折木，先有虚者被克而死。六者，豪雨数起，谓骤疾之雨，伤诸苗稼。七者天地四时不相保，谓阴
阳乖缪，寒暑无节。八者，失道未央绝灭。未央者，久也。言盗夸之君，绝灭方久也。平按∶《素
问》恶气发作恶气不发，甘露作白露，乃道作与道。）唯圣人顺之，故身无奇疾，万物不失，生气
不竭。（唯圣人顺天，藏德不止，故有三德∶一者，身无奇疾，奇异邪气不及于身也。二者，万物
不失，泽及昆虫，恩沾草木，各得生长也。三者，生气不竭。生气，和气也。和气不竭，致令云露
精润，甘露时降也。平按∶《素问》顺作从，疾作病。）逆春气，则少阳不生，而肝气内变。（少阳，
足少阳胆府脉，为外也。肝脏为阴，在内也。故腑气不生，脏气变也。）逆夏气，则太阳不长，心气
内洞。（太阳，手太阳小肠腑脉，在外也。心脏为阴，居内也。故腑气不生，脏气内洞。洞，疾流
泄也。）逆秋气，则太阴不收，肺气焦漏。（太阴，手太阴肺之脉也。腠理豪毛受邪，入于经络，
则脉不收聚，深入至脏，故肺气焦漏。焦，热也。漏，泄也。平按∶焦漏《素问》作焦满。新校正
云∶焦满全元起本作进满，《甲乙经》、《太素》作焦满。玩本注焦，热也。漏，泄也。若作满，
于泄字义不合，仍从原抄本作焦漏为是。）逆冬气，则少阴不藏，肾气浊沉。（少阴，足少阴肾之
脉也。少阴受邪，不藏能
静，深入至脏，故肾气浊沉，不能营也。平按∶浊沉《素问》作独沉。新校正云∶详独沉《太素》
作沉浊。与此亦异。《甲乙经》作浊沉，同此。）失四时阴阳者，失万物之根也。（阴阳四时，万物
之本也。人君违其本，故万物失其根。平按∶《素问》作夫四时阴阳者，万物之根本也。）是以圣人
春夏养阳，秋冬养阴，以顺其根，故与万物沉浮于生长之门。（圣人与万物俱浮，即春夏养阳也；
与万物俱沉，即秋冬养阴也。与万物沉浮以为养者，志在生长之门也。平按∶顺《素问》作从，下
同。）逆其根，则伐其本，坏其真。（逆四时之根者，则伐阴阳之本也，坏至真之道也。）故阴阳
四时者，万物之终始也，死生之本也，逆之则灾害生，顺之则奇疾不起，是谓得道。（阴为万物终
始之本也，阳为万物始生之源也。逆之则灾害生，入于死地也；顺之则奇疾除，得长生之道也。平
按∶《甲乙经》无四时二字。《素问》奇疾作苛疾。）道者，圣人行之，愚者佩之。（圣人得道之
言，行之于身，宝之于心府也；愚者得道之章，佩之于衣裳，宝之于名利也。）顺阴阳则生，逆之
则死，顺之则治，逆之则乱。（生死在身，理乱在国。）反顺为逆，是谓内格。（不顺四时之养身，
内有关格之病也。）是故圣人不治已病治未病，不治已乱治未乱，此之谓也。夫病已成形而后药之，
乱成而后治之，譬犹渴而穿井，斗而铸兵，亦不晚乎！（身病国乱未有豪微而行道者，古之圣人也。
病乱已微而散之者，贤人之道也。病乱已成而后理之者，众人之失也。理之无益，故以穿井铸兵无
救之失以譬之也。平按∶《素问》病已成下无形字，乱下有已字，铸兵作铸锥，亦不晚乎作不亦晚
乎。）
折断树木，是因为树身先有虚弱之处，从而被外力克制而死亡。第六种情况是豪雨频繁降下，指的是突然急骤的大雨，会伤害各种庄稼。第七种情况是天、地、四季不能保持协调，指的是阴阳错乱，寒暑没有节度。第八种情况是违背大道，导致国运长久断绝。“未央”意为久远。说的是贪婪残暴的君主，其统治断绝已经很久了。（按：《素问》中此处作“恶气发作则恶气不发，甘露作白露，乃道作与道”。）只有圣人顺应天道，所以身体没有怪异的疾病，万物不失其性，生机不会枯竭。（只有圣人顺应上天，隐藏德行而不停止，所以具备三种美德：第一，身体没有怪异疾病，奇异的邪气不侵袭身体；第二，万物不失其性，恩泽遍及昆虫，滋润草木，各自得以生长；第三，生机不会枯竭。生气，就是和气。和气不枯竭，致使云露精微润泽，甘露按时降落。）（按：《素问》中“顺”作“从”，“疾”作“病”。）违背春气，则少阳之气不能生发，肝气在体内发生病变。（少阳，指足少阳胆腑经脉，主外；肝脏属阴，居内。所以腑气不生，脏气变异。）违背夏气，则太阳之气不能长养，心气在体内空虚洞泄。（太阳，指手太阳小肠腑经脉，在外；心脏属阴，居内。所以腑气不生，脏气在内洞泄。洞，指急速流泄。）违背秋气，则太阴之气不能收敛，肺气焦枯漏泄。（太阴，指手太阴肺之经脉。腠理和毫毛受邪，侵入经络，则脉气不能收聚，深入至脏腑，所以肺气焦枯漏泄。焦，指热；漏，指泄。）（按：焦漏，《素问》作“焦满”。新校正说：焦满全元起本原作“进满”，《甲乙经》、《太素》作“焦满”。玩味杨上善注解说“焦，热也；漏，泄也”。如果作“满”，与“泄”字义不合，仍依原抄本作“焦漏”为是。）违背冬气，则少阴之气不能闭藏，肾气浑浊沉滞。（少阴，指足少阴肾之经脉。少阴受邪，不能闭藏宁静，深入至脏腑，所以肾气浑浊沉滞，不能营运周身。）（按：浊沉，《素问》作“独沉”。新校正说：详考“独沉”《太素》作“沉浊”。与此亦不同。《甲乙经》作“浊沉”，与此相同。）违背四时阴阳规律，就是违背了万物的根本。（阴阳四时，是万物的根本。人君违背了这个根本，所以万物失去了根。）（按：《素问》作“夫四时阴阳者，万物之根本也。”）因此圣人在春夏季节养护阳气，在秋冬季节养护阴气，以顺应万物的根本，所以能与万物一起沉浮于生长的门径之中。（圣人与万物一同浮升，即春夏养护阳气；与万物一同沉降，即秋冬养护阴气。随同万物沉浮来作为养生之道，志向在于生长的门径。）（按：《素问》中“顺”作“从”，下文相同。）违背这个根本，就是砍伐根本，败坏真元。（违背四时的根本，就是砍伐阴阳的根本，败坏至真的道理。）所以阴阳四时，是万物的始终，死生的根本，违背它灾害就会发生，顺应它怪异疾病就不会产生，这就叫做得道。（阴是万物终始的根本，阳是万物始生的源泉。违背它则灾害发生，陷入死地；顺应它则怪异疾病消除，得到长生之道。）（按：《甲乙经》无“四时”二字。《素问》中“奇疾”作“苛疾”。）道，圣人实行它，愚者背离它。（圣人得到道的言论，将其施行于自身，珍藏在心府；愚者得到道的篇章，佩戴在衣裳上，珍藏在名利中。）顺应阴阳就能生存，违背阴阳就会死亡；顺应阴阳就能治理好，违背阴阳就会混乱。（生死在于身体，治乱在于国家。）把顺应变为违背，这就叫做内格。（不顺从四时以养生，体内就会产生关格之病。）因此圣人不治疗已发生的疾病，而是治疗未发生的疾病；不治理已发生的动乱，而是治理未发生的动乱，说的就是这个意思。如果疾病已经形成而后才用药治疗，动乱已经造成而后才去治理，这就像口渴了才去挖井，打仗了才去铸造兵器，难道不晚了吗！（身体有病、国家混乱尚未显露细微征兆时就践行大道的，是古代的圣人。疾病和混乱刚刚萌芽就将其消除的，是贤人的做法。疾病和混乱已经形成后才去处理的，是众人的失误。处理已形成的病乱已无益处，所以用挖井铸兵无法补救的失误来比喻这种情况。）（按：《素问》在“病已成”下有“无形”二字，“乱”下有“已”字，“铸兵”作“铸锥”，“亦不晚乎”作“不亦晚乎”。）
