应时而至气和平，正化承天不妄行，太过气淫先时至，侮刑我者乘我刑。不及气迫
后时至，所胜妄行刑所生，所生被刑受其病，我所不胜亦来乘。
【注】应时而至，谓交五运六气之日、之时，正当其日、其时而气即至，则为正化平
气，承天之令，不妄行也。如时未至而气先至，来气有余则为太过，名曰气淫，即邪化
也。刑我，谓克我者也；我刑，谓我克者也。假如木气有余，克我之金不能制我，金反受
木之侮，则木盛而土受克也必矣。其年若见肝病为正邪，见肺病为微邪，见脾病则为贼
邪也，余时法此。若时已至而气未至，来气不足，则为不及，名曰气迫，亦邪化也。所
胜谓我所胜，即我克者也。所生，我所生者也。所不胜，谓我所不胜，即克我者也。假
如木气不及，我克之土，无畏妄行，则生我之水必受病也；木衰，金乘其衰亦来刑木为
病也。其年若肾病为实邪，见心病为虚邪，见肺病则贼邪也。余时法此，推此可知二经三
经兼病之理矣。
运气亢则皆为害，畏子之制敢不承，因有承制则生化，亢而无制胜病生。胜后子报
母仇复，被抑屈伏郁病成，郁极乃发因子弱，待时得位自灾刑。
【注】五运六气太过而极，则谓之亢，亢则必害我所胜者也。假如木亢极，则必害我
之所胜之土；土之子金，随起而制木，木畏承受其制，则不敢妄刑彼母也。五行有此承
制之道，自相和顺，则生化不病矣。假如木亢盛而无制，则必生胜病；胜病者肝，受病
者脾，二经同病也。有胜必有复，有盛必有衰，自然之道也。木盛而后必衰，土之子金，
则乘衰必复胜母之仇，是则更生复病也；复病者肺，受病者肝，二经同病也。余脏法此。
若木不及，则被金遏抑，屈伏不伸，而木郁之病生也。然被郁极而乃发者，盖以木气不
及，不能令子火旺，故不能复也，所以必待其己之得位时而后乃发也；虽发而不为他害，
但自为灾病，亦由本气弱耳。故方其未发之时，与胜病同，胜病者肺，郁病者肝，及其
已发之时，不复病肺，惟病肝也。余脏法此。此上文以太过释胜，不及释郁病，非谓一岁
之太过不及，则分司之气无胜、复、郁病也。
凡太过妄行害彼而病者，皆胜病也。受害子终不能复，郁而发病者，皆郁病也。不及被
抑而病者，亦郁病也。被郁待子来报母仇而病者，皆复病也。推此余皆可通也。
应时到来的气候平和，正化的运气承奉天道而不妄行。太过之气淫溢而提前到来，侮逆并刑罚那些克制我的气，同时乘袭那些被我克制的对象。不及之气紧迫而推迟到来，我所胜的气妄自行使刑罚于我所生的气，我所生的气遭受刑罚而患病，我所不胜（克制我）的气也来乘袭。
【注】应时而至，指的是交运六气之日、之时，正当其日、其时气候即至，这称为正化平气，承奉天令，不妄行。如果时令未到而气候先至，来气有余则称为太过，名为“气淫”，也就是邪化。刑我，指克制我的五行；我刑，指被我克制的五行。假如木气有余，克制我的金不能制约我，金反而受木的侮逆，那么木盛而土必然受克。该年若出现肝病为正邪，出现肺病为微邪，出现脾病则为贼邪，其余类推。如果时令已到而气候未至，来气不足，则称为不及，名为“气迫”，也是邪化。所胜，指我所胜的，即我克的。所生，指我所生的。所不胜，指我不胜的，即克我的。假如木气不及，我克的土无所畏惧而妄行，那么生我的水必然受病；木衰，金乘其衰而来刑木致病。该年若肾病为实邪，见心病为虚邪，见肺病则为贼邪。其余类推，推此可知二经、三经兼病的道理。
运气亢盛则皆为害，畏惧子气的制约怎敢不承受？因为有承制则有生化，亢盛而无制约则生病。胜气之后，子气报复母仇而复发，被抑制屈伏则郁结生病。郁极乃发是因为子气弱，等待时机得位才自相灾刑。
【注】五运六气太过而极，则称为亢，亢盛则必然伤害我所胜的五行。假如木亢极，则必然伤害我所胜的土；土之子金，随即起来制约木，木畏惧承受其制约，则不敢妄刑其母。五行有此承制之道，自相和顺，则生化正常而不病。假如木亢盛而无制约，则必然产生胜病；胜病者是肝，受病者是脾，两经同病。有胜必有复，有盛必有衰，这是自然规律。木盛后必然衰，土之子金，则乘木之衰必报复胜母之仇，于是又产生复病；复病者是肺，受病者是肝，两经同病。其余脏腑依此类推。若木不及，则被金遏抑，屈伏不伸，从而产生木郁的病证。然而被郁极而后发的原因，是因为木气不及，不能令子火旺盛，所以不能复仇，因此必须等待自身得位之时而后才发作；虽然发作但不为他脏害，只是自为灾病，也是因为本气虚弱。所以在未发之时，与胜病相同，胜病者是肺，郁病者是肝；等到已发之时，不再病肺，只病肝。其余脏腑依此类推。上文以太过解释胜，不及解释郁病，并非指一年的太过不及，而是分司之气无胜、复、郁病的情况。
凡是太过妄行伤害他脏而病的，都是胜病。受害的子气最终不能复仇，郁结而发病的，都是郁病。不及被抑制而病的，也是郁病。被郁结等待子气来报复母仇而病的，都是复病。推此其余皆可通晓。
Climate arriving in due season is peaceful; the correct transformation (Zheng Hua) follows Heaven's mandate and does not act recklessly. Excessive Qi overflows and arrives prematurely, insulting and punishing those that control it, while exploiting those it controls. Deficient Qi is urgent and arrives late; the element it controls acts recklessly, punishing the element it generates; the generated element suffers punishment and becomes diseased, and the element that controls it also exploits it.
