黄帝燕坐，召雷公而问之曰∶汝受术诵书者，若能览观杂学，及于比类，通合道理，为余言子所长，五脏六
腑，胆胃大小肠脾胞膀胱，脑髓涕唾，哭泣悲哀，
水所从行，此皆人之所生，治之过失，子务明之，可以十全，即不能知，为世所怨。雷公曰∶臣请诵《脉
经·上下编》甚众多矣，别异比类，犹未能以十全，又安足以明之。帝曰∶子别试通五脏之过，六腑之所不和，
针石之败，毒药所宜，汤液滋味，具言其状，悉言以对，请问不知。雷公曰∶肝虚肾虚脾虚，皆令人体重烦冤，
当投毒药刺灸砭石汤液，或已或不已，愿闻其解。帝曰∶公何年之长而问之少，余真问以自谬也。吾问子窈
冥，子言上下编以对，何也？夫脾
虚浮似肺，肾小浮似脾，肝急沉散似肾，此皆工之所时乱也，然从容得之。若夫三脏土木水参居，此童子之所
知，问之何也？雷公曰∶于此有人，头痛筋挛骨重，怯然少气，哕噫腹满，时惊不嗜卧，此何脏之发也？脉
浮而弦，切之石坚，不知其解，复问所以三脏者，以知其比类也。帝曰∶夫从容之谓也。夫年长则求之于腑，
年少则求之于经，年壮则求之于脏。今子所言皆失，八风菀熟，五脏消烁，传邪相受。夫浮而弦者，是肾不足
也。沉而石者，是肾气内着也。怯然少气者，是水道不行，形气消索也。咳嗽烦冤者，是肾气之逆也。
一人之气，病在一脏也。若言三脏俱行，不在法也。雷公曰∶于此有人，四
肢解惰，喘咳血泄，而愚诊之，以为伤肺，切脉浮大而紧，愚不敢治，粗工下砭石，病愈多出血，血止身轻，
此何物也？帝曰∶子所能治，知亦众多，与此病失矣。譬以鸿飞，亦冲于天。夫圣人之治病，循法守度，援
物比类，化之冥冥，循上及下，何必守经今夫脉浮大虚者，是脾气之外绝，去胃外归阳明也。夫二火不胜三水，
是以脉乱而无常也。四肢解惰，此脾精之不行也。喘咳者，是水气并阳明也。血泄者，脉急血无所行也。若
夫以为伤肺者，由失以狂也。不引比类，是知不明也。夫伤肺者，脾气不守，胃气不清，经气不为使，真脏坏
决，经脉旁绝，五脏漏泄，不衄则呕，此二者不相类也。譬如天之无形，地之无理，
白与黑相去远矣。是失吾过矣，以子知之，故不告子，明引比类《从容》，是以名曰诊轻，是谓至道也。
黄帝安坐，召见雷公并问道：“你学习医术、诵读医书，若能博览杂学，善于运用比类推理，通晓医理，请告诉我你的专长所在。关于五脏六腑（胆、胃、大肠、小肠、脾、胞、膀胱），以及脑髓、涕唾、哭泣悲哀等情志表现，水液代谢的运行途径，这些都是人体生命活动的基础。若治疗出现过失，你一定要明白其中的道理，这样才可以做到十全十美；如果连这些都不懂，就会遭到世人的怨恨。”
雷公回答说：“臣请求背诵《脉经·上下编》，内容非常多，虽然能辨别异同、进行比类分析，但还不足以达到十全十美的境界，又怎么能够完全阐明呢？”
黄帝说：“你再试着通晓五脏的病变，六腑的不和，针刺治疗的失误，药物的适宜用法，汤液的滋味功效，详细陈述其状况，全部回答我所不知道的。”
雷公说：“肝虚、肾虚、脾虚，都会让人身体沉重、心中烦闷冤屈。此时应当使用毒药、刺灸、砭石或汤液治疗，有的病好了，有的没好，希望听听您的解释。”
黄帝说：“您年纪多大却问出这么浅显的问题？我真正想问的是深奥微妙的医理，您却用《脉经·上下编》的内容来回答，这是为什么呢？脾虚脉象浮而无力，类似肺脉；肾脉小浮，类似脾脉；肝脉急沉散，类似肾脉。这些都是医生时常混淆的地方，但只要从容辨析就能搞清楚。至于这三脏与木、土、水五行属性参合存在，这是孩童都知道的知识，何必问我呢？”
雷公说：“这里有一位病人，头痛、筋脉拘挛、骨节沉重、怯弱少气、呃逆嗳气、腹部胀满、时常惊恐、不喜欢睡觉，这是哪一脏发病呢？脉象浮而弦，按之如石头般坚硬，我不明白其中的道理。再次请教关于三脏的区别，以便通过比类推知病情。”
黄帝说：“这就是‘从容’的含义。年长的人患病，多向腑求治；年少的人患病，多向经脉求治；壮年人患病，多向脏求治。现在你所说的都错了。八风邪气郁积化热，导致五脏精气消烁，邪气相互传受。脉浮而弦，是肾气不足的表现；脉沉而坚如石，是肾气内结停滞的表现。怯弱少气，是水液通道不畅，形体正气消耗殆尽的表现。咳嗽烦闷，是肾气上逆的表现。一个人的病气，只在一脏。如果说三脏同时发病，就不符合诊疗法则了。”
雷公说：“这里有一位病人，四肢懈怠无力，喘咳、便血或尿血。我诊断认为是肺受伤，切脉发现脉象浮大而紧，我不敢治疗。粗劣的医生用砭石放血，结果出血停止后身体反而轻松，这是什么病呢？”
