高删大论二字。云。君臣问答。互相发明。则曰论。无君臣之问答。则曰篇。余皆仿此。吴云。此篇。言
顺于四时之气。调摄精神。亦上医治未病也。简按司马迁云。春生夏长秋收冬藏。此天地之大经也。弗顺则无
以为纪纲。故四时之大顺不可失。宋姜锐着养生月录一卷。采本篇首一段文。附逐月服饵药方。尊生者宜识之。
发陈 发散陈敷之义。张训陈为故。然据下蕃秀容平等。则以气象而言。王注为是。
万物以荣 尔雅。木谓之华。草谓之荣。
广步于庭 志云。广。宽也。缓也。简按仓公曰。车步广志。以适骨肉血脉。巢源。作阔步于庭。
被发 庄子云。老聃新沐。方将被发而干。史记。箕子披发阳狂。
春气之应 吴云。天道发生。人事应。故曰应。
夏为寒变 志云。木伤而不能生火。故于夏月火令之时。反变而为寒病。简按巢源。作夏变为寒。
华英 张云。言神气也。
秋为 疟 张云。心属火。王于夏。夏失所养。故伤心。心伤则暑气乘之。至秋而金气收敛。暑邪内
郁。于是阴欲入而阳拒之。故为寒。火欲出而阴束之。故为热。金火相争。故寒热往来。而为 疟。简按 疟。
即疟耳。详见于疟论。
冬至重病 简按据前后文例。四字恐剩文。
容平 志云。容。盛也。万物皆盛实。而平定也。简按容。盛也。见说文。即盛受之义。非盛实之
谓。王马张并为容状之容。乃与发陈蕃秀闭藏自异旨。圣济经注云。容而不迫。平而不偏。是谓容平。此说似
是。五常政大论。以金平气为审平。说苑曰。秋者天之平。
与鸡俱兴 志云。鸡鸣早而出埘晏。与鸡俱兴。与春夏之早起少迟。所以养秋收之气也。
冬为飧泄 张云。肺伤则肾水失其所生。故当冬令。而为肾虚飧泄。简按飧。本作餐。又作 。说文。
餐。吞也。玉篇。飧。水和饭也。释名。飧。散也。投水于中自解散也。列子说符注。 。水浇饭也。盖水谷
杂下。犹水和饭。故云飧泄也。
若伏若匪 宋本。匪。作匿。无今详以下七字注。简按
匿得押韵。
春为痿厥 吴云。肾气既伤。春木为水之子。无以受气。故为痿厥。痿者。肝木主筋。筋失其养。
而手足痿弱也。厥。无阳逆冷也。
清净光明者也 净。马本张本作静。李云。当作静。简按天气清净以下。至未央绝灭。王注为言天
以例人。马吴张并同。特志聪云。上节论顺四时之气。而调养其神。然四时顺序。先由天气之和。如天地不和。
则四时之气。亦不正矣。故以下复论天地之气焉。今考经文。王注虽取义深奥。却似混淆不明。当以志聪说为得焉。
云雾不精 诗疏云。有云则无露。无云乃有露。尔雅云。天气下地气不应曰 。地气发天不应曰雾。
精。晴同。史天官书。天精而景星见。注。精。即晴。汉书京房传。阴雾不精。高云。精。犹极也。未详何义。
交通不表万物命故不施 王吴志高并以表下为句。马张李则以命下为句。吴云。阴阳二气。贵乎交
通。若交通之气。不能表扬于外。则万物之命。无所施受。无所施受。则名木先应而多死。张云。独阳不生。
独阴不成。若上下不交。则阴阳乖。而生道息。不能表见于万物之命。故生化不施。简按吴说似是。故。固同。
菀 张云。菀。郁同。马云。 。稿同。简按诗小弁。菀彼柳斯。释文。菀音郁。志云。菀。茂
木也。 。禾秆也。误。
未央绝灭 张云。央。中半也。阴阳既失其和。则贼风豪雨。数为残害。天地四时。不保其常。是
皆与道相违。故凡禀化生气数者。皆不得其半。而绝灭矣。简按诗小雅。夜未央。注。夜未半也。王训央为久。
未见所出。
身无奇病 吴云。谓无寒变 疟飧泄痿厥之类也。马云。本经。有奇病论。大奇病论。○简按自天气
者清净。至生气不竭。一百二十四字。与四气调神之义不相干。且文意不顺承。疑佗篇错简也。
心气内洞 马云。内洞者。空而无气也。灵五味论。有辛走气。多食之令人洞心。正与内洞之义相似。
简按外台引删繁论。载本篇文。作内消。
肺气焦满 张云。肺热叶焦。为胀满也。简按盖谓肺胀喘满等证。王云。焦。谓上焦。误也。
独沉 甲乙。作浊沉。新校正云。太素。作沉浊。简按据上文焦满。甲乙为是。吴云。肾气独沉。令
人膝 重。是也。滑云。沉痼而病也。
太阴不收少阴不藏 简按以太阳少阳例推之。此以时令而言之。乃太阴少阴。疑是互误。灵阴阳系日
月云。心为阳中之太阳。肺为阳中之少阴。肝为阴中之少阳。脾为阴中之至阴。肾为阴中之太阴。春秋繁露云。
春者少阳之选也。夏者太阳之选也。秋者少阴之选也。冬者太阴之选也。
春夏养阳秋冬养阴 高云。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。简按高氏此解。贯通前章。
