暗凄惨，才施黄埃，而土布湿矣。水欲动，而寒化令，其气随蒸湿，而土复令矣。久而不降，则伏抑之而
化郁，谓郁而复发也。民病大厥，四肢重怠，阴痿少力，水发之病也。天布沉阴，蒸湿间作，水郁之气也。
帝曰∶升降不前，晰知其宗，愿闻迁正，所得明乎？
升降，论左右之间位，迁正，论上下之中位，故复问之。
岐伯曰∶正司中位，是全迁正位司天，不得其迁正者，即前司
天已遇交司之日，即遇司天太过有余日也，即仍旧治天数，新司天未得迁正也。
迁正者，正司中位，是全迁正位以司天也。不得其迁正者，即
前司天已遇交司之日，即遇上年司天太过而有余日，即仍旧以致天数，以致新司天未得迁正也。
厥阴不迁正，即风喧不时，花卉萎瘁，民病淋溲，目系转，转
筋，喜怒，小便赤，风欲令，而寒犹不去，温喧不正，春正失时。
巳亥之岁，厥阴不迁正，则风木失时，故即风喧不时，而花卉萎瘁也。民病诸证，皆屋肝虚。不
迁正而失时序，故风欲令而寒犹不去，温喧不正，春正失时也。
少阴不迁正，即冷气不退，春冷后寒，喧暖不时，民病寒热，
四肢烦痛，腰脊强直，木气虽有余，位不过于君火也。
强去声，过平声，下过同。
子午之岁，少阴不迁正，则热火失时，故即冷气不退。春时光冷后寒，以致温暖不时也。民病诸证，皆
少阴心肾内虚。少阴之不迁正，必厥阴之不退位，然厥阴木气虽有余，而位不过于二气之君火也。
太阴不迁正，即云雨失令，万物枯焦。当生不发。民病乎足肢
节肿满，大腹水肿，填臆不食，飧泄胁满，四肢不举。雨化欲会，
热猷治之，温煦于气，亢而不泽。
丑未之岁，太阴不迁正，则土湿不濡，故即云雨失令，而万物枯焦，当生不发矣。民病诸证，皆屋
脾虚。太阴之不迁正，必少阴之不退位也，故雨化欲令，而热犹治之，温煦于气，致亢而不泽也。
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。
寅申之岁，少阳不迁正，则火热愆期，故即炎灼弗令，苗莠不荣，物不长也。酷署于秋，热气后
也。当秋而署，以致肃杀晚至，
而霜露不时。民病诸证，皆少阳火郁之所致也。
阳明不迁正，则暑化于前，肃于后，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，即清劲先行，肺金复病。
卯酉之岁，阳明不迁正者，乃少阳不退位也。不退位则暑化于前，金肃于后，热多清少，故草木反
荣。民病诸证，皆金虚肺病。热化乃布，火气余也。燥化未令，金气虚也。金气虚即清劲未行，
若清劲行而肺金复病。
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，雾云待时。民病温疠至，喉闭嗌干，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。
辰戌之岁，太阳不迁正，太阳主寒水之气，太阳不迁正，乃阳明不退位。阳明不退，即冬时清肃反寒
之气，易令于太阳主岁之春。杀霜在前，金气胜也。寒冰于后，水愆期也。水气虚，故阳光
复治而凛冽不作，雾云待时也。民病诸证，皆水虚火病。太阳未迁正，故寒化时阳明不退位，故燥犹
治天，其气过时失序，则与民为灾。
帝曰∶迁正早晚，以命其旨，愿闻退位，可得明哉？
迁正义明，愿闻退位。
岐伯∶所谓不退者，即天数未终，即天数有余，名曰复布正，
故名曰再治天也，即天令如故而不退位也。
至春不得温和之气，一如旧岁之冬，为不退位也。
厥阴不退位，即大风早举，时雨不降，湿令不化，民病温疫，
疵发风生，皆肢节痛，头目痛，伏热内烦，咽喉干，引饮。
巳亥厥阴不退位，则子午少阴未迁正。当子午之年，即大风早举，木气胜也。时雨不降，湿会不
化木制地也。民病温疫，疵发风生，风热病也。皆肢节痛，头目痛，伏热内烦，咽喉干，引饮，亦
皆厥阴风热之病也。
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。
子午少阴不退位，则丑未太阴未迁正。当丑未之年，即温生春
冬，蛰虫早至，草木发生，火气胜也。民病膈热诸证，亦皆少阴火热之病也。
太阴不退位，而且寒暑不时，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，阴痿，闭塞失溺，小便数。
丑未太阴不退位，则寅申少阳未迁正。当寅申之年，而且寒暑
不时，埃昏布作，湿令不去，土气胜也。民病诸证，皆为太阴土湿之病也。
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。
寅申少阳不退数，则卯酉阳明未迁正。当卯酉之年，即热生于春，暑乃后化，冬温不冻，流
水不冰，蛰虫出见，皆火热之气有余也。民病诸证，亦皆少阳火热之病也。
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。
卯酉阳明不退位，则辰戌太阳未迁正。当辰戌之年，值寒水之气，即春生清冷，而草木晚荣，清
气惟寒，燥气则热，故寒热间作。民病诸证，亦皆阳明清寒燥热之病也。言此五气，不及太阳，可类推矣。
帝曰∶天岁早晚，余已知之，愿闻地数，可得闻乎？
司天者，谓之天岁，司地者，谓之地数。
岐伯曰∶地下迁正升，及退位不前之法，即地土产化，万物失时之化也。
下迁，从天而迁于地也。正升，从地而升于天也。退位，成功者退也。不前，司令者当升不升也。中
有所失，即地土产化，皆为
万物失时之化也。
此一节中明下编升降迁正退位之义。
帝曰∶余闻天地二甲子，十干十二支，上下经纬天地，数有叠移，失守其位，可得昭乎？
上编岐伯有下地甲子之说，故问天地二甲子，叠移失位，即上编刚柔失守之意。
岐伯曰∶失之叠位者，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，除六年大刑，计有太过二十四年，除此六年，皆作太过
之用，令不然之旨。今言叠支选位，皆可作其不及也。
失之，犹言失守。叠位，更移其位也。失守叠位，谓虽得岁正，未得正位之司，即四时不节，即
生大疫矣。《玄珠密语》，书名也。以甲丙戊寅壬阳干，配子寅辰午申戌阳支，计有三十年。除
甲辰甲戌，丙子戊午，庚申壬寅岁会六年为天刑，尚计有二十四年，主阳年为太过。除此天刑六年，皆作
太过之用，今也若令有不然之旨，所谓不然之旨者，今言叠支叠位，虽太过有余，皆可作其
不及也，盖言当位不位，虽有余亦不及也。
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。癸己相会，土运太虚，反受木
胜，故非太过也。况黄钟不应太宫，木既胜而金复还，金既复而少
阳如至，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，一如天地之旨也。
窒，有余而不通也。甲子皆阳甲己化土，甲为有余，己为不及。假令甲子阳年，土运太过而窒，今年
甲子，上年癸亥，如癸亥
天数有余者，今年虽交得甲子，上年厥阴犹尚治天，此司天之失守也。子午少阴司天，则阳明在泉。若司天
失守，而地己迁正，则阳明在泉矣。去岁当少阳在泉者，今岁已作阳明之右间。夫地己迁
正，而厥阴犹尚治天，即为厥阴之地阳明，阳明金气上制其木，故不相和奉者也。上年癸亥，犹未退位，甲
己运土，则癸己相会，己为阴土，故土运太虚，虚则反受厥阴木胜，夫癸主化火，火能生土，
