（《素问·至真要大论》）
帝曰∶胜复之变，早晏何如？（言迟速之应。）岐伯曰∶夫所胜者，胜至已病，病已愠愠，而复已萌也。（胜气之至，
既已病矣。病将已，尚愠愠未除，而复气随之已萌矣。故凡治病者，于阴阳先后之变，不可不察也。愠言酝，又上声，
（积貌。）夫所复者胜尽而起，得位而甚，胜有微甚，复有少多，胜和而和，胜虚而虚，天之常也。（胜尽而起，随而
至也。得位而甚，专其令也。胜有微甚，则复有少多，报和以和，报虚以虚，故胜复之道，亦犹形影声应之不能爽也。）
帝曰∶胜复之作，动不当位，或后时而至，其故何也？（胜复之动，有不应时者也。）岐伯曰∶夫气之生与其化，衰盛异
也。（生者发生之始，化者气化大行，故衰盛异也。气有衰盛，则胜复之动，有不当位而后先至矣。）寒暑温凉，盛衰之
用，其在四维。（寒暑温凉，四季之正气也。四维，辰戌丑未之月也。春温盛于辰，夏暑益于未，秋凉盛于戌，冬寒盛于
丑，此四季盛衰之用。）故阳之动，始于温，盛于暑；阴之动，始于清，盛于寒。春夏秋冬，各瘥其分。（始于温，阳之
生也。盛于暑，阳之化也。始于清，阴之生也，盛于寒，阴之化也。气至有微甚，故四季各有瘥分也，）故大要曰∶彼春
之暖，为夏之暑，彼秋之忿，为冬之怒，谨按四维，斥候皆归，其终可见，其始可知，此之谓也。（斥候，四时之大候也。
春之暖即夏暑之渐，秋之忿即冬寒之渐，但按四维之正，则四时斥候之所归也，故见其始，即可知其终矣。）帝曰∶差有
数乎？岐伯曰∶又凡三十度也。（凡气有迟早，总不出一月之外，三十度即一月之日数也。此二句与《六元正纪大论》同，
详本类前二十三。）帝曰∶其脉应皆何如？岐伯曰∶差同正法，待时而去也。（气至脉亦至，气去脉亦去，气有差分，脉
必应之，故曰瘥同正法。）《脉要》曰∶春不沉，夏不弦，秋不数，冬不涩。是谓四塞。（此即脉之差分也。春脉宜弦，然
自冬而至，冬气犹存，故尚有沉意。夏脉宜数，然自春而至，春气犹存，故尚有弦意。秋脉宜涩，然自夏而至，夏气犹
存，故尚有数意，冬脉宜沉，然自秋而至，秋气犹存，故尚有涩意。若春不沉，夏不弦，秋不数，冬不涩，是失其所生
之气，气不交通，故曰四塞，皆非脉气之正。）沉甚曰病，弦甚曰病，数甚曰病，涩甚曰病，（此又其差之甚者也。故春
可带沉而沉甚则病，夏可带弦而弦甚则病，秋可带数而数甚则病，冬可带涩而涩甚则病，以盛非其时也。）参见曰病，复
见曰病，未去而去曰病，去而不去曰病，（参见者，气脉乱而杂至也。复见者，脉随气去而再来也。时未去而脉先去，本
气不足，来气有余也。时已去而脉不去，本气有余，来气不足也。皆不免于病。）反者死。（春得秋脉，夏得冬脉，秋得
夏脉，冬得长夏脉，长夏得春脉，反见胜己之化，失天和也，故死。）故曰气之相守司也，如权衡之不得相失也。（权衡，
秤也。凡六气之用，亦犹权衡之平而不可失也。）夫阴阳之气，清静则生化治，动则苛疾起，此之谓也。（阴阳之气，平
则清静而生化治，不平则动而苛疾起。《六微旨大论》曰∶成败倚伏生乎动，动而不已，则变作矣。）
黄帝问道：胜气和复气的变化，出现得早或晚，情况是怎样的？（意思是询问应验的迟速。）岐伯回答说：凡是受到克制的一方，当胜气到来时就已经发病；当疾病即将痊愈、尚有余邪未清之时，复气便随之萌发了。（胜气到来，病已经形成。病将好但余邪未尽，复气就跟着来了。所以大凡治病的人，对于阴阳先后的变化，不能不仔细考察。“愠”意为酝酿，音同“运”，指积聚的样子。）至于复气，是在胜气耗尽时才兴起，当令之时最为严重。胜气有轻微和严重的区别，复气也有多少的不同。胜气平和则复气也平和，胜气虚弱则复气也虚弱，这是天道的常态。（胜气耗尽才兴起，是随之而来的。当令之时最盛，是专行其令。胜气有微甚，复气就有少多，报应以和者平和，报应以虚者虚弱，所以胜复的道理，就像形影相随、声响应和一样，不会差错。）
黄帝问道：胜气和复气的发作，有时不在其位，或者落后于时令而至，这是什么原因呢？（胜复之气发动，有不符合时令的情况。）岐伯回答说：气的生成与气化过程，其衰盛是不同的。（“生”是发生的开始，“化”是气化大行，所以衰盛不同。气有衰盛，那么胜复之气的发动，就会有不在其位而先后到来的情况。）寒、暑、温、凉，是盛衰的作用所在，体现在四季的四个角落（辰、戌、丑、未月）。（寒暑温凉，是四季的正气。四维，指辰、戌、丑、未这四个月。春温在辰月旺盛，夏暑在未月更盛，秋凉在戌月旺盛，冬寒在丑月旺盛，这是四季盛衰的作用。）所以阳气的变动，始于温和，盛于暑热；阴气的变动，始于清凉，盛于寒冷。春夏秋冬四季，各自有其偏盛偏衰的分野。（始于温，是阳气的发生。盛于暑，是阳气的转化。始于清，是阴气的发生。盛于寒，是阴气的转化。气至有微甚，所以四季各有偏盛偏衰的分野。）因此大要说：那春天的温暖，是夏天暑热的开端；那秋天的肃杀，是冬天寒冷的开端。谨慎地观察四维之月的正气，斥候（气象征兆）都会归于此，其终结可见，其开始可知，说的就是这种情况。（斥候，指四时的主要气象征兆。春天的温暖即夏天暑热的渐进，秋天的肃杀即冬天寒冷的渐进，只要按照四维的正气来观察，就能知道四时气象的归宿，所以看到开始，就可以知道终结了。）
