黄帝问曰∶天元九窒，余已知之，愿闻气交，何名失守？岐伯曰∶谓其上下升降，迁正退位，各有经论，
上下各有不前，故名失守也。是故气交失易位，气交乃变，变易非常，即四时失序，万化不安，变民病也。
帝曰∶升降不前，愿闻其故，气交有变，何以明知？
岐伯曰∶昭乎问哉！明乎道矣。气交有变，是为天地机，但欲降而不得降者，地窒刑之。又有五运太过，
而先天而至者，即交不前，但欲升而不得其升，中运抑之，但欲降而不得其降，中运抑之。于是有升之不前，
降之不下者，有降之不下，升而至天者，有升降俱不前，作如此之分别，即气交之变，变之有异，常各各不同，
灾有微甚者也。
帝曰，愿闻气交遇会胜抑之由，变成民病，轻重何如？岐伯曰∶胜相会，抑伏使然。是故辰戌之岁，木气
升之，主逢天柱，胜而不前。又遇庚戌，金运先天，中运胜之，忽然不前。木运升天，金乃抑之，升而不前，
即清生风少，肃杀于春，露霜复降，草木乃萎。民病温疫早发，咽嗌乃干，四肢满，肢节皆痛。久而化郁，即
大风摧拉，折陨鸣紊。民病卒中偏痹，手足不仁。
是故巳亥之岁，君火升天，主窒天蓬，胜之不前。又厥阴木迁正，则少阴未得升天，水运以至其中者。
君火欲升，而中水运抑之，升之不前，即清寒复作，冷生旦暮。民病伏阳，而内生烦热，心神惊悸，寒热间作。
日久成郁，即暴热乃至，赤风肿翳，化疫，温疠暖作，赤气彰而化火疫，皆烦而躁渴，渴甚治之以泄之可止。
是故子午之岁，太阴升天，主窒天冲，胜之不前。
又或遇壬子，木运先天而至者，中木遇抑之也。升天不前，即风埃四起，时举埃昏，雨湿不化。民病风厥涎
潮，偏痹不随，胀满。久而伏郁，即黄埃化疫也，民病夭亡，脸肢府黄胆满闭，湿令弗布，雨化乃微。
是故丑未之年，少阳升天，主窒天蓬，胜之不前。又或遇太阴未迁正者，即少阳未升天也，水运以至者。
升天不前，即寒 反布，凛冽如冬，水复涸，冰再结，暄暖乍作，冷复布之，寒暄不时。民病伏阳在内，烦热
生中，心神惊骇，寒热间争。以成久郁，即暴热乃生，赤风气瞳翳，化成郁疠，乃化作伏热内烦，痹而生厥，
甚则血溢。
是故寅申之年，阳明升天，主窒天英，胜之不前。又或遇戊申戊寅，火运先天而至。金欲升天，火运抑
之，升之不前，实时雨不降，西风数举，咸卤燥生。民病上热，喘嗽血溢。久而化郁，即白埃翳雾，清生杀气，
民病胁满悲伤，寒鼽嚏嗌干，手拆皮肤燥。
是故卯酉之年，太阳升天，主窒天芮，胜之不前。又遇阳明未迁正者，即太阳未升天也，土运以至。水
欲升天，土运抑之，升之不前，即湿而热蒸，寒生两间。民病注下，食不及化。久而成郁，冷来客热，冰雹卒
至。民病厥逆而哕，热生于内，气痹于外，足胫 疼，反生心悸懊热，暴烦而复厥。
黄帝曰∶升之不前，余已尽知其旨。愿闻降之不下，可得明乎？岐伯曰∶悉乎哉问！是之谓天地微旨，
可以尽陈斯道，所谓升已必降也。至天三年，次岁
必降，降而入地，始为左间也。如此升降往来，命之六纪者矣。是故丑未之岁，厥阴降地，主窒地 ，胜而不
前。又或遇少阴未退位，即厥阴未降下，金运以至中。金运承之，降之未下，抑之变郁，木欲降下，金承之，
降而不下，苍埃远见，白气承之，风举埃昏，清躁行杀，霜露复下，肃杀布令。久而不降，抑之化郁，即作风
躁相伏，暄而反清，草木萌动，杀霜乃下，蛰虫未见，惧清伤脏。
是故寅申之岁，少阴降地，主窒地玄，胜之不入。又或遇丙申丙寅，水运太过，先天而至。君火欲降，水
运承之，降而不下，即彤云才见，黑气反生，暄暖如舒，寒常布雪，凛冽复作，天云惨凄。久而不降，伏之化
郁，寒胜复热，赤风化疫，民病面赤心烦，头痛目眩也，赤气彰而温病欲作也。
是故卯酉之岁，太阴降地，主窒地苍，胜之不入。又或少阳未退位者，即太阴未得降也，或木运以至。
木运承之，降而不下，即黄云见而青霞彰，郁蒸作而大风，雾翳埃胜，折损乃作。久而不降也，伏之化郁，天
埃黄气，地布湿蒸，民病四肢不举，昏眩肢节痛，腹满填臆。
是故辰戌之岁，少阳降地，主窒地玄，胜之不入。又或遇水运太过，先天而至也。水运承之，水降不下，
即彤云才见，黑气反生，暄暖欲生，冷气卒至，甚即冰雹也。久而不降，伏之化郁，冷气复热，赤风化疫，民
病面赤心烦，头痛目眩也，赤气彰而热病欲作也。
是故巳亥之岁，阳明降地，主窒地彤，胜而不入。又或遇太阴未退位，即少阳未得降，即火运以至之。
火运承之不下，即天清而肃，赤气乃彰，暄热反作。民皆昏倦，夜卧不安，咽干引饮，懊热内烦，天清朝暮，
暄还复作。久而不降，伏之化郁，天清薄寒，远生白气。民病掉眩，手足直而不仁，两胁作痛，满目KT KT 。
是故子午之年，太阳降地，主窒地阜胜之，降而不入。又或遇土运太过，先天而至。土运承之，降而不
入，即天彰黑气，暝暗凄惨，才施黄埃而布湿，寒化令气，蒸湿复令。久而不降，伏之化郁，民病大厥，四肢
重怠，阴萎少力，天布沉阴，蒸湿间作。
帝曰∶升降不前，晰知其宗，愿闻迁正，可得明乎？岐伯曰∶正司中位，是谓迁正位，司天不得其迁正者，
即前司天以过交司之日。即遇司天太过有余日也，即仍旧治天数，新司天未得迁正也。厥阴不迁正，即风暄不
时，花卉萎瘁，民病淋溲，目系转，转筋喜怒，小便赤。风欲令而寒由不去，温暄不正，春正失时。少阴不迁
正，即冷气不退，春冷后寒，暄暖不时。民病寒热，四肢烦痛，腰脊强直。木气虽有余，位不过于君火也。
太阴不迁正，即云雨失令，万物枯焦，当生不发。民病手足肢节肿满，大腹水肿，填臆不食，飧泄胁满，四肢
不举。雨化欲令，热犹治之，温煦于气，亢而不泽。少阳不迁正，即炎灼弗令，苗莠不荣，酷暑于秋，肃杀晚
至，霜露不时。民病 疟骨热，心悸惊骇，甚时血溢。阳明不迁正，则暑化于前，肃杀于后，草木
反荣。民病寒热鼽嚏，皮毛折，爪甲枯焦，甚则喘嗽息高，悲伤不乐。热化乃布，燥化未令，即清劲未行，肺
金复病。太阳不迁正，即冬清反寒，易令于春，杀霜在前，寒冰于后，阳光复治，凛冽不作， 云待时。民病
温疠至，喉闭溢干，烦燥而渴，喘息而有音也。寒化待燥，犹治天气，过失序，与民作灾。
帝曰∶迁正早晚，以命其旨，愿闻退位，可得明哉？岐伯曰∶所谓不退者，即天数未终，即天数有余，名曰
复布政，故名曰再治天也，即天令如故而不退位也。厥阴不退位，即大风早举，时雨不降，湿令不化，民病温
疫，疵废风生，民病皆肢节痛，头目痛，伏热内烦，咽喉干引饮。少阴不退位，即温生春冬，蛰虫早至，草木
发生，民病膈热咽干，血溢惊骇，小便赤涩，丹瘤 疮疡留毒。太阴不退位，而取寒暑不时，埃昏布作，湿令
不去，民病四肢少力，食饮不下，泄注淋满，足胫寒，阴萎闭塞，失溺小便数。少阳不退位，即热生于春，暑
乃后化，冬温不冻，流水不冰，蛰虫出见，民病少气，寒热更作，便血上热，小腹坚满，小便赤沃，甚则血
溢。阳明不退位，即春生清冷，草木晚荣，寒热间作，民病呕吐暴注，食饮不下，大便干燥，四肢不举，目瞑
掉眩。
帝曰∶天岁早晚，余以知之，愿闻地数，可得闻乎？岐伯曰∶地下迁正升天及退位不前之法，即地土产化，
万物失时之化也。
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？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。注《玄珠密语》云∶阳年三十年，除六年天刑，计有太过二十四年，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。
假令甲子阳年，土运太窒，如癸亥天数有余者，年虽交得甲子，厥阴犹尚治天，地已迁正，阳明在泉，去
岁少阳以作右间，即厥阴之地阳明，故不相和奉者也。癸巳相会，土运太过，虚反受木胜，故非太过也，何以
