食饮不化，阴气上厥，胸中不便，饮发于中，咳喘有声，大雨时行，鳞见于陆，头顶痛重而掉螈尤甚，呕而密
默，唾吐清液，甚则入肾，窍泻无度。（“太阴湿土之复，体重中满，饮食不化，自伤同气也。阴气上厥，胸
中不便，湿从寒化也。饮发于中，喘咳有声，湿侵脾肺也。大雨时行，鳞见于陆，湿令行也。头顶痛重而掉螈
尤甚，湿在三阳，筋脉濡 也。呕而密默，唾吐清液，寒湿内动也。甚则土邪传肾，窍泻无度，以肾开窍于二
便而门户不要也。”）太溪绝，死不治。（“太溪，肾经穴也。”）少阳之复，大热将至，枯燥燔 ，介虫乃
耗，惊螈咳衄，心热烦躁，便数憎风，厥气上行，面如浮埃，目乃 螈，火气内发，上为口糜呕逆，血溢血泄，
发而为疟，恶寒鼓栗，寒极反热，嗌络焦槁，渴引水浆，色变黄赤，少气脉萎，化而为水，传为 肿，甚则入
肺，咳而血泄。（“少阳相火之复，故大热至而枯燥燔 。介虫属金，所以耗也。其病则惊螈咳衄，心热烦躁，
火乘心肺也。便数憎风，表里皆热也。厥气上行，面如浮埃，目乃 螈，火气内发，上为口糜呕逆，血溢血泄，
皆火炎于上，故形色变而逼血妄行也。发而为疟，恶寒鼓栗，寒极反热，以风火相薄而阴阳相并也。嗌络焦槁，
渴引水浆，津液涸也。色变黄赤，热在脾则黄，在心则赤也。少气脉萎，气血伤也。化而为水，传为 肿，以
气蒸热化，水道不通，而浮肿如泥也。火盛必伤金，故甚则入肺，咳而血泄。 ，儒决切。”）尺泽绝，死
不治。（“尺泽，肺经穴也。按前章少阴司天热淫所胜言尺泽，少阳司天火淫所胜言天府，此章所言，与前章
相反，然皆系肺经之穴，以火克金，故能互见其害。”）阳明之复，清气大举，森木苍干，毛虫乃厉，病生 胁，
气归于左，善太息，甚则心痛痞满，腹胀而泄，呕吐咳哕烦心，病在膈中，头痛，甚则入肝，惊咳筋挛。（“阳
明燥金之复，故清气大举。森木苍干，毛虫乃厉，金克
木也。病生 胁，气归于左，肝木伤也。金气盛则木郁火衰而阳气不达，故善太息。甚则心痛痞满，腹胀而泄，
呕吐咳哕烦心，清邪在中也。头痛者，阴寒外束，热聚于经也。金强侮肝，故为惊骇筋挛之病。”）太冲绝，
死不治。（“太冲，肝经穴也。”）太阳之复，厥气上行，水凝雨冰，羽虫乃死，心胃生寒，胸中不利，心痛
痞满，头痛善悲，时眩仆食减，腰 反痛，屈伸不便，地裂冰坚，阳光不治，少腹控睾，引腰脊，上冲心，唾
出清水，及为哕噫，甚则入心，善忘善悲。（“太阳寒水之复，其气上行，则水凝雨冰。羽虫属火，水盛乃死
也。其病心胃生寒，故胸中不利也。心痛痞满，寒在膈间也。头痛善悲，寒并于上而阳神虚也。时眩仆食减，
清阳失位而胃中寒也。腰 反痛，屈伸不便，寒归水脏而连及于太阳经也。地裂冰坚，阳光不治，水令行也。
少腹控睾，引腰脊，上冲于心，寒客三阴，上侵君火也。唾出清水，及为哕噫，寒水侮土，胃脘无阳也。寒甚
者必乘心，心藏神，神不足则善忘善悲也。 音谁。”）神门绝，死不治。（“神门，心经穴也。”）帝曰∶
善！治之奈何？岐伯曰∶厥阴之复，治以酸寒，佐以甘辛，以酸泻之，以甘缓之。（按∶张景岳曰∶“厥阴风
木之复，治以酸寒，木之正味，其泻以酸，木火相生，宜清以寒也。佐以甘辛，木盛土衰，以甘补土，辛从金
化，以辛制木也。泻者泻肝之实，缓者缓肝之急也。”）少阴之复，治以咸寒，佐以苦辛，以甘泻之，以酸
收之，以苦发之，以咸 之。（“少阴君火之复，治以咸寒，制以所不胜也。佐以苦辛，发散其热也。以甘泻之，
甘泻火也。以酸收之，敛浮热也。以苦发之，散火之郁也。以咸 之，解热之结也。”）太阴之复，治以苦热，
佐以酸辛，以苦泻之、燥之、泄之。（“太阴湿土之复，治以苦热，苦能泻土，热能燥湿也。佐以酸辛，酸能
制土，辛能温寒也。以苦泻之、燥之、泄之，泻以夺其壅，燥以胜其湿，泄以利其水也。”）少阳之
复，治以咸冷，佐以苦辛，以咸 之，以酸收之，辛苦发之，发不远热，无犯温凉，少阴同法。（“少阳相火
之复，与上文少阴之复治同。发不远热，无犯温凉，重明用法者，勿犯寒凉也。”谨按治六气之复，惟二火独
言发，且言发不远热，无犯温凉者，何也？盖火之病患者热也，惟其热也，不得不治之以寒，然一于用寒而不
佐之以辛散，则火为寒抑而热内郁。六元正纪论曰火郁发之，正谓发散其热而火不郁也。是故治少阴则曰佐以
苦辛，以苦发之，治少阳则曰辛苦发之，而又总结之曰发不远热，无犯温凉，诚恐温凉不足以散火，不妨借热
远热耳。此用药之精义，景岳略而不言何哉？！）治诸胜复，寒者热之，热者寒之，温者清之，清者温之，散
者收之，抑者散之，燥者润之，急者缓之，坚者 之，脆者坚之，衰者补之，强者泻之，各安其气，必清必静，
则病气衰去，归其所宗，此治之大体也。（“此总结以前淫胜反胜相胜相复之治，皆不外乎此法，则正气得安，
病气衰去，阴阳宗主，各有所归，自无偏胜之患，而治法尽于此矣。脆音翠。”）
帝曰∶善！气之上下，何谓也？岐伯曰∶身半以上，其气三矣，天之分也，天气主之；身半以下，其气三
矣，地之分也，地气主之。（按∶张景岳曰∶“气之上下，司天在泉也，而人身应之，则身半以上，阳气三，
阴气亦三，是为手之六经，应天之分，故天气主之；身半以下，亦阳气三，阴气三，是为足之六经，应地之气，
故地气主之。六节脏象论亦云∶‘其气三，三而成天，三而成地，三而成人。’亦是三阴三阳之义。”）
以名命气，以气命处，而言其病，半，所谓天枢也。（“以名命气，谓正其名则气有所属，如三阴三阳者名也，
名既立则六气各有所主矣。以气命处，谓六经之气各有其位，察其气则中外前后上下左右病处可知矣。半，身
半也，上下之中也。以人身言之，则前及于脐，后及于腰，故脐旁二寸，名天枢穴，正取身半之义。”）故上胜
而下俱病者，以地名之；下胜而上
俱病者，以天名之。（“上胜则下虚而下俱病者，即名地气也；下胜则上虚而上俱病者，即名天气也。六元正
纪大论曰∶‘天气不足，地气随之；地气不足，天气从之。’亦此之谓。”）所谓胜至，报气屈伏而未发也。
复至则不以天地异名，皆如复气为法也。（“凡胜至为病者，以报气未发也，故病在上则求乎天，病在下则求
乎地。若复气已至，则不以天地异名，但求复气所居，随微甚以为治法也，如前章治六气之复，及下文云气之
复也，和者平之，暴者夺之，皆治复之法。”）
帝曰∶胜复之动，时有常乎？气有必乎？岐伯曰∶时有常位而气无必也。（按∶张景岳曰∶“时有常，气
无必，义如下文。”）帝曰∶愿闻其道也。岐伯曰∶初气终三气，天气主之，胜之常也；四气尽终气，地气主
之，复之常也。（“岁半之前，天气主之，岁半之后，地气主之，胜在前，复在后，故自初气以至三气，乃司
天所主之时，太过则胜其不胜，不及则胜者来胜，此胜之常也。自四气至终气，乃在泉所主之时，太过则承者
起而制之，不及则子为母而复之，此复之常也。故曰时有常位。”）有胜则复，无胜则否。（“有胜必有复，
无胜则无复。五常政大论曰∶‘微者复微，甚者复甚。’可见胜复之气，或有或无，或微或甚，其变不常，故
曰气无必也。”）帝曰∶善！复已而胜何如？岐伯曰∶胜至则复，无常数也，衰乃止耳。（“复已而胜，谓既
