辛凉热淫所胜平以咸寒如诸气在泉寒淫于内治以甘热火淫于内治以咸冷谓淫胜之气又当反逆以平之故以所在之寒热盛衰
而调之谓盛则治之衰则补之则上下之气和调矣张介宾曰此下皆言治法也补者补其不足治者治其有余上谓司天下谓在泉从
之谓同其气如以辛补肺以甘补脾之类是逆之谓反其气如以苦治肺以酸治脾之类是当各以病之所在随其寒热盛衰之宜而调
之也骥案司天主天令位在上司地主地化位在下以司天论君火相火寒水常为阳年司天风木湿土燥金常为阴年司天阳年太过
阴年不及不及则补之有余则治之少阴司天君火太过平以咸寒少阳司天相火太过平以酸冷太阳司天寒水太过平以辛热所谓
逆也厥阴司天清胜治以酸温太阴司天湿胜佐以甘辛阳明司天燥胜治以辛寒所谓从也
六元正纪大论太阳司天之政气化营运先天
王冰曰六步之气生长化成收藏皆先天时而应至也余岁先天同之也张志聪曰此统论六气之主岁而主时也主岁者司天在
泉主时者主气客气六气虽各分部而司天之气又为一岁之主故曰凡此太阳司天之政气化营运先天子午寅申辰戌为六阳年气
主太过丑未卯酉己亥为六阴年气主不及故曰运太过则其至先运不及则其至后张介宾曰气交变大论太过者先天不及者后天
天气肃地气静寒临太虚阳气不令水土合德其谷玄 故岁宜苦以燥之温之
新校正云详故岁宜苦以燥之温之九字当在避虚邪以安其正下错简在此吴昆曰寒水司天故肃湿土在泉故静玄应司天水
色黄应在泉土色湿宜燥之寒宜温之而必用苦者类有寒热湿热惟苦能胜热而又燥之以胜湿温之以胜寒所谓调之正味而使上
下合德也马莳曰六步之气生长化收藏皆先时而至故辰戌之岁宜用苦味以燥其湿土温其寒水骥案辰戌十年寒湿之岁见于气
交而为民病陈无择有静顺汤用炮附片炮姜茯苓牛膝甘草防风诃子木瓜缪问解此方曰君附子以温太阳之经臣炮姜以煦太阴
之阳茯苓牛膝导附子专达下焦甘草防风引炮姜上行脾土诃子酸能醒胃木瓜酸可入脾且敛摄肺金恐辛热无制也防风附片通
行十二经合用而表里寒湿俱除矣此温燥之大法也
必折其郁气先资其化源
王冰曰化源谓九月迎而取之以补心火新校正云详水将胜也先于九月迎取其化源先泻肾之源也盖以水王十月故先于九
月迎而取之泻水所以补火也吴昆曰郁气者如以上太阳寒水司天则火不得升明而自郁太阴湿土在泉则水不得流衍而自郁郁
则病生折去也资其化源者资养其生化之源也如火失其养则资其木水失其养则资其金皆自其母气而资养之张志聪曰化源
者谓五运为六气之生源折其郁气者折其致郁之气也如太征之岁太阳司天则火运受郁太羽之岁太阴在泉则水运受郁故当燥
之以折太阴之土气温之以折太阳之寒邪六气同义马莳曰折其郁气者折其来胜之气以散其被胜之郁也本病篇辰戌之岁木气
升之主降天柱胜而不前又遇庚辰庚戌金运先天中运胜之忽然不前又云辰戍之岁少阳降地主窒天玄胜之不入又遇丙辰丙戌
水运太过先天降而不下故刺法论于木气不能升者刺足厥阴肝经之井穴大敦火欲降而不能入地者刺足少
阴肾经之井穴涌泉足
太阳膀胱经之合穴委中皆以折其郁气也资其化源者取其化源而泻之也太过年则泻不及年则补又按刺法论当取其化源是
故太过取之不及资之太过取之次抑其郁取其运之化源令折郁气不及扶资以扶运气以避虚邪也资取之法出玄珠密语由是观
之则太过之年当名曰取不及之年当名曰资今按本篇辰戌之纪当曰取而乃曰资丑未之纪当曰资而乃曰取此皆互言而不拘耳
若阳明厥阴之纪皆名曰资少阳少阴之纪皆名曰取则正合于刺法篇之义矣张介宾曰折其郁气泻有余也资其化源补不足也
抑其运气扶其不胜
王冰曰太角岁脾不胜太征岁肺不胜太宫岁肾不胜太商岁肝不胜太羽岁心不胜岁之宜也如此然太阳司天五岁之气通宜
先助心后扶肾气吴昆曰抑其运气扶其不胜者如太角是木木太过则土不胜宜抑木而培土张志聪曰如太角之岁风木淫胜则土
受其制是当抑风木之胜扶其土之不胜如太征之岁火运太过则金气受其制是当抑其火之太过扶其金之不胜所谓和其运调其
化无致暴过而生民疾也后少阳少阴岁同
无使暴过而生其疾食岁谷以全其真避虚邪以安其正
王冰曰木过则脾病生火过则肺病生土过则肾病生金过则肝病生水过则心病生天地之气过亦然也岁谷谓黄色黑色虚邪
谓从冲后来之风也吴昆曰岁谷即土文玄 谷也其得岁气最浓故能全真虚邪者天之八风应时而至其后时至者谓之虚邪以其
从虚方来故也张志聪曰岁谷者元 之谷感司天在泉之气而成熟食之以全天地之元真虚邪者谓反胜其间气之邪如太阳司天
之岁初之气乃少阳相火而寒反胜之是寒邪淫胜其初气矣二之气乃阳明燥金而热反胜之是热邪淫制其二气矣四之气乃厥阴
风木而清反胜之是燥邪制胜其四气矣五之气乃少阴君火而寒反胜之是热邪制胜其五气矣是谓四畏必谨察之马莳曰其谷玄
黄者岁谷也虚邪者八风之虚邪贼风从后来冲入者也
适气同异多少制之同寒湿者燥热化异寒湿者燥湿化
王冰曰太宫太商太羽岁同寒湿宜治以燥热化太角太征岁异寒湿宜治以燥湿化也吴昆曰适遇也气谓司天在泉二气也同
异太运与之同异也同则为天符为岁会为同天符同岁会为太乙天符异则为平多少制之者因气之多少制为药物亦因之而降杀
也张志聪曰此论五运之气与司天在泉各有同异而气味之多少亦各有所制也适酌也酌其气之同异而制之也同寒湿者谓太羽
太宫主运是与司天在泉之寒湿相同故当多用燥热之气味以制化盖用燥以制湿用热以化寒也如太征太角太商主运是与寒湿
之气各异又当少用燥湿之气以化之盖用湿以滋燥热之气用燥以制风木之邪
故同者多之异者少之
王冰曰多谓燥热少谓燥湿气用少多随其岁也张志聪曰同者气盛故宜多异者气孤故少制之也
用寒远寒用凉远凉用温远温用热远热食宜同法有假者反常反是者病所谓时也
王冰曰时谓春夏秋冬及间气所在同则远之即虽其时若六气临御假寒热温凉以除疾病者则勿远之如太阳司天寒为病者
假热以疗则热用不远夏余岁例同故曰有假反常也食同药法尔若无假反法则为病之媒非方制养生之道吴昆曰言用药物之
寒者须远岁气之寒用药物之凉者须远岁气之凉温热亦然食宜同法者食谓饮食宜则兼居处衣服而言夫岁气也有假其性为反
佐则反常法反是适以为病所谓时不可违也张志聪曰此论司天在泉及间气加临之六气各有寒热温凉之宜而又当无犯者也如
太阳司天是当用热以温之而初之气乃少阳相火用事又当远此少阳之热而后可用热也如少阴在泉是当用寒以清之而四之气
值太阳寒水用事又当远此太阳之寒而后可用寒也温凉同义药食同法所谓时与六位是也有假者反常是谓邪气反胜又不必远
寒而远热矣如太阳寒水司天初之气乃少阳相火而天气反寒是当用热而不必远寒矣如少阴君火在泉四之气乃太阳寒水而天
气反热是当用寒而不必远寒矣所谓天气反时则可根据时是也反是者皆为民病所谓加临之时气也此篇论调其正味以和气运之
