黄帝曰∶呜呼远哉！闵闵乎若视深渊，若迎浮云，视深渊尚可测，迎浮云莫知其际。圣人之术，为万民式，
论裁志意，必有法则，循经守数，按循医事，为
万民副，故事有五过四德，汝知之乎？雷公避席再拜曰∶臣年幼小，蒙愚以惑，不闻五过与四德，比类形名，
虚引其经，心无所对。帝曰∶凡未诊病者，必问尝贵后贱，虽不中邪，病从内生，名曰脱营。尝富后贫，
名曰失精，五气留连，病有所并。医工诊之，不在脏腑，不变躯形，诊之而疑，不知病名。身体日减，气虚无
精，病深无气，洒洒然时惊，病深者，以其外耗于卫，内夺于荣。良工所失，不知病情，此亦治之一过也。
凡欲诊病者，必问饮食居
处，暴乐暴苦，始乐后苦，皆伤精气，精气竭绝，形体毁沮。暴怒伤阴，暴喜伤阳，厥气上行，满脉去
形。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。善为脉者，必以比类奇恒从容
知之，为工而不知道，此诊之不足贵，此治之三过也。诊有三常，必问贵贱，封君败伤，及欲侯王。故贵脱
势，虽不中邪，精神内伤，身必败亡。始富后
贫，虽不伤邪，皮焦筋屈，痿 为挛。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。凡诊者，必知终始，有知余绪，切脉问名，当合男女。离绝菀结，忧恐喜怒，五脏空虚，血
气离守，工不能知，何术之语。尝富大伤，斩筋绝脉，身体复行，令泽不息。故伤败结，留薄归阳，脓积寒炅。
粗工治之，亟刺阴阳，身体解散，四肢转筋，死日有期，医不能明，不问所发，唯
言死日，亦为粗工，此治之五过也。凡此五者，皆受术不通，人事不明也。故曰∶圣人之治病也，必知天地
阴阳，四时经纪，五脏六腑，雌雄表里，刺灸砭石、毒药所主，从容人事，以明经道，贵贱贫富，各异品理，
问年少长，勇怯之理，审于分部，知病本始，八正九候，诊必副矣。治病之道，气内为宝，循求其理，求之
不得，过在表里。守数据治，无失俞理，能行此术，终身不殆。不知俞理，五脏菀熟，痈发六腑。诊病不
审，是谓失常，谨守此治，与经相明，《上经》、《下经》，揆度阴阳，奇恒五中，决以明堂，审于终始，可以
横行。
黄帝说：唉，道理真是深远啊！它显得幽深微妙，就像凝视深渊，又似迎接浮云。凝视深渊尚且可以测量其深度，但迎接浮云却不知它的边际。圣人的医术，是天下百姓的楷模，在论述和裁断病人的意志情志时，必定有法则可循；遵循经络规律，坚守诊疗数量（原则），按照医疗事务的规范行事，作为百姓的辅助。因此，治疗中有五种过失和四种美德，你知道它们吗？
雷公离开座位，拜了两拜说：臣下年纪幼小，蒙受愚钝而被困惑，没有听说过五过和四德。虽然尝试用比类法推演形体名称，虚妄地引用经典，但心中仍无所适从。
黄帝说：大凡没有诊察病情之前，必须询问病人过去是否曾尊贵而后卑贱。即使没有遭受外邪侵袭，病也会从体内产生，这种病名叫“脱营”。曾经富有而后贫穷，这种病名叫“失精”，五脏之气留滞连结，病症会相互合并。医生诊察时，发现病不在脏腑，身体外形也没有变化，诊断时感到疑惑，不知道这是什么病。病人身体日益消瘦，气虚无精，病势深入导致元气衰败，时常感到寒冷战栗并惊恐。病情深入的原因，是因为外部耗损了卫气，内部掠夺了营血。高明的医生如果失误，不了解病情，这也是治疗的五种过失之一。
大凡想要诊察病情，必须询问病人的饮食起居情况。突然的快乐或痛苦，开始快乐后来痛苦，都会损伤精气。精气枯竭断绝，形体就会毁坏沮丧。暴怒会损伤阴气，暴喜会损伤阳气，逆乱之气向上运行，充满脉道而脱离形体。愚笨的医生治疗时，不懂得补泻原则，不了解病情，导致人体精华日渐脱落，邪气于是乘虚结合，这是治疗的第二种过失。
善于诊脉的人，必定运用比类法和奇恒之法，从容不迫地加以了解。如果作为医生却不知道这些道理，这种诊察就不值得重视，这是治疗的第三种过失。
诊察要掌握三种常态，必须询问病人的贵贱身份。例如封君侯王遭遇失败受伤，以及那些渴望成为侯王的人。所以，地位尊贵的人一旦失去权势，即使没有遭受外邪，精神也会受到内伤，身体必然败亡。开始富有后来贫穷，即使没有遭受外邪，也会出现皮肤焦枯、筋脉屈曲、痿软拘挛的症状。如果医生不能严肃对待，不能动摇病人的神志，外表表现得柔弱无能，导致诊疗秩序混乱失常，疾病无法转移治愈，那么医疗事务就无法推行，这是治疗的第四种过失。
