阴阳相类之理，更可识矣。
盛者，阴阳形气之盛；衰者，阴阳形气之衰。方，度也，诊也。五度十度，视息视意，皆持诊之道，
所以方其盛衰也，若失经绝理，亡言妄期，是谓失道。
雷公请问∶气之多少，何者为逆，何者为从？
气，阴阳之气也；多，犹盛也；少，犹衰也。人身阴阳之气，有多而盛，有少而衰，盛衰之道，
有逆有从。何者为逆？何者为从？所以方气之盛衰也。
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。
上少，去声。响明而治，左阳右阴，故阳从左，阴从右。四时
之气，秋冬为阴，从上而下，春夏为阳，从下而上，故老从上，少从下。盖老为秋冬之阴，少为春夏之阳也。
是以人身春夏之时，其气归阳，为生；归秋冬之阴，为死。若反之，则归秋冬为死者，归
秋冬反为生，反之而生，气之逆也，是以阴阳之气，无论多少，若逆之，则皆为厥矣。
问曰∶有余者厥耶？
逆皆为厥，生气将竭，故举有余以问。
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。
阴阳之气，不相顺接，便为厥。如阴气一上，阳气不下，则阴盛阳虚，故寒厥到膝；少者阴阳血气方
盛，寒厥到膝，而行秋冬之气，则死，老者阴阳血气方衰，寒厥到膝，而行秋冬之气，犹生，此阴盛阳虚，致
有寒厥到膝之病也；若阳气上，阴气不下，则阳盛阴虚，致有头痛巅疾之病矣，此寒厥到膝，头痛巅疾，
其病极危，其理至微，但求阳以治之，而不得其真，止求阴以治之，而不审其全。在膝在头，五脏之部，隔
远无征。人病此者，若居旷野而形不存，若伏空室而神不守，绵绵乎一息之微，属望其生，若不能满此
一日矣，是以少气之厥，犹之令人妄梦，推其极而至于昏迷，此三阳之气，不能下交，是三阳绝也。
三阴之气，不能环复，是三阴微也。阳绝阴微，是为少气之厥，非有余之谓也。
是以肺气虚，则使人梦见白物，见人斩血籍籍，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》。
籍，音习。承上文妄梦至迷之意，伸言五脏气虚，则有五脏之梦
也。梦见白物，斩血籍籍，肺气虚矣。得其时者，气将复也。兵战，则肺气将伸矣。舟船溺人，肾虚梦也；
伏水中若有畏恐，肾气将伸矣。菌香生草，肝虚梦也；伏树下不敢起，肝气将伸矣。救火阳物，
心虚梦也，燔灼，心气将伸矣。饮食不足，脾虚梦也；筑垣盖屋，脾气将升矣。此皆五脏气虚而形诸梦，乃
阳气有余，阴气不足，可以合之五诊，调之阴阳，以察周身之经脉。在，察也。
诊有十度，度人脉，度脏，度肉，度筋，度俞，度阴阳气尽，度民君卿。
度，入声，下同。度民君卿，旧本在诊必上下之下，今改正于此。上文五脏气虚，合之五诊。此言五
诊之中，有十度也。度，量也。十度者∶一曰度人，人之贫富，性之缓急也；二曰度脉，脉之大小，
至之迟数也；三曰度脏，脏之虚实，气之从逆也；四曰度肉，肉之肥瘠，体之盛衰也；五曰度筋，筋之强弱，
力之多寡也；六曰度俞，腑俞脏俞，上下出入也；七曰度阴阳气尽，阴尽而初阳生，阳尽而一阴始也；八曰
度民；九曰度君；十曰度卿，民君卿皆人也。民不得同于卿，卿不得同于君，就其心志而揆度之，此五诊之
有十度也。
人病自具，脉动无常，散阴颇阳，脉脱不具，诊无常行，诊必上下。
上文诊有十度，此言诊无常行，难于度也。诊脉者，诊病也。今人病自具，脉动无常，有是病，则有
是脉，理之常也。病具而不见于脉，是谓无常。无常者，病散于阴，而脉颇阳，脉虚于内，而病不具。
脱，犹虚也。是诊无常行，诊必因上以知下，不但十度为然也。
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。
此下论阴阳持诊之道，所以方其盛衰也。受师不卒，则谬言为道，使术不明，则妄作杂术，不卒不
明，不能察阴阳之逆从，是为妄行。妄行者，但持其雌，而失去雄，偏弃其阴而附其阳，不知阴
阳之并合，诊故不明。不明而诊，道无可传，理无可通，故传之后世，反论自章，诊不合理，自以为章。
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。
