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The principle of Yin and Yang being analogous to each other can now be clearly understood.

"Sheng" (Excess/Prosperity) refers to the prosperity of Yin-Yang, form, and Qi; "Shuai" (Deficiency/Decline) refers to the decline of Yin-Yang, form, and Qi. "Fang" means to measure or diagnose. The "Wu Du" (Five Measurements) and "Shi Du" (Ten Measurements), observing respiration and mental state, are all methods for maintaining diagnostic standards, used to assess the excess or deficiency of pathogenic factors. If one deviates from the classics, severs medical principles, speaks without basis, and makes wild predictions about prognosis, this is called losing the Way.

Lei Gong asked: Regarding the quantity of Qi, what constitutes a "Ni" (Rebellious/Counterflow) pattern and what constitutes a "Cong" (Following/Obedient) pattern?
Qi refers to Yin-Yang Qi; "Duo" (Many) implies excess; "Shao" (Few) implies deficiency. In the human body, Yin-Yang Qi may be excessive or deficient. The laws of excess and deficiency involve both rebellious and obedient patterns. What is rebellious? What is obedient? This is how we assess the excess or deficiency of Qi.

The Yellow Emperor answered: Yang Qi arises from the left, Yin Qi arises from the right; the elderly follow the pattern descending from above, the young follow the pattern ascending from below. Therefore, in Spring and Summer, returning to Yang leads to life, while returning to Autumn and Winter leads to death; conversely, if reversed, returning to Autumn and Winter leads to life. Thus, regardless of whether Qi is abundant or scarce, if it is rebellious, it results in Jue (Syncope/Cold Extremities).
"Shang" (Above) is pronounced with the departing tone. Bright and orderly governance corresponds to Left Yang and Right Yin, hence Yang from the left, Yin from the right. The Qi of the four seasons: Autumn and Winter belong to Yin, moving downward from above; Spring and Summer belong to Yang, moving upward from below. Hence, the elderly follow the descent (Autumn/Winter Yin), and the young follow the ascent (Spring/Summer Yang). Generally, the elderly correspond to the Yin of Autumn and Winter, and the young correspond to the Yang of Spring and Summer.
Therefore, during Spring and Summer, when human Qi returns to Yang, it signifies life; when it returns to the Yin of Autumn and Winter, it signifies death. If reversed, then what should lead to death by returning to Autumn/Winter instead leads to life. This reversal leading to life indicates rebellious Qi. Thus, regarding Yin-Yang Qi, whether abundant or scarce, if it is rebellious, it becomes Jue.

Question: Is it due to Excess that Jue occurs?
Since rebellion always leads to Jue, and vital Qi is nearly exhausted, the question raises "Excess" for inquiry.

Answer: If Yin Qi ascends alone while Yang Qi fails to descend, Cold Jue reaches the knees; the young will die in Autumn/Winter, but the elderly may survive in Autumn/Winter; if Yang Qi ascends alone while Yin Qi fails to descend, it causes headache and diseases of the vertex. Seeking treatment via Yang yields no true result; seeking treatment via Yin lacks comprehensiveness. The five organ regions are isolated without signs, resembling someone dwelling in a vast wilderness where their form vanishes, or crouching in an empty room where their spirit does not reside. Their breath is faint and continuous, unable to last even a full day. Therefore, Jue caused by Deficient Qi leads to bizarre dreams, and at its extreme, leads to confusion/coma. When the Three Yang meridians are severed and the Three Yin meridians are weak, this is called Deficient Qi.
When Yin and Yang Qi fail to connect smoothly, Jue forms. For instance, if Yin Qi ascends alone and Yang Qi does not descend, Yin is excessive and Yang is deficient, causing Cold Jue reaching the knees. The young have vigorous Yin-Yang blood and Qi; if they develop Cold Jue reaching the knees and exhibit Autumn/Winter Qi, they will die. The elderly have declining Yin-Yang blood and Qi; if they develop Cold Jue reaching the knees and exhibit Autumn/Winter Qi, they may still live. This is a disease of Cold Jue reaching the knees due to Yin Excess and Yang Deficiency. If Yang Qi ascends alone and Yin Qi does not descend, Yang is excessive and Yin is deficient, causing headache and vertex diseases. These conditions—Cold Jue reaching the knees and headache/vertex disease—are extremely critical and subtle in mechanism. However, treating only by seeking Yang fails to capture the truth; treating only by seeking Yin fails to examine the whole. Whether the pathology is in the knee or the head, these are parts of the five organs, distant and hard to verify. Patients with this condition seem to lack physical presence like those in a wilderness, or lack spiritual residence like those in an empty room, with breath as thin as a single thread, unable to survive even one day. Thus, Jue from Deficient Qi causes bizarre dreams, progressing to coma. This is because the Qi of the Three Yang cannot descend and interact, representing the severance of Three Yang. The Qi of the Three Yin cannot circulate and return, representing the weakness of Three Yin. Yang severance and Yin weakness constitute Jue of Deficient Qi, not Excess.

