《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。）被发缓形，以使志生，（春气发生于万物之首，故被发缓形，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，
夏火王而木废，故病于夏，春生夏长，逆春伤肝，故少气以奉于夏长之令也。）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，阳气施化，阴气结成，成化相合，故万物华实也。）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，（缓阳气则物化，宽志意则气泄，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。
冬水则胜于火，故重病于冬至之时也。）秋三月，此谓容平，（万物夏长，华实已成，容状至秋，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，以缓秋刑，（志躁不慎其动，则助秋刑，急顺杀伐生，使志安宁
缓秋刑也。）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，故收敛神气，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，奉藏者少。（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，故少气以奉于
冬藏之令也。）冬三月，此谓闭藏，（草木凋，蛰虫去，地户闭塞，阳气伏藏。）水冰地坼，无扰乎阳，
（阳气下沉，水冰地坼，故宜周密不欲烦扰也。）早卧晚起，必待日光，（避于寒也。）使志若伏若匿，若
有私意，若已有得，（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，养藏之道也。逆之则伤肾，春为痿厥，奉生者少。（逆谓反行夏令，肾象水，王于冬，
行夏令则肾气伤。春木王而水废，故病发于春。逆冬伤肾，故少气以奉于春生之令也。）天气，清静光明者
也，（言天明不竭，以清静致之，人寿延长，亦由顺动而得，此言天气以示人也。）藏得不止，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，
当清净法道，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，全阳则有气不穷。滋苗者必先固其根。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）。
天地生机共同萌动，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。）应当晚睡早起，在庭院中阔步慢行。（温气滋生，寒气消散，所以晚睡早起，在庭院中阔步慢行。）披散头发，放松形体，以使情志生发舒畅。（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，给予而不要剥夺，奖赏而不要惩罚，这是顺应春气的表现，也是养生的原则。违背它就会损伤肝脏，到了夏天会发生寒性病变，因为奉助夏季生长的气机就少了。（违背，是指反行秋季的肃杀令。肝属木，旺于春季，若行秋令，则肝气受伤；夏季火旺而木气废弛，所以病发于夏。春生夏长，违背春令损伤肝脏，所以少气以奉助夏季生长的命令。）
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，所以叫蕃秀。蕃，是茂盛的意思。秀，是华美的意思）。
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，阳气施化，阴气凝结成实，成与化相互结合，所以万物开花结实。）应当晚睡早起，不要厌恶烈日，使情志不愤怒，使精神华美秀外，使气机宣泄通畅，好像所爱慕的事物都在外面一样。（缓和阳气则万物化育，宽舒意志则气机宣泄，万物化育则精神华美秀外，气机宣泄则皮肤腠理宣通，时令发扬，所以所爱慕的也只会顺从阳气而在外。）这是顺应夏气的表现，也是养长的原则。违背它就会损伤心脏，到了秋天会发生疟疾，因为奉助秋季收敛的气机就少了，冬至时病情会加重。（违背是指反行冬季的闭藏令。疟，是消瘦型的疟疾。心属火，旺于夏季，若行冬令则心气受伤；秋季金旺而火气废弛，所以病发于秋。秋收冬藏，违背夏令损伤心脏，所以少气以奉助秋季收敛的命令。冬季水旺胜于火，所以在冬至时病情加重。）
秋季的三个月，这叫做“容平”（万物在夏季生长，花实已经形成，到了秋季，形态趋于平静和安定）。
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。）应当早睡早起，与鸡鸣同时起床。（害怕中间的寒露所以早睡，想要使身心安宁所以早起。）使情志安宁，以缓解秋季的肃杀之气。（如果意志急躁不慎其行动，就会助长秋季的肃杀之气，使急迫顺从杀伐的生发，使情志安宁以缓解秋季的肃杀之气。）收敛神气，使秋气平和。（神气动荡则欲望炽盛，欲望炽盛则伤害和气，和气既已受伤则秋气不能平和调畅，所以收敛神气，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。违背它就会损伤肺脏，到了冬天会发生完谷不化的泄泻，因为奉助冬季闭藏的气机就少了。（违背是指反行夏季的暑热令。则肺气受伤。冬季水旺而金气废弛，所以病发于冬。违背秋令损伤肺脏，所以少气以奉助冬季闭藏的命令。）
冬季的三个月，这叫做“闭藏”（草木凋零，蛰虫离去，地户闭塞，阳气潜伏隐藏）。
水结冰，地冻裂，不要扰动阳气。（阳气下沉，水冰地裂，所以应该周密保暖，不希望烦扰阳气。）应当早睡晚起，一定要等到太阳出来才起床。（为了避开寒冷。）使情志好像潜伏隐匿一样，好像有私密的意图，好像已经有所收获。（意思是不要妄自显露于外，触犯冒犯寒气。）远离寒冷靠近温暖，不要让皮肤开泄出汗，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。不让皮肤开泄，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。违背它就会损伤肾脏，到了春天会发生痿厥，因为奉助春季生发的气机就少了。（违背是指反行夏季的暑热令，肾属水，旺于冬季，若行夏令则肾气受伤。春季木旺而水气废弛，所以病发于春。违背冬令损伤肾脏，所以少气以奉助春季生发的命令。）
天气，是清静光明的。（说明天明的持久，是通过清静达到的，人的寿命延长，也是通过顺应天道而获得的，这是用天气来示教于人。）如果闭藏的功能不止息，就不会下降。（四季形成秩序，七星周行，天不形之于言语，这就是藏德。德行隐晦则应用不屈折，所以不会下降。《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理，怎么能不顺从天道呢？）如果天过于彰显光明，那么日月就会不明，邪气就会侵害空窍。（天之所以藏德，是因为它想要隐藏大明，所以大明显现则小明熄灭，所以大明的德行不可不隐藏。天如果自我彰显，那么日月的光明就会隐没。说的是人的真气，也不可以泄露，应当清净法道，以保全天真。如果背离了道，那么虚邪就会侵入空窍。）
四季的阴阳变化，是万物的根本。（时序运行，阴阳变化，天地合气，生育万物，万物的根，都归结于此。）圣人春夏养阳，秋冬养阴，以顺应其根本。（阳气根于阴，阴气根于阳，没有阴则阳无法生成，没有阳则阴无法化生，全阴则阳气不能极致，全阳则气机无穷。滋养苗株的人必须先巩固其根。砍伐树木的人必先使其上部枯萎，所以以此调节顺从其根本。）所以能与万物一起浮沉于生长的门径。（圣人之所以身体没有奇异的疾病，生气不枯竭，是因为顺应了其根本。）违背其根本，就是砍伐其本源，毁坏其真气。所以阴阳四时，是万物的终始，死生的根本，违背它们灾害就会产生，顺从它们严重的疾病就不会发生，这就叫做得道。（苛，是重的意思。）圣人不治疗已经发生的疾病，而是治疗尚未发生的疾病；不治理已经发生的混乱，而是治理尚未发生的混乱，说的就是这个道理。疾病已经形成而后才用药治疗，混乱已经形成而后才去治理，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！
