素问五常政大论敷和之纪木德周行阳舒阴布五化宣平
王冰曰自当其位不与物争故五气之化各布政令于四方无相干犯新校正云按王注太过不及各纪年辰此平木运注不纪年
辰者平气之岁不可以定纪也或者欲补注云谓丁巳丁亥壬寅壬申岁者是未达张志聪曰纪年也木之平也是为敷和木德周行则
阳气舒而阴气布盖生长化收藏之五气先由生气之宣布生气和则五气皆平矣骥案六节藏象论五运相袭而皆治之终期之曰周
而复始时立气布如环无端故曰不知其年之所加气之盛衰虚实不可以为工此即五运统岁岁立四时时布气立运气之所由来也
天元纪丁壬之岁木运统之木无太过与不及是谓敷和至真要大论生而勿杀是谓平气气交变论东方生风其德敷和三因有敷和
汤详后又案甲乙木丙丁火戊己土庚辛金壬癸水是五行之本气甲己土乙庚金丙辛水丁壬木戊癸火是五行合化之气诸家注不
明化气未能详其所以素问五营运大论引天元册文五气经天以着五行之合化 天之色黄其气土心尾在甲度而经中土已分故
甲己合而化土甲阳已阴在五音为太宫少宫也素天之色白其气金亢氐在乙度而经昂庚度故乙庚合而化金乙阴甲阳在五音为
少商太商也元天之色黑其气水张翼在丙度而经娄胃辛度故丙辛合而化水丙阳辛阴在五音为太羽少羽也苍天之色青其气木
危室在壬度而经柳鬼丁度故丁壬合而化木丁阴壬阳在五音为少角太角也丹天之色赤其气火牛女在癸度而经中土戊分故戊
癸合而化火戊阳癸阴在五音为太征少征也所谓戊己分者奎璧角轸天地之门户也是谓五行化气阴阳法同
其果李
王冰曰味酸也张志聪曰在果为李色青而味酸
其实核
王冰曰中有坚核者张志聪曰核内有仁仁分两片木之生原也张介宾曰诸核皆属木其质强
其畜犬
王冰曰如草木之生无所避也新校正云按金匮真言论其畜鸡张志聪曰犬性勇往直前感春生怒发之气张介宾曰味酸也金
匮真言其畜鸡无犬
其味酸
王冰曰木化敷和则物酸味浓张介宾曰酸为木化升明之纪正阳而治德施周普五化均衡
王冰曰均等也衡平也张志聪曰火味南方故正阳而治火主阳气故德施周普阳和之气四布五气皆以均平感火之化马莳曰
升明之纪故火主南方为正阳张介宾曰火之平运火主南方故曰正阳阳气无所不至故曰周普五化义见前均等也衡平
也骥案天元
纪戊癸之岁火运统之此言中运二火之平岁无太过与不及五常政大论长而勿罚气交变论南方生火其德彰显三因有升明汤正
阳汤详后
其谷麦
王冰曰色赤也新校正云按金匮真言论其谷黍又藏气法时论谷麦也张志聪曰麦乃夏成之谷张介宾曰色赤也金匮真言论
火谷曰黍木谷曰麦又藏气法时论亦言麦苦
其果杏
王冰曰味苦也张志聪曰杏色赤而味苦
其实络
王冰曰中有支络者张志聪曰络者果实之脉络张介宾曰实中之系脉络之类也
其畜马
王冰曰健决躁速火类同新校正云按金匮真言论其畜羊张志聪曰马属午火之畜张介宾曰快健躁疾得火性也金匮真言论
金畜曰马火畜曰羊
其味苦
王冰曰升明气化则物苦味纯张志聪曰苦火之味
张介宾曰苦为火化
备化之纪气协天休德流四政五化齐修
王冰曰土之德静分助四方赞成金木水火之政土之气浓应天休和之气以生长收藏终而复始故五化齐修张志聪曰协合也
天主生地主成土气和平合天之休美而化生万物也土德流于四方而五化齐修矣张介宾曰土之平运是曰备化气协天休顺承天
化而济其美也德流四政土德分助四方以赞成金木水火之政也故生长收藏咸德其政而五者齐修矣骥案天元纪甲己之岁土运
统之此言中运湿土之平气无太过与不及是为备化气交变论中央生土其德溽蒸三因有备化汤详后
其谷稷
王冰曰色黄也新校正云按金匮真言论作稷藏气法时论作粳张志聪曰稷 谷也张介宾曰小米之粳者曰稷
其果枣
王冰曰味甘也张志聪曰枣色黄而味甘
其实肉
王冰曰中有肌肉者张志聪曰肉果实之肉张介宾曰土主肌肉
其畜牛
王冰曰成彼稼穑土之用也牛之应用其缓而和张志聪曰牛土之畜张介宾曰其性和缓其功稼穑得土气也
其味甘
王冰曰备化气丰则物味甘浓
审平之纪收而不争杀而无犯五化宣明
王冰曰犯谓刑犯于物也收而不争杀而无犯匪审平之德何以能如是哉张志聪曰金兵象也金气和平故收而不争天地之气
春生秋杀杀而无犯不残害于物也金气清肃故五化得之咸有宣明马莳曰收气者金气也杀气者亦金气也惟气得其正故收而不
争杀而无犯凡生长化收藏之五化无不宣明骥案天元纪乙庚之岁金运统之此言中运燥金之平气无太过与不及五常政大论收
而勿害是谓审平气交变论西方生金其德清洁三因有审平汤详后
其谷稻
王冰曰色白也新校正云按金匮真言论作稻藏气法时论作黄黍张志聪曰稻乃秋成之谷张介宾曰色白也
其果桃
王冰曰味辛也张志聪曰桃色白而有毛肺之果也张介宾曰味辛也
其实壳
王冰曰外有坚壳者张介宾曰凡食物之皮壳皆坚金刚居外也
其畜鸡
王冰曰性善斗伤象金用也新校正云按金匮真言论其畜马张志聪曰鸡性善斗感肃杀之气张介宾曰金匮真言论木畜曰鸡
金畜曰马
其味辛
王冰曰审平化治则物辛味正张志聪曰辛乃金之味张介宾曰辛为金化
静顺之纪藏而勿害治而善下五化咸整
王冰曰治化也水之性下所以德全江海所以能为百谷王者以其善下之也张志聪曰水之平运是为静顺夫万物得生长之气
而茂盛水运和平故虽主藏而不害于物也整齐也平治而善下故五气感之而咸整也马莳曰藏气者水气也唯气之平故藏而勿害
水性下故治而善下凡生长化收藏之五化咸各整齐张介宾曰五化得水而后齐故曰咸整骥案天元纪丙辛之岁水运统之此言中
运寒水之平气无太过与不及五常政大论藏而勿抑是谓平气气交变论北方生水其德凄沧三因有静顺汤详后
其谷豆
王冰曰色黑也新校正云按金匮真言论及藏气法时论同张志聪曰豆乃水之谷张介宾曰菽也谷色纯黑惟豆有之
其果栗
王冰曰味咸也张志聪曰栗色黑味咸肾之果也
其实濡
王冰曰中有津液也
其畜彘
王冰曰善下也彘豕也张介宾曰豕也其色多黑
其味咸
王冰曰味同也张介宾曰咸为水化骥案六十年之中运以合化之五行为纪而以在天之十干分阴阳以五音之太少分有余不
足甲丙戊庚壬阳年为太过乙丁己辛癸阴年为不及如中运太过而得天地之制是为平气不足而得天地之助则宫为正宫商为正
商羽为正羽角为正角征为正征而曰备化审平敷和升明静顺者是亦无过与不及而为平气也
委和之纪是谓胜生
王冰曰丁卯丁丑丁亥丁酉丁未丁巳之岁张志聪曰所胜之气胜其生气马莳曰此详言岁运不及之纪生气者木气也化气者
土气也长气者火气也收气者金气也木气不及金能胜之是谓胜生张介宾曰凡丁壬皆属木运而丁木阴柔乃为不及故于六丁之
岁生气不政收气胜之骥案丁壬化木此中运少角木运不及之岁不及之岁则为我弱我弱则胜我者乘我之衰而来兼其化此少角
木运胜木之金来兼木化即经所谓乘其弱来同其化也兼谓以彼化我也
生气不政化气乃扬
王冰曰木少故生气不政土宽故化气乃扬张志聪曰金气胜则木之生气不能章其政令木政不章则土气无畏而化气乃扬张
介宾曰木气衰土气无制
长气自平收令乃早
王冰曰火无忤犯故长气自平木气既少故收令乃早张志聪曰木衰则火气不盛故长气自平金气盛故收令乃早张介宾曰火
无所生故长气自平木衰金胜故收气乃蚤
其果枣李
王冰曰枣土李木实也新校正云详李木实也按火土金水不及之果李当作桃王注亦非张志聪曰其果之枣李张介宾曰枣
土果也李当作桃金果也盖木不及则土金二果盛
