胜。如不复胜。此金为火气所害。而金之生气伤矣。故必待其胜衰而后平。如有胜则有复也。）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。所谓火燥热也。（复而反病者。复气之反病也。如火气复
而乘于金位。金气复而乘于火位。皆居非其位。不相得也。是以大复其胜。则主胜之。故反病也。如火气大复。而乘于
阳明。则五位之主气胜之。如金气大复。而乘于少阴。则二位之主气胜之。故复气之反病也。所谓火热燥也。余气皆然。
此即胜至而复。胜衰则止之意。盖言胜复之气。宜于渐衰。而不宜于复大也。）帝曰。治之何如。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。（微者
随之。顺其气以调之也。甚者制之。制以所畏也。和者平之。平调其微邪。暴者夺之。泻其强盛也。但随胜气以治。则
屈伏之气自安矣。然不必问其胜复之展转。惟以气平为期。此其治胜复之道之。）帝曰。善。主客之胜复奈何。岐伯曰。
客主之气。胜而无复也。（此论四时主气客气之胜复也。按前篇论初之气二之气者。乃加临之客气而为民病也。后论厥阴
所至为和平。太阴所至为埃溽。论主气之有德化变病也。此章复论主气客气。有彼此相胜之顺逆。是以岁运七篇。内有
似乎重复。而义无雷同。学人当细心体析。）帝曰。其逆从何如。岐伯曰。主胜逆。客胜从。天之道也。（客气者。乃司
天在泉及左右之间气。在天之六气也。天包乎地之外。从泉下而六气环转。天之道也。主气者。五方四时之定位。地之
道也。坤顺承天。是以主胜为逆。客胜为从。顺天之道也。）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。（风木之客气胜于上。是以耳鸣掉眩。厥阴肝木。贯膈上注肺。甚则咳者。上淫之气。
内入于经也。主胜则胸胁痛。肝经之脉。布胸胁也。厥阴少阳主筋。二经之筋病。则舌卷。故难以言。盖客气之从上而
下。主气之从内而上也。再按主岁之三气。乃厥阴风木君相二火。胸胁痛者。厥阴之初气甚也。舌难以言者。二火之气
胜也。）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。（少阴司天之初气。乃太阳寒水。二之气乃厥阴风木。三之气乃少阴君火。鼽嚏耳聋目瞑。
厥阴之气胜也。头项强。肩背瞀热头痛。甚则 肿。太阳寒水之气胜也。少气发热。血溢。疮疡咳喘。君火之气胜也。
初之主气。乃厥阴风木。二之气君火。三之气相火。主胜则心热烦躁者。君相二火之气胜也。甚则胁痛支满者。厥阴之
初气胜也。盖君火司岁。故先火胜。而甚则及于厥阴。按司天之气。客气有三。主气有三。在泉之气。客气有三。主气
有三。主客之胜而为民病。有以三气分而论之者。有合而论之者。盖书不尽言。言不尽意。神而明之。存乎其人。）太阴
司天。客胜则首面腑肿。呼吸气喘。主胜则胸腹满。食已而瞀。（客胜则首面 肿。湿淫于上也。呼吸气喘。淫及于内也。
主胜则胸腹满者。初气之木胜伤土也。经云肺是动病。甚则交两手而瞀。乃二气三气之火土。炎而为肺病也。按 叶扶。
肿也。上文曰 肿于上。此节曰首面 肿。非足跗之跗也。）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。（少阳司天。初气三气。乃君相二火。二之气
乃太阴湿土。丹胗、即斑疹。因火热而发于外者也。丹 、即赤游。发于外而欲游于内者也。呕逆螈 。湿土之气。合
于内也。疮疡嗌肿诸证。亦皆感湿热而生。盖亦自上而下。从外而内也。肺乃心之盖。主胜则胸满咳仰息者。主气之二
火。欲上炎而外出也。仰息者。肺病而不得偃息也。甚而有血手热者。火发于外也。君相二经之脉。皆循于手。故为手
热。王子律曰。止言火而不言初气之风者。盖风自火出。火随风炽也。）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。（清复内余者。清肃之客气入于内。而复有余于内也。咳衄嗌塞。心膈中热。皆肺病也。肺属金而
主天。是以阳明司天之气。余于内而病在肺也。白血出者。血出于肺也。阳明司天。天之气也。脏属阴而血为阴。血出
于肺。则阳甚而阴绝矣。此盖言天为阳。地为阴。人居天地气交之中。腑为阳。脏为阴。气为阳。血为阴。外为阳。内
为阴。是以阳明之不言主客者。谓阳明金气司天。则干刚在上。胜于内。则与肺金相合。故不言主客者。论天之道也。）
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。（太阳之气在表。而肺主皮毛。是以受司天之客气。
即为胸中不利。出清涕而咳。曰感寒则咳者。谓太阳与寒水之有别也。按水热穴论曰。肾者。至阴也。至阴者。盛水也。
肺者。太阴也。少阴者。冬脉也。故其本在肾。其脉在肺。皆积水也。盖水在地之下。故曰至阴。大地之下皆水。故为
盛水也。与肺金之上下交通。而皆积水者。水上连乎天。而天包乎下也。是以主胜则喉嗌中鸣。乃在下寒水之气。而上
出于肺也。此乃论主客之末章。故以阳明太阳。兼申明司天在泉之微妙。）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。（徭同陶。大关节者。手足之十二节也。厥阴在泉。始之客气。乃阳明燥金。厥
阴主筋。筋燥是以关节不利。次之客气。乃太阳寒水。太阳为诸阳主气。阳气者。柔则养筋。寒气淫于内。则太阳受之。
故内为痉强拘螈。即 证也。终之客气。乃在泉之风木。故外为不便。不便者。亦筋骨之不利也。灵枢根结篇曰。骨徭
者。筋缓而不收也。所谓骨徭者。摇故也。在泉之主气。乃太阴湿土。阳明燥金。太阳寒水。节骨徭并。腰腹时痛者。
三气之为病也。）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。（四之客气。乃太阳寒水。故为腰尻股 足病。皆太阳之经证。
同气相感也。次之气。乃厥阴风木。瞀热以酸。 肿不能久立。乃脾土之证。盖木淫而土病也。终之客气。乃少阴君火。
主气乃太阳寒水。溲便变者。水火相交。火淫于下也。主胜则厥气上行。心痛发热者。乃寒水之主气。上乘于在泉之君
火也。五之主气。乃阳明燥金。客气乃厥阴风木。众痹者。各在其处。更发更止。更居更起。以右应左。以左应右。膈
中众痹皆作。发于 胁。乃阳明之气。乘于厥阴之经也。四之主气。乃太阴湿土。客气乃太阳寒水。魄汗、表汗也。汗
乃阴液。膀胱者。津液之所藏。四逆而起者。土气上逆也。以土胜水。是以津液不藏。而汗出于表也。再按众痹似属阳
明。十二经中。惟手足阳明之脉。左之右。右之左。而交于承浆。故曰。以右应左。以左应右。）太阴在泉。客胜则足痿
下重。便溲不时。湿客下焦。发而濡泻。及为肿。隐曲之疾。主胜则寒气逆满。食饮不下。甚则为疝。（足痿下重。便溲
不时者。在泉之湿气。客于太阴之经。而下及于内也。湿客下焦。发而濡泻。及为肿者。因客淫于下。而太阴之主气自
病也。隐曲者。乃男女之前阴处。故曰隐曲。谓隐藏委曲之处也。终之主气。乃太阳寒水。客气乃司天之湿土。是以主
胜则寒气逆满。盖水淫而上乘于土。故逆满也。四之主气。乃太阴湿土。客气乃厥阴风木。食饮不下。甚则为疝者。湿
气上逆。而病及于厥阴之经也。五之主气。乃阳明秋金。客气乃少阴君火。火能制金。故不上胜也。）少阳在泉。客胜则
腰腹痛而反恶寒。甚则下白溺白。主胜则热反上行而客于心。心痛发热。格中而呕。少阴同候。（少阳在泉。始之客气。
乃少阴君火。主气乃太阴湿土。次之客气。乃太阴湿土。主气乃阳明秋金。终之客气。乃少阳相火。主气乃太阳寒水。
腰腹痛而反恶寒者。客胜而太阳之主气病也。太阳之气伤。故恶寒也。甚则溺白下白者。病及于阳明。太阴之主气也。
盖金主气。气化则溺出。溺白者。气不化而溺不清也。下白者。土气伤而大便色白也。因客胜而主气反病。故曰反。主
胜则热反上行而客于心。心痛发热者。君相二火之客气。反上行而自病也。格中而呕者。太阴之客气自病也。因主胜而
客反自病。故曰反曰客。曰少阴同候。谓火性炎上。故二火皆有反逆之自病也。朱卫公曰。水湿下逆。是以二火反上炎
而自焚。徐东屏曰。有客之胜气。病在于内者。有主之胜气。病在上者。有因客胜而主气自病于下者。有因主胜而客气
自病于上者。是以此节又翻一论。学人当引而伸之。）阳明在泉。客胜则清气动下。少腹坚满而数便泻。主胜则腰重腹痛。
少腹生寒。下为 溏。则寒厥于肠。上冲胸中。甚则喘不能久立。（清气动下者。清肃之天气而动于下也。少腹坚满而数
便泻者。太阳寒水之病也。主胜则腰重腹痛。少腹生寒者。太阳水寒之气发于下也。下为 溏者。水下泄也。寒厥于肠。
上冲胸中。甚则喘者。寒气逆乘阳明之大肠。而上及于胸中之肺脏也。灵枢经曰。气上冲胸。喘不能久立。邪在大肠。
大肠与肺胃相合。而并主金气。此与阳明司天之大义相合。）太阳在泉。寒复内余。则腰尻痛。屈伸不利。股胫足膝中痛。
（寒复内余者。太阳寒水之客气入于内。而复内有余也。腰尻股胫足痛者。太阳之经证也。屈伸不利者。太阳之主筋也。
按太阳者。水中之阳。天之气也。寒水者。天一所生之水也。水上通乎天。天行于地下。故曰司天。曰在泉。六气随天
气而绕地环转。故在阳明司天。而曰清复内余。在太阳在泉。而曰寒复内余。谓司天在泉之气。上下相通。人居于天地
气交之中。而上下之气。复有余于人之内也。故俱不言主气客气。盖司天在泉。一气贯通。皆论天之道也。张玉师曰。
按腰尻痛者。病在血也。屈伸不利。病太阳之气也。股胫膝痛者。病在血也。天为阳。地为阴。天主气。地主脉。论天