复之后而又胜也。胜至则复，言再胜则再复，本无常数也。胜复之变，本由乎气，若气有余而胜复微，则气有
未尽，故不免再胜再复。若胜复甚，则彼此气尽而已，故衰乃止耳。”）复已而胜，不复则害，此伤生也。
（“若有胜无复，则亢而为害，故伤生也。”）帝曰∶复而反病何也？岐伯曰∶居非其位，不相得也。大复
其胜，则主胜之，故反病也，（“复而反病，谓复反自病也。复气居非其位，则客
主之气不相得，气不相得而大复其胜，力极必虚，虚则主气乘之，故反受病也。”）所谓火燥热也。（“此即居
非其位也。火，少阳也。燥，阳明也。热，少阴也。少阳少阴在泉，以客之火气而居主之水位，火气大复则水
主胜之。阳明司天，以客之金气而居主之火位，金气大复则火主胜之。余气胜复则无主胜之反病，故曰所谓火
燥热也。按此以复气反病为言，然燥在三气之前，本非复之时也，但言复则胜可知矣，故胜气不相得者亦当反
病，天地之气皆然也。”）帝曰∶治之奈何？岐伯曰∶夫气之胜也，微者随之，甚者制之。气之复也，和者平
之，暴者夺之。皆随胜气，安其屈伏，无问其数，以平为期，此其道也。（按∶张景岳曰∶“此总言胜复微甚
之治也。微者随之，顺其气以安之也。甚者制之，制以所畏也。和者平之，调其微邪也。暴者夺之，泻其强
盛也。但随胜气以治，则屈伏之气可安矣。然不必计其数之多少，但以得平为期，乃治气胜之道。此言皆随胜
气者，非单以胜气为言，即复气之至，气亦胜矣，盖兼言之也。本节治法，当与前治诸胜复相参阅。”）帝曰∶
善！客主之胜复奈何？（按∶张景岳曰∶“客者天地之六气，主者四时之六步，凡前云胜复者，皆客气之变，
故此复明主气也。”）岐伯曰∶客主之气，胜而无复也。（“客气动而变，主气静而常，气强则胜，时去则已，
故但以盛衰相胜而无复也。”）帝曰∶其逆从何如？岐伯曰∶主胜逆，客胜从，天之道也。（按∶张景岳曰∶“
客行天令，运动不息；主守其位，只奉天命者也。主胜客则违天之命而天气不行，故为逆；客胜主则以上临下
而政令乃布，故为从。”）帝曰∶其生病何如？岐伯曰∶厥阴司天，客胜则耳鸣掉眩，甚则咳；主胜则胸胁痛，
舌难以言。（“初气终三气，天气主之也。巳亥年厥阴司天，以风木之客，而加于厥阴少阴少阳之主。若客胜
则木气上动而风邪盛，故耳鸣掉眩，甚则为咳。若主胜则火挟木邪，在相火则胸胁痛，心
包所居也；在君火则舌难言，心开窍于舌也。”）少阴司天，客胜则鼽嚏，颈项强，肩背瞀热，头痛，少气发热，
耳聋目瞑，甚则 肿血溢，疮疡咳喘；主胜则心热烦躁，甚则胁痛支满。（“子午年少阴司天，以君火之客，
而加于木火三气之主。客胜则火在上焦，故热居头项肌表；主胜则火木为邪，故心肝二经为病。瞀，闷也。”）
太阴司天，客胜则首面 肿，呼吸气喘；主胜则胸腹满，食已而瞀。（“丑未年太阴司天，以湿土之客，加于
木火之主。客胜则湿热上升，故首面浮肿而喘；主胜则风热侵脾，故胸腹满，食已而瞀。”）少阳司天，客胜
则丹胗外发，及为丹 疮疡，呕逆喉痹，头痛嗌肿，耳聋血溢，内为螈 ；主胜则胸满，咳仰息，甚而有血手
热。（“寅申年少阳司天，以畏火之客，而加于木火之主。客主互胜，火在上焦，故为热病如此。胗，疹同。
音标。螈 音翅纵，按下文云痉强拘螈，是螈为拘挛， 为弛 可知。”）阳明司天，清复内余，则咳衄嗌
塞，心膈中热，咳不止而白血出者死。（“卯酉年阳明司天，以燥金之客，而加于木火之主。金居火位，则客
不胜主，故不言客主之胜。然阳明以清肃为政，若清气复盛而有余于内，则热邪承之，故为咳衄嗌塞等证，
皆肺金受伤也。肺伤极则白血出，盖血竭于肺，乃为白涎白液，涎液虽白，实血所化，故曰白血出者死。”）
太阳司天，客胜则胸中不利，出清涕，感寒则咳；主胜则喉嗌中鸣。（“辰戌年太阳司天，以寒水之客，而加
于木火之主。客胜则寒气在上，故胸中不利，涕出而咳；主胜则火为寒复，故阳气欲达而喉嗌鸣也。”）厥阴
在泉，客胜则大关节不利，内为痉强拘螈，外为不便；主胜则筋骨徭并，腰腹时痛。（按∶张景岳曰∶“四气
尽终气，地气主之也。寅申年厥阴在泉，以风木之客，而加于太阴阳明太阳之主，客胜主胜，皆以木居土金水
之乡。肝木受制于下，故为关节不利，痉强拘螈筋骨等病。
徭，摇同。并，挛束不开也。”）少阴在泉，客胜则腰痛，尻股膝脾 足病，瞀热以酸， 肿不能久立，溲
便变；主胜则厥气上行，心痛发热，膈中众痹皆作，发于 胁，魄汗不藏，四逆而起。（“卯酉年少阴在泉，
以君火之客，而加于土金水之主。客胜则腰尻下部为痛为热。为溲便变者，火居阴分也。为 肿不能久立者，
火在太阴，脾主肌肉四肢故也。主胜则君火受制于群阴，故为厥气上行心痛发热等病。魄汗，阴汗也。四逆，
厥冷也。脉要精微论曰∶‘阴气有余为多汗身寒。’即此谓也。”）太阴在泉，客胜则足痿下重，便溲不时，
饮食不能消化，阴气上逆厥冷，胸中痞塞不适，痰饮发作于体内，咳嗽气喘伴有声响。此时正值大雨频繁流行，水生动物出现在陆地上。头顶疼痛沉重且肢体抽搐震颤尤为严重，呕吐而沉默不语，唾液清稀吐出，病情严重时邪气传入肾脏，导致大小便失禁无度。（“这是太阴湿土之气复发的表现，身体沉重、脘腹痞满、饮食不化，是因为湿气损伤了同类的脾土。阴气上逆厥冷，胸中痞塞不适，是湿气从寒而化。痰饮发作于体内，喘咳有声，是湿气侵扰脾肺。大雨频繁流行，鳞虫出现在陆地，是湿气令行。头顶疼痛沉重且抽搐震颤尤为严重，是湿气在三阳经，导致筋脉濡弱。呕吐而沉默不语，吐清稀唾液，是寒湿在体内扰动。严重时土邪传肾，二便失禁无度，是因为肾开窍于二便，门户约束无力。”）如果太溪脉绝，则死亡无法医治。（“太溪，是肾经的穴位。”）少阳相火之气复发，大热将要到来，万物干枯焦灼，介壳类昆虫遭受耗损，出现惊骇抽搐、咳嗽、鼻衄，心中发热烦躁，小便频数且怕风，厥气向上逆行，面色如蒙尘垢，眼睛抽搐，火热之气在内发散，向上导致口腔糜烂、呕吐逆气，血液溢出或下泄，发作成为疟疾，恶寒战栗，寒冷极点后反而发热，咽喉经络焦枯干槁，口渴想喝水浆，面色变黄赤，气短脉萎，热气蒸腾化为水湿，传导形成浮肿，严重时邪气传入肺脏，咳嗽并伴有血泄。（“这是少阳相火之气复发的表现，所以大热到来而万物干枯焦灼。介虫属金，所以遭受耗损。其病症为惊骇抽搐、咳嗽鼻衄，是火邪乘袭心肺。小便频数怕风，是表里皆热。厥气上行，面色如蒙尘垢，眼睛抽搐，火热之气在内发散，向上导致口腔糜烂、呕吐逆气，血液溢出或下泄，都是火炎于上，导致形色改变并逼迫血液妄行。发作成为疟疾，恶寒战栗，寒冷极点反热，是因为风火相互搏击而阴阳相并。咽喉经络焦枯干槁，口渴引水，是津液枯竭。面色变黄赤，热在脾则黄，在心则赤。气短脉萎，是气血受损。热气蒸腾化为水湿，传导形成浮肿，是因为气蒸热化，水道不通，浮肿如泥。火盛必伤金，所以严重时传入肺脏，咳嗽并血泄。‘燔’读作儒决切。”）如果尺泽脉绝，则死亡无法医治。（“尺泽，是肺经的穴位。按前章少阴司天热淫所胜提到尺泽，少阳司天火淫所胜提到天府，此章所言与前章相反，但都是肺经穴位，因为火克金，所以能互相显现其危害。”）