不和如以苦燥之温之所以治司天在泉之太过也折其郁气者折司天在泉之胜气也抑其运气者抑运气之太过也食岁谷以全其
真者全天地之真气也避虚邪以安其正者安纪步之正气也适气同异者酌五运六气之异同也用寒远寒用热远热者谓上下左右
之六气也假者反之逆治四时不正之气也盖天地阴阳之气有德化之祥有政令之章有胜复之作有变易之灾人居天地气交之中
能和其运调其化使上下合德无相夺伦五运宜行勿乖其政安其屈伏以平为期庶暴过不生苛疾不起此圣人随时养生之大道也
马莳曰假借而用之者特以邪胜其主则可反常以少犯之如夏寒甚则可以热犯热若寒不甚则不可犯也言用寒热温凉而无犯司
气之寒热温凉者此治病之正法也内有假借反常之法者正以主气不足而客气胜之则借其寒热温凉之气以扶正气而应客气故
虽犯之而无所禁耳张介宾曰假者反常谓气有假借而反乎常也如夏当热而反寒冬当寒而反热春秋亦然反者病以其违于时也
骥案元珠密语补泻迎随纪水将胜也其用药即用甘以平之罚肾气之胜也用苦全之补心气之衰也母令食咸物佐肾气之衰也太
阳为寒水之司气在人主表为心肺之阳统人身之营卫卫行脉外风能中之营行脉中寒能伤之仲景中风用桂枝汤伤寒用麻黄汤
三因之治病在太阳之岁仲景之治病在太阳之经一标一本皆以温燥为主会而通之一而已矣
阳明司天之政气化营运后天
王冰曰六步之气生长化成庶务动静皆后天时而应余少岁同马莳曰此言阳明司天之政有主气又加以客气而天时民病治
法因之也凡此阳明司天之政则卯酉之纪曰乙卯丁卯辛卯癸卯乙酉丁酉己酉辛酉癸酉皆主不及之岁
天气急地气明阳专其令炎暑大行动燥以坚淳风乃治风燥横运流于气交多阳少阴云趋雨府湿化乃敷
王冰曰雨府太阴之所在也吴昆曰燥金司天故急君火在泉故明雨府北极也张志聪曰金令在上故天气劲急君火在下故地
气光明阳明在上君火在下故阳热盛而物燥坚主时之初气乃厥阴风木凡太过之岁客气胜而多从客气不及之岁客气弱而兼从
主气是以淳风乃治张介宾曰阳专其令炎暑太行木亦无畏故淳风乃治金木之气并行则风燥横于岁运流于气交之际也多阳少
阴火气胜也
燥极而泽
王冰曰燥气欲终则化为雨泽是谓三气之分也吴昆曰金生水之象也张志聪曰司天之燥金终三之气而交于
四气之寒水湿土
是以燥极而泽马莳曰燥极雨泽是为三气之分也张介宾曰燥气盛极化为雨泽皆火土合气于气交也雨府谓土浓湿聚之处
其谷白丹
王冰曰天地正气所化生也吴昆曰白应司天金色丹应在泉火色张志聪曰感司天在泉之气而成熟者所谓岁谷是也
间谷命太者
王冰曰命太者谓前文太角太商等气之化者间气化生故云间谷也新校正云按玄珠岁谷与间谷者何即在泉为岁谷及在泉
之左右间者皆为岁谷其司天及运间而化者名间谷又别有一名间谷者是也化不及即反有所胜而生者故名间谷即邪气之化又
名并化之谷也亦名间谷与王注颇异吴昆曰间谷间气谷也其岁谷则称白丹若玄若 若苍皆间谷也以其禀左间右间之气故称
间谷命言也称也大者得气之浓故称之小者得气之薄不足言也张志聪曰阳明在上则左太阳右少阳阳明主少而太阳少阳主太
故曰间谷命太者盖言在左右之太者为间谷也太阳之下是为厥阴少阳之下是为太阴感此四气而成者是谓间谷止言在上之太
而不言在下之二气者盖数之始起于上而终于下故举此在上之大而在下之二气可知矣玉师曰不及之岁而曰间谷命太者则太
过之岁又当云间谷命少者张介宾曰太气之有余也除正化岁谷之外则左右四间之化皆为间谷但太者得间气之浓故其所化独
盛是为间谷少者得气之薄则无所成矣按太少间谷之义其说有二凡司天属太者在泉必为少司天属少者在泉必为太如卯酉年
阳明司天少在上也少阴在泉太在下也命其太者则当以在泉之间气命其谷也左为太阴其色黄右为厥阴其色苍是苍黄二色者
为本年之间谷此以上下言也本篇凡不及之岁则言间谷而太过之岁则无似又以胜制之气为间谷也如卯酉年金气不及则火胜
木强其谷丹苍也乙亥年木气不及则金胜土强其谷白黄也丑未年土气不及则木胜水强其谷苍黑也亦皆命太之义故凡君火相
火寒水司天之年正化有余则别无命太之间谷矣此以岁气言也总之岁候不齐凡在气之有余者便是太则所受必盛而五谷之成
所以有浓薄之分也惟不以本年正化所出故皆可谓之间谷但当因气求之则善矣骥案卯酉十年阳明司天清热之气见于气交而
为民病陈无择有审平汤方用天冬山萸白芍远志檀香白术生姜甘草缪问解此方曰金燥火烈治宜咸与苦辛咸以抑火辛苦以助
金故君天冬苦平濡润化燥抑阳古人称其治血妄行能利小便为肺家专药有通上 下之功金不务德则肝必受戕萸肉补肝阳也
白芍益肝阴也火位乎下势必炎上妙在远志辛以益肾能导君火下行紫檀寒以养营且制阳光上 又佐白术以致津生姜以散火
甘草润肝泻心气味配合之妙有如此者
故食岁谷以安其气食间谷以去其邪岁宜以寒以苦以辛汗之清之散之安其运化无使受邪折其郁气资其化源
王冰曰化源谓六月迎而取之也新校正云按金王七月故逆于六月泻金气吴昆曰司天以白胜在泉以丹胜间谷之色有玄有
有苍以色相间可济其偏倚是去邪也以上十岁阳明燥金司天少阴君火在泉咸能润燥苦能胜热辛能清燥热在表则汗之在里
则清之抑郁则散之此调治法也安者顺其运而安之所谓升降浮沉则顺之是也阳明燥金司天则木郁而不得发生少阴君火在泉
则金郁而不得审平须令其木气条达金气审平是折去其郁气也木病者养其水金病者养其土调其母气是资其生化之源也张志
聪曰宜寒以清君火之热宜辛以润阳明之燥宜苦以泄内郁之火汗之以解在外之寒清之以消内入之邪散之以解冬温之气运气
不及故宜安之无使邪胜折其司天在泉之气次资五运之化源马莳曰本病篇卯酉之年太阳升天主窒天芮胜之不前盖太阳在地
辛凉之治，针对热邪过胜的病证，应以咸寒药物来平抑。例如，当各种气在泉（地气）时，若寒邪内侵，应用甘味药治疗；若火邪内侵，应用咸冷药治疗。这是因为淫胜之气（过度亢盛致病之气）应当采取相反的方法使其恢复平衡，所以要根据所在部位寒热的盛衰情况来调节。所谓“盛则治之”，即对有余的邪气进行攻治；“衰则补之”，即对不足的正气进行补益，这样上下之气就能调和了。张介宾说：以下都是论述治疗方法。“补”是补其不足，“治”是治其有余。“上”指司天（天气），“下”指在泉（地气）。“从之”是指顺从其气，如用辛味补肺、用甘味补脾等属于同其气；“逆之”是指反对其气，如用苦味治肺、用酸味治脾等属于反其气。应当根据病邪所在的部位，随着寒热盛衰的适宜情况来调节。
我案：司天主管天令，位在上；在泉主管地化，位在下。以司天论，君火、相火、寒水常为阳年司天；风木、湿土、燥金常为阴年司天。阳年太过，阴年不及。不及则补之，有余则治之。少阴司天，君火太过，用咸寒平抑；少阳司天，相火太过，用酸冷平抑；太阳司天，寒水太过，用辛热平抑。这就是所谓的“逆”。厥阴司天，清气偏胜，用酸温治疗；太阴司天，湿气偏胜，佐以甘辛；阳明司天，燥气偏胜，用辛寒治疗。这就是所谓的“从”。