土应太过，己运不及，故非太过也。此因甲而兼论乎己也。甲主土运，是为太宫，今司天失守，即黄钟不应
太宫，土虚而木既胜，始焉木胜，既而金还复。金既复，而少阴如至，至，迁正也。少阴，火也，始则木胜，
终则火胜，故曰木胜如火，犹言火之胜一如木胜也。火胜而金复微矣，胜复如此，则皆甲己土运之失守也。
后三年，化成土疫，晚至丁卯，三年后也，早至丙寅，正三年也，土疫至也。病之大小善恶，推其天地
之阴阳，详乎太一之出入可以知之。又只如甲子之年，如甲至子而合。阳合阳也，合则甲与子应交
司而治天，即在下之己卯未迁正，而在地上年之戊寅少阳未退位者，亦甲与己下有合也。谓从上合下也。即
土运虽非太过，而木乃乘虚胜土也，金次又行复胜其木，即反致邪化而病疫也。此皆阴阳
天地之殊异尔。故其病之大小善恶，一如天地之法旨，以推乎天数，详乎太一也。
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，地己迁正，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。
寅申干支皆阳。假令丙寅阳年太过，如上年乙丑天数有余者，
虽然得丙寅，上年太阴尚治天也。寅年少阳司天，则厥阴在地。如地己迁正。则厥阴司地，去岁太阳在泉
者，今已作地之右间。地己迁正，而太阳尚治天，即天太阳阴而地厥阴，厥阴木气上制其土，故地不奉天
化也。上年乙丑犹未退位，丙辛运水，则乙辛相会。辛为阴，故水运太虚，反受太阳土胜，故非太过，此因
丙兼论乎辛也。丙主水运，是为太羽，司天失守，即太簇之管，太羽不应，土气胜而雨湿化。雨，水也，水
生木，故水复即风。风，木也，此论丙辛水运失守其会也。至后三年，化成水疫，晚至三年，后之己
巳，早至三年之戊辰。甚即速，微即综，水疫至也。病之大小善恶，推其天地之数，乃在太一游宫可以知
之。又只如丙寅年，丙与寅且合，应交司而治天，然丙与辛合，又少阳寅在上，则厥阴已在下，即辛巳未得
迁正，而上年庚辰太阳未退位者，干虽在丙，亦丙辛之不合德也。即水运之虚，亦小虚而小胜，小胜或有
复也。后三年，病地气而化疠者，名曰水疠，其状即如水疫，治法如前篇《刺法论》。
假令庚辰阳年太过，如巳卯天数有余者，虽交得庚辰年也，阳明犹尚治天，地己迁正，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。乙己相会，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，即地甲午少阴未遇位者，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。
庚与辰为阳年太过。如上年己卯天数有余者，本年虽交得庚辰年也，而上年阳明犹尚治天，此司天之
失守也。辰年太阳司天，则太阳在地。如地己迁正，则太阴司地矣。去岁少阴在泉者今岁以作
地之右间。即天乃上年之阳明，而地乃今岁之太阴也，太阴在泉土也，阳明在天金也，泉在地之下，
土生其金，故地下而上奉于天
也。上年己卯犹未退位，乙庚同运，则乙己相会。乙为阴，故金运太虚，反受少阴火胜。夫乙为金运，阳明
司天，则金气太过，以受少阴火胜，故非太过也。此因庚而兼论乎乙也。庚主金运，谓之太
商，司天失守，即姑洗之管太商不应，金失守而不及，则火胜而热化，金气正位则金生其水，而水复寒刑，
以胜其火。凡此皆论乙庚金运失守，其后三年化成金疫也，速至壬午三年也，徐至癸未三年后也，金疫至也。
大小善恶，推本年天数，及乎太一可以知之。又只如庚辰之年，庚与辰，且应交司而治天，乙与庚合，皆
为金运。太阳辰在上，则太阳未在下，引而伸之，即下乙来未得迁正者，本年乙未则上年甲午，即上年地甲午
（气候）昏暗凄惨，刚刚出现黄埃（黄土尘埃），土地就已经变得潮湿了。水气想要发动，但受到寒化之令的制约，其气随着蒸腾湿气而上升，于是土气又重新主事。如果这种状态持续下去而不下降，就会被伏抑而化为郁结之气，这就是所谓的“郁而复发”。民众容易患大厥病，表现为四肢沉重倦怠、阳痿无力，这是水气郁发导致的疾病。天空布满沉阴之气，蒸湿交替发作，这是水气郁结的表现。
黄帝说：升降不前，我已经清楚知道了它的根本宗旨，希望听听关于“迁正”的道理，能讲明白吗？
升降，论述的是左右间位的关系；迁正，论述的是上下中位的关系，所以再次询问。
岐伯说：所谓“正司中位”，就是完全占据迁正之位来司天。不能实现迁正的，是因为前一年的司天之气已经遇到了交司之日，但却遇到了上年司天之气太过有余的日子，因此仍然按照旧的天数治理，新的司天之气未能迁正。
所谓迁正，就是正司中位，是完全占据迁正之位来司天。不能实现迁正的，是因为前一年的司天之气已经遇到了交司之日，也就是遇到了上年司天之气太过而有余的日子，因此仍然按照旧的天数治理，导致新的司天之气未能迁正。
厥阴风木之气不能迁正，就会出现风喧扰不按时令，花卉枯萎凋零，民众患病表现为淋浊小便不利、目系牵引转动、筋脉拘挛抽搐、情绪喜怒无常、小便色赤。这是风木欲主令，但寒气仍未消退，温暖喧扰之气不正，春季的正令失去时机的表现。
在巳年和亥年，如果厥阴风木不能迁正，那么风木就会失时，所以会出现风喧扰不按时令，花卉枯萎凋零。民众所患的各种病症，都是由于肝虚所致。因为未能迁正而失去了时序，所以风欲主令而寒气仍不去，温暖喧扰之气不正，春季的正令失去时机。
少阴君火之气不能迁正，就会出现冷气不退，春天寒冷之后又变寒，温暖之时令不按时到来，民众患病表现为寒热往来、四肢烦痛、腰脊强直。虽然木气尚有余，但其位置不能超过君火。
（注：“强”读去声，“过”读平声，下文“过”同此音。）
在子年和午年，如果少阴君火不能迁正，那么热火就会失时，所以会出现冷气不退。春时光景寒冷过后又寒，导致温暖之时令不按时到来。民众所患的各种病症，都是由于少阴心肾内虚所致。少阴不能迁正，必然是因为厥阴没有退位。然而厥阴木气虽然有余，但其位置不能超过二气中的君火。
太阴湿土之气不能迁正，就会出现云雨失去时令，万物枯焦。应当生长的植物不能发芽。民众患病表现为足肢关节肿胀满闷、大腹水肿、胸膈填塞不想进食、完谷不化的泄泻、胁肋胀满、四肢无法抬起。雨化之气想要交会，但热气仍然主宰，温煦之气亢盛而不能润泽。
在丑年和未年，如果太阴湿土不能迁正，那么土湿就不能濡润，所以会出现云雨失去时令，万物枯焦，应当生长的植物不能发芽。民众所患的各种病症，都是由于脾虚所致。太阴不能迁正，必然是因为少阴没有退位，所以雨化之气想要主令，但热气仍然主宰，温煦于气，导致亢盛而不能润泽。
少阳相火之气不能迁正，就会出现炎热灼烧之令不行，禾苗杂草不能繁荣，酷暑延续到秋天，肃杀之气晚至，霜露不按时令出现。民众患病表现为疟疾、骨中发热、心悸惊骇，严重时会有出血症状。
在寅年和申年，如果少阳相火不能迁正，那么火热就会延误时期，所以会出现炎热灼烧之令不行，禾苗杂草不能繁荣，万物不能生长。酷暑延续到秋天，是热气滞后。本该在秋季却出现暑热，导致肃杀之气晚至，霜露不按时令出现。民众所患的各种病症，都是由于少阳火气郁结所致。
阳明燥金之气不能迁正，就会出现暑化在前，肃杀在后，草木反而繁荣。民众患病表现为寒热、鼻塞喷嚏、皮毛干枯、爪甲枯焦，严重时喘息咳嗽、呼吸声音高亢、悲伤不乐。热化之气布散，但燥化之令未行，清劲之气先行，肺金复病。
