王冰曰少宫少商少羽岁同寒少宫岁又同湿湿过故宜燥寒过故宜热少角少征岁平和处之也吴昆曰言火运与在泉太阳同
寒者以热化之品治之与司天同湿者以燥化之品治之也张介宾曰以上十年运之与气有与在泉同寒者当多用热化之品以治之
如少商少羽岁是也有与司天同湿者当多用燥化之品以治之如少宫岁是也少角少征岁当稍从和平以处之也
异者少之同者多之用凉远凉用寒远寒用温远温用热远热食宜同法假者反之此其道也反是者病也
马莳曰异者则少用同者则多用天有寒热温凉而人之药食亦有寒热温凉用寒热温凉者宜远寒热温凉而无犯之或有假借
而用之者特以主气不足临气胜之假其寒热温凉以资四正之气则可以偶犯之耳若非假反之法则与时相违病必生矣张介宾曰
虽以热以燥各有分治然或少或多当因运气异同随其宜而酌之骥案元珠密语补泻迎随纪土将胜也其药用酸平之罚土之胜用
咸全之补肾之衰勿食甘物佐土之胜也太阴为阴中之至阴乃湿土之司化其证多见虚寒仲景用理中温补而桂枝一法亦太阴表
药虽未成厥逆而手足尚温亦有取乎四逆之治合之岁宜温燥发泄之令无不合也
少阴司天之政气化营运先天地气肃天气明寒交暑热加燥
新校正云详此云寒交暑者谓前岁终之气少阳今岁初之气太阳太阳寒交前岁少阳之暑也热加燥者少阴在上而阳明在下
也吴昆曰阳明燥金在泉故地气肃少阴君火司天故天气明金寒而燥火暑而热交加上下交加也张志聪曰太过之岁气运皆先时
而至马莳曰此言少阴司天之政有主气又加以客气而天时民病治法因之也张介宾曰金寒而燥火暑而热以下临上曰交以上临
下曰加
云驰雨府湿化乃行时雨乃降金火合德
王冰曰见而大明吴昆曰此所谓燥极乃泽也张志聪曰云驰雨府湿化乃行时雨乃降即少阳临土雨乃涯之义张介宾曰此即
阳明司天燥极而泽之义上火下金二气合德
其政明其令切其谷丹白水火寒热持于气交而为病始也必抑其运气资其岁胜折其郁发先取化源
王冰曰先于年前十二月迎而取之吴昆曰火明金切丹应司天火色白应在泉金色火太过则水来复运气太过必抑之使归于
平岁气所胜必养之无伐其生折去其郁气发病者先取其化邪之源张志聪曰明者火之政切者金之令运气太过故当抑之而资其
岁之所不胜郁发者谓五运之气郁极乃发也马莳曰抑其运气之有余资其岁气之所不胜折其郁发者本病篇子午之岁太阴升天
主窒天冲胜之不前盖言太阴在地三年此年升天作少阴左间遇天冲窒之不前又或遇壬子水运先天而至升天不前故刺法论土
欲升而天冲窒抑之当刺足太阴之俞穴太白又本病篇太阳降地主窒地阜胜之不入又或甲子甲午土运太过先天而至土运承之
降而不入故刺法论水欲降而地阜窒抑之当刺足太阴之井穴隐白足阳明之合穴三里又先于前之十二月以迎取其化源无使暴
过而生其病也
无使暴过而生其病也故食岁谷以全真气食间谷以辟虚邪岁宜咸以软而调其上甚则以苦发之以酸收之而安其下甚则以
苦泄之适气同异而多少之同天气者以寒清化同地气者以温热化
王冰曰太角太征岁同天气宜以寒清治之太宫太商太羽岁同地气宜以温热治之化治也吴昆曰勿令邪气作实成病也岁气
作实邪则间气为虚邪食间谷以辟虚邪所谓必同其气乃可平也上谓司天少阴君火也咸从水化故能调之甚君火甚也下在泉燥
金也平其君火则金安也火热太甚非下之不去同异谓大运之气与司天在泉或同或异也因其同异而为制之多少大运与司天君
火同气者以寒清之品治之大运与在泉燥金同气者以温热之品治之张志聪曰虚邪不正之邪也保其精则邪自辟矣马莳曰食岁
谷以全其真间谷以避虚邪宜咸以软之而调其上甚则以苦发之以酸收之而安其下甚则以苦泄之又必适其气之同异而多少其
制如壬子壬午之为太角戊子戊午之为太征岁同天气之热当以寒清之化治之甲子甲午之为太宫庚子庚午之为太商丙子丙午
之为太羽岁同地气之寒当以温热之化治之张介宾曰五味之属如阴阳应象大论火生苦金匮真言论其味苦其类火是分五行之
味苦从火化也故在本篇如太阳太阴阳明等症云以苦燥之温之及以苦发之者皆用苦之阳也又阴阳应象大论及至真要大论酸
苦涌泄为阴是言气味之效苦从阴用也故本节云以苦泄之至真要大论湿司于地热反胜之治以苦冷湿化于天热反胜之治以苦
寒者皆用苦之阴也再如宣明五气篇及五味论俱云苦走骨夫北方生寒在体为骨是骨本属阴而苦则走之岂非阴乎可见苦味一
也而有从阴从阳苦热苦寒之不同何可不辨今有谓苦属火而讳其寒者有但知苦寒而忘其热者不明气味变通之理举此一篇则
五味之性可类见矣又如藏气法时论粳米牛肉枣葵皆甘麦羊肉杏薤皆苦之类是于饮食常味之中又各有辨味变之理如此不得
其精不足以言气味也言以上十年运之与气有与司天同热者当以寒清所化之品治之如太角太征岁是也有与在泉同寒者当以
温热所化之品治之太羽太宫太商岁是也当各因其异同而制为之多少耳骥案子午十年少阴君火司天水火寒热之气见于气交
而为民病陈无择有正阳汤方用当归川芎元参旋覆花白薇白芍桑皮甘草生姜缪问解此方曰热为火性寒属金体药当辛温以祛
其寒酸苦以泄其热不致偏寒而偏热斯为得耳君当归味苦气温可升可降以补少阴之阴川芎味辛气温主一切血治风痰饮发有
神功元参色走肾而味入心偕旋覆之咸以软坚白薇之咸以泄热此咸以调下之义白芍酸苦微寒主邪气而除血痹偕桑皮以泻肺
火而散瘀血此酸以安下之义加生姜甘草一和一散而上热下清之病胥除矣
用热远热用凉远凉用温远温用寒远寒食宜同法有假则反此其道也反是者病矣
马莳曰天有寒热温凉而人之药食亦有寒热温凉故凡用寒热温凉者当远天之寒热温凉而无犯之或有假借而用之者特以
主气不足临气胜之借其寒热温凉以资四正之气则可以偶犯之耳若非假借之法则与时相违病由是而作矣骥案元珠密语补泻
迎随纪火将胜也其药用咸平之郁火之胜用辛全之补金之衰勿食其苦物佐火之胜也骥案君火其气少阴其经气为本经为标少
阴为君火之化然有水火二藏邪从水化为阴其标也从火化为阳其本也从标治在回阳从本治在救阴仲景猪苓汤黄连阿胶汤病
皆火化为阳故从本以撤热真武附子白通通脉茱萸等汤皆水化为阴故从标以驱寒从本则酸咸法从标则苦发法苦从火化亦能
化燥
厥阴司天之政气化营运后天诸同正岁气化营运同天
王冰曰太过岁运化气行先天时不及岁化生成后天时同正气岁化生成与天二十四迟速同无先后新校正云详此注云同正
岁与二十四气气同疑非恐是与大寒日交同气候同吴昆曰此句总释同正之义同天者其生长化收藏同于天时不先不后是也张
志聪曰此言厥阴少阳标本之相合也少阳司天则天气正少阳在泉则地气正马莳曰此言厥阴司天之政有主气又加以客气而天
时民病治法用之张介宾曰诸天正岁者其气正其生长化收藏皆与天气相合故曰营运同天
天气扰地气正风生高远炎热从之云趋雨府湿化乃行风火同德其政挠其令速其谷苍丹间谷言太者必折其郁气资其化源
