《黃帝內經素問補註釋文》Vol. 2

The three months of spring are called “Setting Forth the Old,” meaning that as the spring Yang rises, life that had lain dormant begins to sprout. All things grow and reveal their distinct forms.

At this time, life fills Heaven and Earth, and all things flourish. The weather grows warmer and the Qi of the Earth rises. Warm forces meet and mingle, allowing all things to grow and thrive.

People should go to bed late and rise early, then take a leisurely walk in the courtyard. Let the hair hang loose and the body relax, allowing the mind and spirit to open and unfold along with the Qi of spring. This is to follow the natural pattern by which all things sprout in spring.

In spring, encourage growth and avoid killing. Give without demanding in return, and do not take things away. Reward often and punish sparingly. The Qi of spring brings forth life and gives without seeking repayment, so the ways of nourishing life should follow the season. This is how to accord with the Qi of spring and nurture vitality: live in step with the seasons.

At the Beginning of Spring, during the first five days, the east wind thaws the ice. During the next five days, hibernating insects begin to stir. During the following five days, fish swim up beneath the floating ice. At Rain Water, during the first five days, otters begin laying out the fish they have caught. During the next five days, wild geese arrive. During the following five days, plants sprout and grow.

In mid-spring, during the first five days of the Awakening of Insects, peach blossoms open. During the next five days, orioles sing. During the following five days, hawks transform into turtledoves. At the Spring Equinox, during the first five days, swallows arrive. During the next five days, thunder sounds and peonies bloom. During the following five days, lightning begins to appear.

In late spring, during the first five days of Clear and Bright, paulownia trees blossom. During the next five days, mice transform into quail. During the following five days, peonies bloom and rainbows begin to appear. At Grain Rain, during the first five days, duckweed grows. During the next five days, turtledoves flap their wings and call. During the following five days, hoopoes perch in the mulberry trees.

These eighteen seasonal signs across the six solar terms—Beginning of Spring, Rain Water, Awakening of Insects, Spring Equinox, Clear and Bright, and Grain Rain—are all expressions of spring Yang spreading throughout the world and stirring life into growth.

For this reason, those who understand how to preserve health are always careful to follow the seasons.

Newly collated note: See the entries “When peonies bloom” and “When tree peonies bloom.” This statement does not appear in the present Monthly Ordinances. “Da” is read as dá; “ru” is read as rú and refers to a kind of quail.

Going against the seasonal order damages Liver Qi. In summer, cold disorders then arise, and the strength needed to nourish summer growth is also insufficient.

“Going against” here means putting the seasonal order of autumn into practice at the opposite time. The Liver corresponds to Wood and is at its height in spring. Thus, if autumn’s seasonal order is followed in spring, Liver Qi is damaged. Fire is at its height in summer, while Wood Qi declines, so the illness manifests in summer. The Qi of the four seasons follows the pattern of spring bringing forth life and summer fostering growth. If going against the spring order damages Liver Qi, a person’s strength will be insufficient to respond properly to summer’s season of growth.

During the three months of summer, all things flourish and bloom.

Yang Qi begins to emerge in spring and reaches its height in summer. All things grow, their branches and leaves becoming abundant and their flowers coming into bloom. “Fan” means abundant, “sheng” means flourishing, and “xiu” means flowering or blooming beautifully.

The Qi of Heaven and Earth joins, and all things flower and bear fruit.

This refers to the summer solstice. The Treatise on the Essentials of the Pulse and Subtlety says that, for forty-five days after the summer solstice, Yin Qi gradually rises while Yang Qi gradually falls. This shows that the Qi of Heaven and Earth is joining. Yang Qi drives transformation and generation, while Yin Qi coalesces to form shapes. Working together, they enable all things to flower and bear fruit. The Treatise on the Correspondences of Yin and Yang says, “Yang transforms into Qi; Yin forms shapes.”