在卯年和酉年，如果阳明燥金不能迁正，那是由于少阳没有退位。如果不退位，则暑化在前，金气肃杀在后，热气多而清气少，所以草木反而繁荣。民众所患的各种病症，都是由于金虚肺病所致。热化布散，是火气余留。燥化未行，是金气虚弱。金气虚弱则清劲未行，如果清劲运行而肺金复病。
太阳寒水之气不能迁正，就会出现冬天清冷反变为寒冷，在春季改变时令，先有杀霜，后有寒冰，阳光重新主宰，凛冽之气不作，雾云等待时机。民众患病表现为温疠流行、喉闭咽干、烦躁口渴、喘息而有声音。寒化等待，燥气仍然主宰天气，气运过失序，给民众带来灾害。
在辰年和戌年，如果太阳寒水不能迁正，太阳主寒水之气，太阳不能迁正，是由于阳明没有退位。阳明不退，即冬天的清肃反寒之气，在太阳主岁的春季改变时令。先有杀霜，是金气胜。后有寒冰，是水气延误。水气虚，所以阳光重新主宰而凛冽不作，雾云等待时机。民众所患的各种病症，都是由于水虚火病所致。太阳未迁正，所以寒化时阳明不退位，燥气仍然主宰天气，其气过时失序，则与民为灾。
黄帝说：迁正早晚，以此决定旨意，希望听听关于“退位”的道理，能讲明白吗？
岐伯说：所谓不退位，就是天数未终结，即天数有余，名叫“复布政”，所以名叫“再治天”，就是天令如故而不退位。
到了春天得不到温和之气，像旧年的冬天一样，这就是不退位。
厥阴风木不退位，就会出现大风早起，时雨不降，湿令不化，民众患病温疫，疮疡散发因风而生，都表现为肢节疼痛、头目疼痛、伏热内烦、咽喉干、想喝水。
在巳亥年，厥阴不退位，那么子午年少阴就未能迁正。在子午之年，就会出现大风早起，这是木气胜。时雨不降，湿气交会不能化生，是被木克制大地。民众患病温疫，疮疡散发因风而生，是风热病。都表现为肢节痛、头目痛、伏热内烦、咽喉干、引饮，也都是厥阴风热之病。
少阴君火不退位，就会出现温暖生于春冬，蛰虫早出，草木发生，民众患病表现为膈热咽干、血溢惊骇、小便赤涩、丹瘤、疮疡留毒。
在子午年，少阴不退位，那么丑未年太阴就未能迁正。在丑未之年，就会出现温暖生于春冬，蛰虫早出，草木发生，这是火气胜。民众患病膈热诸证，也都是少阴火热之病。
太阴湿土不退位，而且寒暑不按时令，埃尘昏蒙布作，湿令不去，民众患病表现为四肢无力、饮食不下、泄注淋满、足胫寒冷、阳痿、闭塞失溺、小便频数。
在丑未年，太阴不退位，那么寅申年少阳就未能迁正。在寅申之年，而且寒暑不按时令，埃尘昏蒙布作，湿令不去，这是土气胜。民众患病诸证，都是太阴土湿之病。
少阳相火不退位，就会出现热生于春，暑气滞后，冬天温暖不冻，流水不冰，蛰虫出来见到，民众患病表现为少气、寒热更作、便血上热、小腹坚满、小便赤沃，严重时出血。
在寅申年，少阳不退位，那么卯酉年阳明就未能迁正。在卯酉之年，就会出现热生于春，暑气滞后，冬天温暖不冻，流水不冰，蛰虫出来见到，这都是火热之气有余。民众患病诸证，也都是少阳火热之病。
阳明燥金不退位，就会出现春天产生清冷，草木晚荣，寒热交替发作，民众患病表现为呕吐暴注、饮食不下、大便干燥、四肢无法抬起、目瞑掉眩。
在卯酉年，阳明不退位，那么辰戌年太阳就未能迁正。在辰戌之年，值寒水之气，就会出现春天清冷，草木晚荣，清气唯寒，燥气则热，所以寒热交替发作。民众患病诸证，也都是阳明清寒燥热之病。以上五气，不及太阳，可以类推。
黄帝说：天岁早晚，我已经知道了，希望听听地数的道理，能讲讲吗？
司天的，叫做天岁；司地的，叫做地数。
岐伯说：地下迁正升，以及退位不前的方法，就是地土产化，万物失去时令的变化。
下迁，是从天迁于地。正升，是从地升于天。退位，是成功者退。不前，是司令者当升不升。中间有所缺失，就是地土产化，都是万物失时的变化。
黄帝说：我听说天地有二甲子，十天干十二地支，上下经纬天地，数有叠移，失守其位，能说清楚吗？
上篇岐伯有下地甲子的说法，所以问天地二甲子，叠移失位，就是上篇刚柔失守的意思。
岐伯说：失于叠位的，是说虽然得到岁正，但未得到正位之司，即四时不节，就会发生大疫。《玄珠密语》注解说：阳年三十年，除去六年天刑，计算有太过二十四年，除此六年，都作为太过之用，令有不如此之意。现在说叠支选位，都可以作为不及来看待。
失，犹言失守。叠位，更移其位也。失守叠位，是说虽然得到岁正，但未得到正位之司，即四时不节，就会发生大疫。《玄珠密语》，书名。以甲丙戊庚壬阳干，配子寅辰午申戌阳支，计有三十年。除去甲辰、甲戌、丙子、戊午、庚申、壬寅岁会六年为天刑，尚计有二十四年，主阳年为太过。除此天刑六年，都作为太过之用，现在令有不如此之意，所谓不如此之意，是说现在说叠支叠位，虽太过有余，都可以作为不及，盖言当位不位，虽有余亦不及。
假令甲子阳年，土运太窒（有余而不通）。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。癸己相会，土运太虚，反受木胜，故非太过也。况黄钟不应太宫，木既胜而金复还，金既复而少阳如至，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，一如天地之旨也。
（注：“窒”，有余而不通也。甲子皆阳，甲己化土，甲为有余，己为不及。假令甲子阳年，土运太过而窒，今年甲子，上年癸亥，如癸亥天数有余者，今年虽交得甲子，上年厥阴犹尚治天，此司天之失守也。子午少阴司天，则阳明在泉。若司天失守，而地已迁正，则阳明在泉矣。去岁当少阳在泉者，今岁已作阳明之右间。夫地已迁正，而厥阴犹尚治天，即为厥阴之地阳明，阳明金气上制其木，故不相和奉者也。上年癸亥，犹未退位，甲己运土，则癸己相会，己为阴土，故土运太虚，虚则反受厥阴木胜，夫癸主化火，火能生土，土应太过，己运不及，故非太过也。此因甲而兼论乎己也。甲主土运，是为太宫，今司天失守，即黄钟不应太宫，土虚而木既胜，始焉木胜，既而金还复。金既复，而少阴如至，至，迁正也。少阴，火也，始则木胜，终则火胜，故曰木胜如火，犹言火之胜一如木胜也。火胜而金复微矣，胜复如此，则皆甲己土运之失守也。后三年，化成土疫，晚至丁卯，三年后也，早至丙寅，正三年也，土疫至也。病之大小善恶，推其天地之阴阳，详乎太一之出入可以知之。又只如甲子之年，如甲至子而合。阳合阳也，合则甲与子应交司而治天，即在下之己卯未迁正，而在地上年之戊寅少阳未退位者，亦甲与己下有合也。谓从上合下也。即土运虽非太过，而木乃乘虚胜土也，金次又行复胜其木，即反致邪化而病疫也。此皆阴阳天地之殊异尔。故其病之大小善恶，一如天地之法旨，以推乎天数，详乎太一也。）
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。
（注：寅申干支皆阳。假令丙寅阳年太过，如上年乙丑天数有余者，虽然得丙寅，上年太阴尚治天也。寅年少阳司天，则厥阴在地。如地已迁正。则厥阴司地，去岁太阳在泉者，今已作地之右间。地已迁正，而太阳尚治天，即天太阳阴而地厥阴，厥阴木气上制其土，故地不奉天化也。上年乙丑犹未退位，丙辛运水，则乙辛相会。辛为阴，故水运太虚，反受太阳土胜，故非太过，此因丙兼论乎辛也。丙主水运，是为太羽，司天失守，即太簇之管，太羽不应，土气胜而雨湿化。雨，水也，水生木，故水复即风。风，木也，此论丙辛水运失守其会也。至后三年，化成水疫，晚至三年，后之己巳，早至三年之戊辰。甚即速，微即综，水疫至也。病之大小善恶，推其天地之数，乃在太一游宫可以知之。又只如丙寅年，丙与寅且合，应交司而治天，然丙与辛合，又少阳寅在上，则厥阴已在下，即辛巳未得迁正，而上年庚辰太阳未退位者，干虽在丙，亦丙辛之不合德也。即水运之虚，亦小虚而小胜，小胜或有复也。后三年，病地气而化疠者，名曰水疠，其状即如水疫，治法如前篇《刺法论》。）