王冰曰化源四月也迎而取之吴昆曰风性动扰火性严正火生土也风政扰挠火令急速苍应司天厥阴木色丹应在泉少阳火
色玄 白三者间谷也大者气完故称之张志聪曰风气在天故风生高远少阳之气上与厥阴相合故炎热从之云趋雨府湿化乃行
者从风火之胜制也风火同归于正故曰同德挠者风之政速者火之令也苍丹之谷感司天在泉之气而成熟者间谷者言左之少阴
而下右之太阳而下感左右之间气而成马莳曰厥阴司天故天气扰相火在泉故地气正惟天气扰故风生高远惟地气正故炎热从
之至于云趋雨府湿化乃行其谷苍丹苍为木而丹为火木司天而火司地乃天地正气所化也若间谷则以在泉为太者之间色命之
盖厥阴为少寅申为太左间阳明之色白右间太阴之色黄也必折其郁气者本病篇己亥之岁升天作左间遇天蓬司水窒之不能上
升又厥阴未迁正即少阴未得升天又辛巳辛亥水运抑之升之不前故刺法论水欲升而天蓬窒抑之刺包络之荣穴劳宫又本病篇
己亥之岁阳明降地主窒地彤胜而不入盖言阳明在天三年至此年下降入地作少阳左间又遇地彤司火胜之不能入地又或遇太
阴未退位即少阳未得降又癸巳癸亥火运抑之不下故刺法论金欲降而地彤窒抑之当刺心包络之井穴中冲手少阳之合穴天井
于四月即迎而取之以资其化源张介宾曰风木司天故天气扰相火在泉土得温养故地气正木在上故风生高远火在下故炎热从
上气得温故云雨作湿化行风政挠火令速成苍应司天丹应在泉本年厥阴司天则土郁少阳在泉则金郁郁气化源义见前又如本
病篇己亥之岁君火升天主窒天蓬胜之不前阳明降地主窒地彤胜而不入故刺法论于火欲升而天蓬窒抑之当刺包络之荣金降
而地彤窒抑之当刺心包络之所出手少阳之所入
赞其运气无使邪胜岁宜以辛调上以咸调下畏火之气无妄犯之
新校正云详此运何以不言适气同异少多之制者盖厥阴之政与少阳之政同六气分政为厥阴与少阳之政上下无克罚之异
治化唯一故不再言同风热者多寒化异风热者少寒化也吴昆曰有余者折之不及者赞之辛从金化能平厥阴风木咸从水化能平
少阳相火谓宜避少阳之热勿得更以热化犯之马莳曰厥阴为不及宜赞其运气无使邪胜司天为木以辛调之在泉为火以咸调之
盖畏火之气无妄犯之也张介宾曰补其不足以抑有余也骥案己亥十年风燥火热之气见于气交而为民病陈无择有敷和汤用半
夏茯苓生枣仁甘草五味干姜枳实青皮诃子大枣缪问解此方曰经言辛以调上咸以调下盖辛从金化能制厥阴咸从水化能平相
火风火合邪病非一端用药非具卓识何从而措手哉此方之气寒热兼施其味则辛酸咸合用补虚泻实不过泻火平木而已半夏辛
能润下合茯苓之淡渗祛湿除黄生枣仁能泻相火炙甘草能缓厥阴五味有除热之功加炮姜温上年未尽之寒枳实泻本年在中之
湿青皮诃子合大枣醒胃悦脾则无邪不治矣
用温远温用热远热用凉远凉用寒远寒食宜同法有假反常此其道也反是者病
张志聪曰厥阴司气以温用温无犯少阳司气以热用热无犯食宜同法者药食并宜也马莳曰天有寒热温凉而人药食亦有寒
热温凉故用寒热温凉者必远于天之寒热温凉而无犯之有假其法而用之者特以主气不足临气胜之借其寒热温凉以资四正之
气故可偶犯之耳若非假借之法则病从兹生矣骥案元珠密语补泻迎随纪木将胜也其药即用辛平之郁木之胜用甘全之佐土之
衰毋令食酸物佐木之胜也厥阴为阴之初尽即为阳之初生与少阳同为相火游行之部即为风木主化之经经属阴而藏不寒故多
寒热杂错阴阳互见之证仲景热厥则清以白虎寒厥则温以四逆茱萸热利则有白头翁寒利则有白通四逆厥阴之病厥利二者而
已至若寒热并用兼治久利蛔厥又有乌梅丸之例合之岁气辛调上咸调下之法无不相合也
帝曰夫子言用寒远寒用热远热余未知其然也愿闻何谓远岐伯曰热无犯热寒无犯寒从者和逆者病不可不敬畏而远之所
谓时兴六位也
王冰曰四时气王之月药及食衣寒热温凉同者皆宜避之差四时同犯则以水济水以火助火病必生矣张志聪曰兴起也此总
言一岁之中有应时而起之六位各主六十日零八十七刻半各有寒热温凉之四气皆宜远而无犯之如一之气天气尚寒是宜用热
时值少阳相火司令又当远此一位而无犯也如二之气天气尚温是宜用凉时值太阳寒水司令又当远此一位而无犯也每岁之六
气皆然从则和逆则病不可不敬畏而远之吴昆曰犯谓不应用而反用之也时谓四时六位谓六气张介宾曰远避忌之谓即无犯也
用热者无犯司气之热用寒者无犯司气之寒是谓热无犯热寒无犯寒时谓四时即主气也位谓六步即客气也主客之气皆当敬畏
不犯为从犯则为逆矣骥案犯寒热温凉舍时从证之义已见前
帝曰温凉何如
王冰曰温凉减于寒热可轻犯之乎马莳曰司气司天司地之气也司气之寒热温凉如辰戍太阳寒水司天太阴温土在泉之类
则不可轻犯之间气者天地左右二间之气也至真要大论谓司天地者主岁主岁者纪岁司左右者为间气间气者纪步故天地左右
二间之气客气与主气同则无犯之若客气与主气异则小犯之此四畏所在不可不察张介宾曰谓温凉稍次于寒热亦可犯否
岐伯曰司气以热用热无犯司气以寒用寒无犯司气以凉用凉无犯司气以温用温无犯间气同其主无犯异其主则小犯之是
谓四畏必谨察之帝曰善其犯者何如
王冰曰须犯者吴昆曰司气谓六部主气用而无犯谓应用而无过用间气左间右间之客气小犯之不宜甚犯也马莳曰小犯者
正以天气虽反仅可根据时及客胜其主如夏寒甚则可以热犯热若寒不甚则不可犯之但以平为期过则病生故不可过也何也邪客
胜主不可不御故耳张介宾曰司气者司天司地之气也用热无犯等四句谓寒热温凉俱当避即有应用者亦无过用恐犯岁气也间
气左右四间之客气主主气也同者同热同寒其气甚故不可犯异者主寒客热主热客寒其气分其邪不一故可因其势而小犯之上
节言司气此节言间气如至真要大论主岁者纪岁间气者纪步也四畏寒热温凉也
岐伯曰天气反时则可根据时
王冰说：少宫、少商、少羽年与寒运相同，少宫年又与湿运相同。湿气过盛，所以适宜用燥性药；寒气过盛，所以适宜用热性药。少角、少征年运气平和，以平和之法处理即可。吴昆说：这是讲火运与在泉的太阳寒水之气相同。寒气重的，用热性药物来治疗，这与司天之气相同的情况一样；湿气重的，用燥性药物来治疗。张介宾说：以上十年运气与客气有与在泉之气相同的，如少商、少羽年，应当多用热性药物来治疗；有与司天之气相同的，如少宫年，应当多用燥性药物来治疗；少角、少征年，应当稍微顺应平和之气来处理。
运气与客气不同则少用，相同则多用。使用凉药要避开凉气当令之时，使用寒药要避开寒气当令之时，使用温药要避开温气当令之时，使用热药要避开热气当令之时，饮食调养也遵循同样的法则。如果是假借病机而用药，则相反。这是治疗的常道。违背这个原则就会生病。