《六元正纪大论》记载：太阳司天之政，气化运行先于天时。
王冰说：六步之气（初之气至终之气）的生长化收藏，都先于天时而至，其余年份的先天也与此相同。张志聪说：这是总论六气主岁和主时。主岁的有司天和在泉，主时的有主气和客气。六气虽然各分部，但司天之气是一年的主宰，所以说“凡此太阳司天之政，气化营运先天”。子、午、寅、申、辰、戌为六阳年，气主太过；丑、未、卯、酉、巳、亥为六阴年，气主不及。所以说运太过则至气先至，运不及则至气后至。张介宾说：《气交变大论》中说过，太过者先天，不及者后天。
天气肃杀，地气宁静，寒临太虚，阳气不令，水土合德，其谷黑色。所以该年宜用苦味以燥湿温之。
新校正云：详“故岁宜苦以燥之温之”九字，应当在“避虚邪以安其正”之下，此处为错简。吴昆说：寒水司天，所以天气肃杀；湿土在泉，所以地气宁静。黑色对应司天的水色，黄色对应在泉的土色。宜燥湿，宜温寒，而必用苦味的，是因为苦能胜热又能燥湿，温能胜寒，这就是调正味而使上下合德。马莳说：六步之气的生长化收藏都先时而至，所以辰、戌之年宜用苦味以燥湿土、温寒水。
我案：辰、戌十年，寒湿之岁见于气交之中，为民病所患。陈无择有静顺汤，药用炮附片、炮姜、茯苓、牛膝、甘草、防风、诃子、木瓜。缪问解释此方说：以附子为君药，温太阳之经；以炮姜为臣药，煦太阴之阳；茯苓、牛膝引导附子专达下焦；甘草、防风引导炮姜上行脾土；诃子酸性能醒胃，木瓜酸性能入脾且敛摄肺金，防止辛热无制。防风、附片通行十二经，合用则表里寒湿俱除。这是温燥的大法。
必须折损其郁结之气，先资助其生化之源。
王冰说：化源指九月迎而取之，以补心火。新校正云：详水将胜之时，先于九月迎取其化源，先泻肾之源。因为水旺于十月，所以先于九月迎而取之，泻水所以补火。吴昆说：郁气，如上言太阳寒水司天，则火不得升明而自郁；太阴湿土在泉，则水不得流衍而自郁。郁则病生，需折去之。资其化源，即资养其生化之源。如火失其养，则资其母（木）；水失其养，则资其母（金），皆从其母气而资养之。张志聪说：化源，谓五运为六气之生源。折其郁气，即折其致郁之气。如太征之岁（火运太过），太阳司天，则火运受郁；太羽之岁（水运太过），太阴在泉，则水运受郁。故当燥之以折太阴之土，气温之以折太阳之寒邪。六气同理。马莳说：折其郁气，即折其来胜之气以散其被胜之郁。《本病篇》辰戌之岁，木气升之主降，天柱胜而不前；又遇庚辰、庚戌金运先天，中运胜之，忽然不前。又云辰戌之岁，少阳降为主，地窒天玄，胜之不入；又遇丙辰、丙戌水运太过，先天降而不下。故《刺法论》对于木气不能升者，刺足厥阴肝经之井穴大敦；火欲降而不能入地者，刺足少阴肾经之井穴涌泉、足太阳膀胱经之合穴委中，皆以折其郁气。资其化源，即取其化源而泻之。太过年则泻，不及年则补。又按《刺法论》当取其化源，是故太过取之，不及资之。太过取之，次抑其郁，取其运之化源，令折郁气；不及扶资，以扶运气，以避虚邪。资取之法出自《玄珠密语》。由是观之，则太过之年当名曰“取”，不及之年当名曰“资”。今按本篇辰戌之纪，当曰“取”而乃曰“资”；丑未之纪，当曰“资”而乃曰“取”。此皆互言而不拘耳。若阳明、厥阴之纪，皆名曰“资”；少阳、少阴之纪，皆名曰“取”，则正合于《刺法篇》之义矣。张介宾说：折其郁气，泻有余也；资其化源，补不足也。
抑制其运气，扶持其不胜之气。
王冰说：太角岁（木运太过），脾不胜；太征岁（火运太过），肺不胜；太宫岁（土运太过），肾不胜；太商岁（金运太过），肝不胜；太羽岁（水运太过），心不胜。岁之宜也如此。然太阳司天，五岁之气通宜先助心后扶肾气。吴昆说：抑其运气，扶其不胜者，如太角是木，木太过则土不胜，宜抑木而培土。张志聪说：如太角之岁，风木淫胜则土受其制，是当抑风木之胜，扶其土之不胜。如太征之岁，火运太过则金气受其制，是当抑其火之太过，扶其金之不胜。所谓和其运，调其化，无致暴过而生民疾也。后少阳、少阴岁同。
不要使暴烈之气过胜而产生疾病，食用岁谷以保全真气，避开虚邪以安定正气。
王冰说：木过则脾病生，火过则肺病生，土过则肾病生，金过则肝病生，水过则心病生。天地之气过亦然。岁谷谓黄色、黑色之谷。虚邪谓从冲后来之风。吴昆说：岁谷即土文玄、黄之谷，其得岁气最浓，故能全真。虚邪者，天之八风应时而至，其后时至者谓之虚邪，以其从虚方来故也。张志聪说：岁谷者，感司天在泉之气而成熟，食之以全天地之元真。虚邪者，谓反胜其间气之邪。如太阳司天之岁，初之气乃少阳相火而寒反胜之，是寒邪淫胜其初气矣；二之气乃阳明燥金而热反胜之，是热邪淫制其二气矣；四之气乃厥阴风木而清反胜之，是燥邪制胜其四气矣；五之气乃少阴君火而寒反胜之，是热邪制胜其五气矣。是谓四畏，必谨察之。马莳说：其谷玄、黄者，岁谷也。虚邪者，八风之虚邪贼风从后来冲入者也。
根据气的同异、多少来制定治法。同于寒湿者，用燥热化；异于寒湿者，用燥湿化。
王冰说：太宫、太商、太羽岁，同于寒湿，宜治以燥热化；太角、太征岁，异于寒湿，宜治以燥湿化。吴昆说：适，遇也。气谓司天在泉二气也。同异，太运与之同异也。同则为天符、为岁会、为同天符、同岁会，为太乙天符；异则为平。多少制之者，因气之多少制为药物，亦因之而降杀也。张志聪说：此论五运之气与司天在泉各有同异，而气味之多少亦各有所制也。适，酌也。酌其气之同异而制之也。同寒湿者，谓太羽、太宫主运，是与司天在泉之寒湿相同，故当多用燥热之气味以制化，盖用燥以制湿，用热以化寒也。如太征、太角、太商主运，是与寒湿之气各异，又当少用燥湿之气以化之，盖用湿以滋燥热之气，用燥以制风木之邪。
所以同者多之，异者少之。
王冰说：多谓燥热，少谓燥湿。气用少多随其岁也。张志聪说：同者气盛故宜多，异者气孤故少制之也。
用寒远寒，用凉远凉，用温远温，用热远热。饮食宜遵循同样的法则。若有假借（反常气候），则反乎常法。违反此法则者致病，所谓时也。