阳明燥金之气复发，清气大举盛行，树木森然苍老干枯，毛虫遭受厉害，疾病发生在胁肋，气机归于左侧，喜欢叹气，严重时心痛痞满，腹胀腹泻，呕吐、咳嗽、呃逆、心烦，病位在膈中，头痛，严重时邪气传入肝脏，出现惊骇、咳嗽、筋挛。（“这是阳明燥金之气复发的表现，所以清气大举盛行。树木森然苍老干枯，毛虫遭受厉害，是金克木。疾病发生在胁肋，气机归于左侧，是肝木受伤。金气盛则木郁火衰而阳气不达，所以喜欢叹气。严重时心痛痞满，腹胀腹泻，呕吐咳嗽呃逆心烦，是清邪在中焦。头痛，是阴寒外束，热聚于经脉。金强侮肝，所以出现惊骇筋挛的病症。”）如果太冲脉绝，则死亡无法医治。（“太冲，是肝经的穴位。”）太阳寒水之气复发，厥气向上逆行，水凝结雨成冰，羽虫遭受死亡，心胃产生寒象，胸中痞塞不利，心痛痞满，头痛且易悲伤，时常眩晕仆倒、食欲减退，腰部脊柱反痛，屈伸不便，大地开裂冰层坚硬，阳光不能照耀，小腹部牵引睾丸，牵连腰脊，向上冲击心脏，吐出清水，以及发生呃逆嗳气，严重时邪气传入心脏，容易健忘、容易悲伤。（“这是太阳寒水之气复发的表现，其气上行，则水凝雨冰。羽虫属火，水盛则死。其病症心胃生寒，所以胸中不利。心痛痞满，是寒在膈间。头痛善悲，是寒并于上而阳神虚弱。时常眩晕仆倒食减，是清阳失位而胃中寒。腰部脊柱反痛，屈伸不便，是寒归水脏而连及于太阳经。大地开裂冰坚，阳光不治，是水令行。小腹部牵引睾丸，牵连腰脊，上冲于心，是寒客三阴，上侵君火。吐出清水，以及发生呃逆嗳气，是寒水侮土，胃脘无阳。寒甚必乘心，心藏神，神不足则善忘善悲。‘ 音谁’。”）如果神门脉绝，则死亡无法医治。（“神门，是心经的穴位。”）黄帝说：好！如何治疗？岐伯说：厥阴风木之复，用酸寒药物治疗，辅以甘辛，用酸味泻之，用甘味缓之。（按：张景岳说：“厥阴风木之复，治以酸寒，酸是木的正味，其泻用酸；木火相生，宜用寒凉清之。佐以甘辛，木盛土衰，用甘补土，辛从金化，用辛制木。泻是泻肝之实，缓是缓肝之急。”）少阴君火之复，用咸寒药物治疗，辅以苦辛，用甘味泻之，用酸味收之，用苦味发之，用咸味软之。（“少阴君火之复，治以咸寒，是用所不胜之气来制约它。佐以苦辛，是为了发散其热。用甘泻之，甘能泻火。用酸收之，收敛浮热。用苦发之，发散火的郁结。用咸软之，解除热的结聚。”）太阴湿土之复，用苦热药物治疗，辅以酸辛，用苦味泻之、燥之、泄之。（“太阴湿土之复，治以苦热，苦能泻土，热能燥湿。佐以酸辛，酸能制土，辛能温寒。用苦泻之、燥之、泄之，泻是夺其壅滞，燥是胜其湿气，泄是利其水湿。”）少阳相火之复，用咸冷药物治疗，辅以苦辛，用咸味软之，用酸味收之，辛苦发散，发散不远热，不要犯温凉，与少阴的治法相同。（“少阳相火之复，与上文少阴之复治法相同。发不远热，无犯温凉，再次强调用法，是不要犯寒凉。谨按治疗六气之复，只有二火单独提到‘发’，且说‘发不远热，无犯温凉’，为什么呢？大概火病患者是热证，正因为热，不得不治以寒，然而一味用寒而不佐以辛散，则火被寒抑制而热内郁。《六元正纪大论》说火郁发之，正是指发散其热而火不郁。所以治少阴说佐以苦辛，以苦发之；治少阳说辛苦发之，又总结说发不远热，无犯温凉，诚恐温凉不足以散火，不妨借热远热罢了。这是用药的精义，张景略而不谈为何呢？！”）治疗各种胜复之气，寒的用热药，热的用寒药，温的用清药，清的用温药，散的用收药，抑的用散药，燥的用润药，急的用缓药，坚的用软药，脆的用坚药，虚的用补药，实的用泻药，使各气安宁，必须清静，则病气衰退去除，回归其所宗主的本源，这是治疗的总原则。（“这是总结以前淫胜、反胜、相胜、相复的治疗，都不外乎此法，则正气得安，病气衰去，阴阳宗主，各有所归，自然没有偏胜的祸患，而治法尽于此矣。‘脆’音翠。”）
黄帝说：好！气的上下，是什么意思？岐伯说：身半以上，其气有三，是天之分，天气主之；身半以下，其气有三，是地之分，地气主之。（按：张景岳说：“气之上下，指司天在泉，而人身应之，则身半以上，阳气三，阴气亦三，是为手之六经，应天之分，故天气主之；身半以下，亦阳气三，阴气三，是为足之六经，应地之气，故地气主之。《六节脏象论》也说：‘其气三，三而成天，三而成地，三而成人。’也是三阴三阳的意义。”）用名称来确定气的归属，用气来确定部位，从而谈论疾病，半身，所谓的天枢穴。（“用名命气，是说确定名称则气有所属，如三阴三阳者名也，名既立则六气各有所主。以气命处，是说六经之气各有其位，察其气则中外前后上下左右病处可知矣。半，身半也，上下之中也。以人身言之，则前及于脐，后及于腰，故脐旁二寸，名天枢穴，正取身半之义。”）所以上方胜而下部都病的，用地名来称呼；下方胜而上部都病的，用天名来称呼。（“上胜则下虚而下俱病者，即名地气也；下胜则上虚而上俱病者，即名天气也。《六元正纪大论》说：‘天气不足，地气随之；地气不足，天气从之。’也是这个意思。”）所谓胜气到来，是报复之气屈伏而未发。复气到来则不以天地异名，都像复气一样作为法则。（“凡胜至为病者，以报气未发也，故病在上则求乎天，病在下则求乎地。若复气已至，则不以天地异名，但求复气所居，随微甚以为治法也，如前章治六气之复，及下文云气之复也，和者平之，暴者夺之，皆治复之法。”）
黄帝说：胜复的变动，时间有常规吗？气有必然性吗？岐伯说：时间有常位而气无必然。（按：张景岳说：“时有常，气无必，义如下文。”）黄帝说：希望听您讲讲其中的道理。岐伯说：初气到终三气，天气主之，是胜的常态；四气到终气，地气主之，是复的常态。（“岁半之前，天气主之，岁半之后，地气主之，胜在前，复在后，故自初气以至三气，乃司天所主之时，太过则胜其不胜，不及则胜者来胜，此胜之常也。自四气至终气，乃在泉所主之时，太过则承者起而制之，不及则子为母而复之，此复之常也。故曰时有常位。”）有胜则有复，无胜则无复。（“有胜必有复，无胜则无复。《五常政大论》说：‘微者复微，甚者复甚。’可见胜复之气，或有或无，或微或甚，其变不常，故曰气无必也。”）黄帝说：好！复气过后又有胜气怎么样？岐伯说：胜气到来则有复气，没有固定次数，气衰才停止罢了。（“复已而胜，谓既复之后而又胜也。胜至则复，言再胜则再复，本无常数也。胜复之变，本由乎气，若气有余而胜复微，则气有未尽，故不免再胜再复。若胜复甚，则彼此气尽而已，故衰乃止耳。”）复气过后又有胜气，不再复则有害，这伤害生命。（“若有胜无复，则亢而为害，故伤生也。”）黄帝说：复气反而致病是什么情况？岐伯说：居非其位，不相得。大复其胜，则主胜之，故反病也，（“复而反病，谓复反自病也。复气居非其位，则客主之气不相得，气不相得而大复其胜，力极必虚，虚则主气乘之，故反受病也。”）这就是所谓的火、燥、热。（“此即居非其位也。火，少阳也。燥，阳明也。热，少阴也。少阳少阴在泉，以客之火气而居主之水位，火气大复则水主胜之。阳明司天，以客之金气而居主之火位，金气大复则火主胜之。余气胜复则无主胜之反病，故曰所谓火燥热也。