马莳说：运气与客气不同的就少用，相同的就多用。天有寒、热、温、凉四气，人的药物和食物也有寒、热、温、凉四性。使用寒、热、温、凉药物的人，应当避开天时的寒、热、温、凉，不要违犯。如果有假借病机而使用的情况，是因为主气不足，客气胜之，借用寒、热、温、凉来资助四正之气，这样就可以偶尔违犯。如果不是假借病机，而是与时令相违背，疾病必然产生。张介宾说：虽然热法和燥法各有分治，但或多或少，应当根据运气异同，酌情制宜。
张骥按语：《元珠密语》补泻迎随纪中说：土气将要胜复时，药用酸平之品来惩罚土的胜气；用咸味来保全肾气，补肾的衰弱；不要吃甘味食物，以免资助土的胜气。太阴是阴中之至阴，主管湿土的化育，其证候多见虚寒。张仲景用理中汤温补，而桂枝汤一法也是太阴表药。虽然尚未形成厥逆，但手足尚温，也有取法于四逆汤的治疗思路。结合岁宜温燥发泄的时令，没有不相合的。
少阴君火司天的政令，气化运行先于天地之气。天气肃杀清明，寒气与暑热交替，热气加上燥气。
新校正说：详细考察这里说的“寒交暑”，是指前一年的终之气是少阳相火，今年的初之气是太阳寒水，太阳寒气与前一年少阳相火的暑气交接。“热加燥”是指少阴君火在上（司天），阳明燥金在下（在泉）。吴昆说：阳明燥金在泉，所以地气肃杀；少阴君火司天，所以天气清明。金寒而燥，火暑而热，上下交加。张志聪说：太过之年，气运都先于时令而至。马莳说：这是讲少阴司天的政令，有主气又加上客气，天时、民病、治法因此而定。张介宾说：金寒而燥，火暑而热，以下临上叫“交”，以上临下叫“加”。
云气奔驰，雨府湿润，湿化得以施行，及时雨水降落。金火二气合德。
王冰说：星象显现得非常明亮。吴昆说：这就是所谓“燥极乃泽”。张志聪说：“云驰雨府，湿化乃行，时雨乃降”，就是少阳相火临土位，雨水止息的意思。张介宾说：这就是阳明司天，燥气至极而化为润泽的意思。上火下金，二气合德。
政令清明，号令急切。谷物呈丹色（红）和白黑色。水火寒热之气持守于气交之中而致病，这是疾病的开始。必须抑制其有余的运气，资助其被克制的岁气，折损其郁结而发的邪气，首先选取化源。
王冰说：在前一年的十二月预先迎取化源。吴昆说：火明金切，丹色对应司天之火色，白色对应在泉之金色。火气太过，则水气来复。运气太过，必须抑制它使其归于平岁；岁气所胜，必须养护它，不要伐伤其生机；折去其郁结之气发病者，先取其化邪之源。张志聪说：“明”是火的政令，“切”是金的号令。运气太过，所以应当抑制，并资助其岁气所不胜之气。“郁发”是指五运之气郁积到极点而爆发。马莳说：抑制有余的运气，资助岁气所不胜之气，折损郁发之气，参考《本病篇》子午之年，太阴湿土欲升为天之主气，被天冲（寒水）克制而不能前行。是说太阴在地三年，这一年欲升天作少阴左间，遇到天冲克制不能前行。或者遇到壬子年水运先天而至，升天不前，所以《刺法论》说土欲升而被天冲窒抑，应当刺足太阴经俞穴太白。又《本病篇》说太阳寒水欲降为主气，被地阜（湿土）克制而不能入地。或者遇到甲子、甲午年土运太过先天而至，土运承接，降而不入，所以《刺法论》说水欲降而被地阜窒抑，应当刺足太阴井穴隐白、足阳明合穴三里。又在当年之前的十二月迎取化源，不让暴烈之气过度而产生疾病。
不要让暴烈之气过度而产生疾病。所以吃当年产的谷子（岁谷）以保全真气，吃非当年产的谷子（间谷）以辟避虚邪。岁宜用咸味软坚来调治上部，如果甚重则用苦味发散；用酸味收敛来安固下部，如果甚重则用苦味泄降。适应气味的同异来决定药量的多少。与司天之气同的，用寒清之法治疗；与在泉之气同的，用温热之法治疗。
王冰说：太角、太征年与天气相同，适宜用寒清之法治疗；太宫、太商、太羽年与地气相同，适宜用温热之法治疗。这是化治的原则。吴昆说：不要让邪气作实成病。岁气作实邪，则间气成为虚邪，吃间谷以辟避虚邪，所谓必须同其气才能平和。上部指司天少阴君火，咸味从水化，所以能调治它。如果君火甚重，下部是在泉燥金，平抑君火则金气安宁。火热太甚，不用下法不能去除。“同异”指大运之气与司天、在泉之气或同或异。根据其同异来制定药量多少。大运与司天君火同气的，用寒清之品治疗；大运与在泉燥金同气的，用温热之品治疗。张志聪说：虚邪是不正之邪，保养精气则邪自辟避。马莳说：吃岁谷以保全真气，吃间谷以避虚邪。宜用咸味软坚调治上部，甚重则用苦味发散；用酸味收敛安固下部，甚重则用苦味泄降。还必须适应气味的同异来调整药量。如壬子、壬午年为太角，戊子、戊午年为太征，岁同天气之热，当以寒清之法治疗；甲子、甲午年为太宫，庚子、庚午年为太商，丙子、丙午年为太羽，岁同地气之寒，当以温热之法治疗。张介宾说：五味属性，如《阴阳应象大论》说火生苦，《金匮真言论》说其味苦、其类火，这是区分五行之味，苦从火化。所以在本篇中，如太阳、太阴、阳明等症说“以苦燥之、温之”及“以苦发之”，都是利用苦的阳性。又《阴阳应象大论》及《至真要大论》说“酸苦涌泄为阴”，这是讲气味的功效，苦从阴用。所以本节说“以苦泄之”。《至真要大论》说湿司于地，热反胜之，治以苦冷；湿化于天，热反胜之，治以苦寒，这些都是利用苦的阴性。再如《宣明五气篇》及《五味论》都说“苦走骨”，北方生寒，在体为骨，骨本属阴，而苦走之，难道不是阴吗？可见苦味虽一，但有从阴从阳、苦热苦寒的不同，怎么可以不辨别？现在有人说苦属火而忌讳其寒，有人只知苦寒而忘记其热，这都是不明白气味变通的道理。举这一篇为例，五味的性质可以类推了。又如《藏气法时论》说粳米、牛肉、枣、葵皆甘，麦、羊肉、杏、薤皆苦之类，这是在饮食常味之中又有辨味变通的道理。如此不得其精微，不足以谈论气味。以上讲十年运气与客气，有与司天同热的，如太角、太征年，当以寒清所化之品治疗；有与在泉同寒的，如太羽、太宫、太商年，当以温热所化之品治疗。应当各因其异同来制定药量多少。
张骥按语：子午十年，少阴君火司天，水火寒热之气见于气交而为民病。陈无择有正阳汤方，用当归、川芎、元参、旋覆花、白薇、白芍、桑皮、甘草、生姜。缪问解说此方说：热为火性，寒属金体。药当辛温以祛其寒，酸苦以泄其热，不致偏寒而偏热，这才得当。君药当归味苦气温，可升可降，以补少阴之阴；川芎味辛气温，主治一切血病，治风痰饮有神功；元参色走肾而味入心，偕旋覆花的咸味以软坚，白薇的咸味以泄热，这是咸味以调下的意义；白芍酸苦微寒，主邪气而除血痹，偕桑皮以泻肺火而散瘀血，这是酸味以安下的意义。加生姜、甘草，一和一散，使上热下清之病全部消除。
