医家造精微，通幽显，未有不先望而得之者。
近世惟事切巧，不事望神，大失古圣先贤之旨。今采医经论色诊之文，
确然可法者，编为四言，合崔嘉彦"四言脉诀"名曰：四诊要诀，
实该望、闻、问、切之道。使后之为医师者，由是而教;为弟子者，
由是而学。熟读习玩，揣摩日久，自能洞悉其妙。则造精微通幽显也，无难矣。
望以目察，闻以耳占，问以言审，切以指参。
明斯诊道，识病根源，能合色脉，可以万全。
【注】此明望、闻、问、切为识病之要道也。
经曰：望而知之谓之神，是以目察五色也；
闻而知之谓之圣，是以耳识五音也；问而知之谓之工，是以言审五病也；
切而知之谓之巧，是以指别五脉也。神、圣、工、巧四者，乃诊病要道。
医者明斯，更能互相参合，则可识万病根源。以之疗治，自万举而万当矣。
五行五色，青赤黄白，黑复生青，如环常德。
【注】此明天以五行，人以五脏，化生五色，相生如环之常德也。
木主化生青色，火主化生赤色，土主化生黄色，金主化生白色，
水主化生黑色，肝主化生青色，心主化生赤色，脾主化生黄色，
肺主化生白色，肾主化生黑色。
变色大要，生克顺逆。青赤兼化，赤黄合一，
黄白淡黄，黑青深碧，白黑淡黑。白青浅碧，
赤白化红，青黄变绿，黑赤紫成，黑黄黧立。
【注】此明五色生克顺逆，相兼合化之变色也。
五色相兼合化，不可胜数，而其大要，则相生之顺色有五，相克之逆色亦有五：
青属木化，赤属火化，黄属土化，白属金化，黑属水化，此五行所化之常色也。
木火同化，火土同化，土金同化，金水同化，水木同化，金木兼化，木土兼化，
土水兼化，水火兼化，火金兼化，此五行所化之变色也。如青赤合化，红而兼青之色。
如赤黄合化，红而兼黄之色。如黄白合化，黄而兼白，淡黄之色。
如白黑合化，黑而兼白，淡黑之色。如黑青合化，黑而兼青，深碧之色。
皆相生变色，为病之顺也。如白青兼化，青而兼白，浅碧之色。
如赤白兼化，白而兼赤之红色。如青黄兼化，青而兼黄之绿色。
如黑赤兼化，黑而兼赤之紫色。如黄黑兼化，黄而兼黑之黧色。
皆相克变色，为病之逆也。医能识此，则可推五脏主病、兼病，吉凶变化之情矣。
天有五气，食人入鼻，藏于五脏，上华面颐。
肝青心赤，脾脏色黄，肺白肾黑，五脏之常。
【注】此明色之本原出于天，征乎人，五脏不病常色之诊法也。
天以风、暑、湿、燥、寒之五气食人，从鼻而入。风气入肝，暑气入心，
湿气入脾，燥气入肺，寒气入肾，藏于人之五脏，蕴其精气，上华于面。
肝之精华，化为色青；心之精华，化为色赤；脾之精华，化为色黄；
肺之精华，化为色白；肾之精华，化为色黑也。
脏色为主，时色为客。春青夏赤，秋白冬黑，
长夏四季，色黄常则，客胜主善，主胜客恶。
【注】此明四时不病常色之诊法也。五脏之色，随五形之人而见，百岁不变，故为主色也。
四时之色，随四时加临，推迁不常，故为客色也。春气通肝，其色当青；夏气通心，
其色当赤；秋气通肺，其色当白；冬气通肾，其色当黑；
长夏四季之气通脾，其色当黄，此为四时常则之色也。
主色者，人之脏气之所生也。客色者，岁气加临之所化也。
夫岁气胜人气为顺，故曰客胜主为善，人气胜岁气为逆，故曰主胜客为恶。
凡所谓胜者，当青反白，当赤反黑，当白反赤，当黑反黄，当黄反青之谓也。
色脉相合，青弦赤洪，黄缓白浮，黑沉乃平。
已见其色，不得其脉，得克则死，得生则生。
【注】此明色脉相合相反，生死之诊法也。凡病人面青脉弦，面赤脉洪，
面黄脉缓，面白脉浮，面黑脉沉，此为色脉相合，不病平人之候也。
假如病人已见青色，不得弦脉，此为色脉相反，主为病之色脉也。
若得浮脉，是得克色之脉，则主死也；得沉脉，是得生色之脉，
则主生也。其余他色皆仿此。
新病脉夺,其色不夺。久病色夺,其脉不夺。
新病易已,色脉不夺。久病难治,色脉俱夺。
【注】此以色脉相合，诊病新久难易之法也。脉夺者，脉微小也。
色夺者，色不泽也。新病正受邪制，故脉夺也。邪受未久，故色不夺也。
