书言虚邪、实邪、贼邪、微邪、正邪，何以别之？盖从后来者为虚邪。如肺病因脾
土之邪所致，然金生于土，是从后来，兼金中有土，土能御水，无水则火至矣，故为虚
邪。从前来者为实邪，如肺病因肾水之邪所致，然水生于金，是从前来，兼金中有水，
则火不能至，是子能制鬼矣，故为实邪。从所不胜来者为贼邪，如肺病因心火之邪所
致，盖火能克金，是从吾所不胜者而来乘之，故为贼邪。从所胜来者为微邪，如肺病
因肝木之邪所致，然金能克木，是从吾所能胜者而来乘之，既胜则不能为害，故为微
邪。如但得肺家之病，而无外邪相干者，此谓正邪。姑举一脏，可类推也。
大人重问切，小儿重望闻，故气色详揭审机数篇，单论幼科。
夫医之望闻问切四要，犹人之四肢，一肢废不成其为人，一要缺，不成其为医。
《经》曰∶望而知之谓之神，闻而知之谓之圣，问而知之谓之工，切而知之谓之巧。望
而知之者，望见五色，以知其病之所处也。闻而知之者，闻其五音，以别其病之所出
也。问而知之者，问其所欲五味，以知其病
之所起所在也。切而知之者，诊其寸口，视其虚实，以知其病在何脏腑也。故初近患
人，先望而闻，次问而切，诚不易之，次第今病家，惟令切脉，以试医士知否，殊不知
寒热虚实，在于经络，可以切脉而知，若得病之由，及所伤之脉，岂能以诊而悉之乎？
故医者不可不问其由，病者不可不说其故。苏东坡曰∶吾疾必尽告医者，使胸中了然，
然后诊脉，疑似不能惑也。吾求愈疾而已，岂以因医为事哉！况小儿血气未定，易大易
小，寸口难凭，非四者合衡揆度，何因洞见精微？谨将望闻诸要，汇集后篇。《经》曰∶
精明五色者，气之华也。五脏之华，皆上着于面，故直鼻上下候五脏，挟鼻两傍候六
腑。又鼻候肺，目候肝，舌候心，唇候脾，耳候肾，皮候大小肠，肉候胃，爪候胆，腠
里候三焦、膀胱。其肝青、心赤、肺白、肾黑、脾黄者，是各脏之气色也。肝旺于春，
心旺于夏，肺旺于秋，肾旺于冬，各七十二日，脾寄旺于四季之后，各一十八日，是其
本位。然有时乎不春不冬，而面变青黑者，非肝之与肾也。不秋不夏，而面变赤白者，
亦非心之与肺也。盖五脏之气，随症变形，而无一定。如忽然青黑者主乎痛，忽然赤者
主乎热，忽然白者主乎冷，忽然黄者主乎积。可见非系于时，非拘于位也。又如心主
额与发际，肝主眼与左脸及太阳，脾主唇之上下及鼻准，肺主右脸及太阴，肾主耳辅及
下颏。其色亦有或于本位呈见，或露于他部者有矣。大抵得部者顺，即移位于无刑者不
妨。若露他部，而又相克者，斯为逆矣。如泻痢日久脾虚，而唇之上下色变为黑，是肾
乘脾，木反克土，名为强胜者，即为逆也。进而申之，凡五位总作青色者，主惊积不
散，欲发风候，更必神彩不稳，上上下下。凡五位总作红色者。主痰积雍盛，惊悸不
宁，更必神彩无光，恍恍惚惚。凡五位总作黄色者，主食积症聚，更必其神散漫，昏
昏沉沉，其候寒热潮发，饮食不欣，气粗烦满，困倦喜踵，或呕哕，或泻痢。凡五位总
作白色者，主肺气不利，大肠滑泄。水谷不分，欲作痢吐，其眸凝浊，失其精神，朦朦
胧胧。凡五位总作黑急者，主传不顺症变作逆候，未害有亏脏腑欲绝，其血不荣，其气
不卫，荣卫大序，经络流注，凝滞于脉，为疾危恶。其神昏闷，沉沉默默，必为人不久
者矣。更凡额红者，主心经有风热，肿卧不宁，惊悸热燥。若青黑色者，主心中有邪惊
风腹痛，手螈 而啼叫。若青黑甚者，主心腹疼甚。若微黄色而皮干燥者，主有盗汗。
若头发软黄燥者，主惊疳骨热潮热微渴。若昏黑者，症必便候。更凡左脸红者，主肝风
热身热拘急。若青黑者，主惊或腹痛。若浅赤色者，主乎潮热。更凡右脸红者，是伤风
热。若浅赤者，亦主潮热，或大便坚，气粗壅嗽，若青白色者，主咳嗽恶心。若青黑
者，主惊风欲发，或盘肠内 ，腹痛等症。更凡鼻上赤色者，主身热而不思饮食。若深
黄色者，主小便不通。若鼻孔干燥气粗有声者，主有衄血。若青色者，主见吐乳。若淡
白者，主泄泻不食。若鼻中干燥者，又主二使不利。若鼻孔黑燥，抑起者，主肺家绝，
并手足无纹，唇中无痕者，并为不治。更凡下颏赤色者，主膀胱热，然膀胱与肾为表
里，有热则水道不利，故令小便不通。更凡两目赤者，是心肝热，主风热烦躁。若黄色
者，主脾积而口臭不食。若青色者，主肝风热而惊。若目 浮肿者，主久嗽恶心，或食
积成疳。若目睛黄赤者，主早晚发热。若眼尾有细碎红纹者，主惊风内 。若目鲜者，
亦主乎惊。若揩拭眉眼者，主欲生风。若眼朦胧者，主乎肝热，多变雀目。若两目
肿，早晚面浮者，主脾受积。更凡印堂青色者，亦主受惊。若青紫黑者，主客忤祟冲。
若青黑色者，主腹痛多啼；兼红主惊热；白为无病。更凡山根青色者，亦为惊候。若紫
色者，伤于乳食；黑者必危。更凡两眉红者，主儿夜啼。若眉中心淡白色者，主泄泻
粪白，食物不化；然久病而红者，必死。更凡两颊赤者，主啼哭惊热；兼色黄者为吐。
更凡正口常红者为无痛。若干燥者主脾热。若白者为虚。更凡人中黑者，主乎腹痛虫
动。若点点黑者，主乎吐痢。若两边黄者，主乎伤食。若上下俱青者，主乎乳食不化而
便青粪。更凡唇红面赤者为伤寒。若唇白者，主吐呕哎逆。或吐血便血衄血。若红赤
干燥而皱者主渴。若红赤而不皱者主口臭，大便不通，夜间心烦不睡而癫叫。若黄而口
臭者，又主脾积。若红赤者，亦主衄血。若唇口动者，主乎惊热，若唇口紫色者，主吐
涎而虫痛。若唇青者，主乎脾寒，或时肚痛，乳食减少。然亦有气血虚怯，为冷所
乘，而故青者。若口滴清水者，主乎欲生重舌，又或口疮，然亦有因脾冷流涎者，更有
舌裂舌衄舌上芒刺者，是皆热极为阳毒也。若生疮者，是心脾热也。若舌卷者，主惊。
若舌干、舌白、舌黑、舌燥、舌苔、舌黄、舌赤肿者，主乎大便不通；然久泻痢后而舌
黑者死。更凡耳前微赤者，主乎耳聋。若微黄者，主乎肾惊，睡中切牙。若耳叶干燥
者，主骨蒸热。若面青白者，主乎吐泻；或惊风欲发；或躯身啼哭。然凡既观其色，更
宜稽诸其时，假如春病面青，是为顺候，如至白色，最为难疗，以其金克木故也。其余
仿此类推。总红赤为热，青色为惊，黄为吐痢，或积黑者。非病即危症也。更凡诸色上
行者，其病益甚，下行如云彻散者。其病方已，兼五色各有脏部，有外部，有内部，如
色从外走内，其病从表入里。如色从内走外，其病患里出表。病生于内者，宜先治其
阴，而后治其阳，反则益甚。病生于阳者，宜先治其外，而后治其内，反则益甚。然难
尽者言，无穷者理，故一定之形迹，宜知之以为常，变通之神化，贵随机而异用，在人
之神圣工巧，类推之而无尽也。