按此以复气反病为言，然燥在三气之前，本非复之时也，但言复则胜可知矣，故胜气不相得者亦当反病，天地之气皆然也。”）黄帝说：如何治疗？岐伯说：对于气的胜，轻微的顺随它，严重的制约它。对于气的复，平和的平调它，暴烈的攻夺它。都要顺随胜气，安抚其屈伏之气，不问次数，以平定为准则，这就是其道。（按：张景岳说：“此总言胜复微甚之治也。微者随之，顺其气以安之也。甚者制之，制以所畏也。和者平之，调其微邪也。暴者夺之，泻其强盛也。但随胜气以治，则屈伏之气可安矣。然不必计其数之多少，但以得平为期，乃治气胜之道。此言皆随胜气者，非单以胜气为言，即复气之至，气亦胜矣，盖兼言之也。本节治法，当与前治诸胜复相参阅。”）黄帝说：好！客气与主气的胜复怎么样？（按：张景岳说：“客者天地之六气，主者四时之六步，凡前云胜复者，皆客气之变，故此复明主气也。”）岐伯说：客气与主气，胜而无复。（“客气动而变，主气静而常，气强则胜，时去则已，故但以盛衰相胜而无复也。”）黄帝说：其逆乱的情况怎么样？岐伯说：主胜为逆，客胜为从，这是天道。（按：张景岳说：“客行天令，运动不息；主守其位，只奉天命者也。主胜客则违天之命而天气不行，故为逆；客胜主则以上临下而政令乃布，故为从。”）黄帝说：它们生病的情况怎么样？岐伯说：厥阴司天，客胜则耳鸣头晕，严重时咳嗽；主胜则胸胁痛，舌硬难以言语。（“初气终三气，天气主之也。巳亥年厥阴司天，以风木之客，而加于厥阴少阴少阳之主。若客胜则木气上动而风邪盛，故耳鸣掉眩，甚则为咳。若主胜则火挟木邪，在相火则胸胁痛，心包所居也；在君火则舌难言，心开窍于舌也。”）少阴司天，客胜则鼻塞喷嚏，颈项强直，肩背闷热心烦，头痛，气少发热，耳聋目眩，严重时浮肿血溢，疮疡咳喘；主胜则心热烦躁，严重时胁痛支满。（“子午年少阴司天，以君火之客，而加于木火三气之主。客胜则火在上焦，故热居头项肌表；主胜则火木为邪，故心肝二经为病。瞀，闷也。”）太阴司天，客胜则头面浮肿，呼吸气喘；主胜则胸腹满，食后昏闷。（“丑未年太阴司天，以湿土之客，加于木火之主。客胜则湿热上升，故首面浮肿而喘；主胜则风热侵脾，故胸腹满，食已而瞀。”）少阳司天，客胜则丹疹外发，以及丹毒疮疡，呕吐逆气喉痹，头痛咽肿，耳聋血溢，内部为抽搐痉挛；主胜则胸满，咳仰息，严重时吐血手足热。（“寅申年少阳司天，以畏火之客，而加于木火之主。客主互胜，火在上焦，故为热病如此。胗，疹同。音标。螈 音翅纵，按下文云痉强拘螈，是螈为拘挛， 为弛 可知。”）阳明司天，清肃之气复盛内余，则咳嗽鼻衄咽塞，心膈中热，咳不止而白血出者死。（“卯酉年阳明司天，以燥金之客，而加于木火之主。金居火位，则客不胜主，故不言客主之胜。然阳明以清肃为政，若清气复盛而有余于内，则热邪承之，故为咳衄嗌塞等证，皆肺金受伤也。肺伤极则白血出，盖血竭于肺，乃为白涎白液，涎液虽白，实血所化，故曰白血出者死。”）太阳司天，客胜则胸中不利，流出清涕，感寒则咳嗽；主胜则咽喉中鸣响。（“辰戌年太阳司天，以寒水之客，加于木火之主。客胜则寒气在上，故胸中不利，涕出而咳；主胜则火为寒复，故阳气欲达而喉嗌鸣也。”）厥阴在泉，客胜则大关节不利，内部为痉强拘挛，外部为行动不便；主胜则筋骨动摇并拢，腰腹时时疼痛。（按：张景岳说：“四气尽终气，地气主之也。寅申年厥阴在泉，以风木之客，而加于太阴阳明太阳之主，客胜主胜，皆以木居土金水之乡。肝木受制于下，故为关节不利，痉强拘挛筋骨等病。徭，摇同。并，挛束不开也。”）少阴在泉，客胜则腰痛，尻股膝腨足病，昏闷热伴酸痛，浮肿不能久立，小便变化；主胜则厥气上行，心痛发热，膈中众痹皆作，发生在胁肋，魄汗不藏，四肢厥冷而起。（“卯酉年少阴在泉，以君火之客，而加于土金水之主。客胜则腰尻下部为痛为热。为溲便变者，火居阴分也。为浮肿不能久立者，火在太阴，脾主肌肉四肢故也。主胜则君火受制于群阴，故为厥气上行心痛发热等病。魄汗，阴汗也。四逆，厥冷也。《脉要精微论》说：‘阴气有余为多汗身寒。’即此谓也。”）太阴在泉，客胜则足痿下重，便溺不时，
Dietary intake fails to digest, Yin Qi rebels upward causing coldness, chest obstruction and discomfort, fluid retention arises internally accompanied by coughing and wheezing with audible sounds. During this period, heavy rains prevail frequently, and scaled creatures appear on land. The vertex of the head suffers from heavy pain, and tremors and convulsions are particularly severe; vomiting occurs alongside muteness, and clear saliva is expelled. In severe cases, the pathogen enters the Kidney, leading to uncontrolled incontinence of both urine and feces. ("This represents the recurrence of Taiyin Damp-Soil Qi. Heaviness of the body, epigastric fullness, and failure of digestion occur because dampness injures the Spleen-Stomach, which shares the same elemental nature. Upward rebellion of Yin Qi and chest obstruction indicate that dampness transforms into cold. Internal fluid retention with audible wheezing and coughing signifies dampness invading the Spleen and Lungs. Frequent heavy rains and scaled creatures on land demonstrate the action of dampness. Heavy vertex pain with severe tremors indicates dampness affecting the Three Yang meridians, causing flaccidity of sinews and vessels. Vomiting with muteness and expulsion of clear saliva reflects internal movement of cold-dampness. Severe transmission to the Kidney with uncontrolled incontinence occurs because the Kidney opens into the two lower orifices, and its gate lacks control.") If the Taixi (KI3) pulse vanishes, death is inevitable and untreatable. ("Taixi is an acupoint of the Kidney Meridian.")