久病受邪已久，故色夺也。久病不进，故脉不夺也。若新病而色脉俱不夺，
则正不衰而邪不盛也，故曰易已。久病色脉俱夺，则正已衰而邪方盛也。故曰难治。
色见皮外,气含皮中。内光外泽,气色相融。
有色无气,不病命倾。有气无色,虽困不凶。
【注】此以五色合五气之诊法也。青、黄、赤、白、黑，显然彰于皮之外者五色也，
隐然含于皮之中者五气也。内光灼灼若动，从纹路中映出，外泽如玉，
不浮光油亮者，则为气色并至，相生无病之容状也。若外见五色，内无含映，
则为有色无气。经曰：色至气不至者死。凡四时、五脏、五部、五官百病，
见之皆死，故虽不病、命必倾也。若外色浅淡不泽，而内含光气映出，
则为有气无色。经曰：气至色不至者生。凡四时、五脏、五部、五官百病，
见之皆生，故虽病困而不凶也。
缟裹雄黄,脾状并臻,缟裹红肺,缟裹朱心,
缟裹黑赤,紫艳肾缘,缟裹蓝赤,石青属肝。
【注】此明气色并至，容状之诊法也。缟，白罗也。
如白罗裹雄黄，映出黄中透红之色，是脾之气色并至之容状也。
如白罗裹浅红，映出浅红罩白之色，是肺之气色并至之容状也。
如白罗裹朱砂，映出深红正赤之色，是心之气色并至之容状也。
如白罗裹黑赤，映出黑中透赤，紫艳之色，是肾之气色并至之容状也。
如白罗裹蓝赤，映出蓝中扬红，石青之色，是肝之气色并至之容状也。
青如苍壁，不欲如蓝。赤白裹朱，岯赭死原。
黑重炱漆，白羽枯盐。雄黄罗裹，黄土终难。
【注】此明四时百病，五脏、五部、五官、五色生死之诊法也。
苍壁，碧玉也。蓝，蓝靛叶也。经曰：青欲如苍壁之色。
即石青色，生青色也。不欲如蓝，即靛叶色，死青色也。
血，死血也。赭，代赭石也。经曰：赤欲如白裹朱，即正赤色，生红色也。
不欲如赭，即死血赭石之色，死红色也。重漆，光润紫色也。
炱，地上苍枯黑土也。经曰：黑欲如重漆，即光润紫色，生黑色也。
不欲如负，即枯黑土色，死黑色也。白羽，白鹅羽也。枯，枯骨也。
盐，食盐也。经曰：白欲如鹅羽，即白而光泽如鹅羽之色，生白色也。
不欲如枯盐，即枯骨、食盐之色，死白色也。
经曰：黄欲如罗裹雄黄，即黄中透红之色，生黄色也，
不欲如黄土，即枯黄土之色，死黄色也。
舌赤卷短，心官病常。肺鼻白喘，胸满喘张。
肝目眦青，脾病唇黄，耳黑肾病，深浅分彰。
【注】此以五色合五官主病虚实之诊法也。舌者，心之官也，舌赤，心之病也。
色深赤焦卷者，邪实也；色浅红滋短者，正虚也。鼻者，肺之官也，鼻白，肺之病也。
色浅白，喘而不满者，正虚也；色深白，喘而胸满者，邪实也。目者，肝之官也，
目青，肝之病也。色深青者，邪实也；色浅青者，正虚也。口唇者，脾之官也，
唇黄，脾之病也。色深黄者，邪实也；色浅黄者，正虚也。耳者，肾之官也，
耳黑，肾之病也。色深黑者，邪实也；色浅黑者，正虚也。所谓深浅分彰者，
即下之所谓浅淡为虚，深浓为实，分明彰显也。
左颊部肝，右颊部肺，额心颏肾，鼻脾部位。
部见本色，深浅病累，若见他色，按法推类。
【注】此以五色合五部，主虚、实、贼、微、正，五邪之诊法也。左颊，肝之部也。
右颊，肺之部也。额上，心之部也。颏下，肾之部也。鼻者，脾之部也。
本部见本色，浅淡不及，深浓太过者，皆病色也。假如鼻者，脾之部位，
见黄本色，则为本经自病，正邪也。若见白色，则为子盗母气，虚邪也。
若见赤色，则为母助子气，实邪也。若见青色，则为彼能克我，贼邪也。
若见黑色，则为我能克彼，微邪也。所谓按法推类者，谓余脏准按此法而推其类也。
天庭面首，阙上喉咽，阙中印堂，候肺之原，山根候心，
年寿候肝，两傍候胆，脾胃鼻端。颊肾腰脐，颧下大肠，
颧内小腑，面王子膀。当颧候肩，颧外候臂，颧外之下，
乃候手位。根傍乳膺，绳上候背，牙车下股，膝胫足位。
【注】此以上部候头，下部候足，中部候脏腑，合五色主病之诊法也。
阙中者，两眉之间，谓之印堂，中部之最高者，故应候肺之疾也。
印堂之上，名曰阙上，阙上至发际，名曰天庭。天庭为上部之上，故应候头面之疾也。