尤为切当。王注诸家。及朱彦修说。并似失章旨焉。千金脾劳门云。春夏养阳。秋冬养阴。以顺其根本矣。肝
心为阳。脾肺肾为阴。逆其根则伐其本云云。与高意符焉。神仙传。魏武帝问养生大略。封君达对曰。圣人春
夏养阳。秋冬养阴。以顺其根。以契造化之妙。全本此篇。
浮沉生长之门 马云。言生长则概收藏。滑云。浮沉。
犹出入也。
苛疾 礼记。疾痛苛痒。郑注。苛。疥也。管子。常之巫审于死生。能去苛病。注。烦苛之病。杨
慎云。苛。小草也。（出说文）今但知为苛刻之苛。盖苛疾。烦苛之小疾。王云。苛者。重也。张云。苛。虐
也。皆为苛罚苛政之苛。吴云。 同。尤非也。
愚者佩之 李冶古今 云。王注。圣人心合于道。故勤而行之。愚者性守于迷。故佩服而已。冰说
非也。佩。背也。古字通用。果能佩服于道。是亦圣人之徒也。安得谓之愚哉。滑云。佩。当作悖。吴云。佩。
与悖同。古通用。简按古今 之说是。
不治已病治未病 灵逆顺篇。上工治未病。不治已病。七十七难。金匮要略首篇。甲乙经五脏变
篇。皆可参考。
铸兵 宋本。兵。作锥。志高亦同。并误也。
高世栻删去了“大论”二字。他说：如果是君臣问答、互相阐发的内容，就称为“论”；如果没有君臣问答的形式，就称为“篇”。其余章节都仿照这个体例。吴崑说：这一篇论述顺应四时之气来调摄精神，这也是上医治未病的道理。丹波元简按语：司马迁曾说：“春生、夏长、秋收、冬藏，这是天地的根本规律。如果不顺应它，就无法作为纲纪。所以四时的顺行不可违背。”宋代姜锐著有《养生月录》一卷，摘录本篇开头的一段文字，并附上每月的服药方剂，注重养生的人应该了解这些内容。
“发陈”：是发散陈旧之气的意思。张介宾将“陈”解释为“故”（旧），但根据下文“蕃秀”、“容平”等词来看，这里是指气象而言。王冰的注释是正确的。
“万物以荣”：《尔雅》说：“树木的花叫华，草的花叫荣。”
“广步于庭”：张志聪注云：“广，即宽缓之意。”丹波元简按语：仓公说：“车步广志”，意思是使骨肉血脉舒适通畅。巢元方的《诸病源候论》中写作“阔步于庭”。
“被发”：《庄子》说：“老聃刚洗完头，正要披散头发晾干。”《史记》记载：“箕子披发装疯。”
“春气之应”：吴崑说：“天道主发生，人事随之响应，所以叫‘应’。”
“夏为寒变”：张志聪注云：“木气受伤而不能生火，所以在夏季火令当令之时，反而变成寒病。”丹波元简按语：巢元方《诸病源候论》中写作“夏变为寒”。
“秋为疟”：张介宾说：“心属火，旺于夏季。如果夏季失于调养，就会伤心。心伤则暑气乘虚而入，到了秋季金气收敛，暑邪内郁。此时阴气欲入而阳气抗拒，所以感到寒冷；火气欲出而阴气束缚，所以感到发热。金火相争，所以出现寒热往来，从而形成疟疾。”丹波元简按语：“疟”即疟疾，详见于《疟论》篇。
“冬至重病”：丹波元简按语：根据前后文的体例，这四个字恐怕是衍文（多余的文字）。
“容平”：张志聪注云：“容，盛也。万物皆盛实而平定。”丹波元简按语：“容”，盛也，见于《说文解字》，即盛受的意思，并非盛实之意。王冰、马莳、张介宾都将“容”解释为容状之容，这与“发陈”、“蕃秀”、“闭藏”的本意不同。《圣济经》注云：“容而不迫，平而不偏，是谓容平。”这种说法似乎更合理。《五常政大论》中以金的平气为“审平”。《说苑》说：“秋是天之平。”
“与鸡俱兴”：张志聪注云：“鸡鸣早而出埘晏，与鸡俱兴，比春夏之早起稍迟，这是为了养护秋收之气。”
“冬为飧泄”：张介宾说：“肺伤则肾水失去所生之源，所以在冬季令行时，会出现肾虚导致的飧泄。”丹波元简按语：“飧”，本作“餐”，又作“𩜹”。《说文解字》：“餐，吞也。”《玉篇》：“飧，水和饭也。”《释名》：“飧，散也。投水于中自解散也。”《列子·说符》注：“𩜹，水浇饭也。”大概是因为水谷混杂而下，犹如水和饭，所以称为飧泄。
“若伏若匪”：宋本中，“匪”写作“匿”。没有以下的七字注释。丹波元简按语：“匿”字可以押韵。
“春为痿厥”：吴崑说：“肾气既已受伤，春季木气为水之子，无法接受母气滋养，所以出现痿厥。痿，是因为肝木主筋，筋失其养，导致手足痿弱。厥，是无阳逆冷。”
“清净光明者也”：“净”，马莳本和张介宾本写作“静”。李中梓说：“应当作‘静’。”丹波元简按语：从“天气清净”以下至“未央绝灭”，王冰注说是用天象来比喻人事。马莳、吴崑、张介宾都持此观点。唯独张志聪认为：上一节论述顺应四时之气来调养神志，然而四时的顺序，首先取决于天气的和顺。如果天地不和，那么四时之气也不正了。所以下面又重新论述天地之气。现在考察经文，王冰的注释虽然取义深奥，却似乎混淆不明，应当以张志聪的说法为得当。
