黄帝内经·素问 四气调神大论篇第二汉英对译

杏林译语

黄帝内经·素问 四气调神大论篇第二

原文—英文 逐段对照精简版

篇名

四气调神大论篇第二

Comprehensive Discourse on Regulating the Spirit in Accordance with the Qi of the Four Seasons, Chapter 2

1

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。

The three months of spring are termed the period of germinal effusion. Heaven and Earth together generate life; all beings flourish. Retire late and rise early, take ample walks in the courtyard, loosen your hair and relax your frame, so as to stir the stirring of your resolve. Foster life, do not slay; bestow, do not seize; reward, do not punish. This is correspondence to spring qi, the Dao of nourishing germination. To oppose it injures the liver; in summer cold transformations arise, and little essence is available to sustain growth.

2

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，秋为痎疟，奉收者少，冬至重病。

The three months of summer are termed luxuriant flourishing. The qi of Heaven and Earth intermingle; all beings bloom and bear fruit. Retire late and rise early, do not weary of the sun. Let your resolve harbor no anger, let blossoms reach full splendor, let qi disperse outward as though all that you cherish lies exposed without. This is correspondence to summer qi, the Dao of nourishing maturation. To oppose it injures the heart; in autumn intermittent malarial fevers appear, little essence sustains gathering, and grave illness strikes at winter solstice.

3

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。

The three months of autumn are termed balanced containment. Heaven’s qi turns sharp, Earth’s qi clear. Retire early and rise early, rouse with the rooster. Calm and tranquilize your resolve to mitigate autumn’s penal force; gather your spirit qi to balance autumn qi; do not send your resolve outward, to purify lung qi. This is correspondence to autumn qi, the Dao of nourishing gathering. To oppose it injures the lung; in winter undigested food is discharged in diarrhea, little essence sustains storage.

4

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。

The three months of winter are termed sealed storage. Waters freeze, the earth cracks; do not disturb yang. Retire early and rise late, always wait for sunlight. Let your resolve lie hidden and concealed, as though harboring private thoughts, as though holding a treasure won. Shun cold and draw near warmth; do not let the skin leak, lest qi be rapidly seized and lost. This is correspondence to winter qi, the Dao of nourishing storage. To oppose it injures the kidney; in spring flaccid paralysis and cold extremities arise, little essence sustains germination.

5

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，暴雨数起，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。

Heaven’s qi is pure, clear and luminous; it conceals its virtue without cease, hence it does not pour down recklessly. When Heaven’s light dims, sun and moon lose radiance; evil harms the orifices. Yang qi becomes obstructed, Earth’s qi veils brightness. Clouds and mist fail to refine, and in response white dew does not descend above. Heaven-Earth qi intercourse fails to manifest; the mandate of all beings is not dispensed, and without dispensing great trees mostly perish. Malicious qi lingers unexpelled; wind and rain lose their measure, white dew does not fall, plants wither and stifle without flourishing. Thief winds arrive repeatedly, violent rains break forth often. Heaven, Earth and four seasons lose their harmony, depart from the Dao; all life perishes mid-course. Only the sage follows this Dao, hence his body bears no grave illness; all beings sustain their nature, and generative qi never runs dry.

6

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。

Oppose spring qi: lesser yang fails to germinate, liver qi transforms malignantly within. Oppose summer qi: greater yang fails to mature, heart qi becomes hollow and dissipated within. Oppose autumn qi: greater yin fails to gather, lung qi scorches and congests. Oppose winter qi: lesser yin fails to store, kidney qi sinks and withers alone.

7

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。

The yin-yang of the four seasons is the root of all beings. Thus the sage nourishes yang in spring and summer, nourishes yin in autumn and winter, to follow this root; therefore he floats and sinks together with all beings at the gate of germination and maturation. To oppose this root is to cut the trunk, ruin one’s genuine essence. Hence yin-yang and four seasons mark the beginning and end of all beings, the root of life and death. Oppose them, and calamities arise; follow them, and severe ailments do not appear—this is termed attaining the Dao. The sage practices the Dao; the fool merely bears it in mind. Follow yin-yang and live; oppose and die. Follow and attain harmony; oppose and fall into disorder. To turn compliance into opposition is called internal repulsion.

8

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？

Therefore the sage does not treat established illness, but treats illness before it arises; he does not govern established chaos, but governs chaos before it breaks forth—this is the principle here. If one administers medicine only after illness has fully formed, governs only after chaos has erupted, it is comparable to digging a well when already thirsty, forging weapons once battle has begun: is this not far too late?