（《素问·遗篇本病论》）
帝曰∶余闻天地二甲子，十干十二支，上下经纬天地，数有迭移，失守其位，可得昭乎？（天地二甲子，言刚正于
上，则柔合于下，柔正于上，则刚合于下，如上甲则下己，上己则下甲，故曰二甲子，凡十干十二支上下相合，经纬皆
然。）岐伯曰∶失之迭位者，谓虽得岁正，未得正位之司，即四时不节，即生大疫。（应司天而不司天，应在泉而不在泉，
是未得正位之司也。四时失其节气，则大疫必至矣。）注《玄珠密语》云∶阳年三十年，除六年天刑，计有太过二十四年。
（庚子庚午，君火刑金运，庚寅庚申，相火刑金运，戊辰戊戌，寒水刑火运 ，此阳运之天刑，共计六年，本非有余。其
外二十四年，则皆阳刚太过之运。）除此六年，皆作太过之用，令不然之旨。今言迭支迭位，皆可作其不及也。（三十年
中，除此六年天刑之外，皆作太过。乃阳运自胜而无邪伤者也。若刚柔迭失其位，气有不正，虽属阳年亦为不及也。）
假令甲子阳年土运太窒，（窒，抑塞也。此下皆重明前章刚柔失守之义。窒音只。）如癸亥天数有余者，年虽交得甲
子，厥阴犹尚治天。（癸亥年厥阴司天不退位，则甲子年少阴司天不得迁正，是为窒也。）地己迁正，阳明在泉，去岁少
阳以作右间，（甲子年在泉，阳明己卯也。甲未迁正于上，己巳得位于下，故上年在泉之少阳，退作地之右间矣。）即厥
阴之地阳明，故不相和奉者也。（以癸亥年之司天，临甲子年之在泉，则上癸下己，不相和合者也。）癸己相会，土运太
过，虚反受木胜，故非太过也，何以言土运太过？（癸己相会，则甲失其位，虽曰阳土，其气巳虚，土虚则受木胜，尚
何太过之有？）况黄钟不应太窒，木既胜而金还复，金既复而少阴如至，即木胜如火而金复微。（黄钟为太宫之律，阳土
运窒则黄钟不叶，木乃胜之，木胜必金复，金既复而子年司天，少阴忽至，则木反助火克金 ，其复必微，而甲己之土皆
失守矣。）如此则甲己失守，后三年化成土疫，晚至丁卯，早至丙寅，土疫至也。（甲己化土，故发为土疫，即后世所谓
湿温之类。自甲子至丙寅，三年首也；至丁卯，三年后也。）大小善恶，推其天地，详乎太乙。（推其天地，察司天在泉
之盛衰也。太乙义详本类前七及三十五。）又只如甲子年，如甲至子而合，应交司而治天，（甲与子合，则少阴君火，应
交司治天也。）即下己卯未迁正，而戊寅少阳未退位者，亦甲己下有合也，（甲子年在泉己卯阳明未迁正者，以癸亥年在
泉戊寅少阳不退位也。故令甲与戊对，子与寅配，而甲己不能合，是己之阴土窒于下，柔失其守矣。）即土运非太过，而
木乃乘虚而胜土也，金次又行复胜之，即反邪化也。（己土不正于下，则亦为木胜而金复，三年之后，必化土疠，故云邪
化也。）阴阳天地殊异尔，故其大小善恶，一如天地之法旨也。（在上则应天，在下则应地，明天地之法旨，则大小善恶
之应可知矣。）
假令丙寅阳年太过，如乙丑天数有余者，虽交得丙寅，太阴尚治天也，（乙丑司天太阴不退位，则本年少阳亦不得迁
正。）地已迁正，厥阴司地，去岁太阳以作右间，（丙寅少阳虽未司天，辛巳厥阴已正在泉，故上年司地庚辰，当退位作
右间也。）即天太阴而地厥阴，故地不奉天化也。（上乙下辛非合，故地不奉天。）乙辛相会，水运太虚，反受土胜，故非
太过。（丙辛未合，水运虚也，故土胜之。）即太簇之管，太羽不应，土胜而雨化，木复即风。（太簇之管，羽音阳律也，
丙运失守，故太羽不应，而雨为之胜，风为之复也，）此者丙辛失守，其会后三年，化成水疫，晚至己巳，早至戊辰，甚
即速，微即徐。（速即戊辰，徐即己巳也。）水疫至也。大小善恶，推其天地数，乃太乙游宫。（天地太乙义见前。）又只
如丙寅年，丙至寅且合，应交司而治天，（丙与寅合，则少阳相火应交司而治天。）即辛巳未得迁正，而庚辰太阳未退位
者，亦丙辛不合德也，（辛巳乃本年在泉，庚辰乃上年在泉，庚辰不退位则辛巳不迁正，有丙无辛，孤立于上，不合其德，
亦水运之失守也。）即水运亦小虚而小胜，或有复，后三年化疠，名曰水疠，其状如水疫，治法如前。（凡失守者，即虽
小虚，小有胜复，亦不免于为疠，则甚者可知。水疫水疠，即后世寒疫阴证之类，其治法如前章。）
假令庚辰阳年太过，如己卯天数有余者，虽交得庚辰年也，阳明犹尚治天，（阳明乃己卯年司天，若不退位，则庚辰
不能迁正。）地已迁正，太阴司地，去岁少阴以作右间。（庚辰在泉，太阴也，既已迁正，则己卯之少阴在泉者，以退作
地之右间也。）即天阳明而地太阴也，故地不奉天也。（天阳明，己卯也。地太阴，乙未也。己乙非合，故地不奉天。）乙
己相会，金运太虚，反受火胜，故非太过也。（乙庚不合而乙己合，故金运虚而火胜之。）即姑洗之管，太商不应，火胜
热化，水复寒刑。（庚金失守，则太商不应，姑洗之管，乃其律也。金虚则火胜，火胜则水复，故当先热而后寒。）此乙