“云雾不精”：《诗经》疏云：“有云则无露，无云乃有露。”《尔雅》说：“天气下地气不应叫做雨（此处原文似缺字或通假，通常指雨），地气发天不应叫做雾。”“精”，同“晴”。《史记·天官书》：“天精而景星见。”注：“精，即晴。”《汉书·京房传》：“阴雾不精。”高世栻说：“精”，意为极也。不详其确切含义。
“交通不表万物命故不施”：王冰、吴崑、张志聪都以“表下”为句读。马莳、张介宾、李中梓则以“命下”为句读。吴崑说：“阴阳二气，贵在交通。如果交通之气不能表扬于外，那么万物的生命就无所施受。无所施受，则名贵的树木先应验而多死亡。”张介宾说：“独阳不生，独阴不成。如果上下不交，则阴阳乖离，而生化的道路止息，不能表现在万物的生命中，所以生化功能不施行。”丹波元简按语：吴崑的说法似乎合理。“故”通“固”。
“菀槁”：张介宾说：“菀，同郁。”马云：“槁，同稿。”丹波元简按语：《诗经·小弁》：“菀彼柳斯。”释文：“菀音郁。”张志聪说：“菀，茂木也。”“槁”，禾秆也。这是错误的。
“未央绝灭”：张介宾说：“央，中半也。阴阳既然失去了和谐，那么贼风豪雨就会多次造成残害。天地四时不能保持常态，这些都是与道相违背的。所以凡是禀受化生气数的人，都不能活到一半，就绝灭了。”丹波元简按语：《诗经·小雅》：“夜未央。”注：“夜未半也。”王冰训“央”为久，未见出处。
“身无奇病”：吴崑说：“指没有寒变、疟疾、飧泄、痿厥之类的疾病。”马云：“《黄帝内经》中有《奇病论》、《大奇病论》。”○丹波元简按语：从“天气者清净”到“生气不竭”，共一百二十四字，与“四气调神”的主旨不相干，且文意不顺承，怀疑是其他篇章的错简。
“心气内洞”：马云说：“内洞，就是空而无气。”《灵枢·五味论》提到：“辛走气，多食之令人洞心。”这与“内洞”的意思相似。丹波元简按语：《外台秘要》引用的《删繁论》中，记载本篇文字作“内消”。
“肺气焦满”：张介宾说：“肺热叶焦，导致胀满。”丹波元简按语：大概是指肺胀、喘满等证候。王冰说：“焦，谓上焦。”这是错误的。
“独沉”：《甲乙经》作“浊沉”。林亿等新校正说：《太素》作“沉浊”。丹波元简按语：根据上文“焦满”，《甲乙经》的版本是正确的。吴崑说：“肾气独沉，令人膝重”，是对的。滑寿说：“沉痼而病也。”
“太阴不收少阴不藏”：丹波元简按语：以太阳、少阳为例类推，这里是就时令而言，应该是“太阴”和“少阴”互误了。《灵枢·阴阳系日月》说：“心为阳中之太阳，肺为阳中之少阴，肝为阴中之少阳，脾为阴中之至阴，肾为阴中之太阴。”《春秋繁露》说：“春者少阳之选也，夏者太阳之选也，秋者少阴之选也，冬者太阴之选也。”
“春夏养阳秋冬养阴”：高世栻说：“四时的太少阴阳，是万物的根本。所以圣人春夏养阳，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，是为了顺从其根本。”丹波元简按语：高氏的这种解释，贯通了前章，尤为恰当。王冰等各家注释及朱震亨（彦修）的说法，都似乎偏离了本章主旨。《千金要方·脾劳门》说：“春夏养阳，秋冬养阴，以顺其根本矣。肝心为阳，脾肺肾为阴，逆其根则伐其本。”这与高氏的意思相符。《神仙传》记载：魏武帝问养生大略，封君达回答说：“圣人春夏养阳，秋冬养阴，以顺其根，以契造化之妙。”完全依据本篇。
“浮沉生长之门”：马云说：“言生长则概收藏。”滑寿说：“浮沉，犹出入也。”
“苛疾”：《礼记》：“疾痛苛痒。”郑玄注：“苛，疥也。”《管子》：“常之巫审于死生，能去苛病。”注：“烦苛之病。”杨慎说：“苛，小草也。（出自《说文》）”现在只知道是苛刻之苛，大概“苛疾”是指烦苛的小病。王冰说：“苛者，重也。”张介宾说：“苛，虐也。”都是将其理解为苛罚苛政之苛。吴崑说：“同尤非也。”更是错误。
“愚者佩之”：李冶《古今注》说：王冰注：“圣人心合于道，故勤而行之；愚者性守于迷，故佩服而已。”这种说法不对。“佩”，通“背”。古字通用。如果真的能“佩服”于道，那也是圣人的徒弟了，怎么能称为愚者呢？滑寿说：“佩，当作悖。”吴崑说：“佩，与悖同，古通用。”丹波元简按语：李冶《古今注》的说法是正确的。