地则天包乎地之外。论人又气居于血之中。盖言阴中有阳。阳中有阴。乃阴阳交互之妙用。）帝曰。善。治之奈何。岐伯
曰。高者抑之。下者举之。有余折之。不足补之。佐以所利。和以所宜。必安其主客。适其寒温。同者逆之。异者从之。
（高者抑之。谓主气之逆于上也。下者举之。谓客气之乘于下也。有余者。胜气也。不足者。所不胜之气而为病也。佐
以所利者。利其所欲也。如肝欲散。急食辛以散之。是以厥阴之胜。佐以苦辛。心欲 。急食咸以 之。是以少阴之胜。
佐以苦咸。脾欲缓。急食甘以缓之。是以太阴之胜。佐以辛甘。肺欲收。急欲酸以收之。是以燥淫所胜。佐以辛酸。肾
欲坚。急食苦以坚之。是以寒淫所胜。佐以甘苦。和其所宜者。利其五味之所宜也。如厥阴色青宜食甘。少阴少阳色赤
宜食酸。太阴色黄宜食咸。阳明色白宜食苦。太阳色黑宜食辛。安其主客者。使各守其本位也。适其寒温者。治寒以热。
治热以寒。治温以凉。治凉以温也。同者逆之。谓气之相得者宜逆治之。如主客之同司火热。则当治以咸寒。如同司寒
水。则当治以辛热。温凉亦然。此逆治之法也。异者从之。谓不相得者。当从治之。如寒水司天。加临于二火主气之上。
客胜当从二火之热以治寒。主胜当从司天之寒以治热。余气皆然。此平治异者之法也。）帝曰。治寒以热。治热以寒。气
相得者逆之。不相得者从之。余已知之矣。其于正味何如。（此承上文而言四时主客之气。各有本位之正味也。上章论主
客之胜。已论治于前。故曰余已知之矣。然本气之自有盛衰。其于补泻之正味为何如。）岐伯曰。木位之主。其泻以酸。
其补以辛。（木位之主。厥阴所主之位也。此乃四时不易之定位。故曰位。如未至所主之时。而阳春之气先至。此气之盛
也。宜泻之以酸。如至而未至。此气之衰也。宜补之以辛。盖木性升。酸则反其性而收之。故为泻。辛则助其发生之气。
故为补。）火位之主。其泻以甘。其补以咸。（二之气。乃君火所主之位。三之气。乃相火所主之位。如未至三月。而暄
热之气先至。未至五月。而炎暑之气先至。此来气有余也。宜泻之以甘。盖从子而泄其母气也。如至而不至。此气之不
及也。宜补之以咸。盖以水济火也。王子律曰。肾水不足。则心悬如病饥。水气之不济也。）土位之主。其泻以苦。其补
以甘。（土主于四之气。如主气之时。埃蒸注雨。气之盛也。宜苦以泄之。泻其敦阜之气。如化气不令。风寒并与。主气
胜气。如果不进行报复性克制，这就是金被火气所害，金的生气也就受损了。所以必须等到胜气衰退后才能恢复平衡。如果有胜气就会有复气。）黄帝说：复气反而导致疾病是怎么回事？岐伯说：因为复气居于非其本位，与主气不相协调。如果复气过度克制胜气，那么主气就会反过来克制复气，所以反而致病。这所说的就是火、燥、热的情况。（所谓复而反病，是指复气导致的反向病变。比如火气复盛而侵犯金位，金气复盛而侵犯火位，都是居于非其本位，互不相容。因此当复气大力克制胜气时，主气就会战胜它，所以反而致病。比如火气大复，而侵犯阳明之位，则五位的主气会战胜它；比如金气大复，而侵犯少阴之位，则二位的主气会战胜它。所以复气会导致反向病变。所说的火热燥，其他气类也都是这样。这就是胜至而复，胜衰则止的意思。大概是说胜复之气，适宜逐渐衰退，而不适宜复气过大。）黄帝说：治疗怎么样？岐伯说：对于胜气，轻微的顺从其气机来调治，严重的用克制的方法来制约。对于复气，平和的用平调的方法，暴烈的用攻夺的方法。都要随着胜气，安抚那些屈伏的气机，不论次数多少，以气机平衡为最终目的。这就是治疗的原则。（轻微的就顺随它，是顺应其气机来调理；严重的就制约它，是用其所畏惧的五行属性来制约。平和的就平调它，是平调微弱的邪气；暴烈的就攻夺它，是泻除强盛的邪气。只要顺着胜气来治疗，那么屈伏的气机自然就能安宁。然而不必去追问胜复之气的辗转变化，只以气机平衡为目的。这就是治疗胜复之气的道理。）黄帝说：好。主气和客气的胜复是怎样的？岐伯说：主气和客气之间，只有胜而没有复。（这里论述四时主气和客气之间的胜复关系。按前篇论述初之气、二之气，是加临的客气导致的民病。后篇论述厥阴所至为和平，太阴所至为埃溽，是论述主气的德化变病。这一章又论述主气和客气有彼此相胜的顺逆关系。所以在岁运七篇中，虽然有似乎重复的地方，但含义并不雷同。学习者应当细心分析体悟。）黄帝说：其中的逆证是怎样的？岐伯说：主气胜为逆，客气胜为从，这是天的规律。（客气，是指司天、在泉以及左右间气，是在天的六气。天包裹在地之外，从泉下开始六气环转，这是天的规律。主气，是五方四时的固定位置，是地的规律。地顺承天，所以主气胜为逆，客气胜为从，顺应天的规律。）黄帝说：它们引起的疾病是怎样的？岐伯说：厥阴司天，客气胜则耳鸣、掉眩，严重则咳嗽；主气胜则胸胁痛，舌强难以言语。（风木的客气胜于上，所以耳鸣掉眩。厥阴肝木经脉贯膈上注于肺，严重则咳，是因为上淫之气内入于经脉。主气胜则胸胁痛，因为肝经脉络布于胸胁。厥阴和少阳主筋，这两条经的筋病，则舌卷，所以难以言语。大概客气是从上而下，主气是从内而上。再按主管岁运的三气，分别是厥阴风木、君火、相火。胸胁痛，是厥阴初之气偏盛。舌难以言语，是二火之气偏盛。）少阴司天，客气胜则鼻塞流涕（鼽嚏）、颈项强直、肩背闷热、头痛、少气、发热、耳聋、目眩，严重则浮肿、血溢、疮疡、咳嗽气喘；主气胜则心中热烦躁，严重则胁痛支撑胀满。（少阴司天的初之气，是太阳寒水；二之气是厥阴风木；三之气是少阴君火。鼻塞流涕、耳聋目眩，是厥阴之气胜。头项强直、肩背闷热头痛，严重则浮肿，是太阳寒水之气胜。少气发热、血溢、疮疡咳喘，是君火之气胜。初之主气，是厥阴风木；二之气是君火；三之气是相火。主气胜则心热烦躁，是君相二火之气胜。严重则胁痛支满，是厥阴初之气胜。大概君火司岁，所以先见火胜，严重时波及厥阴。按司天之气，客气有三，主气有三；在泉之气，客气有三，主气有三。主客相胜为民病，有的分三气论述，有的合起来论述。大概书不尽言，言不尽意，神而明之，在于个人领悟。）太阴司天，客气胜则头面浮肿，呼吸气喘；主气胜则胸腹满闷，食后昏蒙。（客气胜则头面浮肿，是湿邪淫溢于上；呼吸气喘，是湿邪淫及于内。主气胜则胸腹满，是初之气木胜伤土。经文说肺是动病，严重时两手交叉于胸前而昏蒙，这是二气三气的火土炎上而为肺病。按“跗”通“扶”，意为肿。上文说“肿于上”，此节说“首面跗肿”，不是足背的跗。）少阳司天，客气胜则丹疹外发，以及赤游丹、疮疡、呕吐逆气、喉痹、头痛、咽喉肿痛、耳聋、血溢，在内则为抽搐；主气胜则胸满咳嗽，仰面呼吸，严重则咯血、手热。（少阳司天，初之气和三之气是君相二火，二之气是太阴湿土。丹疹即斑疹，因火热而发于外部。赤游丹即赤游，发于外部欲游走于内部。呕吐逆气、抽搐，是湿土之气合于内。疮疡咽喉肿痛诸证，也是感湿热而生。大概也是自上而下，从外而内。肺是心的盖，主气胜则胸满咳仰息，是主气的二火欲上炎而外出。仰息，是肺病而不能仰卧。严重则咯血手热，是火发于外部。君相二经的脉都循行于手，所以手热。王子律说：只言火而言初之气的风，是因为风自火出，火随风势炽盛。）阳明司天，清肃之气复而内有余，则咳嗽、鼻衄、咽喉阻塞、心胸膈部发热，咳嗽不止而吐出白血的死亡。（清复内余，是指清肃的客气入于内，而在内又有其余盛。咳嗽、鼻衄、咽喉阻塞、心胸膈热，都是肺病。肺属金而主天气，所以阳明司天之气，余于内而病在肺。吐出白血，是血出于肺。阳明司天是天之气，脏属阴而血为阴，血出于肺，则阳甚而阴绝了。这大概是说天为阳，地为阴，人处于天地气交之中，腑为阳，脏为阴，气为阳，血为阴，外为阳，内为阴。所以阳明不言主客，是说阳明金气司天，则刚健在上，胜于内，则与肺金相合，所以不言主客，是论天的规律。）太阳司天，客气胜则胸中不畅，流出清涕，感受寒邪则咳嗽；主气胜则咽喉中有鸣响。（太阳之气在表，而肺主皮毛，所以受司天之客气，即为胸中不畅，流出清涕而咳。说“感寒则咳”，是说太阳与寒水有别。按《水热穴论》说：肾，是至阴；至阴，是盛水。肺，是太阴；少阴，是冬脉。所以其本在肾，其脉在肺，都是积水。大概水在地之下，所以叫至阴；大地之下皆水，所以为盛水。与肺金上下交通，而都积水的，是水上连乎天，而天包裹乎下。所以主气胜则咽喉中鸣，是在下寒水之气，而上出于肺。这是论主客的末章，所以兼以阳明、太阳，申明司天在泉的微妙之处。）厥阴在泉，客气胜则大关节不利，在内为痉挛强直拘挛抽搐，在外为行动不便；主气胜则筋骨动摇并拢，腰腹时时疼痛。（“徭”同“陶”。大关节，是手足的十二节。厥阴在泉，开始的客气是阳明燥金，厥阴主筋，筋燥所以关节不利。次之客气是太阳寒水，太阳为诸阳主气，阳气者，柔则养筋。寒气淫于内，则太阳受之，所以在内为痉挛强直拘挛抽搐，即痉证。终之客气，是在泉之风木，所以在外为不便。不便，也是筋骨的不利。《灵枢·根结篇》说：骨徭，是筋缓而不收。所谓骨徭，是摇动的意思。在泉的主气，是太阴湿土、阳明燥金、太阳寒水。节骨徭并，腰腹时痛，是三气造成的病。）少阴在泉，客气胜则腰痛、尻股膝腨胻足病，昏热且酸，浮肿不能久立，小便异常；主气胜则厥气上行，心痛发热，膈中众痹皆作，发于胁部，汗出不藏，四肢厥冷而起。（四之客气，是太阳寒水，所以为腰尻股胻足病，都是太阳的经证，同气相感。次之气，是厥阴风木，昏热且酸，浮肿不能久立，是脾土的证候。大概木淫而土病。终之客气，是少阴君火。主气是太阳寒水。小便异常，是水火相交，火淫于下。主气胜则厥气上行，心痛发热，是寒水的主气上乘于在泉的君火。五之主气，是阳明燥金；客气是厥阴风木。众痹，是各在其处，更发更止，更居更起，以右应左，以左应右。膈中众痹皆作，发于胁部，是阳明之气乘于厥阴之经。