使用热药要避开热气当令之时，使用凉药要避开凉气当令之时，使用温药要避开温气当令之时，使用寒药要避开寒气当令之时，饮食调养也遵循同样的法则。如果有假借病机，则相反。这是治疗的常道。违背这个原则就会生病。
马莳说：天有寒、热、温、凉，人的药物和食物也有寒、热、温、凉。所以凡是用寒、热、温、凉药物的人，应当避开天时的寒、热、温、凉，不要违犯。如果有假借病机而使用的情况，是因为主气不足，客气胜之，借用寒、热、温、凉来资助四正之气，这样就可以偶尔违犯。如果不是假借病机，而是与时令相违背，疾病由此产生。张骥按语：《元珠密语》补泻迎随纪中说：火气将要胜复时，药用咸平之品；郁火之胜，用辛味来保全；补金之衰，不要吃苦味食物，以免资助火的胜气。张骥按语：君火其气为少阴，其经气为本，经为标。少阴为君火之化，然有水火二藏。邪从水化为阴，其标也从火化为阳，其本也从标治在回阳，从本治在救阴。张仲景猪苓汤、黄连阿胶汤，病皆火化为阳，故从本以撤热；真武汤、附子汤、白通汤、通脉四逆汤、吴茱萸汤等，皆水化为阴，故从标以驱寒。从本则用酸咸法，从标则用苦发法。苦从火化，也能化燥。
厥阴风木司天的政令，气化运行后于天时。诸同正岁，气化运行与天相同。
王冰说：太过之年，岁运化气行于先天之时；不及之年，岁运化生成于后天之时。同正气之年，岁运化生成与天二十四气迟速相同，无先后之分。新校正说：详细考察此注说“同正岁”与二十四气气同，怀疑不是，恐怕是与大寒日交接，气候相同。吴昆说：这句话总释“同正”的意义。“同天”是指其生长化收藏与天时相同，不先不后。张志聪说：这是讲厥阴、少阳标本的相合。少阳司天则天气正，少阳在泉则地气正。马莳说：这是讲厥阴司天的政令，有主气又加上客气，天时、民病、治法因此而定。张介宾说：诸天正岁，其气正，其生长化收藏皆与天气相合，所以说“营运同天”。
天气扰动，地气正定。风生高远，炎热随之。云趋雨府，湿化乃行。风火同德，其政扰挠，其令急速。谷物呈苍色（青）和丹色（红）。间谷言太者必折其郁气，资其化源。
王冰说：化源在四月，迎而取之。吴昆说：风性动扰，火性严正，火生土也。风政扰挠，火令急速。苍色对应司天厥阴木色，丹色应在泉少阳火色，玄、白二者为间谷。大者气完，故称之。张志聪说：风气在天，故风生高远；少阳之气上与厥阴相合，故炎热从之。云趋雨府，湿化乃行，是从风火之胜制而来。风火同归于正，故曰同德。“挠”是风的政令，“速”是火的号令。苍丹之谷，感司天在泉之气而成熟；间谷，是说左间少阴而下、右间太阳而下，感左右之间气而成。马莳说：厥阴司天，故天气扰；相火在泉，故地气正。惟天气扰，故风生高远；惟地气正，故炎热从之。至于云趋雨府，湿化乃行，其谷苍丹。苍为木，丹为火，木司天而火司地，乃天地正气所化。若间谷，则以在泉为太者之间色命名。盖厥阴为少阴，寅申为太，左间阳明之色白，右间太阴之色黄也。“必折其郁气”者，参考《本病篇》己亥之年，升天作左间，遇天蓬司水窒之，不能上升。又厥阴未迁正，即少阴未得升天，又辛巳、辛亥水运抑之，升之不前，故《刺法论》说水欲升而天蓬窒抑之，刺包络之荥穴劳宫。又《本病篇》己亥之年，阳明降主，地被地彤胜之，不能入地。盖言阳明在天三年，至此年下降入地作少阳左间，又遇地彤司火胜之，不能入地。又或遇太阴未退位，即少阳未得降，又癸巳、癸亥火运抑之，不下，故《刺法论》说金欲降而地彤窒抑之，当刺心包络之井穴中冲、手少阳之合穴天井。于四月即迎而取之，以资其化源。张介宾说：风木司天，故天气扰；相火在泉，土得温养，故地气正。木在上，故风生高远；火在下，故炎热从上。气得温，故云雨作，湿化行。风政挠，火令速。成苍应司天，丹应在泉。本年厥阴司天则土郁，少阳在泉则金郁。郁气化源义见前。又如《本病篇》己亥之年，君火升天，主窒天蓬胜之不前；阳明降主，地被地彤胜之不入。故《刺法论》于火欲升而天蓬窒抑之，当刺包络之荥穴；金降而地彤窒抑之，当刺心包络之所出、手少阳之所入。
赞助其运气，不让邪气胜复。岁宜用辛味调治上部，用咸味调治下部。畏火之气，不要妄加触犯。
新校正说：详细考察此运为何不说适应气味同异多少的制约？大概是厥阴之政与少阳之政相同，六气分政为厥阴与少阳之政，上下无克罚之异，治化唯一，所以不再言同风热者多寒化，异风热者少寒化。吴昆说：有余者折之，不及者赞之。辛从金化，能平厥阴风木；咸从水化，能平少阳相火。谓宜避少阳之热，勿得更以热化犯之。马莳说：厥阴为不及，宜赞其运气，不让邪气胜复。司天为木，以辛调之；在泉为火，以咸调之。盖畏火之气，不要妄加触犯。张介宾说：补其不足，以抑有余。张骥按语：己亥十年，风燥火热之气见于气交而为民病。陈无择有敷和汤，用半夏、茯苓、生枣仁、甘草、五味、干姜、枳实、青皮、诃子、大枣。缪问解说此方说：经言辛以调上，咸以调下。盖辛从金化，能制厥阴；咸从水化，能平相火。风火合邪，病非一端，用药非具卓识，何从而措手哉？此方之气寒热兼施，其味则辛酸咸合用，补虚泻实，不过泻火平木而已。半夏辛能润下，合茯苓之淡渗，祛湿除黄；生枣仁能泻相火，炙甘草能缓厥阴；五味有除热之功，加炮姜温上年未尽之寒；枳实泻本年在中之湿；青皮、诃子合大枣，醒胃悦脾，则无邪不治矣。
使用温药要避开温气当令之时，使用热药要避开热气当令之时，使用凉药要避开凉气当令之时，使用寒药要避开寒气当令之时，饮食调养也遵循同样的法则。如果有假借，则反常。这是治疗的常道。违背这个原则就会生病。
张志聪说：厥阴司气以温，用温无犯；少阳司气以热，用热无犯。食宜同法，是药食并宜。马莳说：天有寒、热、温、凉，人药食也有寒、热、温、凉。所以用寒、热、温、凉者，必远于天之寒、热、温、凉而无犯之。有假借其法而用之者，特以主气不足，客气胜之，借其寒、热、温、凉以资四正之气，故可偶犯之耳。若非假借之法，则病从此生。张骥按语：《元珠密语》补泻迎随纪中说：木气将要胜复时，其药即用辛平之品；郁木之胜，用甘味来保全；佐土之衰，不要食用酸味食物，以免资助木的胜气。张骥按语：厥阴为阴之初尽，即为阳之初生，与少阳同为相火游行之部，即为风木主化之经。经属阴而脏不寒，故多寒热杂错、阴阳互见之证。张仲景热厥则清以白虎汤，寒厥则温以四逆汤、吴茱萸汤；热利则有白头翁汤，寒利则有白通汤、四逆汤。厥阴之病，厥利二者而已。至若寒热并用，兼治久利蛔厥，又有乌梅丸之例。合之岁气辛调上、咸调下之法，无不相合也。
黄帝说：先生讲用寒远寒，用热远热，我不明白其中的道理，希望听听什么是“远”。岐伯说：热无犯热，寒无犯寒。顺从则和，逆则病。不可不敬畏而远离，所谓时兴六位。
