春三月，此谓发陈，天地俱生，万物以荣，夜卧
早起，广步于庭，被发缓形，以使志生，生而勿杀，予而勿夺，赏而勿罚，此春气之应，养生之道也。
逆之则伤肝，夏为寒变，奉长者少。夏三月，此谓蕃秀，天地气交，万物华实，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，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。秋三月，此谓容平，天气以急，地气以明，早卧早起，与鸡俱兴，使志安宁，以缓秋
刑，收敛神气，使秋气平，无外其志，使肺气清，此秋气之应，养收之道也，逆之则伤肺，冬为飧泄，
奉藏者少。冬三月，此谓闭藏，水冰地坼，无扰乎阳，早卧晚起，必待日光，使志若伏若匿，若有私意，若
已有得，去寒就温，无泄皮肤，使气亟夺，此冬气之应，养藏之道也。逆之则伤肾，春为痿厥，奉生者少。
天气，清净光明者也，藏德不止。故不下也。天明则日月不明，邪害空窍，阳气者闭塞，地气者冒明，云
雾不精，则上应白露不下。交通不表，万物命故不施，不施则名木多死。恶气不发，风雨不节，白露不下，则
菀槁不荣。贼风数至，豪雨数起，天地
四时不相保，与道相失，则未央绝灭。唯圣人从之，故身无奇病，万物不失，生气不竭。逆春气，则少阳
不生，肝气内变。逆夏气，则太阳不长，心气内洞。逆秋气，则太阴不收，肺气焦满。逆冬气，则少阴不
藏，肾气独沉。
夫四时阴阳者，万物之根本也，所以圣人春夏养阳，秋冬养阴，以从其根，故与万物沉浮于生长之
门。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。道者，圣人行之，愚者佩之。从阴阳则生，逆之则死，从之则治，逆之则乱。反顺为逆，
是谓内格。是故圣人不治已病治未病，不治已乱治未乱，此之谓也。夫病已成而后药之，乱已成而后治之，
譬犹渴而穿井，斗而铸锥，不亦晚乎！
春季的三个月，被称为“发陈”，此时天地生机勃发，万物欣欣向荣。人们应当晚上睡觉、早上起床，在庭院中漫步舒展身体，披散头发，放松形体，以使意志生发；要顺应生发之气而不要杀戮，给予而不要剥夺，奖赏而不要惩罚，这是顺应春气、养护生命的方法。如果违背它，就会损伤肝脏，到了夏天容易发生寒性病变，供给夏季生长的基础就会减少。
夏季的三个月，被称为“蕃秀”，此时天地之气相交，万物开花结果。人们应当晚上睡觉、早上起床，不要厌恶烈日，使意志保持平静不愤怒，使精神秀美成熟，使体内阳气得以宣泄，就像心意向外一样，这是顺应夏气、养护生长之道的方法。如果违背它，就会损伤心脏，到了秋天容易患疟疾，供给秋季收敛的基础就会减少，到冬至时病情会加重。
秋季的三个月，被称为“容平”，此时天气急劲，地气清明。人们应当早睡早起，与鸡鸣同时起卧，使意志安宁，以缓和秋气的肃杀之刑，收敛神气，使秋气平和，不要使志意外泄，使肺气清肃，这是顺应秋气、养护收敛之道的方法。如果违背它，就会损伤肺脏，到了冬天容易发生完谷不化的腹泻，供给冬季闭藏的基础就会减少。
冬季的三个月，被称为“闭藏”，此时水结冰、地冻裂。人们不要扰动阳气，应当早睡晚起，一定要等到太阳出来再起，使意志好像潜伏隐匿，好像有私密的心事，好像已经有所收获，远离寒冷靠近温暖，不要让皮肤开泄导致阳气频繁耗夺，这是顺应冬气、养护闭藏之道的方法。如果违背它，就会损伤肾脏，到了春天容易发生痿厥（肢体软弱无力或手足逆冷），供给春季生发的基础就会减少。
天体之气，是清净光明的，蕴藏着深厚的德性而不止息，所以不会下陷。如果天色昏暗不明，日月也就失去了光辉，邪气就会侵害空窍，阳气闭塞不通，地气昏蒙不明，云雾不清净，那么天上就不会降下白露。天地之气交通不畅，万物的生命就无法施化，不能施化则名贵的树木多会死亡。恶浊之气不散发，风雨没有节律，白露不下降，那么草木就会郁结枯槁而不能繁荣。贼风频繁到来，暴雨频繁兴起，天地四时失去保障，与道相背离，那么万物的生命就会中途断绝。只有圣人顺从自然规律，所以身体没有奇异的疾病，万物不失其序，生气不会枯竭。
违背春气，少阳之气就不能生发，肝气在内发生病变。违背夏气，太阳之气就不能长养，心气在内空虚。违背秋气，太阴之气就不能收敛，肺气焦枯胀满。违背冬气，少阴之气就不能闭藏，肾气独自沉陷。
四季阴阳的变化，是万物的根本，所以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，因此能与万物一起沉浮于生长的大门之中。违背这个根本，就是砍伐根本，败坏真元。所以阴阳四时变化，是万物的终始，也是死生的根本，违背它灾害就会产生，顺从它苛重的疾病就不会发生，这叫做得道。道，圣人实行它，愚者违背它（注：“佩”通“背”）。顺从阴阳就能生存，违背它就会死亡，顺从它就治理有序，违背它就混乱。把顺从当作违背，这就叫做内格（内部格格不入）。所以圣人不治疗已经发生的疾病，而是治疗尚未发生的疾病；不治理已经发生的动乱，而是治理尚未发生的动乱，说的就是这个道理。疾病已经形成而后才用药治疗，动乱已经形成而后才去治理，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 three months of spring are called "Fa Chen" (Sprouting and Renewal), during which heaven and earth generate vitality together, and all things flourish. One should sleep late and rise early, take broad steps in the courtyard, let down the hair and relax the body, to allow the will to be generated; one should promote growth rather than kill, give rather than take, reward rather than punish. This is the response to the Qi of Spring, the way of nourishing life. To violate this injures the Liver, leading to cold transformations in summer, with less provision for the growing phase.