黄帝问道：这种偏差有定数吗？岐伯回答说：大约三十度（日）。（凡是气的到来有早有晚，总不出一个月之外，三十度即一个月的天数。这两句与《六元正纪大论》相同，详见本类前二十三篇。）黄帝问道：脉象的应验都是怎样的？岐伯回答说：偏差遵循正常的法则，等待时令过去而消退。（气至脉也至，气去脉也去，气有偏差，脉必然应验，所以说偏差遵循正常法则。）《脉要》说：春天不见沉脉，夏天不见弦脉，秋天不见数脉，冬天不见涩脉。这叫做四塞（闭塞）。（这就是脉的偏差。春脉宜弦，但从冬季而来，冬气犹存，所以尚有沉意。夏脉宜数，但从春季而来，春气犹存，所以尚有弦意。秋脉宜涩，但从夏季而来，夏气犹存，所以尚有数意。冬脉宜沉，但从秋季而来，秋气犹存，所以尚有涩意。如果春天没有沉意，夏天没有弦意，秋天没有数意，冬天没有涩意，这是失去了所生的气，气不交通，所以叫四塞，都不是脉气的正常状态。）沉脉太过叫病，弦脉太过叫病，数脉太过叫病，涩脉太过叫病，（这是偏差太严重的情况。所以春天可以带有沉意，但沉得太厉害就是病，夏天可以带有弦意，但弦得太厉害就是病，秋天可以带有数意，但数得太厉害就是病，冬天可以带有涩意，但涩得太厉害就是病，因为盛行的不是其时的脉象。）交替出现叫病，反复出现叫病，时令未到脉先退叫病，时令已过脉不退叫病，（交替出现，是气脉混乱杂乱而至。反复出现，是脉随气去而又再来。时令未到而脉先去，是本气不足，来气有余。时令已过而脉不去，是本气有余，来气不足。这些都不免于病。）相反的就死。（春天见到秋天的脉，夏天见到冬天的脉，秋天见到夏天的脉，冬天见到长夏的脉，长夏见到春天的脉，反见克己的化气，失去天和，所以死。）所以说气的相守主持，就像秤锤和秤杆一样，不能失掉平衡。（权衡，指秤。凡六气的作用，也像秤一样平正而不能失掉平衡。）阴阳之气，清静则生化有序，妄动则苛疾兴起，说的就是这个道理。（阴阳之气，平则清静而生化有序，不平则动而苛疾兴起。《六微旨大论》说：成败倚伏生于动，动而不已，则变作矣。）
Yellow Emperor asked: How do the changes of the Overcoming (Sheng) and Repaying (Fu) Qi manifest in terms of their timing, whether early or late? (This refers to the speed of their manifestation.) Qibo replied: When the Overcoming Qi arrives, disease has already occurred. As the disease is about to resolve but residual pathogenic factors remain, the Repaying Qi begins to sprout. (When the Overcoming Qi arrives, the illness is established. As the illness subsides but is not yet fully cleared, the Repaying Qi follows and begins to emerge. Therefore, when treating diseases, one must carefully observe the changes in the sequence of Yin and Yang. "Yun" implies brewing or fermenting, pronounced like 'yun', referring to an accumulation.) As for the Repaying Qi, it arises after the Overcoming Qi has exhausted itself and becomes most prominent when it occupies its proper position. The Overcoming Qi may be slight or severe, corresponding to the Repaying Qi being few or many. If the Overcoming Qi is harmonious, the Repaying Qi is harmonious; if the Overcoming Qi is deficient, the Repaying Qi is deficient. This is the constant way of Heaven. (It arises following the exhaustion of the Overcoming Qi. It becomes most prominent by exclusively exercising its command. Since the Overcoming varies in degree, the Repaying varies in quantity. Repayment matches harmony with harmony and deficiency with deficiency. Thus, the principle of Overcoming and Repaying is like the relationship between form and shadow or sound and echo, never failing.)