王冰说：四时气王之月，药及食衣寒热温凉同者，皆宜避之。差四时同犯，则以水济水，以火助火，病必生矣。张志聪说：兴起也。这总括讲一岁之中有应时而起之六位，各主六十日零八十七刻半，各有寒、热、温、凉之四气，皆宜远而无犯之。如一之气，天气尚寒，是宜用热，时值少阳相火司令，又当远此一位而无犯。如二之气，天气尚温，是宜用凉，时值太阳寒水司令，又当远此一位而无犯。每岁之六气皆然。从则和，逆则病，不可不敬畏而远之。吴昆说：犯是指不应用而反用之。时谓四时，六位谓六气。张介宾说：远是避忌之意，即无犯也。用热者无犯司气之热，用寒者无犯司气之寒。是谓热无犯热，寒无犯寒。时谓四时，即主气也；位谓六步，即客气也。主客之气皆当敬畏不犯，为从；犯则为逆。张骥按语：犯寒热温凉，舍时从证之义已见前。
黄帝说：温凉如何？
王冰说：温凉减于寒热，可轻犯之乎？马莳说：司气、司天、司地之气也。司气之寒热温凉，如辰戌太阳寒水司天，太阴温土在泉之类，则不可轻犯。间气者，天地左右二间之气也。《至真要大论》谓司天地者主岁，主岁者纪岁，司左右者为间气，间气者纪步。故天地左右二间之气，客气与主气同则无犯之，若客气与主气异则小犯之。此四畏所在，不可不察。张介宾说：谓温凉稍次于寒热，亦可犯否？
岐伯说：司气以热，用热无犯；司气以寒，用寒无犯；司气以凉，用凉无犯；司气以温，用温无犯。间气同其主无犯，异其主则小犯之。是谓四畏，必谨察之。帝曰：善。其犯者何如？
王冰说：须犯者。吴昆说：司气谓六部主气，用而无犯，谓应用而无过用。间气左间右间之客气，小犯之，不宜甚犯。马莳说：小犯者，正以天气虽反，仅可根据时及客胜其主，如夏寒甚则可以热犯热，若寒不甚则不可犯之，但以平为期，过则病生，故不可过也。何也？邪客胜主，不可不御，故耳。张介宾说：司气者，司天司地之气也。用热无犯等四句，谓寒热温凉俱当避，即有应用者，亦无过用，恐犯岁气也。间气左右四间之客气，主主气也。同者同热同寒，其气甚，故不可犯；异者主寒客热，主热客寒，其气分，其邪不一，故可因其势而小犯之。上节言司气，此节言间气。如《至真要大论》主岁者纪岁，间气者纪步也。四畏，寒热温凉也。
岐伯说：天气反时，则可根据时。
Wang Bing stated: In years of Shao Gong, Shao Shang, and Shao Yu, the climate is similar to Cold. In Shao Gong years, it is also similar to Dampness. When Dampness is excessive, drying agents are appropriate; when Cold is excessive, warming agents are appropriate. In Shao Jue and Shao Zheng years, the climate is balanced, so treatment should follow a moderate approach. Wu Kun explained: This refers to the Fire movement being similar to the Taiyang (Cold) at the lower heaven. For conditions dominated by Cold, treat with hot-natured substances, similar to cases where the upper heaven matches. For conditions dominated by Dampness, treat with drying substances. Zhang Jiebin added: Regarding the ten-year cycles above, when the movement matches the lower heaven (e.g., Shao Shang, Shao Yu years), use more hot-natured substances for treatment. When it matches the upper heaven (e.g., Shao Gong year), use more drying substances. For Shao Jue and Shao Zheng years, slightly follow a balanced approach.
When the movement differs from the climate, use less; when they match, use more. When using cool substances, avoid the cool season; when using cold substances, avoid the cold season; when using warm substances, avoid the warm season; when using hot substances, avoid the hot season. Dietary advice follows the same principle. If there is a false condition, reverse this rule. This is the standard method. Violating this leads to disease.