四之主气，是太阴湿土；客气是太阳寒水。魄汗，是表汗。汗是阴液，膀胱是津液之所藏。四逆而起，是土气上逆。以土胜水，所以津液不藏，而汗出于表。再按众痹似属阳明，十二经中，只有手足阳明之脉，左之右，右之左，而交于承浆，所以说：以右应左，以左应右。）太阴在泉，客气胜则足痿无力下肢沉重，大小便失时，湿气客于下焦，发作濡泻，以及浮肿、隐曲之疾；主气胜则寒气逆满，饮食不下，严重则为疝。（足痿下重，大小便失时，是在泉的湿气，客于太阴之经，而下及于内。湿气客于下焦，发作濡泻，以及浮肿，是因为客邪淫于下，而太阴的主气自病。隐曲，是男女的前阴处，所以叫隐曲，谓隐藏委曲之处。终之主气，是太阳寒水；客气是司天的湿土。所以主气胜则寒气逆满，大概水淫而上乘于土，所以逆满。四之主气，是太阴湿土；客气是厥阴风木。饮食不下，严重则为疝，是湿气上逆，而病及于厥阴之经。五之主气，是阳明秋金；客气是少阴君火。火能制金，所以不上胜。）少阳在泉，客气胜则腰腹痛而反恶寒，严重则小便白、大便白；主气胜则热反上行而客于心，心痛发热，格拒于中而呕吐，症状与少阴相同。（少阳在泉，始之客气是少阴君火，主气是太阴湿土。次之客气是太阴湿土，主气是阳明秋金。终之客气是少阳相火，主气是太阳寒水。腰腹痛而反恶寒，是客气胜而太阳的主气病。太阳之气伤，所以恶寒。严重则溺白下白，是病及于阳明、太阴的主气。大概金主气，气化则溺出，溺白是气不化而溺不清。下白是土气伤而大便色白。因客胜而主气反病，所以叫“反”。主气胜则热反上行而客于心，心痛发热，是君相二火的客气反上行而自病。格中而呕，是太阴的客气自病。因主胜而客反自病，所以叫“反”、“曰客”。说“少阴同候”，是说火性炎上，所以二火都有反逆之自病。朱卫公说：水湿下逆，所以二火反上炎而自焚。徐东屏说：有客之胜气，病在于内的；有主之胜气，病在上的；有因客胜而主气自病于下的；有因主胜而客气自病于上的。所以这一节又翻出一层论述，学习者应当引申发挥。）阳明在泉，客气胜则清气动于下，少腹坚满而数便泻；主气胜则腰重腹痛，少腹生寒，下部为泄泻，则寒厥于肠，上冲胸中，严重则喘不能久立。（清气动下，是清肃的天气而动于下。少腹坚满而数便泻，是太阳寒水的病。主气胜则腰重腹痛，少腹生寒，是太阳水寒之气发于下。下部为泄泻，是水往下泄。寒厥于肠，上冲胸中，严重则喘，是寒气逆乘阳明的大肠，而上及于胸中的肺脏。《灵枢经》说：气上冲胸，喘不能久立，邪在大肠。大肠与肺胃相合，而并主金气。这与阳明司天的大义相合。）太阳在泉，寒复内余，则腰尻痛，屈伸不利，股胫足膝中痛。（寒复内余，是太阳寒水的客气入于内，而在内又有其余盛。腰尻股胫足痛，是太阳的经证。屈伸不利，是太阳主筋。按太阳者，是水中之阳，是天之气。寒水者，是天一所生之水。水上通乎天，天行于地下，所以叫司天、叫在泉。六气随天气而绕地环转，所以在阳明司天，而说“清复内余”；在太阳在泉，而说“寒复内余”。是说司天在泉之气，上下相通，人处于天地气交之中，而上下之气，复有余于人之内。所以都不言主气客气，大概司天在泉，一气贯通，都是论天的规律。张玉师说：按腰尻痛，病在血；屈伸不利，病在太阳之气；股胫膝痛，病在血。天为阳，地为阴，天主气，地主脉。论天地则天包乎地之外，论人又气居于血之中。大概是说阴中有阳，阳中有阴，乃阴阳交互的妙用。）黄帝说：好。怎么治疗？岐伯说：高亢的抑制它，下陷的提升它，有余的折损它，不足的补益它。辅以有利的药物，调和适宜的药味。必须安定主客之气，适应寒温的变化。同气相得的用逆治法，不相得的用从治法。（高者抑之，是说主气逆于上。下者举之，是说客气乘于下。有余者，是胜气。不足者，是所不胜之气而为病。佐以所利，是利其所欲。比如肝欲散，急食辛以散之，所以厥阴之胜，佐以苦辛。心欲软，急食咸以软之，所以少阴之胜，佐以苦咸。脾欲缓，急食甘以缓之，所以太阴之胜，佐以辛甘。肺欲收，急食酸以收之，所以燥淫所胜，佐以辛酸。肾欲坚，急食苦以坚之，所以寒淫所胜，佐以甘苦。和其所宜，是利其五味之所宜。比如厥阴色青宜食甘，少阴少阳色赤宜食酸，太阴色黄宜食咸，阳明色白宜食苦，太阳色黑宜食辛。安其主客，是使各守其本位。适其寒温，是治寒以热，治热以寒，治温以凉，治凉以温。同者逆之，是说气之相得者宜逆治之。比如主客同司火热，则当治以咸寒；如同司寒水，则当治以辛热。温凉亦然。这是逆治之法。异者从之，是说不相得者，当从治之。比如寒水司天，加临于二火主气之上，客胜当从二火之热以治寒，主胜当从司天之寒以治热。其余气类都是这样。这是平治异者的方法。）黄帝说：治寒以热，治热以寒，气相得者逆之，不相得者从之，我已经知道了。至于正味又是怎样的呢？（这是承接上文而言四时主客之气，各有本位的正味。上章论主客之胜，已论治于前，所以说“余已知之矣”。然而本气自有盛衰，其于补泻的正味是怎样的呢？）岐伯说：木位之主，其泻用酸，其补用辛。（木位之主，是厥阴所主之位。这是四时不易的定位，所以叫位。比如未至所主之时，而阳春之气先至，这是气之盛也，宜泻之以酸。比如至而未至，这是气之衰也，宜补之以辛。大概木性升，酸则反其性而收之，所以为泻。辛则助其发生之气，所以为补。）火位之主，其泻用甘，其补用咸。（二之气，是君火所主之位；三之气，是相火所主之位。比如未至三月，而暄热之气先至；未至五月，而炎暑之气先至，这是来气有余，宜泻之以甘。大概从子而泄其母气。比如至而不至，这是气之不及，宜补之以咸。大概以水济火。王子律说：肾水不足，则心悬如病饥，是水气之不济也。）土位之主，其泻用苦，其补用甘。（土主于四之气。比如主气之时，埃蒸注雨，是气之盛也，宜苦以泄之，泻其敦阜之气。比如化气不令，风寒并与，主气）
Victory. If there is no counter-action (Fu Qi, 复气), this means Metal is harmed by Fire Qi, and the vital energy of Metal is injured. Therefore, balance can only be restored after the victorious Qi declines. If there is victory, there will be a counter-action.) The Yellow Emperor said: Why does the counter-action lead to disease instead? Qibo said: Because it occupies a position that is not its own, and they are not in harmony. If the counter-action excessively overcomes the victorious Qi, then the host Qi (Zhu Qi, 主气) will overcome it, thus causing disease. This refers to Fire, Dryness, and Heat. (The so-called "counter-action leading to disease" refers to the adverse pathology caused by the counter-action. For example, if Fire Qi overacts and invades the Metal position, or Metal Qi overacts and invades the Fire position, both occupy positions that are not their own and are incompatible. Thus, when the counter-action strongly suppresses the victorious Qi, the host Qi defeats it, leading to adverse pathology. For instance, if Fire Qi greatly overacts and invades the Yangming position, the host Qi of the fifth position defeats it; if Metal Qi greatly overacts and invades the Shaoyin position, the host Qi of the second position defeats it. Hence, the counter-action causes adverse pathology. This refers to Fire, Heat, and Dryness; the same applies to other Qi types. This illustrates the principle that counter-action occurs with victory and stops when victory declines. It implies that victorious and counter-acting Qi should gradually decline rather than become excessive.) The