言土运太过，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，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，大小善恶，推其天地，详乎太一。又只如甲子年，如
甲至子而合，应交司而治天，即下己卯未迁正，而戊寅少阳未退位者，亦甲己下有合也，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。阴阳天地殊异尔，故其大小善恶，一如天地之法旨也。
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，地已迁正，厥阴司地，去岁太阳
以作右间，即天太阴而地厥阴，故地不奉天化也。乙辛相会，水运太虚，反受土胜，故非太过，即太簇之管，
太羽不应，土胜而雨化，水复即风，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，水疫至也，大小善恶推其天地数，乃太乙游宫。又只如丙寅年，丙至寅且合，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，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。
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，地已迁正，太阴司地，去岁
少阴以作右间，即天阳明而地太阴也，故地下奉天也。乙巳相会，金运太虚，反受火胜，故非太过也，即姑洗
之管，太商不应，火胜热化，水复寒刑，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，推本年天数及太一也。又只如庚辰，如庚至辰，且应交司而治天，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，即下乙未，干失刚，亦金运小虚也，有小胜或无复，后三年化疠，名曰
金疠，其状如金疫也，治法如前。
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，地已迁正，阳明在泉，去岁
丙申少阳以作右间，即天厥阴而地阳明，故地不奉天者也。丁辛相合会，木运太虚，反受金胜，故非太过也，
即蕤宾之管，太角不应，金行燥胜，火化热复，甚即速，微即徐，疫至大小善恶，推疫至之年天数及太一。
又只如壬至午，且应交司而治之，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，即
丁柔干失刚，亦木运小虚也，有小胜小复。后三年化疠，名曰木疠，其状如风疫，法治如前。
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，地已迁正，厥阴在泉，去岁壬戌太阳以退位作右间，即天丁未，地癸亥，故地不奉
天化也。丁癸相会，火运太虚，反受水胜，故非太过也，即夷则之管，上太征不应，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一。又只如戊申，如戊至申，且应交司而治天，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，即下癸柔干失刚，见火运小虚也，有小胜或无
复也，后三年化疠，名曰火疠也，治法如前，治之法可寒之泄之。
黄帝曰∶人气不足，天气如虚，人神失守，神光不聚，邪鬼干人，致有夭亡，可得闻乎？岐伯曰∶人之五
脏，一脏不足，又会天虚，感邪之至也。人忧愁思虑即伤心，又或遇少阴司天，天数不及，太阴作接间至，即
谓天虚也，此即人气天气同虚也。又遇惊而夺精，汗出于心，因而三虚，神明失守，心为君主之官，神明出
焉，神失守位，即神游上丹田，在帝太一帝君泥丸宫下，神既失守，神光不聚，却遇火不及之岁，有黑尸鬼
见之，令人暴亡。人饮食劳倦即伤脾，又或遇太阴司天，天数不及，即少阳作接间至，即谓之虚也，此即人
气虚而天气虚也。又遇饮食饱甚，汗出于胃，醉饱行房，汗出于脾，因而三虚，脾神失守，脾为谏议之官，智
周出焉，神既失守，神光失位而不聚也，却遇土不及之年，或己年或甲年失守，或太阴天虚，青尸鬼见之，令
人卒亡。人久坐湿地，强力入水即伤肾，肾为作强之
官，伎巧出焉，因而三虚，肾神失守，神志失位，神光不聚，却遇水不及之年，或辛不会符，或丙年失守，
或太阳司天虚，有黄尸鬼至，见之令人暴亡。人或恚怒，气逆上而不下，即伤肝也。又遇厥阴司天，天数不及，
即少阴作接间至，是谓天虚也，此谓天虚人虚也。又遇疾走恐惧，汗出于肝，肝为将军之官，谋虑出焉，神位
失守，神光不聚，又遇木不及年，或丁年不符，或壬年失守，或厥阴司天虚也，有白尸鬼见之，令人暴亡也。
以上五失守者，天虚而人虚也，神游失守其位，即有五尸鬼干人，令人暴亡也，谓之曰尸厥。人犯五神易位，
黄帝问道：关于“天元九窒”的道理，我已经知道了，现在想听听关于气交的知识。气交在什么情况下称为“失守”？岐伯回答说：所谓失守，是指天地之气的上下升降，以及主司天地的客气迁正与退位，都有各自的规律。如果上下之气都不能按时到位，就叫做失守。因此，气交之位发生变动，气交就会发生变化；这种变化如果不正常，就会导致四季时序紊乱，万物生长化收藏的机能不安定，从而引发民众的疾病。
黄帝说：升降之气不能按时到位，我想听听其中的原因。气交既然有了变化，怎样才能明确地知道呢？
岐伯说：问得真好啊！这说明您已经明白了道理。气交的变化，是天地运行的关键机制。凡是想要下降而不能下降的，是因为地下有窒塞之气克制它。又有五运太过，提前到来的，交接时就不能按时进行。凡是想要上升而不能上升的，被中运所抑制；凡是想要下降而不能下降的，也被中运所抑制。于是就有上升受阻、下降不下的情况；有下降不下、反而升至天位的；有升降都受阻的情况。像这样分别来看，气交的变化，变化的差异，常常各不相同，灾祸也有轻微和严重的区别。
黄帝说：我想听听气交遇到相胜相会、相互抑制的原因，以及由此变成民众疾病，轻重程度如何？岐伯说：这是胜气相互交会，抑制伏藏所致。比如在辰年和戌年，木气应当升为天之主气，但遇到天柱星（金气）的克制，胜而不得上升。又遇到庚戌年，金运先天而至，中运胜过它，突然不能上升。木运想要升天，却被金气抑制，上升受阻，于是清凉之气生起而风气减少，肃杀之气在春季出现，露水霜雪再次降下，草木枯萎。民众容易患温疫早发，咽喉干燥，四肢胀满，关节疼痛。时间久了化为郁结，就会出现大风摧折树木，折断坠落，风声杂乱。民众易患中风偏瘫，手足麻木不仁。
所以在巳年和亥年，君火应当升为天之主气，但遇到天蓬星（水气）的窒塞，胜而不得上升。又遇到厥阴风木迁正为在泉之气，则少阴君火未能升天，水运来到中间。君火想要上升，而被中运的水气抑制，上升受阻，于是清寒之气再次发作，早晚寒冷。民众体内潜伏阳气，内生烦热，心神惊悸，寒热交替发作。日子久了形成郁结，就会突发炎热，伴有赤色风气和眼部翳障，化为疫病，温疠暖作，红色气显现而化为火疫，都表现为烦躁、躁动、口渴，口渴严重时用泄法治疗可以停止。
所以在子年和午年，太阴湿土应当升为天之主气，但遇到天冲星（木气）的窒塞，胜而不得上升。又遇到壬子年，木运先天而至，中运木气抑制了它。升天受阻，于是风沙四起，时常尘土飞扬，雨湿之气不能化行。民众易患风厥痰潮，半身不遂，腹胀满。时间久了伏郁，就会黄埃化为疫病，民众夭亡，面部肢体发黄，黄疸胀满闭塞，湿气令行不畅，雨化之气微弱。