庚失守，其后三年化成金 疫也，速至壬午，徐至癸未，金疫至也。大小善恶，推本年天数及太乙也。（本年天数及太乙，
言所至之年也。又遇其逆则灾大，若逢其顺则灾微。）又只如庚辰，如庚至辰，且应交司而治天，（若庚辰既合，则太阳
寒水，当于交司之日而治天矣。）即下乙未未得迁正者，即地甲午少阴未退位者，且乙庚不合德也，（乙未太阴乃本年在
泉，甲午少阴乃上年在泉，若甲午未退则乙未不正，庚虽正于上，乙失守于下，乙庚不合，亦金运之亏也。）即下乙未干
失刚，亦金运小虚也，有小胜，或无复，（乙未干失刚，以柔不正而失其刚也。柔失其正，故金曰小虚。火有小胜及太阴
气至，则水不得行，故或无复也。）后三年化疠，名曰金疠，其状如金疫也，治法如前。（金疫亦名杀疫，金疠亦名杀疠，
其治法皆如前章。）
假令壬午阳年太过，如辛巳天数有余者，虽交后壬午年也，厥阴犹尚治天，（辛巳之厥阴当退不退，则壬虽阳木，亦
不能正其运。）地已迁正，阳明在泉，去岁丙申少阳以作右间，（壬午之丁酉阳明迁正在泉，辛巳之丙申少阳，当退作地
之右间也。）即天厥阴而地阳明，故地不奉天者也。（以辛巳之天，临壬午之地，故不相和奉也。）丁辛相合会，木运太虚，
反受金胜，故非太过也。（辛不退，壬不正，丁不合壬而会辛，木运失守，金必胜之，亦犹不及也。）即蕤宾之管，太角
不应，金行燥胜，火化热复。 （蕤宾之管，太角之律也。阳木不正，故蕤宾失音，金所以胜，火所以复，而邪至矣。）
甚即速，微即徐，疫至大小善恶，推疫至之年天数及太乙。（其速其徐，总不出三年之外，而大小善恶，又当推疫至之年
神也。）又只如壬至午，且应交司而治之，（壬与午，合其交司之日，则少阴治天矣。）即下丁酉未得迁正者，即地下丙申
少阳未得退位者，见丁壬不合德也，（丁酉阳明为本年在泉，丙申少阳乃上年在泉，丙申不退则丁酉不正，有壬无丁，木
德不合也。）即丁柔干失刚，亦木运小虚也，有小胜小复，（柔不合刚，下不应上，亦为小虚，故有胜复。）后三年化疠，
名曰木疠，其状如风疫，治法如前。（木疠风疫，即后世风温之类。）
假令戊申阳年太过，如丁未天数太过者，虽交得戊申年也，太阴犹尚治天，（丁未之太阴不退位，戊申虽阳年太过，
不能正其火运。）地已迁正，厥阴在泉，去岁壬戌太阳已退位作右间，即天丁未，地癸亥，故地不奉天化也。（戊申年天
未正而地已正，则上年太阳在泉者，已退作地之右间矣。是天仍丁未，地则癸亥，癸不得戊，故地不奉天之火化。）丁癸
相会，火运太虚，反受水胜，故非太过也。（戊癸不合，火运必虚，故受水之胜。）即夷则之管，上太征不应。（夷则之管，
火之律也。上管属阳，太征也。下管属阴，少征也。戊不得正，故上之太征不应。）此戊癸失守，其会后三年化疫也，速
至庚戌。大小善恶，推疫至之年天数及太乙。（速在庚戌，远在辛亥，三年内外，火气为疫也。）又只如戊申，如戊至申，
且应交司而治天，（戊申既合交司之日，少阳当治天也。）即下癸亥未得迁正者，即地下壬戌太阳未退位者，见戊癸未合
德也，（戊申年当厥阴癸亥在泉，若上年壬戌不退，则癸亥不正，戊癸火运不合其德也。）即下癸柔干失刚，见火运小虚
也，有小胜，或无复也。（火运不足，水必胜之，水胜则土复，当其复时而厥阴若正，则土或无复也。）后三年化疠，名
曰火疠也， 治法如前。（火疠，即后世所谓温疫热病之类，其针治之法如前章。）治之法可寒之泄之。（此言针治之外，
又当药治者如此。火邪为疠，故宜寒之泄之。由此观之，则凡上文五刚化疫，五柔化疠，或针或药，皆宜因气施治，又
在不言可知也。）
（《素问·遗篇本病论》）
黄帝问道：我听说天地有“二甲子”的说法，即十天干与十二地支相配，上下经纬交织于天地之间，其数理运行会有更迭转移。如果失去了应有的位置，这种情况可以阐明吗？（所谓“天地二甲子”，是指刚正的天干在上，则柔合的地支在下；若柔正的天干在上，则刚合的地支在下。例如上面是甲，下面就是己；上面是己，下面就是甲，所以称为“二甲子”。凡是十天干与十二地支上下相合，其经纬关系都是如此。）
岐伯回答说：失去更替位置的，是指虽然得到了当年的岁气正统，却没有占据正确的司天或在泉之位，导致四时气候失常，从而产生大瘟疫。（应当司天而没有司天，应当在泉而不在泉，这就是没有得到正确的位置。四时失去了节气规律，那么大瘟疫就一定会到来。）
注《玄珠密语》说：阳年三十年中，除去六年受“天刑”之年，计算下来有二十四年为太过之年。（庚子、庚午年，君火克制金运；庚寅、庚申年，相火克制金运；戊辰、戊戌年，寒水克制火运，这是阳运遭受的“天刑”，共计六年，本来并非有余。其余的二十四年，则都是阳刚太过之运。）除了这六年之外，都按照太过的原则来推演，这与上述旨意不同。现在所说的“迭支迭位”，都可以视为不及之年。（在三十年中，除去这六年受天刑的年份外，其余都按太过推算，这是阳运自我强盛而没有受到邪气伤害的情况。如果刚柔之气交替失去其位，气机不正，即使是阳年也会表现为不及。）