Yellow Emperor said: How should it be treated? Qibo said: For victorious Qi, mild cases are treated by following its nature, while severe cases are treated by restraining it. For counter-acting Qi, mild cases are balanced, and violent cases are drained. One must follow the victorious Qi and pacify the suppressed Qi, regardless of the number of occurrences, aiming for equilibrium. This is the principle. (Mild cases are followed to regulate their Qi; severe cases are restrained using what they fear. Mild counter-actions are balanced to regulate minor pathogens; violent ones are drained to remove excess strength. By treating according to the victorious Qi, the suppressed Qi naturally becomes peaceful. One need not inquire about the cyclical changes of victory and counter-action, but only aim for Qi equilibrium. This is the method for treating victory and counter-action.) The Yellow Emperor said: Excellent. What is the relationship of victory and counter-action between Host Qi (Zhu Qi, 主气) and Guest Qi (Ke Qi, 客气)? Qibo said: Between Host and Guest Qi, there is victory but no counter-action. (This discusses the victory and counter-action of seasonal Host and Guest Qi. As discussed in previous chapters regarding the first and second Qi periods, these refer to diseases among the people caused by superimposed Guest Qi. Later discussions on Jueyin leading to peace and Taiyin leading to damp dust refer to the transformations and pathologies of Host Qi. This chapter further discusses the mutual victory and defeat between Host and Guest Qi, explaining why there seems to be repetition in the Seven Chapters of Annual Movements but with distinct meanings. Students should analyze carefully.) The Yellow Emperor said: What constitutes the adverse presentation? Qibo said: Host victory is adverse, Guest victory is compliant; this is the Way of Heaven. (Guest Qi refers to the Si Tian (Si Tian, 司天), Zai Quan (Zai Quan, 在泉), and intervening Qi, which are the Six Qi in Heaven. Heaven envelops Earth, and the Six Qi rotate from below the泉 (Quan). This is the Way of Heaven. Host Qi refers to the fixed positions of the Five Directions and Four Seasons, which is the Way of Earth. Earth follows Heaven; therefore, Host victory is adverse, and Guest victory is compliant, aligning with the Way of Heaven.) The Yellow Emperor said: What diseases do they cause? Qibo said: When Jueyin is Si Tian (Si Tian, 司天), Guest victory causes tinnitus, tremors, and dizziness, and severely, cough; Host victory causes chest and hypochondriac pain, and tongue stiffness making speech difficult. (Wind-Wood Guest Qi prevailing above causes tinnitus, tremors, and dizziness. Juevin Liver Wood meridians pass through the diaphragm and ascend to the Lung; severe invasion leads to cough as upper rampant Qi enters the meridians. Host victory causes chest and hypochondriac pain because the Liver meridian distributes to these areas. Jueyin and Shaoyang govern tendons; tendon pathology in these meridians causes tongue retraction, making speech difficult. Generally, Guest Qi descends from above, while Host Qi ascends from within. Regarding the three Qi governing the year, they are Jueyin Wind-Wood, Jun Huo (Jun Huo, 君火), and Xiang Huo (Xiang Huo, 相火). Chest and hypochondriac pain indicate excess in the initial Qi of Jueyin. Tongue stiffness indicates excess of the two Fires.) When Shaoyin is Si Tian (Si Tian, 司天), Guest victory causes nasal congestion and sneezing, neck and nape stiffness, shoulder and back heat oppression, headache, shortness of breath, fever, deafness, and blurred vision; severely, edema, hematemesis/hematuria, sores and ulcers, cough, and wheezing; Host victory causes heart heat and irritability, and severely, hypochondriac pain and distension. (The initial Qi of Shaoyin Si Tian is Taiyang Cold-Water; the second is Jueyin Wind-Wood; the third is Shaoyin Jun Huo. Nasal congestion, sneezing, deafness, and blurred vision result