“不治已病治未病”：《灵枢·逆顺》篇：“上工治未病，不治已病。”《难经·七十七难》、《金匮要略》首篇、《甲乙经·五脏变篇》，都可以参考。
Gao Shishi deleted the two characters "Da Lun" (Great Treatise). He stated: If the content involves dialogue between ruler and minister, mutually elucidating each other, it is termed "Lun" (Treatise); if there is no such dialogue, it is termed "Pian" (Chapter). The rest of the chapters follow this convention. Wu Kun said: This chapter discusses conforming to the Qi of the Four Seasons to regulate the Spirit, which is also the principle of a superior physician treating disease before it arises (Zhi Wei Bing). Danbo Yuanjian's commentary notes: Sima Qian said, "Spring generates, Summer grows, Autumn harvests, Winter stores; this is the great canon of Heaven and Earth. If not followed, it cannot serve as a guiding principle. Therefore, the great conformity of the Four Seasons must not be lost." Song Dynasty scholar Jiang Rui wrote one volume of *Yangsheng Yuelu* (Monthly Record of Nourishing Life), extracting the first paragraph of this chapter and appending monthly herbal prescriptions. Those who respect life should be aware of these.
"Fachen" (Discharging the Old): Refers to the meaning of dispersing and eliminating accumulated stale matter. Zhang Jiebin interpreted "Chen" as "Gu" (old/past). However, based on subsequent terms like "Fanxiu" (Flourishing) and "Rongping" (Mature and Calm), this refers to meteorological phenomena. Wang Bing's annotation is correct.
"Wanwu yi rong" (All things flourish): *Erya* states, "The flowers of trees are called 'Hua', and the flowers of grasses are called 'Rong'."
"Guang bu yu ting" (Take broad strolls in the courtyard): Zhang Zhicong annotated, "'Guang' means wide and slow." Danbo Yuanjian's commentary adds: Cang Gong said, "Broad walking relaxes the mind," aiming to make bones, muscles, and blood vessels comfortable and unobstructed. Chao Yuanfang's *Zhubing Yuanhou Lun* (Source Book of All Causes of Pathological Changes) writes it as "Kuo bu yu ting" (Wide strides in the courtyard).