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。乙己相会，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，即地甲午少阴未遇位者，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。
（注：庚与辰为阳年太过。如上年己卯天数有余者，本年虽交得庚辰年也，而上年阳明犹尚治天，此司天之失守也。辰年太阳司天，则太阳在地。如地已迁正，则太阴司地矣。去岁少阴在泉者今岁以作地之右间。即天乃上年之阳明，而地乃今岁之太阴也，太阴在泉土也，阳明在天金也，泉在地之下，土生其金，故地下而上奉于天也。上年己卯犹未退位，乙庚同运，则乙己相会。乙为阴，故金运太虚，反受少阴火胜。夫乙为金运，阳明司天，则金气太过，以受少阴火胜，故非太过也。此因庚而兼论乎乙也。庚主金运，谓之太商，司天失守，即姑洗之管太商不应，金失守而不及，则火胜而热化，金气正位则金生其水，而水复寒刑，以胜其火。凡此皆论乙庚金运失守，其后三年化成金疫也，速至壬午三年也，徐至癸未三年后也，金疫至也。大小善恶，推本年天数，及乎太一可以知之。又只如庚辰之年，庚与辰，且应交司而治天，乙与庚合，皆为金运。太阳辰在上，则太阳未在下，引而伸之，即下乙来未得迁正者，本年乙未则上年甲午，即上年地甲午）
(During the climate transition,) the atmosphere becomes dim and desolate. As soon as yellow loess dust (Huang Ai) appears, the earth becomes damp. When water qi attempts to move but is constrained by the cold transformation decree, its qi rises with the steaming dampness, causing the earth qi to resume control again. If this state persists without descending, it will be suppressed and transform into stagnant qi, which is referred to as "stagnation leading to recurrence." The people may suffer from Great Jue disease, characterized by heavy and lethargic limbs, impotence, and weakness; these are diseases caused by the eruption of water qi. The sky is filled with sinking yin qi, with steaming and dampness alternating; this is the manifestation of stagnant water qi.
The Yellow Emperor said: Regarding the obstruction of ascending and descending, I have understood its fundamental principle. I wish to hear about "Qian Zheng" (Advancement to Position), can you explain it clearly?
Ascending and descending discuss the relationships of the left and right interstitial positions, while Qian Zheng discusses the central positions of the upper and lower realms; therefore, I ask again.
Qi Bo said: "Zheng Si Zhong Wei" (Correctly Governing the Central Position) means fully occupying the Qian Zheng position to govern the Heaven (Si Tian). Those who fail to achieve Qian Zheng do so because the previous year's Si Tian qi has reached the day of exchange but encounters a period where the previous year's Si Tian qi was excessive and surplus. Consequently, it continues to govern according to the old heavenly numbers, preventing the new Si Tian qi from advancing to its position.
To advance to position (Qian Zheng) means to correctly govern the central position, fully occupying the advancement position to govern Heaven. Failure to advance occurs when the previous year's Si Tian qi reaches the exchange day but encounters a surplus of excessive qi from the previous year, thus continuing to govern according to the old numbers, thereby preventing the new Si Tian qi from advancing.