from Jueyin Qi excess. Neck stiffness, shoulder/back heat, headache, and severe edema result from Taiyang Cold-Water excess. Shortness of breath, fever, bleeding, sores, cough, and wheezing result from Jun Huo excess. The initial Host Qi is Jueyin Wind-Wood; the second is Jun Huo; the third is Xiang Huo. Host victory causing heart heat and irritability results from Jun and Xiang Huo excess. Severe hypochondriac pain and distension result from Jueyin initial Qi excess. Since Jun Huo governs the year, Fire excess appears first, eventually affecting Jueyin. Note that Si Tian has three Guest Qi and three Host Qi; Zai Quan has three Guest Qi and three Host Qi. Pathologies from Host-Guest victory may be analyzed separately by three Qi or collectively. Books cannot fully express words, and words cannot fully express meaning; enlightenment depends on the individual.) When Taiyin is Si Tian (Si Tian, 司天), Guest victory causes swelling of the head and face, and respiratory distress; Host victory causes chest and abdominal fullness, and postprandial dizziness. (Guest victory causing head/face swelling indicates Dampness overflowing upward; respiratory distress indicates Dampness invading internally. Host victory causing chest/abdominal fullness results from Initial Qi Wood overcoming Earth. The Classic states that when the Lung meridian is affected, severe cases involve crossing hands over the chest and dizziness, caused by Fire and Earth of the second and third Qi rising to affect the Lung. Note: 'Fu' (跗) here means swelling, not the dorsum of the foot.) When Shaoyang is Si Tian (Si Tian, 司天), Guest victory causes erythema and rashes erupting externally, erysipelas, sores and ulcers, vomiting and regurgitation, throat obstruction, headache, pharyngeal swelling, deafness, bleeding, and internally, convulsions; Host victory causes chest fullness and cough, orthopnea, and severely, hemoptysis and hand heat. (Shaoyang Si Tian's initial and third Qi are Jun and Xiang Huo; the second is Taiyin Damp-Earth. Erythema/rashes are eruptions due to Fire-Heat. Erysipelas spreads externally and tends inward. Vomiting and convulsions result from Damp-Earth combining internally. Sores and pharyngeal swelling arise from damp-heat. Generally, pathogenesis moves from top to bottom and outside to inside. The Lung covers the Heart; Host victory causing chest fullness, cough, and orthopnea indicates Host Fire attempting to rise outward. Orthopnea signifies Lung disease preventing supine lying. Hemoptysis and hand heat indicate Fire erupting externally. Meridians of Jun and Xiang Huo circulate the hands, hence hand heat. Wang Zilv notes: Mentioning Fire but not Wind in the initial Qi implies Wind arises from Fire, and Fire intensifies with Wind.) When Yangming is Si Tian (Si Tian, 司天), clear Qi returns and accumulates internally, causing cough, epistaxis, pharyngeal obstruction, and heat in the heart and diaphragm; death occurs if cough persists with white blood expulsion. ('Clear Qi returning and accumulating internally' means Clear Qi Guest Qi enters internally and remains excessive. Cough, epistaxis, pharyngeal obstruction, and chest/diaphragmatic heat are Lung diseases. Lung belongs to Metal and governs Heavenly Qi; thus, Yangming Si Tian excess internally affects the Lung. Expelling white blood indicates blood originating from the Lung. Yangming Si Tian represents Heavenly Qi; Zang organs are Yin, and blood is Yin. Blood loss from the Lung implies extreme Yang and absolute Yin. Heaven is Yang, Earth is Yin; humans reside in the Qi intersection of Heaven and Earth. Fu organs are Yang, Zang organs are Yin; Qi is Yang, Blood is Yin; exterior is Yang, interior is Yin. Yangming does not discuss Host/Guest because Yangming Metal Si Tian implies rigid structure above, overcoming internally, harmonizing with Lung Metal. Thus, it discusses the Way of Heaven.) When Taiyang is Si Tian (Si Tian, 司天), Guest victory causes chest discomfort, clear rhinorrhea, and cough upon cold exposure; Host victory causes humming in the throat and pharynx. (Taiyang Qi is at the exterior, and the Lung governs skin and hair; thus, receiving Si Tian Guest Qi causes chest discomfort, clear rhinorrhea, and cough. 