成才用药治疗，祸乱已经形成才去治理，这就好比口渴了才去挖井，打仗了才去铸造兵器，不也太晚了吗！
The *Si Qi Tiao Shen Da Lun* (Great Discourse on Regulating the Spirit According to the Four Qi) states: The three months of spring are called "Fa Chen" (Spring Yang Qi ascends, latent Qi begins to develop all things, revealing their forms and appearances, hence termed Fa Chen).
Heaven and Earth generate together, and all things flourish (Heavenly Qi is warm, Earthly Qi rises; warmth and rising combine, causing all things to grow luxuriantly). Go to bed late and rise early, take broad steps in the courtyard (Warm Qi generates, Cold Qi dissipates; go to bed late and rise early, take broad steps in the courtyard). Let down your hair and relax your body, so that your will may arise (Spring Qi arises at the head of all things; therefore, letting down hair and relaxing the body allows the will to arise).
Promote growth and do not kill; give and do not take away; reward and do not punish. This corresponds to Spring Qi and is the way of nourishing life. To violate this injures the Liver (The Liver corresponds to Wood and prospers in Spring. Acting contrary to the Spring order—i.e., following Autumn's command—injures Liver Qi. In Summer, Fire is prosperous while Wood is exhausted, leading to disease in Summer. Spring generates and Summer grows; violating Spring and injuring the Liver results in insufficient Qi to support the growing command of Late Summer).
The three months of summer are called "Fan Xiu" (Yang Qi grows from Spring and reaches its peak in Summer, causing things to grow and mature, hence Fan Xiu. "Fan" means lush/prosperous; "Xiu" means beautiful/elegant). Heaven and Earth Qi intersect, and all things flower and bear fruit (Forty-five days after the Summer Solstice, Yin Qi slightly ascends and Yang Qi slightly descends, which is the intersection of Heaven and Earth Qi. Yang Qi applies transformation, Yin Qi condenses into form; formation and transformation combine, causing all things to flower and bear fruit). Go to bed late and rise early, do not dislike the sun; keep your will free from anger, allow your essence to become elegant, allow your Qi to vent, as if your affections were directed outward (Slowing Yang Qi allows things to transform; widening the will allows Qi to vent. When things transform, essence becomes elegant; when Qi vents, skin and pores open and circulate freely. The season promotes expansion, so what is loved follows Yang and remains outward). This corresponds to Summer Qi and is the way of nourishing growth. To violate this injures the Heart (The Heart corresponds to Fire and prospers in Summer. Acting contrary to the Summer order—i.e., following Winter's command—injures Heart Qi. In Autumn, Metal is prosperous while Fire is exhausted, leading to disease in Autumn. Autumn harvests and Winter stores; violating Summer and injuring the Heart results in insufficient Qi to support the harvesting command of Autumn. In Winter, Water overcomes Fire, so severe illness occurs at the Winter Solstice).
The three months of autumn are called "Rong Ping" (All things grew in Summer, flowering and fruiting complete; by Autumn, forms are robust and settle into stability). Heavenly Qi becomes urgent, Earthly Qi becomes clear (Heavenly Qi is urgent, meaning the wind sounds sharp. Earthly Qi is clear, meaning plant colors change). Sleep early and rise early, awakening with the chickens (Fearing cold dew, sleep early. Desiring peace and tranquility, rise early). Keep your will peaceful to缓 (huan) the shape of Autumn (If the will is restless and imprudent, its movement aids the killing nature of Autumn. Keeping the will peaceful slows the killing shape of Autumn). Gather and store the spirit and Qi, making Autumn Qi level (If the spirit wanders, desire burns fiercely; burning desire harms harmonious Qi. Once harmonious Qi is harmed, Autumn Qi cannot be balanced. Thus, gather the spirit and Qi to make Autumn Qi level). Do not let your will stray outward, keeping Lung Qi pure (This follows the gathering nature of Autumn Qi). This corresponds to Autumn Qi and is the way of nourishing harvest. To violate this injures the Lungs (The Lungs correspond to Metal. If one acts contrary to the Autumn order—i.e., following Summer's command—Lung Qi is injured. In Winter, Water is prosperous while Metal is exhausted, leading to disease in Winter. Violating Autumn and injuring the Lungs results in insufficient Qi to support the storing command of Winter).