大凡诊察病人，必须知道疾病的始终，了解其余的绪端。切脉时要询问姓名，应当结合男女生理特点进行区分。对于离别、断绝、郁结，以及忧愁、恐惧、愤怒、喜悦等情绪，会导致五脏空虚，血气离散守位。医生如果不能知晓这些，还谈什么医术呢？曾经富有的人大病之后，筋骨受损，脉道断绝，虽然身体勉强能行动，但津液光泽不再恢复。如果伤病败坏凝结，邪气留滞浅薄归于阳分，就会积聚脓液，出现寒热错杂的症状。粗劣的医生治疗时，急于针刺阴阳经穴，导致病人身体解散（极度虚弱），四肢转筋，死亡日期已定。医生不能明察，不问发病原因，只说死亡日期，这也算是粗劣的医生，这是治疗的第五种过失。
以上这五种情况，都是因为医术不通达，对人事不明朗所致。所以说：圣人治病，必定通晓天地的阴阳变化，四季的纲纪规律，五脏六腑的雌雄表里关系，以及刺灸砭石、毒药各自的主治功能。从容地考察人事，以阐明医学大道。贵贱贫富，各有不同的病理情理；询问病人的年少与年长，勇敢与怯懦的道理。审察分部，了解疾病的根本起始，依据八正（二十四节气中的八个关键节气）和九候（三部九候脉法）进行诊察，必定符合标准。
治病的原则，以体内的正气为宝贵。遵循并探求其中的理法，如果探求不到，过错就在表里之间。坚守数据进行治疗，不违背腧穴的理法，能够施行这种医术，终身都不会有危险。如果不了解腧穴理法，五脏郁积热毒，就会引发痈疽，病变波及六腑。诊察疾病如果不审慎，这就叫做失常。严谨地遵守这种治疗方法，就能与经典经文相印证。《上经》、《下经》，衡量阴阳，辨别奇恒之病，通过观察明堂（面部色泽）来决断，审察疾病的始终，就可以纵横自如，无往不利。
Huangdi said: "Alas, how profound! It appears obscure and subtle, like gazing into a deep abyss or welcoming floating clouds. While the depth of an abyss can be measured, the boundaries of floating clouds are unknowable. The medical art of the sages serves as a model for all people. When discussing and judging patients' wills and intentions, there must be laws to follow; one must adhere to the meridians, observe the numerical principles (of diagnosis), and act according to medical procedures, serving as an assistant to the people. Therefore, there are five errors and four virtues in treatment. Do you know them?"
Leigong stepped out of his seat and bowed twice, saying: "I am young and immature, confused by my own ignorance. I have never heard of the five errors and four virtues. Although I attempt to use analogy to deduce physical forms and names, and vainly cite classical texts, my mind remains at a loss."