所以在丑年和未年，少阳相火应当升为天之主气，但遇到天蓬星（水气）的窒塞，胜而不得上升。又遇到太阴湿土尚未迁正为在泉之气，即少阳相火未能升天，水运来到。升天受阻，于是寒气反而布散，凛冽如冬天，水液枯竭，冰层再次冻结，温暖忽然出现，寒冷又布散，寒暖不时。民众体内潜伏阳气，心中烦热，心神惊骇，寒热交替。日久成郁，就会突发炎热，赤色风气和眼部翳障，化为郁疠，化作伏热内烦，痹证而生厥逆，严重则血溢。
所以在寅年和申年，阳明燥金应当升为天之主气，但遇到天英星（火气）的窒塞，胜而不得上升。又遇到戊申或戊寅年，火运先天而至。金气想要升天，被火运抑制，上升受阻，实时雨水不降，西风频起，咸卤燥气产生。民众上部发热，气喘咳嗽，血溢。时间久了化为郁结，就是白色埃雾遮蔽，清气生出杀气，民众胁肋胀满悲伤，鼻塞流涕打喷嚏，咽喉干燥，手部皮肤开裂干燥。
所以在卯年和酉年，太阳寒水应当升为天之主气，但遇到天芮星（土气）的窒塞，胜而不得上升。又遇到阳明燥金尚未迁正为在泉之气，即太阳寒水未能升天，土运来到。水气想要升天，被土运抑制，上升受阻，于是湿热蒸腾，寒热夹杂。民众易患腹泻，食物不能消化。时间久了成郁，冷气来客于热，冰雹突然到来。民众易患厥逆和呃逆，热生于内，气痹于外，足胫疼痛，反生心悸懊恼发热，突发烦躁后又厥逆。
黄帝说：上升受阻，我已经完全知道了它的旨意。我想听听下降不能下达，可以明白吗？岐伯说：问得详尽啊！这叫做天地的微妙旨意，可以完全陈述这个道理，所谓升极必降。升到天后三年，次年必须下降，下降而入地，才成为左间气。像这样升降往来，命之为六纪。所以在丑未年，厥阴风木应当降入地，但遇到地苍（木气自盛或他气克？）的窒塞，胜而不得下降。又遇到少阴君火尚未退位，即厥阴风木未能降下，金运来到中间。金运承接克制，下降未下，抑制变为郁结。木气想要降下，金气承接克制，降而不达，远处可见苍色尘埃，白色金气承接，风举尘昏，清燥行使杀伐，霜露再次落下，肃杀布令。时间久了不降，抑制化为郁结，作风燥相伏，温暖反而变清，草木萌芽动摇，杀霜乃下，蛰虫未见，畏惧清冷伤害内脏。
所以在寅申年，少阴君火应当降入地，但遇到地玄（水气）的窒塞，胜而不得进入。又遇到丙申或丙寅年，水运太过，先天而至。君火想要降下，水运承接克制，降而不达，于是红云刚见，黑气反生，温暖如舒展，寒冷常布雪，凛冽再次发作，天云惨凄。时间久了不降，伏藏化为郁结，寒胜复热，赤风化疫，民众面赤心烦，头痛目眩，赤气显现而温病欲作。
所以在卯酉年，太阴湿土应当降入地，但遇到地苍（木气）的窒塞，胜而不得进入。又遇到少阳相火尚未退位，即太阴湿土未能降下，或者木运来到。木运承接克制，降而不达，于是黄云出现而青霞彰显，郁蒸大作而大风，雾翳埃胜，折损发生。时间久了不降，伏藏化为郁结，天埃黄气，地布湿蒸，民众四肢不能举起，昏眩关节痛，腹部胀满填塞胸臆。
所以在辰戌年，少阳相火应当降入地，但遇到地玄（水气）的窒塞，胜而不得进入。又遇到水运太过，先天而至。水运承接克制，水降不下，于是红云刚见，黑气反生，温暖欲生，冷气突然到来，严重则冰雹。时间久了不降，伏藏化为郁结，冷气复热，赤风化疫，民众面赤心烦，头痛目眩，赤气显现而热病欲作。
所以在巳亥年，阳明燥金应当降入地，但遇到地彤（火气）的窒塞，胜而不得进入。又遇到太阴湿土尚未退位，即少阳相火未能降下，火运来到。火运承接克制，降而不达，于是天清而肃杀，赤气彰显，温暖炎热反作。民众都昏倦，夜卧不安，咽喉干燥想喝水，内心懊恼烦热，天清朝暮，温暖又复作。时间久了不降，伏藏化为郁结，天清薄寒，远处生白气。民众易患掉眩，手足僵硬不仁，两胁作痛，满眼模糊不清。
所以在子午年，太阳寒水应当降入地，但遇到地阜（土气）的克制，胜而不得进入。又遇到土运太过，先天而至。土运承接克制，降而不入，于是天显黑气，昏暗凄惨，刚施黄埃而布湿，寒化令气，蒸湿复令。时间久了不降，伏藏化为郁结，民众易患大厥，四肢沉重怠惰，阳痿无力，天布沉阴，蒸湿间作。
黄帝说：升降受阻，我已清楚其宗源，我想听听迁正，可以明白吗？岐伯说：正司中位，叫做迁正。司天之气不能迁正的，是因为前一年的司天之气过了交司之日，还遇到司天太过有余的日子，就仍按旧的天数治理，新司天未能迁正。厥阴风木不迁正，则风暖不时，花卉萎枯，民众患淋浊小便不利，眼系扭转，筋转喜怒，小便赤。风欲令行而寒不去，温暖不正，春令失时。少阴君火不迁正，则冷气不退，春后寒，暖不时。民众患寒热，四肢烦痛，腰脊强直。木气虽有余，位不过于君火。太阴湿土不迁正，则云雨失令，万物枯焦，当生不发。民众手足肢节肿满，大腹水肿，填塞胸臆不想吃，飧泄胁满，四肢不能举起。雨化欲令，热犹治之，温煦于气，亢而不泽。少阳相火不迁正，则炎灼不令，苗莠不荣，酷暑于秋，肃杀晚至，霜露不时。民众患疟疾骨热，心悸惊骇，甚则血溢。阳明燥金不迁正，则暑化于前，肃杀于后，草木反荣。民众患寒热鼻塞喷嚏，皮毛折裂，爪甲枯焦，甚则喘嗽息高，悲伤不乐。热化布散，燥化未令，则清劲未行，肺金复病。太阳寒水不迁正，则冬清反寒，易令于春，杀霜在前，寒冰于后，阳光复治，凛冽不作，云待时。民众患温疠至，喉闭溢干，烦躁而渴，喘息而有音。寒化待燥，犹治天气，过失序，与民作灾。
黄帝说：迁正的早晚，以此命名其旨意，我想听听退位，可以明白吗？岐伯说：所谓不退，就是天数未终，天数有余，名叫复布政，所以叫再治天，即天令如故而不退位。厥阴风木不退位，则大风早举，时雨不降，湿令不化，民众患温疫，疵废风生，民众皆肢节痛，头目痛，伏热内烦，咽喉干燥想喝水。少阴君火不退位，则温生春冬，蛰虫早至，草木发生，民众膈热咽干，血溢惊骇，小便赤涩，丹瘤疮疡留毒。太阴湿土不退位，则寒暑不时，埃昏布作，湿令不去，民众四肢少力，食饮不下，泄注淋满，足胫寒，阳痿闭塞，失溺小便数。少阳相火不退位，则热生于春，暑乃后化，冬温不冻，流水不冰，蛰虫出见，民众少气，寒热更作，便血上热，小腹坚满，小便赤沃，甚则血溢。阳明燥金不退位，则春生清冷，草木晚荣，寒热间作，民众呕吐暴注，食饮不下，大便干燥，四肢不能举起，目瞑掉眩。
黄帝说：天岁早晚，我已经知道了，我想听听地数，可以知道吗？岐伯说：地下迁正升天及退位不前之法，就是地土产化，万物失时之化。
黄帝说：我听说天地二甲子，十干十二支。上下经纬天地，数有迭移，失守其位，可以明白吗？岐伯说：失之迭位，是说虽然得到岁正，但未得正位之司，即四季不节，即生大疫。《玄珠密语》注解说：阳年三十年，除六年天刑，计有太过二十四年，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。
假如甲子是阳年，土运太窒，如癸亥年天数有余者，年虽交得甲子，厥阴犹尚治天，地已迁正，阳明在泉，去岁少阳以作右间，即厥阴之地阳明，故不相和奉者也。癸巳相会，土运太过，虚反受木胜，故非太过也，何以言土运太过，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，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，大小善恶，推其天地，详乎太一。又只如甲子年，如甲至子而合，应交司而治天，即下己卯未迁正，而戊寅少阳未退位者，亦甲己下有合也，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。阴阳天地殊异尔，故其大小善恶，一如天地之法旨也。