举例来说，甲子年是阳年，土运应当太过但被抑制（窒，意为抑塞。以下都在重申前章刚柔失守的含义。窒音zhì）。如果癸亥年的天数有余（指上年司天之气不退位），虽然进入了甲子年，厥阴风木仍然主持司天。（癸亥年厥阴风木司天而不退位，导致甲子年少阴君火不能迁正，这就叫作“窒”。）地下的己卯阳明燥金已经迁正为在泉，去岁的少阳相火退居为右间气。（甲子年在泉应为阳明燥金己卯。甲未能在上迁正，己已在下得位，所以上一年在泉的少阳相火，退居为地之右间。）这就是厥阴之地对应阳明之位，所以上下不相调和奉承。（以癸亥年的司天之气临驾甲子年的在泉之气，则是上癸下己，上下不相和合。）癸与己相会，土运看似太过，但实际上虚弱反而受到木气的克制，所以并不是真正的太过。为什么说是土运太过呢？（癸与己相会，甲就失去了其位，虽然号称阳土，但其气已虚，土虚则受木克，哪里还有太过的情况？）况且黄钟律管不应声（象征土运被抑），木气既已胜复，金气随即报复，金气既已报复，少阴君火便如至而至，此时木胜如火，金之报复就微弱了。（黄钟是太宫之律，阳土运被抑则黄钟不协，木气于是胜之，木胜必然引起金之报复，金既报复而子年司天之气少阴忽至，则木反助火克金，其报复必微弱，而甲己化土的运气皆失守了。）像这样甲己失守，三年后化为土疫，晚则在丁卯年，早在丙寅年，土疫就会到来。（甲己化土，所以发为土疫，即后世所谓的湿温之类。从甲子到丙寅，是三年之首；到丁卯，是三年之后。）判断其大小善恶，需推究天地之数，详察太乙游宫。（推究天地，是考察司天在泉的盛衰。太乙的含义详见本类前七及三十五篇。）
又如甲子年，甲与子相合，应交司而治天，（甲与子合，则少阴君火应交司治天。）如果下面的己卯尚未迁正，而上年的戊寅少阳尚未退位，这也是甲己下有合的现象（甲子年在泉己卯阳明未迁正，是因为癸亥年在泉戊寅少阳不退位。所以令甲与戊对，子与寅配，而甲己不能合，这是己之阴土在下被阻滞，柔气失去了守位），这样土运就不是太过，而是木气乘虚克制土气，金气随后又行报复之气，这就是反常的邪化。（己土在下不正，也受木克而金复，三年之后，必化为土疠，所以说邪化。）阴阳天地虽有差异，但其大小善恶，完全遵循天地法旨。（在上应天，在下应地，明了天地法旨，则可知大小善恶的应验。）
再比如丙寅年阳年太过，如果乙丑年天数有余，虽然进入丙寅年，太阴湿土仍然主持司天（乙丑司天太阴不退位，则本年少阳也不能迁正）。地下已迁正，厥阴风木司地（此处指在泉），去岁的太阳寒水退居为右间气（丙寅少阳虽未司天，辛巳厥阴已正在泉，故上年司地的庚辰太阳，当退位作右间）。这就是天为太阴而地为厥阴，所以地不奉承天的气化。（上乙下辛不合，故地不奉天。）乙与辛相会，水运太虚，反而受土气克制，所以不是太过。（丙辛未合，水运虚，故土胜之。）太簇律管，太羽之声不应，土胜则雨化，木复则风生。（太簇之管，羽音属阳律，丙运失守，故太羽不应，雨为之胜，风为之复。）此乃丙辛失守，其后三年，化为水疫，晚至己巳，早至戊辰，甚则快，微则慢。（速即戊辰，徐即己巳。）水疫到来。判断其大小善恶，推究天地之数，参考太乙游宫。（天地太乙含义见前。）又如丙寅年，丙与寅且合，应交司治天，（丙与寅合，则少阳相火应交司治天。）如果辛巳未得迁正，而庚辰太阳未退位，也是丙辛不合德（辛巳是本年在泉，庚辰是上年在泉，庚辰不退位则辛巳不迁正，有丙无辛，孤立于上，不合其德，也是水运失守），这样水运也小虚而有小胜，或有报复，三年后化疠，名叫水疠，症状如水疫，治法如前。（凡失守者，即使小虚，小有胜复，也不免化为疠，严重的可想而知。水疫水疠，即后世寒疫阴证之类，其治法如前章。）
再比如庚辰年阳年太过，如果己卯年天数有余，虽然进入庚辰年，阳明燥金仍然主持司天（阳明是己卯年司天，若不退位，则庚辰不能迁正）。地下已迁正，太阴湿土司地（在泉），去岁的少阴君火退居为右间气（庚辰在泉为太阴，既已迁正，则己卯之少阴在泉者，退作地之右间）。这就是天阳明而地太阴，所以地不奉承天。（天阳明，己卯也。地太阴，乙未也。己乙非合，故地不奉天。）乙与己相会，金运太虚，反而受火气克制，所以不是太过。（乙庚不合而乙己合，故金运虚而火胜之。）姑洗律管，太商之声不应，火胜则热化，水复则寒刑。（庚金失守，则太商不应，姑洗之管，是其律也。金虚则火胜，火胜则水复，故先热而后寒。）此乃乙庚失守，其后三年化为金疫，速至壬午，缓至癸未，金疫到来。判断其大小善恶，推究本年天数及太乙。（本年天数及太乙，指所至之年。又遇其逆则灾大，若逢其顺则灾微。）又如庚辰，庚与辰且合，应交司治天，（若庚辰既合，则太阳寒水，当于交司之日而治天矣。）如果下面的乙未未得迁正，或者地下的甲午少阴未退位，就是乙庚不合德（乙未太阴是本年在泉，甲午少阴是上年在泉，若甲午未退则乙未不正，庚虽正于上，乙失守于下，乙庚不合，也是金运之亏），这样下面的乙未干失刚，也是金运小虚，有小胜，或无报复（乙未干失刚，因柔不正而失其刚。柔失其正，故金曰小虚。火有小胜及太阴气至，则水不得行，故或无复也）。三年后化疠，名叫金疠，症状如金疫，治法如前。（金疫亦名杀疫，金疠亦名杀疠，其治法皆如前章。）