If Jue Yin (Wind Wood) fails to advance, wind will blow turbulently out of season, flowers and plants will wither, and the people will suffer from strangury and difficult urination, traction of the eye meridians, tendon spasms, mood swings (anger and joy), and dark red urine. This occurs when Wind Wood desires to govern but cold remains, the warm and turbid qi is incorrect, and the proper timing of Spring is lost.
In years of Si and Hai, if Jue Yin fails to advance, Wind Wood loses its seasonal timing, resulting in turbulent wind out of season and withering flora. The various diseases suffered by the people are due to Liver deficiency. Because it failed to advance and lost the seasonal order, Wind desires to govern but cold remains, the warm and turbid qi is incorrect, and the proper timing of Spring is lost.
If Shao Yin (Ministerial Fire) fails to advance, cold air will not recede, spring will remain cold after the cold spell, and warmth will arrive irregularly. The people will suffer from alternating chills and fever, vexing pain in the four limbs, and stiffness and rigidity of the waist and spine. Although Wood qi may still be surplus, its position cannot surpass the Sovereign Fire.
(Note: "Qiang" is pronounced with the departing tone; "Guo" is pronounced with the level tone, and "Guo" below follows the same pronunciation.)
In years of Zi and Wu, if Shao Yin fails to advance, Hot Fire loses its seasonal timing, resulting in the non-recession of cold air. In spring, after the cold spell, it remains cold, causing warmth to arrive irregularly. The various diseases suffered by the people are due to internal deficiency of the Shao Yin Heart and Kidney. Shao Yin's failure to advance is necessarily due to Jue Yin's failure to retreat. However, although Jue Yin Wood qi is surplus, its position cannot surpass the two Qi of Sovereign Fire.
If Tai Yin (Damp Earth) fails to advance, clouds and rain will lose their seasonal timing, and all things will wither and dry up. Plants that should sprout will fail to emerge. The people will suffer from swelling and fullness in the feet and joints, abdominal edema, chest fullness with loss of appetite, undigested diarrhea, hypochondriac fullness, and inability to raise the limbs. The Rain Transformation qi desires to converge, but Heat still governs; the warming qi is hyperactive and fails to moisten.
In years of Chou and Wei, if Tai Yin fails to advance, Earth Dampness fails to moisten, resulting in clouds and rain losing their timing, all things withering, and plants failing to sprout. The various diseases suffered by the people are due to Spleen deficiency. Tai Yin's failure to advance is necessarily due to Shao Yin's failure to retreat. Therefore, although Rain Transformation desires to govern, Heat still governs, warming the qi and causing hyperactivity without moisture.
If Shao Yang (Ministerial Fire) fails to advance, scorching heat will not govern, seedlings and weeds will not flourish, severe heat will extend into autumn, killing frost will arrive late, and frost and dew will appear irregularly. The people will suffer from malaria, bone-heat, palpitations, and fright, and in severe cases, bleeding.
