少阴未退位者。夫在上则庚失守，在下则乙失守。且乙庚不合德也，即下乙未未得迁正，是柔干失刚，亦金运
小虚也。有小虚则有小胜，小胜或无复也。后三年化疠，名曰金疠，其状如金疫，治法如前篇。
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。地己迁正，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，甚即连，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，即地下丙中，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，治法如前。
壬午之岁，阳气太过。如上年辛巳，天数有余者，虽交后壬午年也。上年辛巳厥阴犹尚治天，此司天
之失守也。午年少阴司天，当阳明在地。如地己迁正，则阳明在泉奚。去岁丙寅少阳在泉者，
今岁以作右闻，天即上年之厥阴，而地乃今岁之阳明。阳明金气上刑其木，故地不奉天者也。上年辛巳，
犹未退位，丁壬运木，则丁辛相会合。丁为阴，故木运太虚，虚则反受金胜，木虚金胜，故非
太过也。此因壬而兼论乎丁也。壬主木运，谓之太角，司天失守，即蕤宾之管太角不应，木失守而不及，则
金行燥胜，木气正位，则
木生火，而火化热复，以胜其金。胜之甚者，病即速，胜之微者，病即徐。速与徐，则疫至也。大小善恶，
推疫至之年天数及太一，可以知之。又只如壬午年，如壬至午，且应交司而治之。壬与丁
合，皆为木运，少阴午在上，则阳明酉在下，引而伸之，即下丁酉未迁正者，即地下上年丙申少阳未退位
者，在上则壬不迁正，在下则丁不迁正，见丁壬不合德也。即丁柔干亦失其刚，失刚谓不迁正也，此亦木运
之小虚也。虚而有小胜，则有小复，后三年化疠，名曰木疠，其状如风疫，治法如前篇。
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，地己迁正，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，上太微不应，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，即下癸亥来得迁正
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，治之法可塞之泄之。
戊申之岁，阳年太过。如上年丁未天数太过者，虽交得戊申年也，上年丁未太阴犹尚治天，此司天之
失守也。申年少阳司天，当厥阴在地，如地己迁正，则厥阴在泉矣。去岁壬戌太阳在泉者，今
岁以退位而作地之右间。天即上年丁未之太阴，而地乃癸亥之厥阴也。厥阴木气上胜其土，故地不奉天化
也。戊癸皆火运，而上年丁未退位，是为丁癸相会，癸之火运太虚，则反受水胜，火虚水胜，
故非太过也。此因戊而兼论乎癸也。戊主火运，谓之太微，司天失守，即夷则之管，上太微不应，此戊癸
失守其会也。至后三年，当化疫也，连至庚戌，戊申己酉庚戌，交三年也。疫之大小善恶，惟
疫至之年，并天数及太一，可以知之。又只如戊申，戊火运在中也，申少阳司天也。如戊至申，且应交司
而治天。戊与癸合，少阳中在上，则厥阴亥在下，即下厥阴未得迁正者，即地下上年壬戌太
阳未退位者，在上则戊不迁正，在下则癸不迁正，见戊癸未合德也。即下癸柔干失刚，而不迁正，亦见火
运小虚也。小虚有小胜，或无复也。后三年化疠名曰火疠也，治法如前篇。又曰治之法可寒
之泄之者，以明寒泄之法可治火疠也。推而及之，则土金水木，亦可仿此义以治之，不但如前篇治法也。
此一节申明上编刚柔二干失守及三年变疫疠之义。
黄帝曰∶人气不足，天气如虚，人神失守，神光不聚，邪鬼干人，致有暴亡，可得闻乎？
帝承上编三虚之意以问。
岐伯曰∶人之五脏，一脏不足，又会天虚，感邪之至也。
脏不足，一虚也。天虚，二虚也。感邪，三虚也。有如下文所云也。
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。
子午之后，丑未继之，故子午少阴天数不及，而丑未太阴作接间至。下少阳少阴，作接间至同，人气
天气虚，又遇惊而夺精，汗出于心，是为三虚。心为火脏，黑尸鬼见之，水克火也，此三虚相搏令人暴亡也。
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。