Therefore, when Lung Qi is deficient, one dreams of white objects, sees people beheaded with blood flowing profusely; when encountering the corresponding season, one dreams of war. When Kidney Qi is deficient, one dreams of boats sinking and people drowning; when encountering the corresponding season, one dreams of lying in water, feeling fear. When Liver Qi is deficient, one dreams of mushrooms and fragrant grass growing; when encountering the corresponding season, one dreams of lying under a tree, afraid to rise. When Heart Qi is deficient, one dreams of extinguishing fire or yang objects; when encountering the corresponding season, one dreams of burning and scorching. When Spleen Qi is deficient, one dreams of insufficient food and drink; when encountering the corresponding season, one dreams of building walls and roofs. These are all cases of Five Zang Qi deficiency, with Yang Qi in excess and Yin Qi insufficient. Combined with the Five Diagnoses, adjusting Yin and Yang, as recorded in the *Jing Mai* (Meridian) chapter.
"Ji" is pronounced like "Xi". Following the meaning from bizarre dreams to coma, it elaborates that Five Zang Qi deficiency produces dreams corresponding to the Five Zang. Dreaming of white objects and beheading with blood flow indicates Lung Qi deficiency. "Encountering the season" means Qi is about to recover. War indicates Lung Qi is about to expand. Boat sinking is a dream of Kidney deficiency; lying in water with fear indicates Kidney Qi is about to expand. Mushrooms and grass are dreams of Liver deficiency; lying under a tree afraid to rise indicates Liver Qi is about to expand. Extinguishing fire/yang objects are dreams of Heart deficiency; burning/scorching indicate Heart Qi is about to expand. Insufficient food/drink are dreams of Spleen deficiency; building walls/roofs indicate Spleen Qi is about to ascend. These are all manifestations of Five Zang Qi deficiency in dreams, characterized by Yang Excess and Yin Insufficiency. One can combine this with the Five Diagnoses, adjust Yin and Yang, and observe the meridians throughout the body. "Zai" means to observe.

Diagnosis involves Ten Measurements: measuring pulse, measuring Zang, measuring flesh, measuring sinews, measuring Shu points, measuring the end of Yin-Yang Qi, measuring commoners, measuring rulers, and measuring ministers.
"Duo" is entered tone, same below. Measuring commoners, rulers, and ministers was originally placed after "Diagnosis must look up and down" in old editions, now corrected here. The previous text discussed Five Zang Qi deficiency combined with Five Diagnoses. Here it states there are Ten Measurements within the Five Diagnoses. "Duo" means to measure. The Ten Measurements are: 1. Measuring the person: wealth/poverty, temperament speed/slowness; 2. Measuring the pulse: size, rate/speed; 3. Measuring the Zang: deficiency/excess, obedience/rebellion of Qi; 4. Measuring the flesh: fat/thin, prosperity/decline of the body; 5. Measuring the sinews: strength/weakness, amount of power; 6. Measuring the Shu: upper/lower entry/exit of Fu and Zang Shu points; 7. Measuring the end of Yin-Yang Qi: Yin ends and initial Yang generates; Yang ends and initial Yin begins; 8. Measuring commoners; 9. Measuring rulers; 10. Measuring ministers. Commoners, rulers, and ministers are all people. Commoners cannot be equated with ministers, nor ministers with rulers; one must estimate based on their mindset. This constitutes the Ten Measurements within the Five Diagnoses.

