（素问五常政大论）
帝曰∶其久病者，有气从不康，病去而瘠奈何？（谓气已顺而身犹不康，病已去而形则瘠瘦也。瘠音寂。）岐伯曰∶
昭乎哉圣人之问也。化不可代，时不可违。（化，造化也。凡造化之道，衰王各有不同，如木从春化，火从夏化，金从秋
化，水从冬化，土从四季之化，以及五运六气各有所主，皆不可以相代也，故曰化不可代。人之脏气，亦必随时以为衰
王，欲复脏气之亏，不因时气不可也，故曰时不可违。不违时者，如金水根于春夏，木火基于秋冬，脏气皆有化原，设
不预为之地，则临时不易于复元，或邪气乘虚再至，虽有神手，无如之何矣。愚按∶此节诸注皆谓天地有自然之化，人
力不足以代之，故曰化不可代。然则当听之矣，而下文曰养之和之者，又将何所为乎？谓非以人力而赞天工者乎？其说
不然也。）夫经络以通，血气以从，复其不足，与众齐同，（疾病既去而不求其复，则元气由衰而瘠矣。养之和之，静以
待时，谨守其气，无使倾移，其形乃彰，生气以长，命曰圣王。（养者，养以气味。和者，和以性情。静以待时者，预有
修为而待时以复也。如阳虚者喜春夏，阴虚者喜秋冬，病在肝者愈于夏，病在心者愈于长夏，病在脾者愈于秋，病在肺
者愈于冬，病在肾者愈于春，皆其义也。谨守其气，无使倾移，则固有弗失，日新可期，是即撤消之道，而生气可渐长
矣。）故大要曰∶无代化，无违时，必养必和，待其来复。此之谓也。帝曰∶善。（大要，上古书名。此引古语以明化不
可代，时不可失，不可不养，不可不和，以待其来复，未有不复者矣。来复之义，即易之复卦，一阳生于五阴之下，阳
气渐回则生意渐长，同此理也。）
（《素问·五常政大论》）
黄帝问道：那些患久病的人，虽然气机已经调顺而身体仍未康复，病邪虽然已去但形体却消瘦，这是为什么呢？（意思是气机已经调和但身体依然不健康，病邪虽然去除但形体变得瘦弱。瘠，读音为寂。）岐伯回答说：
圣人的问题真高明啊！自然的造化规律不能由人力替代，四时的变化规律不可违背。（造化，指自然界的化生规律。凡是造化的道理，盛衰各有不同，比如木气随春季化生，火气随夏季化生，金气随秋季化生，水气随冬季化生，土气随四季交替化生，以及五运六气各自有所主司，都不能互相替代，所以说造化不可代。人体的脏气，也必然随着时令的变化而出现盛衰，想要恢复脏气的亏损，如果不顺应时气是不可能的，所以说时气不可违。不违背时气，比如金和水根源于春夏，木和火基于秋冬，脏气的化生都有源头，如果事先没有做好准备，那么临时就不容易恢复元气，或者邪气趁虚再次侵袭，即使有神医，也无能为力了。我按语：这一节的各家注释都认为天地有自然的造化，人力不足以替代它，所以说造化不可代。既然如此，那就听之任之了吗？而下文又说“养之和之”，这又是做什么呢？难道不是以人力来辅助天工吗？这种说法是不对的。）应当使经络通畅，血气运行顺畅，补充其不足，使身体状态与常人相同。（疾病既然已经去除而不求恢复，那么元气就会由衰弱而变得消瘦。通过调养和调和，安静地等待时机，谨慎地守护正气，不让其流失偏斜，形体才能彰显，生机得以增长，这就叫做圣王之道。（养，是用饮食气味来滋养。和，是用性情来调和。静以待时，是指预先修养身心而等待时机来恢复。比如阳虚的人喜欢春夏季，阴虚的人喜欢秋冬季，肝病在夏季痊愈，心病在长夏痊愈，脾病在秋季痊愈，肺病在冬季痊愈，肾病在春季痊愈，都是这个义理。谨慎守护正气，不让其流失偏斜，那么固有的元气就不会失去，每日更新是可以期待的，这就是消除病邪的方法，生机就可以逐渐增长了。）所以古书《大要》中说：不要替代造化，不要违背时气，必须调养，必须调和，等待其自行恢复。说的就是这个道理。黄帝说：讲得好。（《大要》，是上古时期的书名。这里引用古语来说明造化不可替代，时气不可错失，不可不调养，不可不调和，以等待其自行恢复，没有不能恢复的。来复的意义，即《易经》中的复卦，一阳生于五阴之下，阳气逐渐回升则生意逐渐增长，道理是一样的。）
(Su Wen, Chapter on the Great Regularity of Natural Changes)
The Yellow Emperor asked: For those suffering from chronic diseases, why is it that although their Qi has become smooth and they have not yet recovered, and although the pathogenic factors have departed, their bodies remain emaciated? (This means that although the Qi has harmonized, the body remains unwell; although the disease has passed, the form becomes thin and emaciated. "Ji" is pronounced as "ji".)