"Bei fa" (Loose hair): *Zhuangzi* says, "Lao Dan had just washed his hair and was about to let his hair down to dry." *Shiji* records, "Jizi wore his hair loose and feigned madness."
"Chun qi zhi ying" (Response to Spring Qi): Wu Kun said, "Heavenly Dao promotes generation, and human affairs respond accordingly; hence it is called 'Ying' (response)."
"Xia wei han bian" (Cold transformation in Summer): Zhang Zhicong noted, "Wood Qi is injured and fails to generate Fire. Thus, during the Summer when Fire Qi commands, it instead transforms into cold disease." Danbo Yuanjian's commentary notes: *Zhubing Yuanhou Lun* writes it as "Xia bian wei han" (Summer transformation becomes cold).
"Hua ying" (Splendor/Essence): Zhang Jiebin said, "This refers to Shen Qi (Spiritual Qi)."
"Qiu wei nue" (Malaria in Autumn): Zhang Jiebin explained, "Heart belongs to Fire and dominates in Summer. If neglected in Summer, Heart is injured. Heart injury allows Summer-heat pathogen to invade. By Autumn, Metal Qi converges, causing Summer-heat pathogen to stagnate internally. At this point, Yin desires to enter but Yang resists, causing chills; Fire desires to exit but Yin binds it, causing fever. Metal and Fire contend, resulting in alternating chills and fever, thus forming Malaria (Nue)." Danbo Yuanjian's commentary notes: "Nue" is malaria, detailed in the *Nue Lun* (Treatise on Malaria).
"Dong zhi zhong bing" (Severe illness at Winter Solstice): Danbo Yuanjian's commentary suggests that, based on the context and style of preceding and following texts, these four characters are likely interpolations or redundant text.