其实核壳
王冰曰核木壳金王张志聪曰实之核壳张介宾曰核应木壳应金木衰金盛
其谷稷稻
王冰曰金土谷也张志聪曰谷之稷稻张介宾曰土之稷金之稻木不及则二谷当成
其味酸辛
王冰曰味酸之物熟兼辛也张志聪曰味之酸辛张介宾曰酸者衰辛者胜木兼金化
其畜犬鸡
王冰曰木从金畜张志聪曰畜之犬鸡张介宾曰犬木畜鸡金畜有盛衰也骥案六丁年少角运岁木不及陈无择有苁蓉牛膝汤
用苁蓉熟地牛膝当归白芍木瓜甘草鹿角生姜大枣 咀每服四钱水盏半乌梅七个空心服缪问解此方曰是年风燥火热多阳少
阴不资液以救焚则 之势遂致燎原故当藉天一之水以制其阳焰也苁蓉咸能润下湿不劫津坎中之阳所必需熟地苦能坚肾
润以滋燥肾中之阴尤有赖合之牛膝酸平达下复之归芍辛酸化阴直走厥阴之藏血燥可以无忧木瓜酸泄少阳甘草甘泻少阴乌
梅止溏泄鹿角主疮疡姜枣和荣卫此少角木运岁药之大概也可资考证故附录之
伏明之纪是谓胜长
王冰曰藏气胜长也谓癸酉癸未癸巳癸卯癸丑癸亥之岁也张志聪曰火运不及则水胜其长马莳曰长气属火藏气属水收气
属金火气不及水能胜之是谓胜长张介宾曰火不及也凡戊癸皆属火运而癸以阴柔乃为不及故于六癸之岁长气不宣藏气胜之
骥案戊癸化火此六癸年火运不及少征之岁太过者齐化不及者兼化是谓我弱我弱则胜我者乘我之衰而来兼其化如此少征火
不及之运胜火之水来兼火化即经所谓乘其弱来同其化也故曰胜长曰藏气反布兼化也兼谓化我也
长气不宣藏气反布
王冰曰火之长气不能施行故水之藏气反布于时
收气自政化令乃衡
王冰曰金土之义与岁气素无干犯故金自行其政土自平其气也张志聪曰火气伏明则金无所畏故收气得自主其政火不及
则所生之土气不盛是以化令平衡
其果栗桃
王冰曰栗水桃金果也张介宾曰栗水果桃金果火不及故二果成
其实络濡
王冰曰络支脉也濡有汁也张介宾曰络应火濡应水
其谷豆稻
王冰曰豆水稻金谷也张介宾曰豆水谷稻金谷二谷成也
其味苦咸
王冰曰苦兼咸也张介宾曰苦衰咸胜
其畜马彘
王冰曰火从水畜张介宾曰马火畜当衰彘水畜当王骥案六癸年少征火运不及陈无择有黄 茯神汤用黄 茯神远志紫河
车米仁一方有枣仁 咀每服四钱水盏半姜三片枣一枚空心服缪问解此方曰六癸之水其藏为心心为生血之藏血足则荣养百
体不足则病多旁见方用黄 走表茯神入心以紫河车血肉有情补其心血远志挈离入坎育其心神佐以薏米甘淡悦脾盖婴儿
女必媒合于黄婆此治心肾者所以必兼治脾也要之气交之病多属藏气侵陵非如六腑之可泻即偶用以佐治亦不可以太过天干
十方具本此义特为拈出已为世之操刀者顶门下一针矣
卑监之纪是谓减化
王冰曰谓化气减少己巳己卯己丑己亥己酉己未之岁也张志聪曰土运不及则化气乃减木反胜之马莳曰化气属土生气属
木长气属火收气属金土气不足木能胜之张介宾曰凡甲己皆属土运而已以阴柔乃为不及故于六己之年化气不令是谓减化骥
案此六己年少宫土运不及之岁不及则我弱我弱则胜我者乘我之衰来兼我之化兼谓以彼化我也此少宫土运胜土之木来兼土
化经所谓乘其弱来同其化也故曰减化
化气不令生政独彰
王冰曰土少而木专其用张志聪曰化气不能施其令而生政独彰也
长气整雨乃愆收气平
王冰曰不相干犯则平整化气减故雨愆期张志聪曰木火相生故长气整化气不令故雨乃愆期土气不及故收气自平张介宾
曰火土无犯故长气整土德衰故雨愆期金无所生故收气平
其果李栗
王冰曰李木栗水果也张介宾曰李木果栗水果土不及而二果成
其实濡核
王冰曰濡中有汁者核中坚者新校正云详前后濡实主水此濡字当作肉王注亦非张介宾曰濡应水核应木
其谷豆麻
王冰曰豆水麻木谷也张介宾曰豆水谷麻木谷二谷成也
其味酸甘
王冰曰甘味之物熟兼酸也张介宾曰酸胜甘衰
其畜牛犬
王冰曰土从木畜张介宾曰牛为土畜当衰犬为木畜当盛骥案六己年少宫土运不及陈无择有白术浓朴汤方用白术浓朴半
夏桂心藿香青皮炮姜炙草 咀每服四钱姜三片枣一枚食前温服缪问解此方曰岁土不及木必乘之补太阴不得不兼泄厥阴也
夫脾为阴土所恶者湿所畏者肝其取资则本于胃胃不下降则脾气不得上升胃不能游溢精气则脾无所取资故君白术苦甘入脾
以燥湿佐浓朴苦温平胃理气此补藏通腑之法也肝为将军之官乘土不足陵犯中州是宜泄之桂心泄肝气青皮泄肝血甘草缓肝
急藿香横入脾络炮姜上行脾经半夏下宣脾气总不外奠安中土自不畏风气之流行矣
从革之纪是谓折收
王冰曰火折金收之气也谓乙丑乙亥乙酉乙未乙己乙卯之岁也张志聪曰金运不及则收政乃折马莳曰收气属金生气属木
长气属火化气属土金气不及火能折之是谓折收张介宾曰凡乙庚皆属金运而乙以阴柔乃为不及故于六乙之年收气咸折骥案
此六乙年金运少商不及之岁不及则为我弱我弱则胜我者乘我之衰而来兼其化此少商金运胜我之火来兼金化经所谓乘其弱
来同其化也兼谓以彼化我故曰折收曰生气乃扬
收气乃后生气乃扬
王冰曰后不及时也收气不能以时而行则生气布扬而用之也张志聪曰收气在后则木无所畏而生气乃扬张介宾曰金之收
气后时则木之生气布扬而盛也
《素问·五常政大论》中关于敷和之纪（木运平气之年）的论述：木德周流四方，阳气舒展，阴气布散，五行生化宣通平和。
王冰注解说：处于其当位之时，不与万物相争，因此五气的变化各自向四方颁布政令，互不干扰侵犯。新校正按语说：按照王注，太过与不及各有对应的年份记录，此处对平木运的注解未记录年份，是因为平气之年无法固定对应某一年份。有人想补充注解说是丁巳、丁亥、壬寅、壬申年，这是没有通达事理。张志聪说：这是指纪年中的木运平气状态。木德周行，则阳气舒展而阴气布散，生长化收藏的五气，首先由生气的宣布开始；生气调和，则五气都平和了。张骥案语：《六节藏象论》说五运相互承袭而共同治理，到了终期就说“周而复始”，时令确立，气化布散，如环无端。所以说不知道当年的气所加临及其盛衰虚实，就不能成为良医。这就是五运统摄岁运，岁时确立四时，气化布散，运气产生的由来。《天元纪大论》说丁壬之年由木运统摄。木运没有太过与不及，称为敷和。《至真要大论》说“生而勿杀”称为平气。《气交变大论》说东方生风，其德为敷和。《三因极一病证方论》中有敷和汤，详见后文。
又案：甲乙丙丁戊己庚辛壬癸是五行之本气，甲己土、乙庚金、丙辛水、丁壬木、戊癸火是五行合化之气。诸家注解不明白化气，未能详细说明其原理。《素问·五运行大论》引用《天元册》文中“五气经天”以说明五行的合化。天之色黄，其气属土，心宿尾宿在甲度，而经过中土已分，所以甲己合而化土。甲为阳，己为阴，在五音中为太宫、少宫。天之色白，其气属金，亢宿氐宿在乙度，而经过昂宿庚度，所以乙庚合而化金。乙为阴，庚为阳，在五音中为少商、太商。元天之色黑，其气属水，张宿翼宿在丙度，而经过娄宿胃辛度，所以丙辛合而化水。丙为阳，辛为阴，在五音中为太羽、少羽。苍天之色青，其气属木，危宿室宿在壬度，而经过柳宿鬼宿丁度，所以丁壬合而化木。丁为阴，壬为阳，在五音中为少角、太角。丹天之色赤，其气属火，牛宿女宿在癸度，而经过中土戊分，所以戊癸合而化火。戊为阳，癸为阴，在五音中为太徵、少徵。所谓戊己分者，奎宿璧宿、角宿轸宿是天地之门户。这叫做五行化气，阴阳法则相同。