The three months of winter are called "Bi Zang" (Grass and trees wither, hibernating insects depart, the earth's gate closes, and Yang Qi hides). Water freezes and the earth cracks; do not disturb Yang (Yang Qi sinks downward, water freezes and earth cracks; thus, one should be meticulous and not disturb Yang). Sleep early and rise late, waiting for the sunlight (To avoid cold). Let your will seem hidden and concealed, as if having private gains or personal satisfaction (Meaning: do not recklessly go out and expose yourself to cold air). Move away from cold and seek warmth; do not let the skin pores open, lest Qi be frequently depleted (Moving away from cold and seeking warmth means dwelling in deep rooms. In winter, Yang Qi is in the bones, insects are secure, and gentlemen dwell indoors. Not letting skin pores open means not sweating; sweating causes Yang Qi to vent and be seized by cold). This corresponds to Winter Qi and is the way of nourishing storage. To violate this injures the Kidneys (The Kidneys correspond to Water and prosper in Winter. If one acts contrary to the Winter order—i.e., following Summer's command—Kidney Qi is injured. In Spring, Wood is prosperous while Water is exhausted, leading to disease in Spring. Violating Winter and injuring the Kidneys results in insufficient Qi to support the generating command of Spring).
Heavenly Qi is characterized by clarity, stillness, and brightness. It speaks of the principle that Heaven's brightness does not exhaust itself through stillness and clarity. Human longevity is extended by following this movement. This illustrates how Heaven demonstrates principles to humans.) Hidden virtue never ceases, so it does not sink (Four seasons form order, seven luminaries circle; Heaven does not manifest form or speech, which is hiding virtue. When virtue is hidden, application is unyielding, so it does not sink. The *Laozi* says: "Highest virtue is not virtuous, thus it has virtue." Heaven is supreme and high, yet virtue appears hidden. How much more so for those practicing the Way of preserving life must they follow Heaven?)
If Heaven manifests its own brightness, then the Sun and Moon lose their brilliance, and evil harms the empty orifices (The reason Heaven hides virtue is to conceal the Great Brightness. When Great Brightness appears, lesser brightness extinguishes. Thus, the virtue of Great Brightness must be hidden. If Heaven manifests itself, the brightness of Sun and Moon is obscured. This means human True Qi must not leak; one should practice stillness and follow the Dao to preserve true nature. If one departs from the Dao, empty pathogens enter the orifices).
The Yin and Yang of the four seasons are the root of all things (Time cycles operate, Yin and Yang change; Heaven and Earth combine Qi to generate all things. The roots of all things return here). The Sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their root. Yang Qi is rooted in Yin Qi, and Yin Qi is rooted in Yang Qi. Without Yin, Yang cannot be generated; without Yang, Yin cannot be transformed. Complete Yin prevents Yang from reaching its extreme; complete Yang prevents Yin from exhausting itself. To nourish the seedling, one must solidify its root; to cut down a tree, one must first dry its top. Therefore, through such regulation, one follows and conforms to the root.) Thus, the Sage floats and sinks with all things in the gate of growth (The reason the Sage has no strange diseases and his vital Qi is not exhausted is because he follows the root). To violate the root is to chop off the foundation and ruin one's true nature.
Therefore, Yin, Yang, and the four seasons are the beginning and end of all things, and the root of life and death. To violate them brings disaster; to follow them prevents serious illness. This is called obtaining the Dao. ("Ke" means severe/serious.) The Sage treats disease before it arises and disorder before it occurs. This is what is meant. If medicine is used only after disease has formed, and governance applied only after chaos has occurred, it is like digging a well only when thirsty, or forging weapons only when battle has begun. Is this not too late?