《征四失论》曰∶诊不知阴阳逆从之理，此治之一失也。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。不思贫富贵贱之居，坐之薄浓，形之温寒，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
午，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。（第一失者，不知阴阳逆顺之理也。阳阴逆顺之理非止一端，左手人迎为阳，春夏洪大为顺，沉
细为逆，外感阳病见阳脉，为顺，阴脉为逆，右手气口为阴秋冬沉细为顺，洪大为逆，男子左手脉大为顺，
女子右手脉大为逆，阳病见阴脉为顺，阳脉为逆；阴病见阳脉为顺，阴脉为逆。又色见上下左右各在
其要，上为逆，下为从，女子右为逆左为从，男子左为逆右为从。第二失者，不受师术之正，妄效杂
术之邪，以非为是，苟用砭石也。第三失者，不适病患之情，不明比类之义也。第四失者，不究始时致
病之由，妄持寸口之脉，不中病情，伪指病名也。）
《阴阳类论篇》曰∶三阳为经，二阳为维，一阳为游部，此知五脏终 。三阳为表，二阳为里，一
阴至绝作朔晦，却具合以正其理。（此言六经为人身之表里，以太阳，太阴为贵也。三阳者，足太阳
膀胱经也。从目内 ，上头分为四道，下项并正别脉，上下六道，以行于背，为人身之大经。二阳者，
足阳明胃经也。从鼻起下咽，分为四道，并正别脉六道，上下行腹，为人身之维系。一阳者，足少阳
胆经也。起目外 络头，分为四道，下缺盆，并正别六道，上下为人身之游行诸部者也。曰经，
曰维，曰游部，此可以知五脏终结，赖此三经而为之表也。故三阳为身之表，则二阴为之里，二阴者，
足少阴肾经也。二阴为之表。则三阴为之里，三阴者，足太阳脾经也。一阳为身之表，则一阴为之里，
一阴者，足厥阴肝经也。太阴为正阴，而次少为少阴，又次为厥阴。太阳为正阳。而次少为少阳，又
次为阳明，以其气有多少异用，故各有三者之分耳。然少太之义易知，而阳明厥阴之义难释。足之十二经
合于十二月，故寅者正月之生阳也，主左足之少阳。六月建未，则为右之足少阳，皆两足第四指脉气
所行也。二月建卯，主左足之太阳，五月建午，则为右足之太阳，皆足小指外侧以上，脉气所行也。三
月建辰，主左足之阳明，四月建辰己，则为右足之阳明，皆两足次指以上，脉气所行也。然正二五六月为
少阳太阳，而三四为辰巳月，居于其中，则彼两阳合明于其前，故曰阳明也。七月建申，主阴之半生，
生右足之少阴，而十二月建丑，则为左足之少阴，皆两足心以上脉气所行也。八月建酉，主右足之太
阴，而十一月建子，则为左足之太阴皆两足大指内侧以上脉气所行也。九月建戌，主右足之厥阴，而十
月建亥，则为左足之厥阴皆两足大指外侧以上，脉气所行也。然七八十一十二月，为少阴太阴，而九十
为戌亥月，则为两足之阴已尽也。而应之者，戌亥则一阴几于绝矣。岂知一阴至绝，而有复作之理，
朔晦相生之妙，却具于其中，盖阴尽为晦，阴生为朔，气尽为晦，气生为朔，既见其晦，而又见其朔，
厥阴之绝，而复作合，当以彼晦朔之妙，而正此厥阴之理也。正者，证也。）三阳为父，二阳为卫，
一阳为纪。三阴为母，二阴为雌，一阴为独使。（三阴者，即太阳也。太阳为表之经，覆庇群生，尊
犹父也。二阳者，即阳明也。阳明为表之维，捍卫诸部，所以
为卫也。一阳者，即少阳也。少阳为表之游部，布络诸经，所以为纪也。三阴者，即太阴也。太阴为里之经，
长养诸经，尊犹母也。二阴者，即少阴也。少阴为里之维，生由此始，所以为雌也。一阴者，即厥阴也。厥
阴为里之游部，将军谋虑，所以为独使也。
《征四失论》说：诊断时不懂得阴阳逆顺的道理，这是治疗上的第一种失误。师承学业没有完成，就胡乱采用各种杂术，把错误的言论当作正道，改名换姓以夸耀自己的功劳，滥用砭石疗法，给身体留下后患和罪责，这是治疗上的第二种失误。不思考患者贫富贵贱的生活环境、坐卧的厚薄冷暖、体质的寒热差异，不了解饮食的适宜与否，不能分辨患者的勇敢与怯弱，不知道运用类比推理的方法，足以使自己头脑混乱，不足以让自己明白病情，这是治疗上的第三种失误。诊断疾病时不问明发病的起因，如忧患情绪、饮食失调（注：原文“失午”疑为“失节”或“失时”之误，此处依语境译为饮食失调）、起居过度，或者是否受到毒物伤害，如果不先了解这些情况，就仓促地切按寸口脉，怎么能准确判断疾病？胡乱编造病名，被粗疏的医术所困窘，这是治疗上的第四种失误。（第一种失误，是不懂阴阳逆顺的道理。阴阳逆顺的道理不止一端：左手人迎脉属阳，春夏季节洪大脉为顺，沉细脉为逆；外感阳病出现阳脉为顺，阴脉为逆；右手气口脉属阴，秋冬季节沉细脉为顺，洪大脉为逆；男子左手脉大为顺，女子右手脉大为逆；阳病出现阴脉为顺，阳脉为逆；阴病出现阳脉为顺，阴脉为逆。另外面色显现的部位上下左右各有其关键所在，上为逆，下为从；女子右侧为逆左侧为从，男子左侧为逆右侧为从。第二种失误，是没有接受老师正统的医术，胡乱效仿杂术的邪法，以非为是，苟且使用砭石。第三种失误，是不适合病患的具体情况，不明白类比推理的意义。第四种失误，是不探究最初致病的缘由，妄自切按寸口脉，不符合病情，伪造病名。）
《阴阳类论篇》说：三阳经作为经脉的主干，二阳经作为维系，一阳经作为游行各部，由此可以知晓五脏的终结规律。三阳经在表，二阳经在里，一阴经发展到极点就像朔晦交替一样，回过头来结合合于正理以确立其法则。（这里说的是六经作为人体的表里关系，以太阳、太阴为尊贵。三阳经，指的是足太阳膀胱经。从目内眦开始，上行头部分为四道，下行颈部并汇合正别脉，上下六道，运行于背部，是人体的大经脉。二阳经，指的是足阳明胃经。从鼻部起下行至咽喉，分为四道，并汇合正别脉六道，上下运行于腹部，是人体的维系部分。一阳经，指的是足少阳胆经。起于目外眦，联络头部，分为四道，下行至缺盆，并汇合正别六道，上下运行于人体各游行部位。称为经、维、游部，由此可以知道五脏的终结，依赖这三条经脉作为体表联系。所以三阳经是身体的表，那么二阴经就是它的里；二阴经，指的是足少阴肾经。二阴经作为表，那么三阴经就是它的里；三阴经，指的是足太阴脾经。一阳经作为表，那么一阴经就是它的里；一阴经，指的是足厥阴肝经。太阴为正阴，其次为少阴，再次为厥阴。太阳为正阳，其次为少阳，再次为阳明，因为它们的阳气多少不同、功用各异，所以各自分为三类。然而少阴、太阴的含义容易理解，而阳明、厥阴的含义难以解释。足部的十二经脉对应十二个月份，所以寅月是正月生发的阳气，主左足的少阳经。六月建未，则对应右足的足少阳经，都是两足第四趾脉气运行的部位。二月建卯，主左足的太阳经，五月建午，则对应右足的太阳经，都是足小指外侧以上脉气运行的部位。三月建辰，主左足的阳明经，四月建巳，则对应右足的阳明经，都是两足次趾以上脉气运行的部位。然而正、二、五、六月为少阳、太阳，而三、四月为辰、巳月，居于其中，前面有两阳合并显明，所以称为阳明。七月建申，主阴气的一半生长，生发右足的少阴经，十二月建丑，则对应左足的少阴经，都是两足心以上脉气运行的部位。八月建酉，主右足的太阴经，十一月建子，则对应左足的太阴经，都是两足大趾内侧以上脉气运行的部位。