[Note] "Arriving in due season" refers to the days and times when the Five Movements and Six Qi change. If the climate arrives exactly on these days and times, it is called "Correct Transformation and Balanced Qi" (Zheng Hua Ping Qi), obeying Heaven's command without reckless action. If the climate arrives before the season, with surplus Qi, it is termed "Excessive," named "Qi Yin" (Qi Overflow/Indulgence), which is also known as pathogenic transformation. "Punishing me" refers to the element that controls me; "I punish" refers to the element I control. For instance, if Wood Qi is excessive, Metal (which controls Wood) cannot restrain it; instead, Metal suffers Wood's insult. Consequently, Wood becomes prosperous, and Earth (controlled by Wood) must inevitably suffer suppression. In that year, Liver disease represents a direct pathogen (Zheng Xie), Lung disease represents a slight pathogen (Wei Xie), and Spleen disease represents a robbing pathogen (Zei Xie). The same logic applies to others. If the season has arrived but the climate has not, with deficient Qi, it is termed "Deficient," named "Qi Po" (Qi Urgency/Constraint), which is also pathogenic transformation. "What I control" refers to the element I overcome. "What generates me" refers to the element that produces me. "What I cannot control" refers to the element that controls me. For example, if Wood Qi is deficient, Earth (which I control) acts recklessly without fear, causing Water (which generates me) to become diseased; as Wood declines, Metal exploits this decline to punish Wood, causing disease. In that year, Kidney disease represents an excess pathogen (Shi Xie), Heart disease represents a deficiency pathogen (Xu Xie), and Lung disease represents a robbing pathogen (Zei Xie). The same logic applies to others. From this, one can deduce the principles of concurrent diseases involving two or three meridians.
When the movements and qi reach extremity (Kang), they all cause harm. Fearing the restraint of the offspring element, how dare one not accept it? Because there is acceptance and restraint, there is generation and transformation; if extreme without restraint, disease arises. After the victorious phase, the offspring avenges the mother, leading to recurrence; if suppressed and屈伏 (subdued), stagnation (Yu) forms disease. Stagnation erupts only when the offspring is weak, waiting for the proper time and position to inflict self-harm.
[Note] When the Five Movements and Six Qi are excessive to the extreme, it is called "Kang" (Extremity). Extremity inevitably harms the element it controls. For instance, if Wood reaches extremity, it inevitably harms Earth (its controlled element). The offspring of Earth, Metal, rises to restrain Wood. Wood fears accepting this restraint and dares not recklessly punish its mother (Wood itself in the context of the cycle, or rather, the text implies Wood's aggression towards Earth stops due to Metal's check). With this principle of acceptance and restraint among the Five Elements, harmony prevails, and generation/transformation occurs without disease. If Wood is excessively strong without restraint, it inevitably produces a "Victorious Disease" (Sheng Bing); the victim of the victorious disease is the Liver, and the suffering organ is the Spleen, resulting in concurrent disease of both meridians. Where there is victory, there must be revenge; where there is prosperity, there must be decline—this is the natural way. After Wood prospers, it must decline. The offspring of Earth, Metal, exploits Wood's decline to avenge its mother, thereby generating a "Revenge Disease" (Fu Bing); the organ of the revenge disease is the Lung, and the suffering organ is the Liver, resulting in concurrent disease of both meridians. The same applies to other organs. If Wood is deficient, it is suppressed by Metal, becoming subdued and unable to extend, giving rise to Wood Stagnation (Mu Yu) disease. However, the reason why stagnation erupts only after reaching extremity is that deficient Wood Qi cannot make the Fire element (its offspring) prosperous, thus it cannot take revenge. Therefore, it must wait until it attains its proper position/time to erupt. Although it erupts, it does not harm other organs but causes self-inflicted disaster/disease, due to the weakness of its own Qi. Thus, before eruption, it resembles the victorious disease: the victorious disease affects the Lung, and the stagnation disease affects the Liver. After eruption, it no longer affects the Lung but only affects the Liver. The same applies to other organs. The above text uses "excess" to explain "victory" and "deficiency" to explain "stagnation disease." This does not refer to the overall excess or deficiency of a single year, but rather indicates that when the governing Qi lacks victory, revenge, or stagnation dynamics.
All cases where excess recklessly harms others and causes disease are "Victorious Diseases" (Sheng Bing). Cases where the harmed offspring ultimately fails to take revenge, leading to stagnation and disease, are "Stagnation Diseases" (Yu Bing). Cases where deficiency leads to suppression and disease are also "Stagnation Diseases." Cases where one is stagnant, waiting for the offspring to avenge the mother, leading to disease, are "Revenge Diseases" (Fu Bing). By deducing from this, the rest can be understood.