至阴，太阴也。至阴虚，则人之地气不升，地气不升，故天气绝。至阳，太阳也。至阳盛，则人之天
气有余，天气有余，故地气不足，必阴阳并交，无有虚盛，乃至人之所行。阴阳并交者，是阳
气先至，阴气后至。盖人身之气，合于四时，始于一阳之初动也。
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。
持诊之道，必以圣人为法，是以圣人从阴度阳，从阳度阴，先后阴阳而持诊之。奇，异也，恒，常也。
凡奇恒之脉势，合于六气。六气，六十日为一气也。奇脉恒脉，脉势不同，六十日而更一气，乃以六十为首
也。诊合微之事者，脉合五行，时合六气，诊至微也。追阴阳之变者，散阴颇阳。诊无常行，理至变也。章五
中之情者，五运在中，合于五脏，诊合微之事，追阴阳之变，始能章五中之情也，即合微阴阳五中而论之。其
中之论，必取虚实之要，以定五度之事。五度，即上文之五诊也。必知此，乃足以诊，苟不知此以诊，
是以切阴而不得阳。虽曰诊之，人必消亡，得阳而不得阴，曰守所学，不能自湛。湛，信也。左右上下先后，
不能尽知。故曰治其病，而人不久，丑与善，病与不病，高与下，坐与起，行与止，必尽知之，然后用之
有纪，诊道乃具，虽万世不殆，更必起所有余，知所不足，诊道乃备。
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，必清必静，
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。
别，音逼。度，即上文五度、十度也。脉，即上文持诊之道也。度事上下，通天彻地也。脉事因格，有
常有变也。是以度其形弱，脉其气虚，形气皆亏，故死。度其形气有余，脉其脉气不足，外余，内损，亦死。
脉其脉气有余，度其形气不足，内余，外损，故生。是以诊有大方。方，犹法也。其法不外度事脉事，度其
坐起有常，出入有行，可以专心主之神明，更当必清必静，上观下观。司，主也，主八正之邪，以别五中
之部，此度事上下之法也。按其脉之动静，循其尺肤之滑涩寒温，视其脉之大小，而合之病能，此脉事因
格之法也。能度能脉，则逆从以得，复知病名，诊可十全而不失人情矣。故诊之之道，或视息，视息，脉之
也；或视意，视意，度之也，脉之度之，故不失条理，道甚明察。如是，故能长久而不敝。若不知此道，
则失经绝理，亡言妄期。亡言，无征之言也；妄期，妄与死生之期也。诚如是也，是谓失道。
阴阳相互类比的道理，就可以更清楚地认识了。
所谓“盛”，是指阴阳、形体和气的旺盛；所谓“衰”，是指阴阳、形体和气的衰弱。“方”，是度量、诊察的意思。五度十度，观察呼吸、观察神情，都是持守诊察的方法，用来衡量病气的盛衰。如果违背了经典规律，断绝了医理，说出没有根据的话并妄加猜测预后，这叫做违背医道。
雷公请问：气的多少，什么是逆证，什么是顺证？
气，指的是阴阳之气；多，就是旺盛的意思；少，就是衰弱的意思。人身上的阴阳之气，有的旺盛，有的衰弱。盛衰的规律中，有逆证也有顺证。什么是逆证？什么是顺证？这就是用来衡量气之盛衰的方法。
黄帝回答说：阳气从左而生，阴气从右而生；老年人顺应从上而下的规律，年轻人顺应从下而上的规律。因此，春夏季节归属于阳主生，归属于秋冬则主死；反之（若逆此规律），则归属于秋冬为生。因此，无论气的多少，只要是逆证，都会导致厥证。
上，读去声。响亮光明而治理有序，左边属阳右边属阴，所以阳气从左，阴气从右。四季之气，秋冬属于阴，气从上向下运行；春夏属于阳，气从下向上运行，所以老年人顺应从上（秋冬之气），年轻人顺应从下（春夏之气）。大概老年人对应秋冬之阴，年轻人对应春夏之阳。
因此，人在春夏之时，其气归属于阳，为生；归属于秋冬之阴，为死。如果反过来，那么归属于秋冬本该死的，反而变成生，这是逆反而生，是气的逆乱，所以阴阳之气，无论多少，如果是逆乱的，都会成为厥证。
问：是邪气有余导致的厥吗？
因为逆乱都会导致厥证，生气将要竭尽，所以举出“有余”来提问。