Ma Shi stated: Use less when different, more when similar. Heaven has Cold, Heat, Warmth, and Coolness; human medicines and foods also possess these four natures. Those using cold/hot/warm/cool substances should avoid the corresponding seasonal climates to prevent violation. Exceptions exist where one borrows the opposite nature because the primary qi is insufficient and the visiting qi is excessive, borrowing cold/hot/warm/cool to support the four upright qi. This allows occasional violation. Without such borrowing, opposing the season causes disease. Zhang Jiebin noted: Although heat and drying therapies have specific indications, quantities must be adjusted based on whether the movement and climate match or differ.
Zhang Ji commented: In *Yuan Zhu Mi Yu*, regarding Bu-Xu Ying-Sui: When Earth is about to overcome, use sour-neutral herbs to punish Earth's excess; use salty herbs to preserve Kidney deficiency; avoid sweet foods to prevent aiding Earth's excess. Taiyin is the extreme yin within yin, governing damp-earth transformation. Symptoms often show deficiency-cold. Zhang Zhongjing used Lizhong Tang for warming tonification. The Guizhi Tang method is also a Taiyin exterior formula. Although Jue-Ni had not yet formed, hands and feet were still warm, suggesting a therapeutic approach akin to Sini Tang. Combined with the yearly suitability for warming, drying, and venting, everything aligns.
In Shaoyin ruling heaven, the qi movement precedes heaven and earth. Heaven becomes solemn and bright; cold meets summer heat; heat adds dryness.
Xin Zhengjiao clarified: "Cold meets summer heat" means the previous year's final phase was Shaoyang (Hot), while the current year's initial phase is Taiyang (Cold). Taiyang cold meets the previous year's Shaoyang heat. "Heat adds dryness" means Shaoyin (Fire) is above (ruling heaven) and Yangming (Metal/Dryness) is below (ruling earth). Wu Kun stated: Yangming Dry Metal rules earth, making earth solemn; Shaoyin Sovereign Fire rules heaven, making heaven bright. Metal is cold and dry; Fire is hot and humid. They intersect above and below. Zhang Zhicong said: In excessive years, qi movement arrives before the season. Ma Shi explained: This describes Shaoyin ruling heaven, involving both primary and visiting qi, determining weather, patient illness, and treatment. Zhang Jiebin added: Below meeting above is called "Jiao" (intersection); above meeting below is called "Jia" (addition).
Clouds rush, rain houses moisten, damp transformation proceeds, timely rain falls. Metal and Fire harmonize.
Wang Bing noted: Stars shine brightly. Wu Kun said: This is "extreme dryness produces moisture." Zhang Zhicong interpreted "clouds rush... timely rain falls" as Shaoyang ruling earth, where rain ceases. Zhang Jiebin stated: This is Yangming ruling heaven, where extreme dryness transforms into moisture. Upper Fire and Lower Metal harmonize.