The Emperor said: "In general, before diagnosing a disease, one must ask if the patient was formerly noble and has since become humble. Even without invasion by external pathogens, the disease arises from within, named 'Tuoying' (Depletion of Ying/Nutritive Qi). If the patient was formerly wealthy and has since become poor, it is named 'Shijing' (Loss of Jing/Essence), where the qi of the five zang organs lingers and connects, causing diseases to combine. When physicians diagnose, they find the disease is not in the zang-fu organs, nor does it change the body's form. They diagnose with doubt, unaware of the disease name. The body wastes away daily, qi becomes deficient and essence depleted. In deep disease, qi is exhausted, and the patient feels chilly and startled occasionally. The reason for deep disease is external consumption of Wei (Defensive) qi and internal depletion of Ying (Nutritive) blood. If a skilled physician errs by not understanding the condition, this is the first error in treatment.
"When intending to diagnose, one must inquire about diet and living conditions. Sudden joy or sudden sorrow, starting with joy and ending with sorrow, all damage Jingqi (Essence-Qi). When Jingqi is exhausted, the physical form is ruined. Sudden anger damages Yin, sudden joy damages Yang. Rebellious qi ascends, filling the vessels and separating from the form. Ignorant physicians, when treating, do not know tonification and sedation, nor do they understand the condition. The essence and brilliance of the body are daily depleted, and pathogenic factors then combine. This is the second error in treatment.
"Those skilled in pulse diagnosis must use analogy and distinguish between normal and abnormal states calmly. If a practitioner does not understand these principles, their diagnosis is not worthy of respect. This is the third error in treatment.
"One must understand three constants in diagnosis, specifically asking about social status. For example, lords who have suffered defeat or injury, or those desiring to become lords. Thus, if a person of high status loses power, even without external pathogens, spiritual injury occurs internally, leading to physical decline and death. If one starts wealthy and ends poor, even without external pathogens, the skin becomes scorched, tendons contract, and flaccidity with spasms may occur. If the physician cannot be strict, cannot move the spirit, and appears externally weak, causing chaos and deviation from norms, the disease cannot be moved/cured, and medical practice fails. This is the fourth error in treatment.
"In general, the diagnostician must know the beginning and end of the disease, understand its remaining threads. Taking pulses and asking names should correspond to male and female characteristics. Separation, interruption, depression, worry, fear, anger, and joy cause the five zang organs to become empty, and blood and qi to scatter and lose their guarding position. If the physician does not know this, what talk of medical skill is there? A formerly wealthy person suffers great damage; sinews are severed, and pulses are cut off. Although the body may move again, its luster and moisture cease. Injury and decay consolidate; lingering pathogens return to Yang, accumulating pus and causing alternating cold and heat. Crude physicians treat this by urgently needling yin and yang channels, causing the body to disintegrate, limbs to spasm, and death to approach. The physician fails to clarify, does not ask the cause, and only speaks of the day of death. Such a crude physician commits the fifth error in treatment.
"All these five cases stem from unmastered techniques and unclear understanding of human affairs. Therefore it is said: The sage treats disease by knowing heaven and earth, yin and yang, the regulations of the four seasons, the yin-yang and exterior-interior relationships of the five zang and six fu organs, and the indications for acupuncture, moxibustion, stone needles, and drugs. One calmly considers human affairs to illuminate the Dao of medicine. Noble and base, rich and poor, each has different pathological principles. One asks about age, and the principles of courage and timidity. By examining the divisions and knowing the root and origin of the disease, using the Eight Regularities (seasonal solar terms) and Nine Palms (pulse positions), the diagnosis will be accurate.
"The way of treating disease values the internal qi as precious. Follow and seek its principles; if not found, the fault lies in the exterior or interior. Adhere to data and treat, do not lose the principles of acupoints. Those who can practice this art will remain safe for life. Not knowing acupoint principles leads to stagnation and heat in the five zang, causing carbuncles to erupt in the six fu organs. Diagnosing disease without careful examination is called deviation. Strictly adhering to this treatment aligns with the classics. Using the *Shangjing* (Classic on High) and *Xiajing* (Classic on Low) to measure yin and yang, distinguishing abnormal conditions, and deciding based on the Mingtang (face), while examining the beginning and end, allows one to proceed freely and successfully."