答：如果阴气独上而阳气不下，就会发生寒厥直到膝盖；年轻人如果在秋冬季节得此寒厥会死，老年人得此寒厥却能生；如果阳气独上而阴气不下，就会导致头痛和头顶部的疾病。此时求治于阳却不得要领，求治于阴又不全面，五脏分部隔绝没有征象，病人好像居住在旷野中身形消散，又好像伏在空房间里精神不守，气息微弱连绵，希望他存活连一天都撑不到。因此，少气导致的厥证，会让人做荒诞的梦，严重时会陷入昏迷。三阳之气断绝，三阴之气微弱，这就叫少气。
阴阳之气不能顺利交接，就形成厥证。比如阴气独上，阳气不下，那么阴盛阳虚，所以出现寒厥直到膝盖；年轻人阴阳血气正旺盛，如果出现寒厥直到膝盖，且行秋冬肃杀之气，就会死亡；老年人阴阳血气正衰弱，出现寒厥直到膝盖，且行秋冬之气，却还能生存，这是阴盛阳虚导致的寒厥到膝的病；如果阳气独上，阴气不下，那么阳盛阴虚，就会导致头痛和头顶部的疾病。寒厥到膝、头痛巅疾，这些病情极其危重，医理非常精微，但如果只知求阳来治疗而得不到真意，只知求阴来治疗而不审察全貌。病位在膝或在头，属于五脏分部，相隔遥远难以验证。人患这种病，就像住在旷野中形体不存在，像伏在空室里精神不守护，气息微弱如一线，指望他活过这一天都不可能。因此，少气导致的厥证，如同让人做荒诞的梦，推究其极点会导致昏迷，这是因为三阳之气不能下行交合，是三阳绝的表现。三阴之气不能循环往复，是三阴微的表现。阳绝阴微，就是少气之厥，不是邪气有余的意思。
因此，肺气虚弱，会让人梦见白色物体，看见别人斩首流血，如果遇到相应的时令，就会梦见战争。肾气虚弱，会让人梦见舟船沉没淹死人，如果遇到相应的时令，就会梦见趴在水中，好像充满恐惧。肝气虚弱，会让人梦见菌菇香草生长，如果遇到相应的时令，就会梦见趴在树下不敢起来。心气虚弱，会让人梦见救火或阳刚之物，如果遇到相应的时令，就会梦见焚烧灼热。脾气虚弱，会让人梦见饮食不足，如果遇到相应的时令，就会梦见筑墙盖屋。这些都是五脏气虚，阳气有余，阴气不足，结合五种诊法，调和阴阳，这在《经脉》篇中有记载。
籍，音同习。承接上文从荒诞之梦到昏迷的意思，进一步阐述五脏气虚会有五脏对应的梦境。梦见白色物体，斩首流血，是肺气虚。遇到相应时令，是气将恢复。战争，意味着肺气将伸展。舟船沉没，是肾虚的梦境；趴在水中若有恐惧，是肾气将伸展。菌菇香草，是肝虚的梦境；趴在树下不敢起，是肝气将伸展。救火阳物，是心虚的梦境，焚烧灼热，是心气将伸展。饮食不足，是脾虚的梦境；筑墙盖屋，是脾气将升发。这些都是五脏气虚而表现在梦中，乃是阳气有余，阴气不足，可以结合五诊，调和阴阳，以察周身经脉。在，意为察验。
诊察有十种度量标准：度量人脉、度量脏气、度量肌肉、度量筋脉、度量俞穴、度量阴阳之气终结与初生、度量平民、君主、卿大夫。
度，入声，以下相同。度量民君卿，旧本在“诊必上下”之下，现在改正到这里。上文讲五脏气虚，结合五诊。这里说五诊之中有十度。度，是量度的意思。十度分别是：一是度量人，人的贫富，性格的缓急；二是度量脉，脉的大小，至数的迟数；三是度量脏，脏的虚实，气的顺逆；四是度量肉，肉的肥瘦，身体的盛衰；五是度量筋，筋的强弱，力量的大小；六是度量俞，腑俞脏俞，上下的出入；七是度量阴阳气尽，阴尽而初阳生，阳尽而一阴始；八是度量民；九是度量君；十是度量卿，民、君、卿都是人。平民不能等同于卿，卿不能等同于君，要根据他们的心志来揣度，这就是五诊中的十度。
人患病自有表现，脉动无常，散见于阴而偏颇于阳，脉象虚脱不全，诊察没有固定常规，诊察必须上下参照。
上文讲诊有十度，这里说诊察没有固定常规，难以度量。诊脉，是为了诊病。现在人病自有表现，脉动无常，有病就有相应的脉，这是常理。病象具备但脉象不显现，这叫无常。无常，是指病散在于阴，而脉偏颇于阳，脉虚于内，而病象不具全。
脱，就是虚的意思。所以诊察没有固定常规，诊察必须因上而知下，不只是十度如此。
跟随老师学习没有完成，医术不明朗，不考察逆顺，这是妄自行事，抓住雌性失去雄性，抛弃阴而依附阳，不知道阴阳合并，诊察自然不明，传给后世，反而让谬论彰显。