书中提到虚邪、实邪、贼邪、微邪、正邪，如何区分它们呢？大概从“我”之后传来的称为虚邪。例如肺病（肺脏病变）因脾土之邪所致，因为金生于土，是从后来者传来，且金中蕴含土性，土能制约水，若无水制约则火气上炎，所以称为虚邪。从“我”之前传来的称为实邪，例如肺病因肾水之邪所致，因为水生于金，是从前来者传来，且金中蕴含水性，则火气不能到达，这是子能克制鬼贼（即子能制父之敌），所以称为实邪。从“我所不胜”（即克我者）那里传来的是贼邪，例如肺病因心火之邪所致，因为火能克金，是从克制我的力量而来乘袭，所以称为贼邪。从“我所胜”（即我克者）那里传来的是微邪，例如肺病因肝木之邪所致，因为金能克木，是从被我克制的力量而来乘袭，既然已被我克制则不能造成危害，所以称为微邪。如果仅仅得到肺家本身的病，而没有外邪干扰的，这称为正邪。暂且举一脏为例，其余脏腑可类推。
大人看病重视切脉，小儿看病重视望诊和闻诊，因此关于气色的详细论述在《审机数篇》中，专门论述儿科。
医生的望、闻、问、切四诊要诀，就像人的四肢一样，缺一肢便不成其为人，缺一要诀便不成其为医。《内经》说：望而知之谓之神，闻而知之谓之圣，问而知之谓之工，切而知之谓之巧。望而知之，是观察五色变化，从而知道疾病所在的部位。闻而知之，是听五音变化，从而辨别疾病的来源。问而知之，是询问患者对五味（酸苦甘辛咸）的喜好，从而知道疾病的起因和所在。切而知之，是诊察寸口脉象，观察虚实，从而知道疾病在哪个脏腑。所以初次接触病人，先望后闻，再问后切，这是不可改变的次序。现在的病人，只让医生切脉，来试探医生是否高明，殊不知寒热虚实存在于经络之中，可以通过切脉得知；但若是得病的缘由以及所伤的经脉，难道能通过诊脉完全知晓吗？所以医生不可以不问病因，病人不可以不说出病情。苏东坡说：我的病一定要全部告诉医生，使医生心中了然，然后再诊脉，这样疑惑就不能迷惑我了。我只求治愈疾病罢了，哪里是为了应付医生呢！况且小儿气血未定，病情变化快，寸口脉难以凭信，如果不将四诊合参衡量，怎么能洞察精微之处呢？谨将望、闻等要点，汇集在后篇。《内经》说：精明五色，是气的精华。五脏的精气，都上显于面部，所以在鼻上下候察五脏，在鼻两旁候察六腑。又鼻候肺，目候肝，舌候心，唇候脾，耳候肾，皮肤候大小肠，肌肉候胃，爪甲候胆，腠理候三焦、膀胱。肝色青、心色赤、肺色白、肾色黑、脾色黄，这是各脏的本有色泽。肝旺于春季，心旺于夏季，肺旺于秋季，肾旺于冬季，各主七十二日，脾寄旺于四季末各十八日，这是它们的本位。然而有时不在春冬季节，而面色变青黑的，并非肝与肾的病。不在秋夏季节，而面色变赤白的，也并非心与肺的病。这是因为五脏之气，随症状变形，没有固定不变的模式。如忽然变青黑，主痛证；忽然变赤，主热证；忽然变白，主冷证；忽然变黄，主积滞。可见并不局限于时节，也不拘泥于部位。又如心主额头与发际，肝主眼睛与左脸及太阳穴，脾主嘴唇上下及鼻准头，肺主右脸及太阴经区域，肾主耳朵辅部及下巴。其色泽也有在本位呈现，或显露在他部的情况。大体上得本部之色为顺，即使移位于无相克关系的部位也无妨。若显露他部之色，而又相互克制的，这就是逆证了。如泻痢日久导致脾虚，而嘴唇上下颜色变为黑色，这是肾水乘袭脾土，木反克土（此处原文逻辑似有混淆，通常黑属肾水，黄属脾土，黑加于黄为水克土，即肾乘脾；若言木克土应为青加于黄，但前文已述青主惊/痛，此处结合语境指逆克），名为强胜者，即为逆证。进而推论，凡五个部位总作青色者，主惊积不散，欲发风证，更必神采不稳，上下浮动。凡五个部位总作红色者，主痰积雍盛，惊悸不宁，更必神采无光，恍恍惚惚。凡五个部位总作黄色者，主食积症聚，更必其神散漫，昏昏沉沉，出现寒热潮发，饮食不振，气粗烦满，困倦喜蜷缩，或呕吐呃逆，或泻痢。凡五个部位总作白色者，主肺气不利，大肠滑泄，水谷不分，欲作痢疾呕吐，其眼神凝浊，失去精神，朦朦胧胧。凡五个部位总作黑急者，主传变不顺，症变作逆候，未害有亏脏腑欲绝，其血不荣，其气不卫，营卫大乱，经络流注，凝滞于脉，为疾危恶。其神昏闷，沉沉默默，必为人不久矣。更凡额头红者，主心经有风热，卧不安宁，惊悸热燥。若青黑色者，主心中有邪惊风腹痛，手足抽搐而啼叫。若青黑甚者，主心腹疼甚。若微黄色而皮干燥者，主有盗汗。若头发软黄燥者，主惊疳骨蒸潮热微渴。若昏黑者，症必便候异常。更凡左脸红者，主肝风热身热拘急。若青黑者，主惊或腹痛。若浅赤色者，主乎潮热。更凡右脸红者，是伤风热。若浅赤者，亦主潮热，或大便坚，气粗壅嗽，若青白色者，主咳嗽恶心。若青黑者，主惊风欲发，或盘肠内痛，腹痛等症。更凡鼻上赤色者，主身热而不思饮食。若深黄色者，主小便不通。若鼻孔干燥气粗有声者，主有衄血。若青色者，主见吐乳。若淡白者，主泄泻不食。若鼻中干燥者，又主二便不利。若鼻孔黑燥，抑起者，主肺家绝证，并手足无纹，唇中无痕者，并为不治。更凡下巴赤色者，主膀胱热，然膀胱与肾为表里，有热则水道不利，故令小便不通。更凡两目赤者，是心肝热，主风热烦躁。若黄色者，主脾积而口臭不食。若青色者，主肝风热而惊。若眼睑浮肿者，主久嗽恶心，或食积成疳。若目睛黄赤者，主早晚发热。若眼尾有细碎红纹者，主惊风内动。若目鲜亮者，亦主乎惊。若揩拭眉眼者，主欲生风。若眼朦胧者，主乎肝热，多变雀盲。若两目肿，早晚面浮者，主脾受积。更凡印堂青色者，亦主受惊。若青紫黑者，主客忤祟冲。若青黑色者，主腹痛多啼；兼红主惊热；白为无病。更凡山根青色者，亦为惊候。若紫色者，伤于乳食；黑者必危。更凡两眉红者，主儿夜啼。若眉中心淡白色者，主泄泻粪白，食物不化；然久病而红者，必死。更凡两颊赤者，主啼哭惊热；兼色黄者为吐。更凡正口常红者为无痛。若干燥者主脾热。若白者为虚。更凡人中黑者，主乎腹痛虫动。若点点黑者，主乎吐痢。若两边黄者，主乎伤食。若上下俱青者，主乎乳食不化而便青粪。更凡唇红面赤者为伤寒。若唇白者，主吐呕哎逆。或吐血便血衄血。若红赤干燥而皱者主渴。若红赤而不皱者主口臭，大便不通，夜间心烦不睡而癫叫。若黄而口臭者，又主脾积。若红赤者，亦主衄血。若唇口动者，主乎惊热，若唇口紫色者，主吐涎而虫痛。若唇青者，主乎脾寒，或时肚痛，乳食减少。然亦有气血虚怯，为冷所乘，而故青者。若口滴清水者，主乎欲生重舌，又或口疮，然亦有因脾冷流涎者，更有舌裂舌衄舌上芒刺者，是皆热极为阳毒也。若生疮者，是心脾热也。若舌卷者，主惊。若舌干、舌白、舌黑、舌燥、舌苔、舌黄、舌赤肿者，主乎大便不通；然久泻痢后而舌黑者死。更凡耳前微赤者，主乎耳聋。若微黄者，主乎肾惊，睡中切牙。若耳叶干燥者，主骨蒸热。若面青白者，主乎吐泻；或惊风欲发；或躯身啼哭。然凡既观其色，更宜稽诸其时，假如春病面青，是为顺候，如至白色，最为难疗，以其金克木故也。其余仿此类推。总红赤为热，青色为惊，黄为吐痢，或积黑者，非病即危症也。更凡诸色上行者的，其病益甚，下行如云彻散者的，其病方已，兼五色各有脏部，有外部，有内部，如色从外走内，其病从表入里。如色从内走外，其病患里出表。病生于内者，宜先治其阴，而后治其阳，反则益甚。病生于阳者，宜先治其外，而后治其内，反则益甚。然难尽者言，无穷者理，故一定之形迹，宜知之以为常，变通之神化，贵随机而异用，在人之神圣工巧，类推之而无尽也。
