火能胜之，治以苦温，苦从火化也。佐以甘辛，木受金伤，以甘缓之，金之正味，以辛泻之
也。燥结不通，则邪实于内，故当以苦下之，按上文燥淫所胜，佐以酸辛，与此甘辛稍异。
又如六元正纪大论，子午年阳明在泉，亦云下酸温，皆与此不同。考之脏气法时论曰∶肺苦
气上逆，急食苦以泄之，用酸补之，辛泻之，正此之辨。）热反胜之，治以平寒，佐以苦甘，
以酸平之，以和为利。（或气有不及，则热反胜之。治以平寒，以金司于地，气本肃杀。若
用大寒，必助其惨，故但宜平寒抑其热尔。佐以苦甘，所以泻火也。以酸平之，金之正味，
其补以酸也。以和为利，戒过用也，即平寒之意。）
太阳（寒水）在泉，（丑未年）寒淫于内，治以甘热，佐以苦辛。以咸泻之，以辛润之，
以苦坚之。（寒为水气，土能胜水。热能胜寒，故治以甘热，甘从土化，热从火化也，佐以
苦辛等义。如脏气法时论曰∶肾苦燥，急食辛以润之。肾欲坚，急食苦以坚之。用苦补之，
咸泻之也。）热反胜之，治以咸冷，佐以甘辛，以苦平之，（或气有不及，则热反胜之，故治
以咸冷，抑火邪也。佐以甘辛，甘泻火而辛能散也。以苦平之者，水之正味，其补以苦也。
王氏曰∶此六气方治，与前淫胜法殊贯。其云治者，泻客邪之胜气也。云佐者，皆所利所宜
也。云平者，补已弱之正气也。时珍曰∶司天主上半年，天气司之，故六淫谓之所胜，上淫
于下也，故曰平之。在泉主下半年，地气司之，故六淫谓之于内，外淫于内也，故曰治之。
当其时而反得胜已之气，谓之反胜。按六气盛衰不常，有所胜则有所复。王氏亦曰∶凡先有
胜，后必复，详见至真要大论。欲深造者，当究心焉。按以上所言，乃五运六淫客气，随每
岁年辰而变迁者也。又凡一岁之主气，始于大寒日，交厥阴风木之初气，次至春分日，交少
阴君火之二气。次至小满日，交少阳相火之三气。次至大暑日，交太阴湿土之四气。次至秋
分日，交阳明燥金之五气。次至小雪日，交太阳寒水之终气。每气各主六十日，六气分主四
时，岁岁如常，故曰主气。客气布行天令，以加临于主气之上，斯上下相召，而病变生矣。
时珍曰∶经云，必先岁气，毋伐天和。又曰∶升降浮沉则顺之，寒热温凉则逆之。故春月宜
加辛温之药，以顺春升之气。夏月宜加辛热之药，以顺夏浮之气。长夏宜加甘苦辛温之药，
以顺化成之气。秋月宜加酸温之药，以顺秋降之气。冬月宜加苦寒之药，以顺冬沉之气，所
谓顺时气而养天和也。经又云，春省酸增甘以养脾气，夏省苦增辛以养肺气，长夏省甘增咸
以养肾气，秋省辛增酸以养肝气，冬省咸增苦以养心气。此则不伐天和，而又防其太过，所
以体天地之大德也。味者舍本从标，春用辛凉以伐木，夏用咸寒以抑火，秋用苦温以泄金，
冬用辛热以涸水。谓之时药，殊背素问逆顺之理。以夏月伏阴，冬月伏阳，推之可知矣。虽
然，月有四时，日有四时。或春得秋病，夏得冬病。神而明之，机而行之，变通权宜，又不
可执一也。）
火气胜湿，治疗用苦温药，因为苦味从火化。佐以甘辛药，木受金伤，用甘味药缓急，这是金的正味；用辛味药泻之。燥邪结滞不通，则邪气实于体内，所以应当用苦味药攻下，参照上文“燥淫所胜”时佐以酸辛，与此处佐以甘辛略有不同。又如《六元正纪大论》中，子午年阳明燥金在泉，也说用酸温药攻下，都与这里不同。考证《脏气法时论》说：肺病苦于气上逆，急食苦味药以泄之，用酸味药补之，用辛味药泻之，正是这里的辨析。（热邪反胜，治疗用平寒药，佐以苦甘药，用酸味药平调，以调和为利。（如果正气有不足，则热邪反胜。治疗用平寒药，因为金气主司地下，其气本具肃杀之性。如果用大寒药，必然助长其惨烈之气，所以只宜用平寒药抑制热邪。佐以苦甘药，是用来泻火的。用酸味药平调，是金的正味，其补益作用在于酸味。以调和为利，是告诫不要过用药物，即平寒的本意。）
太阳寒水在泉（丑未年），寒邪淫溢于内，治疗用甘热药，佐以苦辛药。用咸味药泻之，用辛味药润之，用苦味药坚之。（寒为水气，土能胜水。热能胜寒，所以治疗用甘热药，甘味从土化，热从火化，佐以苦辛等义理。如《脏气法时论》说：肾病苦于燥，急食辛味药以润之。肾欲坚，急食苦味药以坚之。用苦味药补之，用咸味药泻之。）热邪反胜，治疗用咸冷药，佐以甘辛药，用苦味药平调，（如果正气有不足，则热邪反胜，所以治疗用咸冷药，以抑制火邪。佐以甘辛药，甘味泻火而辛味能散邪。用苦味药平调的，是水之正味，其补益作用在于苦味。王氏说：这六气方治，与前文的淫胜治法不同贯。所谓“治”，是泻除客邪的胜气。所谓“佐”，都是所利所宜的。所谓“平”，是补益已弱的正气。时珍说：司天主上半年，天气司之，所以六淫称为“所胜”，上淫于下，所以叫“平之”。在泉主下半年，地气司之，所以六淫称为“于内”，外淫于内，所以叫“治之”。当其时而反而得到胜己之气，叫做反胜。按六气盛衰不常，有所胜则有所复。王氏也说：凡先有胜，后必复，详见《至真要大论》。想要深造的人，应当用心研究。按以上所言，乃是五运六淫客气，随着每年年辰而变迁的。又凡一岁之主气，始于大寒日，交入厥阴风木之初气，次至春分日，交入少阴君火之二气。次至小满日，交入少阳相火之三气。次至大暑日，交入太阴湿土之四气。次至秋分日，交入阳明燥金之五气。次至小雪日，交入太阳寒水之终气。每气各主六十日，六气分主四时，岁岁如此常规，所以叫主气。