其果实为李。
王冰说：味酸。张志聪说：在果实中对应李，色青而味酸。
其果核部分。
王冰说：中间有坚硬果核的。张志聪说：核内有仁，仁分为两片，是木的生发本源。张介宾说：各种果核都属木，其质地刚强。
其畜类为犬。
王冰说：像草木生长一样无所避忌。新校正按语说：按照《金匮真言论》，其畜为鸡。张志聪说：犬性勇往直前，感应春生怒发之气。张介宾说：味酸。《金匮真言论》说其畜为鸡，此处无犬。
其味为酸。
王冰说：木化敷和，则物味酸浓。张介宾说：酸为木化。升明之纪（火运平气），正阳而治，德施周普，五气均衡。
王冰说：均等也，衡平也。张志聪说：火味在南方，故正阳而治；火主阳气，故德施周普；阳和之气四布，五气皆以均平，感应火的化育。马莳说：升明之纪，故火主南方为正阳。张介宾说：火之平运，火主南方，故曰正阳；阳气无所不至，故曰周普。五化的意义见前文，均等也，衡平也。张骥案语：《天元纪大论》说戊癸之年由火运统摄。此言中运二火之平岁，无太过与不及。《五常政大论》说“长而勿罚”，《气交变大论》说南方生火，其德彰显。《三因极一病证方论》有升明汤、正阳汤，详见后文。
其谷物为麦。
王冰说：色赤。新校正按语说：按照《金匮真言论》，其谷为黍；又《藏气法时论》说谷为麦。张志聪说：麦乃夏季成熟的谷物。张介宾说：色赤。《金匮真言论》说火谷曰黍，木谷曰麦；又《藏气法时论》亦言麦苦。
其果内脉络部分。
王冰说：中间有支络的。张志聪说：络是果实的脉络。张介宾说：实中的系带脉络之类。
其畜类为马。
王冰说：健决躁速，与火同类。新校正按语说：按照《金匮真言论》，其畜为羊。张志聪说：马属午火之畜。张介宾说：快健躁疾，得火性。《金匮真言论》说金畜曰马，火畜曰羊。
其味为苦。
王冰说：升明气化，则物苦味纯。张志聪说：苦为火之味。张介宾说：苦为火化。
关于备化之纪（土运平气之年）的论述：气协天休，德流四方，五化齐修。
王冰说：土之德静，分助四方，赞成金木水火之政。土之气浓，应天休和之气，以生长收藏，终而复始，故五化齐修。张志聪说：协合也。天主生，地主成。土气和平，合天之休美而化生万物。土德流于四方，而五化齐修。张介宾说：土之平运是曰备化。气协天休，顺承天化而济其美。德流四政，土德分助四方以赞成金木水火之政。故生长收藏咸德其政，而五者齐修。张骥案语：《天元纪大论》说甲己之年由土运统摄。此言中运湿土之平气，无太过与不及，是为备化。《气交变大论》说中央生土，其德溽蒸。《三因极一病证方论》有备化汤，详见后文。
其谷物为稷。
王冰说：色黄。新校正按语说：按照《金匮真言论》作稷，《藏气法时论》作粳。张志聪说：稷是谷类。张介宾说：小米之粳者曰稷。
其果肉部分。
王冰说：中间有肌肉（果肉）的。张志聪说：肉即果实之肉。张介宾说：土主肌肉。
其畜类为牛。
王冰说：成就那些稼穑之事，是土的作用。牛的应用，其性缓而和。张志聪说：牛是土之畜。张介宾说：其性和缓，其功在稼穑，得土气。
其味为甘。
王冰说：备化气丰，则物味甘浓。
关于审平之纪（金运平气之年）的论述：收而不争，杀而无犯，五化宣明。
王冰说：犯谓刑犯于物。收而不争，杀而无犯，非审平之德何以能如是？张志聪说：金兵象也。金气和平，故收而不争。天地之气，春生秋杀，杀而无犯，不残害于物。金气清肃，故五化得之咸有宣明。马莳说：收气者，金气也；杀气者，亦金气也。惟气得其正，故收而不争，杀而无犯。凡生长化收藏之五化，无不宣明。张骥案语：《天元纪大论》说乙庚之年由金运统摄。此言中运燥金之平气，无太过与不及。《五常政大论》说“收而勿害”是谓审平。《气交变大论》说西方生金，其德清洁。《三因极一病证方论》有审平汤，详见后文。
其谷物为稻。
王冰说：色白。新校正按语说：按照《金匮真言论》作稻，《藏气法时论》作黄黍。张志聪说：稻乃秋季成熟的谷物。张介宾说：色白。
其果实为桃。
王冰说：味辛。张志聪说：桃色白而有毛，是肺之果。张介宾说：味辛。
其果壳部分。
王冰说：外有坚壳的。张介宾说：凡食物之皮壳皆坚，金刚居外。
其畜类为鸡。
王冰说：性善斗伤，象金用。新校正按语说：按照《金匮真言论》，其畜为马。张志聪说：鸡性善斗，感肃杀之气。张介宾说：《金匮真言论》说木畜曰鸡，金畜曰马。
其味为辛。
王冰说：审平化治，则物辛味正。张志聪说：辛乃金之味。张介宾说：辛为金化。
关于静顺之纪（水运平气之年）的论述：藏而勿害，治而善下，五化咸整。
王冰说：治化也。水之性下，所以德全。江海所以能为百谷王者，以其善下之。张志聪说：水之平运是为静顺。夫万物得生长之气而茂盛，水运和平，故虽主藏而不害于物。整齐也。平治而善下，故五气感之而咸整。马莳说：藏气者，水气也。唯气之平，故藏而勿害。水性下，故治而善下。凡生长化收藏之五化，咸各整齐。张介宾说：五化得水而后齐，故曰咸整。张骥案语：《天元纪大论》说丙辛之年由水运统摄。此言中运寒水之平气，无太过与不及。《五常政大论》说“藏而勿抑”是谓平气。《气交变大论》说北方生水，其德凄沧。《三因极一病证方论》有静顺汤，详见后文。
其谷物为豆。
王冰说：色黑。新校正按语说：按照《金匮真言论》及《藏气法时论》同。张志聪说：豆乃水之谷。张介宾说：菽也。谷色纯黑，惟豆有之。
其果内津液部分。
王冰说：中间有津液的。
其畜类为彘（猪）。
王冰说：善下。彘即豕。张介宾说：豕也，其色多黑。
其味为咸。
王冰说：味同。张介宾说：咸为水化。张骥案语：六十年之中运，以合化之五行为纪，而以在天之十干分阴阳，以五音之太少分有余不足。甲丙戊庚壬阳年为太过，乙丁己辛癸阴年为不及。如中运太过而得天地之制，是为平气；不足而得天地之助，则宫为正宫，商为正商，羽为正羽，角为正角，徵为正徵。而曰备化、审平、敷和、升明、静顺者，亦是无过与不及而为平气也。
关于委和之纪（木运不及之年）的论述：是谓胜生。
王冰说：丁卯、丁丑、丁亥、丁酉、丁未、丁巳之岁。张志聪说：所胜之气胜其生气。马莳说：此详言岁运不及之纪。生气者，木气也；化气者，土气也；长气者，火气也；收气者，金气也。木气不及，金能胜之，是谓胜生。张介宾说：凡丁壬皆属木运，而丁木阴柔，乃为不及，故于六丁之岁，生气不政，收气胜之。张骥案语：丁壬化木。此中运少角木运不及之岁。不及之岁，则为我弱；我弱，则胜我者乘我之衰而来，兼其化。此少角木运，胜木之金来兼木化，即经所谓“乘其弱来同其化”也。兼，谓以彼化我也。
生气不政，化气乃扬。
王冰说：木少，故生气不政；土宽，故化气乃扬。张志聪说：金气胜，则木之生气不能章其政令。木政不章，则土气无畏，而化气乃扬。张介宾说：木气衰，土气无制。
长气自平，收令乃早。
王冰说：火无忤犯，故长气自平。木气既少，故收令乃早。张志聪说：木衰，则火气不盛，故长气自平。金气盛，故收令乃早。张介宾说：火无所生，故长气自平。木衰金胜，故收气乃蚤。
其果实为枣、李。