"Rong ping" (Mature and Calm): Zhang Zhicong annotated, "'Rong' means abundant/prosperous. All things are full and settled." Danbo Yuanjian's commentary clarifies: "Rong" means abundance/prosperity, as seen in *Shuowen Jiezi*, implying receiving and holding, not merely being full/solid. Wang Bing, Ma Shi, and Zhang Jiebin interpreted "Rong" as appearance/form, which differs from the intent of "Fachen," "Fanxiu," and "Bicang." *Shengji Jing* commentary states, "Rong without oppression, Ping without bias, is called Rongping." This view seems reasonable. *Wuchang Zheng Dalun* refers to the balanced Qi of Metal as "Shenping." *Shuoyuan* states, "Autumn is the balance of Heaven."
"Yu ji ju xing" (Rise with the chickens): Zhang Zhicong noted, "Chickens crow early and return late. Rising with the chickens in Autumn is slightly later than rising early in Spring and Summer, thereby nourishing the Qi of Autumn Harvest."
"Dong wei sun xie" (Sundry diarrhea in Winter): Zhang Jiebin said, "Lung injury causes Kidney Water to lose its source. Thus, during the Winter command, it results in Sundry diarrhea due to Kidney deficiency." Danbo Yuanjian's commentary explains: "Sun" originally written as "Can," also as "Su." *Shuowen*: "Can, to swallow." *Yupian*: "Sun, rice mixed with water." *Shiming*: "Sun, scattered. Pouring water makes it disperse naturally." *Liezi* commentary: "Su, rice poured with water." Essentially, food and water mix and pass down together, like rice mixed with water, hence called "Sun Xie."
"Ruo fu ruo fei" (Like hiding or concealing): In the Song edition, "Fei" is written as "Ni" (hide/conceal). There are no seven-character annotations below. Danbo Yuanjian's commentary notes: "Ni" rhymes.
"Chun wei wei jue" (Wei Jue in Spring): Wu Kun said, "Kidney Qi is already injured. Spring Wood Qi, being the child of Water, cannot receive Qi from the mother, leading to Wei Jue. 'Wei' occurs because Liver Wood governs tendons; when tendons lose nourishment, hands and feet become weak and flaccid. 'Jue' refers to the absence of Yang and reversed cold."
"Qing jing guang ming zhe ye" (Clear, pure, bright, and luminous): "Jing" is written as "Jing" (quiet/still) in Ma Shi's and Zhang Jiebin's editions. Li Zhongzi stated, "It should be 'Jing' (still)." Danbo Yuanjian's commentary observes: From "Tian qi qing jing" to "Wei yang jue mie," Wang Bing's annotation uses Heaven as an analogy for Humanity. Ma Shi, Wu Kun, and Zhang Jiebin agree. Only Zhang Zhicong argues: The previous section discussed conforming to Four Seasons Qi to nourish the Spirit. However, the order of seasons depends first on the harmony of Heavenly Qi. If Heaven and Earth are not harmonious, the Four Seasons Qi will not be correct. Thus, the following text re-discusses Heavenly Qi. Examining the scripture, while Wang Bing's interpretation is profound, it seems confused. Zhang Zhicong's view is more appropriate.
"Wu yun bu jing" (Clouds and mist are not clear): *Shijing* commentary says, "With clouds, there is no dew; without clouds, there is dew." *Erya* states, "When Heavenly Qi descends and Earthly Qi does not respond, it is Rain; when Earthly Qi rises and Heavenly Qi does not respond, it is Fog." "Jing" is identical to "Qing" (clear/sunny). *Shiji · Tianguan Shu*: "When Heaven is Jing (clear), the Jing Star appears." Annotation: "Jing means Qing." *Han Shu · Jing Fang Zhuan*: "Yin fog is not Jing." Gao Shishi said, "'Jing' means extreme/utmost." The exact meaning is unclear.
