雷公请问∶气之多少，何者为逆？何者为从？黄帝答曰∶阳从左，阴从右，老从上，少从下，是以春
夏归阳为生，归秋冬为死，反之，则归秋冬为生，是以气多少逆皆为厥。问曰∶有余者厥耶？答曰∶
一上不下，寒厥到膝，少者秋冬死，老者秋冬生。气上不下，头痛巅疾，求阳不得，求阴不审，五部隔无征，
若居旷野，若伏空室，绵绵乎属不满日。是以少气之厥，令人妄梦，其极至迷。三阳绝，三阴微，是
为少气。是以肺气虚则使人梦见白物，见人斩血借借，得其时则梦见兵战。肾气虚则使人梦见舟船溺人，
得其时则梦伏水中，若有畏恐。肝气虚则梦见菌香生草，得其时则梦伏树下不敢起。心气虚则梦救火阳物，
得其时则梦燔灼。脾气虚则梦饮食不足，得其时则梦筑垣盖屋。此皆五脏气虚，阳气有余，阴气不足，合之
五诊，调之阴阳，以在《经脉》。诊有十度，度人脉度、脏度、肉度、筋度、俞度。阴阳气尽，人病自具。
脉动无常，散阴颇阳，
脉脱不具，诊无常行，诊必上下，度民君卿，受师不卒，使术不明，不察逆从，是为妄行，持雌失雄，弃阴附
阳，不知并合，诊故不明，传之后世，反论自章。至阴虚，天气绝；至阳盛，地气不足。阴阳并交，至人之所
行。阴阳并交者，阳气先至，阴气后至。是以圣人持诊之道，先后阴阳而持之，奇恒之势乃六十首，诊合微
之事，追阴阳之变，章五中之情，其中之论，取虚实之要，定五度之事，知此乃足以诊。是以切阴不得阳，诊
消亡，得阳不得阴，守学不湛，知左不知右，知右不知左，知上不知下，知先不知后，故治不久。知丑知善，
知病知不病，知高知下，知坐知起，知行知止，用之有纪，诊道乃具，万世不殆。起所有余，知所不足，
度事上下，脉事因格。是以形弱气虚死；形气有余，脉气不足死；脉气有余，形气不足生。是以诊有大方，
坐起有常，出入有行，以转神明，必清必净，上观下观，司八正邪，别五中部，按脉动静，循尺滑涩，寒温
之意，视其大小，合之病能，逆从以得，复知病名，诊可十全，不失人情，故诊之或视息视意，故不失条理，
道甚明察，故能长久。不知此道，失经绝理，亡言妄期，此谓失道。
Lei Gong asked: Regarding the quantity of Qi, which conditions are considered "Ni" (Rebellious/Abnormal) and which are "Cong" (Obedient/Normal)? The Yellow Emperor replied: Yang Qi ascends from the left, Yin Qi descends from the right; for the elderly, Qi moves from top to bottom, while for the young, Qi moves from bottom to top. Therefore, in Spring and Summer, aligning with Yang Qi constitutes life (Sheng), whereas aligning with Autumn and Winter constitutes death (Si); conversely, if one goes against this, aligning with Autumn and Winter may sustain life (referring to pathological counter-nature survival), because any deviation in the quantity of Qi leading to rebellion results in Jue syndrome (Cold Reversal). It was asked: Does an excess condition lead to Jue? The answer is: When Qi rises upward but does not descend, Cold Jue reaches the knees. The young will die in Autumn and Winter, while the old may survive in Autumn and Winter. If Qi rebels upward and does not descend, it causes headache and disorders at the vertex. Seeking treatment in the Yang aspect yields no result, and examining the Yin aspect fails to clarify. The Qi of the five Zang organs is blocked without manifestation, resembling someone dwelling in a vast wilderness or lying in an empty room, feeling faint and continuous, leading to death within less than a day. Thus, Jue caused by deficiency of Qi leads to delusional dreams, and at its extreme, confusion and loss of consciousness. When the Qi of the three Yang meridians is exhausted and the Qi of the three Yin meridians is minute, this is called "Shao Qi" (Deficient Qi). Therefore, when Lung Qi is deficient, one dreams of white objects or sees people being beheaded and bleeding; during the season corresponding to the Lung (Autumn), one dreams of war. When Kidney Qi is deficient, one dreams of boats capsizing and people drowning; during the season corresponding to the Kidney (Winter), one dreams of submerging in water, filled with fear. When Liver Qi is deficient, one dreams of fragrant herbs and lush grass; during the season corresponding to the Liver (Spring), one dreams of crouching under trees, afraid to rise. When Heart Qi is deficient, one dreams of extinguishing fires or encountering Yang objects; during the season corresponding to the Heart (Summer), one dreams of burning and scorching. When Spleen Qi is deficient, one dreams of insufficient food and drink; during the season corresponding to the Spleen (Late Summer), one dreams of building walls and roofs. These are all manifestations of deficiency in the Qi of the five Zang organs, with relative excess of Yang Qi and deficiency of Yin Qi. Combined