The text mentions deficiency pathogenic factors (Xu Xie, 虚邪), excess pathogenic factors (Shi Xie, 实邪), thief pathogenic factors (Zei Xie, 贼邪), minor pathogenic factors (Wei Xie, 微邪), and correct pathogenic factors (Zheng Xie, 正邪). How are they distinguished? Generally, those coming from "after" are called deficiency pathogenic factors. For example, Lung disease (Bing of the Lung) caused by Spleen Earth pathogenic factors: since Metal is born from Earth, it comes from after; additionally, Metal contains Earth nature, and Earth can control Water. Without Water to control, Fire will ascend, thus it is called a deficiency pathogenic factor. Those coming from "before" are called excess pathogenic factors. For example, Lung disease caused by Kidney Water pathogenic factors: since Water is born from Metal, it comes from before; additionally, Metal contains Water nature, so Fire cannot reach. This is the son controlling the ghost (Zi Neng Zhi Gui, i.e., the son subduing the enemy of the father), thus it is called an excess pathogenic factor. Those coming from "that which I cannot overcome" (Ke Wo Zhe, i.e., the element that controls me) are called thief pathogenic factors. For example, Lung disease caused by Heart Fire pathogenic factors: since Fire controls Metal, it comes from the force that controls me to attack, thus it is called a thief pathogenic factor. Those coming from "that which I overcome" (Wo Ke Zhe, i.e., the element controlled by me) are called minor pathogenic factors. For example, Lung disease caused by Liver Wood pathogenic factors: since Metal controls Wood, it comes from the force controlled by me to attack; since it is already controlled by me, it cannot cause harm, thus it is called a minor pathogenic factor. If one merely suffers from the disease of the Lung itself without interference from external pathogenic factors, this is called a correct pathogenic factor. Taking one Zang organ as an example, the others can be inferred analogously.
For adults, pulse diagnosis (Qie Mai, 切脉) is emphasized; for infants, inspection (Wang Zhen, 望诊) and auscultation-olfaction (Wen Zhen, 闻诊) are emphasized. Therefore, the detailed discussion on Qi and color in the *Shen Ji Shu Pian* focuses solely on pediatrics.