九月建戌，主右足的厥阴经，十月建亥，则对应左足的厥阴经，都是两足大趾外侧以上脉气运行的部位。然而七、八、十一、十二月为少阴、太阴，而九、十月为戌、亥月，则是两足的阴气已经穷尽。与之相应的，戌亥月时一阴几乎断绝了。哪里知道一阴发展到极点，却有重新生发的道理，朔晦相生的奥妙，就蕴含在其中，大概阴尽为晦，阴生为朔，气尽为晦，气生为朔，既然看到了晦暗，又看到了新生，厥阴的断绝，又重新结合，应当用那朔晦的奥妙，来校正这厥阴的道理。正，就是证的意思。）三阳经像父亲，二阳经像卫护，一阳经像纲纪。三阴经像母亲，二阴经像雌性，一阴经像独行的使者。（三阴经，即太阴经。太阴经是表的经脉，覆盖庇护众生，尊贵如同父亲。二阳经，即阳明经。阳明经是表的维系，捍卫各个部位，所以称为卫。一阳经，即少阳经。少阳经是表的游行部分，布散络脉于各经，所以称为纪。三阴经，即太阴经。太阴经是里的经脉，长养各经，尊贵如同母亲。二阴经，即少阴经。少阴经是里的维系，生命由此开始，所以称为雌。一阴经，即厥阴经。厥阴经是里的游行部分，将军谋划思虑，所以称为独使。）
The *Treatise on Investigating the Four Errors* states: Failing to understand the principles of Yin-Yang and their reversal or compliance during diagnosis is the first error in treatment. If one has not completed their apprenticeship, yet recklessly employs miscellaneous techniques, falsely presenting erroneous statements as the Dao, changing names to claim credit for oneself, and improperly using Bian stones (stone acupuncture), thereby leaving aftereffects and blame upon the body, this is the second error in treatment. If one fails to consider the patient's living conditions according to their wealth or status, the thickness or thinness of their seating/sleeping arrangements, the warmth or coldness of their physique, the suitability of their diet, and whether they are courageous or timid, and does not know how to apply comparative analysis (Bilei), one will sufficiently confuse oneself and fail to clarify the condition; this is the third error in treatment. When diagnosing a disease, if one does not inquire about the initial causes—such as emotional distress from worries, dietary irregularities, excessive daily activities, or exposure to toxins—and instead hastily palpates the Cun Kou (Inch Position) pulse without addressing these factors, how can one accurately identify the disease? To fabricate disease names recklessly and be trapped by crude medical practices constitutes the fourth error in treatment. (The first error is ignorance of the principles of Yin-Yang reversal and compliance. These principles are manifold: The Ren Ying pulse at the left hand belongs to Yang; a洪大 (Hongda, surging and large) pulse is compliant in Spring and Summer, while a 沉细 (Chenxi, deep and fine) pulse is reversed. For external contraction Yang diseases, appearing with a Yang pulse is compliant, while a Yin pulse is reversed. The Qi Kou pulse at the right hand belongs to Yin; a Chenxi pulse is compliant in Autumn and Winter, while a Hongda pulse is reversed. For men, a large pulse at the left hand is compliant; for women, a large pulse at the right hand is compliant. For Yang diseases, appearing with a Yin pulse is compliant, while a Yang pulse is reversed; for Yin diseases, appearing with a Yang pulse is compliant, while a Yin pulse is reversed. Additionally, the appearance of facial colors at specific locations (upper/lower, left/right) has its key significance: upper is reversed, lower is compliant; for women, right is reversed and left is compliant; for men, left