"Jiao tong bu biao wan wu ming gu bu shi" (Communication does not manifest, the lives of all things are therefore not bestowed): Wang Bing, Wu Kun, and Zhang Zhicong punctuate after "Biao" (manifest). Ma Shi, Zhang Jiebin, and Li Zhongzi punctuate after "Ming" (life). Wu Kun said, "Yin and Yang Qi value communication. If communicating Qi cannot manifest outwardly, the lives of all things have nowhere to receive or bestow. Having nowhere to receive or bestow, noble trees respond first and die in large numbers." Zhang Jiebin said, "Solitary Yang does not generate, solitary Yin does not form. If upper and lower do not communicate, Yin and Yang become discordant, and the Way of generation ceases. It cannot manifest in the lives of all things, so biological transformation is not bestowed." Danbo Yuanjian's commentary notes: Wu Kun's explanation seems plausible. "Gu" is synonymous with "Gu" (indeed/fixed).
"Wen gao" (Stagnation and Withering): Zhang Jiebin said, "'Wen' is the same as 'Yu' (stagnate)." Ma Yun said, "'Gao' is the same as 'Gao' (withered/dried)." Danbo Yuanjian's commentary cites *Shijing · Xiao Bian*: "Wen bi liu si." Glossary: "Wen pronounced Yu." Zhang Zhicong said, "'Wen' means lush wood." "'Gao' means stalk of grain." This is incorrect.
"Wei yang jue mie" (Cut off before mid-point/extinction before completion): Zhang Jiebin said, "'Yang' means middle/half. If Yin and Yang lose harmony, treacherous winds and torrential rains frequently cause harm. Heaven, Earth, and Four Seasons cannot maintain their constants. These all violate the Dao. Therefore, all beings endowed with generative Qi and number cannot reach half their span and are extinguished." Danbo Yuanjian's commentary cites *Shijing · Xiao Ya*: "Ye wei yang." Annotation: "Night is not yet half over." Wang Bing interpreted "Yang" as long-lasting, but found no source.
"Shen wu qi bing" (Body has no strange diseases): Wu Kun said, "Referring to the absence of cold transformations, malaria, sundry diarrhea, Wei Jue, etc." Ma Yun mentioned, "*Neijing* has *Qi Bing Lun* and *Da Qi Bing Lun*." ○ Danbo Yuanjian's commentary notes: From "Tian qi zhe qing jing" to "Sheng qi bu jie," totaling 124 characters, this passage is irrelevant to the theme of "Regulating Spirit according to Four Seasons." Moreover, the logic does not flow smoothly. It is suspected to be misplaced text from another chapter.
"Xin qi nei dong" (Heart Qi hollow inside): Ma Yun said, "'Nei dong' means empty and devoid of Qi." *Lingshu · Wu Wei Lun* mentions, "Pungent flavors move Qi; excessive consumption causes 'Dong Xin' (hollow heart)." This is similar in meaning to "Nei dong." Danbo Yuanjian's commentary notes: *Waitai Miyao* citing *Shan Fan Lun* records this passage as "Nei xiao" (internal consumption/wasting).
"Fei qi jiao man" (Lung Qi scorched and distended): Zhang Jiebin said, "Lung heat scorches leaves, causing distension and fullness." Danbo Yuanjian's commentary suggests this likely refers to syndromes like Lung distension and wheezing/fullness. Wang Bing said, "'Jiao' refers to Upper Jiao." This is incorrect.
"Du chen" (Alone sinking): *Jiayi Jing* writes "Zhuo chen." Lin Yi et al.'s new corrections state: *Taisu* writes "Chen zhuo." Danbo Yuanjian's commentary notes: Based on the preceding "Jiao man," *Jiayi Jing* is correct. Wu Kun said, "Kidney Qi alone sinking causes heavy knees," which is correct. Hua Tuo (Sliding/Shou) said, "It is a chronic, entrenched disease."
