舌者，心之苗也。五脏六腑之大主，其气通于此，其窍开于此者也。查诸脏腑图，脾、肺、肝、肾，无
不系根于心。核诸经络，考手足阴阳，无脉不通于舌，则知经络脏腑之病，不独伤寒发热，有苔可验，即凡内
外杂症，亦无一不呈其形、着其色于舌，是以验舌一法，临症者不可不讲也。何从前以医名家者俱略焉，而仅
于伤寒见诸金镜耶？余自弱冠，敬承家学，殚心医理，间尝从金镜三十六舌，逐一体验，其法殊多未合，疑而
质诸先君子。先君子曰∶东庄不有云乎，金镜三十六舌，当参其意而勿泥其法，更有三十六舌之所未及者，须
以意通之。予领先君子训，退而绎其所以其意当参，其法勿泥者，乃见东庄所云，真实获我心也。于是临症
之下，于舌必看其形、审其色、合诸脉症，而有心得其秘焉。据舌以分虚实，而虚实不爽焉；据舌以分阴阳，
而阴阳不谬焉；据舌以分脏腑、配主方，而脏腑不瘥、主方不误焉。危急疑难之顷，往往症无可参，脉无可按，
而惟以舌为凭；妇女幼稚之病，往往闻之无息，问之无声，而惟有舌可验。是以阴阳虚实，见之悉得其真；补
泻寒暄，投之辄神其应。人以见之无不真、投之无不应也，未有不称以为奇者。不知余于四诊之中，于舌更有
独得之秘也。然独得之秘，究何秘哉，不过同得之理耳。临症者诚潜心而有会焉，则分之而脏腑各一阴阳也，
阴阳各一虚实也，理周而法到，可以补金镜之所未及，而正不止三十六舌也；合之而脏腑同此阴阳也，阴阳同
此虚实也，理圆而法活，可以裁金镜之所未合，而并不必三十六舌也。分而分之，其法不出乎五行；合而合之，
其理总原于太极。准此以临症，则诸病之变现，纵使万叶千枝，而一望之神明，自可搜根拔本，尚何无者生之、
有者甚之，以干致邪失正，绝人长命之咎哉？兹将验舌诸法，备述之下，惟识者参之。
舌，是心的外候（心之苗窍）。五脏六腑的主要主宰，其精气通达于此，其孔窍开泄于此。查阅各脏腑图谱，脾、肺、肝、肾，无不以心为根本。考察经络系统，审视手足阴阳经脉，没有哪条经脉不与舌相通，因此可知经络和脏腑的疾病，不仅伤寒发热有舌苔可以验证，即使是各种内外杂病，也无一不在舌上呈现形态、附着色泽，所以验舌这一方法，临证医生不可不深入研究。为何从前以医术闻名的医家都略去了这一点，而仅在《金镜录》中关于伤寒的部分有所记载呢？我自从二十岁成年起，恭敬地继承家学，专心钻研医理，曾尝试对照《金镜录》中的三十六种舌象逐一体验，发现其中许多方法并不完全契合临床，于是带着疑惑向先父请教。先父说：“东庄先生不是说过吗，《金镜录》的三十六舌，应当参悟其精神实质而不拘泥于固定方法，还有三十六舌未能涵盖的情况，必须用心意去贯通理解。”我遵循先父的教诲，退下来推究其中的道理，才明白“精神实质当参悟，固定方法勿拘泥”这句话，确实说出了我的心声。于是在临证时，看舌必观察其形态、审察其色泽，并结合脉象和症状，从而心得其奥秘。依据舌象来分辨虚实，则虚实判断无误；依据舌象来分辨阴阳，则阴阳辨析不错；依据舌象来辨别脏腑、配伍主方，则脏腑定位不差、主方选用不误。在病情危急疑难之时，往往症状难以参考，脉象难以切按，而只能以舌象为依据；妇女和儿童的疾病，往往听不到气息异常，问不出痛苦声音，而只有舌象可以验证。因此，阴阳虚实，观察后都能得其真实；补泻寒热，用药后辄能获得神奇疗效。人们看到这种方法无有不真、用药无有不效，没有不称赞其为奇妙的。却不知道我在望闻问切四诊之中，对舌诊更有独到的秘诀。然而这独得的秘诀，究竟秘在哪里呢？不过是共同遵循的道理罢了。临证者如果潜心钻研并有所领悟，那么将舌象细分，脏腑各有其阴阳，阴阳各有其虚实，道理周全而方法到位，可以补充《金镜录》所未及之处，而且不止限于三十六种舌象；将舌象综合起来，脏腑同属此阴阳，阴阳同具此虚实，道理圆满而方法灵活，可以裁正《金镜录》中不合之处，而且也不必局限于三十六种舌象。分开来看，其方法不离五行生克；合起来看，其原理总源于太极本源。依照此法来临证，那么各种疾病的变象，纵使像万叶千枝般繁多，但一望之下运用神明之妙，自然可以探求根源、拔除病本，哪里还会有无病生有病、有病加重，从而导致招致邪气、丧失正气、断绝人长寿生命的罪过呢？现将验舌的各种方法，详细陈述如下，希望有识之士参考。
The tongue is the sprout of the Heart (Xin). It is where the Qi of the Great Master of the Zang-Fu organs (Zang-Fu) communicates and where its orifice opens. Examining the diagrams of the Zang-Fu, the Spleen (Pi), Lung (Fei), Liver (Gan), and Kidney (Shen) all have their roots in the Heart. Investigating the meridians and collaterals (Jing-Luo), and examining the Yin and Yang of the hand and foot, there is no meridian that does not connect to the tongue. Thus, it can be known that diseases of the meridians and Zang-Fu are not limited to Shanghan (Cold Damage) with fever presenting a coating for verification; even all internal and external miscellaneous diseases present their forms and colors on the tongue. Therefore, the method of inspecting the tongue cannot be neglected by clinicians. Why did previous famous physicians omit this, recording it only in *Jin Jing* (Golden Mirror) regarding Shanghan? Since my adulthood, I respectfully inherited my family's learning, dedicating myself to medical principles. I occasionally experienced the thirty-six tongues from *Jin Jing*, finding many methods unsuitable, and