Yellow Emperor asked: Why do the movements of Overcoming and Repaying sometimes occur out of their proper positions or arrive later than expected? (The movement of Overcoming and Repaying Qi does not always correspond to the correct time.) Qibo replied: The generation and transformation of Qi differ in their decline and prosperity. ("Generation" is the beginning of emergence, while "Transformation" is the vigorous operation of Qi's transformation, hence their decline and prosperity differ. Because Qi has varying degrees of strength, the movement of Overcoming and Repaying may occur out of position or arrive earlier or later.) Cold, Heat, Warmth, and Coolness are the applications of decline and prosperity, manifesting in the four corners (the months of Chen, Xu, Chou, and Wei). (Cold, Heat, Warmth, and Coolness are the righteous Qi of the four seasons. The Four Corners refer to the months of Chen, Xu, Chou, and Wei. Warmth peaks in Chen month, Heat increases in Wei month, Coolness peaks in Xu month, and Cold peaks in Chou month; this is the application of seasonal decline and prosperity.) Thus, the movement of Yang Qi begins with Warmth and peaks with Heat; the movement of Yin Qi begins with Coolness and peaks with Cold. Spring, Summer, Autumn, and Winter each have their distinct phases of dominance. (Beginning with Warmth is the generation of Yang. Peaking with Heat is the transformation of Yang. Beginning with Coolness is the generation of Yin. Peaking with Cold is the transformation of Yin. Since the arrival of Qi varies in intensity, each season has its specific phase of dominance.) Therefore, the general principle states: The warmth of spring is the gradual onset of summer heat; the severity of autumn is the gradual onset of winter cold. By carefully observing the righteous Qi of the Four Corners, the indicators of the four seasons will converge, allowing one to see the end from the beginning. This is what is meant. (Indicators refer to the major climatic signs of the four seasons. The warmth of spring is the gradual progression toward summer heat; the severity of autumn is the gradual progression toward winter cold. By adhering to the righteous Qi of the Four Corners, one can determine the destination of the four seasons' indicators. Thus, knowing the beginning allows one to know the end.)