with the five diagnostic methods and regulation of Yin and Yang, these principles are recorded in the *Jing Mai* (Meridians) chapter. There are ten degrees of diagnosis, measuring the pulse degree, Zang degree, flesh degree, tendon degree, and acupoint degree. When Yin and Yang Qi are exhausted, the diseases of humans become fully manifest. Pulse movement becomes irregular, scattered Yin becomes excessive while Yang becomes deficient, pulse signs disappear and lack completeness, so diagnostic routines fail. Diagnosis must consider upper and lower aspects, evaluating commoners, rulers, and ministers differently. If one does not complete apprenticeship, making medical skills unclear, and fails to examine rebellious versus obedient patterns, it is reckless action, holding onto the feminine while losing the masculine, abandoning Yin to attach to Yang, failing to integrate comprehensively, resulting in unclear diagnosis. Passed down to later generations, this confuses theories. When Yin Qi is extremely deficient, Heavenly Qi (Heavenly Yang) is cut off; when Yang Qi is extremely excessive, Earthly Qi (Earthly Yin) is insufficient. The intersection of Yin and Yang is the practice of the Zhi Ren (Perfect Person). In the intersection of Yin and Yang, Yang Qi arrives first, and Yin Qi follows. Therefore, sages master the way of diagnosis by prioritizing Yin and Yang before acting. The *Qi Heng* (Extraordinary) patterns consist of sixty chapters. Diagnosis combines subtle matters, traces the changes of Yin and Yang, reveals the states of the five internal organs, and in its discussion, takes the essentials of deficiency and excess, determining the affairs of the five degrees. Knowing this is sufficient for diagnosis. Therefore, if one palpates Yin but cannot obtain Yang information, diagnosis fails; obtaining Yang but not Yin indicates shallow learning. Knowing only the left but not the right, knowing only the right but not the left, knowing only the upper but not the lower, knowing only the past but not the future, ensures that treatment will not endure. Knowing ugliness and beauty, disease and health, height and depth, sitting and rising, walking and stopping, applying these with discipline, the way of diagnosis is complete, ensuring safety for ten thousand generations. Investigate what is in excess, understand what is lacking, measure events above and below, and derive pulse matters from principles. Therefore, weak form with deficient Qi leads to death; excess form and Qi with deficient pulse Qi leads to death; excess pulse Qi with deficient form and Qi allows for survival. Thus, there is a great principle of diagnosis, regularity in sitting and rising, conduct in entering and exiting, turning the spirit and mind, requiring clarity and purity. Observe above and below, monitor the pathogens of the Eight Normals, distinguish the central regions of the five Zang, press the pulse for movement and stillness, follow the skin of the forearm for slippery and choppy textures, perceive cold and warmth, observe urination and defecation, combine with the patient's capacity, determine through rebellious and obedient analysis, know the disease name, and diagnosis can be perfect, not missing human nature. Thus, diagnosis sometimes involves observing breathing and intent, thereby maintaining order. The way is very clear, thus enabling longevity. Not knowing this way, losing the classics and severing principles, abandoning words for wild speculation, is called losing the Dao.