客气布行天令，加临于主气之上，这样上下相召，病变就产生了。时珍说：经书说，必须先了解岁气，不要破坏天和。又说：升降浮沉则顺其势，寒热温凉则逆其性。所以春季适宜加辛温药，以顺应春升之气。夏季适宜加辛热药，以顺应夏浮之气。长夏适宜加甘苦辛温药，以顺应化成之气。秋季适宜加酸温药，以顺应秋降之气。冬季适宜加苦寒药，以顺应冬沉之气，这就是所谓的顺应时气而养护天和。经书又说，春季省酸增甘以养脾气，夏季省苦增辛以养肺气，长夏省甘增咸以养肾气，秋季省辛增酸以养肝气，冬季省咸增苦以养心气。这是不伐天和，而又防止太过，所以体现天地的大德。庸医舍本逐末，春季用辛凉药以伐木，夏季用咸寒药以抑火，秋季用苦温药以泄金，冬季用辛热药以涸水。称之为时药，严重违背《素问》逆顺之理。以夏月伏阴，冬月伏阳的道理推知可知了。虽然如此，月有四时，日有四时。或者春得秋病，夏得冬病。神而明之，机而行之，变通权宜，又不可以固执一端。）
Fire can overcome dampness; treatment employs Bitter-Warm (Ku Wen) herbs, as the Bitter flavor transforms with Fire. Assist with Sweet and Acrid herbs: when Wood is injured by Metal, use Sweet herbs to relax it, which is the proper flavor of Metal; use Acrid herbs to drain it. When dryness causes obstruction and blockage, pathogenic factors become excessive internally, so one should employ Bitter herbs to purge downwards. This differs slightly from the aforementioned principle where "excessive Dryness" is assisted with Sour and Acrid herbs. Furthermore, in the *Da Lun of the Six Primary Ordinances* (Liu Yuan Zheng Ji Da Lun), for Zi and Wu years where Yangming Metal governs below, it also states to purge with Sour-Warm herbs, which differs from the present context. Examining the *Treatise on Organ Qi According to Time* (Zang Qi Fa Shi Lun): "The Lung suffers from rebellious Qi ascending; urgently eat Bitter herbs to drain it; use Sour herbs to tonify it, and Acrid herbs to drain it." This precisely distinguishes the current situation. (When Heat counteracts and prevails, treat with Neutral-Cold (Ping Han) herbs, assist with Bitter-Sweet herbs, use Sour herbs to level it, taking harmony as beneficial. (If Qi is deficient, Heat may counteract and prevail. Treatment uses Neutral-Cold herbs because Metal governs the earth, and its nature is inherently austere and killing. If Great Cold herbs are used, they will surely exacerbate this harshness; thus, only Neutral-Cold herbs should be used to suppress Heat. Assisting with Bitter-Sweet herbs serves to drain Fire. Using Sour herbs to level it reflects the proper flavor of Metal, whose tonifying action lies in Sour. Taking harmony as beneficial warns against overuse, embodying the intent of Neutral-Cold.)
