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The "Treatise on the Four Failures in Diagnosis" states: Failing to understand the principles of Yin and Yang, as well as their normal (Shun) and inverted (Ni) states during diagnosis, constitutes the first failure in treatment. If one has not completed their apprenticeship under a teacher but recklessly employs miscellaneous techniques, falsely presenting errors as the Way, changing names to claim personal merit, and improperly using Bian stones (stone scalpels), thereby leaving harm to the body, this constitutes the second failure in treatment. If one fails to adapt to the living conditions associated with poverty, wealth, or nobility; the thickness or thinness of seating surfaces; the cold or warmth of the patient's constitution; nor adapts to dietary suitability, nor distinguishes between courage and timidity in individuals, and lacks the ability to use analogical reasoning—sufficient to cause self-confusion and insufficient for self-clarity—this constitutes the third failure in treatment. When diagnosing illness without asking about its onset, such as emotional distress, dietary irregularities, excessive lifestyle habits, or exposure to toxins, and if these factors are not addressed beforehand, but instead one abruptly palpates only the Cun Kou pulse (radial artery at the wrist), how can the disease be accurately identified? Making reckless claims and fabricating disease names, becoming trapped by crude medical practices, constitutes the fourth failure in treatment. (The first failure is ignorance of the principles of Yin-Yang inversion and compliance. These principles are manifold: The Ren Ying pulse (carotid artery) on the left hand belongs to Yang; a洪大 (Hóng Dà, large and forceful) pulse in Spring and Summer indicates compliance (Shun), while a 沉细 (Chén Xì, deep and fine) pulse indicates inversion (Ni). The Qi Kou pulse (radial artery) on the right hand belongs to Yin; a 沉细 (deep and fine) pulse in Autumn and Winter indicates compliance, while a 洪大 (large and forceful) pulse indicates inversion. For men, a large pulse on the left hand is compliant, while a Yin pulse is inverted; seeing a Yang pulse in a Yin disease is compliant, while a Yin pulse is inverted; for internal injuries manifesting as Yang diseases, seeing a Yang pulse is compliant, while a Yin pulse is inverted; seeing a Yin pulse in a Yin disease is compliant, while a Yang pulse is inverted. Furthermore, the appearance of facial colors in upper/lower or left/right positions has specific significance: appearing above indicates inversion, below indicates compliance; for women, the right side indicates inversion, the left indicates compliance; for men, the left side indicates inversion, the right indicates compliance. The second failure is rejecting orthodox teachings from one's master and blindly imitating heterodox miscellaneous arts, treating falsehood as truth, and arbitrarily using Bian stones. The third failure is failing to adapt to the patient's specific condition and misunderstanding the meaning of such classifications. The fourth failure is neglecting to investigate the initial causes of the disease, recklessly palpating the Cun Kou pulse, failing to match the clinical presentation, and falsely naming the disease.)

The "Treatise on Yin-Yang Categories" states: The Three Yang meridians serve as the main channels (Jing), the Two Yang meridians serve as the supporting network (Wei), and the One Yang meridian serves as the wandering department (You Bu); through this, one can understand the beginning and end of the Five Zang organs. The Three Yang meridians are exterior, the Two Yang meridians are interior, and when the One Yin meridian reaches its extremity, it resembles the last day of the lunar month (Hui/Darkness); conversely, combining this with the principle of the new moon (Shuo/New Moon) allows one to rectify its logic. (This passage discusses the exterior-interior relationship of the Six Meridians, emphasizing the importance of the Taiyang and Taiyin meridians. "Three Yang" refers to the Foot-Taiyang Bladder Meridian. It rises from the inner canthus to the head, dividing into four paths, descends to the neck, merging with the main and collateral branches, forming six pathways that run along the back, serving as the major channel of the body. "Two Yang" refers to the Foot-Yangming Stomach Meridian, starting from the nose, descending to the throat, dividing into four paths, merging with main and collateral