The four essential diagnostic methods of medicine—inspection, auscultation-olfaction, inquiry, and palpation—are like the four limbs of a person; lacking one limb makes one incomplete as a human, and lacking one method makes one incomplete as a physician. The *Classic* states: To know through inspection is called divine; to know through auscultation-olfaction is called sage; to know through inquiry is called skilled; to know through palpation is called dexterous. Knowing through inspection involves observing the five colors to determine the location of the disease. Knowing through auscultation-olfaction involves listening to the five tones to distinguish the origin of the disease. Knowing through inquiry involves asking about preferences for the five flavors to understand the cause and location of the disease. Knowing through palpation involves examining the Cun Kou pulse to view excess or deficiency and determine which Zang-Fu organ is affected. Thus, upon first encountering a patient, one should inspect and listen first, then inquire and palpate; this is an unchangeable sequence. Today's patients only allow the doctor to feel the pulse to test their skill, not realizing that cold, heat, excess, and deficiency reside in the meridians and can be known through pulse taking; however, the cause of the disease and the specific meridians injured, how can these be fully known by diagnosis alone? Therefore, the physician must not fail to ask about the cause, and the patient must not fail to explain the history. Su Dongpo said: "I must tell my doctor everything about my illness, so that he understands clearly in his mind, and only then does he take my pulse; otherwise, doubt cannot confuse him." I only seek to cure my illness, why would I do it just to deal with the doctor? Moreover, infants' Qi and Blood are not yet settled, and their conditions change rapidly; the Cun Kou pulse is difficult to rely upon. Without combining all four diagnostic methods for assessment, how can one perceive the subtleties? I have compiled the essentials of inspection and auscultation in the following chapters. The *Classic* states: The bright and clear five colors are the brilliance of Qi. The essence of the five Zang organs manifests on the face; therefore, observe the five Zang organs above and below the nose, and the six Fu organs on both sides of the nose. Furthermore, the nose corresponds to the Lung, the eyes to the Liver, the tongue to the Heart, the lips to the Spleen, and the ears to the Kidney. The skin corresponds to the Large and Small Intestines, muscles to the Stomach, nails to the Gallbladder, and the interstices (Cou Li, 腠理) to the San Jiao and Bladder. The green color of the Liver, red of the Heart, white of the Lung, black of the Kidney, and yellow of the Spleen are the natural colors of each organ. The Liver prospers in Spring, the Heart in Summer, the Lung in Autumn, and the Kidney in Winter, each ruling for seventy-two days. The Spleen rules for eighteen days at the end of each season, which is its proper position. However, sometimes outside of Spring and Winter, if the face turns green