When humans are sick, symptoms present themselves; pulse movement is irregular. Yin is scattered, Yang is deviated; pulse is depleted and incomplete. Diagnosis has no fixed routine; diagnosis must look up and down.
The previous text mentioned Ten Measurements; here it states diagnosis has no fixed routine and is difficult to measure. Diagnosing pulse is diagnosing disease. Now, disease presents itself, but pulse movement is irregular. Having a disease implies having a corresponding pulse; this is the norm. Disease presents but pulse does not reflect it; this is called irregular. Irregular means disease is scattered in Yin, while pulse deviates to Yang; pulse is deficient internally, yet disease signs are incomplete.
"Tuo" means deficiency. Thus, diagnosis has no fixed routine; diagnosis must infer the lower from the upper. This applies not only to the Ten Measurements.

If one does not complete learning from a teacher, medical techniques remain unclear. Failing to investigate rebellion and obedience is acting recklessly. Grasping the feminine while losing the masculine, abandoning Yin to attach to Yang, not knowing the integration of Yin and Yang, leads to unclear diagnosis. Passing this to future generations causes erroneous theories to become prominent.
This section discusses the Way of holding diagnosis to assess excess and deficiency. Not completing learning from a teacher leads to mistaking errors for the Dao; unclear medical techniques lead to reckless fabrication. Incompleteness and unclear techniques prevent investigating Yin-Yang rebellion/obedience, constituting reckless action. Reckless actors hold only the feminine (Yin) and lose the masculine (Yang), abandoning Yin to attach to Yang, ignoring Yin-Yang integration, resulting in unclear diagnosis. Unclear diagnosis cannot transmit the Way or clarify principles. Thus, passed to posterity, erroneous theories become prominent; diagnosis is irrational, yet considered brilliant.

Extreme Yin deficiency leads to the severance of Heavenly Qi (Yang); Extreme Yang excess leads to insufficiency of Earthly Qi (Yin). The intersection of Yin and Yang is the practice of the Perfect Person. Intersection of Yin and Yang means Yang Qi arrives first, Yin Qi arrives later.
"Zhi Yin" refers to Taiyin. Extreme Yin deficiency means Earthly Qi (of the person) does not ascend; since Earthly Qi does not ascend, Heavenly Qi is severed. "Zhi Yang" refers to Taiyang. Extreme Yang excess means Heavenly Qi (of the person) is excessive; since Heavenly Qi is excessive, Earthly Qi is insufficient. Only through the intersection of Yin and Yang, without deficiency or excess, can one reach the practice of the Perfect Person. Intersection of Yin and Yang means Yang Qi arrives first, Yin Qi arrives later. Human Qi harmonizes with the four seasons, beginning with the initial movement of Yang.