Taiyang Cold Water governs below (Chou and Wei years); Cold invades internally. Treat with Sweet-Hot herbs, assist with Bitter-Acrid herbs. Use Salty herbs to drain, Acrid herbs to moisten, and Bitter herbs to firm. (Cold is Water Qi; Earth can overcome Water. Heat can overcome Cold; thus, treatment uses Sweet-Hot herbs. Sweet transforms with Earth, and Hot transforms with Fire. The rationale for assisting with Bitter and Acrid is similar to that discussed above. As stated in the *Treatise on Organ Qi According to Time*: "The Kidney suffers from dryness; urgently eat Acrid herbs to moisten it. The Kidney desires firmness; urgently eat Bitter herbs to firm it. Use Bitter herbs to tonify it, and Salty herbs to drain it.") When Heat counteracts and prevails, treat with Salty-Cold herbs, assist with Sweet-Acrid herbs, and use Bitter herbs to level them. (If Qi is deficient, Heat may counteract and prevail; therefore, treat with Salty-Cold herbs to suppress Fire pathogens. Assisting with Sweet-Acrid herbs: Sweet drains Fire, and Acrid disperses. Using Bitter herbs to level them refers to the proper flavor of Water, whose tonifying action lies in Bitter. Master Wang states: These treatments for the Six Qi differ in consistency from the methods for overcoming excess. "Treating" refers to draining the prevailing Qi of exogenous pathogens. "Assisting" refers to what is beneficial and appropriate. "Leveling" refers to tonifying the already weakened righteous Qi. Li Shizhen states: Si Tian (Managing Heaven) governs the first half of the year; Heaven's Qi governs, so the Six Excesses are called "prevailing," invading from above downwards, hence termed "leveling." Zai Quan (Governing Below) governs the second half of the year; Earth's Qi governs, so the Six Excesses are called "within," invading from outside inwards, hence termed "treating." When the season arrives but one instead receives the Qi that overcomes it, it is called "counter-prevailing." According to the fluctuating abundance and deficiency of the Six Qi, wherever there is overcoming, there is retaliation. Master Wang also says: Wherever there is prior overcoming, there must be subsequent retaliation; see the *Da Lun of the Supreme Truth and Essential Needs* for details. Those seeking profound understanding should study this carefully. The above discussion concerns the Five Movements and Six Excesses as Guest Qi, which change according to each annual cycle. Furthermore, the Principal Qi of a year begins on the Day of Major Cold, transitioning into the First Qi of Jueyin Wind-Wood. Next, on the Spring Equinox, it transitions into the Second Qi of Shaoyin Ministerial Fire. Next, on the Grain Full solar term, it transitions into the Third Qi of Shaoyang Ministerial Fire. Next, on the Major Heat solar term, it transitions into the Fourth Qi of Taiyin Damp-Earth. Next, on the Autumn Equinox, it transitions into the Fifth Qi of Yangming Dry-Metal. Next, on the Minor Snow solar term, it transitions into the Final Qi of Taiyang Cold-Water. Each Qi governs for sixty days. The Six Qi divide the four seasons, remaining constant year after year, hence called Principal Qi. Guest Qi distributes Heavenly Decrees, superimposing upon Principal Qi. Thus, upper and lower interact, and diseases arise. Li Shizhen states: The Classics say, "First ascertain the Annual Qi, do not violate the Harmony of Heaven." It also says, "Follow the trends of ascending, descending, floating, and sinking; oppose the natures of cold, heat, warm, and cool." Therefore, in Spring, one should add Acrid-Warm herbs to follow the ascending Qi of Spring. In Summer, one should add Acrid-Hot herbs to follow the floating Qi of Summer. In Late Summer, one should add Sweet-Bitter-Acrid-Warm herbs to follow the transforming and maturing Qi. In Autumn, one should add Sour-Warm herbs to follow the descending Qi of Autumn. In Winter, one should add Bitter-Cold herbs to follow the sinking Qi of Winter. This is what is meant by following seasonal Qi to nourish the Harmony of Heaven. The Classics further state: In Spring, reduce Sour and increase Sweet to nourish Spleen Qi; in Summer, reduce Bitter and increase Acrid to nourish Lung Qi; in Late Summer, reduce Sweet and increase Salty to nourish Kidney Qi; in Autumn, reduce Acrid and increase Sour to nourish Liver Qi; in Winter, reduce Salty and increase Bitter to nourish Heart Qi. This avoids violating the Harmony of Heaven while preventing excess, thereby embodying the great virtue of Heaven and Earth. Ignorant practitioners abandon the root for the branch: using Acrid-Cold in Spring to attack Wood, Salty-Cold in Summer to suppress Fire, Bitter-Warm in Autumn to drain Metal, and Acrid-Hot in Winter to deplete Water. They call these "Seasonal Medicines," which severely contradict the principles of opposition and conformity in the *Suwen*. One can infer this from the concepts of Yin hiding in Summer and Yang hiding in Winter. Nevertheless, months have four phases, and days have four phases. One might encounter Autumn diseases in Spring or Winter diseases in Summer. Through spiritual illumination and flexible application, adapting to circumstances requires flexibility; one cannot adhere rigidly to a single rule.)