The recurrence of Shaoyang Ministerial Fire brings imminent intense heat, causing dryness and scorching, leading to the depletion of shelled creatures. Symptoms include fright, tremors, coughing, and epistaxis; heart heat with irritability; frequent urination with aversion to wind; upward reversal of Qi; a face appearing covered in dust; eye twitching; internal emission of fire Qi manifesting as oral ulcers, vomiting, and regurgitation; hemorrhage and hematochezia; development of malaria with chills and rigors; extreme cold turning into heat; scorched and withered pharyngeal collaterals; thirst prompting drinking of fluids; yellowish-red complexion changes; shortness of breath and atrophied pulses; transformation into water retention leading to edema; and in severe cases, transmission to the Lung causing coughing with blood discharge. ("This is the recurrence of Shaoyang Ministerial Fire, hence intense heat causes dryness and scorching. Shelled creatures belong to Metal, thus they suffer depletion. Fright, tremors, coughing, and epistaxis result from Fire attacking the Heart and Lung. Frequent urination and aversion to wind indicate heat in both interior and exterior. Upward reversal of Qi, dusty complexion, and eye twitching, along with internal fire emission causing oral ulcers, vomiting, and bleeding, all stem from Fire blazing upward, altering appearance and forcing blood to move recklessly. Malaria with chills and extreme cold turning to heat occurs due to the friction between Wind and Fire and the merging of Yin and Yang. Scorched pharynx and thirst for fluids indicate exhaustion of body fluids. Yellow-red complexion reflects Heat in the Spleen (yellow) and Heart (red). Shortness of breath and atrophied pulses signify damage to Qi and Blood. Transformation into water and edema results from Qi steaming and transforming heat, obstructing water pathways, causing swelling like mud. Excessive Fire inevitably injures Metal, so severe cases transmit to the Lung, causing coughing with blood. 'Fan' is pronounced as 'ru jue'.") If the Chize (LU5) pulse vanishes, death is inevitable and untreatable. ("Chize is an acupoint of the Lung Meridian. Note: In the previous chapter regarding Shaoyin ruling Heaven with excessive Heat, Chize was mentioned; regarding Shaoyang ruling Heaven with excessive Fire, Tianfu was mentioned. This chapter's statement contradicts the previous one, yet both refer to Lung Meridian points. Since Fire overcomes Metal, their harmful effects can be mutually observed.")