王冰说：时谓春夏秋冬及间气所在。同则远之，即虽其时若六气临御，假寒热温凉以除疾病者，则勿远之。如太阳司天，寒为病者，假热以疗，则热用不远夏，余岁例同。故曰有假反常也。食同药法尔。若无假反法则为病之媒，非方制养生之道。吴昆说：言用药物之寒者，须远岁气之寒；用药物之凉者，须远岁气之凉，温热亦然。食宜同法者，食谓饮食，宜则兼居处衣服而言。夫岁气也有假，其性为反佐则反常法，反是适以为病，所谓时不可违也。张志聪说：此论司天在泉及间气加临之六气各有寒热温凉之宜，而又当无犯者也。如太阳司天，是当用热以温之，而初之气乃少阳相火用事，又当远此少阳之热而后可用热也。如少阴在泉，是当用寒以清之，而四之气值太阳寒水用事，又当远此太阳之寒而后可用寒也。温凉同义，药食同法，所谓时与六位是也。有假者反常，是谓邪气反胜，又不必远寒而远热矣。如太阳寒水司天，初之气乃少阳相火而天气反寒，是当用热而不必远寒矣。如少阴君火在泉，四之气乃太阳寒水而天气反热，是当用寒而不必远寒矣。所谓天气反时则可根据时是也。反是者皆为民病，所谓加临之时气也。此篇论调其正味以和气运之不和，如以苦燥之、温之所以治司天在泉之太过也。折其郁气者，折司天在泉之胜气也。抑其运气者，抑运气之太过也。食岁谷以全其真者，全天地之真气也。避虚邪以安其正者，安纪步之正气也。适气同异者，酌五运六气之异同也。用寒远寒、用热远热者，谓上下左右之六气也。假者反之，逆治四时不正之气也。盖天地阴阳之气，有德化之祥，有政令之章，有胜复之作，有变易之灾。人居天地气交之中，能和其运，调其化，使上下合德，无相夺伦，五运宜行，勿乖其政，安其屈伏，以平为期，庶暴过不生，苛疾不起，此圣人随时养生之大道也。马莳说：假借而用之者，特以邪胜其主则可反常以少犯之，如夏寒甚则可以热犯热，若寒不甚则不可犯也。言用寒热温凉而无犯司气之寒热温凉者，此治病之正法也。内有假借反常之法者，正以主气不足而客气胜之，则借其寒热温凉之气以扶正气而应客气，故虽犯之而无所禁耳。张介宾说：假者反常，谓气有假借而反乎常也。如夏当热而反冬，寒冬当寒而反热，春秋亦然。反者病，以其违于时也。
我案：《元珠密语》补泻迎随纪云：水将胜也，其用药即用甘以平之，罚肾气之胜也；用苦全之，补心气之衰也；母令食咸物，佐肾气之衰也。太阳为寒水之司，气在人主表，为心肺之阳，统人身之营卫。卫行脉外，风能中之；营行脉中，寒能伤之。仲景中风用桂枝汤，伤寒用麻黄汤。三因之治病在太阳之岁，仲景之治病在太阳之经，一标一本，皆以温燥为主，会而通之一而已矣。
阳明司天之政，气化运行后于天时。
王冰说：六步之气生长化成，庶务动静，皆后于天时而应，余少岁同。马莳说：此言阳明司天之政，有主气又加以客气，而天时民病治法因之也。凡此阳明司天之政，则卯酉之纪，曰乙卯、丁卯、辛卯、癸卯、乙酉、丁酉、己酉、辛酉、癸酉，皆主不及之岁。
天气急，地气明，阳专其令，炎暑大行，动燥以坚，淳风乃治，风燥横运，流于气交，多阳少阴，云趋雨府，湿化乃敷。
王冰说：雨府，太阴之所在也。吴昆说：燥金司天故急，君火在泉故明。雨府，北极也。张志聪说：金令在上，故天气劲急；君火在下，故地气光明。阳明在上，君火在下，故阳热盛而物燥坚。主时之初气乃厥阴风木。凡太过之岁，客气胜而多从客气；不及之岁，客气弱而兼从主气。是以淳风乃治。张介宾说：阳专其令，炎暑大行，木亦无畏，故淳风乃治。金木之气并行，则风燥横于岁运，流于气交之际也。多阳少阴，火气胜也。
燥极而泽。
王冰说：燥气欲终，则化为雨泽，是谓三气之分也。吴昆说：金生水之象也。张志聪说：司天之燥金，终三之气而交于四气之寒水湿土，是以燥极而泽。马莳说：燥极雨泽，是为三气之分也。张介宾说：燥气盛极，化为雨泽，皆火土合气于气交也。雨府谓土浓湿聚之处。
其谷白丹。
王冰说：天地正气所化生也。吴昆说：白应司天金色，丹应在泉火色。张志聪说：感司天在泉之气而成熟者，所谓岁谷是也。
间谷命太者。
王冰说：命太者，谓前文太角、太商等气之化者，间气化生，故云间谷也。新校正云：按《玄珠》，岁谷与间谷者何？即在泉为岁谷，及在泉之左右间者皆为岁谷，其司天及运间而化者名间谷，又别有一名间谷者是也。化不及即反有所胜而生者，故名间谷，即邪气之化，又名并化之谷也，亦名间谷，与王注颇异。吴昆说：间谷，间气谷也。其岁谷则称白丹，若玄、若黄、若苍皆间谷也。以其禀左间右间之气，故称间谷命言也。称大者，得气之浓，故称之；小者，得气之薄，不足言也。张志聪说：阳明在上，则左太阳、右少阳。阳明主少，而太阳、少阳主太，故曰间谷命太者。盖言在左右之太者为间谷也。太阳之下是为厥阴，少阳之下是为太阴，感此四气而成者是谓间谷。止言在上之太，而不言在下之二气者，盖数之始起于上而终于下，故举此在上之大，而在下之二气可知矣。玉师曰：不及之岁而曰间谷命太者，则太过之岁又当云间谷命少者。张介宾说：太气之有余也。除正化岁谷之外，则左右四间之化皆为间谷。但太者得间气之浓，故其所化独盛，是为间谷；少者得气之薄，则无所成矣。按太少间谷之义，其说有二：凡司天属太，在泉必为少；司天属少，在泉必为太。如卯酉年，阳明司天，少在上也；少阴在泉，太在下也。命其太者，则当以在泉之间气命其谷也。左为太阴，其色黄；右为厥阴，其色苍。是苍黄二色者，为本年之间谷。此以上下言也。本篇凡不及之岁则言间谷，而太过之岁则无，似又以胜制之气为间谷也。如卯酉年金气不及，则火胜木强，其谷丹苍也；乙亥年木气不及，则金胜土强，其谷白黄也；丑未年土气不及，则木胜水强，其谷苍黑也。亦皆命太之义。故凡君火、相火、寒水司天之年，正化有余，则别无命太之间谷矣。此以岁气言也。总之岁候不齐，凡在气之有余者便是太，则所受必盛，而五谷之成所以有浓薄之分也。惟不以本年正化所出，故皆可谓之间谷，但当因气求之则善矣。
我案：卯酉十年，阳明司天，清热之气见于气交，而为民病。陈无择有审平汤，方用天冬、山萸、白芍、远志、檀香、白术、生姜、甘草。缪问解此方曰：金燥火烈，治宜咸与苦辛。咸以抑火，辛苦以助金。故君天冬，苦平濡润，化燥抑阳，古人称其治血妄行，能利小便，为肺家专药，有通上、下之功。金不务德，则肝必受戕。萸肉补肝阳也，白芍益肝阴也。火位乎下，势必炎上，妙在远志辛以益肾，能导君火下行；紫檀寒以养营，且制阳光上、下。又佐白术以致津，生姜以散火，甘草润肝泻心。气味配合之妙，有如此者。
所以食用岁谷以安其气，食用间谷以去其邪。该年宜用寒、苦、辛味，汗之、清之、散之，安其运化，无使受邪，折其郁气，资其化源。