再比如壬午年阳年太过，如果辛巳年天数有余，虽然进入壬午年，厥阴风木仍然主持司天（辛巳之厥阴当退不退，则壬虽阳木，亦不能正其运）。地下已迁正，阳明燥金在泉，去岁的丙申少阳退居为右间气（壬午之丁酉阳明迁正在泉，辛巳之丙申少阳，当退作地之右间）。这就是天厥阴而地阳明，所以地不奉承天。（以辛巳之天，临壬午之地，故不相和奉也。）丁与辛相合会，木运太虚，反而受金气克制，所以不是太过。（辛不退，壬不正，丁不合壬而会辛，木运失守，金必胜之，亦犹不及也。）蕤宾律管，太角之声不应，金行燥胜，火化热复。（蕤宾之管，太角之律也。阳木不正，故蕤宾失音，金所以胜，火所以复，而邪至矣。）甚则快，微则慢，疫至的大小善恶，推究疫至之年天数及太乙。（其速其徐，总不出三年之外，而大小善恶，又当推疫至之年神也。）又如壬与午且合，应交司治之，（壬与午，合其交司之日，则少阴治天矣。）如果下面的丁酉未得迁正，或者地下的丙申少阳未得退位，见到丁壬不合德（丁酉阳明为本年在泉，丙申少阳乃上年在泉，丙申不退则丁酉不正，有壬无丁，木德不合也），这样丁柔干失刚，也是木运小虚，有小胜小复（柔不合刚，下不应上，亦为小虚，故有胜复）。三年后化疠，名叫木疠，症状如风疫，治法如前。（木疠风疫，即后世风温之类。）
再比如戊申年阳年太过，如果丁未年天数太过，虽然进入戊申年，太阴湿土仍然主持司天（丁未之太阴不退位，戊申虽阳年太过，不能正其火运）。地下已迁正，厥阴风木在泉，去岁的壬戌太阳已退位作右间，即天丁未，地癸亥，所以地不奉承天的气化。（戊申年天未正而地已正，则上年太阳在泉者，已退作地之右间矣。是天仍丁未，地则癸亥，癸不得戊，故地不奉天之火化。）丁与癸相会，火运太虚，反而受水气克制，所以不是太过。（戊癸不合，火运必虚，故受水之胜。）夷则律管，上太征之声不应。（夷则之管，火之律也。上管属阳，太征也。下管属阴，少征也。戊不得正，故上之太征不应。）此乃戊癸失守，其后三年化疫，速至庚戌。判断其大小善恶，推究疫至之年天数及太乙。（速在庚戌，远在辛亥，三年内外，火气为疫也。）又如戊申，戊与申且合，应交司治天，（戊申既合交司之日，少阳当治天也。）如果下面的癸亥未得迁正，或者地下的壬戌太阳未退位，见到戊癸未合德（戊申年当厥阴癸亥在泉，若上年壬戌不退，则癸亥不正，戊癸火运不合其德也），这样下面的癸柔干失刚，见到火运小虚，有小胜，或无复（火运不足，水必胜之，水胜则土复，当其复时而厥阴若正，则土或无复也）。三年后化疠，名叫火疠，治法如前。（火疠，即后世所谓温疫热病之类，其针治之法如前章。）治疗的方法可以用寒凉药清泄它。（此言针治之外，又当药治者如此。火邪为疠，故宜寒之泄之。由此观之，则凡上文五刚化疫，五柔化疠，或针或药，皆宜因气施治，又在不言可知也。）
(Suwen: Yipian Benbing Lun)
The Yellow Emperor asked: I have heard that Heaven and Earth operate according to the "Two Jiazi" system, involving the ten Heavenly Stems and twelve Earthly Branches. These elements interweave vertically and horizontally across Heaven and Earth, and their numerical cycles undergo shifts and transitions. If they lose their proper positions, can this phenomenon be elucidated? (The term "Heaven and Earth Two Jiazi" refers to the alignment where a rigid/correct Stem is above, corresponding with a yielding/combining Branch below; if a yielding Stem is above, a rigid Branch is below. For example, if the upper Stem is Jia, the lower Branch is Ji; if the upper is Ji, the lower is Jia. Hence, it is called "Two Jiazi." This principle of upper-lower correspondence applies to all combinations of the Ten Stems and Twelve Branches.)
