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The meaning of the "Four Errors" has largely been seen in the "Five Excesses" (Wu Guo) chapter; this section merely elaborates to fulfill the title of the chapter.

Yellow Emperor was in the Ming Tang, with Lei Gong attending as a seated guest. Yellow Emperor said: "...You have mastered many books and received extensive teachings. Try to express your views on gains and losses." ... Lei Gong replied: "Following the meridians for my studies, it is said that one can achieve perfect success (Shi Quan). However, errors sometimes occur. I ask for an explanation of these matters." (Note: This implies that while one may be self-assured in daily practice, errors inevitably arise during actual treatment, hence Lei Gong seeks clarification.) Yellow Emperor said: "Is it because you are young and your wisdom has not yet matured? Or is your knowledge a confused amalgamation?" (Note: "Amalgamation" refers to being confused by various theories and failing to select the correct ones.) The twelve primary meridians (Jing Mai) and three hundred sixty-five collaterals (Luo Mai) are well-known to people and are followed by physicians. The reason why perfection cannot always be achieved is that the spirit (Shen) is not focused, the will (Zhi) is not orderly, and the internal and external aspects are out of harmony, leading to frequent doubt and danger. (External refers to complexion, internal refers to pulse. If the spirit is not focused on proper application and the will does not follow logical order, resulting in rough estimation and失常 (abnormal judgment), the complexion and pulse will mismatch, causing self-doubt and anxiety.) Failing to understand the principles of Yin-Yang and their reversal or adherence (Ni Cong) during diagnosis constitutes the first error in treatment. (The *Ling Shu: Mai Yao Jing Wei Lun* states: "Forty-five days after Winter Solstice, Yang Qi rises slightly and Yin Qi descends slightly; forty-five days after Summer Solstice, Yin Qi rises slightly and Yang Qi descends slightly. Yin and Yang have their times, corresponding to the pulse." It also states: "The subtlety lies in the pulse, which must not be neglected. Its examination has a principle, starting from Yin and Yang." Thus, failing to understand the principles of Yin-Yang and their reversal or adherence becomes the first error.) Not completing one's apprenticeship under a master, but instead fabricating miscellaneous techniques, falsely claiming them as the Great Dao, changing names to claim credit, and recklessly using Bian stones (Bian Shi), thereby bringing blame upon oneself, constitutes the second error in treatment. (Failing to finish learning the master's art and acting arbitrarily, altering ancient methods and norms, and boasting of one's own achievements, inevitably leads to personal blame; thus, it is the second error.) Failing to adapt to the living conditions of patients based on their poverty, humility, wealth, or nobility; their clothing thickness; their body constitution regarding cold and heat; failing to consider dietary appropriateness; failing to distinguish between courage and timidity; and lacking the ability to use analogical reasoning (Bi Lei), which only leads to self-confusion rather than clarity, constitutes the third error in treatment. (Those of low status often labor, while those of high status enjoy leisure; leisure makes one less susceptible to pathogenic factors, while labor makes one more vulnerable. Regarding labor, the rich experience half the burden of the noble; regarding pathogens, the poor bear half the burden of the base. Generally, this holds true, though hereditary noble families may differ. Courageous individuals are hard to confuse, while timid individuals are easily injured; this difference lies in the strength of their Shen Qi. Understanding the implications of poverty and wealth clarifies the issues of clothing thickness, bodily temperature, and dietary suitability. Without analogical reasoning, medical practice will surely be erroneous, merely confusing one's mind, making profound understanding impossible; thus, it is the third error.) Failing to inquire about the onset of the disease, including emotional distress (You Huan), dietary irregularities, excessive lifestyle habits, or potential poisoning, and without addressing these beforehand, suddenly grasping the Cun Kou (Radial Pulse) to diagnose, one cannot accurately identify the disease. Making arbitrary diagnoses and being trapped by superficiality constitutes the fourth error in treatment.... (Distress refers to fear and anxiety; hardship refers to adversity. Dietary irregularity refers to overeating. Excessive lifestyle refers to depletion. 'Or injured by toxins' means the condition should not be rigidly treated solely based on Zang-Fu mutual overcoming methods. Note: Ignoring the causes of disease and merely palpating the Cun Kou pulse, while nominally diagnosing, actually fails to recognize the disease name. Such instances of the Four Errors are common.) Therefore, treatment that does not follow rational principles abandons medical arts to the marketplace; reckless treatment occasionally yields recovery, leading to foolish self-satisfaction. (Note: Unlearned and unskilled, merely peddling in the market; if one happens to succeed once, they boast arrogantly, continuing this way for life, accumulating countless faults.) Alas! The Way is profound and obscure; who truly knows it? (...Note: The Supreme Way is high and mysterious; the ignorance of the world is truly lamentable.)