"Taiyin bu shou Shaoyin bu cang" (Taiyin does not receive, Shaoyin does not store): Danbo Yuanjian's commentary reasons by analogy with Taiyang and Shaoyang, stating this refers to seasonal timing. It is likely that "Taiyin" and "Shaoyin" are swapped. *Lingshu · Yin Yang Xi Ri Yue* states: "Heart is Taiyang within Yang, Lung is Shaoyin within Yang, Liver is Shaoyang within Yin, Spleen is Zhiyin within Yin, Kidney is Taiyin within Yin." *Chunqiu Fanyu* states: "Spring is selection of Shaoyang, Summer is selection of Taiyang, Autumn is selection of Shaoyin, Winter is selection of Taiyin."
"Chun xia yang yang qiu dong yang yin" (Nourish Yang in Spring and Summer, Nourish Yin in Autumn and Winter): Gao Shishi said, "The Shaoyang, Taiyang, Shaoyin, and Taiyin of the Four Seasons are the root of all things. Thus, sages nourish Yang in Spring and Summer to allow Shaoyang Qi to generate and Taiyang Qi to grow; they nourish Yin in Autumn and Winter to allow Taiyin Qi to receive and Shaoyin Qi to store. Nourishing Yang and Yin is to follow their roots." Danbo Yuanjian's commentary states: Gao's interpretation connects well with the previous chapter and is particularly apt. Wang Bing's various annotations and Zhu Zhenheng's (Yanxiu) views seem to miss the chapter's main purport. *Qianjin Yaofang · Pi Lao Men* states: "Nourish Yang in Spring and Summer, Nourish Yin in Autumn and Winter, to follow their roots. Liver and Heart are Yang, Spleen, Lung, and Kidney are Yin. Reversing their roots destroys their foundation." This aligns with Gao's intent. *Shenxian Zhuan* records: Emperor Wu of Wei asked Feng Jun Da for general principles of nourishing life. Feng replied, "Sages nourish Yang in Spring and Summer, Nourish Yin in Autumn and Winter, to follow their roots and accord with the wonders of creation." This fully derives from this chapter.
"Fu chen sheng zhang zhi men" (The gate of floating/sinking and growth/generation): Ma Yun said, "Speaking of generation and growth implies receiving and storing." Hua Shuo said, "'Fu Chen' is like exiting and entering."
"He ji" (Trivial/minor illnesses): *Liji* states, "Illness, pain, he, itch." Zheng Xuan's annotation: "'He' means scabies." *Guanzi*: "Chang Zhi Wu understands life and death and can remove 'He Bing'." Annotation: "Troublesome and minor illnesses." Yang Shen said, "'He' means small grass (from *Shuowen*)." Now people only know it as the 'He' in harsh/cruel. Generally, "He Ji" refers to troublesome minor ailments. Wang Bing said, "'He' means heavy/severe." Zhang Jiebin said, "'He' means cruel/oppressive." Both interpret it as harsh punishment or tyrannical governance. Wu Kun said, "Identical to [character], especially incorrect."
"Yu zhe pei zhi" (The foolish wear/adhere to it): Li Ye's *Gujin Zhan* states: Wang Bing's annotation: "Sages' hearts align with Dao, so they diligently practice it. The foolish stick to delusion, so they merely 'pei fu' (admire/wear it)." This saying is incorrect. "Pei" is interchangeable with "Bei" (oppose/back up) in ancient texts. If one could truly "pei fu" (adhere to) the Dao, they would be disciples of sages, how could they be called foolish? Hua Shuo said, "'Pei' should be read as 'Bei' (contrary/rebel)." Wu Kun said, "'Pei' is the same as 'Bei', interchangeable in ancient times." Danbo Yuanjian's commentary agrees with Li Ye's *Gujin Zhan*.
"Bu zhi yi bing zhi wei bing" (Do not treat existing disease, but treat disease not yet arisen): *Lingshu · Ni Shun* chapter: "Superior physicians treat disease before it arises, do not treat disease after it arises." *Nanjing* Chapter 77, *Jingui Yaolue* First Chapter, and *Jiayi Jing · Wu Zang Bian Pian* can all be referenced.
"Zhu bing" (Casting weapons): In the Song edition, "Bing" (weapons) is written as "Zhui" (awl/borer). Zhang Zhicong and Gao Shishi also write it this way, both being errors.