The recurrence of Yangming Dryness-Metal sees a great surge of Clear Qi, causing trees to stand dark and dry, and hairy creatures to suffer severely. Disease arises in the hypochondrium, Qi returns to the left side, sighing is frequent. In severe cases, there is heart pain, stuffiness and fullness, abdominal distension with diarrhea, vomiting, coughing, hiccups, and vexation. The disease is located in the diaphragm region, accompanied by headache. In severe cases, the pathogen enters the Liver, causing fright, coughing, and tendon spasms. ("This is the recurrence of Yangming Dryness-Metal, hence a great surge of Clear Qi. Dark and dry trees and suffering hairy creatures indicate Metal overcoming Wood. Disease in the hypochondrium with Qi returning to the left indicates injury to Liver Wood. When Metal Qi is excessive, Wood becomes depressed, Fire declines, and Yang Qi cannot reach, hence frequent sighing. Severe heart pain, stuffiness, abdominal distension, diarrhea, vomiting, coughing, hiccups, and vexation reflect Clear Pathogens in the Middle Jiao. Headache is due to external constraint by Yin-Cold and heat accumulation in the meridians. Strong Metal insulting Liver leads to fright and tendon spasms.") If the Taichong (LR3) pulse vanishes, death is inevitable and untreatable. ("Taichong is an acupoint of the Liver Meridian.")
The recurrence of Taiyang Cold-Water sees upward reversal of Qi, water congealing into rain and ice, feathered creatures dying. Cold arises in the Heart and Stomach, chest obstruction and discomfort ensue, heart pain and fullness occur, headache with propensity for sadness, occasional vertigo and collapse, reduced food intake, reverse pain in the waist and spine, difficulty in flexion and extension. The earth cracks and ice hardens, sunlight fails to shine. The lower abdomen pulls toward the testicles, drawing pain to the waist and spine, rushing upward to strike the Heart. Clear saliva is expelled, along with hiccups and belching. In severe cases, the pathogen enters the Heart, causing forgetfulness and propensity for sadness. ("This is the recurrence of Taiyang Cold-Water. Its Qi moves upward, congealing water into rain and ice. Feathered creatures belong to Fire; excessive Water kills them. Cold in Heart and Stomach causes chest obstruction. Heart pain and fullness indicate Cold in the diaphragm. Headache and sadness result from Cold combining above and deficiency of Yang Spirit. Vertigo, collapse, and reduced appetite indicate loss of position of Clear Yang and Cold in the Stomach. Reverse back pain and stiffness indicate Cold returning to the Water Organ (Kidney) and involving the Taiyang Meridian. Cracked earth and hard ice, with sunlight failing, demonstrate the action of Water. Lower abdominal pulling to testicles, drawing to waist/spine, rushing to Heart, indicates Cold invading the Three Yin meridians and assaulting Ministerial Fire. Expulsion of clear saliva, hiccups, and belching show Cold-Water insulting Earth and lack of Yang in the Stomach. Extreme Cold must assault the Heart; the Heart houses the Spirit; Spirit deficiency leads to forgetfulness and sadness. 'Qi' is pronounced as 'shui'.") If the Shenmen (HT7) pulse vanishes, death is inevitable and untreatable. ("Shenmen is an acupoint of the Heart Meridian.")
The Emperor said: Excellent! How should it be treated? Qibo said: For the recurrence of Jueyin Wind-Wood, treat with Sour-Cold herbs, assist with Sweet-Acrid ones, drain with Sour flavors, and relax with Sweet flavors. (Note: Zhang Jingyue states: "For Jueyin Wind-Wood recurrence, treatment uses Sour-Cold. Sour is the true flavor of Wood, used to drain it. Since Wood and Fire generate each other, Cold is suitable to clear it. Assisting with Sweet-Acrid addresses Wood excess and Earth deficiency; Sweet tonifies Earth, while Acrid transforms via Metal to control Wood. Draining removes Liver excess; relaxing alleviates Liver urgency.") For the recurrence of Shaoyin Sovereign Fire, treat with Salty-Cold herbs, assist with Bitter-Acrid ones, drain with Sweet flavors, astringe with Sour flavors, disperse with Bitter flavors, and soften with Salty flavors. ("For Shaoyin Sovereign Fire recurrence, Salty-Cold is used to restrain what does not overcome it. Assisting with Bitter-Acrid disperses heat. Sweet drains Fire. Sour astringes floating heat. Bitter disperses Fire stagnation. Salty resolves heat knots.") For the recurrence of Taiyin Damp-Soil, treat with Bitter-Hot herbs, assist with Sour-Acrid ones, and use Bitter flavors to drain, dry, and purge. ("For Taiyin Damp-Soil recurrence, Bitter-Hot is used. Bitter drains Soil, Hot dries Dampness. Assisting with Sour-Acrid: Sour controls Soil, Acrid warms Cold. Using Bitter to drain, dry, and purge: draining removes congestion, drying overcomes dampness, purging benefits water metabolism.") For the recurrence of Shaoyang Ministerial Fire, treat with Salty-Cool herbs, assist with Bitter-Acrid ones, soften with Salty flavors, astringe with Sour flavors, and disperse with Bitter-Acrid. Dispersal should not avoid Heat, nor violate Warm/Cool principles; the method is the same as for Shaoyin. ("Shaoyang Ministerial Fire recurrence shares the same treatment as Shaoyin. 'Dispersal should not avoid Heat, nor violate Warm/Cool' reiterates the usage: do not violate with Cold-Cool. Note: In treating the six Qi recurrences, only the two Fires mention 'dispersal' and 'do not avoid Heat.' Why? Fire patients have Heat syndromes; although Cold is necessary, using only Cold without Acrid dispersal suppresses Fire, causing internal Heat stagnation. *Suwen: Liu Yuan Zheng Ji Da Lun* states 'Disperse Fire Stagnation,' meaning to disperse Heat so Fire does not stagnate. Thus, for Shaoyin, assist with Bitter-Acrid and use Bitter to disperse; for Shaoyang, use Bitter-Acrid to disperse, summarized as 'do not avoid Heat, nor violate Warm/Cool.' This fears that Warm/Cool is insufficient to scatter Fire, so one might borrow Heat while avoiding Heat. This is the essence of medication; why did Zhang Jingyue omit this?!")