The *Si Qi Tiao Shen Da Lun* (Great Treatise 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, thus termed Fa Chen).
Heaven and Earth's vital energies jointly sprout, and all things flourish. (Heavenly Qi is warm, Earthly Qi rises; warmth and rising combine, causing all things to grow luxuriantly.) One should go to bed late and rise early, taking broad steps in the courtyard. (Warm Qi generates, cold Qi dissipates; thus, one goes to bed late and rises early, taking broad steps in the courtyard.) Let hair hang loose and relax the body, to allow the will to generate. (Spring Qi arises at the head of all things; thus, letting hair hang loose and relaxing the body allows the will to arise.) Foster growth but do not kill, give but do not take, reward but do not punish. This is responding to Spring Qi and is the way of nourishing life. To violate this injures the Liver, leading to cold transformations in summer, with little Qi left to support Summer growth. (Violation refers to acting contrary to Autumn's decree. The Liver corresponds to Wood and prospers in Spring. Acting contrary to Autumn's decree injures Liver Qi; when Summer Fire prospers, Wood is exhausted, so disease manifests in Summer. Spring generates, Summer grows; violating Spring and injuring the Liver results in insufficient Qi to support Summer's growing command.)
The three months of summer are called "Fan Xiu" (Yang Qi grows from Spring and reaches abundance in Summer, causing things to grow and lengthen, thus Fan Xiu. Fan means lush/prosperous; Xiu means beautiful/elegant).
Heavenly and Earthly Qi intersect, and all things flower and bear fruit. (Forty-five days after the Summer Solstice, Yin Qi rises slightly, Yang Qi transforms, Yin Qi condenses into substance; condensation and transformation combine, so all things flower and bear fruit.) One should go to bed late and rise early, not resent the sun, keep the will free from anger, allow the essence to become elegant, let Qi vent freely, as if what one loves is outside. (Relaxing Yang Qi causes things to transform; widening the will allows Qi to vent. When things transform, the essence becomes elegant; when Qi vents, skin and pores open. The season promotes expansion, so what one loves follows Yang and remains outside.) This is responding to Summer Qi and is the way of nourishing growth. To violate this injures the Heart, leading to malaria in autumn, with little Qi left to support Autumn's gathering, and severe illness at the Winter Solstice. (Violation refers to acting contrary to Winter's decree. Malaria here refers to emaciating malaria. The Heart corresponds to Fire and prospers in Summer. Acting contrary to Winter's decree injures Heart Qi; when Autumn Metal prospers, Fire is exhausted, so disease manifests in Autumn. Autumn gathers, Winter stores; violating Summer and injuring the Heart results in insufficient Qi to support Autumn's gathering command. Winter Water surpasses Fire, so severe illness occurs at the Winter Solstice.)
The three months of autumn are called "Rong Ping" (All things grew in Summer, flowers and fruits have formed; by Autumn, their appearance becomes calm and settled).
