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。
雷公请问：气的多少，哪些属于逆证？哪些属于顺证？黄帝回答说：阳气从左升发，阴气从右降下；老年人之气从上而下，年轻人之气从下而上。因此，春夏季节顺应阳气生长为生机，顺应秋冬收敛则为死机；反之，若违背自然规律，顺应秋冬反而能生存（指病理上的假象），这是因为气的多少出现逆乱都会导致厥证。问道：有余的邪气会导致厥证吗？回答说：阳气上逆而不下降，寒厥会到达膝盖，年轻人在秋冬季节容易死亡，老年人在秋冬季节反而可能存活。气机上逆而不下降，会导致头痛和头顶部位的疾病，此时求治于阳分无效，审察阴分也不明确，五脏之气阻隔且没有征象，病人感觉如同居住在旷野之中，或伏在空房间里，精神恍惚连绵不断，不到一天就会死亡。因此，少气导致的厥证，使人产生虚幻的梦境，严重时会陷入昏迷。三阳经之气断绝，三阴经之气微弱，这就是所谓的少气。因此，肺气虚的人，梦见白色的物体，看见被人斩杀流血的情景，如果在肺所主的秋季，则梦见战争。肾气虚的人，梦见舟船溺水之人，如果在肾所主的冬季，则梦见潜伏在水中，好像充满恐惧。肝气虚的人，梦见香草菌类生长的草地，如果在肝所主的春季，则梦见伏在树下不敢起身。心气虚的人，梦见救火或阳刚之物，如果在心所主的夏季，则梦见焚烧灼热。脾气虚的人，梦见饮食不足，如果在脾所主的长夏，则梦见修筑墙壁房屋。这些都是五脏之气虚弱，阳气相对有余，阴气不足的表现，结合五种诊法，调和阴阳，这些内容记载在《经脉》篇中。诊法有十种度量，即度量人的脉度、脏度、肉度、筋度、俞穴度。如果阴阳之气耗尽，人的病症就完全显露出来。脉搏跳动无常，散乱的阴气偏盛而阳气偏衰，脉象脱失而不具备正常形态，诊法就没有常规可循。诊病必须上下参照，衡量百姓、君主和卿大夫的不同情况。如果受师学习没有完成，使医术不明晰，不考察逆证与顺证，就是妄自行事，持雌守雄，抛弃阴气依附阳气，不知道综合判断，诊断自然不明朗，流传给后世，反而使理论混乱彰明。到了阴气极度虚弱时，天气（天阳）就会断绝；到了阳气极度旺盛时，地气（地阴）就会不足。阴阳相互交汇，是至人（得道之人）所遵循的原则。阴阳交汇的情况是，阳气先到达，阴气后到达。因此圣人掌握诊病的道理，先辨别阴阳然后进行诊治，《奇恒》之势共有六十首，诊断结合细微之事，追踪阴阳的变化，彰显五脏中的情状，其中的论述，取用虚实的关键，确定五度的事情，懂得这些就足以进行诊断了。因此，切按阴脉却得不到阳脉的信息，诊断就会消亡；得到阳脉却得不到阴脉的信息，说明学问不精深；只知道左不知道右，只知道右不知道左，只知道上不知道下，只知道前不知道后，所以治疗不能持久。知道丑与善，知道有病与无病，知道高与低，知道坐与起，知道行与止，运用这些有纪律规范，诊病之道才具备，万世不会危险。探究其有余之处，了解其不足之处，度量事情的上下，脉事依据格律。因此，形体弱而气虚的会死亡；形气有余但脉气不足的会死亡；脉气有余但形气不足的可以生存。因此诊病有大的法则，坐起有常规，出入有行为准则，以转动神明之心，必须清净，上观下察，观察八正之邪，辨别五脏中部，按压脉搏动静，循摸尺肤滑涩，体会寒温之意，观察大小便，结合病人的能力表现，通过逆顺分析获得诊断，再知晓病名，诊断就可以十全十美，不失人情常理。所以诊病有时通过视呼吸、视神态来诊断，因此不失条理，道理非常明察，所以能够长久。不懂得这个道理，背离经典断绝医理，放弃言语妄加猜测，这叫做失去大道。
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.