王冰说：化源谓六月迎而取之也。新校正云：按金王七月，故逆于六月泻金气。吴昆说：司天以白胜，在泉以丹胜。间谷之色有玄、有黄、有苍，以色相间可济其偏倚，是去邪也。以上十岁，阳明燥金司天，少阴君火在泉。咸能润燥，苦能胜热，辛能清燥热。在表则汗之，在里则清之，抑郁则散之。此调治法也。安者，顺其运而安之，所谓升降浮沉则顺之是也。阳明燥金司天，则木郁而不得发生；少阴君火在泉，则金郁而不得审平。须令其木气条达，金气审平，是折去其郁气也。木病者，养其水；金病者，养其土，调其母气，是资其生化之源也。张志聪说：宜寒以清君火之热，宜辛以润阳明之燥，宜苦以泄内郁之火。汗之以解在外之寒，清之以消内入之邪，散之以解冬温之气。运气不及，故宜安之，无使邪胜。折其司天在泉之气，次资五运之化源。马莳说：本病篇卯酉之年，太阳升主，天窒天芮胜之不前，盖太阳在地……
The treatment for excess heat (Re Yin) should be balanced with salty and cold substances. For instance, when various Qi resides in the Earthly Branches (Zai Quan) and cold invades internally, treat it with sweet substances; if fire invades internally, treat it with salty and cold substances. This is because pathogenic Qi that has become excessive must be counteracted to restore balance. Therefore, regulation depends on the prevalence of cold or heat at the specific location. "Treating excess" refers to addressing surplus pathogens, while "tonifying deficiency" refers to supporting deficient healthy Qi, thereby harmonizing the Upper (Heavenly/Si Tian) and Lower (Earthly/Zai Quan) Qi. Zhang Jiebin stated: The following sections discuss treatment methods. "Tonifying" addresses insufficiency, while "treating" addresses excess. "Upper" refers to Si Tian (Heavenly Qi), and "Lower" refers to Zai Quan (Earthly Qi). "Following" implies aligning with the Qi's nature, such as using pungent flavors to tonify the Lung or sweet flavors to tonify the Spleen. "Opposing" implies countering the Qi's nature, such as using bitter flavors to treat the Lung or sour flavors to treat the Spleen. One must adjust according to the disease's location and the appropriate balance of cold/heat and excess/deficiency.
My commentary: Si Tian governs Heavenly commands from above, while Zai Quan governs Earthly transformations from below. Regarding Si Tian: Jun Huo (Ministerial Fire), Xiang Huo (Ministerial Fire), and Han Shui (Cold Water) often correspond to Yang years; Feng Mu (Wind Wood), Shi Tu (Damp Earth), and Zao Jin (Dry Metal) often correspond to Yin years. In Yang years, the Qi is Excessive (Tai Guo); in Yin years, it is Deficient (Bu Ji). Deficiency requires tonification; excess requires treatment. When Shao Yin Si Tian occurs with excessive Jun Huo, use salty-cold to calm it; when Shao Yang Si Tian occurs with excessive Xiang Huo, use sour-cold to calm it; when Tai Yang Si Tian occurs with excessive Han Shui, use pungent-hot to calm it. This is termed "Opposing." When Jue Yin Si Tian occurs with excess Qing (Clear/Cold), treat with sour-warm; when Tai Yin Si Tian occurs with excess Shi (Damp), assist with sweet-pungent; when Yang Ming Si Tian occurs with excess Zao (Dry), treat with pungent-cold. This is termed "Following."
*Su Wen: Liu Yuan Zheng Ji Da Lun* states: Under Tai Yang Si Tian governance, the Qi transformation operates ahead of the seasonal timing.