脾与胃以膜相连，故论脾而兼言胃也。
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，有黄尸鬼主见之，令人暴亡。
符，犹合也。不会符，犹言不会合也，亦失守意。
人或恚怒气上，逆而不下，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。
言心脾胃肝，不及肺者，可类推也。
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，即神光不园也，非
但尸鬼，即一切邪犯者，皆是神失守位故也。此谓得守者生，失守者死，得神者昌，失神者亡。
此一节申明上编三虚暴亡，十二藏不得相失之义。
少阴之气未能按时退位的情况。如果在上位的司天之气失守，在下位的地支之气也失守。而且乙庚二干不能相合其德，即下方的乙未年未能迁正，这是柔干失却刚干的支持，也是金运的小虚。有小虚则会有小胜，小胜之后可能没有报复之气。三年后化为疠气，称为金疠，其症状如同金疫，治疗方法如前篇所述。
假如是壬午阳年太过，如果辛巳年的天数有余（指上一年的客气未退），虽然已经进入了壬午年，但厥阴风木之气仍然主管司天。地气已经迁正，阳明燥金在泉。去年丙申年少阳相火作为右间气，导致天为厥阴而地为阳明，所以地气不顺应天气。丁与辛相会合，木运过于虚弱，反而受到金的克制，所以并非太过。此时蕤宾之管（对应午月）太角之音不应，金行燥气胜，火化热气来复，严重则发病迅速，轻微则发病缓慢，疫病的大小和善恶，需推演疫病到来之年的天数及太一飞星位置。又如壬午年，应当交司而治，如果下方的丁酉年未能迁正，即地下上年丙申年少阳之气未能退位，见到丁壬不合德。丁为柔干失刚，也是木运的小虚，有小胜和小复。三年后化为疠气，称为木疠，其状如风疫，治疗方法如前篇。
壬午之年，阳气太过。如果上年辛巳年天数有余，虽然进入壬午年，上年辛巳的厥阴风木仍主管司天，这是司天之气的失守。午年少阴君火司天，应当阳明燥金在泉。如果地气已迁正，则阳明在泉。去岁丙申年少阳在泉，今年作为右间气，天是上年的厥阴，地是今年的阳明。阳明金气上刑克木气，所以地气不奉承天气。上年辛巳尚未退位，丁壬运木，则丁辛相会合。丁为阴干，故木运太虚，虚则反受金胜，木虚金胜，所以并非太过。这是因壬而兼论丁。壬主木运，称为太角，司天失守，则蕤宾之管的太角之音不应，木失守而不及，则金行燥气胜，木气正位，则木生火，火化热气来复，以胜金气。胜之甚者，病发迅速；胜之微者，病发缓慢。迅速或缓慢，取决于疫气的到来。疫病的大小善恶，推演疫病到来之年的天数及太一位置，可以知晓。又如壬午年，壬至午，应当交司而治。壬与丁合，皆为木运，少阴午在上，则阳明酉在下，引申而言，即下方丁酉年未得迁正，即地下上年丙申年少阳未退位，在上则壬不迁正，在下则丁不迁正，见丁壬不合德。即丁柔干亦失其刚，失刚谓不迁正，这也是木运的小虚。虚而有小胜，则有小复，三年后化为疠气，称为木疠，其状如风疫，治疗方法如前篇。
假如戊申阳年太过，如果丁未年天数太过，虽然进入戊申年，太阴湿土仍主管司天，地气已迁正，厥阴风木在泉。去岁壬戌太阳寒水以退位作右间气，即天为丁未，地为癸亥，所以地气不奉承天化。丁癸相会，火运太虚，反受水胜，所以并非太过。此时夷则之管，上太微之音不应，这是戊癸失守其会，三年后化为疫病，速至庚戌年，疫病的大小善恶，推演疫病到来之年的天数及太一位置。又如戊申年，戊至申，应当交司而治天，即下方癸亥年未得迁正，即地下壬戌太阳未退位，见戊癸未合德，即下方癸柔干失刚，见火运小虚，有小胜或无复，三年后化为疠气，称为火疠，治疗方法如前，治疗的方法可塞之泄之。
戊申之年，阳年太过。如果上年丁未年天数太过，虽然进入戊申年，上年丁未太阴湿土仍主管司天，这是司天之气的失守。申年少阳相火司天，当厥阴风木在地，如果地气已迁正，则厥阴在泉。去岁壬戌太阳在泉，今年以退位而作地之右间。天是上年丁未的太阴，地是癸亥的厥阴。厥阴木气上胜其土，所以地气不奉承天化。戊癸皆火运，而上年的丁未退位，是为丁癸相会，癸之火运太虚，则反受水胜，火虚水胜，所以并非太过。这是因戊而兼论癸。戊主火运，称为太微，司天失守，则夷则之管，上太微之音不应，这是戊癸失守其会。至后三年，当化为疫病，连至庚戌，戊申、己酉、庚戌，共交三年。疫病的大小善恶，惟疫病到来之年，并天数及太一，可以知晓。又如戊申，戊火运在中，申少阳司天。如戊至申，应当交司而治天。戊与癸合，少阳中在上，则厥阴亥在下，即下方厥阴未得迁正，即地下上年壬戌太阳未退位，在上则戊不迁正，在下则癸不迁正，见戊癸未合德。即下方癸柔干失刚，而不迁正，也见火运小虚。小虚有小胜，或无复。三年后化为疠气，称为火疠，治疗方法如前篇。又说治疗的方法可寒之泄之，是以明言寒泄之法可治火疠。推而广之，则土、金、水、木，也可仿照此义治疗，不只是如前篇的治疗方法。这一节申明上编刚柔二干失守及三年变疫疠的意义。