Therefore, the Sage holds the Way of diagnosis, prioritizing Yin and Yang. The patterns of Qi-Heng (Abnormal and Normal) are divided into sixty chapters.
Diagnosis combines subtle matters, traces changes of Yin and Yang, reveals the emotions of the Five Centers. The theory within takes the essentials of deficiency and excess, determining the affairs of the Five Measurements. Knowing this is sufficient for diagnosis. Therefore, if one palpates Yin but misses Yang, diagnosis leads to demise. Obtaining Yang but missing Yin, one clings to learning but does not master it. Knowing left but not right, knowing right but not left, knowing up but not down, knowing past but not future, thus treatment is not lasting. Knowing ugly and beautiful, knowing sick and healthy, knowing high and low, knowing sitting and standing, knowing walking and stopping, using them with discipline, the Way of diagnosis is complete, enduring for ten thousand generations without danger; rising from what is excessive, knowing what is insufficient.
The Way of holding diagnosis must take the Sage as a model. Thus, the Sage measures Yang from Yin, and Yin from Yang, prioritizing Yin and Yang in diagnosis. "Qi" means abnormal; "Heng" means normal. All Qi-Heng pulse patterns harmonize with the Six Qi. Six Qi means sixty days constitute one Qi. Qi pulses and Heng pulses have different patterns; every sixty days, one Qi changes, hence counted by sixty. "Diagnosis combines subtle matters" means pulse harmonizes with Five Elements, time harmonizes with Six Qi; diagnosis is extremely subtle. "Tracing changes of Yin and Yang" refers to scattered Yin and deviant Yang, irregular diagnosis, highly variable principles. "Revealing emotions of the Five Centers" means Five Movements are in the center, harmonizing with Five Zang. Through combining subtle matters and tracing Yin-Yang changes, one can reveal the emotions of the Five Centers, i.e., discussing subtle, Yin-Yang, and Five Centers together. The theory within must take the essentials of deficiency and excess to determine the affairs of the Five Measurements. "Five Measurements" refers to the Five Diagnoses mentioned earlier. One must know this to diagnose; if one diagnoses without knowing this, palpating Yin but not grasping Yang, although claiming to diagnose, the patient will surely perish. Obtaining Yang but not grasping Yin, claiming to adhere to learning, one cannot attain mastery. "Zhan" means trust/mastery. One cannot fully know left/right, up/down, past/future. Thus, treating the disease, the person does not survive long. Ugly/beautiful, sick/healthy, high/low, sitting/standing, walking/stopping must all be known. Then use with discipline, so the Way of diagnosis is complete, enduring ten thousand generations without danger. Furthermore, rise from the excessive, know the insufficient, so the Way of diagnosis is complete.

Measure events up and down; pulse matters follow the grid/principles. Therefore, weak form and deficient Qi lead to death. Excess form and Qi, but deficient pulse Qi lead to death. Excess pulse Qi, but deficient form and Qi lead to survival. Therefore, diagnosis has great principles. Sitting and standing have norms, entering and exiting have tracks, to transform divine spirit, must be clear and quiet. Observe up and down, manage Eight Regular Evils, distinguish Five Internal Regions, press pulse for motion/stillness, follow尺肤 (Cheek/Skin) smoothness/roughness, cold/warmth. Observe urine/stool, combine with disease capability, obtain rebellion/obedience, then know disease name. Diagnosis can be perfect, not failing human circumstances. Thus, diagnosis either observes respiration or observes intent, thus not losing order. The Way is very clear and observant, thus able to last long. Not knowing this Way, deviating from classics, severing principles, speaking without evidence, making wild predictions, this is called losing the Way.
"Bie" is pronounced like "Bi". "Duo" refers to the Five/Ten Measurements mentioned earlier. "Mai" refers to the Way of holding diagnosis mentioned earlier. Measuring events up and down connects heaven and earth. Pulse matters follow principles, having constancy and variation. Therefore, measuring weak form and deficient Qi, both form and Qi are depleted, hence death. Measuring excess form and Qi, but deficient pulse Qi, external excess, internal damage, also death. Excess pulse Qi, measuring deficient form and Qi, internal excess, external damage, hence survival. Therefore, diagnosis has great principles. "Fang" means law/principle. The principle is nothing but measuring events and pulses. Measuring sitting/standing norms, entering/exiting tracks, allows focusing the Divine Spirit of the Master, requiring clarity and quietness, observing up and down. "Si" means manage/master, managing Eight Regular Evils to distinguish Five Internal Regions; this is the method of measuring events up and down. Pressing pulse for motion/stillness, following skin smoothness/roughness/cold/warmth, observing pulse size, combining with disease capability; this is the method of pulse matters following principles. Being able to measure events and pulses, rebellion/obedience is obtained, disease name is known, diagnosis can be perfect without failing human circumstances. Thus, the Way of diagnosis, either observing respiration (observing pulse) or observing intent (estimating), ensures no loss of order. The Way is very clear and observant, thus able to last long. If one does not know this Way, deviating from classics, severing principles, speaking without evidence ("Wang Yan"), making wild predictions ("Wang Qi", predicting death/life baselessly), this is called losing the Way.