这段论述阴阳持守诊察的道理，用来衡量盛衰。跟随老师学习没有完成，就把谬误当作正道；医术不明朗，就胡乱杂凑医术。学习未完、医术不明，就不能考察阴阳的逆顺，这是妄行。妄行的人，只持守阴柔的一面，而失去阳刚的一面，偏弃阴而依附阳，不知道阴阳的合并，所以诊察不明。诊察不明而进行诊断，医道无法传承，医理无法通达，所以传给后世，反而让谬论彰显，诊断不合情理，自以为高明。
到了极致的阴虚，天气（阳气）就会断绝；到了极致的阳盛，地气（阴气）就会不足。阴阳互相交合，是至人所遵循的原则。阴阳互相交合，是指阳气先到达，阴气后到达。
至阴，指太阴。至阴虚，那么人的地气不升，地气不升，所以天气断绝。至阳，指太阳。至阳盛，那么人的天气有余，天气有余，所以地气不足，必须阴阳互相交合，没有虚盛之分，这才是至人所行的原则。阴阳互相交合，是阳气先至，阴气后至。大概人身之气，合于四时，开始于一阳初动的时候。
因此圣人持守诊察之道，先后权衡阴阳，奇恒的脉势，分为六十首，
诊察结合细微之事，追索阴阳的变化，彰显五脏的情状，其中的理论，取用虚实的要点，
确定五度的事务。懂得这些，才足以进行诊察。因此切按阴脉却不懂阳脉，诊察会导致消亡。得到阳脉却不懂阴脉，坚守学问也不精深。知道左不知道右，知道右不知道左，知道上不知道下，知道先不知道后，所以治疗不能持久。知道丑与善，知道病与不病，知道高与下，知道坐与起，
知道行与止，运用有纪律，诊察之道才完备，万世不危险；探起所有余的部分，知晓所不足的部分。
持守诊察之道，必须以圣人为榜样，所以圣人从阴度量阳，从阳度量阴，先后权衡阴阳来进行诊察。奇，是异常；恒，是平常。
凡是奇恒的脉势，合于六气。六气，六十日为一气。奇脉和恒脉，脉势不同，六十天更换一气，所以以六十为首。
诊察结合细微之事，是指脉合五行，时合六气，诊察极为细微。追索阴阳的变化，是指散阴颇阳，诊察无常行，医理极变。彰显五脏的情状，是指五运在中，合于五脏，通过诊察细微之事，追索阴阳变化，才能彰显五脏的情状，即结合微、阴阳、五中而论。其中的理论，必须取用虚实的要点，来确定五度的事务。五度，就是上文所说的五诊。必须懂得这些，才足以诊察，假如不懂这些来诊察，
那么切按阴脉却不得阳脉的真意。虽然说是诊察，人必定消亡；得到阳脉却不得阴脉的真意，说是坚守所学，也不能自通。湛，通“信”，意为深信、精通。左右上下先后，不能完全知晓。所以说治疗他的病，人却不能久活。丑与善，病与不病，高与下，坐与起，行与止，必须全部知晓，然后运用有纪律，诊察之道才完备，即使万世也不会危险，还必须探起所有余，知晓所不足，诊察之道才完备。
度量事情的上下来往，脉事依据格律。因此形体弱气虚，死。形体气有余，脉气不足，死。脉气有余，形气不足，生。因此诊察有大的法则，坐起有常规，出入有行迹，用来转导神明，必须清静，
上观下观，主持八正之邪，辨别五脏中部，按压脉象动静，循摸尺肤滑涩寒温之意。观察大小便，合于病能，逆顺由此得知，再知道病名。诊察可以十全，不失人情。所以诊察，或者观察呼吸观察神情，所以不失条理，医道非常明察，所以能长久，不知道这个医道，违背经典断绝医理，无根据地妄言预后，这叫做失道。
别，音逼。度，即上文五度、十度。脉，即上文持诊之道。度量事情上下，贯通天地。脉事依据格律，有常有变。因此度量其形弱，脉其气虚，形气皆亏损，所以死。度量其形气有余，脉其脉气不足，外有余，内受损，也死。脉其脉气有余，度量其形气不足，内有余，外受损，所以生。因此诊察有大的法则。方，就是法。其法不外乎度量事和脉，度量其坐起有常，出入有行，可以专心于主之神明，更应当必须清静，上观下观。司，主宰，主持八正之邪，以辨别五脏中部，这是度量事情上下的方法。按其脉之动静，循其尺肤之滑涩寒温，视其脉之大小，而合于病能，这是脉事依据格律的方法。能度量事和脉，则逆顺由此得知，再知道病名，诊察可以十全而不失人情了。所以诊察之道，或者视息，视息，是诊脉；或者视意，视意，是揣度。脉的度量和揣度，所以不失条理，医道非常明察。像这样，所以能长久而不败坏。若不知道这个医道，
就会违背经典断绝医理，无根据地妄言预后。亡言，是没有征象的话；妄期，是妄言死生的期限。确实如此，这叫做失道。
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.