Wang Bing explained: The six stages of Qi (growth, development, transformation,收 [harvest/storage]) all arrive before their respective seasons. Other years follow this pattern of being "ahead." Zhang Zhicong stated: This generally discusses the Six Qi governing the year and the phases. Those governing the year are Si Tian and Zai Quan; those governing the phases are Zhu Qi (Main Qi) and Ke Qi (Adventitious Qi). Although the Six Qi are distributed in parts, Si Tian Qi is the master of the year, hence "Under Tai Yang Si Tian governance, Qi transformation operates ahead." Zi, Wu, Yin, Shen, Chen, Xu are the six Yang years where Qi is excessive; Chou, Wei, Mao, You, Si, Hai are the six Yin years where Qi is deficient. Thus, excessive Qi arrives early, and deficient Qi arrives late. Zhang Jiebin noted in *Qi Jiao Bian Da Lun*: Excess is early (Qian), deficiency is late (Hou).
The Heavenly Qi becomes solemn, the Earthly Qi becomes quiet. Cold descends upon the Great Void, Yang Qi fails to act, and Water and Earth virtues combine. The grains are black. Therefore, in such years, one should use bitter flavors to dry dampness and warm cold.
Xin Zheng Xiao commented: The nine characters "Therefore, in such years, one should use bitter flavors to dry and warm" belong under "Avoid empty evils to stabilize upright Qi" and are misplaced here. Wu Kun stated: Since Cold Water governs Si Tian, the Qi is solemn; since Damp Earth governs Zai Quan, the Qi is quiet. Black corresponds to the water color of Si Tian; yellow corresponds to the earth color of Zai Quan. It is suitable to dry dampness and warm cold. Bitter flavor is used because it can overcome heat and dry dampness, while warming overcomes cold. This harmonizes the correct flavors so that Upper and Lower virtues unite. Ma Shi stated: The six stages of Qi arrive ahead of time. Therefore, in Chen and Xu years, bitter flavors should be used to dry Damp Earth and warm Cold Water.
My commentary: In the ten years of Chen and Xu, Cold-Damp appears in the Qi intersection, causing public diseases. Chen Wuzhe prescribed Jing Shun Tang, containing Pao Fu Pian (Prepared Aconite), Pao Jiang (Prepared Ginger), Fu Ling (Poria), Niu Xi (Achyranthes), Gan Cao (Licorice), Fang Feng (Saposhnikovia), He Zi (Chebula), and Mu Gua (Chaenomeles). Miao Wen explained this formula: Fu Zi acts as the Sovereign herb to warm the Tai Yang channel; Pao Jiang acts as the Minister herb to warm Tai Yin Yang; Fu Ling and Niu Xi guide Fu Zi specifically to the Lower Jiao; Gan Cao and Fang Feng guide Pao Jiang upward to the Spleen Earth; He Zi’s sour property awakens the Stomach, and Mu Gua’s sour property enters the Spleen and astringes Lung Metal, preventing uncontrolled pungent-heat. Fang Feng and Fu Pian circulate through the twelve channels; together they eliminate exterior and interior cold-damp. This is the major method of warming and drying.
One must break the stagnant Qi and first nourish its source of transformation.
Wang Bing explained: The source of transformation refers to acting in the ninth month to tonify Heart Fire. Xin Zheng Xiao commented: When Water is about to prevail, one should first act in the ninth month to take its source and drain Kidney source. Since Water reigns in the tenth month, acting in the ninth drains Water to tonify Fire. Wu Kun explained: Stagnant Qi arises when Tai Yang Cold Water governs Si Tian, preventing Fire from ascending and clarifying, causing self-stagnation; or when Tai Yin Damp Earth governs Zai Quan, preventing Water from flowing freely, causing self-stagnation. Stagnation leads to disease, which must be broken. Nourishing the source means supporting the source of generation. If Fire lacks nourishment, support its mother (Wood); if Water lacks nourishment, support its mother (Metal). Zhang Zhicong explained: The source of transformation refers to the Five Movements as the source of the Six Qi. Breaking stagnant Qi means breaking the Qi that causes stagnation. In Tai Zheng years (Excessive Fire Movement) with Tai Yang Si Tian, Fire Movement suffers stagnation; in Tai Yu years (Excessive Water Movement) with Tai Yin Zai Quan, Water Movement suffers stagnation. Thus, one should use drying to break Tai Yin Earth and warming to break Tai Yang Cold. Ma Shi explained: Breaking stagnant Qi means breaking the incoming victorious Qi to disperse the oppressed Qi. In *Ben Bing Pian*, in Chen-Xu years, Wood Qi rises but is blocked by Tian Zhu victory... In *Ci Fa Lun*, for Wood Qi unable to rise, prick the Jing-Well point Da Dun of Foot Jueyin Liver Channel; for Fire wanting to descend but unable to enter Earth, prick Yong Quan (Jing-Well of Foot Shaoyin Kidney Channel) and Wei Zhong (He-Sea of Foot Taiyang Bladder Channel) to break stagnant Qi. Nourishing the source involves taking the source and draining it. For excess years, drain; for deficient years, tonify. According to *Ci Fa Lun*, one should take the source. Thus, for excess, take it; for deficiency, nourish it. Taking suppresses stagnation; nourishing supports the Movement. These methods come from *Xuan Zhu Mi Yu*. Therefore, excess years should be called "Taking," and deficient years "Nourishing." However, in this text, Chen-Xu cycles say "Nourish" instead of "Take," and Chou-Wei cycles say "Take" instead of "Nourish." These are interchangeable expressions. If Yang Ming and Jue Yin cycles are called "Nourish," and Shao Yang and Shao Yin cycles are called "Take," it aligns with *Ci Fa Pian*. Zhang Jiebin stated: Breaking stagnant Qi drains excess; nourishing the source tonifies deficiency.
Suppress the Movement Qi and support what cannot withstand it.
Wang Bing explained: In Tai Jue years (Excessive Wood), Spleen cannot withstand; in Tai Zheng years (Excessive Fire), Lung cannot withstand; in Tai Gong years (Excessive Earth), Kidney cannot withstand; in Tai Shang years (Excessive Metal), Liver cannot withstand; in Tai Yu years (Excessive Water), Heart cannot withstand. This is the suitability of the year. However, under Tai Yang Si Tian, for five years, it is generally suitable to first assist Heart Qi and then support Kidney Qi. Wu Kun explained: Suppressing Movement Qi and supporting the weak means, for example, in Tai Jue (Wood) years, if Wood is excessive and Earth cannot withstand, one should suppress Wood and cultivate Earth. Zhang Zhicong explained: In Tai Jue years, if Wind-Wood prevails excessively, Earth is controlled; thus, suppress Wind-Wood and support Earth's inability to withstand. Similarly, in Tai Zheng years, if Fire Movement is excessive, Metal Qi is controlled; thus, suppress excessive Fire and support Metal's inability to withstand. This harmonizes the Movement and regulates transformation to prevent sudden excess from causing disease. The same applies to Shao Yang and Shao Yin years.
Do not allow violent excess to generate disease. Eat grains of the year to preserve true Qi. Avoid empty evils to stabilize upright Qi.