假如丙寅阳年太过，如乙丑天数有余者，虽交得丙寅，太阴尚治天也，地已迁正，厥阴司地，去岁太阳以作右间，即天太阴而地厥阴，故地不奉天化也。乙辛相会，水运太虚，反受土胜，故非太过，即太簇之管，太羽不应，土胜而雨化，水复即风，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，水疫至也，大小善恶推其天地数，乃太乙游宫。又只如丙寅年，丙至寅且合，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，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。
假如庚辰阳年太过，如己卯天数有余者，虽交得庚辰年也，阳明犹尚治天，地已迁正，太阴司地，去岁少阴以作右间，即天阳明而地太阴也，故地下奉天也。乙巳相会，金运太虚，反受火胜，故非太过也，即姑洗之管，太商不应，火胜热化，水复寒刑，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，推本年天数及太一也。又只如庚辰，如庚至辰，且应交司而治天，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，即下乙未，干失刚，亦金运小虚也，有小胜或无复，后三年化疠，名曰金疠，其状如金疫也，治法如前。
假如壬午阳年太过，如辛巳天数有余者，虽交后壬午年也，厥阴犹尚治天，地已迁正，阳明在泉，去岁丙申少阳以作右间，即天厥阴而地阳明，故地不奉天者也。丁辛相合会，木运太虚，反受金胜，故非太过也，即蕤宾之管，太角不应，金行燥胜，火化热复，甚即速，微即徐，疫至大小善恶，推疫至之年天数及太一。又只如壬至午，且应交司而治之，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，即丁柔干失刚，亦木运小虚也，有小胜小复。后三年化疠，名曰木疠，其状如风疫，法治如前。
假如戊申阳年太过，如丁未天数太过者，虽交得戊申年也，太阴犹尚治天，地已迁正，厥阴在泉，去岁壬戌太阳以退位作右间，即天丁未，地癸亥，故地不奉天化也。丁癸相会，火运太虚，反受水胜，故非太过也，即夷则之管，上太征不应，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一。又只如戊申，如戊至申，且应交司而治天，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，即下癸柔干失刚，见火运小虚也，有小胜或无复也，后三年化疠，名曰火疠也，治法如前，治之法可寒之泄之。
黄帝说：人气不足，天气如虚，人神失守，神光不聚，邪鬼干人，致有夭亡，可以知道吗？岐伯说：人的五脏，一脏不足，又会天虚，感邪之至也。人忧愁思虑即伤心，又或遇少阴司天，天数不及，太阴作接间至，即谓天虚也，此即人气天气同虚也。又遇惊而夺精，汗出于心，因而三虚，神明失守，心为君主之官，神明出焉，神失守位，即神游上丹田，在帝太一帝君泥丸宫下，神既失守，神光不聚，却遇火不及之岁，有黑尸鬼见之，令人暴亡。人饮食劳倦即伤脾，又或遇太阴司天，天数不及，即少阳作接间至，即谓之虚也，此即人气虚而天气虚也。又遇饮食饱甚，汗出于胃，醉饱行房，汗出于脾，因而三虚，脾神失守，脾为谏议之官，智周出焉，神既失守，神光失位而不聚也，却遇土不及之年，或己年或甲年失守，或太阴天虚，青尸鬼见之，令人卒亡。人久坐湿地，强力入水即伤肾，肾为作强之官，伎巧出焉，因而三虚，肾神失守，神志失位，神光不聚，却遇水不及之年，或辛不会符，或丙年失守，或太阳司天虚，有黄尸鬼至，见之令人暴亡。人或恚怒，气逆上而不下，即伤肝也。又遇厥阴司天，天数不及，即少阴作接间至，是谓天虚也，此谓天虚人虚也。又遇疾走恐惧，汗出于肝，肝为将军之官，谋虑出焉，神位失守，神光不聚，又遇木不及年，或丁年不符，或壬年失守，或厥阴司天虚也，有白尸鬼见之，令人暴亡也。以上五失守者，天虚而人虚也，神游失守其位，即有五尸鬼干人，令人暴亡也，谓之曰尸厥。人犯五神易位，
Huangdi asked: "Regarding the 'Nine Obstructions of Tian Yuan' (Tian Yuan Jiu Zhi, nine types of atmospheric obstruction), I already understand them. I wish to hear about Qi Jiao (the intersection of Heaven and Earth Qi). Under what circumstances is it called 'Shi Shou' (Loss of Position)?" Qibo replied: "It refers to the ascending and descending movements of Qi, as well as the 'Qian Zheng' (Assuming Office) and 'Tui Wei' (Retiring from Office) of the ruling energies. Each has its own canonical principles. If both the upper and lower energies fail to arrive on time, it is named 'Shi Shou' (Loss of Position). Therefore, when the positions in Qi Jiao change, Qi Jiao undergoes transformation. Abnormal transformations lead to disorder in the four seasons, instability in the myriad processes of growth and development, and consequently, diseases among the people."
Huangdi said: "I wish to hear the reasons why the ascending and descending energies fail to arrive on time. Since Qi Jiao has changed, how can one clearly know this?"
Qibo said: "Your question is insightful! It shows you have understood the Dao. Changes in Qi Jiao represent the mechanism of Heaven and Earth. When Qi desires to descend but cannot, it is because of obstructions in the Earth that punish/restrict it. Furthermore, if the Five Yun (Five Phases Movements) are excessive and arrive ahead of schedule, the transition cannot proceed normally. When Qi desires to ascend but cannot, it is suppressed by the Central Yun (Zhong Yun); when it desires to descend but cannot, it is also suppressed by the Central Yun. Thus, there are cases where ascent is blocked and descent does not occur; cases where descent does not occur but ascent reaches the Heaven level; and cases where both ascent and descent are blocked. By distinguishing these situations, we see that changes in Qi Jiao vary greatly, and disasters range from mild to severe."