questioned my late father about them. My father said: "Has Dongzhuang not said that the thirty-six tongues in *Jin Jing* should be understood in spirit rather than adhered to rigidly? There are conditions beyond these thirty-six tongues that must be comprehended through insight." Following my father's instruction, I reflected on why the spirit should be grasped and the methods not rigidly followed, realizing that what Dongzhuang said truly resonated with my mind. Thus, in clinical practice, when inspecting the tongue, one must observe its form and examine its color, combining this with pulse and symptoms, thereby gaining secret insights. Based on the tongue, distinguishing between Xu (Deficiency) and Shi (Excess) ensures accuracy; based on the tongue, distinguishing Yin and Yang prevents error; based on the tongue, identifying Zang-Fu and prescribing main formulas ensures correct organ localization and formula selection. In critical and difficult cases, where symptoms offer little reference and pulses are hard to palpate, the tongue serves as the sole criterion; in diseases of women and children, where breath sounds are absent and complaints are silent, the tongue remains the only verifiable sign. Thus, Yin and Yang, Xu and Shi, are perceived truly; tonifying and draining, warming and clearing, yield miraculous responses. People see that observation is always true and treatment always effective, invariably praising it as extraordinary. Yet they do not know that among the Four Diagnostic Methods (Si Zhen), I possess a unique secret regarding tongue diagnosis. However, what is this unique secret? It is merely the shared principle. If clinicians study deeply and comprehend, then analyzing separately, each Zang-Fu has its own Yin and Yang, and each Yin and Yang has its own Xu and Shi; with complete principles and precise methods, one can supplement what *Jin Jing* omitted, extending beyond just thirty-six tongues. Synthesizing them, all Zang-Fu share this Yin and Yang, and this Yin and Yang shares this Xu and Shi; with round principles and flexible methods, one can correct what *Jin Jing* failed to fit, without being bound to thirty-six tongues. Analyzing separately, the methods do not exceed the Five Elements (Wu Xing); synthesizing together, the principle originates from the Taiji (Supreme Ultimate). Applying this to clinical practice, although disease manifestations may be as numerous as ten thousand leaves and thousand branches, a single glance with divine clarity allows one to trace the root and extract the source. How could there be creating illness where none exists, or exacerbating illness where it exists, thereby inviting pathogenic factors, losing righteous Qi, and cutting short life? Herein, I detail the various methods of tongue inspection for the reference of knowledgeable practitioners.