Wang Bing explained: Excess Wood harms Spleen; excess Fire harms Lung; excess Earth harms Kidney; excess Metal harms Liver; excess Water harms Heart. The same applies to Heaven and Earth Qi. "Grains of the year" refer to yellow and black grains. "Empty evil" refers to wind coming from the opposing direction. Wu Kun explained: Grains of the year are those receiving the strongest Qi of the year, thus preserving truth. Empty evils are the Eight Winds of Heaven arriving out of season; those arriving late are called empty evils because they come from the empty/vacant direction. Zhang Zhicong explained: Grains of the year mature by sensing Si Tian and Zai Quan Qi, eating them preserves Heaven and Earth's primordial truth. Empty evils refer to pathogens that reverse and overpower the intermediate Qi. For example, in Tai Yang Si Tian years, during the First Phase, Shao Yang Ministerial Fire rules, but Cold reverses and prevails... Ma Shi explained: Black and yellow grains are grains of the year. Empty evils are the empty evils and thieving winds of the Eight Winds coming from behind.
Regulate based on the similarity or difference of Qi and their magnitude. For those similar to Cold-Damp, use Drying-Hot transformation; for those different from Cold-Damp, use Drying-Damp transformation.
Wang Bing explained: In Tai Gong, Tai Shang, and Tai Yu years, Qi is similar to Cold-Damp, so treat with Drying-Hot. In Tai Jue and Tai Zheng years, Qi is different from Cold-Damp, so treat with Drying-Damp. Wu Kun explained: "Shi" means meeting. Qi refers to Si Tian and Zai Quan. Similarity/difference refers to whether the Main Movement matches them. Matching makes it Tian Fu, Sui Hui, etc.; mismatching makes it Ping. Regulating magnitude means adjusting medicinal properties based on the degree of Qi. Zhang Zhicong explained: This discusses how Five Movements and Si Tian/Zai Quan have similarities/differences, affecting the quantity of flavors. "Shi" means to measure. Measure the similarity/difference to regulate. If similar to Cold-Damp (e.g., Tai Yu, Tai Gong), use more Drying-Hot flavors to control dampness and transform cold. If different (e.g., Tai Zheng, Tai Jue, Tai Shang), use less Drying-Damp flavors, using damp to moisten hot Qi and dry to control Wind-Wood.
Therefore, for similar Qi, use more; for different Qi, use less.
Wang Bing explained: More refers to Drying-Hot; less refers to Drying-Damp. Use varies by year. Zhang Zhicong explained: Similar Qi is abundant, so use more; different Qi is isolated, so use less.
When using Cold, avoid Cold seasons; when using Cool, avoid Cool seasons; when using Warm, avoid Warm seasons; when using Hot, avoid Hot seasons. Diet should follow the same principles. If there is an exception (reversal), act contrary to normal. Violating this causes disease, known as "Timing."
Wang Bing explained: Timing refers to Spring, Summer, Autumn, Winter, and intermediate Qi positions. Generally, avoid matching the season. However, if Six Qi invade and abnormal Cold/Hot/Warm/Cool is needed to cure disease, do not avoid it. For example, under Tai Yang Si Tian, if treating cold disease with hot medicine, do not avoid Summer heat. This is "exception reversing normal." Diet follows drug principles. Without exceptions, violating norms creates disease. Wu Kun explained: Using cold drugs requires avoiding cold seasonal Qi; using cool drugs requires avoiding cool seasonal Qi. "Diet follows same principle" includes residence and clothing. Seasonal Qi may have exceptions acting as counter-agents, reversing norms. Violating timing causes disease. Zhang Zhicong explained: This discusses Si Tian, Zai Quan, and intermediate Qi additions having appropriate Cold/Hot/Warm/Cool uses, which must generally be avoided. For example, under Tai Yang Si Tian, one should use Hot to warm, but during the First Phase (Shao Yang Ministerial Fire), one must avoid this Fire Heat before using Hot. Conversely, under Shao Yin Zai Quan, one should use Cold to clear, but during the Fourth Phase (Tai Yang Cold Water), one must avoid this Cold before using Cold. Exceptions occur when weather reverses timing (e.g., Tai Yang Si Tian First Phase is Shao Yang Fire but weather is cold; use Hot without avoiding Cold). This is "weather reversing timing." This chapter discusses regulating correct flavors to harmonize discordant Qi movements. Eating grains of the year preserves Heaven and Earth's true Qi. Avoiding empty evils stabilizes the upright Qi of the phases. Measuring Qi similarity/difference adjusts Five Movements and Six Qi. Using Cold/Hot avoids corresponding seasonal Qi. Exceptions reverse this to treat irregular four-season Qi. Heaven and Earth Yin-Yang Qi has virtue/transformation, administration, victory/reversal, and change/disaster. Humans live in the Qi intersection; harmonizing movement and transformation ensures Upper and Lower virtues unite without conflict. Five Movements should proceed correctly, settling suppressed Qi, aiming for balance, so violent excess does not arise and severe diseases do not occur. This is the great way of life preservation according to times. Ma Shi explained: Exceptions allow using contrary methods when pathogen overwhelms the host (e.g., using Hot in extreme Summer cold). Normally, avoiding seasonal Qi is the correct method. Exceptions exist because Main Qi is insufficient and Adventitious Qi prevails; borrowing opposite Qi supports Upright Qi against Adventitious Qi. Zhang Jiebin explained: Exception reversing normal means Qi has borrowed nature contrary to norm (e.g., Summer turns Winter, Winter turns Summer). Reversal causes disease due to violating timing.
My commentary: *Xuan Zhu Mi Yu* states: When Water is about to prevail, use Sweet to calm it, penalize Kidney excess, use Bitter to complete it, tonify Heart deficiency, and advise against Salty foods to aid Kidney deficiency. Tai Yang governs Cold Water, dominating the exterior, representing Heart/Lung Yang, controlling Ying and Wei. Wei circulates outside vessels, susceptible to Wind; Ying circulates inside vessels, susceptible to Cold. Zhang Zhongjing used Gui Zhi Tang for Wind Strike and Ma Huang Tang for Cold Damage. San Yin's treatment focuses on Tai Yang years; Zhang Zhongjing's treatment focuses on Tai Yang channels. Both targets and roots prioritize Warming and Drying, integrating into one principle.
Yang Ming Si Tian governance: Qi transformation operates after the seasonal timing.
Wang Bing explained: The six stages of Qi growth, development, transformation, and harvest, along with all activities, occur after the seasonal timing. Other minor years follow suit. Ma Shi explained: This describes Yang Ming Si Tian governance, where Main Qi combines with Adventitious Qi, influencing weather, public disease, and treatment. All Yang Ming Si Tian years (Mao-You cycles: Yi-Mao, Ding-Mao, Xin-Mao, Gui-Mao, Yi-You, Ding-You, Ji-You, Xin-You, Gui-You) are deficient years.
Heavenly Qi is urgent; Earthly Qi is bright. Yang monopolizes its command, summer heat is intense, motion brings dryness hardening things, pure wind governs, wind-dryness moves horizontally, flowing into the Qi intersection. There is much Yang and little Yin. Clouds gather at the Rain House, and Damp transformation spreads.