Go to bed at a regular time at night and rise early. Do not resent the long daylight. Do not let your emotions become angry, so that flowers and plants can bloom and bear fruit without hindrance. Let the flow of Qi open freely, as though the things you love were all before your eyes.

When the movement of Yang Qi is allowed to unfold, the transformations of all things can proceed freely. When the mind is given room, the flow of Qi can spread outward. All things then transform and grow smoothly, and flowers can open fully; when the flow of Qi spreads outward, the skin and interstices—the skin’s texture and its pores—can remain open and unobstructed. At this time of year, the season encourages Yang Qi to spread outward. People’s cherished things, too, should follow Yang Qi and be brought forth into the open.

This is the way to accord with summer Qi and nourish the Qi of growth.

In the season of Beginning of Summer, during the first five days, frogs call; during the next five days, earthworms emerge from the ground; during the following five days, red arrowroot grows. Newly collated note: The Monthly Ordinances gives “the wanggua vine grows.” Next comes the season of Grain Full: during the first five days, the Wu sunflower blooms. Newly collated note: The Monthly Ordinances gives “bitter greens flower.” During the next five days, withered grasses die; during the following five days, the season of Lesser Heat arrives.

In midsummer, during the Grain in Ear season, mantises are born in the first five days; shrikes begin to call in the next five days; and the fan-she bird falls silent in the following five days. At the summer solstice, deer shed their antlers in the first five days; cicadas begin to call in the next five days; and pinellia grows and hibiscus blooms in the following five days.

In the final month of summer, during the Lesser Heat season, warm winds arrive in the first five days; crickets move to the foot of the walls in the next five days; and eagles begin to learn to fly in the following five days.

Five days after Great Heat begins, rotting grasses transform into fireflies. Five days later, the soil becomes moist. Five days into the humid heat of the season, heavy rains begin to fall regularly. These six qi and eighteen pentads all reflect the season of abundant growth in summer. Those who cultivate health should therefore honor and follow the timing of Heaven.

The New Revised Commentary says: The entry “hibiscus flowers bloom” does not appear in the current Monthly Ordinances. “Ju” is read as “ju” and refers to the shrike.

If one goes against the principles of nurturing life in summer, the Heart’s qi will be damaged. In autumn, one will be prone to intermittent malaria, and the body may lack sufficient qi and blood to follow autumn’s season of contraction. At the winter solstice, one may also suffer a serious illness. “Going against” means practicing the methods for nurturing life in winter instead. Intermittent malaria is a form of malaria that causes wasting. In the Five Phases, the Heart corresponds to Fire, and Fire qi is strong in summer. If one instead follows the winter regimen during summer, the Heart’s qi will be harmed. In autumn, Metal qi governs and Fire qi declines, so illness arises in autumn as intermittent malaria. The qi of each season follows its own order: autumn contracts, while winter stores away. If improper summer practices harm the Heart’s qi, qi will become deficient, making it difficult to follow autumn’s season of contraction. In winter, Water qi overcomes Fire qi, so the illness worsens around the winter solstice.

The three months of autumn are called “Completion and Balance.” This means that after the growth of summer, the flowers and fruits have matured; in autumn, their forms settle into a state of completion.

The weather in autumn gradually becomes more austere, and the wind sounds more urgent. The qi of the earth grows clear, and the colors of plants and landscapes begin to change.

Go to bed early and rise early, keeping a schedule like that of chickens. Going to bed early helps avoid the chill of dew; rising early brings calm to body and mind.

Keep the mind settled and peaceful to soften the effects of autumn’s harshness. An agitated mind leads to rash action, and careless action intensifies autumn’s killing force. Autumn’s contracting qi follows the seasonal shift from growth toward decline, so keep the mind calm to soften autumn’s severity.

Gather the spirit and do not let the mind become scattered; this allows autumn’s qi to remain balanced. When the mind is scattered, desires grow strong. Strong desires damage balanced qi and, in turn, throw autumn’s qi out of harmony. Therefore, gather the spirit to keep autumn’s qi balanced.