To treat various Winning and Recurring Qi: Cold is treated with Heat, Heat with Cold, Warmth with Cooling, Coolness with Warming, Scattering with Astringing, Suppression with Dispersing, Dryness with Moistening, Urgency with Relaxing, Hardness with Softening, Fragility with Firming, Deficiency with Tonifying, Excess with Draining. Calm each Qi, ensure clarity and stillness, then pathogenic Qi will decline and return to its source. This is the general principle of treatment. ("This summarizes the treatment for excessive, counter-winning, mutual-winning, and recurring Qi, all falling under these methods. Righteous Qi is secured, pathogenic Qi declines, Yin-Yang masters return to their sources, eliminating bias. Treatment ends here. 'Cui' is pronounced as 'cui'.")
The Emperor said: Excellent! What is meant by the Upper and Lower of Qi? Qibo said: Above the midpoint of the body, there are three Qi, belonging to Heaven, governed by Heavenly Qi. Below the midpoint of the body, there are three Qi, belonging to Earth, governed by Earthly Qi. (Note: Zhang Jingyue says: "Upper and Lower Qi refers to Si Tian and Zai Quan, corresponding to the human body. Above the midpoint, Yang Qi is three, Yin Qi is three, forming the Hand Six Meridians, corresponding to Heaven, hence Heavenly Qi governs. Below the midpoint, Yang Qi is three, Yin Qi is three, forming the Foot Six Meridians, corresponding to Earth, hence Earthly Qi governs. *Liu Jie Zang Xiang Lun* also says: 'Its Qi is three; three make Heaven, three make Earth, three make Man.' This is the meaning of Three Yin and Three Yang.") Name determines the Qi's affiliation; Qi determines the location; discussing disease based on this, the midpoint is called Tianshu. ("Naming determines Qi affiliation: establishing names assigns Qi, e.g., Three Yin/Yang names assign Six Qi. Assigning location by Qi: each of the Six Meridian Qi has a position; observing Qi reveals disease locations inside/outside, front/back, up/down, left/right. Midpoint is the body's middle. Anatomically, anteriorly to the navel, posteriorly to the waist. Hence, Tianshu (ST25), two cun lateral to the navel, embodies the meaning of the body's midpoint.")
If the Upper wins and the Lower all suffers, it is named by Earth. If the Lower wins and the Upper all suffers, it is named by Heaven. ("Upper winning implies Lower deficiency and Lower disease, named Earthly Qi; Lower winning implies Upper deficiency and Upper disease, named Heavenly Qi. *Liu Yuan Zheng Ji Da Lun* says: 'When Heavenly Qi is insufficient, Earthly Qi follows; when Earthly Qi is insufficient, Heavenly Qi follows.' This is the meaning.") When Winning Qi arrives, it is because the Repaying Qi is suppressed and not yet emitted. When Recurring Qi arrives, it is not distinguished by Heaven/Earth names but follows the rules of Recurrence. ("When Winning causes disease, Repaying Qi is not yet emitted; thus, disease above seeks Heaven, disease below seeks Earth. When Recurrence arrives, no Heaven/Earth distinction is made; treatment follows the location and severity of the Recurring Qi, as seen in previous chapters on Six Qi Recurrence and later text: 'Harmonious ones are balanced, violent ones are seized.' These are methods for treating Recurrence.")
The Emperor said: Do Winning and Recurring movements have fixed times? Is the Qi inevitable? Qibo said: Times have fixed positions, but Qi is not inevitable. (Note: Zhang Jingyue says: "Fixed time, non-inevitable Qi, meaning as follows.") The Emperor said: I wish to hear the principle. Qibo said: From Initial Qi to Third Qi, Heavenly Qi governs; this is the norm of Winning. From Fourth Qi to Final Qi, Earthly Qi governs; this is the norm of Recurrence. ("Before mid-year, Heavenly Qi governs; after mid-year, Earthly Qi governs. Winning comes first, Recurrence second. From Initial to Third Qi is the time governed by Si Tian. Excess wins over the non-victorious; insufficiency invites the victorious to win. This is the norm of Winning. From Fourth to Final Qi is the time governed by Zai Quan. Excess prompts the successor to restrain it; insufficiency prompts the child to recur for the mother. This is the norm of Recurrence. Hence, 'Times have fixed positions.'") There is Recurrence if there is Winning; if no Winning, then no Recurrence. ("Where there is Winning, there must be Recurrence; where no Winning, no Recurrence. *Wu Chang Zheng Da Lun* says: 'Minor recurrence is minor, major recurrence is major.' Thus, Winning/Recurrence Qi may exist or not, be minor or major, varying unpredictably. Hence, 'Qi is not inevitable.'") The Emperor said: Excellent! What happens if Recurrence ends and Winning returns? Qibo said: When Winning arrives, Recurrence follows; there is no fixed number, it stops only when Qi declines. ("Recurrence ending and Winning returning means Winning occurs again after Recurrence. Winning brings Recurrence; second Winning brings second Recurrence, inherently without fixed numbers. Variations depend on Qi. If Qi is abundant and Winning/Recurrence minor, Qi remains unfinished, leading to repeated Winning/Recurrence. If Winning/Recurrence is severe, both sides exhaust their Qi, hence stopping when declining.") If Recurrence ends and Winning returns, and there is no further Recurrence, harm results, injuring life. ("If there is Winning without Recurrence, it becomes excessive and harmful, injuring life.") The Emperor said: Why does Recurrence cause contrary disease? Qibo said: Because it occupies the wrong position and is incompatible. Major Recurrence of the Winner allows the Host to overcome it, causing contrary disease. ("Contrary disease from Recurrence means self-injury. If Recurring Qi occupies the wrong position, Guest and Host Qi are incompatible. With incompatible Qi, major Recurrence exhausts strength, leading to deficiency, allowing Host Qi to attack, causing self-injury.") This refers to Fire, Dryness, and Heat. ("This refers to occupying the wrong position. Fire is Shaoyang. Dryness is Yangming. Heat is Shaoyin. When Shaoyang/Shaoyin are Zai Quan, Guest Fire occupies Host Water position; major Fire Recurrence allows Host Water to overcome. When Yangming is Si Tian, Guest Metal occupies Host Fire position; major Metal Recurrence allows Host Fire to overcome. Other Qi recurrences do not have Host-overcoming contrary disease, hence 'Fire, Dryness, Heat.' Note: This discusses Recurrence causing contrary disease. However, Dryness precedes Third Qi, not typically a time of Recurrence. But stating Recurrence implies Winning is known. Thus, incompatible Winning Qi also causes contrary disease; this applies to Heaven and Earth Qi alike.") The Emperor said: How to treat? Qibo said: For Winning Qi, minor cases follow it, severe cases restrain it. For Recurring Qi, harmonious cases balance them, violent cases seize them. Follow the Winning Qi, calm the suppressed Qi, regardless of number, aiming for balance. This is the way. (Note: Zhang Jingyue says: "This summarizes treatment for minor/severe Winning/Recurrence. Following minor Qi calms it. Restraining severe Qi uses fear-inducing methods. Balancing harmonious cases treats minor evil. Seizing violent cases drains strong excess. Treating according to Winning Qi calms suppressed Qi. Number doesn't matter; balance is the goal. 