Qibo replied: Losing the position of succession means that although one obtains the correct annual Qi, one does not occupy the rightful position of Si Tian (Heavenly Ruler) or Zai Quan (Earthly Ruler). Consequently, the four seasons lose their regularity, leading to major epidemics. (If the Qi that should govern Si Tian fails to do so, or the Qi that should govern Zai Quan fails to do so, this constitutes failing to obtain the rightful governing position. When the four seasons deviate from their solar terms, major epidemics are bound to occur.)
The commentary in *Xuanzhu Mi Yu* states: In a cycle of thirty years of Yang Years, six years are subject to "Heavenly Punishment" (Tian Xing), leaving twenty-four years characterized by Excess. (In Geng Zi and Geng Wu years, Sovereign Fire penalizes Metal運; in Geng Yin and Geng Shen years, Ministerial Fire penalizes Metal運; in Wu Chen and Wu Xu years, Cold Water penalizes Fire運. These constitute the "Heavenly Punishment" for Yang operations, totaling six years, which originally were not in excess. The remaining twenty-four years are all characterized by excessive Yang rigidity.) Excluding these six years, the remaining are treated as Excess, which differs from the previous principle. Now, regarding "successive branches and positions," they can all be interpreted as Deficiency. (Within thirty years, excluding the six years of Heavenly Punishment, the rest are calculated as Excess. This represents Yang operation overcoming itself without external pathogenic injury. However, if the rigid and yielding energies alternately lose their positions, resulting in irregular Qi, even a Yang Year will manifest as Deficiency.)