or black, it is not necessarily a Liver or Kidney issue. Outside of Autumn and Summer, if the face turns red or white, it is not necessarily a Heart or Lung issue. This is because the Qi of the five Zang organs changes shape with symptoms and has no fixed pattern. For instance, sudden green-black indicates pain; sudden red indicates heat; sudden white indicates cold; sudden yellow indicates accumulation. Thus, it is not limited by time or position. For example, the Heart governs the forehead and hairline; the Liver governs the eyes, left cheek, and temporal region; the Spleen governs the upper and lower lips and the tip of the nose; the Lung governs the right cheek and Taiyin region; the Kidney governs the ear accessory areas and the chin. Colors may appear in their respective positions or manifest in other areas. Generally, obtaining the color of the corresponding position is favorable (Shun, 顺); even if it shifts to a non-clashing position, it is acceptable. If it appears in another position and clashes (e.g., one element overcoming another), it is unfavorable (Ni, 逆). For example, prolonged diarrhea and dysentery causing Spleen deficiency, with the upper and lower lips turning black, indicates Kidney Water overwhelming Spleen Earth (Water overcoming Earth), named as strong overcoming, which is unfavorable. Extending this, if all five regions show green, it indicates unsettled fright and accumulation, predisposing to wind syndromes, accompanied by unstable spirit and fluctuating expressions. If all five regions show red, it indicates abundant phlegm accumulation, restlessness and palpitations, accompanied by dull spirit and confusion. If all five regions show yellow, it indicates food accumulation and mass formation, accompanied by scattered spirit, lethargy, alternating chills and fever, poor appetite, coarse breathing, irritability, fullness, fatigue, preference for curling up, vomiting, belching, or diarrhea/dysentery. If all five regions show white, it indicates impaired Lung Qi, slippery discharge of the Large Intestine, indistinguishable water and grain, impending dysentery/vomiting, turbid gaze, loss of spirit, and haziness. If all five regions show urgent black, it indicates unfavorable transmission and reversal of symptoms, impending failure of Zang-Fu organs, lack of nourishment by Blood, lack of protection by Qi, great disorder of Ying and Wei, stagnation of meridian flow in the vessels, indicating critical danger. The spirit is confused and silent, indicating imminent death. Furthermore, red forehead indicates Wind-Heat in the Heart Meridian, restless sleep, fright, palpitations, and dry heat. Green-black forehead indicates internal evil, fright-wind, abdominal pain, convulsions, and crying. Severe