王冰说：枣属土，李属木实。新校正按语说：详李为木实。按火、土、金、水不及之果，李当作桃。王注亦非。张志聪说：其果之枣、李。张介宾说：枣为土果，李当作桃，为金果。盖木不及，则土金二果盛。
其果核与壳部分。
王冰说：核属木，壳属金。张志聪说：实之核、壳。张介宾说：核应木，壳应金。木衰金盛。
其谷物为稷、稻。
王冰说：金、土谷也。张志聪说：谷之稷、稻。张介宾说：土之稷，金之稻。木不及，则二谷当成。
其味为酸、辛。
王冰说：味酸之物熟，兼辛也。张志聪说：味之酸、辛。张介宾说：酸者衰，辛者胜。木兼金化。
其畜类为犬、鸡。
王冰说：木从金畜。张志聪说：畜之犬、鸡。张介宾说：犬为木畜，鸡为金畜，有盛衰也。张骥案语：六丁年少角运岁，木不及。陈无择有苁蓉牛膝汤，用苁蓉、熟地、牛膝、当归、白芍、木瓜、甘草、鹿角、生姜、大枣。咀碎，每服四钱，水盏半，乌梅七个，空心服。缪问解此方说：是年风燥火热多，阳少阴不资液以救焚，则燎原之势遂致燎原。故当藉天一之水以制其阳焰。苁蓉咸能润下，湿不劫津，坎中之阳所必需；熟地苦能坚肾，润以滋燥，肾中之阴尤有赖。合之牛膝酸平达下，复之归芍辛酸化阴，直走厥阴之藏，血燥可以无忧。木瓜酸泄少阳，甘草甘泻少阴，乌梅止溏泄，鹿角主疮疡，姜枣和荣卫。此少角木运岁药之大概也，可资考证，故附录之。
关于伏明之纪（火运不及之年）的论述：是谓胜长。
王冰说：藏气胜长也。谓癸酉、癸未、癸巳、癸卯、癸丑、癸亥之岁。张志聪说：火运不及，则水胜其长。马莳说：长气属火，藏气属水，收气属金。火气不及，水能胜之，是谓胜长。张介宾说：火不及也。凡戊癸皆属火运，而癸以阴柔，乃为不及，故于六癸之岁，长气不宣，藏气胜之。张骥案语：戊癸化火。此六癸年火运不及少徵之岁。太过者齐化，不及者兼化。是谓我弱，我弱则胜我者乘我之衰而来，兼其化。如此少徵火不及之运，胜火之水来兼火化，即经所谓“乘其弱来同其化”也。故曰胜长，曰藏气反布，兼化也。兼，谓化我也。
长气不宣，藏气反布。
王冰说：火之长气不能施行，故水之藏气反布于时。
收气自政，化令乃衡。
王冰说：金土之义与岁气素无干犯，故金自行其政，土自平其气。张志聪说：火气伏明，则金无所畏，故收气得自主其政。火不及，则所生之土气不盛，是以化令平衡。
其果实为栗、桃。
王冰说：栗为水果，桃为金果。张介宾说：栗水果，桃金果。火不及，故二果成。
其果络与濡部分。
王冰说：络为支脉，濡有汁。张介宾说：络应火，濡应水。
其谷物为豆、稻。
王冰说：豆为水谷，稻为金谷。张介宾说：豆水谷，稻金谷，二谷成也。
其畜类为马、彘。
王冰说：火从水畜。张介宾说：马火畜当衰，彘水畜当王。张骥案语：六癸年少徵火运不及。陈无择有黄耆茯神汤，用黄耆、茯神、远志、紫河车、米仁。一方有枣仁。咀碎，每服四钱，水盏半，姜三片，枣一枚，空心服。缪问解此方说：六癸之水，其藏为心。心为生血之藏，血足则荣养百体，不足则病多旁见。方用黄耆走表，茯神入心，以紫河车血肉有情补其心血，远志挈离入坎育其心神，佐以薏米甘淡悦脾。盖婴儿女必媒合于黄婆。此治心肾者，所以必兼治脾也。要之气交之病，多属藏气侵陵，非如六腑之可泻。即偶用以佐治，亦不可以太过。天干十方具本此义，特为拈出，已为世之操刀者顶门下一针矣。
关于卑监之纪（土运不及之年）的论述：是谓减化。
王冰说：谓化气减少。己巳、己卯、己丑、己亥、己酉、己未之岁。张志聪说：土运不及，则化气乃减，木反胜之。马莳说：化气属土，生气属木，长气属火，收气属金。土气不足，木能胜之。张介宾说：凡甲己皆属土运，而已以阴柔，乃为不及，故于六己之年，化气不令，是谓减化。张骥案语：此六己年少宫土运不及之岁。不及则我弱，我弱则胜我者乘我之衰来兼我之化。兼，谓以彼化我也。此少宫土运，胜土之木来兼土化。经所谓“乘其弱来同其化”也。故曰减化。
化气不令，生政独彰。
王冰说：土少而木专其用。张志聪说：化气不能施其令，而生政独彰。
长气整，雨乃愆，收气平。
王冰说：不相干犯则平整。化气减，故雨愆期。张志聪说：木火相生，故长气整。化气不令，故雨乃愆期。土气不及，故收气自平。张介宾说：火土无犯，故长气整。土德衰，故雨愆期。金无所生，故收气平。
其果实为李、栗。
王冰说：李为木果，栗为水果。张介宾说：李木果，栗水果。土不及，而二果成。
其果濡与核部分。
王冰说：濡中有汁者，核中坚者。新校正按语说：详前后濡实主水，此濡字当作肉。王注亦非。张介宾说：濡应水，核应木。
其谷物为豆、麻。
王冰说：豆为水谷，麻为谷。张介宾说：豆水谷，麻木谷，二谷成也。
其味为酸、甘。
王冰说：甘味之物熟，兼酸。张介宾说：酸胜甘衰。
其畜类为牛、犬。
王冰说：土从木畜。张介宾说：牛为土畜当衰，犬为木畜当盛。张骥案语：六己年少宫土运不及。陈无择有白术厚朴汤，方用白术、厚朴、半夏、桂心、藿香、青皮、炮姜、炙草。咀碎，每服四钱，姜三片，枣一枚，食前温服。缪问解此方说：岁土不及，木必乘之。补太阴不得不兼泄厥阴。夫脾为阴土，所恶者湿，所畏者肝。其取资则本于胃。胃不下降，则脾气不得上升；胃不能游溢精气，则脾无所取资。故君白术苦甘入脾，以燥湿；佐厚朴苦温平胃，理气。此补脏通腑之法。肝为将军之官，乘土不足，陵犯中州，是宜泄之。桂心泄肝气，青皮泄肝血，甘草缓肝急，藿香横入脾络，炮姜上行脾经，半夏下宣脾气。总不外奠安中土，自不畏风气之流行矣。
关于从革之纪（金运不及之年）的论述：是谓折收。
王冰说：火折金收之气。谓乙丑、乙亥、乙酉、乙未、乙巳、乙卯之岁。张志聪说：金运不及，则收政乃折。马莳说：收气属金，生气属木，长气属火，化气属土。金气不及，火能折之，是谓折收。张介宾说：凡乙庚皆属金运，而乙以阴柔，乃为不及，故于六乙之年，收气咸折。张骥案语：此六乙年金运少商不及之岁。不及则为“我弱”，我弱则胜我者乘我之衰而来，兼其化。此少商金运，胜我之火来兼金化。经所谓“乘其弱来同其化”也。兼，谓以彼化我。故曰折收，曰生气乃扬。
收气乃后，生气乃扬。
王冰说：后不及时。收气不能以时而行，则生气布扬而用之。张志聪说：收气在后，则木无所畏，而生气乃扬。张介宾说：金之收气后时，则木之生气布扬而盛。
In the *Suwen: Treatise on the Five Regular Administrations* (Sùwèn Wǔcháng Zhèng Dà Lùn), regarding the Fuhe Era (Fuhe Zhi Ji, 敷和之纪 - The Era of Spreading Harmony, representing the Balanced Wood Phase): The Virtue of Wood circulates universally; Yang Qi expands and Yin Qi distributes; the five transformations are proclaimed and peaceful.