In years of Yin and Shen, if Shao Yang fails to advance, Fire Heat delays its time, resulting in scorching heat not governing, seedlings and weeds not flourishing, and failure of growth. Severe heat extends into autumn, indicating delayed heat. Autumn brings heat instead of coolness, causing killing frost to arrive late and frost/dew to be irregular. The various diseases suffered by the people are caused by Shao Yang Fire Stagnation.
If Yang Ming (Dry Metal) fails to advance, heat dominates early, and drying/cold dominates late, causing grass and trees to flourish contrary to nature. The people will suffer from alternating chills and fever, nasal congestion and sneezing, dry skin and hair, brittle nails, and in severe cases, wheezing cough with high-pitched breathing, sadness, and unhappiness. Heat transformation spreads, but Dryness transformation does not govern; clear and crisp qi acts first, causing Lung Metal disease.
In years of Mao and You, if Yang Ming fails to advance, it is because Shao Yang has not retreated. If it does not retreat, heat dominates early and Metal drying dominates late, with more heat and less clarity, causing grass and trees to flourish contrary to nature. The various diseases suffered by the people are due to Metal deficiency and Lung disease. Heat spreading is the remnant of Fire. Dryness not governing is Metal deficiency. Metal deficiency means clear/crisp qi does not act; if clear/crisp qi acts and Lung Metal disease recurs...
If Tai Yang (Cold Water) fails to advance, winter clarity turns back to cold, changing the command in spring. Killing frost appears first, solid ice follows later. Sunlight resumes governance, biting cold does not arise, and fog/clouds wait for their time. The people will suffer from warm plagues, throat closure, dry pharynx, irritability, thirst, and wheezing with audible sounds. Cold transformation waits, while Dryness still governs heaven. The qi deviates from order, bringing disaster to the people.
In years of Chen and Xu, if Tai Yang fails to advance, Tai Yang governs Cold Water qi. Tai Yang's failure to advance is because Yang Ming has not retreated. Yang Ming's non-retreat means the clear/dry cold qi of winter changes its command in the spring of Tai Yang's ruling year. Early killing frost indicates Metal excess. Late solid ice indicates Water delay. Water qi is deficient, so sunlight resumes governance, biting cold does not arise, and fog/clouds wait. The various diseases suffered by the people are due to Water deficiency and Fire disease. Since Tai Yang has not advanced, Cold transformation coincides with Yang Ming's non-retreat, so Dryness still governs heaven. The qi being out of order brings disaster to the people.
The Yellow Emperor said: The timing of advancement determines the directive. I wish to hear about "Tui Wei" (Retreat from Position), can you explain it?
The meaning of Qian Zheng is clear; I wish to hear about Tui Wei.
Qi Bo said: What is meant by non-retreat is that the heavenly numbers have not ended, i.e., there is surplus in the heavenly numbers. It is called "Fu Bu Zheng" (Restoring the Governance), hence also called "Zai Zhi Tian" (Ruling Heaven Again). This means the heavenly command remains as before and does not retreat.
If spring arrives without gentle/warm qi, resembling last year's winter, this is non-retreat.
If Jue Yin does not retreat, strong winds will rise early, timely rain will not fall, and the damp command will not transform. The people will suffer from warm epidemics, skin eruptions due to wind, joint pain, headache, internal stagnation of heat with vexation, dry throat, and desire to drink.
In Si-Hai years, if Jue Yin does not retreat, then Zi-Wu Shao Yin cannot advance. In Zi-Wu years, strong winds rise early due to Wood excess. Timely rain does not fall, and humidity fails to transform because Wood controls the Earth. Warm epidemics and wind-generated eruptions are Wind-Heat diseases. Joint pain, headache, internal heat/vexation, dry throat, and drinking are all Jue Yin Wind-Heat diseases.
If Shao Yin does not retreat, warmth arises in spring and winter, hibernating insects appear early, and grass/trees sprout. The people will suffer from diaphragmatic heat, dry throat, bleeding, fright, dark/scanty urination, erysipelas, tumors, and lingering toxins/sores.
In Zi-Wu years, if Shao Yin does not retreat, then Chou-Wei Tai Yin cannot advance. In Chou-Wei years, warmth arises in spring/winter, insects appear early, and plants sprout due to Fire excess. Diaphragmatic heat and other symptoms are all Shao Yin Fire-Heat diseases.
If Tai Yin does not retreat, and cold/heat are irregular, dusty haze spreads, and dampness lingers, the people will suffer from limb weakness, inability to eat/drink, projectile diarrhea, strangury/fullness, cold calves/shins, impotence, urinary retention/incontinence, and frequent urination.
In Chou-Wei years, if Tai Yin does not retreat, then Yin-Shen Shao Yang cannot advance. In Yin-Shen years, irregular cold/heat, dusty haze, and lingering dampness indicate Earth excess. All diseases are Tai Yin Earth-Dampness diseases.
If Shao Yang does not retreat, heat arises in spring, summer heat is delayed, winters are warm without freezing, flowing water does not ice over, and hibernating insects appear. The people will suffer from shortness of breath, alternating chills/fever, hematochezia with upper heat, hardness/fullness of the lower abdomen, dark copious urination, and in severe cases, bleeding.
In Yin-Shen years, if Shao Yang does not retreat, then Mao-You Yang Ming cannot advance. In Mao-You years, heat in spring, delayed summer heat, warm winters, unfrozen water, and appearing insects all indicate surplus Fire-Heat qi. All diseases are Shao Yang Fire-Heat diseases.
If Yang Ming does not retreat, spring brings cold/clarity, grass/trees bloom late, and cold/heat alternate. The people will suffer from vomiting, projectile diarrhea, inability to eat/drink, dry stool, limb paralysis, dizziness, and vertigo.
In Mao-You years, if Yang Ming does not retreat, then Chen-Xu Tai Yang cannot advance. In Chen-Xu years, influenced by Cold Water qi, spring is cold/clammy, plants bloom late. Clear qi is cold, Dry qi is hot, causing alternating cold/heat. All diseases are Yang Ming Clear-Cold/Dry-Heat diseases. The preceding five qi, excluding Tai Yang, can be inferred similarly.