green-black indicates severe heart/abdominal pain. Mild yellow with dry skin indicates night sweats. Soft, yellow, dry hair indicates fright-gan bone-steaming tidal fever and slight thirst. Dull black indicates abnormal bowel habits. Red left cheek indicates Liver Wind, body heat, and stiffness. Green-black left cheek indicates fright or abdominal pain. Light red left cheek indicates tidal fever. Red right cheek indicates Wind-Heat injury. Light red right cheek also indicates tidal fever, hard stool, coarse breath, congestive cough. Green-white right cheek indicates cough and nausea. Green-black right cheek indicates impending fright-wind, intestinal coiling pain, or abdominal pain. Red nose bridge indicates body heat and loss of appetite. Deep yellow nose bridge indicates urinary obstruction. Dry nostrils with coarse breathing and sound indicate epistaxis. Green nose bridge indicates spitting milk. Pale white nose bridge indicates diarrhea and anorexia. Dry nasal cavity indicates difficulty in urination and defecation. Black, dry, depressed nostrils indicate terminal Lung condition; combined with no lines on hands/feet and no lines in lips, it is untreatable. Red chin indicates Bladder Heat; since Bladder and Kidney are exterior-interior pairs, heat causes urinary obstruction. Red eyes indicate Heart-Liver Heat, Wind-Heat, and irritability. Yellow eyes indicate Spleen accumulation, bad breath, and anorexia. Green eyes indicate Liver Wind-Heat and fright. Swollen eyelids indicate chronic cough, nausea, or gan syndrome from food accumulation. Yellow-red sclera indicates morning/evening fever. Fine red lines at eye corners indicate internal fright-wind. Bright eyes indicate fright. Rubbing eyes/eyebrows indicates impending wind. Hazy eyes indicate Liver Heat, often changing to night blindness. Swollen eyes with facial edema morning/evening indicate Spleen accumulation. Green Yintang (between eyebrows) indicates fright. Green-purple-black Yintang indicates external invasion by evil spirits. Green-black Yintang indicates abdominal pain and frequent crying; combined with red indicates fright-heat; white indicates health. Green Shan Gen (root of nose) indicates fright. Purple Shan Gen indicates milk/food injury; black indicates critical condition. Red eyebrows indicate nocturnal crying. Pale white center of eyebrows indicates white stool diarrhea and undigested food; red in chronic illness indicates death. Red cheeks indicate crying, fright, and heat; combined with yellow indicates vomiting. Constantly red normal mouth area indicates no pain. Dry red indicates Spleen Heat. White indicates deficiency. Black Ren Zhong (philtrum) indicates abdominal pain and worm movement. Spotty black Ren Zhong indicates