Do not let the mind wander outward; this helps keep the Lung’s qi clear and orderly. This, too, follows autumn’s characteristic of contraction.

These are the methods for following autumn’s qi and nurturing its contracting force.

Five days after the Start of Autumn begins, cool breezes arrive. Five days later, white dew descends. Five days after that, the cold cicadas cry. Five days after the Limit of Heat begins, hawks start catching birds. Five days later, the world grows austere. Five days after that, the grains ripen. At the White Dew solar term in mid-autumn, during the first five days, cool breezes arrive and geese fly south. Five days later, swallows fly back south. Five days after that, flocks of birds store food. Five days after the Autumn Equinox begins…

Five days later, thunder stops. Five days after that, hibernating insects seal the entrances to their burrows. Five days after that, stonecrop blooms.

Five days later, bodies of water begin to dry up. In the late autumn solar term Cold Dew, geese arrive and settle here during the first five days. Five days later, sparrows enter the great waters and transform into clams. Five days after that, chrysanthemums bloom with yellow flowers.

In the solar term Frost Descent, jackals begin laying out the animals they have caught, as if making an offering. Five days later, plants and trees turn yellow and wither. Five days after that, hibernating insects all curl up and lie still. These six solar terms comprise eighteen pentads, each lasting five days, and mark the season when autumn Qi contracts. Therefore, those who cultivate health must carefully follow the natural seasons.

The New Collation says: “A careful examination of the Monthly Ordinances shows that these three characters, ‘stonecrop blooms,’ do not appear there.” (The character “die” is pronounced like “die.”)

Going against the autumn order damages the Qi of the lungs. In winter, this leads to undigested-food diarrhea, in which food is excreted before it has been digested. Here, “going against” means putting the summer order into practice instead. The lungs correspond to Metal and are in their season of flourishing in autumn, so following the summer order damages lung Qi. Winter corresponds to Water; when Water is flourishing, Metal Qi is weak, so the illness manifests in winter. “Undigested-food diarrhea” means that food passes out before being digested. When the autumn order is violated, lung Qi is damaged and becomes deficient, making it difficult to follow winter’s season of storage and concealment. (“Sun” is pronounced like “sun.”)

The three months of winter are called “closure and storage.”

Plants and trees wither; hibernating insects withdraw below ground and seal their burrow entrances. Yang Qi lies hidden and is stored away; water freezes, and the ground cracks with frost.

Yang Qi sinks, water freezes, and the ground cracks with frost. People should therefore remain composed and quiet, avoiding exertion and disturbance. “Disturbance” means worry and physical labor.

Go to bed early and rise late, getting up only when the sun has come out.

This is to avoid the cold.

Let the mind and will seem to lie hidden and concealed.

On close examination, the character “fei” here should be written as “ni,” meaning “concealed.”

That is, one should feel inwardly as though something were being held in reserve, as if something had already been gained.

These words all mean that one should not let one’s thoughts show freely, lest they encounter the cold Qi. Thus the text continues:

Keep away from the cold and stay close to warmth. Do not let the skin sweat, so that Yang Qi is not repeatedly depleted.

“Keep away from the cold and stay close to warmth” means living in a warm room. The Scripture of the Numinous Pivot says: “In winter, Yang Qi is stored in the bones, hibernating insects lie deep in hiding, and the exemplary person stays indoors.” Do not let the skin sweat: sweating causes Yang Qi to escape outward, and once it has escaped, it is repeatedly depleted by exposure to the cold. “Qi” means repeatedly or frequently. (“Qi” is pronounced like “chee.”)

This is the way to follow winter Qi and nourish the Qi of storage and concealment.

