The theory of the rise and fall of Fang

Thunder God asked: How much qi there is, what is the opposite and what is the following? The Yellow Emperor replied: "Yang comes from the left and Yin from the right. ① Yin: originally meant 'Yang'." In Zhang's commentary on the Category of Classics, it is written as "Yin". ② Fourth: In the "Yongyi Jing" and Wang, there is also the character for "pulse" on the character for "play". ③ Yu: Originally meant "out". Revised according to the Book of Abadi. The elderly follow the upper body and the young follow the lower body. This is because they return to Yang in spring and summer for survival and to autumn and winter for death. Conversely, they return to autumn and winter for survival. Therefore, no matter how much or how much the qi reverses, it all leads to collapse. The question was: "Is there any remainder?" The answer is: When one rises and does not descend, the cold and coldness reach the knees. The young die in autumn and winter, while the old live in autumn and winter. The qi rises and falls, the headache is severe, the summit is rapid, seeking Yang but failing, seeking Yin but not discerting, the five parts are separated without any sign, as if living in a vast wilderness or lying in an empty room, the sight is endless and endless. Therefore, in the state of shortness of breath, one is led to deluded dreams, reaching the ultimate state of confusion. When the three Yang energies are in an absolute state and the three brightness is faint, it is called a state of low qi. Therefore, when the lung qi is weak, one may dream of white things, see people's blood borrowing, and at the right time, dream of military battles. When kidney qi is weak, one may dream of a boat drowning people. If the time is right, one may dream of drowning in water, indicating fear and dread. When liver qi is weak, one dreams of the fragrance of mushrooms and the growth of grass. If the time is right, one dreams of lying under a tree and not daring to get up. When the heart qi is weak, one dreams of fire-fighting Yang substances; when the right moment is obtained, the dream of a lively and burning life occurs. When the spleen is weak, one dreams of insufficient food and drink; when the right time comes, one dreams of building a house. All these are cases of deficiency of the five Zang qi, with excessive Yang qi and insufficient Yin qi. They are combined with the five diagnostic methods to regulate Yin and Yang, and there are ten degrees of diagnosis in the meridians: pulse degree, Zang degree, flesh degree, tendon degree, and shu degree. When the Yin and Yang energies are exhausted, illness naturally emerges. The pulse is unpredictable, with scattered brightness and excessive Yang, and the pulse is absent and absent. The diagnosis is unpredictable, and the diagnosis must go up and down. The people, the ruler, and the officials are all treated. If one does not follow the teacher, the teaching method is not clear, and one does not observe and follow in the opposite direction, it is a false behavior. One adheres to the female and loses the male, discarding the Yin and attaching to the Yang, not knowing the combination, the cause of the diagnosis is unclear, and it is passed down to future generations. A counter-discussion is self-written. When Yin is deficient, the weather is extreme; when Yang is abundant, the earth energy is insufficient. The interplay of Yin and Yang leads to human conduct. When Yin and Yang coexist, the Yang energy arrives first and the Yin energy follows. Therefore, the sage adheres to the way of diagnosis, following the sequence of Yin and Yang and maintaining it consistently. The sixty lines are used for diagnosis, covering minor matters, connecting the changes of Yin and Yang, and regulating the emotions of the five extremes. Among them, the discussion takes the essentials of deficiency and excess, and determines the matters of the five degrees. Only by knowing this can one be capable of diagnosis. Therefore, when cutting Yin but not Yang, diagnosing the disappearance, having Yang but not Yin, adhering to learning but not being thorough, knowing the left but not the right, knowing the right but not the left, knowing the upper but not the lower, knowing the front but not the back, the treatment does not last long. To know ugliness and goodness, to know illness and not illness, to know high and low, to know sitting and rising, to know walking and stopping, to use it in a disciplined manner, the way of diagnosis will be in place, and one will never be in danger for all eternity. To understand the surplus, to know the deficiency, to measure the upper and lower levels of matters, and to trace the causes and conditions of events. Therefore, the body is weak and the qi is deficient, leading to death. Excessive physical energy but insufficient pulse energy leads to death. When there is an excess of vital energy in the pulse but a deficiency of vital energy in the form, it is generated. Therefore, when reading, one should be magnifying; when sitting up, one should be regular; when going in and out, one should be clear and pure. One should observe both the upper and lower parts, grasp the eight righteous and evil forces, distinguish the five middle parts, follow the pulse's movement and stillness, the pstick's smoothness and dryness, the coldness and warmth, and determine the size of the condition. By following these, one can understand the name of the disease. The diagnosis can be complete, without losing human feelings. Therefore, when diagnosing, one should follow the overall rules and regulations, thus not losing the logic. The way is very clear and discernment, and thus can last for a long time. Not knowing this way, losing the classics and principles, and failing to speak of false expectations, this is called losing the way.