branches, running up and down in six pathways along the abdomen, serving as the sustaining link of the body. "One Yang" refers to the Foot-Shaoyang Gallbladder Meridian, originating from the outer canthus, connecting to the head, dividing into four paths, descending to the supraclavicular fossa, merging with main and collateral branches, running up and down in six pathways, serving as the wandering department throughout the body. Being called Jing, Wei, and You Bu allows one to know that the beginning and end of the Five Zang organs rely on these three meridians as their exterior manifestation. With Three Yang as the exterior, Two Yin become the interior; Two Yin refers to the Foot-Shaoyin Kidney Meridian. With Two Yang as the exterior, Three Yin become the interior; Three Yin refers to the Foot-Taiyin Spleen Meridian. With One Yang as the exterior, One Yin becomes the interior; One Yin refers to the Foot-Jueyin Liver Meridian. Taiyin is the Principal Yin, followed by Shaoyin, then Jueyin; Taiyang is the Principal Yang, followed by Shaoyang, then Yangming. Because their Qi quantities and functions differ, they are divided into these three categories. However, the meanings of Shaoyin and Taiyin are easy to understand, whereas those of Yangming and Jueyin are difficult to explain. The twelve foot meridians correspond to the twelve months. Yin (the first month) represents the generating Yang Qi, governing the Left-Foot Shaoyang; Wei (the sixth month) governs the Right-Foot Shaoyang; both are sites where Qi flows above the fourth toe. Mao (the second month) governs the Left-Foot Taiyang; Wu (the fifth month) governs the Right-Foot Taiyang; both are sites where Qi flows above the lateral aspect of the little toe. Chen (the third month) governs the Left-Foot Yangming; Si (the fourth month) governs the Right-Foot Yangming; both are sites where Qi flows above the second toe. Since Zheng, Er, Wu, and Liu months correspond to Shaoyang and Taiyang, while San and Si months lie within them, the preceding two Yang meridians combine to illuminate this region, hence it is called Yangming. Shen (the seventh month) marks the generation of Yin, governing the Right-Foot Shaoyin; Chou (the twelfth month) governs the Left-Foot Shaoyin; both are sites where Qi flows above the soles of the feet. You (the eighth month) governs the Right-Foot Taiyin; Zi (the eleventh month) governs the Left-Foot Taiyin; both are sites where Qi flows above the medial aspect of the big toe. Xu (the ninth month) governs the Right-Foot Jueyin; Hai (the tenth month) governs the Left-Foot Jueyin; both are sites where Qi flows above the lateral aspect of the big toe. Since the seventh, eighth, eleventh, and twelfth months correspond to Shaoyin and Taiyin, while the ninth and tenth months (Xu and Hai) represent the exhaustion of Yin in both feet, it is called Jueyin. Jue means exhaustion. Corresponding to Xu and Hai, the Qi of One Yin is nearly extinct. Yet, one must realize that when One Yin reaches its extremity, there is a principle of regeneration, embodying the wonder of Shuo and Hui相生 (mutual generation). Essentially, Yin exhaustion is Hui (Darkness), Yin generation is Shuo (New Moon); Qi exhaustion is Hui, Qi generation is Shuo. Having seen the Darkness and then the New Moon, the extinction and regeneration of Jueyin align; one should use the wonder of Hui and Shuo to rectify the principle of Jueyin. "Zheng" here means verification/evidence.) The Three Yang meridians are like fathers, the Two Yang meridians are like guards, and the One Yang meridian is like the discipline/standard. The Three Yin meridians are like mothers, the Two Yin meridians are like females, and the One Yin meridian is like the solitary messenger. (Three Yang refers to Taiyang. Taiyang is the exterior channel, covering and protecting all living beings, respected like a father. Two Yang refers to Yangming. Yangming is the exterior support, defending various parts, thus serving as the guard. One Yang refers to Shaoyang. Shaoyang is the exterior wandering department, distributing collaterals to various meridians, thus serving as the standard/discipline. Three Yin refers to Taiyin. Taiyin is the interior channel, nourishing various meridians, respected like a mother. Two Yin refers to Shaoyin. Shaoyin is the interior support, from which life begins, thus serving as the sustainer. One Yin refers to Jueyin. Jueyin is the interior wandering department, akin to a general planning strategies, thus serving as the solitary messenger.)