is reversed and right is compliant. The second error is failing to receive orthodox teachings from a master and blindly imitating heterodox miscellaneous techniques, treating the incorrect as correct, and arbitrarily using Bian stones. The third error is failing to adapt to the specific circumstances of the patient and not understanding the meaning of comparative analysis. The fourth error is failing to investigate the original cause of the illness, recklessly palpating the Cun Kou pulse, missing the actual condition, 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 maintenance (Wei), and the One Yang meridian serves as the roaming department (Youbu); through this, one can understand the termination of the Five Zang organs. The Three Yang are exterior, the Two Yang are interior, and when the One Yin reaches its extremity, it acts like the alternation of the new moon (Shuo) and the last day of the lunar month (Hui); turning back to combine with the correct principle establishes its law. (This refers to the Six Meridians as the exterior and interior of the human body, regarding Taiyang and Taiyin as noble. "Three Yang" refers to the Foot-Taiyang Bladder Meridian. It starts from the inner canthus, ascends to the head dividing into four paths, descends the neck combining with main and collateral branches into six paths, running along the back, serving as the great channel of the body. "Two Yang" refers to the Foot-Yangming Stomach Meridian. It starts from the nose, descends to the throat, divides into four paths, combines with main and collateral branches into six paths, running up and down the abdomen, serving as the maintenance of the body. "One Yang" refers to the Foot-Shaoyang Gallbladder Meridian. It starts from the outer canthus, connects to the head, divides into four paths, descends to the Clavicular Fossa (Quepen), combines with main and collateral branches into six paths, running up and down as the roaming part of the body. Being called Jing, Wei, and Youbu allows one to know the termination of the Five Zang organs, relying on these three meridians as the exterior. Thus, since the Three Yang are the exterior of the body, the Two Yin are its interior; the Two Yin refers to the Foot-Shaoyin Kidney Meridian. Since the Two Yin are the exterior, the Three Yin are its interior; the Three Yin refers to the Foot-Taiyin Spleen Meridian. Since the One Yang is the exterior, the One Yin is its interior; the 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 amounts and functions differ, they are divided into three categories each. However, the meanings of Shaoyin and Taiyin are easy to understand, while those of Yangming and Jueyin are difficult to explain. The twelve Foot meridians correspond to the twelve months. Therefore, the Yin month (1st month) represents the generating Yang of Zhengyue, governing the Left-Foot Shaoyang. The Wei month (6th month) corresponds to the Right-Foot Shaoyang; both are where the