The Yellow Emperor said: I know the timing of Heavenly Years. I wish to hear about Earth Numbers, please explain.
Governing Heaven is called Heavenly Year; Governing Earth is called Earth Number.
Qi Bo said: The methods of Earth advancing/ascending and retreating/not advancing refer to the production/transformation of Earth and the loss of seasonal timing in all things.
"Descending advancement" refers to moving from Heaven to Earth. "Correct ascending" refers to rising from Earth to Heaven. "Retreat" means those who have completed their duty step down. "Not advancing" means those commanding should ascend but do not. Any loss in between results in Earth's production/transformation becoming a loss of seasonal timing for all things.
This section clarifies the meaning of descending/ascending, advancing, and retreating in the lower chapter.
The Yellow Emperor said: I have heard that Heaven and Earth have two sets of Sexagenary cycles (Jiazi). The Ten Heavenly Stems and Twelve Earthly Branches weave through Heaven and Earth. Their numbers shift and overlap; if they lose their positions, can this be explained?
In the upper chapter, Qi Bo mentioned the concept of Earthly Jiazi. Thus, asking about Heaven/Earth Jiazi and overlapping shifts refers to the "Gang Rou Shi Shou" (Loss of Rigorous/Yielding Positions) in the upper chapter.
Qi Bo said: Losing the overlapping position means that although one obtains the correct year stem, one does not obtain the correct governing position. This leads to irregular seasons and major epidemics. The commentary in *Xuan Zhu Mi Yu* states: For Yang years over thirty years, excluding six years of Heavenly Punishment, there are twenty-four years of Excess. Excluding these six years, all are treated as Excess. However, the current text implies otherwise. Now, regarding overlapping branches and positions, even Excess can be treated as Deficiency.
"Losing" is synonymous with "Losing Guard." "Overlapping position" means shifting the position. Losing guard and overlapping position means obtaining the correct year stem but not the correct governing position, leading to irregular seasons and epidemics. *Xuan Zhu Mi Yu* is a book title. Using Yang Stems (Jia, Bing, Wu, Geng, Ren) with Yang Branches (Zi, Yin, Chen, Wu, Shen, Xu), there are thirty years. Excluding the six years of Heavenly Punishment (Jia-Chen, Jia-Xu, Bing-Zi, Wu-Wu, Geng-Shen, Ren-Yin), there are twenty-four years where Yang years are Excess. Excluding these six, all are treated as Excess. But the current text suggests otherwise: overlapping branches/positions mean that even if Excess/Surplus exists, it can be treated as Deficiency. This implies that if a position is occupied but not properly governed, even surplus becomes deficiency.
For example, in a Jia-Zi Yang year, Earth Transport is excessively obstructed. If Gui-Hai had surplus heavenly numbers, although the year transitions to Jia-Zi, Jue Yin still governs Heaven. Earth has advanced, with Yang Ming at the Bottom (Zai Quan), and last year's Shao Yang serves as the Right Intercalary. Thus, Jue Yin's position hosts Yang Ming, so they do not harmonize. Gui and Ji meet; Earth Transport is too deficient and is instead overcome by Wood, so it is not Excess. Moreover, the Huangzhong bell does not resonate with the Tai Gong pitch. After Wood overcomes, Metal returns. Once Metal returns and Shao Yang advances (advances to position), Wood's victory is like Fire, and Metal's return is weak. Thus, Jia-Ji lose their guard. Three years later, an Earth Epidemic forms. It arrives late in Ding-Mao or early in Bing-Yin. The severity is deduced from Heaven/Earth and detailed in Tai Yi.
Similarly, in a Jia-Zi year, if Jia meets Zi (Yang meets Yang), they should govern Heaven. If below, Ji-Mao has not advanced, and Wu-Yin Shao Yang has not retreated, this is also a Jia-Ji connection below. Thus, Earth Transport is not Excess, but Wood takes advantage of the deficiency to overcome Earth. Metal then returns to overcome Wood, leading to pathogenic transformation and epidemic. Heaven and Earth differ in Yin/Yang, so the severity follows the principles of Heaven and Earth.
(Note: "Zhi" means obstructed/surplus but不通. Jia-Zi are Yang; Jia-Ji transform to Earth. Jia is surplus, Ji is deficient. Example: Jia-Zi Yang year, Earth Transport is excessive but obstructed. Last year Gui-Hai had surplus. Although transitioning to Jia-Zi, last year's Jue Yin still governs Heaven—this is loss of Heaven's guard. Zi-Wu Shao Yin governs Heaven, so Yang Ming is at Bottom. If Heaven's guard is lost but Earth has advanced, Yang Ming is at Bottom. Last year's Shao Yang at Bottom is now Yang Ming's Right Intercalary. Earth has advanced, but Jue Yin still governs Heaven, creating a conflict between Jue Yin and Yang Ming. Yang Ming Metal controls Wood above, so they do not harmonize. Last year Gui-Hai has not retreated. Jia-Ji transport Earth, so Gui-Ji meet. Ji is Yin Earth, so Earth Transport is deficient. Deficiency allows Jue Yin Wood to overcome. Gui transforms Fire, which generates Earth, so Earth should be Excess. But Ji Transport is Deficient, so it is not Excess. This discusses Ji alongside Jia. Jia governs Earth Transport (Tai Gong). Loss of Heaven's guard means Huangzhong does not resonate with Tai Gong. Earth is deficient, Wood overcomes, then Metal returns. Metal returns, Shao Yin advances. Shao Yin is Fire. Initially Wood overcomes, finally Fire overcomes. "Wood victory like Fire" means Fire's victory equals Wood's. Fire overcomes, Metal's return is weak. Such victories/returns constitute Jia-Ji Earth Transport loss. Three years later, Earth Epidemic forms. Late Ding-Mao (3 years later), Early Bing-Yin (exactly 3 years). Severity depends on Heaven/Earth Yin/Yang and Tai Yi movements. Also, in Jia-Zi year, Jia meets Zi (Yang meets Yang). They should govern Heaven. Below, Ji-Mao has not advanced, and last year's Wu-Yin Shao Yang has not retreated. This is also a Jia-Ji connection (from above connecting to below). Even if Earth Transport is not Excess, Wood overcomes Earth due to deficiency. Metal returns to overcome Wood, causing pathogenic epidemic. This is due to Heaven/Earth Yin/Yang differences. Severity follows Heavenly principles.)