'Cough upon cold exposure' distinguishes Taiyang from Cold-Water. According to *Shui Re Xue Lun*: Kidney is Extreme Yin, storing abundant Water. Lung is Grand Yin; Shaoyin is Winter Pulse. Their root is in the Kidney, their pulse in the Lung, both involving fluid accumulation. Water is below Earth (Extreme Yin); Earth contains water (Abundant Water). Upper-lower communication with Lung Metal involves fluid accumulation because Water connects to Heaven, and Heaven envelops below. Host victory causing throat humming indicates Lower Cold-Water Qi ascending to the Lung. This concluding chapter on Host/Guest clarifies the subtleties of Si Tian and Zai Quan via Yangming and Taiyang.) When Jueyin is Zai Quan (Zai Quan, 在泉), Guest victory causes joint immobility, internal spasms and rigidity, and external movement difficulty; Host victory causes bone wavering and sinew contraction, with periodic waist and abdominal pain. ('Yao' 徭 is synonymous with 'Tao'. Large joints refer to the twelve segments of hands and feet. Jueyin Zai Quan begins with Yangming Dry-Metal Guest Qi; Jueyin governs sinews, dryness causes joint immobility. Next is Taiyang Cold-Water Guest Qi; Taiyang governs Yang Qi, which nourishes sinews. Cold invading internally affects Taiyang, causing internal spasms/rigidity/convulsions (Jing syndrome). Finally, Wind-Wood Guest Qi causes external movement difficulty (sinew/joint immobility). *Ling Shu: Gen Jie* states: Bone wavering means sinews relax and fail to contract. 'Bone wavering' implies shaking. Zai Quan Host Qi includes Taiyin Damp-Earth, Yangming Dry-Metal, and Taiyang Cold-Water. Joint wavering, sinew contraction, and waist/abdominal pain are pathologies of these three Qi.) When Shaoyin is Zai Quan (Zai Quan, 在泉), Guest victory causes lower back pain, pain in the buttocks, thighs, knees, calves, and feet, dizziness with heat and sourness, edema preventing prolonged standing, and abnormal urination; Host victory causes Jue Qi ascending, heart pain and fever, widespread bi-syndrome in the diaphragm erupting in the flanks, uncontrolled sweating, and cold limbs arising. (Fourth Guest Qi is Taiyang Cold-Water, causing lower back/buttock/thigh/knee/calf/foot pain, all Taiyang meridian symptoms due to similar Qi resonance. Next is Jueyin Wind-Wood, causing dizziness, heat, sourness, and edema, indicating Spleen Earth pathology due to Wood overwhelming Earth. Final Guest Qi is Shaoyin Jun Huo. Host Qi is Taiyang Cold-Water. Abnormal urination results from Water-Fire interaction and Fire flooding below. Host victory causing Jue Qi ascent, heart pain, and fever indicates Cold Water Host Qi overriding Zai Quan Jun Huo. Fifth Host Qi is Yangming Dry-Metal; Guest Qi is Jueyin Wind-Wood. Widespread bi-syndrome occurs locally, alternating cessation and recurrence, right mirroring left. Diaphragmatic bi-syndrome erupting in flanks indicates Yangming Qi attacking Jueyin meridians. Fourth Host Qi is Taiyin Damp-Earth; Guest Qi is Taiyang Cold-Water. Po Han (魄汗) is surface sweat. Sweat is Yin fluid; Bladder stores fluids. Cold limbs arise from Earth Qi reversing upward. Earth overcoming Water prevents fluid storage, causing surface sweat. Note: Bi-syndrome resembles Yangming; only Hand/Foot Yangming meridians cross at Chengjiang, explaining 'right mirrors left'.) When Taiyin is Zai Quan (Zai Quan, 在泉), Guest victory causes foot weakness and heaviness, irregular urination/defecation, dampness lodging in the lower Jiao causing loose stools, edema, and genitourinary disorders; Host victory causes cold Qi reversing with fullness, inability to eat/drink, and severely, hernia. (Foot weakness/heaviness and irregular excretion result from Zai Quan Dampness lodging in Taiyin meridians and affecting the interior. Dampness in lower Jiao causing loose stools and edema occurs because external dampness attacks, causing Taiyin Host Qi to malfunction. 