《疏五过论》曰∶凡未病者，必问尝贵后贱，虽不中邪，病从内生，名曰脱营。（神
屈故也，贵之尊荣，贱之屈辱，心怀眷慕。志结忧恐，虽不中邪，病从内生，血脉虚减。故曰脱营。）
尝富后贫，名曰失精，五气留连，病有所并。（富而纵欲，贫夺丰财，则内结忧煎，外悲故物。
则心从想慕，神随往计，营卫之道，闷以迟留，气血不行而积并为病。）身体日减，气虚无情，（
气血相迫，形肉消烁，故身体日减，气归精，精食气。今气虚不化，精无所滋故也。）病深无气，洒
洒然时惊，（病气深，谷气尽，阳气内薄，故恶寒而惊。洒洒，寒貌。）病深者，以其外耗于卫，
内夺于荣。（血为忧煎，气随悲减，故外耗于卫，内夺于营。病深者何？以此耗夺故尔。）良工所失，
不知病情，此亦治一过也。（失，谓失问，其所始也。）凡欲诊病者，必问饮食居处，（饮食居
处，五方不同，故间之也。）暴乐暴苦，始乐后苦，皆伤精气，精气竭绝，形体毁沮。（喜则气缓，
悲则气消，悲哀动中者，竭绝而失生，故精气竭绝，形体残毁，心神沮伤矣。）愚医治之，不知补
泻，不知病情，精华日脱，邪气乃并，此治之二过也。（不知喜怒哀乐之殊情，概为补泻而同贯，
则五脏精华之气日脱，邪气薄蚀而乃并于正真之气矣。）善为脉者，必以此类奇恒从容知之，为工而
不知道，此诊之不足贵，此治之三过也。（奇恒，谓气候奇异于恒常之候也。从容，谓分别脏气虚实，
脉见上下几相似也。《示从容论》曰∶脾虚浮似肺，肾小浮似脾，肝急沉散似肾，此皆工之所时乱，
从容分别而得之矣。）诊有三常，必问贯贱，封君败伤，及欲候王。（贵则形乐志乐，贱则形苦志苦，
苦乐殊贯，故先问也。封君败伤，降君之位，封公卿也。及欲候王，谓情慕尊贵，而妄为不已也。）
故贵脱势，虽不中邪，表神内伤，身必败亡。（尤惶煎迫，怫结所为。始富后贵，虽不伤邪，皮焦
筋屈，痿臂
为挛。（以五脏气留连，病有所并而为是也。）医不能严，不能动神，外为柔弱，乱至失常，病不
能移，则医事不行，此治之四过也。（严，谓戒，所以禁非也，所以令从命也。外为柔弱，言委而顺从
也。然戒不足以禁非，动不足以从令，委随任物，乱失天常，病且不移，何医之有？）凡诊者，
必知终 ，有知余绪，切脉问名，当合男女。（始终，谓气色也。知外者，终而始之。明知五色
气象，终而复始也。余绪，谓病发端之余绪也。切，谓以指按脉也。问名，谓问病症之名也。
男子阳气多而左脉大，为顺；女子阴气多而右脉大为顺，故宜先合之也。）离绝莞结，忧恐喜
怒，五脏空虚，血气离守，工不能知，何术之语。（离，谓离间亲爱。绝，谓绝念所怀。莞，谓莞积
思虑。结，谓结固余怒。间亲爱者魂游。绝所怀者意伤。积所虑者神劳。结余怨者志苦。忧愁者闭塞
而不行，恐惧者荡惮而失守，盛怒者迷惑而不治，喜乐者惮散而不藏，由是八者，故五脏空虚，血气
离守，工不思晓，又何言哉！）此治之五过也。
The *Shu Wu Guo Lun* (Discourse on the Five Negligences) states: When treating patients who do not present with obvious external pathogenic factors, one must inquire whether they previously held a high status and later fell into lowliness. Even without invasion by external evils, diseases may arise from within, termed "Tuo Ying" (Depletion of Ying/Nutritive Qi). (This is due to spiritual屈辱/humiliation. Having enjoyed honor and dignity, then suffering humiliation, the mind remains attached and envious. Will becomes constrained, filled with worry and fear. Although not struck by evil, disease arises internally, causing blood vessels to become deficient and reduced. Hence it is called Tuo Ying.)