Heavenly Qi becomes urgent, Earthly Qi becomes clear. (Heavenly Qi is urgent, wind sounds sharp. Earthly Qi is clear, colors of things change.) One should go to bed early and rise early, waking with the chickens. (Fearing mid-season cold dew, one goes to bed early; desiring peace, one rises early.) Keep the will peaceful to缓 (alleviate) Autumn's punishment. (If the will is restless and actions imprudent, it aids Autumn's punishment, promoting urgency and killing; keeping the will peaceful alleviates Autumn's punishment.) Gather and store spiritual energy to make Autumn Qi peaceful. (If spirit wanders, desire burns; if desire burns, harmony is injured; if harmony is injured, Autumn Qi cannot be balanced. Thus, gather spiritual energy to make Autumn Qi peaceful.) Do not let the will stray outward, to keep Lung Qi pure. (This follows Autumn's gathering nature.) This is responding to Autumn Qi and is the way of nourishing gathering. To violate this injures the Lungs, leading to undigested food diarrhea in winter, with little Qi left to support Winter's storing. (Violation refers to acting contrary to Summer's decree. Lung Qi is injured. Winter Water prospers while Metal is exhausted, so disease manifests in Winter. Violating Autumn and injuring the Lungs results in insufficient Qi to support Winter's storing command.)
The three months of winter are called "Bi Cang" (Grass and trees wither, hibernating insects depart, earth gates close, Yang Qi hides and stores).
Water freezes, earth cracks; do not disturb Yang. (Yang Qi sinks, water freezes, earth cracks; thus, one should be thorough and avoid disturbing Yang.) One should go to bed early and rise late, waiting for sunlight. (To avoid cold.) Let the will seem hidden or concealed, as if having private intentions, as if already satisfied. (Meaning not to expose oneself rashly to the outside, touching or offending cold air.) Move away from cold towards warmth, do not let skin sweat, to prevent frequent loss of Qi. (Moving away from cold towards warmth means dwelling in deep rooms. In winter, Yang Qi is in the bones, hibernating insects are tight, gentlemen dwell indoors. Not letting skin sweat means no sweating. Sweating causes Yang Qi to vent and be forced out by cold air.) This is responding to Winter Qi and is the way of nourishing storage. To violate this injures the Kidneys, leading to flaccidity and cold extremities in spring, with little Qi left to support Spring's generation. (Violation refers to acting contrary to Summer's decree. The Kidney corresponds to Water and prospers in Winter. Acting contrary to Summer's decree injures Kidney Qi. Spring Wood prospers while Water is exhausted, so disease manifests in Spring. Violating Winter and injuring the Kidneys results in insufficient Qi to support Spring's generating command.)
Heavenly Qi is clear, quiet, and bright. (This explains that heaven's brightness is sustained through clarity and stillness; human longevity is also achieved by following movement/nature. This uses heavenly Qi to instruct humans.) If storage does not cease, it will not descend. (Four seasons form order, seven luminaries circle; Heaven does not speak in form, this is hiding virtue. When virtue is hidden, application is unyielding, thus it does not descend. The *Laozi* says: Supreme Virtue is not virtuous, therefore it has virtue. It means Heaven is supreme and high, its virtue still appears hidden; how much more so for the path of preserving life, which must follow Heaven?) If Heaven reveals itself too brightly, then Sun and Moon will not shine clearly, and evil will harm empty cavities. (The reason Heaven hides virtue is to conceal Great Brightness; thus, when Great Brightness appears, Small Brightness extinguishes. Therefore, Great Brightness's virtue must be hidden. If Heaven reveals itself, Sun and Moon's brightness will hide. This means human True Qi must not leak; one should follow clarity and Dao to preserve true nature. If one departs from Dao, empty evils enter empty cavities.)
The Yin and Yang of the four seasons are the root of all things. (Time sequences operate, Yin and Yang change; Heaven and Earth combine Qi to generate all things; the roots of all things return here.) Sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their roots. (Yang Qi roots in Yin, Yin Qi roots in Yang. Without Yin, Yang cannot generate; without Yang, Yin cannot transform. Full Yin prevents Yang from reaching its limit; full Yang ensures Qi is inexhaustible. Those who nourish shoots must first consolidate roots. Those who cut down must first wither the top. Thus, regulate and follow their roots.) Thus, one floats and sinks with all things in the gate of growth. (Sages have no strange diseases and their vital Qi does not exhaust because they follow their roots.) To violate the root is to chop the trunk and ruin true Qi. Therefore, Yin, Yang, and the four seasons are the beginning and end of all things, the root of death and life. To violate them brings disaster; to follow them prevents severe diseases. This is called attaining the Dao. (Ke means heavy/severe.) Sages treat disease before it arises, and chaos before it arises. This is what is meant. If disease has formed and then one medicates, or chaos has formed and then one governs, it is like digging a well only when thirsty, or casting weapons only when fighting. Is this not too late?