Wang Bing's commentary states: When occupying its proper position, it does not contend with other things. Therefore, the transformations of the five Qi each issue their administrative orders to the four directions without interfering with or violating one another. The New Correction notes: According to Wang's commentary, the periods of Excess (Tai Guo, 太过) and Deficiency (Bu Ji, 不及) are recorded by specific years. However, this annotation for the Balanced Wood Phase does not record years because a Balanced Qi year cannot be fixed to a specific calendar cycle. Some wished to supplement the annotation stating it refers to Ding Si, Ding Hai, Ren Yin, and Ren Shen years; this shows a lack of understanding. Zhang Zhicong states: This refers to the recording of years within the Balanced Wood Phase. The circulation of Wood's Virtue means Yang Qi expands and Yin Qi distributes. The five Qi of Growth, Transformation, Maturation, Harvest, and Storage begin with the proclamation of the Growth Qi. When Growth Qi is harmonious, all five Qi are balanced.
Zhang Ji's case note: In the *Liujie Zangxiang Lun* (Treatise on the Six Jie and Viscera Images), it is said that the Five Movements succeed each other and govern together, concluding with "repeating in a cycle." Seasons are established, Qi is distributed, like a ring without beginning or end. Thus, it is said that one who does not know the Qi added in a given year, along with its prosperity, decline, excess, and deficiency, cannot be a skilled physician. This illustrates how the Five Movements govern the annual cycle, seasons establish the four times, and Qi distribution gives rise to the concept of Luck (Yun, 运). The *Tianyuanji Dalun* (Great Treatise on the Heavenly Origin) states that in years of Ding and Ren, Wood Movement governs. When Wood has neither Excess nor Deficiency, it is called Fuhe. The *Zhizhen Yao Dalun* (Essential Requirements for the Most Truthful) states that "nurturing without killing" is called Balanced Qi. The *Jiao Bian Lun* (Treatise on Intersections of Qi) states that East generates Wind, and its virtue is spreading harmony. The *Sanyin Ji Bing Zheng Fang Lun* contains the Fuhe Decoction, detailed later.
Furthermore: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui are the fundamental Qi of the Five Elements. Jia-Ji transform into Earth, Yi-Geng into Metal, Bing-Xin into Water, Ding-Ren into Wood, Wu-Gui into Fire; these are the transformed Qi of the Five Elements. Various commentators did not clearly understand the transformed Qi and failed to explain its rationale. The *Wuyunxing Dalun* (Great Treatise on the Five Movements and Six Qi) quotes from the *Tianyuan Ce*: "Five Qi traverse the heavens" to illustrate the transformation of the Five Elements. The color of Heaven is yellow, its Qi belongs to Earth. Heart and Tail constellations are in the Jia degree, but pass through the Middle Earth division; thus Jia and Yi combine to transform into Earth. Jia is Yang, Ji is Yin; in the five tones, they are Tai Gong and Shao Gong. The color of Heaven is white, its Qi belongs to Metal. Kang and Di constellations are in the Yi degree, but pass through the Ang and Geng degrees; thus Yi and Geng combine to transform into Metal. Yi is Yin, Geng is Yang; in the five tones, they are Shao Shang and Tai Shang. The color of Yuan Heaven is black, its Qi belongs to Water. Zhang and Yi constellations are in the Bing degree, but pass through the Lou, Wei, and Xin degrees; thus Bing and Xin combine to transform into Water. Bing is Yang, Xin is Yin; in the five tones, they are Tai Yu and Shao Yu. The color of Cang Heaven is green, its Qi belongs to Wood. Wei and Shi constellations are in the Ren degree, but pass through the Liu and Gui Ding degrees; thus Ding and Ren combine to transform into Wood. Ding is Yin, Ren is Yang; in the five tones, they are Shao Jue and Tai Jue. The color of Dan Heaven is red, its Qi belongs to Fire. Niu and Nu constellations are in the Gui degree, but pass through the Middle Earth Wu division; thus Wu and Gui combine to transform into Fire. Wu is Yang, Gui is Yin; in the five tones, they are Tai Zhi and Shao Zhi. The so-called Wu-Ji division refers to Kui and Bi, Jiao and Zhen, which are the gates of Heaven and Earth. This is called the Transformed Qi of the Five Elements, where the laws of Yin and Yang are identical.
Its fruit is Plum (Li, 李).
Wang Bing says: Sour taste. Zhang Zhicong says: Among fruits, it corresponds to Plum, with green color and sour taste.
Its pit/stone part.
Wang Bing says: Those with hard pits inside. Zhang Zhicong says: Inside the pit is the kernel; the kernel divides into two parts, which is the origin of Wood's generation. Zhang Jiebin says: All pits belong to Wood, and their texture is strong.
Its animal is Dog (Quan, 犬).
Wang Bing says: Like the growth of grass and trees, avoiding nothing. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Chicken. Zhang Zhicong says: The dog's nature is brave and advancing forward, sensing the Qi of Spring growth and anger arousal. Zhang Jiebin says: Sour taste. The *Jinkui Zhenyan Lun* states its animal is Chicken; here, Dog is absent.
Its taste is Sour (Suan, 酸).
Wang Bing says: When Wood transforms into Fuhe, the taste of things becomes strongly sour. Zhang Jiebin says: Sour is the transformation of Wood. In the Shengming Era (Shengming Zhi Ji, 升明之纪 - The Era of Ascending Brightness, representing the Balanced Fire Phase), Positive Yang governs, virtue spreads universally, and the five transformations are balanced.
Wang Bing says: Equal and balanced. Zhang Zhicong says: Fire taste is in the South, hence Positive Yang governs; Fire governs Yang Qi, hence virtue spreads universally; the harmonious Yang Qi spreads in four directions, and the five Qi become balanced, sensing the transformation of Fire. Ma Shi says: In the Shengming Era, Fire governs the South as Positive Yang. Zhang Jiebin says: In the balanced movement of Fire, Fire governs the South, hence called Positive Yang; Yang Qi reaches everywhere, hence called universal. The meaning of the five transformations is seen earlier: equal and balanced. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Wu and Gui, Fire Movement governs. This speaks of the balanced years of Central Fire, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "lengthening without punishing"; the *Jiao Bian Lun* says South generates Fire, its virtue is manifest. The *Sanyin Ji Bing Zheng Fang Lun* has Shengming Decoction and Zhengyang Decoction, detailed later.
Its grain is Wheat (Mai, 麦).
Wang Bing says: Red color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its grain is Millet (Shu, 黍); also the *Zangqi Fashi Lun* says grain is Wheat. Zhang Zhicong says: Wheat is a grain ripened in summer. Zhang Jiebin says: Red color. The *Jinkui Zhenyan Lun* says Fire grain is Shu, Wood grain is Mai; the *Zangqi Fashi Lun* also mentions Wheat being bitter.
Its fruit is Apricot (Xing, 杏).
Wang Bing says: Bitter taste. Zhang Zhicong says: Apricot is red in color and bitter in taste.
Its vascular network part.
Wang Bing says: Those with branching networks inside. Zhang Zhicong says: Network refers to the veins of the fruit. Zhang Jiebin says: Similar to the filaments within the fruit.