Huangdi said: "I wish to hear about the causes of mutual victory and suppression in Qi Jiao encounters, and how these transform into diseases among the people, varying in severity." Qibo said: "This is caused by the meeting of victorious energies and their subsequent suppression. For example, in Chen and Xu years, Wood Qi should ascend to become the ruling Heaven energy, but it is obstructed by Tian Zhu (Metal energy), so it advances victoriously but cannot ascend. Additionally, if Geng Xu year occurs with Metal Yun arriving prematurely (excessive), the Central Yun suppresses it, causing sudden stagnation. Wood Yun attempts to ascend to Heaven but is inhibited by Metal, so ascent is blocked. Consequently, clear/cold Qi arises while Wind Qi is scarce; desiccating/autumnal Qi manifests in Spring; dew and frost fall again, causing grass and trees to wither. The people suffer from early-onset warm epidemics, dry throat and pharynx, limb fullness, and joint pain. Over time, this stagnation transforms, leading to violent winds breaking branches, falling debris, and chaotic sounds. The people suffer from stroke and hemiplegia, numbness in hands and feet."
Therefore, in Si and Hai years, Jun Huo (Minister Fire) should ascend to Heaven, but is obstructed by Tian Peng (Water energy), so it advances victoriously but cannot ascend. Additionally, if Jue Yin (Wind Wood) assumes the position of Earth, then Shao Yin (Minister Fire) cannot ascend to Heaven, and Water Yun arrives in the middle. Jun Huo desires to ascend but is suppressed by the central Water Yun, so ascent is blocked. Consequently, clear cold Qi returns, with cold prevailing morning and night. The people harbor latent Yang, experiencing internal irritability and heat, palpitations, and alternating chills and fever. After a long time, this becomes stagnation, leading to sudden heat, red wind, eye nebulae, and the formation of epidemics. Warm plagues arise, red Qi manifests transforming into Fire Epidemics, characterized by irritability, restlessness, and thirst. Severe thirst can be stopped by draining methods.
Therefore, in Zi and Wu years, Tai Yin (Damp Earth) should ascend to Heaven, but is obstructed by Tian Chong (Wood energy), so it advances victoriously but cannot ascend. Additionally, if Ren Zi year occurs with Wood Yun arriving prematurely, the central Wood Yun suppresses it. Ascent is blocked, leading to wind and dust rising, frequent haziness, and failure of rain and dampness to transform. The people suffer from wind jue with salivary flooding, hemiplegia, and abdominal fullness. Over time, latent stagnation transforms into yellow haze epidemics. The people die prematurely, suffering from facial and limb yellowing, jaundice, abdominal fullness and closure. Damp commands do not spread, and rain transformation becomes weak.