The three months of summer are called "Fan Xiu" (Lush Growth and Beauty), during which the Qi of heaven and earth intersects, and all things flower and bear fruit. One should sleep late and rise early, not resent the sun, keep the will free from anger, allow the essence to become beautiful and mature, allow the Qi to vent, as if the heart's desire were outward. This is the response to the Qi of Summer, the way of nourishing growth. To violate this injures the Heart, leading to malaria in autumn, with less provision for the harvesting phase, and severe illness at the Winter Solstice.
The three months of autumn are called "Rong Ping" (Fullness and Peace), during which the Qi of heaven becomes urgent and the Qi of earth becomes clear. One should sleep early and rise early, awakening with the rooster, keeping the will peaceful to缓 (slow down) the punishment of Autumn Qi, gathering and storing the Shen (Spirit), making the Qi of Autumn level, not letting the will go outward, making the Lung Qi clear. This is the response to the Qi of Autumn, the way of nourishing harvesting. To violate this injures the Lungs, leading to undigested stool diarrhea in winter, with less provision for the storage phase.
The three months of winter are called "Bi Cang" (Closing and Storing), during which water freezes and the earth cracks. Do not disturb the Yang Qi; sleep early and rise late, waiting for sunlight. Let the will be like hiding or concealing itself, as if having private thoughts, as if already possessing something. Avoid cold and seek warmth, do not let the skin sweat excessively causing the Qi to be frequently depleted. This is the response to the Qi of Winter, the way of nourishing storage. To violate this injures the Kidneys, leading to Wei Jue (limb weakness and cold extremities) in spring, with less provision for the generation phase.
Heavenly Qi is pure, quiet, and bright, storing virtue without ceasing, thus it does not sink. If heavenly brightness fails, the sun and moon lose their clarity, evil Qi harms the empty orifices, Yang Qi becomes blocked, Earth Qi becomes obscure, clouds and mist are impure, then white dew does not descend from above. If communication is not manifested, the lives of all things cannot be imparted; if not imparted, famous trees often die. If foul Qi does not disperse, wind and rain are irregular, and white dew does not descend, then lush vegetation withers and does not flourish. Frequent arrival of treacherous winds and frequent rising of heavy rains cause heaven, earth, and the four seasons to lose protection; deviating from the Dao leads to premature extinction. Only the Sage follows this, thus having no strange diseases, all things remain in order, and vital Qi is inexhaustible.
Violating the Qi of Spring prevents Shaoyang (Lesser Yang) from generating, causing internal changes in Liver Qi. Violating the Qi of Summer prevents Taiyang (Greater Yang) from growing, causing internal emptiness in Heart Qi. Violating the Qi of Autumn prevents Taiyin (Greater Yin) from receiving/gathering, causing dryness and fullness in Lung Qi. Violating the Qi of Winter prevents Shaoyin (Lesser Yin) from storing, causing Kidney Qi to sink alone.
The Yin and Yang of the four seasons are the root of all things. Therefore, the Sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their root, so they float and sink with all things in the gate of growth. Violating the root is destroying the foundation and ruining true essence. Thus, Yin and Yang and the four seasons are the beginning and end of all things, and the root of life and death. Violating them brings disaster; following them prevents severe disease. This is called obtaining the Dao. The Dao is practiced by the Sage and opposed by the foolish. Following Yin and Yang leads to life; opposing it leads to death. Following it leads to order; opposing it leads to chaos. Reversing compliance into opposition is called internal obstruction (Nei Ge). Therefore, the Sage treats disease before it arises, and disorder before it occurs. To treat disease after it has formed, or disorder after it has occurred, is like digging a well when thirsty or casting weapons when battle has begun—is it not too late!