For instance, in the Jia Zi year, a Yang Year, the Earth operation should be Excess but is suppressed (Zhi, meaning obstruction or suppression. The following text reiterates the meaning of rigid-yielding loss of position. Zhi is pronounced 'zhi'). If the celestial duration of the Gui Hai year was in surplus (meaning the Si Tian Qi of the previous year did not withdraw), although the Jia Zi year has begun, Jueyin Wind Wood still governs Si Tian. (If Jueyin Wind Wood of Gui Hai year fails to withdraw from Si Tian, Shaoyin君Fire cannot advance to its position in Jia Zi year, which is termed "Zhi".) The earthly branch Ji Mao Yangming Dry Metal has already advanced to Zai Quan, while the previous year's Shaoyang Ministerial Fire has retreated to become the Right Intercalary Qi. (In Jia Zi year, Zai Quan should be Yangming Dry Metal Ji Mao. Since Jia has not advanced above, and Ji has taken its place below, the Shaoyang Ministerial Fire that governed Zai Quan in the previous year retreats to become the Right Intercalary Qi of the Earth.) Thus, Jueyin corresponds to the position of Yangming, so they do not harmonize and support each other. (With the Si Tian Qi of Gui Hai year overseeing the Zai Quan of Jia Zi year, it is Upper Gui and Lower Ji, which do not harmonize.) When Gui and Ji meet, the Earth operation appears Excess, but actually, due to deficiency, it suffers defeat by Wood. Therefore, it is not truly Excess. Why is it said to be Earth Excess? (When Gui and Ji meet, Jia loses its position. Although it is called Yang Earth, its Qi is already deficient. Earth deficiency leads to Wood dominance, so how can it be Excess?) Moreover, if the Huangzhong bell does not resonate (indicating Earth suppression), after Wood dominates, Metal retaliates. Once Metal retaliates, Shaoyin君Fire arrives suddenly. At this point, Wood dominance resembles Fire, making Metal's retaliation weak. (Huangzhong is the pitch pipe for Tai Gong. If Yang Earth operation is obstructed, Huangzhong does not harmonize. Wood then dominates, necessitating Metal's retaliation. Once Metal retaliates and the Si Tian Qi of the Zi year, Shaoyin, suddenly arrives, Wood assists Fire to overcome Metal, making the retaliation weak. Thus, the Earth transformation of Jia and Ji both lose their control.) Under such circumstances, with Jia and Ji losing control, an Earth epidemic transforms three years later, arriving late in Ding Mao or early in Bing Yin. (Jia and Ji transform into Earth, thus causing an Earth epidemic, similar to Damp-Warmth in later generations. From Jia Zi to Bing Yin marks the beginning of the three-year period; Ding Mao marks the end.) To determine its severity and nature, one must deduce from Heaven and Earth numbers and detail the movement of Tai Yi. (Deducing Heaven and Earth involves observing the prosperity and decline of Si Tian and Zai Quan. The meaning of Tai Yi is detailed in Chapters 7 and 35 of this category.)
Similarly, in the Jia Zi year, when Jia combines with Zi, Shaoyin君Fire should govern Si Tian. If the lower Ji Mao has not advanced, and the previous year's Wu Yin Shaoyang has not withdrawn, this also represents a connection between Jia and Ji below. (In Jia Zi year, Ji Mao Yangming has not advanced because Wu Yin Shaoyang of Gui Hai year did not withdraw from Zai Quan. Thus, Jia pairs with Wu, and Zi pairs with Yin, preventing Jia and Ji from combining. This indicates that Ji's Yin Earth is obstructed below, and the yielding energy has lost its post.) Consequently, the Earth operation is not Excess; instead, Wood takes advantage of the deficiency to dominate Earth, followed by Metal's retaliatory dominance. This is a reversal into pathological transformation. (Since Ji Earth is incorrect below, it suffers Wood dominance and Metal retaliation. Three years later, it must transform into Earth Li. Hence, it is called pathological transformation.) Although Yin-Yang and Heaven-Earth differ, their severity and nature strictly follow the principles of Heaven and Earth. (What is above responds to Heaven, what is below responds to Earth. Understanding the principles of Heaven and Earth allows one to know the outcomes of severity and nature.)