Wang Bing explained: Rain House is the location of Tai Yin. Wu Kun explained: Dry Metal governs Si Tian, hence urgent; Jun Fire governs Zai Quan, hence bright. Rain House is the North Pole. Zhang Zhicong explained: Metal command is above, so Heavenly Qi is sharp; Jun Fire is below, so Earthly Qi is bright. Yang Ming above, Jun Fire below, so Yang-Heat is abundant and things dry/harden. The initial phase is Jue Yin Wind Wood. In excessive years, Adventitious Qi wins; in deficient years, Adventitious Qi is weak and follows Main Qi. Hence pure wind governs. Zhang Jiebin explained: Yang monopolizes command, heat is intense, Wood fears nothing, so pure wind governs. Metal-Wood Qi run parallel, so wind-dryness crosses the year movement, flowing into the Qi intersection. Much Yang, little Yin indicates Fire Qi prevailing.
Dryness reaches extremity and produces moisture.
Wang Bing explained: When Dryness Qi ends, it transforms into rain/moisture, marking the division of the third phase. Wu Kun explained: This is the image of Metal generating Water. Zhang Zhicong explained: Si Tian Dry Metal ends the third phase and transitions to the fourth phase's Cold Water and Damp Earth, hence dryness extremity yields moisture. Ma Shi explained: Dryness extremity bringing rain marks the third phase division. Zhang Jiebin explained: Extreme Dryness transforms into rain/moisture, combining Fire and Earth Qi in the intersection. Rain House is where Earth accumulates thick dampness.
Its grains are White and Red (Dan).
Wang Bing explained: Generated by Heaven and Earth righteous Qi. Wu Kun explained: White corresponds to Si Tian Metal color; Red corresponds to Zai Quan Fire color. Zhang Zhicong explained: Grains maturing by sensing Si Tian and Zai Quan Qi are grains of the year.
Inter-grains are named by the Excessive (Tai).
Wang Bing explained: Naming by Excessive refers to the transformations of Tai Jue, Tai Shang, etc., generated by inter-Qi, hence called inter-grains. Xin Zheng Xiao commented: According to *Xuan Zhu*, grains of the year are those from Zai Quan and its left/right inter-positions. Grains from Si Tian and Movement inter-positions are called inter-grains. Another type of inter-grain arises from deficiency leading to reversal victory. Wu Kun explained: Inter-grains receive Left/Right inter-Qi. Grains of the year are White/Red; others (Black, Yellow, Green) are inter-grains. Named "Excessive" because they receive strong Qi; small/thin Qi is insignificant. Zhang Zhicong explained: Yang Ming above, Left is Tai Yang, Right is Shao Yang. Yang Ming is Minor, Tai/Shao Yang are Excessive. Hence "Inter-grains named Excessive." Tai Yang below is Jue Yin; Shao Yang below is Tai Yin. Sensing these four Qi forms inter-grains. Only mentioning Upper Excessive implies Lower two are known. Numbering starts above and ends below. Zhang Jiebin explained: Excess Qi is abundant. Besides standard grains, left/right inter-transformations are inter-grains. Excessive ones receive strong inter-Qi and thrive; deficient ones receive thin Qi and fail. Two interpretations exist: 1. Si Tian Excessive implies Zai Quan Deficient, and vice versa. In Mao-You years, Yang Ming (Minor) Si Tian, Shao Yin (Excessive) Zai Quan. Naming Excessive refers to Zai Quan inter-Qi (Left Tai Yin/Yellow, Right Jue Yin/Green). 2. Deficient years mention inter-grains; excessive years do not, implying victory/control Qi are inter-grains. E.g., Mao-You Metal deficient, Fire wins/Wood strong -> Red/Green grains. Yi-Hai Wood deficient, Metal wins/Earth strong -> White/Yellow grains. Chou-Wei Earth deficient, Wood wins/Water strong -> Green/Black grains. All named Excessive. Thus, for Jun/Xiang Huo/Han Shui Si Tian years (Excessive), there are no Excessive-named inter-grains. This is based on year Qi. Generally, year conditions vary; abundance leads to strong reception and grain density differences. Since they are not from the year's standard transformation, they are called inter-grains. Seek them via Qi.
My commentary: In the ten years of Mao-You, Yang Ming Si Tian, Clearing-Heat Qi appears in the Qi intersection, causing disease. Chen Wuzhe prescribed Shen Ping Tang, containing Tian Dong, Shan Yu Bai Shao, Yuan Zhi, Tan Xiang, Bai Zhu, Sheng Jiang, Gan Cao. Miao Wen explained: Metal Dryness and Fire Intensity require Salty, Bitter, and Pungent. Salty suppresses Fire; Bitter/Pungent assists Metal. Tian Dong (Bitter/Neutral/Moist) transforms dryness, suppresses Yang, treats bleeding, promotes urination, a Lung specialty herb. If Metal fails in virtue, Liver suffers. Shan Yu Rou tonifies Liver Yang; Bai Shao nourishes Liver Yin. Fire sits below, flares up; Yuan Zhi (Pungent) benefits Kidney, guides Jun Fire down; Zi Tan (Cold) nourishes Ying, controls Sunlight. Bai Zhu generates fluids; Sheng Jiang disperses Fire; Gan Cao moistens Liver, drains Heart. The subtlety of flavor combination is remarkable.
Therefore, eat grains of the year to stabilize Qi; eat inter-grains to remove evil. In such years, use Cold, Bitter, and Pungent flavors. Sweat, Clear, and Disperse. Stabilize movement and transformation, prevent evil invasion, break stagnant Qi, and nourish the source of transformation.
Wang Bing explained: Source of transformation refers to acting in the sixth month. Xin Zheng Xiao commented: Metal reigns in the seventh month, so oppose it in the sixth to drain Metal Qi. Wu Kun explained: Si Tian wins with White; Zai Quan wins with Red. Inter-grain colors include Black, Yellow, Green. Mixing colors balances bias, removing evil. For these ten years (Yang Ming Si Tian, Shao Yin Zai Quan): Salty moistens dryness; Bitter overcomes heat; Pungent clears dryness-heat. Exterior: sweat; Interior: clear; Stagnant: disperse. This is the treatment method. Stabilizing means following movement (ascending/descending/floating/sinking). Yang Ming Dry Metal Si Tian causes Wood stagnation (unable to grow); Shao Yin Jun Fire Zai Quan causes Metal stagnation (unable to settle). Must promote Wood flow and Metal settlement to break stagnation. Wood disease: nourish Water; Metal disease: nourish Earth. Adjusting mother Qi nourishes the source of generation. Zhang Zhicong explained: Use Cold to clear Jun Fire heat; Pungent to moisten Yang Ming dryness; Bitter to drain internal stagnant Fire. Sweat to resolve exterior cold; Clear to eliminate interior evil; Disperse to resolve winter warmth. Due to deficient movement, stabilize to prevent evil. Break Si Tian/Zai Quan winning Qi; secondarily nourish Five Movements' source. Ma Shi explained: In *Ben Bing Pian*, Mao-You years, Tai Yang rising is blocked by Tian Rui victory...