Breaking wood occurs when the wood is first weakened and then overcome by external forces, leading to death. The sixth scenario involves frequent torrential rains, referring to sudden and rapid downpours that damage various crops. The seventh scenario describes a lack of harmony among Heaven, Earth, and the four seasons, indicating disorder in Yin and Yang and irregularity in cold and heat. The eighth scenario refers to deviating from the Dao, resulting in the prolonged extinction of national fortune. "Wei yang" means long-lasting. It speaks of greedy and tyrannical rulers whose reigns have been extinguished for a long time. (Note: In *Suwen*, this passage reads: "When evil qi erupts, evil qi does not subside; sweet dew becomes white dew; thus 'Dao' is written as 'Yu Dao'.") Only sages follow the Way of Heaven; therefore, their bodies are free from strange diseases, all things retain their nature, and vital energy is never exhausted. (Only sages comply with Heaven, concealing their virtue without ceasing, thus possessing three virtues: First, the body has no strange diseases, and奇异 pathogenic factors do not invade the body. Second, all things lose nothing, benefiting insects and moistening grasses and trees, allowing each to grow. Third, vital energy is never exhausted. Vital energy refers to harmonious energy. When harmonious energy is inexhaustible, it causes clouds and dew to be fine and moist, and sweet dew to fall at the proper times.) (Note: In *Suwen*, "shun" is written as "cong", and "ji" is written as "bing".) Violating the Qi of Spring prevents Shaoyang from generating, causing Liver Qi to change internally. (Shaoyang refers to the Foot Shaoyang Gallbladder Meridian, which governs the exterior; the Liver organ belongs to Yin and resides internally. Thus, Fu-organ Qi fails to generate, and Zang-organ Qi undergoes alteration.) Violating the Qi of Summer prevents Taiyang from growing, causing Heart Qi to become hollow and leak internally. (Taiyang refers to the Hand Taiyang Small Intestine Meridian, which is external; the Heart organ belongs to Yin and resides internally. Thus, Fu-organ Qi fails to grow, and Zang-organ Qi leaks rapidly internally. "Dong" implies rapid flow and leakage.) Violating the Qi of Autumn prevents Taiyin from receiving, causing Lung Qi to become scorched and leaky. (Taiyin refers to the Hand Taiyin Lung Meridian. When pathogens affect the interstices and fine hairs and enter the meridians, the meridian Qi cannot gather, penetrating deeply into the Zang organs, causing Lung Qi to become scorched and leaky. "Jiao" means heat; "Lou" means leakage.) (Note: In *Suwen*, "jiao lou" is written as "jiao man". Xin Zhengxiao states: In Quan Qiyuan's original edition, "jiao man" was originally written as "jin man"; *Jiayi Jing* and *Taisu* write it as "jiao man". Examining Yang Shangshan's annotation, "jiao" means heat, and "lou" means leakage. If written as "man", it contradicts the meaning of "lou"; therefore, adhering to the original manuscript's "jiao lou" is correct.) Violating the Qi of Winter prevents Shaoyin from storing, causing Kidney Qi to become turbid and sinking. (Shaoyin refers to the Foot Shaoyin Kidney Meridian. When Shaoyin is affected by pathogens, it fails to store and remain quiet, penetrating deeply into the Zang organs, causing Kidney Qi to become turbid and sinking, unable to nourish the body.) (Note: In *Suwen*, "zhuo chen" is written as "du chen". Xin Zhengxiao states: Upon detailed examination, "du chen" in *Taisu* is written as "chen zhuo". This differs from the current text. *Jiayi Jing* writes it as "zhuo chen", consistent