黄帝说：“你能治疗的疾病知道得很多，但对这个病的判断是错误的。这就像大雁飞翔，也会冲撞天空一样荒谬。圣人治病，遵循法度，援引事物进行比类分析，在冥冥之中变化应对，由上及下推演，何必死守某一经络？现在的脉象浮大虚软，是脾气外绝，离开胃部向外归于阳明经的表现。二火（心火、命门之火）不能胜过三水（肾水、膀胱水等阴水），所以脉象紊乱无常。四肢懈怠无力，是脾精不能输布的表现。喘咳，是水气并入阳明经的表现。便血/尿血，是因为脉急迫，血液运行无路可走。如果认为这是肺受伤，那是因失误而产生的狂妄之见。不引用比类分析，说明智慧不明。真正的肺受伤，表现为脾气不守，胃气不清，经气不能为用，真脏脉败坏决裂，经脉旁支断绝，五脏精气漏泄，不是鼻衄就是呕血，这与上述症状完全不相似。这就好比天没有形状，地没有纹理，白色与黑色相距遥远一样。这是我的过错，因为知道你聪明，所以没有告诉你。要明白引用比类和从容辨证的方法，因此称之为‘诊轻’（指轻视病情导致的误诊），这才是至高无上的医道。”
Huangdi sat in a relaxed posture and summoned Leigong, asking him: "You have studied the arts of medicine and recited medical texts. If you can browse diverse learning, apply analogical reasoning (Bilei), and comprehend the underlying principles, please tell me your strengths. Regarding the Zang-Fu organs (Gallbladder, Stomach, Large Intestine, Small Intestine, Spleen, Bladder/Uterus), as well as brain marrow, nasal discharge, saliva, crying, grief, and the pathways of water metabolism—all these are fundamental to human life. If errors occur in treatment, you must clarify these matters; only then can you achieve perfect success. If you do not understand them, you will incur the resentment of the world."
Leigong replied: "I request to recite the *Mai Jing* (Pulse Classic) · Upper and Lower Chapters. Although there is much content, and I can distinguish differences and apply analogical reasoning, I am still unable to achieve perfection. How could I possibly elucidate everything?"
Huangdi said: "Try again to explain the disorders of the Five Zang organs, the disharmony of the Six Fu organs, the failures of acupuncture and stone therapy, the appropriate use of medicinal substances, and the flavors and effects of decoctions. State their conditions in detail and answer all my questions regarding what you do not know."