黄帝说：人气不足，天气空虚，人神失守，神光不聚，邪鬼侵犯人体，导致突然死亡，可以听听其中的道理吗？
帝承接上编三虚的意思来问。
岐伯说：人的五脏，一脏不足，又会遇上天时虚衰，感受邪气侵袭。
脏不足，是一虚；天时虚，是二虚；感受邪气，是三虚。有如下文所说的那样。
人忧愁思虑就会伤心，又如果遇到少阴司天，天数不及，太阴湿土作为接间气到来，这就叫天虚，这就是人气和天气同虚。又遇到惊吓而夺精，汗出于心，因而形成三虚，神明失守。心为君主之官，神明由此出。神失守位，即神游于上丹田，在帝太一帝君泥丸宫下。神既然失守，神光不聚，却又遇到火不及之年，有黑尸鬼出现，令人突然死亡。
子午年之后，丑未继之，所以子午少阴天数不及，而丑未太阴作为接间气到来。下方少阳、少阴作接间气到来同理，人气天气虚，又遇惊吓而夺精，汗出于心，这是三虚。心为火脏，黑尸鬼出现，是水克火，这三虚相搏，令人突然死亡。
人饮食劳倦就会伤脾，又如果遇到太阴司天，天数不及，即少阳相火作为接间气到来，这就叫虚，这就是人气虚而天气虚。又遇到饮食过饱，汗出于胃，醉饱行房，汗出于脾，因而形成三虚，脾神失守。脾为谏议之官，智周由此出。神既失守，神光失位而不聚，却又遇到土不及之年，或是己年，或是甲年失守，或是太阴天虚，青尸鬼出现，令人猝死。
脾与胃以膜相连，所以论脾而兼言胃。
人久坐湿地，强力入水就会伤肾，肾为作强之官，伎巧由此出，因而形成三虚，肾神失守，神志失位，神光不聚，却又遇到水不及之年，或是辛年不会符，或是丙年失守，或是太阳司天虚，有黄尸鬼出现，令人突然死亡。
符，就是合。不会符，就是说不相合，也是失守的意思。
人如果有恚怒气上逆而不下降，就会伤肝。又遇到厥阴司天，天数不及，即少阴君火作为接间气到来，这叫天虚，这叫天虚人虚。又遇到疾走恐惧，汗出于肝，肝为将军之官，谋虑由此出，神位失守，神光不聚，又遇到木不及之年，或是丁年不符，或是壬年失守，或是厥阴司天虚，有白尸鬼出现，令人突然死亡。
前面讲了心、脾、胃、肝，没讲肺，可以类推。
以上五种失守，是天虚和人虚，神游失守其位；就有五尸鬼侵犯人体，令人突然死亡，叫做尸厥。人犯五神易位，即神光不圆。不仅是尸鬼，一切邪气侵犯，都是神失守位所致。这叫得守者生，失守者死，得神者昌，失神者亡。
这一节申明上编三虚暴亡，十二脏不得相失的意义。
When the Qi of Shaoyin (Lesser Yang) fails to retire on time, if the Si Tian (Heavenly Qi) above is lost and the Di Zhi (Earthly Branch) below is also lost. Moreover, Yi and Geng cannot harmonize their virtues; specifically, the lower Yi Wei year fails to migrate to its proper position, meaning the Yin (soft) stem loses the support of the Yang (firm) stem, which is also a slight deficiency in Metal Qi. A slight deficiency leads to a slight excess, and after the slight excess, there may be no retaliatory Qi. Three years later, it transforms into a Plague Qi called Jin Li (Metal Plague), with symptoms similar to Metal Epidemic, treated as described in the previous chapter.