'Following Winning Qi' includes Recurrence Qi as well, as it too becomes excessive. Refer to previous treatments of Winning/Recurrence.") The Emperor said: Excellent! What about Guest and Host Winning/Recurrence? (Note: Zhang Jingyue says: "Guest is Heaven/Earth Six Qi, Host is Four Seasons Six Steps. Previous Winning/Recurrence referred to Guest Qi changes; now clarifying Host Qi.") Qibo said: Guest and Host Qi have Winning but no Recurrence. ("Guest Qi moves and changes; Host Qi is static and constant. Stronger Qi wins, and when the time passes, it ends. Thus, only mutual Winning based on strength/weakness exists, no Recurrence.") The Emperor said: How is their deviation manifested? Qibo said: Host Winning is Deviant (Ni), Guest Winning is Obedient (Cong); this is the Way of Heaven. (Note: Zhang Jingyue says: "Guest executes Heavenly commands, moving ceaselessly; Host guards its position, obeying Heavenly mandate. Host overcoming Guest violates Heaven, halting Heavenly Qi, hence Deviant. Guest overcoming Host imposes above upon below, spreading orders, hence Obedient.") The Emperor said: How do diseases arise? Qibo said: When Jueyin rules Heaven, Guest Winning causes tinnitus, tremors, vertigo, and severe coughing; Host Winning causes chest/hypochondriac pain and stiff tongue difficult to speak. ("Initial to Third Qi, Heavenly Qi governs. In Si/Hai years, Jueyin rules Heaven. Guest Wind-Wood adds to Host Jueyin/Shaoyin/Shaoyang. Guest Winning means Wood Qi moves upward, Wind Pathogen is strong, causing tinnitus/tremors/vertigo, severe cough. Host Winning means Fire carries Wood Evil. In Ministerial Fire, chest/hypochondriac pain (Pericardium location); in Sovereign Fire, stiff tongue (Heart opens to tongue).") When Shaoyin rules Heaven, Guest Winning causes nasal congestion/sneezing, neck stiffness, shoulder/back oppression-heat, headache, shortness of breath/fever, deafness/dizziness, severe edema/hemorrhage, sores/cough/wheezing; Host Winning causes heart heat/irritability, severe hypochondriac pain/fullness. ("Zi/Wu years, Shaoyin rules Heaven. Guest Sovereign Fire adds to Host Wood/Fire Three Qi. Guest Winning means Fire in Upper Jiao, heat in head/neck/skin. Host Winning means Fire/Wood become pathogens, affecting Heart/Liver meridians. 'Mao' means oppression.") When Taiyin rules Heaven, Guest Winning causes head/face edema, breathing difficulty/wheezing; Host Winning causes chest/abdominal fullness, postprandial dizziness/oppression. ("Chou/Wei years, Taiyin rules Heaven. Guest Damp-Soil adds to Host Wood/Fire. Guest Winning means Damp-Heat rises, causing head/face edema/wheezing. Host Winning means Wind-Heat invades Spleen, causing chest/abdominal fullness, postprandial oppression.") When Shaoyang rules Heaven, Guest Winning causes erythema/rash eruption, erysipelas/sores, vomiting/regurgitation/pharyngeal obstruction, headache/throat swelling, deafness/hemorrhage, internal tremors/spasms; Host Winning causes chest fullness, cough with orthopnea, severe hemoptysis/hand-heat. ("Yin/Shen years, Shaoyang rules Heaven. Guest Fear-Fire adds to Host Wood/Fire. Guest/Host mutual winning, Fire in Upper Jiao causes such heat diseases. 'Zhen' is same as 'Zhen' (rash). 'Yi' pronounces 'chi zong'. Next text says 'Jing qiang ju yi', so 'Yi' is spasm, 'Xian' is flaccidity.") When Yangming rules Heaven, if Clear Qi recurs and remains surplus internally, coughing, epistaxis, throat obstruction, chest/diaphragm heat occur; persistent cough with white blood discharge indicates death. ("Mao/You years, Yangming rules Heaven. Guest Dryness-Metal adds to Host Wood/Fire. Metal in Fire position means Guest cannot overcome Host, hence no Guest/Host Winning discussed. However, Yangming governs with Clearness. If Clear Qi recurs excessively internally, Heat Pathogen follows, causing cough/epistaxis/throat obstruction, all Lung Metal injuries. Extreme Lung injury causes white blood discharge. Blood exhausted in Lung becomes white sputum/fluid. Though white, it is transformed blood, hence 'white blood discharge' indicates death.") When Taiyang rules Heaven, Guest Winning causes chest obstruction, clear nasal discharge, cough upon cold exposure; Host Winning causes hoarse voice/throat鸣响. ("Chen/Xu years, Taiyang rules Heaven. Guest Cold-Water adds to Host Wood/Fire. Guest Winning means Cold Qi above, causing chest obstruction, runny nose/cough. Host Winning means Fire is restrained by Cold, Yang Qi desires to reach but throat鸣s.") When Jueyin is Zai Quan, Guest Winning causes large joint stiffness, internal spasms/tightness/clonic seizures, external movement difficulty; Host Winning causes liver/girdle vessel shaking/contraction, periodic waist/abdominal pain. (Note: Zhang Jingyue says: "Fourth to Final Qi, Earthly Qi governs. In Yin/Shen years, Jueyin is Zai Quan. Guest Wind-Wood adds to Host Taiyin/Yangming/Taiyang. Both Guest/Host Winning involve Wood in Earth/Metal/Water regions. Liver Wood is constrained below, causing joint stiffness, spasms, etc. 'Yao' is same as 'Yao' (shake). 'Bing' is contraction without opening.") When Shaoyin is Zai Quan, Guest Winning causes lower back pain, buttock/thigh/knee/calf/foot disorders, oppression-heat with sourness, edema preventing long standing, urinary/fecal changes; Host Winning causes upward reversal of Qi, heart pain/fever, widespread Bi syndrome in diaphragm, occurring in hypochondrium, unguarded sweating, four extremities cold arising. ("Mao/You years, Shaoyin is Zai Quan. Guest Sovereign Fire adds to Host Earth/Metal/Water. Guest Winning causes pain/heat in lower back/buttocks. Urinary changes due to Fire in Yin division. Edema/inability to stand due to Fire in Taiyin, Spleen governing muscles/limbs. Host Winning means Sovereign Fire constrained by Yin groups, causing upward Qi reversal, heart pain/fever. 'Po Han' is Yin sweat. 'Si Ni' is cold extremities. *Mai Yao Jing Wei Lun* says: 'Excess Yin causes much sweat and body cold.' This refers to that.") When Taiyin is Zai Quan, Guest Winning causes foot flaccidity/heaviness, irregular urination/defecation,