Consider the Bing Yin year, a Yang Year of Excess. If the Yi Chou year had surplus celestial duration, even upon entering Bing Yin, Taiyin Wet Earth still governs Si Tian. (If Taiyin of Yi Chou year does not withdraw, Shaoyang of the current year cannot advance.) The ground has advanced, with Jueyin Wind Wood governing Zai Quan, and the previous year's Taiyang Cold Water retreating to become the Right Intercalary Qi. (Although Shaoyang of Bing Yin year does not govern Si Tian, Xin Si Jueyin has correctly assumed Zai Quan. Thus, the previous year's Si Tian/Ground ruler Geng Chen Taiyang must withdraw to become the Right Intercalary Qi.) Thus, Heaven is Taiyin and Earth is Jueyin, so Earth does not serve Heaven's transformation. (Upper Yi and Lower Xin do not combine, so Earth does not serve Heaven.) When Yi and Xin meet, Water operation is severely deficient and suffers defeat by Earth, so it is not Excess. (Bing and Xin do not combine, so Water operation is deficient, allowing Earth to dominate.) The Taisu pitch pipe does not resonate with Tai Yu; Earth dominance brings rain, and Wood retaliation brings wind. (Taisu is the pipe for Yu sound in Yang laws. With Bing operation losing control, Tai Yu does not resonate, rain dominates, and wind retaliates.) This is Bing-Xin loss of control. Three years later, a Water epidemic transforms, arriving late in Ji Si or early in Wu Chen. Severe cases arrive quickly, mild cases slowly. (Quick refers to Wu Chen, slow refers to Ji Si.) The Water epidemic arrives. Severity and nature are deduced from Heaven and Earth numbers and Tai Yi palace movements. (Meanings of Heaven, Earth, and Tai Yi are seen previously.) Similarly, in Bing Yin year, Bing combines with Yin, and Shaoyang Ministerial Fire should govern Si Tian. If Xin Si has not advanced, and Geng Chen Taiyang has not withdrawn, this is also Bing-Xin lack of virtue combination. (Xin Si is the current year's Zai Quan, Geng Chen is the previous year's Zai Quan. If Geng Chen does not withdraw, Xin Si cannot advance. Having Bing without Xin leaves it isolated above, lacking virtuous combination, representing Water operation loss of control.) Thus, Water operation is slightly deficient with slight dominance, possibly with retaliation. Three years later, it transforms into Li, named Water Li, resembling Water epidemic, with treatment as before. (Any loss of control, even with slight deficiency and minor dominance/retaliation, inevitably leads to Li. The severity is evident. Water epidemic/Li corresponds to Cold Epidemic/Yin Syndromes in later generations; treatment is as in the previous chapter.)
Consider the Geng Chen year, a Yang Year of Excess. If the Ji Mao year had surplus duration, even upon entering Geng Chen, Yangming Dry Metal still governs Si Tian. (Yangming is Si Tian of Ji Mao year; if it does not withdraw, Geng Chen cannot advance.) The ground has advanced, with Taiyin Wet Earth governing Zai Quan, and the previous year's Shaoyin君Fire retreating to become the Right Intercalary Qi. (Geng Chen Zai Quan is Taiyin. Having advanced, the previous year's Shaoyin Zai Quan from Ji Mao retreats to become the Right Intercalary Qi.) Thus, Heaven is Yangming and Earth is Taiyin, so Earth does not serve Heaven. (Heaven is Yangming, Ji Mao. Earth is Taiyin, Yi Wei. Ji and Yi do not combine, so Earth does not serve Heaven.) When Yi and Ji meet, Metal operation is severely deficient and suffers defeat by Fire, so it is not Excess. (Yi-Geng do not combine, but Yi-Ji do, so Metal is deficient and Fire dominates.) The Guxiao pitch pipe does not resonate with Tai Shang; Fire dominance brings heat, Water retaliation brings cold punishment. (Geng Metal loss of control means Tai Shang does not resonate. Guxiao is its pipe. Metal deficiency leads to Fire dominance; Fire dominance leads to Water retaliation, hence heat first, then cold.) This is Yi-Geng loss of control. Three years later, a Metal epidemic transforms, arriving fast in Ren Wu or slow in Gui Wei. Severity and nature are deduced from the current year's duration and Tai Yi. (Current year duration and Tai Yi refer to the year of arrival. Adversity brings great disaster, harmony brings minor disaster.) Similarly, in Geng Chen, Geng combines with Chen, and Taiyang Cold Water should govern Si Tian. (If Geng-Chen combines, Taiyang Cold Water should govern at the time of succession.) If the lower Yi Wei has not advanced, or the underground Jia Wu Shaoyin has not withdrawn, this shows Yi-Geng lack of virtue combination. (Yi Wei Taiyin is the current year's Zai Quan, Jia Wu Shaoyin is the previous year's Zai Quan. If Jia Wu does not withdraw, Yi Wei is incorrect. Geng is correct above, but Yi loses control below; Yi-Geng do not combine, indicating Metal operation deficit.) Thus, the lower Yi Wei lacks rigid support, representing slight Metal deficiency, with slight dominance, possibly no retaliation. (Yi Wei lacks rigid support because the yielding is incorrect, losing its rigid nature. Yielding loss of correctness makes Metal "slightly deficient." If Fire has slight dominance and Taiyin Qi arrives, Water cannot act, hence possibly no retaliation.) Three years later, it transforms into Li, named Metal Li, resembling Metal epidemic, with treatment as before. (Metal epidemic is also called Sha Epidemic; Metal Li is also called Sha Li; treatment is as in the previous chapter.)