Administration is clear, commands are urgent. Grains are red (Dan) and white/black. Water-Fire-Cold-Heat hold sway at the qi intersection, causing disease initially. One must suppress excessive movement, nourish the overcoming yearly qi, break stagnant outbreaks, and first access the source of transformation.
Wang Bing advised accessing the source in the 12th month prior. Wu Kun explained: Fire is bright, Metal is sharp. Red corresponds to ruling heaven Fire; White to ruling earth Metal. Excessive Fire invites Water counter-action. Suppress excessive movement to restore balance; nourish overcoming qi without damaging life; break stagnant qi causing disease by accessing its source. Zhang Zhicong defined "Ming" as Fire's administration and "Qie" as Metal's command. Excessive movement requires suppression and support for the overcoming qi. "Yu Fa" refers to stagnation bursting after accumulation. Ma Shi cited *Ben Bing Pian*: In Zi-Wu years, Taiyin rising to heaven is blocked by Tianchong (Water). Or Ren-Zi water movement arrives early, blocking rise. Thus, *Ci Fa Lun* advises puncturing Taibai (SP3) for Earth rising blocked by Water, and Yinbai (SP1)/Zusanli (ST36) for Water descending blocked by Earth. Access the source in the preceding 12 months to prevent violent excess.
Prevent violent excess from causing disease. Eat grain of the year (Sui Gu) to preserve true qi; eat inter-grain (Jian Gu) to ward off empty evil. Yearly suitability: Salty to soften and regulate the upper part; if severe, use Bitter to vent; Sour to gather and calm the lower part; if severe, use Bitter to drain. Adjust dosage based on similarity/difference of qi. Match heaven qi with Cold/Cool methods; match earth qi with Warm/Hot methods.
Wang Bing stated: Tai Jue/Tai Zheng years match heaven qi, use Cold/Cool; Tai Gong/Tai Shang/Tai Yu years match earth qi, use Warm/Hot. Wu Kun warned against allowing evil to become substantial. Jian Gu wards off empty evil derived from visiting qi. Upper refers to ruling heaven Shaoyin Sovereign Fire; Salty (Water) regulates it. Lower refers to ruling earth Yangming Dry Metal; calming Fire calms Metal. Extreme Heat requires purging. "Tong Yi" refers to Da Yun matching or differing from Si Tian/Zai Quan. Dosage depends on this. Zhang Zhicong defined Empty Evil as irregular pathogenic factors; preserving essence wards them off. Ma Shi reiterated eating Sui Gu/Jian Gu and adjusting Salty/Bitter/Sour dosages based on seasons (e.g., Ren-Zi/Wu vs. Jia-Zi/Wu). Zhang Jiebin analyzed Five Flavors: Bitter belongs to Fire/Yang (e.g., drying Wind-Damp via Sun/Taiyin/Yangming); Sour/Bitter/Purgative belong to Yin (e.g., draining Damp-Heat). Bitter enters Bone (Yin), showing its dual nature (Hot/Cold, Yin/Yang). One must distinguish these nuances.
Zhang Ji commented: In Zi-Wu years, Shaoyin Sovereign Fire rules heaven, causing Water-Fire-Cold-Heat diseases at the qi intersection. Chen Wuyue's Zhengyang Tang uses Dang Gui, Chuan Xiong, Yuan Shen, Xuan Fu Hua, Bai Wei, Bai Shao, Sang Pi, Gan Cao, Sheng Jiang. Miu Wen explained: Heat is Fire nature; Cold is Metal body. Use Pungent-Warm to dispel Cold; Sour-Bitter to drain Heat. Dang Gui (Bitter/Warm) tonifies Shaoyin Yin; Chuan Xiong (Pungent/Warm) treats blood/phlegm; Yuan Shen/Xuan Fu Hua/Bai Wei (Salty) soften hardness and drain heat (regulating lower); Bai Shao/Sang Pi (Sour/Bitter) clear Lung fire and stasis (calming lower); Ginger/Gan Cao harmonize, clearing upper heat and lower cold.
Use Hot avoiding Hot season; Cool avoiding Cool; Warm avoiding Warm; Cold avoiding Cold. Diet follows same rules. False conditions reverse this. This is the way. Violation causes disease.
Ma Shi repeated the principle of avoiding seasonal extremes unless borrowing due to primary insufficiency. Zhang Ji cited *Yuan Zhu Mi Yu*: When Fire overcomes, use Salty-Neutral; for Stagnant Fire, use Pungent to preserve; tonify Metal deficiency; avoid Bitter to aid Fire. Zhang Ji further noted: Sovereign Fire is Shaoyin. Pathogens transforming via Water become Yin (treating symptoms restores Yang); transforming via Fire become Yang (treating root saves Yin). Zhang Zhongjing's Zhuling Tang/Huanglian Ejiao Tang treat Fire-Yang (clear heat from root); Zhenwu Tang/Fuzi Tang treat Water-Yin (dispel cold from symptom). Root treatment uses Sour/Salty; Symptom treatment uses Bitter/Venting. Bitter transforms Fire and can cause Dryness.
Jueyin ruling heaven, qi movement follows heaven. Same as Correct Years, movement matches heaven.
Wang Bing: Excessive years move ahead of time; deficient years lag behind. Correct years match the 24 solar terms exactly. Xin Zhengjiao doubted this, suggesting alignment with Great Cold day. Wu Kun: "Same Heaven" means growth/transformation/storage matches heaven without leading or lagging. Zhang Zhicong: Jueyin and Shaoyin biao-biao harmony. Shaoyin ruling heaven makes heaven correct; Shaoyin ruling earth makes earth correct. Ma Shi: Jueyin ruling heaven involves primary and visiting qi. Zhang Jiebin: Correct years have correct qi, harmonizing with heaven's cycle.
Heaven disturbs; Earth is stable. Wind rises high; Heat follows. Clouds gather, rain moistens, damp transformation proceeds. Wind and Fire share virtue. Administration disturbs; commands are swift. Grains are Cyan (Cang) and Red (Dan). Inter-grains indicate major stagnation must be broken, sourcing transformation.