Its animal is Horse (Ma, 马).
Wang Bing says: Vigorous, decisive, restless, and fast, similar to Fire. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Sheep. Zhang Zhicong says: Horse belongs to Wu Fire. Zhang Jiebin says: Quick, vigorous, restless, obtaining the nature of Fire. The *Jinkui Zhenyan Lun* says Metal animal is Horse, Fire animal is Sheep.
Its taste is Bitter (Ku, 苦).
Wang Bing says: When Shengming transforms, the taste of things is purely bitter. Zhang Zhicong says: Bitter is the taste of Fire. Zhang Jiebin says: Bitter is the transformation of Fire.
Regarding the Beihua Era (Beihua Zhi Ji, 备化之纪 - The Era of Prepared Transformation, representing the Balanced Earth Phase): Qi cooperates with Heavenly Rest, Virtue flows to four directions, and the five transformations are cultivated together.
Wang Bing says: The virtue of Earth is quiet, assisting the four directions, supporting the administrations of Metal, Wood, Water, and Fire. Earth's Qi is dense, responding to the harmonious Qi of Heaven to facilitate growth, transformation, maturation, and storage, ending and restarting. Thus, the five transformations are cultivated together. Zhang Zhicong says: Cooperate. Heaven governs generation, Earth governs completion. Earth's Qi is peaceful, combining with Heaven's rest and beauty to transform and generate all things. Earth's virtue flows to four directions, and the five transformations are cultivated together. Zhang Jiebin says: The balanced movement of Earth is called Beihua. Qi cooperates with Heavenly Rest, following Heavenly transformation to assist its beauty. Virtue flows to four administrations; Earth's virtue assists the four directions to support the administrations of Metal, Wood, Water, and Fire. Thus, growth, transformation, maturation, and storage all benefit from its administration, and the five are cultivated together. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Jia and Ji, Earth Movement governs. This speaks of the balanced Qi of damp Earth, with no excess or deficiency, called Beihua. The *Jiao Bian Lun* says Center generates Earth, its virtue is humid and steaming. The *Sanyin Ji Bing Zheng Fang Lun* has Beihua Decoction, detailed later.
Its grain is Ji (Ji, 稷 - Millet/Broomcorn Millet).
Wang Bing says: Yellow color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, it is written as Ji; the *Zangqi Fashi Lun* writes it as Jing (粳). Zhang Zhicong says: Ji is a type of grain. Zhang Jiebin says: The glutinous form of small millet is called Ji.
Its fruit is Jujube (Zao, 枣).
Wang Bing says: Sweet taste. Zhang Zhicong says: Jujube is yellow in color and sweet in taste.
Its flesh part.
Wang Bing says: Those with muscular flesh inside. Zhang Zhicong says: Flesh is the meat of the fruit. Zhang Jiebin says: Earth governs muscle.
Its animal is Ox/Cow (Niu, 牛).
Wang Bing says: Completing the sowing and reaping, this is the function of Earth. The application of the ox is slow and harmonious. Zhang Zhicong says: Ox is the animal of Earth. Zhang Jiebin says: Its nature is gentle and slow, its功 (merit) lies in agriculture, obtaining Earth's Qi.
Its taste is Sweet (Gan, 甘).
Wang Bing says: When Beihua Qi is abundant, the taste of things is strongly sweet.
Regarding the Shenping Era (Shenping Zhi Ji, 审平之纪 - The Era of Prudent Peace, representing the Balanced Metal Phase): Gathering without contention, killing without violation, the five transformations are proclaimed and clear.
Wang Bing says: Violation means punishment inflicted on things. Gathering without contention, killing without violation—how could this be possible without the virtue of Shenping? Zhang Zhicong says: Metal resembles military force. With peaceful Metal Qi, gathering does not contend. The Qi of Heaven and Earth: Spring generates, Autumn kills. Killing without violation means not harming things cruelly. Metal Qi is clear and solemn, so the five transformations obtain clarity and brightness. Ma Shi says: Gathering Qi is Metal Qi; Killing Qi is also Metal Qi. Only when Qi obtains correctness can it gather without contention and kill without violation. All five transformations of growth, transformation, maturation, harvest, and storage are proclaimed and clear. Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Yi and Geng, Metal Movement governs. This speaks of the balanced Qi of dry Metal, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "gathering without harming" is called Shenping. The *Jiao Bian Lun* says West generates Metal, its virtue is clean and pure. The *Sanyin Ji Bing Zheng Fang Lun* has Shenping Decoction, detailed later.
Its grain is Rice (Dao, 稻).
Wang Bing says: White color. The New Correction notes: According to the *Jinkui Zhenyan Lun*, it is written as Dao; the *Zangqi Fashi Lun* writes it as Huang Shu (Yellow Millet). Zhang Zhicong says: Rice is a grain ripened in autumn. Zhang Jiebin says: White color.
Its fruit is Peach (Tao, 桃).
Wang Bing says: Pungent taste. Zhang Zhicong says: Peach is white in color and hairy, a fruit of the Lung. Zhang Jiebin says: Pungent taste.
Its shell part.
Wang Bing says: Those with hard shells outside. Zhang Jiebin says: The skin and shells of all foods are hard; Metal resides externally.
Its animal is Chicken (Ji, 鸡).
Wang Bing says: Nature prone to fighting and injuring, resembling the use of Metal. The New Correction notes: According to the *Jinkui Zhenyan Lun*, its animal is Horse. Zhang Zhicong says: Chicken's nature is prone to fighting, sensing the Qi of solemnity and killing. Zhang Jiebin says: The *Jinkui Zhenyan Lun* says Wood animal is Chicken, Metal animal is Horse.
Its taste is Pungent (Xin, 辛).
Wang Bing says: When Shenping transforms and governs, the pungent taste of things is correct. Zhang Zhicong says: Pungent is the taste of Metal. Zhang Jiebin says: Pungent is the transformation of Metal.
Regarding the Jingshun Era (Jingshun Zhi Ji, 静顺之纪 - The Era of Quiet Obedience, representing the Balanced Water Phase): Storing without harming, governing and favoring the lower, the five transformations are all orderly.
Wang Bing says: Governing transformation. The nature of Water is downward, thus its virtue is complete. The reason rivers and seas can be kings of all valleys is because they favor the lower. Zhang Zhicong says: The balanced movement of Water is called Jingshun. All things receive the Qi of growth and flourish; since Water Movement is peaceful, although it governs storage, it does not harm things. Orderly. Governed peacefully and favoring the lower, the five Qi sense it and become orderly. Ma Shi says: Storing Qi is Water Qi. Only because Qi is balanced can it store without harming. Water nature is downward, thus it governs and favors the lower. All five transformations of growth, transformation, maturation, harvest, and storage become orderly. Zhang Jiebin says: The five transformations become orderly only after receiving Water, hence called "all orderly." Zhang Ji's case note: The *Tianyuanji Dalun* states that in years of Bing and Xin, Water Movement governs. This speaks of the balanced Qi of cold Water, with no excess or deficiency. The *Wuchang Zheng Da Lun* says "storing without suppressing" is called Balanced Qi. The *Jiao Bian Lun* says North generates Water, its virtue is chilling. The *Sanyin Ji Bing Zheng Fang Lun* has Jingshun Decoction, detailed later.
Its grain is Bean (Dou, 豆).
Wang Bing says: Black color. The New Correction notes: According to the *Jinkui Zhenyan Lun* and *Zangqi Fashi Lun*, it is the same. Zhang Zhicong says: Bean is the grain of Water. Zhang Jiebin says: It is Shu (soybean). Pure black grain color is found only in beans.
Its fruit is Chestnut (Li, 栗).
Wang Bing says: Salty taste. Zhang Zhicong says: Chestnut is black in color and salty, a fruit of the Kidney.
Its juicy part.
Wang Bing says: Those containing fluid/juice inside.
Its animal is Swine/Pig (Zhi, 彘).
Wang Bing says: Favors the lower. Zhi is Shi (pig). Zhang Jiebin says: Pig, its color is mostly black.
Its taste is Salty (Xian, 咸).