In the Beginning of Winter solar term, water begins to freeze during the first five days. Five days later, the ground begins to freeze. Five days after that, pheasants enter the great waters and transform into giant clams. In the Minor Snow solar term, rainbows hide and no longer appear during the first five days. Five days later, the Qi of Heaven rises and the Qi of Earth descends. Five days after that, …

In the fifth phase of winter, the weather becomes sealed off, and winter takes shape. Next comes the “Major Snow” solar term in midwinter. During the first five days after Major Snow, the ice grows harder and the ground begins to crack from freezing; the shrike stops calling. Five days later, tigers begin to mate. After another five days, the yuncao plant begins to grow and the li grass sends up new shoots.

Next comes the Winter Solstice. During the first five days afterward, earthworms curl up. Five days later, the elk shed their antlers. After another five days, the springs beneath the water begin to flow.

Next comes “Minor Cold,” the solar term in late winter. During the first five days after Minor Cold, wild geese begin flying north. Five days later, birds of prey grow fiercer and swifter. After another five days, the water in lakes and marshes begins to freeze from the bottom up.

These six phases and eighteen signs in nature all show how, as winter Qi runs its course, all things follow the season by resting and storing their strength. Those who cultivate health must therefore take care to follow the timing of Heaven. “Li” is read as “li,” “ting” as “dadingqie,” and “xiang” as “xiang.”

If one goes against winter’s order, kidney Qi will be harmed, and in spring one will suffer from a disease involving weakness and loss of consciousness. To “go against” the season means to follow the seasonal order of summer instead. In the Five Phases, the kidneys correspond to Water and are strongest in winter. Following summer’s order in winter therefore damages kidney Qi. When spring arrives, Wood Qi is strong and Water Qi weak, so illness breaks out in spring. Violating winter’s order and harming the kidneys also leaves a person with too little Qi to follow the springtime season of growth and emergence.

The movement of Heaven is pure and bright. The text says that Heaven’s brightness never comes to an end because Heaven remains pure. If people can follow this pattern of movement, their lives will also be prolonged. The scripture thus uses Heaven’s movement to explain how people should act.

Heaven conceals its De and does not display it; therefore, its movement never ceases. The New Collation says that another version has “rise” instead of “stop.”

Thus, Heaven’s movement never ceases. The four seasons take shape in succession, while the sun, moon, and five planets circle in their courses. Heaven does not make its words known: this is how it conceals its De. When De remains hidden, its effects do not run out, and Heaven’s movement does not stop. The Laozi says, “Highest De does not display itself as De, and so it possesses De.” This means that the highest De does not show itself as De, and for that reason it is truly De. Heaven occupies the most exalted position, yet still conceals its De. How, then, could those who seek to preserve life fail to follow the Dao of Heaven?

If Heaven displayed its own brightness, the light of the sun and moon would be obscured, and harmful influences would assail the body’s openings. Heaven conceals its De because it does not reveal the brightest light: if that light appeared, the weaker lights would disappear. The luminous De of Heaven should not be displayed in full. Here, Heaven serves as an analogy: a person’s true Qi should not be allowed to leak away. One should remain still and pure, holding to the Dao in order to preserve one’s inborn Qi. If one turns away from the Dao, empty, harmful Qi will enter the body’s openings. “Kong” is read as “hole.”

When Yang Qi is blocked, Earth Qi obscures the light. Here, Yang Qi means the Qi of Heaven—that is, wind and heat. Earth Qi means dampness, and also includes mist. Wind and heat harm people by blocking the nine orifices; when dew and dampness cause illness, they… [The original text ends here.]

When Jing (essence) is obscured, it is like the sun and moon in the sky losing their light. In the human body, this corresponds to the eyes losing their vitality. The Ling Shu Jing says, “Heaven has the sun and moon; humans have their eyes.” Does the “loss of sight” described in the Book of Changes not likewise result from losing the way of nourishing life?