Therefore, in Chou and Wei years, Shao Yang (Minister Fire) should ascend to Heaven, but is obstructed by Tian Peng (Water energy), so it advances victoriously but cannot ascend. Additionally, if Tai Yin has not yet assumed the position of Earth, then Shao Yang cannot ascend to Heaven, and Water Yun arrives. Ascent is blocked, so cold Qi spreads instead, biting like winter. Water dries up, ice forms again, warmth appears suddenly then cold returns, with irregular cold and warmth. The people harbor latent Yang internally, experiencing internal irritability and heat, mental fright, and alternating chills and fever. Long-term stagnation leads to sudden heat, red wind, eye nebulae, and the formation of Yu Plague. This transforms into latent heat causing internal irritability, bi syndrome leading to jue, and in severe cases, blood extravasation.
Therefore, in Yin and Shen years, Yang Ming (Dry Metal) should ascend to Heaven, but is obstructed by Tian Ying (Fire energy), so it advances victoriously but cannot ascend. Additionally, if Wu Shen or Wu Yin years occur with Fire Yun arriving prematurely, Metal desires to ascend but is suppressed by Fire Yun, so ascent is blocked. Rain fails to descend, west winds blow frequently, and saline dryness arises. The people suffer from upper body heat, coughing, wheezing, and blood extravasation. Over time, this transforms into white haze obscuring vision, clear Qi generating killing energy. The people suffer from rib fullness and sorrow, nasal congestion, sneezing, dry throat, and cracked, dry skin on hands.
Therefore, in Mao and You years, Tai Yang (Cold Water) should ascend to Heaven, but is obstructed by Tian Rui (Earth energy), so it advances victoriously but cannot ascend. Additionally, if Yang Ming has not yet assumed the position of Earth, then Tai Yang cannot ascend to Heaven, and Earth Yun arrives. Water desires to ascend but is suppressed by Earth Yun, so ascent is blocked. Consequently, dampness and heat steam together, with cold arising between them. The people suffer from diarrhea and undigested food. Over time, this becomes stagnation. Cold comes to invade heat, hailstones arrive suddenly. The people suffer from jue and hiccups, heat generated internally, qi bi externally, leg and shin pain, palpitations, internal heat, sudden irritability followed by jue.
Huangdi said: "I fully understand the principle of ascent being blocked. I wish to hear about descent failing to reach the bottom; can this be clarified?" Qibo said: "You ask in detail! This is called the subtle purpose of Heaven and Earth. It can be fully explained by this Dao: after ascending, one must descend. Reaching Heaven for three years, the next year must descend. Descending and entering the Earth, it becomes the Left Jian (intermediate) Qi. Such ascending and descending cycles are called the Six Ji (Six Periods). Therefore, in Chou and Wei years, Jue Yin (Wind Wood) should descend into the Earth, but is obstructed by Di Cang, so it advances victoriously but cannot descend. Additionally, if Shao Yin has not retired from its position, then Jue Yin cannot descend, and Metal Yun arrives in the middle. Metal Yun receives/controls it, so descent does not occur. Suppression transforms into stagnation. Wood desires to descend, but Metal controls it, so it descends but does not enter. Distantly, greenish haze is seen, white Qi follows. Wind raises dust, clear/dry Qi exercises killing, frost and dew fall again, desiccating commands spread. Over time, failure to descend and suppression transforms into stagnation, creating wind and dryness lying dormant. Warmth turns to cold. Grass and trees sprout, frost falls, hibernating insects are not seen. Fear of cold damaging the zang organs."
Therefore, in Yin and Shen years, Shao Yin (Minister Fire) should descend into the Earth, but is obstructed by Di Xuan, so it does not enter victoriously. Additionally, if Bing Shen or Bing Yin years occur with Water Yun being excessive and arriving prematurely, Jun Huo desires to descend, but Water Yun receives/controls it, so it descends but does not enter. Red clouds appear briefly, black Qi arises instead. Warmth seems to relax, but cold often brings snow, biting cold returns, sky clouds are bleak. Over time, failure to descend and latent storage transforms into stagnation. Cold victory is followed by heat, red wind creates epidemics. The people suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, and warm diseases are about to arise.
Therefore, in Mao and You years, Tai Yin (Damp Earth) should descend into the Earth, but is obstructed by Di Cang, so it does not enter victoriously. Additionally, if Shao Yang has not retired from its position, then Tai Yin cannot descend, or Wood Yun arrives. Wood Yun receives/controls it, so it descends but does not enter. Yellow clouds appear, blue mist shines. Stagnant steaming causes great wind, fog, nebulae, and dust prevail, leading to damage and loss. Over time, failure to descend and latent storage transforms into stagnation. Sky haze is yellow, Earth spreads damp steaming. The people suffer from inability to move limbs, dizziness, joint pain, abdominal fullness filling the chest.
Therefore, in Chen and Xu years, Shao Yang (Minister Fire) should descend into the Earth, but is obstructed by Di Xuan, so it does not enter victoriously. Additionally, if Water Yun is excessive and arrives prematurely, Water Yun receives/controls it, so water does not descend. Red clouds appear briefly, black Qi arises instead. Warmth is about to arise, but cold qi arrives suddenly, even causing hail. Over time, failure to descend and latent storage transforms into stagnation. Cold qi turns to heat, red wind creates epidemics. The people suffer from red face, heart irritability, headache, and dizziness. Red Qi manifests, and heat diseases are about to arise.
Therefore, in Si and Hai years, Yang Ming (Dry Metal) should descend into the Earth, but is obstructed by Di Tong, so it does not enter victoriously. Additionally, if Tai Yin has not retired from its position, then Shao Yang cannot descend, and Fire Yun arrives. Fire Yun receives/controls it, so it descends but does not enter. The sky is clear and austere, red Qi manifests. Warmth and heat arise instead. The people are lethargic, sleep poorly at night, have dry throats and desire to drink, internal heat and irritability. Morning and evening the sky is clear, warmth returns. Over time, failure to descend and latent storage transforms into stagnation. Sky is clear with thin cold, distant white Qi arises. The people suffer from tremors and dizziness, stiff and insensate hands and feet, bilateral rib pain, and blurred vision.
Therefore, in Zi and Wu years, Tai Yang (Cold Water) should descend into the Earth, but is overcome by Di Fu, so it descends but does not enter. Additionally, if Earth Yun is excessive and arrives prematurely, Earth Yun receives/controls it, so it descends but does not enter. The sky displays black Qi, dark and bleak. Just as yellow haze is applied and dampness spreads, cold transformation commands, and steaming dampness repeats. Over time, failure to descend and latent storage transforms into stagnation. The people suffer from major jue, heavy and lazy limbs, impotence and lack of strength. Sky spreads deep yin, steaming dampness occurs intermittently.