Qi of the fourth toes runs. The Mao month (2nd month) governs the Left-Foot Taiyang; the Wu month (5th month) corresponds to the Right-Foot Taiyang; both are where the Qi runs above the little toe on the lateral side. The Chen month (3rd month) governs the Left-Foot Yangming; the Si month (4th month) corresponds to the Right-Foot Yangming; both are where the Qi runs above the second toe. However, the 1st, 2nd, 5th, and 6th months are Shaoyang and Taiyang, while the 3rd and 4th months are Chen and Si, situated in between; with two Yangs combining and brightening before them, it is called Yangming. The Shen month (7th month) governs half the generation of Yin, generating the Right-Foot Shaoyin; the Chou month (12th month) corresponds to the Left-Foot Shaoyin; both are where the Qi runs above the soles of the feet. The You month (8th month) governs the Right-Foot Taiyin; the Zi month (11th month) corresponds to the Left-Foot Taiyin; both are where the Qi runs above the medial side of the big toe. The Xu month (9th month) governs the Right-Foot Jueyin; the Hai month (10th month) corresponds to the Left-Foot Jueyin; both are where the Qi runs above the lateral side of the big toe. However, the 7th, 8th, 11th, and 12th months are Shaoyin and Taiyin, while the 9th and 10th months are Xu and Hai, indicating that the Yin of both feet is exhausted. Correspondingly, in the Xu and Hai months, One Yin is nearly extinct. But who knows that when One Yin reaches extinction, there is a principle of re-generation? The wonder of Shuo and Hui相生 (mutual generation) lies within. Essentially, Yin exhaustion is Hui (darkness/new moon eve), Yin generation is Shuo (new moon); Qi exhaustion is Hui, Qi generation is Shuo. Having seen the Hui, one also sees the Shuo. The extinction of Jueyin and its subsequent re-combination should be corrected by the wonder of Shuo and Hui. "Zheng" (Correct) means "Zheng" (Evidence/Proof).) The Three Yang are like fathers, the Two Yang are like guards (Wei), and the One Yang is like the discipline (Ji). The Three Yin are like mothers, the Two Yin are like females (Ci), and the One Yin is like the sole messenger (Dushi). (The Three Yin refers to Taiyin. Taiyin is the channel of the exterior, covering and protecting all living beings, noble like a father. The Two Yang refers to Yangming. Yangming is the maintenance of the exterior, defending various parts, thus called Wei (Guard). The One Yang refers to Shaoyang. Shaoyang is the roaming part of the exterior, distributing collaterals to various meridians, thus called Ji (Discipline). The Three Yin refers to Taiyin. Taiyin is the channel of the interior, nourishing various meridians, noble like a mother. The Two Yin refers to Shaoyin. Shaoyin is the maintenance of the interior, where life begins, thus called Ci (Female). The One Yin refers to Jueyin. Jueyin is the roaming part of the interior, where generals plan and deliberate, thus called Dushi (Sole Messenger).)