Leigong said: "Liver deficiency, Kidney deficiency, and Spleen deficiency all cause the body to feel heavy and the mind to feel vexed and oppressed. One should administer medicinal substances, acupuncture, moxibustion, Bian stones, or decoctions. Some recover, some do not. I wish to hear your explanation."
Huangdi said: "How old are you to ask such superficial questions? My inquiry was about profound and subtle principles, yet you answered with the *Mai Jing*. Why? The pulse of Spleen deficiency is floating and weak, resembling the Lung pulse; the Kidney pulse is small and floating, resembling the Spleen pulse; the Liver pulse is rapid, deep, and scattered, resembling the Kidney pulse. These are areas where physicians often become confused, but they can be clarified through calm and thorough analysis (Congrong). As for the interplay of these three Zang organs with Wood, Earth, and Water elements, this is knowledge known even to children. Why ask me?"
Leigong said: "There is a patient here suffering from headache, tendon spasm, heaviness in the bones, timidity with shortness of breath, hiccups and belching, abdominal fullness, frequent fright, and aversion to lying down. Which Zang organ's disorder is this? The pulse is floating and wiry (Xian); upon palpation, it is hard like a stone. I do not understand the explanation. I ask again about the distinctions among the three Zang organs to understand via analogy."
Huangdi said: "This is what 'Congrong' (Calm and Thorough Analysis) means. For the elderly, seek the pathology in the Fu organs; for the young, seek it in the meridians; for the vigorous adults, seek it in the Zang organs. What you said is incorrect. The Eight Winds stagnate and transform into heat, causing the Five Zang organs to waste away, with pathogens transmitting from one to another. A floating and wiry pulse indicates insufficiency of Kidney Qi. A deep and stone-hard pulse indicates Kidney Qi adhering internally. Timidity and shortness of breath indicate that the water pathways are blocked and the formative Qi is exhausted. Coughing and vexation indicate rebellion of Kidney Qi. The pathogenic qi of one person resides in one Zang organ. To say that three Zang organs are simultaneously affected violates the laws of diagnosis."
Leigong said: "There is a patient here with flaccidity and weakness in the four limbs, wheezing, coughing, and bleeding from the bowels or urine. I diagnosed this as an injury to the Lung. Palpating the pulse, I found it floating, large, and tight. I dared not treat. A crude physician applied Bian stones (bloodletting), and after the bleeding stopped, the body felt light. What disease is this?"
Huangdi said: "The diseases you can treat are numerous, but your judgment on this case is wrong. It is like a wild goose flying and accidentally striking the sky. The sage treats disease by following laws and standards, drawing analogies from objects, and transforming insights in the unseen realm, tracing from above to below, without rigidly adhering to a single meridian. Now, a pulse that is floating, large, and empty indicates the external severance of Spleen Qi, leaving the Stomach and returning externally to the Yangming channel. When the Two Fires (Heart Fire and Ministerial Fire) cannot overcome the Three Waters (Kidney Water, etc.), the pulse becomes chaotic and irregular. Flaccidity in the four limbs indicates that Spleen Essence fails to circulate. Wheezing and coughing indicate Water Qi merging with the Yangming channel. Bleeding indicates that due to the urgent pulse, blood has no pathway to flow. If you consider this an injury to the Lung, it is a result of error and madness. Failing to employ analogical reasoning shows unclear wisdom. An actual injury to the Lung presents with Spleen Qi failing to maintain control, Stomach Qi lacking clarity, Meridian Qi failing to serve, the collapse of True Zang pulses, the severance of collateral meridians, and leakage of the Five Zang essences, manifesting as either epistaxis or vomiting. This is completely unlike the symptoms described above. It is like Heaven having no shape and Earth having no texture; white and black are far apart. This is my fault. Because I knew you were intelligent, I did not tell you. Understanding how to cite analogies and practice Congrong diagnosis is called 'Zhen Qing' (Light Diagnosis/Misjudgment), which constitutes the Supreme Dao."