Consider the Ren Wu year, a Yang Year of Excess. If the Xin Si year had surplus duration, even upon entering Ren Wu, Jueyin Wind Wood still governs Si Tian. (If Jueyin of Xin Si year does not withdraw, Ren, though Yang Wood, cannot regulate its operation correctly.) The ground has advanced, with Yangming Dry Metal in Zai Quan, and the previous year's Bing Shen Shaoyang retreating to become the Right Intercalary Qi. (Ren Wu's Ding You Yangming advances to Zai Quan; Xin Si's Bing Shen Shaoyang retreats to become the Right Intercalary Qi.) Thus, Heaven is Jueyin and Earth is Yangming, so Earth does not serve Heaven. (With Xin Si Heaven overseeing Ren Wu Earth, they do not harmonize.) Ding and Xin meet, Wood operation is severely deficient and suffers defeat by Metal, so it is not Excess. (Xin does not withdraw, Ren is incorrect; Ding does not combine with Ren but meets Xin. Wood operation loses control, Metal must dominate, similar to Deficiency.) The Ruibin pitch pipe does not resonate with Tai Jiao; Metal action brings dry dominance, Fire transformation brings heat retaliation. (Ruibin is the pipe for Tai Jiao. Yang Wood is incorrect, so Ruibin loses sound; Metal dominates, Fire retaliates, and pathogens arrive.) Severe cases arrive quickly, mild cases slowly. Severity and nature of epidemic arrival are deduced from the year's duration and Tai Yi. (Speed varies within three years; severity depends on the deity of the arrival year.) Similarly, Ren combines with Wu, and Shaoyin君Fire should govern at succession. (Ren and Wu combine at the time of succession, so Shaoyin governs Heaven.) If the lower Ding You has not advanced, or the underground Bing Shen Shaoyang has not withdrawn, this shows Ding-Ren lack of virtue combination. (Ding You Yangming is the current year's Zai Quan, Bing Shen Shaoyang is the previous year's Zai Quan. If Bing Shen does not withdraw, Ding You is incorrect. Having Ren without Ding means Wood virtue does not combine.) Thus, Ding's yielding lacks rigid support, representing slight Wood deficiency, with slight dominance and retaliation. (Yielding does not match rigid, lower does not respond to upper, also slight deficiency, hence dominance and retaliation.) Three years later, it transforms into Li, named Wood Li, resembling Wind epidemic, with treatment as before. (Wood Li/Wind epidemic corresponds to Wind-Warmth in later generations.)
Consider the Wu Shen year, a Yang Year of Excess. If the Ding Wei year had excessive duration, even upon entering Wu Shen, Taiyin Wet Earth still governs Si Tian. (Taiyin of Ding Wei year does not withdraw; although Wu Shen is a Yang Year of Excess, it cannot regulate Fire operation correctly.) The ground has advanced, with Jueyin Wind Wood in Zai Quan, and the previous year's Ren Xu Taiyang having withdrawn to become the Right Intercalary Qi. Thus, Heaven is Ding Wei, Earth is Gui Hai, so Earth does not serve Heaven's transformation. (In Wu Shen year, Heaven is not correct but Earth is. The previous year's Taiyang Zai Quan has retreated to become the Right Intercalary Qi. Heaven remains Ding Wei, Earth becomes Gui Hai. Gui cannot obtain Wu, so Earth does not serve Heaven's Fire transformation.) Ding and Gui meet, Fire operation is severely deficient and suffers defeat by Water, so it is not Excess. (Wu-Gui do not combine, Fire operation must be deficient, suffering Water dominance.) The Yize pitch pipe does not resonate with Upper Tai Zheng. (Yize is the pipe for Fire. Upper pipes belong to Yang, Tai Zheng; lower pipes belong to Yin, Shao Zheng. Wu cannot be correct, so Upper Tai Zheng does not resonate.) This is Wu-Gui loss of control. Three years later, an epidemic transforms, arriving fast in Geng Xu. Severity and nature are deduced from the arrival year's duration and Tai Yi. (Fast in Geng Xu, far in Xin Hai, within three years, Fire Qi causes epidemic.) Similarly, in Wu Shen, Wu combines with Shen, and Shaoyang should govern Si Tian. (If Wu-Shen combines at succession, Shaoyang governs Heaven.) If the lower Gui Hai has not advanced, or the underground Ren Xu Taiyang has not withdrawn, this shows Wu-Gui lack of virtue combination. (Wu Shen year should have Jueyin Gui Hai in Zai Quan. If previous year Ren Xu does not withdraw, Gui Hai is incorrect; Wu-Gui Fire operation lacks virtuous combination.) Thus, the lower Gui yielding lacks rigid support, showing slight Fire deficiency, with slight dominance, possibly no retaliation. (Fire operation insufficient, Water must dominate; Water dominance leads to Earth retaliation. If Jueyin is correct during retaliation, Earth may not retaliate.) Three years later, it transforms into Li, named Fire Li, with treatment as before. (Fire Li corresponds to Warm Epidemic/Heat Syndromes in later generations; acupuncture treatment is as in the previous chapter.) Treatment methods include cooling and purging. (This refers to herbal treatment beyond acupuncture. Since Fire pathogens cause Li, cooling and purging are appropriate. From this, it is evident that for the five Rigid transformations into epidemics and five Yielding transformations into Li mentioned above, whether using needles or herbs, treatment should be adapted to the Qi, which goes without saying.)