Suppose it is a Ren Wu Yang year with excessive Qi. If the preceding Xin Si year had surplus days (meaning the previous year's Ke Qi did not retreat), although the Ren Wu year has entered, Jueyin Wind Wood still governs the Si Tian. The Earth Qi has already migrated to its proper position, with Yangming Dry Metal in Quan (Earth). Last year, Bing Shen Shaoyang Ministerial Fire served as the Right Intercalary Qi, resulting in Heaven being Jueyin and Earth being Yangming, thus Earth does not obey Heaven. Ding and Xin meet, causing Wood Qi to be excessively deficient, thereby suffering from Metal's control, so it is not excessive. At this time, the Rubin pipe (corresponding to the 5th month) does not resonate with the Taijiao tone; Metal's dryness prevails, and Fire's heat retaliates. Severe cases manifest quickly, mild cases slowly. The severity and nature of the epidemic are determined by calculating the days of the year when the epidemic arrives and the position of Taiyi. Similarly, in the Ren Wu year, which should govern according to the exchange, if the lower Ding You year fails to migrate, meaning the lower Bing Shen Shaoyang Qi has not retired, we see that Ding and Ren do not harmonize. Ding, as a soft stem, loses firmness, indicating a slight deficiency in Wood Qi, with slight excess and retaliation. Three years later, it transforms into a Plague Qi called Mu Li (Wood Plague), resembling Wind Epidemic, treated as before.
In the Ren Wu year, Yang Qi is excessive. If the preceding Xin Si year had surplus days, even though the Ren Wu year has begun, the Jueyin Wind Wood of Xin Si still governs Si Tian, representing a loss of Si Tian Qi. In the Wu year, Shaoyin君Fire governs Si Tian, and Yangming Dry Metal should be in Quan. If Earth Qi has migrated, Yangming is in Quan. Last year, Bing Shen Shaoyang was in Quan, serving as the Right Intercalary Qi this year. Heaven is last year's Jueyin, Earth is this year's Yangming. Yangming Metal Qi punishes Wood Qi upwards, so Earth does not serve Heaven. Last year's Xin Si had not yet retired; Ding and Ren govern Wood, so Ding and Xin meet. Ding is Yin, so Wood Qi is excessively deficient, suffering from Metal's control due to Wood's deficiency and Metal's excess, hence not excessive. This discusses Ding in relation to Ren. Ren governs Wood Qi, called Taijiao. Loss of Si Tian causes the Taijiao tone in the Rubin pipe to fail to resonate. Wood loses control and falls short, allowing Metal's dryness to prevail. When Wood Qi returns to its proper position, Wood generates Fire, and Fire's heat retaliates to overcome Metal. Severe victory leads to rapid onset; mild victory leads to slow onset. The arrival of the epidemic depends on these factors. The severity and nature are known by推算 (calculating) the days of the year of arrival and Taiyi. Again, in the Ren Wu year, Ren reaches Wu, and they should govern together. Ren and Ding combine for Wood Qi; Shaoyin Wu is above, Yangming You is below. Extending this, the lower Ding You year fails to migrate, meaning the lower Bing Shen Shaoyang has not retired. Above, Ren fails to migrate; below, Ding fails to migrate, showing Ding and Ren do not harmonize. Ding, a soft stem, loses firmness (failure to migrate), indicating a slight deficiency in Wood Qi. With slight deficiency comes slight excess and retaliation. Three years later, it becomes Mu Li (Wood Plague), like Wind Epidemic, treated as before.