Huangdi said: "I understand the root of ascent and descent being blocked. I wish to hear about 'Qian Zheng' (Assuming Office); can this be clarified?" Qibo said: "The official occupying the central position is called Qian Zheng. If the Si Tian (Heaven Ruler) cannot assume office, it is because the previous Si Tian has passed the exchange day. If the previous Si Tian had excess days due to excessiveness, it continues to govern according to the old heavenly numbers, and the new Si Tian cannot assume office. If Jue Yin does not assume office, wind and warmth are irregular, flowers and plants wither. The people suffer from strangury, twisting of the eye tendons, convulsions, irritability, and red urine. Wind wants to command, but cold does not depart; warmth is incorrect, losing the Spring timing. If Shao Yin does not assume office, cold air does not retreat, spring cold follows with cold, warmth is irregular. The people suffer from chills and fever, limb pain, and stiff waist/spine. Although Wood Qi remains, its position does not exceed Jun Huo. If Tai Yin does not assume office, clouds and rain lose their command, myriad things wither, those that should grow do not. The people suffer from swelling of limbs and joints, large abdominal edema, chest fullness, anorexia, loose stools with undigested food, rib fullness, and inability to move limbs. Rain command wants to act, but heat still governs, warming the qi, becoming hyperactive without moisture. If Shao Yang does not assume office, scorching heat does not command, seedlings and weeds do not flourish. Severe heat persists into Autumn, desiccating/autumnal Qi arrives late, frost and dew are irregular. The people suffer from malaria and bone heat, palpitations, fright, and in severe cases, blood extravasation. If Yang Ming does not assume office, summer heat transforms first, desiccating Qi later, grass and trees flourish inversely. The people suffer from chills, fever, nasal congestion, sneezing, brittle skin and hair, withered nails, and in severe cases, wheezing, high-pitched breathing, sadness, and unhappiness. Heat transformation spreads, but dryness command has not acted, so clear and strong Qi does not move, and Lung Metal suffers disease. If Tai Yang does not assume office, winter clarity turns to cold, changing commands in Spring. Killing frost comes before, solid ice after, sunlight governs again, biting cold does not arise, clouds wait for time. The people suffer from warm plagues, throat closure, overflow and dryness, irritability, thirst, and wheezing with sound. Cold transformation waits for dryness, still governing Heaven Qi. Loss of order brings disaster to the people."
Huangdi said: "The early and late timing of assuming office defines its principle. I wish to hear about 'Tui Wei' (Retiring from Office); can this be clarified?" Qibo said: "What is called 'not retiring' is when the heavenly number is not finished, meaning there is excess heavenly number. This is called 'Fu Bu Zheng' (Repeating Administration), hence 'Zai Zhi Tian' (Ruling Heaven Again), meaning the heavenly command remains as before and does not retire. If Jue Yin does not retire, great wind rises early, timely rain does not fall, damp command does not transform. The people suffer from warm epidemics, paralysis-causing wind generation, joint pain, head and eye pain, latent internal heat and irritability, and dry throat with desire to drink. If Shao Yin does not retire, warmth arises in Spring and Winter, hibernating insects arrive early, grass and trees sprout. The people suffer from diaphragmatic heat, dry throat, blood extravasation, fright, red and scanty urination, dan liu (red swellings), sores, ulcers, and retained toxins. If Tai Yin does not retire, cold and heat are irregular, haze and darkness spread, damp command does not depart. The people suffer from weak limbs, inability to eat or drink, diarrhea, strangury, fullness, cold legs and shins, impotence, closure, urinary incontinence, and frequent urination. If Shao Yang does not retire, heat arises in Spring, summer heat transforms later, winter is warm and not frozen, flowing water does not ice, hibernating insects appear. The people suffer from shortness of qi, alternating chills and fever, hematochezia, upper body heat, hard and full lower abdomen, red and abundant urination, and in severe cases, blood extravasation. If Yang Ming does not retire, spring generation is cold and clear, grass and trees flourish late, chills and fever alternate. The people suffer from vomiting and sudden diarrhea, inability to eat or drink, dry stool, inability to move limbs, closed eyes, tremors, and dizziness."
Huangdi said: "I know the early and late timing of Heaven Years. I wish to hear about Earth Numbers; can this be heard?" Qibo said: "The methods of Earth's Qian Zheng, ascending to Heaven, and retiring or failing to advance refer to the production and transformation of Earth's produce, and the loss of seasonal timing in myriad things."
Huangdi said: "I have heard of the two Jiazi cycles of Heaven and Earth, the Ten Heavenly Stems and Twelve Earthly Branches. They weave through Heaven and Earth above and below. Numbers shift, and positions are lost. Can this be clarified?" Qibo said: "Losing shifted positions means that although one obtains the correct year stem, one does not obtain the correct position ruler. Thus, the four seasons are irregular, and great epidemics arise. Note from *Xuan Zhu Mi Yu*: In Yang years, thirty years minus six years of Heavenly Punishment equals twenty-four years of Excess. Except for these six years, all are treated as Excess. However, the current teaching states that shifted branches and positions can all be treated as Deficiency.
For example, in Jia Zi, a Yang year, if Earth Yun is too obstructed, such as when Gui Hai year had excess days: although the year transitions to Jia Zi, Jue Yin still governs Heaven. Earth has assumed office, with Yang Ming in Quan (Earth). Last year's Shao Yang serves as the Right Jian. Thus, Jue Yin's Earth and Yang Ming do not harmonize. Gui and Si meet, Earth Yun is excessive, but deficiency is actually controlled by Wood victory, so it is not truly excessive. Why speak of Earth Yun excess? Moreover, Huang Zhong tube does not respond to excessive obstruction. Once Wood wins, Metal returns to revenge. Once Metal revenges, Shao Yin arrives. If Wood victory is like fire and Metal revenge is weak, then Jia and Ji lose their guard. Three years later, Earth Epidemic forms. Late arrival in Ding Mao, early arrival in Bing Yin. The severity and nature of Earth Epidemic are deduced from Heaven and Earth, detailed in Tai Yi. Also, in Jia Zi year, when Jia meets Zi, it should exchange offices to govern Heaven. But if below, Ji Mao has not assumed office, and Wu Yin Shao Yang has not retired, there is also a combination of Jia and Ji below. Thus, Earth Yun is not excessive, but Wood takes advantage of deficiency to conquer Earth. Metal then performs revenge victory, reversing evil transformation. Heaven and Earth differ in Yin and Yang, so their severity and nature follow the laws of Heaven and Earth.
For example, in Bing Yin, a Yang year of Excess, if Yi Chou year had excess days: although transitioning to Bing Yin, Tai Yin still governs Heaven. Earth has assumed office, with Jue Yin ruling Earth. Last year's Tai Yang serves as the Right Jian. Thus, Heaven is Tai Yin and Earth is Jue Yin, so Earth does not serve Heaven's transformation. Yi and Xin meet, Water Yun is too deficient, actually receiving Earth victory, so it is not excessive. The Tai Cu tube, Tai Yu note does not respond. Earth victory brings rain transformation, Water revenge brings wind. This is Bing and Xin losing their meeting. Three years later, Water Epidemic forms. Late arrival in Ji Si, early arrival in Wu Chen. Severe cases are fast, mild cases slow. Severity and nature are deduced from Heaven and Earth numbers, relating to Tai Yi's wandering palace. Also, in Bing Yin year, when Bing meets Yin, it should exchange offices to govern Heaven. But if Xin Si has not assumed office, and Geng Chen Tai Yang has not retired, Bing and Xin do not combine virtue. Water Yun is slightly deficient and slightly victorious, possibly with revenge. Three years later, plague forms, named Water Plague, resembling Water Epidemic, treated as before.