Qibo replied:
How profound is your question, O Sage! The transformations of nature cannot be substituted by human effort, and the timing of the seasons must not be violated. (Transformation refers to the creative processes of nature. The principles of creation vary in their waxing and waning; for instance, Wood transforms in Spring, Fire in Summer, Metal in Autumn, Water in Winter, and Earth in the transition periods of the four seasons. Furthermore, the Five Movements and Six Qi each have their respective dominions, none of which can replace another; hence it is said that natural transformation cannot be substituted. The Qi of the Zang organs also necessarily waxes and wanes according to the seasons. To restore the deficiency of the Zang Qi without adhering to the seasonal Qi is impossible; hence it is said that the timing of the seasons must not be violated. Not violating the timing implies, for example, that Metal and Water are rooted in Spring and Summer, while Wood and Fire are based in Autumn and Winter. The transformation of Zang Qi has its origins; if preparation is not made in advance, recovery at the critical moment will be difficult, or pathogenic factors may take advantage of the deficiency to return. Even with divine skill, nothing could be done. My commentary: All previous annotations on this section attribute the statement "transformation cannot be substituted" to the natural changes of Heaven and Earth, which human power cannot replace. If so, should we simply leave things to chance? Yet the following text speaks of "nourishing and harmonizing." What purpose does this serve? Is it not to assist the work of Heaven through human effort? This interpretation is incorrect.) One must ensure the meridians are unobstructed and the Blood and Qi flow smoothly, restoring deficiencies until one's condition is equal to that of a healthy person. (If, after the disease has departed, one does not seek recovery, the Original Qi will decline and lead to emaciation. Through nourishment and harmony, waiting quietly for the right time, carefully guarding the Qi to prevent its depletion or deviation, the physical form will be restored, and the vital energy will grow. This is called the way of the Sage King. "Nourishing" refers to nourishing with flavors and aromas. "Harmonizing" refers to harmonizing with emotions and temperament. "Waiting quietly for the time" implies cultivating oneself in advance and awaiting the opportune moment for recovery. For example, those with Yang deficiency favor Spring and Summer, while those with Yin deficiency favor Autumn and Winter. Liver diseases tend to heal in Summer, Heart diseases in Late Summer, Spleen diseases in Autumn, Lung diseases in Winter, and Kidney diseases in Spring; all these illustrate this principle. By carefully guarding the Qi and preventing its loss or deviation, the inherent vitality will not be lost, and daily renewal can be expected. This is the method of eliminating pathology, allowing vital energy to gradually increase.) Therefore, the general principle states: Do not substitute natural transformation, do not violate the timing of the seasons; you must nourish and harmonize, and wait for the spontaneous recovery. This is what is meant.
The Yellow Emperor said: Excellent. ("Da Yao" is an ancient book title. Here, an ancient saying is quoted to clarify that natural transformation cannot be substituted, seasonal timing must not be missed, and one must neither neglect nourishment nor harmony, in order to await spontaneous recovery. There is no case where recovery does not occur. The meaning of "returning/recovery" corresponds to the Hexagram Fu (Return) in the I Ching, where one Yang line arises beneath five Yin lines; as Yang Qi gradually returns, the vitality gradually increases, following the same logic.)