黄帝在明堂，雷公侍坐，黄帝曰∶夫子所通书受事众多矣，试言得失之意，所以得之，所以失之。雷公
对曰∶循经受业，皆言十全，其时有过失者，请闻其事解也。帝曰∶子年少智未及邪？将言以杂合耶？夫经
脉十二，络脉三百六十五，此皆人之所明知，工之所循用也。所以不十全者，精神不专，志意不理，外内相失，
故时疑殆。诊不知阴阳逆从之理，此治之一失矣。受师不卒，妄作杂术，谬言为道，更名自
功，妄用砭石，后遗身咎，此治之二失也。不适贫富贵贱之居，坐之薄浓，形之寒温，不适饮食之宜，不
别人之勇怯，不知比类，足以自乱，不足以自明，此治之三失也。诊病不问其始，忧患饮食之失节，起居
之过度，或伤于毒，不先言此，卒持寸口，何病能中，妄言作名，为粗所穷，此治之四失也。是以世人之语
者，驰千里之外，不明尺寸之论，诊无人事。治数之道，从容之葆，坐持寸口，诊不中五脉，百病所起，始
以自怨，遗师其咎。是故治不能循理，弃术于市，妄
治时愈，愚心自得。呜呼！窈窈冥冥，熟知其道？！道之大者，拟于天地，配于四海，汝不知道之谕，受以
明为晦。
着至教论∶恤（音戌）
示从容论∶砭（方验切）
五过论∶沮（七余反）惮（音但）
征四失论∶佚（音逸）葆（音保）
黄帝在明堂，雷公侍立一旁。黄帝说：“先生所通晓的医书和所从事的医疗事务非常多，请谈谈您认为诊疗中的得失之处，即为什么能成功，又为什么会失败。”
雷公回答说：“我遵循经脉理论从师学习，老师都说我能做到十全十美。但现实中有时会出现过失，请问这是什么原因导致的？”
黄帝说：“是因为您年纪轻、智慧尚未成熟呢？还是因为您将各种杂乱的方法混合使用呢？十二经脉和三百六十五络脉，这些都是人们所熟知的，也是医生所应当遵循使用的。之所以不能做到十全十美，是因为精神不专注，意志不条理，内外（人体与外界环境）不相协调，所以时常产生疑惑和危险。诊断时不了解阴阳顺逆的道理，这是治疗上的第一种失误。跟随老师学习没有完成就擅自行动，胡乱采用杂乱的医术，荒谬地宣称是正道，更改名称以自夸功效，妄用砭石疗法，从而给自己留下后患，这是治疗上的第二种失误。不适应患者贫富贵贱的生活状况，不考虑居住环境的干湿厚薄，体质的寒温差异，也不适应饮食的适宜与否，不分辨患者的勇敢与怯懦，不懂得运用比类分析的方法，足以使自己混乱，不足以让自己明白，这是治疗上的第三种失误。诊断疾病时不问起病的原因，如忧患情绪、饮食失节、起居过度，或是否受到毒物伤害，如果不先说明这些情况，就仓促地切按寸口脉，怎么能准确判断病情？胡乱命名病症，被粗疏的表象所迷惑，这是治疗上的第四种失误。因此，世人的言论往往远隔千里之外，不明尺寸之论（指具体的诊断标准），诊断中缺乏对人事因素的考量。治理医术之道，在于从容不迫并加以保全。如果坐着只凭切按寸口脉，诊断不符合五脏脉象，不知百病的发生根源，开始时自我怨恨，后来却归咎于老师的过错。所以，治疗不能遵循理法，将医术抛弃于市井之间，胡乱治疗有时恰好痊愈，愚昧之心便自以为得意。唉！道深远幽微，谁能真正知晓它？道的宏大者，比拟天地，配合四海。如果你不理解道的教诲，接受它反而会使明智变得昏暗。”
着至教论：恤（音戌）
示从容论：砭（方验切）
五过论：沮（七余反）惮（音但）
征四失论：佚（音逸）葆（音保）
Huangdi was in the Mingtang (Hall of Enlightenment), with Leigong attending him. Huangdi said, "You have mastered numerous medical texts and engaged in extensive medical practice. Please discuss your understanding of success and failure in diagnosis and treatment, specifically why some cases succeed and others fail."
Leigong replied, "I studied under a master following the meridian theories, and he stated that I achieved perfect results in all cases. However, errors sometimes occur in practice. May I ask for an explanation of these incidents?"
Huangdi asked, "Is it because you are young and your wisdom is not yet fully developed? Or do you mix various disparate methods? The twelve meridians (Twelve Primary Meridians) and three hundred and sixty-five collaterals (Collateral Vessels) are well-known to people and should be followed by physicians. The reason for failing to achieve perfection lies in a lack of spiritual focus, disordered will, and a disconnect between the internal body and external environment, leading to frequent doubt and danger. Failing to understand the principles of Yin-Yang (Yin and Yang) and their reversal or compliance constitutes the first error in treatment. Abandoning studies before completing them, recklessly employing miscellaneous techniques, falsely claiming them as orthodox Dao (The Way), changing names to boast of one's own merit, and rashly using Bian stones (Bian Shi, stone tools for surgical massage) thereby bringing blame upon oneself constitutes the second error. Failing to adapt to the living conditions of patients based on their poverty or nobility, ignoring the dampness or dryness of their dwellings, their constitutional cold or heat, and the appropriateness of their diet; failing to distinguish between courage and timidity in individuals; and lacking the ability to use comparative analysis (Bi Lei) leads to self-confusion rather than clarity, constituting the third error. When diagnosing disease without asking about its onset—such as emotional distress from worry and grief, dietary irregularities, excessive lifestyle habits, or exposure to toxins—and then hastily palpating the Cun Kou (Cun Kou pulse point at the radial artery) without addressing these factors, how can one accurately identify the disease? Rashly naming diseases and being misled by superficial appearances constitutes the fourth error. Therefore, worldly discussions often stray far from reality, lacking precise diagnostic standards, and diagnoses neglect human and social factors. The path of mastering medical arts requires composure and preservation. If one merely sits and relies solely on palpating the Cun Kou pulse, failing to align with the five pulses (Five Zang Pulses) and the origins of myriad diseases, one may initially blame oneself but later attribute fault to one's teacher. Thus, treatment that does not follow rational principles abandons medical art to the marketplace; random treatments occasionally succeed, leading the foolish mind to feel self-satisfied. Alas! The Dao is profound and obscure; who truly knows it? The great Dao resembles Heaven and Earth and matches the Four Seas. If you do not understand the teachings of the Dao, accepting them only turns enlightenment into obscurity."
Zhi Jiao Lun: Xu (pronounced Xu)
Shi Cong Rong Lun: Bian (pronounced Fang Yan Qie)
Wu Guo Lun: Ju (pronounced Qi Yu Fan) Dan (pronounced Dan)
Zheng Si Shi Lun: Yi (pronounced Yi) Bao (pronounced Bao)