When clouds and mist cannot transform into refined Qi (vital energy), white dew will not descend from the sky. Mist belongs to the same category as clouds, and dew to the same category as rain. When Yang Qi is excessive, the Qi of the earth cannot rise; when Yin Qi is deficient, the Qi of heaven cannot descend and join with it. Thus clouds and mist cannot transform into refined Qi and respond to heaven above, and white dew cannot descend. This is why white dew fails to fall. The Treatise on the Correspondences of Yin and Yang says, “The Qi of the earth rises and becomes clouds; the Qi of heaven descends and becomes rain. Rain comes from the Qi of the earth, and clouds come from the Qi of heaven.” This shows that rain and dew form only when the two Qi of Yin and Yang join. The Treatise on the Flourishing and Decline of Qi says, “When the utmost Yin is weak, the Qi of heaven is cut off; when the utmost Yang is excessive, the Qi of the earth is insufficient.” This shows that the two kinds of Qi cannot respond to one another, and so cannot join.

When the Qi of Yin and Yang cannot meet and flow freely, the lives of the myriad things cannot be nourished, and the work of generation and transformation cannot proceed. When generation and transformation cease, precious trees wither in great numbers. Clouds and mist cannot become refined Qi, and rain and dew cannot moisten the plains, lakes, and marshes. This means that the Qi of heaven does not descend and the Qi of the earth does not rise. Once the laws governing the transformations of heaven and earth are damaged, the source that brings forth the myriad things is cut off, and they lose the conditions needed to receive life-giving Qi and grow. The death of trees is therefore the first sign to appear, hence the phrase “many famous trees die.” “Famous trees” refers to renowned fruit trees and precious trees; “show” means to make their condition clear or describe it. The Appended Statements of the Book of Changes says, “When the Qi of heaven and earth mingle, the myriad things are transformed and born.” If heaven and earth cannot meet, the result is the “Obstruction” hexagram described in the Book of Changes: heaven and earth do not communicate, and the myriad things cannot flow freely.

Harmful Qi cannot disperse, wind and rain lose their proper measure, and white dew does not fall; plants then become congested and withered, unable to flourish. “Evil Qi” means harmful Qi; “issue” means to disperse; “measure” means proper regulation; “congested” means accumulated; and “withered” means dried up. The passage means that harmful Qi lies hidden and does not disperse, while wind and rain lack regularity and easily cause damage. Withered plants accumulate and cannot flourish when spring comes. Could such a condition affect plants alone? People who depart from the right way may suffer a similar fate.

Thieving winds repeatedly assail, torrential rains occur again and again, and the rhythms of heaven and earth and the four seasons fall out of harmony. People then act contrary to the way of nourishing life, and their lives are cut short before reaching their proper span. The passage describes those who fail to follow the harmony of the seasons, suffer repeated harm from winds coming from the eight directions, and depart from the way of nourishing life. The body’s innate Qi cannot then be sustained for long, and it ultimately declines and perishes too soon. Here, “end” means lasting or enduring.

Only the sage can follow this principle. For this reason, no strange illnesses arise in the sage’s body, and the sage does not act against the myriad things. Vitality therefore never declines.

The Dao is not far from people; it is people’s hearts that have strayed far from the Dao. Only the sage’s heart is in accord with the Dao, and so the sage’s life span has no end. “Follow” means to go along with something: here, it refers to following the seasonal rhythms of the four seasons. These rhythms must not be opposed. If they are, the Five Viscera will be harmed internally, and other illnesses will arise as well.

To oppose the qi of spring is to prevent Lesser Yang—the yang qi in its early emergence—from sprouting forth, causing the Liver qi to become disordered within. “Sprout” means to rise and emerge outward. When yang qi cannot emerge, it stagnates in the Liver, where it becomes mixed and disordered, and the Liver is harmed.

To oppose the qi of summer is to prevent Greater Yang—the abundant yang qi—from flourishing, leaving the Heart qi empty within. “Flourish” means to grow luxuriantly outward; “hollow” means empty in the middle. When yang qi cannot flourish outward, it instead presses inward on the Heart. The resulting oppressive heat consumes the body’s resources, leaving the Heart empty.