For example, in a Bing-Yin Yang year (Excess), if Yi-Chou had surplus heavenly numbers, although transitioning to Bing-Yin, Tai Yin still governs Heaven. Earth has advanced, Jue Yin governs Earth. Last year's Tai Yang serves as Right Intercalary. Thus, Heaven is Tai Yin, Earth is Jue Yin, so Earth does not obey Heaven's transformation. Yi-Xin meet; Water Transport is too deficient and is overcome by Earth, so it is not Excess. The Taicu pipe does not resonate with Tai Yu. Earth overcomes, Rain transforms; Water returns as Wind. This is Bing-Xin losing their meeting. Three years later, Water Epidemic forms. Late Ji-Si, Early Wu-Chen. Severe is fast, mild is slow. Severity depends on Heaven/Earth numbers and Tai Yi's palace.
Similarly, in Bing-Yin year, Bing meets Yin (should govern Heaven). Xin-Si has not advanced, and last year's Geng-Chen Tai Yang has not retreated. This is Bing-Xin lacking virtue harmony. Water Transport is slightly deficient and slightly overcome, possibly with return. Three years later, plague forms, named Water Plague, similar to Water Epidemic, treated as before.
(Note: Yin-Shen stems/branches are Yang. Example: Bing-Yin Yang year Excess. If last year Yi-Chou had surplus, although getting Bing-Yin, last year's Tai Yin still governs Heaven. Yin year Shao Yang governs Heaven, so Jue Yin is at Earth. If Earth has advanced, Jue Yin governs Earth. Last year's Tai Yang at Bottom is now Earth's Right Intercalary. Earth advanced, but Tai Yang still governs Heaven. Heaven Tai Yin (Yin), Earth Jue Yin. Jue Yin Wood controls Earth above, so Earth does not obey Heaven. Last year Yi-Chou has not retreated. Bing-Xin transport Water, Yi-Xin meet. Xin is Yin, so Water Transport is deficient, overcome by Tai Yang Earth, not Excess. This discusses Xin alongside Bing. Bing governs Water Transport (Tai Yu). Loss of Heaven's guard means Taicu does not resonate with Tai Yu. Earth overcomes, Rain/Damp transforms. Rain is Water; Water generates Wood, so Water return is Wind. Wind is Wood. This discusses Bing-Xin Water Transport loss. Three years later, Water Epidemic forms. Late Ji-Si, Early Wu-Chen. Severity depends on Heaven/Earth numbers and Tai Yi. Also, Bing meets Yin, should govern Heaven. Bing-Xin combine. Shao Yang Yin is above, Jue Yin is below. Xin-Si has not advanced, last year Geng-Chen Tai Yang has not retreated. Stem is Bing, but Bing-Xin lack virtue harmony. Water Transport is slightly deficient/surpassed, possibly with return. Three years later, Earth qi transforms into plague, named Water Plague, similar to Water Epidemic, treated as in *Ci Fa Lun*.)
For example, in a Geng-Chen Yang year (Excess), if Ji-Mao had surplus heavenly numbers, although transitioning to Geng-Chen, Yang Ming still governs Heaven. Earth has advanced, Tai Yin governs Earth. Last year's Shao Yin serves as Right Intercalary. Thus, Heaven is Yang Ming, Earth is Tai Yin, so Earth below honors Heaven. Yi-Ji meet; Metal Transport is too deficient and is overcome by Fire, so it is not Excess. The Guxian pipe does not resonate with Tai Shang. Fire overcomes, Heat transforms; Water returns as Cold Punishment. This is Yi-Geng losing guard. Three years later, Metal Epidemic forms. Fast to Ren-Wu, Slow to Gui-Wei. Severity depends on current year numbers and Tai Yi.
Similarly, in Geng-Chen year, Geng meets Chen (should govern Heaven). Yi-Wei below has not advanced, and Earth Jia-Wu Shao Yin has not met position. Yi-Geng lack virtue harmony. Yi-Wei below, Stem loses Rigidity, Metal Transport is slightly deficient. There may be slight overcoming or no return. Three years later, plague forms, named Metal Plague, similar to Metal Epidemic, treated as before.
(Note: Geng-Chen is Yang year Excess. If last year Ji-Mao had surplus, although getting Geng-Chen, last year's Yang Ming still governs Heaven—loss of Heaven's guard. Chen year Tai Yang governs Heaven, so Tai Yang is at Earth. If Earth has advanced, Tai Yin governs Earth. Last year's Shao Yin at Bottom is now Earth's Right Intercalary. Heaven is last year's Yang Ming, Earth is this year's Tai Yin. Tai Yin at Bottom is Earth, Yang Ming at Heaven is Metal. Bottom is below Earth, Earth generates Metal, so Earth below honors Heaven above. Last year Ji-Mao has not retreated. Yi-Geng same transport, Yi-Ji meet. Yi is Yin, so Metal Transport is deficient, overcome by Shao Yin Fire. Yi is Metal Transport, Yang Ming governs Heaven, so Metal should be Excess. Being overcome by Fire, it is not Excess. This discusses Yi alongside Geng. Geng governs Metal Transport (Tai Shang). Loss of Heaven's guard means Guxian does not resonate with Tai Shang. Metal loses guard and becomes Deficient, Fire overcomes with Heat. If Metal regains position, it generates Water, Water returns as Cold Punishment to overcome Fire. All this discusses Yi-Geng Metal Transport loss. Three years later, Metal Epidemic forms. Fast to Ren-Wu (3 years), Slow to Gui-Wei (3 years later). Severity depends on current year numbers and Tai Yi. Also, in Geng-Chen year, Geng meets Chen, should govern Heaven. Yi combines with Geng, both Metal. Tai Yang Chen is above, so Tai Yang is not below. Extending this, Yi coming below has not advanced. This year Yi-Wei corresponds to last year Jia-Wu, i.e., last year's Earth Jia-Wu...)