Suppose it is a Wu Shen Yang year with excessive Qi. If the Ding Wei year had excessive days, although the Wu Shen year has entered, Taiyin Wet Earth still governs Si Tian. Earth Qi has migrated, with Jueyin Wind Wood in Quan. Last year, Ren Xu Taiyang Cold Water retired to become the Right Intercalary Qi. Heaven is Ding Wei, Earth is Gui Hai, so Earth does not obey Heaven's transformation. Ding and Gui meet, causing Fire Qi to be excessively deficient, suffering from Water's control, so it is not excessive. The Yize pipe's Shang Taiwei tone does not resonate. This is Wu and Gui losing their meeting. Three years later, an epidemic transforms, arriving quickly in Geng Xu. The severity and nature are determined by the days of the year of arrival and Taiyi. Similarly, in the Wu Shen year, Wu reaches Shen, and they should govern Heaven. The lower Gui Hai year fails to migrate, meaning the lower Ren Xu Taiyang has not retired, showing Wu and Gui do not harmonize. The lower Gui, a soft stem, loses firmness, showing a slight deficiency in Fire Qi, with slight excess or no retaliation. Three years later, it becomes Huo Li (Fire Plague), treated as before, using methods to block and drain.
In the Wu Shen year, Yang Qi is excessive. If the preceding Ding Wei year had excessive days, although the Wu Shen year has entered, last year's Ding Wei Taiyin Wet Earth still governs Si Tian, a loss of Si Tian Qi. In the Shen year, Shaoyang Ministerial Fire governs Si Tian, and Jueyin Wind Wood should be on Earth. If Earth Qi has migrated, Jueyin is in Quan. Last year, Ren Xu Taiyang was in Quan, retiring this year to become the Right Intercalary Qi. Heaven is last year's Ding Wei Taiyin, Earth is Gui Hai Jueyin. Jueyin Wood Qi overcomes Earth's Soil, so Earth does not obey Heaven. Wu and Gui both relate to Fire Qi. Last year's Ding Wei retired, so Ding and Gui meet. Gui's Fire Qi is excessively deficient, suffering from Water's control due to Fire's deficiency and Water's excess, hence not excessive. This discusses Gui in relation to Wu. Wu governs Fire Qi, called Taiwei. Loss of Si Tian causes the Taiwei tone in the Yize pipe to fail to resonate. This is Wu and Gui losing their meeting. Three years later, an epidemic transforms, connecting to Geng Xu. Wu Shen, Ji You, Geng Xu span three years. The severity and nature of the epidemic are known by the year of arrival, days, and Taiyi. Similarly, in Wu Shen, Wu Fire Qi is central, Shen Shaoyang governs Si Tian. Wu reaches Shen, governing Heaven. Wu and Gui combine; Shaoyang is above, Jueyin Hai is below. The lower Jueyin fails to migrate, meaning the lower Ren Xu Taiyang has not retired. Above, Wu fails to migrate; below, Gui fails to migrate, showing Wu and Gui do not harmonize. The lower Gui, a soft stem, loses firmness and fails to migrate, showing a slight deficiency in Fire Qi. Slight deficiency brings slight excess, or no retaliation. Three years later, it becomes Huo Li (Fire Plague), treated as before. It is said that treatment can involve cooling and draining, clarifying that cooling and draining methods treat Fire Plague. Extending this, Earth, Metal, Water, and Wood can also be treated similarly, not just as in the previous chapter. This section clarifies the meaning of the previous chapter regarding the loss of Gang and Rou stems and the transformation into epidemics after three years.