Yellow Emperor asked: Is there a fixed number for these deviations? Qibo replied: Approximately thirty degrees (days). (Regardless of whether Qi arrives early or late, it generally does not exceed one month. Thirty degrees refers to the number of days in a month. These two sentences are identical to those in *Da Lun on the Six Principal Ordinances*; see Chapter 23 of this category for details.) Yellow Emperor asked: How do the pulse responses manifest? Qibo replied: The deviations follow standard rules, waiting for the time to pass before receding. (When Qi arrives, the pulse arrives; when Qi departs, the pulse departs. Since Qi has deviations, the pulse must respond accordingly. Hence, it is said that deviations follow standard rules.) *Mai Yao* states: In spring, the pulse should not be deep; in summer, it should not be wiry; in autumn, it should not rapid; in winter, it should not choppy. This is called "Four Obstructions." (This refers to the deviation of pulses. The spring pulse should be wiry, but since it follows winter, residual winter Qi remains, so there is still a hint of depth. The summer pulse should be rapid, but since it follows spring, residual spring Qi remains, so there is still a hint of wiriness. The autumn pulse should be choppy, but since it follows summer, residual summer Qi remains, so there is still a hint of rapidity. The winter pulse should be deep, but since it follows autumn, residual autumn Qi remains, so there is still a hint of choppiness. If spring lacks depth, summer lacks wiriness, autumn lacks rapidity, and winter lacks choppiness, this indicates the loss of generative Qi, and Qi fails to communicate, hence called "Four Obstructions," which are not normal pulse states.) Excessive depth indicates disease; excessive wiriness indicates disease; excessive rapidity indicates disease; excessive choppiness indicates disease. (These represent severe deviations. Thus, spring may carry depth, but excessive depth is disease; summer may carry wiriness, but excessive wiriness is disease; autumn may carry rapidity, but excessive rapidity is disease; winter may carry choppiness, but excessive choppiness is disease, because the prevailing pulse does not match the season.) Alternating appearances indicate disease; recurrent appearances indicate disease; absence before the time has passed indicates disease; persistence after the time has passed indicates disease. (Alternating appearance means chaotic and mixed Qi and pulse arrival. Recurrent appearance means the pulse returns after departing with the Qi. Pulse departure before the time has passed indicates insufficient root Qi and excess incoming Qi. Pulse persistence after the time has passed indicates excess root Qi and insufficient incoming Qi. All these result in disease.) Reversal leads to death. (Spring presenting with autumn pulse, summer with winter pulse, autumn with summer pulse, winter with long summer pulse, and long summer with spring pulse constitute seeing the overcoming transformation, losing Heavenly Harmony, thus leading to death.) Therefore, it is said that Qi guards and manages just like the beam and weight of a scale, never losing balance. (Weighing instruments refer to scales. The function of the Six Qi is also like a scale, requiring balance and never losing equilibrium.) The Qi of Yin and Yang, when quiet and still, ensures orderly generation and transformation; when agitated, severe diseases arise. This is the principle. (The Qi of Yin and Yang, when balanced, is quiet and still, ensuring orderly generation and transformation; when unbalanced, it moves, causing severe diseases. *Da Lun on the Six Micro Principles* states: Success and failure, leaning towards one side or the other, arise from movement. Continuous movement without cessation leads to transformation.)