邪气有余必有复，胜病将除复病萌，复已又胜衰乃止，有无微甚若权衡。时有常位
气无必，胜在天三复地终，主客有胜而无复，主胜客逆客胜从。
【注】六气有胜，则必有复，阴阳循环之道也。胜病将除，复病即萌，邪正进退之机
也。胜已而复，复已又胜，本无常数，必待彼此气衰乃止，自然之理也。有胜则复，无
胜则否，胜微复微，胜甚复甚，犹权衡之不相过也。然胜复之动时，虽有常位，而气无
必也。气无必者，谓应胜之年而无胜也。时有常位者，谓胜之时在前，司天天位主之；自
初气以至三气，此为胜之常也。复之时在后，在泉地位主之；自四气以至终气，此为复之
常也。所谓六气互相胜复也。若至六气主客，则有胜而无复也。有胜而无复者，以客行天
令，时去则已，主守其位，顺承天命也。主胜客，则违天之命，而气化不行，故为逆。客
胜主，则上临下奉，而政令乃布，故为从也。
火土金郁待时发，水随火后木无恒。水发雹雪土飘骤，木发毁折金清明，火发曛昧
有多少，微者病已甚无刑。木达火发金郁泄，土夺水折治之平。
【注】五郁之发，各有其时。火郁待三气火时而发，土郁待四气土时而发，金郁待五
气金时而发，此各待旺时而发也。水郁不待终气水时，而每发于二气三气二火时者，以
水阴性险，见阳初退，即进乘之，故不待水旺而发也。木郁之发，无一定之时者，以木
生风，善行数变，其气无常，故木发无恒时也。五发之时既已审矣，然五发征兆，五气
微甚，天时民病，不可不知也。水发之征，微者为寒，甚为雹雪；雹雪，寒甚也。土发之
征，微者为湿，甚为飘骤；飘骤，暴风雨也。木发之征，微者为风，甚为毁折；毁折，摧
拔也。金发之征，微者为燥，甚为清明；清明，冷肃也。火发之征，微者为热，甚为曛
昧；曛昧，昏翳也。多少者，谓有太过、不及也。不及者病微，太过者病甚。微者病已，
谓本经自病也。甚者兼刑，谓兼我刑、刑我者同病也。如木气甚，我刑者土，刑我者金，
土畏我乘来齐其化，金畏我胜来同其化，故三经兼见病也。余气法此。木达谓木郁达之；
达者，条达舒畅之义也。凡木郁之病，风为清敛也，宜以辛散之、疏之，以甘调之、缓
之，以苦涌之、平之，但使木气条达舒畅，皆治木郁之法也。火发谓火郁发之；发者，发
扬解散之义也。凡火郁之病为寒束也。宜以辛温发之，以辛甘扬之，以辛凉解之，以辛
苦散之，但使火气发扬解散，皆治火郁之法也。金泄谓金郁泄之；泄者，宣泄疏降之义
也。凡金郁之病，燥为火困也，宜以辛宣之、疏之、润之，以苦泄之、降之、清之，但使
燥气宣通疏畅，皆治金郁之法也。水折谓水郁折之；折者，逐导渗通之义也。凡水郁之
病，水为湿瘀也，宜以辛苦逐之、导之，以辛淡渗之、通之，但使水气流通不蓄，皆治
水郁之法也。土夺谓土郁夺之；夺者，汗、吐、下利之义也。凡土郁之病，湿为风阻也，在
外者汗之，在内者攻之，在上者吐之，在下者利之，但使土气不致壅阻，皆治土郁之法也。
邪气有余必然会有报复之气，胜病即将消除时报复之病便已萌芽，报复之后又出现胜气，直到双方都衰弱才会停止，有无、轻微与严重就像秤杆一样保持平衡。时令虽有固定的位置，但气机并不一定如此。胜气发生在天的三气阶段，复气发生在地终的阶段；主气有胜气而没有复气，客气的胜气为顺从，主气的胜气为逆反。
【注】六气如果有胜气，就必然会有复气，这是阴阳循环的道理。胜病将要消除，复病随即萌芽，这是邪气与正气进退的机制。胜气之后有复气，复气之后又有胜气，本来没有固定的次数，一定要等到彼此的气都衰弱了才会停止，这是自然的道理。有胜气就有复气，没有胜气就没有复气，胜气轻微则复气轻微，胜气严重则复气严重，就像秤砣和秤盘一样不相逾越。然而胜复运动的时候，虽然有时令固定的位置，但气机并不一定如此。“气无必”，是指应该出现胜气的年份却没有出现胜气。“时有常位”，是指胜气的时间在前，由司天的位置所主掌；从初气到三气，这是胜气的常态。复气的时间在后，由在泉的位置所主掌；从四气到终气，这是复气的常态。这就是所谓的六气互相胜复。如果是六气的主气和客气，则只有胜气而没有复气。之所以有胜而无复，是因为客气行使天的命令，时间过去就停止了；主气守住自己的位置，顺承天的命令。主气胜过客气，就是违背天的命令，气化不能运行，所以称为“逆”。客气胜过主气，就是上临下奉，政令才能颁布，所以称为“从”。
火、土、金三郁等待时机发作，水郁紧随火后发作，木郁发作没有恒定之时。水郁发作表现为雹雪，土郁发作表现为飘骤（暴风雨），木郁发作表现为树木毁坏折断，金郁发作表现为清明（冷肃），火郁发作表现为曛昧（昏翳），有多少之分，轻微的病自愈，严重的会相互刑克。木郁用达法，火郁用发法，金郁用泄法，土郁用夺法，水郁用折法，这样治疗就能平和。