To oppose the qi of autumn is to prevent Greater Yin—the qi of autumnal contraction—from gathering in, causing the Lung qi to become scorched and distended. “Gather” means to contract; “scorched” refers to the upper burner, the area above the diaphragm. Greater Yin qi circulates through and governs the transformation of qi in the upper burner. If the Lung qi cannot gather in, the upper burner becomes distended. The textual editors note that the Yuan Qian version reads “advancing and distended” here, while the Jia Yi Jing and Tai Su read “scorched and distended.”

To oppose the qi of winter is to prevent Lesser Yin—the qi that lies dormant in winter—from being stored away, causing the Kidney qi alone to sink downward. “Sink” means to lie deep and dormant. Lesser Yin qi is internally connected with the Kidneys; when it cannot lie dormant, the Kidney qi sinks by itself. The textual editors note that the Tai Su writes “sinks alone” as “alone sinks.”

The Yin-Yang of the four seasons is the root of the myriad things. The seasons proceed in sequence, Yin and Yang continually change, and the qi of Heaven and Earth come together to nurture all things. Thus, the roots of the myriad things all lie in the Yin-Yang of the four seasons.

For this reason, the sage nourishes Yang in spring and summer, and Yin in autumn and winter, thereby following this root. Yang qi takes Yin as its root, and Yin qi takes Yang as its root: without Yin, Yang cannot arise; without Yang, Yin cannot bring things to life. With Yin alone, Yang qi cannot fully express itself; with Yang alone, Yin qi cannot reach its fullness and attain balance. In spring, one should eat cool foods; in summer, cold foods, to nourish Yang. In autumn, one should eat warm foods; in winter, hot foods, to nourish Yin. To help a plant grow, one must strengthen its roots; if the roots are cut, its branches and leaves will surely wither. In this way, by regulating the body and following its root, the two qi of Yin and Yang can endure over time, because their foundation is firm. Across all one hundred divisions of the day and night, from morning to evening, one’s diet should follow this same principle.

Then one can rise and descend, ebb and flow together with the myriad things along the pathways of growth. The sage has no strange illnesses in the body, and vitality never declines, because the sage follows the root of Yin-Yang and the four seasons.

Violating the fundamental laws of Yin-Yang (yinyang) and the four seasons damages the root of life and destroys the body’s true Qi (vital energy that sustains life).

This is what it means to violate the laws of Yin-Yang and the four seasons. Their changes govern all things from arising to ending, and form the basis of life and death. Violate them and calamity will follow; accord with them and severe illness will not arise. This is called understanding the Dao (the Way). Here, “attaining the Dao” means understanding the way of nourishing life. “Severe” means grave.

The sage puts the Dao into practice, while the foolish person merely speaks of it. The sage’s mind accords with the Dao, so the sage diligently follows it. The foolish person’s nature remains trapped in confusion, so they only profess admiration for it. Laozi said, “Those who accord with the Dao return to the Dao; those who accord with De (Virtue/Power) return to De; those who accord with loss return to loss. When you accord with the Dao, the Dao receives you; when you accord with De, De receives you; when you accord with loss, loss receives you.” Since the foolish person accords with neither the Dao nor De, they may be called someone who has lost the Dao.

When people follow the laws of Yin-Yang, life can endure; when they violate them, they move toward death. Following them brings stability to the body and to affairs of state; violating them brings disorder. Treating what accords with the laws as though it violated them is called “inner resistance.” “Resistance” means opposition: a person’s inner nature resists the Way of Heaven.

For this reason, the sage does not wait until illness has taken hold before treating it, but prevents it before it arises. The sage does not wait until disorder has taken hold before restoring order, but guards against it before it arises. This is the principle being described. It is the highest form of insight.

To wait until illness has taken hold before using medicine, or until disorder has broken out before restoring order, is like digging a well only when thirsty or forging weapons only after war has begun—isn’t that too late? Failing to understand this principle in time and to guard in advance against pernicious influences that exploit weakness and enter the body is like taking up a weapon only after a tiger has attacked. Even regret afterward will be of no use.

Huangdi Neijing Suwen buzhu shiwen, juan 2