Those who were once wealthy but later became poor suffer from "Shi Jing" (Loss of Jing/Essence), where the qi of the five zang organs lingers and stagnates, and various pathological factors combine. (When wealthy, one indulges desires; when poor, abundant wealth is stripped away, leading to internal knots of worry and torment, and external sorrow for lost possessions. The heart follows past attachments, and spirit calculates former gains. The pathways of Ying and Wei (Nutritive and Defensive Qi) become obstructed and slow, blood and qi fail to circulate, accumulating and combining to cause disease.) The body diminishes daily, qi becomes deficient, and emotional responsiveness fades. (Because blood and qi press against each other, flesh and muscles emaciate, so the body decreases daily. Qi returns to Jing, and Jing nourishes Qi. Now, because Qi is deficient and cannot transform, Jing has no source of nourishment.) In deep disease, there is a lack of vital energy, accompanied by shivering chills and sudden fright. (Pathogenic qi is deep, grain qi is exhausted, and yang qi presses inward, causing aversion to cold and fright. "Sasha" describes the appearance of cold.) Deep disease occurs because the exterior is depleted in Wei (Defensive Qi) and the interior is robbed of Ying (Nutritive Qi). (Blood is tormented by worry, qi diminishes with grief, thus depleting Wei externally and robbing Ying internally. Why is the disease deep? Precisely because of this depletion and robbery.)
A skilled physician errs by failing to understand the condition's origin; this is the first negligence in treatment. (The "error" refers to missing the inquiry into the beginning of the disease.) Anyone wishing to diagnose illness must ask about diet and living conditions. (Diet and living conditions vary by region, hence the need to inquire.) Sudden joy or sudden sorrow, starting with happiness and ending in bitterness, all damage essence and qi. If essence and qi are exhausted, the physical form will be ruined and collapsed. (Joy causes qi to relax; grief causes qi to dissipate. Grief that moves the center exhausts life force, leading to exhaustion of essence and qi, and destruction of the physical form and spirit.) A foolish physician treats such cases without knowing the principles of tonification and sedation, nor understanding the condition, causing the essence and brilliance of the body to daily deplete while pathogenic qi combines and invades; this is the second negligence. (Failing to distinguish the different emotions of joy, anger, sorrow, and happiness, and applying tonification and sedation indiscriminately, causes the essence qi of the five zang organs to daily deplete, allowing pathogenic qi to erode and combine with the true qi.)
A proficient pulse-reader must know such anomalies through calm and comparative analysis. If a practitioner does not understand this, their diagnosis is unworthy of respect; this is the third negligence. ("Qi Heng" refers to conditions that are abnormal compared to the constant norm. "Cong Rong" refers to distinguishing the deficiency and excess of zang qi and observing similarities in pulse locations. The *Shi Cong Rong Lun* states: Deficient floating pulse of the spleen resembles that of the lung; small floating pulse of the kidney resembles that of the spleen; urgent, deep, and scattered pulse of the liver resembles that of the kidney. These are often confused by practitioners, but can be resolved through careful differentiation.)
There are three common aspects of diagnosis: one must ask about changes in nobility and baseness, the loss of noble titles, and desires for kingship. (The noble enjoy bodily ease and mental joy; the base endure bodily hardship and mental suffering. Since their experiences differ greatly, inquiry comes first. Loss of noble title refers to demotion from lordship to ministerial ranks. Desire for kingship refers to an obsessive longing for high status.) Thus, when a noble loses power, even without external evil, the spirit is injured internally, and the body will surely perish. (Due to extreme anxiety and oppression, leading to constraint and knotting. Initially rich then noble, though not harmed by evil, the lingering qi of the five zang organs and combined pathogens cause scorched skin, contracted sinews, and flaccid, spasmodic arms.)
If a physician cannot strictly admonish the patient, cannot move their spirit, and instead appears weak and compliant, disrupting normal order, failing to shift the disease, then medical practice is futile; this is the fourth negligence. ("Yan" means strict admonition, to forbid improper behavior and ensure obedience. Appearing weak externally means being submissive. However, if admonition fails to forbid impropriety and moving the spirit fails to ensure obedience, blindly following events disrupts natural laws, and the disease remains unchanged—what kind of physician is this?)
In general diagnosis, one must understand the beginning and end of the disease, know residual symptoms, take pulses, and ask for the name of the ailment, while considering gender differences. ("Beginning and end" refer to complexion changes. Knowing the exterior involves tracing from end to beginning. Understanding the five colors allows one to see the cycle repeat. Residual symptoms refer to the aftermath of the initial onset. "Qie" means pressing the pulse with fingers. "Wen Ming" means asking for the name of the disease. Men have more yang qi, so a large left pulse is favorable; women have more yin qi, so a large right pulse is favorable; thus, these should be considered first.)
Separation, severance, worry, fear, joy, and anger lead to emptiness in the five zang organs and dispersion of blood and qi. If a physician does not understand this, what skill can they claim? ("Li" means alienating loved ones. "Jue" means cutting off cherished thoughts. "Guan" means accumulated deliberation. "Jie" means knotted lingering anger. Alienating loved ones causes the soul to wander; cutting off cherished thoughts injures intention; accumulated deliberation labors the spirit; knotted anger hardens the will. Sorrow blocks qi flow; fear causes instability and loss of control; rage leads to confusion and disorder; joy causes dispersion and failure to store. Due to these eight factors, the five zang organs become empty, and blood and qi disperse. If the physician does not reflect and understand, what can be said? This is the fifth negligence in treatment.)