【注】五郁的发作，各有其时。火郁等待三气火旺之时发作，土郁等待四气土旺之时发作，金郁等待五气金旺之时发作，这都是各自等待旺盛的时令而发作。水郁不等待终气水旺之时，而是经常在二气、三气这两个火旺之时发作，因为水性阴险，见到阳气刚刚衰退，就进犯乘袭它，所以不等待水旺才发作。木郁的发作，没有固定的时间，因为木生风，善于运行且变化多端，它的气没有常态，所以木郁发作没有恒定的时间。既然已经明确了五郁发作的时机，但是五郁的征兆、五气的微甚、天时和民众的疾病，是不可不知道的。水郁发作的征兆，轻微的是寒冷，严重的是雹雪；雹雪，是寒气极盛的表现。土郁发作的征兆，轻微的是湿气，严重的是飘骤（暴风雨）；飘骤，指暴风雨。木郁发作的征兆，轻微的是风，严重的是毁折（摧拔）；毁折，指摧残拔起。金郁发作的征兆，轻微的是燥气，严重的是清明（冷肃）；清明，指寒冷肃杀。火郁发作的征兆，轻微的是热，严重的是曛昧（昏翳）；曛昧，指昏暗遮蔽。所谓多少，是指有太过和不及。不及的病轻微，太过的病严重。轻微的病自愈，是指本经自病。严重的会兼见刑克，是指兼见我克者（我刑）和被我所克者（刑我）同病。例如木气过盛，我克者是土，克我者是金，土畏惧被我乘袭而来齐平其化气，金畏惧被我胜气而来同化其气，所以这三条经脉同时出现病症。其余各气依此类推。“木达”是指木郁达之；“达”，是条达舒畅的意思。凡是木郁的病，风气被清敛束缚，宜用辛味发散它、疏利它，用甘味调和它、缓急它，用苦味涌吐它、平抑它，只要使木气条达舒畅，都是治疗木郁的方法。“火发”是指火郁发之；“发”，是发扬解散的意思。凡是火郁的病，是被寒邪束表所致。宜用辛温发散它，用辛甘扬散它，用辛凉解表它，用辛苦散结它，只要使火气发扬解散，都是治疗火郁的方法。“金泄”是指金郁泄之；“泄”，是宣泄疏降的意思。凡是金郁的病，燥气被火邪困阻，宜用辛味宣通它、疏利它、滋润它，用苦味泄降它、下降它、清泻它，只要使燥气宣通疏畅，都是治疗金郁的方法。“水折”是指水郁折之；“折”，是逐导渗通的意思。凡是水郁的病，水气被湿邪瘀滞，宜用辛苦味驱逐它、导引它，用辛淡味渗利它、通利它，只要使水气流通不蓄积，都是治疗水郁的方法。“土夺”是指土郁夺之；“夺”，是汗、吐、下利（通便）的意思。凡是土郁的病，湿气被风邪阻遏，在外表的用汗法，在内部的用攻下法，在上部的用吐法，在下部的用下利法，只要使土气不致壅阻，都是治疗土郁的方法。
Excess pathogenic qi must inevitably be followed by a retaliatory qi; as the disease of dominance (Sheng) is about to subside, the disease of retaliation (Fu) begins to sprout. After retaliation, dominance arises again, and this cycle ceases only when both sides' qi have depleted. The presence or absence, and the slightness or severity, are balanced like a steelyard. Although seasons have fixed positions, qi does not necessarily follow them. Dominance occurs in the heavenly three stages, while retaliation occurs at the earthly conclusion; for the principal qi, there is dominance but no retaliation, whereas guest qi dominance is compliant (Cong), and principal qi dominance is contrary (Ni).
[Note] If the six qi have dominance, there must inevitably be retaliation; this is the way of yin-yang circulation. As the disease of dominance subsides, the disease of retaliation immediately sprouts; this is the mechanism of the advance and retreat of pathogenic and righteous qi. After dominance comes retaliation, and after retaliation comes dominance again; originally there is no fixed number, it must wait until the qi of both parties depletes before stopping, which is the natural principle. Where there is dominance, there is retaliation; where there is no dominance, there is no retaliation. Slight dominance leads to slight retaliation, severe dominance leads to severe retaliation, just as the weights on a