Wang Bing: Source accessed in April. Wu Kun: Wind moves; Fire is strict. Cang = Jueyin Wood; Dan = Shaoyang Fire. Black/White are inter-grains. Major qi is complete. Zhang Zhicong: Wind in heaven rises high; Shaoyang combines with Jueyin, so Heat follows. Clouds/rain result from controlling Wind/Fire victory. Wind/Fire return to correctness ("Tong De"). "Nao" is Wind's disturbance; "Su" is Fire's speed. Cang/Dan grains ripen under ruling qi; inter-grains come from left/right visiting qi. Ma Shi: Jueyin heaven disturbs; Shaoyang earth stabilizes. Wind rises; Heat follows. Cang (Wood) and Dan (Fire) are righteous transformations. Inter-grains take colors from visiting qi (Yangming White, Taiyin Yellow). Breaking stagnation cites *Ben Bing Pian*: Ji-Hai year, Yangming descending blocked by Earth Fire (Ditong). Puncture Zhongchong (PC9) and Tianjing (TE10) in April to access source. Zhang Jiebin: Wind Wood rules heaven (disturbance); Phase Fire rules earth (stability). Wind rises high; Heat follows from below. Warmth brings rain/damp. Feng Nao Huo Su. Cang/Dan grains match ruling qi. Turbidity arises (Earth oppressed by Jueyin, Metal oppressed by Shaoyang). Cite *Ci Fa Lun* for blocking points.
Support movement, prevent evil victory. Yearly suitability: Pungent to regulate upper; Salty to regulate lower. Fear Fire qi, do not violate blindly.
Xin Zhengjiao: Why no mention of adjusting for similarity? Because Jueyin and Shaoyang policies are similar (no mutual overcoming). Wu Kun: Excess suppressed; deficiency supported. Pungent (Metal) calms Jueyin Wind; Salty (Water) calms Shaoyang Phase Fire. Avoid adding Heat to Fire. Ma Shi: Jueyin is deficient, support it. Heaven Wood regulated by Pungent; Earth Fire regulated by Salty. Fear Fire qi. Zhang Jiebin: Tonify deficiency, suppress excess. Zhang Ji cited Chen Wuyue's Fuhe Tang for Ji-Hai years (Wind-Dryness-Fire-Heat). Miu Wen explained: Pungent controls Jueyin; Salty calms Phase Fire. Ban Xia (Pungent) drains damp; Fu Ling leaches; Suan Zao Ren clears Phase Fire; Gan Cao moderates Jueyin; Wu Wei Zi clears heat; Pao Jiang warms residual cold; Zhi Shi drains mid-jiao damp; Qing Pi/He Zi/Da Zao awaken spleen/stomach.
Use Warm avoiding Warm; Hot avoiding Hot; Cool avoiding Cool; Cold avoiding Cold. Diet follows same rules. False conditions reverse. This is the way. Violation causes disease.
Zhang Zhicong: Jueyin governs Warmth, avoid violating Warmth; Shaoyang governs Heat, avoid violating Heat. Medicine and diet follow same rules. Ma Shi: Avoid seasonal extremes unless borrowing for primary insufficiency. Zhang Ji cited *Yuan Zhu Mi Yu*: When Wood overcomes, use Pungent-Neutral; for Stagnant Wood, use Sweet to preserve; aid Earth deficiency; avoid Sour to aid Wood. Zhang Ji noted: Jueyin is end of Yin/start of Yang, sharing Phase Fire with Shaoyang, governing Wind Wood. Meridians are Yin but organs are not cold, causing mixed Cold/Heat symptoms. Zhang Zhongjing used Baihu Tang for Heat Jue; Sini/Wuzhuyu for Cold Jue; Baitouweng for Heat Dysentery; Baotong/Sini for Cold Dysentery. Jueyin diseases are mainly Jue and Li. Wumei Wan treats chronic dysentery/ascaris with mixed cold/heat. Aligns with yearly Pungent-up/Salty-down method.
Emperor asked: Explain "Avoid Cold with Cold, Avoid Heat with Heat." Qibo answered: Do not violate Heat in Heat season; do not violate Cold in Cold season. Compliance brings harmony; violation brings disease. Respect and avoid the Six Positions of Seasonal Qi.
Wang Bing: In months ruling the four seasons, avoid matching medicine/food/clothing temperatures with the season. Violating leads to "water assisting water, fire assisting fire," causing disease. Zhang Zhicong: Six positions, each ruling ~60 days, have Cold/Heat/Warm/Cool. Avoid all. E.g., 1st phase (Cold) but Shaoyang rules; avoid Shaoyang heat. 2nd phase (Warm) but Taiyang rules; avoid Taiyang cold. Comply = Harmony; Violate = Disease. Wu Kun: "Fan" means using when inappropriate. "Shi" is four seasons; "Wei" is six qi phases. Zhang Jiebin: "Yuan" means avoid. Do not violate ruling qi temperature. "Shi" is Primary Qi; "Wei" is Visiting Qi. Both must be respected. Violating is "Ni" (Rebellious). Zhang Ji noted: "She Shi Cong Zheng" (abandon season, follow syndrome) was discussed earlier.
Emperor asked: What about Warm and Cool?
Wang Bing: Can mild Warm/Cool be lightly violated compared to extreme Cold/Heat? Ma Shi: Si Qi (Ruling Qi), Si Tian (Ruling Heaven), Si Di (Ruling Earth) cannot be lightly violated. Jian Qi (Visiting Qi, left/right) can be slightly violated if different from Primary Qi. This is the "Four Feared" (Si Wei). Zhang Jiebin asked: Can slight Warm/Cool be violated?
Qibo answered: Ruling Qi Hot, do not violate Hot; Ruling Qi Cold, do not violate Cold; Ruling Qi Cool, do not violate Cool; Ruling Qi Warm, do not violate Warm. Visiting Qi same as Primary, do not violate; Visiting Qi different from Primary, slightly violate. These are the Four Feared, observe carefully. Emperor: Good. How to violate?
Wang Bing: Only when necessary. Wu Kun: Si Qi (Primary) must not be violated excessively. Jian Qi (Visiting) can be slightly violated, not severely. Ma Shi: "Slight violation" applies when weather opposes season but visitor overcomes primary (e.g., Summer Cold allows Hot violation if severe; if mild, do not violate). Balance is key. Excess causes disease. Pathogen overcoming primary must be resisted. Zhang Jiebin: Si Qi (Heaven/Earth) must be avoided. Even if indicated, do not overuse. Jian Qi (Left/Right Visiting): Same as Primary (severe) -> do not violate; Different (mixed) -> slight violation allowed based on trend. Previous section covered Si Qi; this covers Jian Qi. *Zhi Zhen Yao Da Lun*: Main year records year; Jian Qi records steps. Four Feared: Cold, Heat, Warm, Cool.
Qibo concluded: If heaven's qi opposes the season, one may follow the season.