with this text.) Deviating from the Yin and Yang of the four seasons is deviating from the root of all things. (Yin and Yang of the four seasons are the root of all things. Rulers who violate this root cause all things to lose their foundation.) (Note: *Suwen* reads: "The Yin and Yang of the four seasons are the fundamental root of all things.") Therefore, sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, thereby complying with the root, so they can float and sink together with all things through the gate of growth. (Sages float together with all things, which is nourishing Yang in Spring and Summer; they sink together with all things, which is nourishing Yin in Autumn and Winter. Using floating and sinking with all things as a method of nourishment aims at the gate of growth.) (Note: In *Suwen*, "shun" is written as "cong", as below.) Violating this root is cutting off the foundation and damaging the true essence. (Violating the root of the four seasons is cutting off the root of Yin and Yang and destroying the way of ultimate truth.) Thus, Yin and Yang of the four seasons are the beginning and end of all things, and the root of life and death. Violating them brings disasters; complying with them prevents strange diseases; this is called attaining the Dao. (Yin is the root of the beginning and end of all things; Yang is the source of the birth of all things. Violating them leads to disasters and entry into the realm of death; complying with them eliminates strange diseases and grants the way of longevity.) (Note: *Jiayi Jing* omits the characters "si shi". In *Suwen*, "qi ji" is written as "he ji".) The Dao is practiced by sages but disregarded by fools. (Sages obtain the words of the Dao, practice them on their bodies, and treasure them in their heart-mind; fools obtain the chapters of the Dao, wear them on their clothes, and treasure them in fame and profit.) Complying with Yin and Yang leads to life; violating them leads to death. Complying with them leads to order; violating them leads to chaos. (Life and death reside in the body; order and chaos reside in the state.) Reversing compliance into violation is called internal obstruction (Neige). (Failing to comply with the four seasons for health preservation results in internal Guan-ge pathology.) Therefore, sages treat disease before it forms, and manage chaos before it arises. This is what is meant. If one takes medicine only after a disease has taken shape, or manages chaos only after it has occurred, it is like digging a well only when thirsty or forging weapons only when battle begins; would it not be too late! (Those who practice the Dao before bodily illness or state chaos show even slight signs are ancient sages. Those who eliminate illness and chaos when they are just emerging follow the way of worthy men. Those who handle illness and chaos only after they have fully formed commit the errors of the masses. Since handling formed illness is of no benefit, the futility of digging wells or forging weapons as a rescue is used as a metaphor.) (Note: In *Suwen*, the character "wu xing" appears after "bing yi cheng", and "yi" appears after "luan". "Zhu bing" is written as "zhui zhui". "Yi bu wan hu" is written as "bu yi wan hu".)