Wang Bing says: Taste is the same. Zhang Jiebin says: Salty is the transformation of Water. Zhang Ji's case note: The central movements of sixty years are recorded by the transformed Five Elements, while the Ten Heavenly Stems divide Yin and Yang, and the five tones of Tai and Shao distinguish surplus and deficiency. Jia, Bing, Wu, Geng, Ren are Yang years, representing Excess; Yi, Ding, Ji, Xin, Gui are Yin years, representing Deficiency. If Central Movement is Excess but restrained by Heaven and Earth, it becomes Balanced Qi; if Deficient but assisted by Heaven and Earth, then Gong is Zheng Gong, Shang is Zheng Shang, Yu is Zheng Yu, Jue is Zheng Jue, Zhi is Zheng Zhi. Terms like Beihua, Shenping, Fuhe, Shengming, Jingshun refer to Balanced Qi without excess or deficiency.
Regarding the Weihe Era (Weihe Zhi Ji, 委和之纪 - The Era of Submissive Harmony, representing the Deficient Wood Phase): This is called Shengsheng (Victory over Generation).
Wang Bing says: Years of Ding Mao, Ding Chou, Ding Hai, Ding You, Ding Wei, Ding Si. Zhang Zhicong says: The conquering Qi conquers the Generating Qi. Ma Shi says: This details the era of deficient annual movement. Generating Qi is Wood Qi; Transforming Qi is Earth Qi; Lengthening Qi is Fire Qi; Gathering Qi is Metal Qi. Wood Qi is deficient, so Metal can conquer it; this is called Shengsheng. Zhang Jiebin says: All Ding and Ren years belong to Wood Movement, but Ding Wood is Yin and soft, thus deficient. Hence, in the six Ding years, Generating Qi does not govern, and Gathering Qi conquers. Zhang Ji's case note: Ding and Ren transform into Wood. This is the year of deficient Shao Jue Wood Movement. In a deficient year, "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. Here, the Metal that conquers Wood combines with Wood transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Combine means adopting their transformation as mine.
Generating Qi does not govern, Transforming Qi rises.
Wang Bing says: Wood is scarce, so Generating Qi does not govern; Earth is broad, so Transforming Qi rises. Zhang Zhicong says: Metal Qi conquers, so Wood's Generating Qi cannot display its administration. If Wood's administration is not displayed, Earth Qi has no fear, and Transforming Qi rises. Zhang Jiebin says: Wood Qi declines, Earth Qi is unrestrained.
Lengthening Qi naturally balances, Gathering Command comes early.
Wang Bing says: Fire is not offended, so Lengthening Qi naturally balances. Wood Qi is scarce, so Gathering Command comes early. Zhang Zhicong says: Wood declines, so Fire Qi is not vigorous, hence Lengthening Qi naturally balances. Metal Qi is prosperous, so Gathering Command comes early. Zhang Jiebin says: Fire has nothing to generate, so Lengthening Qi naturally balances. Wood declines and Metal conquers, so Gathering Qi comes early.
Its fruits are Jujube and Plum.
Wang Bing says: Jujube is Earth, Plum is Wood fruit. The New Correction notes: Detailed: Plum is Wood fruit. For Fire, Earth, Metal, Water deficiencies, Plum should be Peach. Wang's note is also incorrect. Zhang Zhicong says: Its fruits are Jujube and Plum. Zhang Jiebin says: Jujube is Earth fruit, Plum should be Peach, which is Metal fruit. Since Wood is deficient, Earth and Metal fruits prosper.
Its pits and shells.
Wang Bing says: Pit is Wood, Shell is Metal. Zhang Zhicong says: The pit and shell of the fruit. Zhang Jiebin says: Pit corresponds to Wood, Shell corresponds to Metal. Wood declines, Metal prospers.
Its grains are Ji and Rice.
Wang Bing says: Metal and Earth grains. Zhang Zhicong says: Grains of Ji and Rice. Zhang Jiebin says: Ji is Earth grain, Rice is Metal grain. Wood is deficient, so both grains mature.
Its tastes are Sour and Pungent.
Wang Bing says: Sour-tasting things, when ripe, also have Pungent taste. Zhang Zhicong says: Tastes of Sour and Pungent. Zhang Jiebin says: Sour indicates decline, Pungent indicates victory. Wood combines with Metal transformation.
Its animals are Dog and Chicken.
Wang Bing says: Wood follows Metal animals. Zhang Zhicong says: Animals of Dog and Chicken. Zhang Jiebin says: Dog is Wood animal, Chicken is Metal animal; there is prosperity and decline. Zhang Ji's case note: In the six Ding years with Shao Jue movement, Wood is deficient. Chen Wuye had Congrong Niuxi Tang, using Cistanche (Cong Rong, 苁蓉), Prepared Rehmannia (Shu Di, 熟地), Achyranthes (Niuxi, 牛膝), Angelica Sinensis (Dang Gui, 当归), White Peony Root (Bai Shao, 白芍), Quince (Mugua, 木瓜), Licorice (Gan Cao, 甘草), Deer Antler (Lujiao, 鹿角), Ginger (Sheng Jiang, 生姜), Jujube (Da Zao, 大枣). Crushed, take 4 qian per dose with half a cup of water and seven dried plums (Wumei, 乌梅) on an empty stomach. Miao Wen explained this formula: In that year, wind, dryness, fire, and heat were prevalent; Yang was abundant, Yin lacked fluids to extinguish the fire, leading to rampant flames. Thus, one must rely on the Water of Tianyi to control the Yang flame. Cistanche is salty and moistens downward, preventing dampness from劫 (robbing) fluids, essential for the Yang of Kan; Prepared Rehmannia is bitter and strengthens the Kidney, moistening to nourish dryness, especially relying on the Yin of the Kidney. Combined with Achyranthes (sour and neutral) reaching downward, and combined with Dang Gui and Bai Shao (sour and pungent) transforming Yin, going directly to the Liver storing Blood, blood dryness can be无忧 (without worry). Quince (sour) drains Shaoyang; Licorice (sweet) drains Shaoyin; Dried Plum stops diarrhea; Deer Antler treats sores; Ginger and Jujube harmonize Ying and Wei. This is the general principle of medicine for the Shao Jue Wood Movement year, useful for verification, so appended.
Regarding the Fuming Era (Fuming Zhi Ji, 伏明之纪 - The Era of Hidden Brightness, representing the Deficient Fire Phase): This is called Shengchang (Victory over Lengthening).
Wang Bing says: Storing Qi conquers Lengthening Qi. Referring to years of Gui You, Gui Wei, Gui Si, Gui Mao, Gui Chou, Gui Hai. Zhang Zhicong says: Fire Movement is deficient, so Water conquers its lengthening. Ma Shi says: Lengthening Qi belongs to Fire, Storing Qi belongs to Water, Gathering Qi belongs to Metal. Fire Qi is deficient, so Water can conquer it; this is called Shengchang. Zhang Jiebin says: Fire is deficient. All Wu and Gui years belong to Fire Movement, but Gui is Yin and soft, thus deficient. Hence, in the six Gui years, Lengthening Qi does not disseminate, and Storing Qi conquers. Zhang Ji's case note: Wu and Gui transform into Fire. These are the six Gui years of deficient Shao Zhi Fire Movement. Excess unifies transformation; Deficiency combines transformation. This means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. Thus, in this deficient Shao Zhi Fire Movement, the Water that conquers Fire combines with Fire transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Hence called Shengchang, and Storing Qi reverses to spread, combining transformation. Combine means transforming me.
Lengthening Qi does not disseminate, Storing Qi reverses to spread.
Wang Bing says: Fire's Lengthening Qi cannot be implemented, so Water's Storing Qi reverses to spread in the season.
Gathering Qi governs itself, Transforming Command balances.
Wang Bing says: The principles of Metal and Earth have no inherent conflict with the annual Qi, so Metal governs itself, and Earth balances its Qi. Zhang Zhicong says: Fire Qi is hidden, so Metal has no fear, thus Gathering Qi can govern itself. Fire is deficient, so the generated Earth Qi is not vigorous, hence Transforming Command balances.
Its fruits are Chestnut and Peach.
Wang Bing says: Chestnut is Water fruit, Peach is Metal fruit. Zhang Jiebin says: Chestnut is Water fruit, Peach is Metal fruit. Fire is deficient, so both fruits mature.
Its vascular network and juicy parts.
Wang Bing says: Network refers to branches/pulses, Juicy refers to having juice. Zhang Jiebin says: Network corresponds to Fire, Juicy corresponds to Water.
Its grains are Bean and Rice.