vomiting/dysentery. Yellow sides of Ren Zhong indicate food injury. Green top and bottom of Ren Zhong indicates undigested milk/food and green stool. Red lips and face indicate Cold Damage (Shang Han, 伤寒). White lips indicate vomiting, retching, and regurgitation, or hematemesis, hematochezia, epistaxis. Red, dry, wrinkled lips indicate thirst. Red, non-wrinkled lips indicate bad breath, constipation, nighttime irritability, insomnia, and manic shouting. Yellow lips with bad breath indicate Spleen accumulation. Red lips indicate epistaxis. Moving lips/mouth indicate fright-heat. Purple lips/mouth indicate salivation and worm pain. Blue lips indicate Spleen Cold, intermittent abdominal pain, and reduced milk intake. Sometimes Qi/Blood deficiency allows Cold to invade, causing blue lips. Clear saliva dripping indicates impending double tongue or mouth ulcers; sometimes due to Spleen Cold causing drooling. Cracked tongue, bleeding tongue, prickles on tongue indicate extreme heat and Yang toxicity. Mouth sores indicate Heart-Spleen Heat. Rolled tongue indicates fright. Dry, white, black, rough, coated, yellow, or swollen-red tongue indicates constipation; however, black tongue after prolonged diarrhea/dysentery indicates death. Slightly red front of ear indicates deafness. Slightly yellow front of ear indicates Kidney fright and teeth grinding during sleep. Dry ear lobes indicate bone-steaming fever. Green-white face indicates vomiting/diarrhea, impending fright-wind, or body crying. After observing color, one must also consider the season. For example, green face in spring illness is favorable; white face is difficult to treat because Metal overcomes Wood. Others follow this analogy. Generally, red indicates heat, green indicates fright, yellow indicates vomiting/dysentery or accumulation, black indicates critical illness. Rising colors indicate worsening disease; descending colors like dispersing clouds indicate recovery. Each of the five colors corresponds to Zang organs, with external and internal aspects. Color moving from outside to inside indicates disease entering from exterior to interior. Color moving from inside to outside indicates disease exiting from interior to exterior. Diseases originating internally should be treated by addressing Yin first, then Yang; reversing this worsens the condition. Diseases originating externally should be treated by addressing the exterior first, then interior; reversing this worsens the condition. Words are insufficient to exhaust the principles, which are infinite. Fixed patterns should be known as constants, but flexible application is valued according to circumstances. The divine, sage, skilled, and dexterous qualities of physicians lie in endless analogical reasoning.