For example, in Geng Chen, a Yang year of Excess, if Ji Mao year had excess days: although transitioning to Geng Chen, Yang Ming still governs Heaven. Earth has assumed office, with Tai Yin ruling Earth. Last year's Shao Yin serves as the Right Jian. Thus, Heaven is Yang Ming and Earth is Tai Yin, so Earth below serves Heaven. Yi and Si meet, Metal Yun is too deficient, actually receiving Fire victory, so it is not excessive. The Gu Xian tube, Tai Shang note does not respond. Fire victory brings heat transformation, Water revenge brings cold punishment. This is Yi and Geng losing their guard. Three years later, Metal Epidemic forms. Fast arrival in Ren Wu, slow arrival in Gui Wei. Severity and nature are deduced from the current year's heavenly numbers and Tai Yi. Also, in Geng Chen year, when Geng meets Chen, it should exchange offices to govern Heaven. But if Yi Wei below has not assumed office, and Jia Wu Shao Yin below has not retired, Yi and Geng do not combine virtue. Yi Wei below, the stem loses firmness, Metal Yun is also slightly deficient. There may be slight victory or no revenge. Three years later, plague forms, named Metal Plague, resembling Metal Epidemic, treated as before.
For example, in Ren Wu, a Yang year of Excess, if Xin Si year had excess days: although transitioning to Ren Wu, Jue Yin still governs Heaven. Earth has assumed office, with Yang Ming in Quan. Last year's Bing Shen Shao Yang serves as the Right Jian. Thus, Heaven is Jue Yin and Earth is Yang Ming, so Earth does not serve Heaven. Ding and Xin meet, Wood Yun is too deficient, actually receiving Metal victory, so it is not excessive. The Rui Bin tube, Tai Jue note does not respond. Metal movement brings dry victory, Fire transformation brings heat revenge. Severe cases are fast, mild cases slow. Severity and nature of epidemic arrival are deduced from the year's numbers and Tai Yi. Also, when Ren meets Wu, it should exchange offices to govern. But if Ding You below has not assumed office, and Bing Shen Shao Yang below has not retired, Ding and Ren do not combine virtue. Ding, soft stem loses firmness, Wood Yun is also slightly deficient. There is slight victory and slight revenge. Three years later, plague forms, named Wood Plague, resembling Wind Epidemic, treated similarly.
For example, in Wu Shen, a Yang year of Excess, if Ding Wei year had excessive days: although transitioning to Wu Shen, Tai Yin still governs Heaven. Earth has assumed office, with Jue Yin in Quan. Last year's Ren Xu Tai Yang retires to serve as Right Jian. Thus, Heaven is Ding Wei, Earth is Gui Hai, so Earth does not serve Heaven. Ding and Gui meet, Fire Yun is too deficient, actually receiving Water victory, so it is not excessive. The Yi Ze tube, Upper Tai Zheng note does not respond. This is Wu and Gui losing their meeting. Three years later, epidemic forms. Fast arrival in Geng Xu. Severity and nature are deduced from the epidemic year's numbers and Tai Yi. Also, in Wu Shen year, when Wu meets Shen, it should exchange offices to govern Heaven. But if Gui Hai below has not assumed office, and Ren Xu Tai Yang below has not retired, Wu and Gui do not combine virtue. Gui below, soft stem loses firmness, Fire Yun is slightly deficient. There is slight victory or no revenge. Three years later, plague forms, named Fire Plague, treated as before, using cooling and draining methods.
Huangdi said: "When human Qi is insufficient and Heaven's Qi is empty, when Human Spirit loses its guard and Spirit Light does not gather, when evil ghosts interfere with humans causing premature death, can this be heard?" Qibo said: "Of the five Zang organs, if one is deficient, and combined with Heavenly Deficiency, pathogenic factors arrive. Worry and overthinking injure the Heart. Or, if Shao Yin governs Heaven and Heavenly Number is deficient, Tai Yin acts as the connecting intermediate arrival, called Heavenly Deficiency. This is simultaneous Human and Heavenly Deficiency. Additionally, if startled and essence is stolen, sweat issues from the Heart, resulting in Triple Deficiency. Spirit and Ming lose their guard. The Heart is the Monarch Official, from which Spirit and Ming emerge. If Spirit loses its position, Spirit wanders to the Upper Dantian, below the Emperor Taiyi in the Newan Palace. Once Spirit is lost and Spirit Light does not gather, encountering a year of Fire Deficiency, Black Corpse Ghost appears, causing sudden death. Diet and fatigue injure the Spleen. Or, if Tai Yin governs Heaven and Heavenly Number is deficient, Shao Yang acts as connecting intermediate arrival, called Deficiency. This is Human Qi Deficiency and Heavenly Qi Deficiency. Additionally, if eating until very full, sweat issues from the Stomach; drinking and having sex while full, sweat issues from the Spleen, resulting in Triple Deficiency. Spleen Spirit loses guard. The Spleen is the Advisory Official, from which wisdom emerges. Once Spirit is lost and Spirit Light loses position and does not gather, encountering a year of Earth Deficiency, or Ji or Jia year losing guard, or Tai Yin Heavenly Deficiency, Green Corpse Ghost appears, causing sudden death. Sitting long in damp places or forcing entry into water injures the Kidney. The Kidney is the Official of Strength, from which skill emerges. Resulting in Triple Deficiency, Kidney Spirit loses guard, spirit and will lose position, Spirit Light does not gather. Encountering a year of Water Deficiency, or Xin not matching symbol, or Bing year losing guard, or Tai Yang Heaven Deficiency, Yellow Corpse Ghost arrives, appearing causes sudden death. Anger causes Qi to reverse upward and not descend, injuring the Liver. Or, if Jue Yin governs Heaven and Heavenly Number is deficient, Shao Yin acts as connecting intermediate arrival, called Heavenly Deficiency. This is Heavenly and Human Deficiency. Additionally, running fast and fearing causes sweat from the Liver. The Liver is the General Official, from which strategy emerges. Spirit position loses guard, Spirit Light does not gather. Encountering a Wood Deficiency year, or Ding year not matching, or Ren year losing guard, or Jue Yin Heaven Deficiency, White Corpse Ghost appears, causing sudden death. These five losses of guard involve Heavenly Deficiency and Human Deficiency. Spirit wanders and loses its position, allowing five Corpse Ghosts to interfere, causing sudden death, called Shi Jue (Corpse Jue). Humans violating the Five Spirits' positions..."