'Yin Qu' refers to the hidden/genital area. Final Host Qi is Taiyang Cold-Water; Guest Qi is Si Tian Wet Earth. Host victory causing cold reversal/fullness results from Water flooding and overriding Earth. Fourth Host Qi is Taiyin Damp-Earth; Guest Qi is Jueyin Wind-Wood. Inability to eat/drink and hernia result from Dampness reversing upward and affecting Jueyin meridians. Fifth Host Qi is Yangming Autumn Metal; Guest Qi is Shaoyin Jun Huo. Fire controls Metal, so no upward victory.) When Shaoyang is Zai Quan (Zai Quan, 在泉), Guest victory causes lower back/abdominal pain with aversion to cold, and severely, white urine and white stool; Host victory causes heat reversing upward to lodge in the Heart, causing heart pain and fever, rejection/vomiting in the middle, presenting similarly to Shaoyin. (Shaoyang Zai Quan: Initial Guest Qi is Shaoyin Jun Huo, Host Qi is Taiyin Damp-Earth. Second Guest Qi is Taiyin Damp-Earth, Host Qi is Yangming Autumn Metal. Final Guest Qi is Shaoyang Xiang Huo, Host Qi is Taiyang Cold-Water. Lower back/abdominal pain with aversion to cold indicates Guest victory causing Taiyang Host Qi pathology. Taiyang Qi injury causes aversion to cold. Severe white urine/stool indicates pathology affecting Yangming/Taiyin Host Qi. Metal governs Qi transformation; white urine indicates failed Qi transformation. White stool indicates Earth Qi injury. 'Reverse' denotes Host pathology due to Guest victory. Host victory causing heat reversal to Heart, heart pain/fever, and vomiting indicates Jun/Xiang Huo Guest Qi reversing and self-pathologizing. 'Reverse' and 'Guest' denote Guest pathology due to Host victory. 'Same as Shaoyin' indicates Fire nature rising, causing reverse self-pathology in both Fires. Zhuweigong states: Water/Dampness reverses downward, causing Fire to flare up and burn itself. Xu Dongping states: There are Guest victories causing internal disease, Host victories causing upper disease, Guest victories causing lower Host pathology, and Host victories causing upper Guest pathology. This section offers another perspective for students to expand upon.) When Yangming is Zai Quan (Zai Quan, 在泉), Guest victory causes Clear Qi moving downward, lower abdominal hardness/fullness with frequent diarrhea; Host victory causes heavy waist/abdominal pain, cold in lower abdomen, lower loose stools, cold reversal in intestines rushing to the chest, and severely, dyspnea preventing prolonged standing. (Clear Qi moving downward refers to Clear Heavenly Qi acting below. Lower abdominal hardness/frequent diarrhea is Taiyang Cold-Water pathology. Host victory causing heavy waist/abdominal pain and lower abdominal cold indicates Taiyang Water-Cold Qi emerging below. Lower loose stools indicate Water draining down. Cold reversal in intestines rushing to chest and dyspnea indicate Cold Qi overriding Yangming Large Intestine and reaching Lung in the chest. *Ling Shu* states: Qi rushing to chest, dyspnea, inability to stand long, pathogen in Large Intestine. Large Intestine combines with Lung/Stomach, governing Metal. This aligns with Yangming Si Tian principles.) When Taiyang is Zai Quan (Zai Quan, 在泉), Cold returns and accumulates internally, causing lower back/buttock pain, limited flexion/extension, and thigh/shin/knee/ankle pain. ('Cold returning and accumulating internally' means Taiyang Cold-Water Guest Qi enters internally and remains excessive. Lower back/buttock/thigh/shin/ankle pain are Taiyang meridian symptoms. Limited flexion/extension relates to Taiyang governing sinews. Taiyang is Yang within Water, representing Heavenly Qi. Cold Water is generated by Heaven One. Water connects to Heaven; Heaven moves underground. Hence Si Tian/Zai Quan. Six