steelyard do not exceed each other. However, regarding the movement of dominance and retaliation, although there are fixed seasonal positions, the qi does not necessarily manifest. "Qi does not necessarily manifest" means that in a year where dominance should occur, no dominance appears. "Seasons have fixed positions" means that the time of dominance is in the front, governed by the position of the Si Tian (Chief Qi of Heaven); from the First Qi to the Third Qi, this is the normal pattern of dominance. The time of retaliation is in the back, governed by the position of the Zai Quan (Chief Qi of Earth); from the Fourth Qi to the Final Qi, this is the normal pattern of retaliation. This is what is meant by the mutual dominance and retaliation of the six qi. Regarding the Principal and Guest qi of the six qi, there is dominance but no retaliation. The reason for having dominance but no retaliation is that the Guest qi executes the commands of Heaven, and when the time passes, it ends; the Principal qi guards its position and complies with the mandate of Heaven. If the Principal qi dominates the Guest qi, it violates the mandate of Heaven, and the transformation of qi cannot proceed, thus it is called "Ni" (Contrary/Adverse). If the Guest qi dominates the Principal qi, it is an upper descending upon a lower offering homage, and the administrative orders can be promulgated, thus it is called "Cong" (Compliant/Following).
The stagnation of Fire, Earth, and Metal awaits the proper time to erupt; Water erupts following Fire, while Wood has no constant timing. When Water erupts, hail and snow appear; when Earth erupts, violent winds and sudden rains occur; when Wood erupts, destruction and breaking of trees happen; when Metal erupts, clarity and coldness prevail; when Fire erupts, obscurity and dimness arise, varying in degree. Slight cases resolve themselves, while severe cases involve mutual punishment. For Wood stagnation, use the method of Da (Unblocking/Dispersing); for Fire, Fa (Erupting/Releasing); for Metal, Xie (Draining/Descending); for Earth, Duo (Seizing/Purging); for Water, Zhe (Restraining/Channeling); thus treatment achieves balance.