Yellow Emperor said: When human Qi is insufficient and Heavenly Qi is empty, and Human Spirit loses its guard, with Spiritual Light not gathering, evil ghosts invade people, causing sudden death. Can you explain this?
The Emperor asked based on the concept of "Three Deficiencies" from the previous chapter.
Qibo said: When one of the five Zang organs is deficient, and it coincides with Heavenly deficiency, pathogenic Qi invades.
Organ deficiency is the first deficiency; Heavenly deficiency is the second; contracting pathogenic Qi is the third. As described below.
Worry and overthinking damage the Heart. If Shaoyin governs Si Tian and Heavenly days are insufficient, Taiyin acts as the intercalary Qi, this is called Heavenly deficiency. This is simultaneous deficiency of Human and Heavenly Qi. If startled, essence is stolen, sweat issues from the Heart, forming three deficiencies. The Spirit and Ming lose their guard. The Heart is the Monarch Official, where Spirit and Ming originate. If Spirit loses its position, it wanders to the Upper Dantian, under the Emperor Taiyi in the Newan Palace. With Spirit lost and Spiritual Light not gathering, if encountering a year of Fire deficiency, Black Corpse Ghosts appear, causing sudden death.
After Zi-Wu years, Chou-Wei follow. Thus, Zi-Wu Shaoyin lacks days, and Chou-Wei Taiyin acts as intercalary Qi. Similarly for lower Shaoyang and Shaoyin acting as intercalary Qi. Human and Heavenly Qi are deficient. If startled, essence is stolen, sweat from Heart, this is three deficiencies. Heart is Fire organ; Black Corpse Ghosts appearing means Water controls Fire. These three deficiencies combined cause sudden death.
Diet and fatigue damage the Spleen. If Taiyin governs Si Tian and Heavenly days are insufficient, Shaoyang acts as intercalary Qi, this is called deficiency. This is deficiency of both Human and Heavenly Qi. If eating too much, sweat issues from Stomach; drinking and having sex while full, sweat issues from Spleen, forming three deficiencies. Spleen Spirit loses guard. Spleen is the Advisory Official, where Wisdom originates. With Spirit lost and Spiritual Light scattered, if encountering a year of Earth deficiency, or Ji year, or Jia year loss, or Taiyin Heavenly deficiency, Green Corpse Ghosts appear, causing sudden death.
Spleen and Stomach are connected by membrane, so discussing Spleen includes Stomach.
Sitting long in damp places or forcing entry into water damages the Kidney. Kidney is the Official of Strength, where Skill originates. Forming three deficiencies, Kidney Spirit loses guard, Will loses position, Spiritual Light not gathering. If encountering a year of Water deficiency, or Xin year failing to match, or Bing year loss, or Taiyang Si Tian deficiency, Yellow Corpse Ghosts appear, causing sudden death.
Fu means match. Not matching Fu means not harmonizing, also implying loss of guard.
Anger rising upward and not descending damages the Liver. If Jueyin governs Si Tian and Heavenly days are insufficient, Shaoyin acts as intercalary Qi, this is Heavenly deficiency. This is Heavenly and Human deficiency. If running fast or fearing, sweat issues from Liver. Liver is the General Official, where Strategy originates. Spirit position lost, Spiritual Light not gathering. If encountering a year of Wood deficiency, or Ding year not matching, or Ren year loss, or Jueyin Si Tian deficiency, White Corpse Ghosts appear, causing sudden death.
Heart, Spleen, Stomach, Liver were discussed; Lung can be inferred by analogy.
These five losses of guard are Heavenly and Human deficiency, with Spirit wandering and losing its position. Five Corpse Ghosts invade people, causing sudden death, called Shi Jue (Corpse Coma). When humans disrupt the five Spirits' positions, Spiritual Light is not round. Not only Corpse Ghosts, but all pathogenic invasions are due to Spirit losing its guard. This means those who keep guard live, those who lose guard die; those who have Spirit prosper, those who lose Spirit perish.
This section clarifies the previous chapter's meaning on sudden death from three deficiencies and the necessity of the twelve Zang organs not losing each other.