Qi rotate with Heaven around Earth. Thus, Yangming Si Tian mentions 'Clear returning internally'; Taiyang Zai Quan mentions 'Cold returning internally'. Si Tian/Zai Quan Qi connect upper/lower; humans in Qi intersection experience excess Qi internally. Hence, no Host/Guest distinction is made, as one Qi permeates both, discussing the Way of Heaven. Zhang Yushi states: Lower back/buttock pain involves Blood; limited flexion/extension involves Taiyang Qi; thigh/shin/knee pain involves Blood. Heaven is Yang, Earth is Yin; Heaven governs Qi, Earth governs Vessels. Heaven envelops Earth; in humans, Qi resides within Blood. This describes the mystery of Yin-Yang interaction.) The Yellow Emperor said: Excellent. How to treat? Qibo said: Suppress what is high, elevate what is low, reduce excess, tonify deficiency. Assist with beneficial agents, harmonize with appropriate flavors. Pacify Host and Guest, adapt to cold and heat. Treat concordant Qi inversely, discordant Qi conformingly. (Suppressing high refers to reversing Host Qi ascending; elevating low refers to Guest Qi descending. Excess is Victorious Qi; deficiency is the non-conquering Qi causing disease. Assisting with beneficial agents means aiding desired properties. E.g., Liver desires dispersion; use pungent to disperse. Thus, Jueyin victory uses bitter-pungent assistance. Heart desires softening; use salty to soften. Thus, Shaoyin victory uses bitter-salty assistance. Spleen desires relaxation; use sweet to relax. Thus, Taiyin victory uses pungent-sweet assistance. Lung desires astringency; use sour to astringe. Thus, Dryness excess uses sour-pungent assistance. Kidney desires firmness; use bitter to firm. Thus, Cold excess uses sweet-bitter assistance. Harmonizing appropriate flavors means utilizing suitable five flavors. E.g., Jueyin (Green) suits Sweet; Shaoyin/Shaoyang (Red) suits Sour; Taiyin (Yellow) suits Salty; Yangming (White) suits Bitter; Taiyang (Black) suits Pungent. Pacifying Host/Guest means maintaining their original positions. Adapting to cold/heat means treating cold with heat, heat with cold, warmth with coolness, coolness with warmth. Treating concordant Qi inversely: When Qi agrees (e.g., Host/Guest both Fire), treat inversely (e.g., with Salty-Cold). Treating discordant Qi conformingly: When Qi disagrees (e.g., Cold Water Si Tian over Fire Host), if Guest wins, follow Fire heat to treat Cold; if Host wins, follow Cold Si Tian to treat Heat. This is the method for balancing discordance.) The Yellow Emperor said: Treating cold with heat, heat with cold, inverse treatment for agreeing Qi, conforming treatment for disagreeing Qi—I know this. What about the primary flavors? (This continues discussing primary flavors corresponding to seasonal Host/Guest Qi positions. Previous chapters discussed treatment for Host/Guest victory, hence "I already know." However, inherent Qi has excess/deficiency; what are the primary flavors for tonification/reduction?) Qibo said: For the Primary of Wood, reduce with Sour, tonify with Pungent. (Wood Primary refers to Jueyin's position. This is a fixed seasonal position. If Spring Qi arrives early, it is excess; reduce with Sour. If late, it is deficiency; tonify with Pungent. Wood rises; Sour contracts, thus reducing. Pungent aids growth, thus tonifying.) For the Primary of Fire, reduce with Sweet, tonify with Salty. (Second Qi is Jun Huo position; Third Qi is Xiang Huo position. If heat arrives early (before March/May), it is excess; reduce with Sweet (draining mother via child). If late, it is deficiency; tonify with Salty (water supporting fire). Wang Zilv states: Kidney Water deficiency causes heart palpitations like hunger due to lack of Water supporting Fire.) For the Primary of Earth, reduce with Bitter, tonify with Sweet. (Earth governs Fourth Qi. During Host Qi, humid heat indicates excess; reduce with Bitter to drain abundance. If transformation fails due to Wind/Cold...)