[Note] The eruption of the five stagnations each has its own time. Fire stagnation waits for the third stage (Fire time) to erupt; Earth stagnation waits for the fourth stage (Earth time) to erupt; Metal stagnation waits for the fifth stage (Metal time) to erupt; these each wait for their prosperous times to erupt. Water stagnation does not wait for the final stage (Water time), but often erupts during the second and third stages (Fire times) because Water nature is yin and treacherous; seeing yang qi beginning to recede, it advances to take advantage, hence it does not wait for Water's prosperity to erupt. The eruption of Wood stagnation has no fixed time because Wood generates Wind, which moves swiftly and changes frequently; its qi is irregular, so Wood eruptions have no constant timing. Having clarified the timing of the five eruptions, one must know the signs of the five eruptions, the slightness or severity of the five qi, the weather conditions, and the diseases of the people. The sign of Water eruption: slight is cold, severe is hail and snow; hail and snow indicate extreme cold. The sign of Earth eruption: slight is dampness, severe is violent wind and sudden rain (Piao Zhou); Piao Zhou refers to storms. The sign of Wood eruption: slight is wind, severe is destruction and uprooting (Hui Zhe); Hui Zhe refers to crushing and pulling out. The sign of Metal eruption: slight is dryness, severe is clarity and coldness (Qing Ming); Qing Ming refers to cold austerity. The sign of Fire eruption: slight is heat, severe is obscurity and dimness (Xun Mei); Xun Mei refers to darkness and obscuration. "More or less" refers to Excess (Tai Guo) and Deficiency (Bu Ji). Deficiency results in mild disease, Excess results in severe disease. "Slight disease resolves itself" means the disease originates in the meridian itself. "Severe involves mutual punishment" means concurrent disease with those I control (I punish) and those who control me (punish me). For example, if Wood qi is excessive, the element I control is Earth, and the element controlling me is Metal; Earth fears my domination and comes to harmonize its transformation, Metal fears my dominance and comes to align its transformation, thus pathology appears in all three meridians. The other elements follow this pattern. "Wood Da" refers to "Da the Wood Stagnation"; "Da" means unblocking and smoothing. For any Wood stagnation disease, where wind is constrained by cold/astringency, use Acrid (Xin) to disperse and smooth it, Sweet (Gan) to harmonize and relax it, Bitter (Ku) to induce vomiting and calm it; as long as Wood qi becomes unblocked and smooth, these are methods for treating Wood stagnation. "Fire Fa" refers to "Fa the Fire Stagnation"; "Fa" means uplifting and dispersing. For any Fire stagnation disease caused by Cold binding the exterior, use Acrid-Warm to release it, Acrid-Sweet to uplift it, Acrid-Cool to resolve it, Acrid-Bitter to scatter it; as long as Fire qi is uplifted and dispersed, these are methods for treating Fire stagnation. "Metal Xie" refers to "Xie the Metal Stagnation"; "Xie" means venting and descending. For any Metal stagnation disease, where dryness is trapped by Fire, use Acrid to ventilate, smooth, and moisten it, Bitter to drain, descend, and clear it; as long as dryness qi becomes vented and smooth, these are methods for treating Metal stagnation. "Water Zhe" refers to "Zhe the Water Stagnation"; "Zhe" means driving away, guiding, and permeating. For any Water stagnation disease, where water is stagnant due to dampness, use Acrid-Bitter to drive and guide it, Acrid-Neutral to permeate and unblock it; as long as Water qi flows freely without accumulation, these are methods for treating Water stagnation. "Earth Duo" refers to "Duo the Earth Stagnation"; "Duo" refers to sweating, vomiting, and purgation. For any Earth stagnation disease, where dampness is blocked by Wind, if external use sweating, if internal use purgation, if upper use vomiting, if lower use purgation; as long as Earth qi does not become obstructed, these are methods for treating Earth stagnation.