Wang Bing says: Bean is Water grain, Rice is Metal grain. Zhang Jiebin says: Bean is Water grain, Rice is Metal grain; both grains mature.
Its tastes are Bitter and Salty.
Wang Bing says: Bitter combined with Salty. Zhang Jiebin says: Bitter declines, Salty conquers.
Its animals are Horse and Swine.
Wang Bing says: Fire follows Water animals. Zhang Jiebin says: Horse (Fire animal) should decline, Swine (Water animal) should prosper. Zhang Ji's case note: In the six Gui years with Shao Zhi Fire Movement, Fire is deficient. Chen Wuye had Huangqi Fushen Tang, using Astragalus (Huangqi, 黄耆), Poria (Fushen, 茯神), Polygala (Yuanzhi, 远志), Placenta (Ziheche, 紫河车), Coix Seed (Miren, 米仁). Another formula includes Zizyphus Seed (Zaoren, 枣仁). Crushed, take 4 qian per dose with half a cup of water, three slices of ginger, and one jujube on an empty stomach. Miao Wen explained this formula: In the six Gui years of Water, the stored organ is Heart. Heart is the storehouse for generating Blood; sufficient Blood nourishes the hundred vessels, insufficient Blood leads to many side symptoms. The formula uses Astragalus to move outward, Poria entering the Heart, Placenta (flesh and blood with emotion) to tonify Heart Blood, Polygala guiding Li (Heart) into Kan (Kidney) to nurture Heart Spirit, assisted by Coix Seed (sweet and bland) to please the Spleen. As infants need a matchmaker (Huangpo), treating Heart and Kidney requires treating the Spleen. Generally, diseases of Qi intersection often belong to Stored Qi invading, unlike the Six Fu organs which can be purged. Even if used occasionally as adjuvant, it should not be excessive. The ten formulas of Heavenly Stems embody this meaning, specifically highlighted, already serving as a needle at the top of the head for surgeons of the world.
Regarding the Beijian Era (Beijian Zhi Ji, 卑监之纪 - The Era of Humble Supervision, representing the Deficient Earth Phase): This is called Jianhua (Reduced Transformation).
Wang Bing says: Refers to reduced transformation. Years of Ji Si, Ji Mao, Ji Chou, Ji Hai, Ji You, Ji Wei. Zhang Zhicong says: Earth Movement is deficient, so Transforming Qi reduces, and Wood counter-conquers. Ma Shi says: Transforming Qi belongs to Earth, Generating Qi belongs to Wood, Lengthening Qi belongs to Fire, Gathering Qi belongs to Metal. Earth Qi is insufficient, so Wood can conquer it. Zhang Jiebin says: All Jia and Ji years belong to Earth Movement, but Ji is Yin and soft, thus deficient. Hence, in the six Ji years, Transforming Qi does not command, called Jianhua. Zhang Ji's case note: These are the six Ji years of deficient Shao Gong Earth Movement. Deficiency means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines my transformation. Combine means adopting their transformation as mine. This is the deficient Shao Gong Earth Movement, where the Wood that conquers Earth combines with Earth transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Hence called Jianhua.
Transforming Qi does not command, Generating Administration alone shines.
Wang Bing says: Earth is scarce, and Wood exclusively uses its function. Zhang Zhicong says: Transforming Qi cannot execute its command, so Generating Administration alone shines.
Lengthening Qi is orderly, Rain is delayed, Gathering Qi is balanced.
Wang Bing says: No interference means order. Transforming Qi reduces, so rain is delayed. Zhang Zhicong says: Wood and Fire generate each other, so Lengthening Qi is orderly. Transforming Qi does not command, so rain is delayed. Earth Qi is deficient, so Gathering Qi balances itself. Zhang Jiebin says: Fire and Earth do not offend, so Lengthening Qi is orderly. Earth virtue declines, so rain is delayed. Metal has nothing to generate, so Gathering Qi balances.
Its fruits are Plum and Chestnut.
Wang Bing says: Plum is Wood fruit, Chestnut is Water fruit. Zhang Jiebin says: Plum is Wood fruit, Chestnut is Water fruit. Earth is deficient, so both fruits mature.
Its juicy and pit parts.
Wang Bing says: Juicy contains fluid, Pit is hard inside. The New Correction notes: Detailed: Previous and subsequent Juicy fruits govern Water; this "Juicy" character should be "Meat" (Rou, 肉). Wang's note is also incorrect. Zhang Jiebin says: Juicy corresponds to Water, Pit corresponds to Wood.
Its grains are Bean and Hemp.
Wang Bing says: Bean is Water grain, Hemp is grain. Zhang Jiebin says: Bean is Water grain, Hemp is grain; both grains mature.
Its tastes are Sour and Sweet.
Wang Bing says: Sweet-tasting things, when ripe, also have Sour taste. Zhang Jiebin says: Sour conquers, Sweet declines.
Its animals are Ox and Dog.
Wang Bing says: Earth follows Wood animals. Zhang Jiebin says: Ox is Earth animal, should decline; Dog is Wood animal, should prosper. Zhang Ji's case note: In the six Ji years with Shao Gong Earth Movement, Earth is deficient. Chen Wuye had Baizhou Houpo Tang, using Atractylodes Macrocephala (Baizhu, 白术), Magnolia Bark (Houpo, 厚朴), Pinellia (Banxia, 半夏), Cinnamon Heart (Guixin, 桂心), Agastache (Huoxiang, 藿香), Green Tangerine Peel (Qingpi, 青皮), Processed Ginger (Paojiang, 炮姜), Roasted Licorice (Zhigancao, 炙草). Crushed, take 4 qian per dose with three slices of ginger and one jujube, warm before meals. Miao Wen explained this formula: Annual Earth is deficient, Wood will inevitably conquer. Tonifying Taiyin requires simultaneously draining Jueyin. The Spleen is Yin Earth, disliked by Dampness, feared by Liver. Its resources originate from the Stomach. If Stomach does not descend, Spleen Qi cannot ascend; if Stomach cannot circulate essence and Qi, Spleen has no resources. Thus, Chief Baizhu (bitter and sweet) enters Spleen to dry Dampness; Assistant Houpo (bitter and warm) calms Stomach and regulates Qi. This is the method of tonifying Zang and unblocking Fu. Liver is the General, taking advantage of Earth's insufficiency to invade the Central Region, so it should be drained. Guixin drains Liver Qi, Qingpi drains Liver Blood, Gancao moderates Liver urgency, Huoxiang horizontally enters Spleen meridians, Paojiang ascends to Spleen meridian, Banxia descends to promote Spleen Qi. All aim to stabilize the Central Earth, naturally fearing not the flowing wind.
Regarding the Conge Era (Conge Zhi Ji, 从革之纪 - The Era of Following Transformation, representing the Deficient Metal Phase): This is called Zhesou (Broken Gathering).
Wang Bing says: Fire breaks the Gathering Qi of Metal. Referring to years of Yi Chou, Yi Hai, Yi You, Yi Wei, Yi Si, Yi Mao. Zhang Zhicong says: Metal Movement is deficient, so Gathering Administration is broken. Ma Shi says: Gathering Qi belongs to Metal, Generating Qi belongs to Wood, Lengthening Qi belongs to Fire, Transforming Qi belongs to Earth. Metal Qi is deficient, so Fire can break it; this is called Zhesou. Zhang Jiebin says: All Yi and Geng years belong to Metal Movement, but Yi is Yin and soft, thus deficient. Hence, in the six Yi years, Gathering Qi is all broken. Zhang Ji's case note: These are the six Yi years of deficient Shao Shang Metal Movement. Deficiency means "I am weak"; when "I am weak," the one who conquers me takes advantage of my decline and combines its transformation. This is the deficient Shao Shang Metal Movement, where the Fire that conquers me combines with Metal transformation, as stated in the classic: "Taking advantage of weakness to come and share the transformation." Combine means adopting their transformation as mine. Hence called Zhesou, and Generating Qi rises.
Gathering Qi is late, Generating Qi rises.
Wang Bing says: Late means not timely. If Gathering Qi cannot proceed on time, Generating Qi spreads and utilizes it. Zhang Zhicong says: If Gathering Qi is late, Wood has no fear, and Generating Qi rises. Zhang Jiebin says: When Metal's Gathering Qi is late, Wood's Generating Qi spreads and prospers.