阙上为上部之下，故应候咽喉之疾也。山根者，两目之间，即下极也，在肺下之部，
故应候心之疾也。年寿者，下极之下，即鼻柱也，在心下之部，故应候肝之疾也。
面傍者，年寿之左右，胆附于肝，故应候胆之疾也，鼻端者，年寿之下，谓之面王，
即准头鼻孔也，在肝下之部，故应候脾之疾也。鼻孔者，即方上也，脾胃相连，
故应候胃之疾也。耳前之下，谓之两颊，四脏居腹而皆一，惟肾居脊而有两，
故两颊应候肾之疾也；与腰脐对，故又应候腰脐之疾也。颊内高骨，谓之两颧之下，
在肾下之部，故应候大肠之疾也。颧内者、即两颧之内也，小腑者，谓小肠之腑也，
小肠在大肠之上，故应候之也。准头上至于庭，皆谓之明堂，准头下至于颏，皆谓之面王。
面王者、即人中承浆之部也。膀胱者、肾之腑也，子处者、即精室血海也，皆居肾之下，
故面王应候子处膀胱之疾也。此脏腑上下、内外之部位也。五部以颏候肾者，以水居极下，
且子处中通两肾也。以天庭候心者，以火居极上故也。以左颊候肝者，以木位居左故也。
以右颊候肺者，以金位居右故也。以鼻候脾者，以土位居中故也。当颧者，当两颧骨之部也。
颧为骨之本，而居外部之上，故应候肩之疾也。肩接乎臂，故颧骨之外，应候臂之疾也。
臂接乎手，故颧外之下，应候手部之疾也。根傍者，山根两傍，两目内之部也，
而居内部之上，故应候膺乳胸前之疾也。两颊候腰肾，颊外从颊骨上引曰绳骨，
故应候背之疾也。颊外从颊骨下引曰牙车骨，故应候股下膝胫足部之疾也。
此肢体上下、内外之部位也。
庭阙鼻端，高起直平。颧颊蕃蔽，大广丰隆。
骨胳明显，寿亨遐龄。骨胳陷弱，易受邪攻。
【注】此明五官、五部、强弱、寿夭之诊法也。天庭阙中至鼻之端，皆高起直平，
面颧、两颊、蕃蔽、耳门，皆大广丰隆，去之十步，皆见于外，则为骨胳明显也。
其人不但不病，且享遇龄之寿也。若天庭、颧、颊、耳门诸处，骨卑肉薄，则为骨胳陷弱也。
其人不但不免于病，且不寿也。
黄赤风热，青白主寒，青黑为痛，甚则痹挛。
恍白脱血，微黑水寒，痿黄诸虚，颧赤劳缠。
【注】此以五色随其所在五官、五部、内部、外部、上部、下部主病之诊法也。
黄赤为阳色，故为病亦阳，所以主风也，热也。青白黑为阴色，故为病亦阴，
所以主寒也，痛也。若黑甚，在脉则麻痹，在筋则拘挛。
恍白者，浅淡白色也，主大吐衄 、下血、脱血也；若无衄吐下血，则为心不生血，
不荣于色也。微黑者，浅淡黑色也，主肾病水寒也。痿黄者，浅淡黄色也，主诸虚病也。
两颧深红赤色者，主阴火上乘，虚损劳疾也。
视色之锐，所向部官。内走外易，外走内难。
官部色脉，五病交参，上逆下顺，左右反阽。
【注】此以五色传乘官部之诊法也。色之尖处为锐。凡病相传相乘，
当视其色之锐处所向何官、何部，则知起自何官、何部，传乘何部、
何官，生克顺逆，自然明矣。锐处向外，是内部走外部，则为脏传腑，
腑传表，易治之病也。锐处向内，是外部走内部，则为表传腑，腑传脏，
难治之病也。内走处走，固有难易，然更当以五部、五官、五色、五脉、
五病交相推参，则又有微甚生死之别焉。凡病色从下冲明堂而上额，
则为水克火之贼邪，故逆也。从上压明堂而下颏，则为火侮水之微邪，故顺也。
反，相反也。阽，危也。男子以左为主，女子以右为主。男子之色，
自左冲右为从，自右冲左为逆。女子之色，自右冲左为从，自左冲右为逆。
逆者相反也，相反故危也。前以内外部位分顺逆，
后以上下、左右分顺逆，不可不知。
沉浊晦暗，内久而重。浮泽明显，外新而轻。
其病不甚，半泽半明。云散易治，抟聚难攻。
【注】此以五色晦明聚散，别久、重、新、轻之病，易治、难治之诊法也。
色深为沉，主病在内，若更浊滞晦暗，主久病与重病也。色浅为浮，主病在外，
若得光泽明显，主新病与轻病也。若其色虽不枯晦，亦不明泽，主不甚之病也。
医家要掌握精微的医术，通晓隐显的病机，没有不是先从望诊中获取信息的。
近代医生只注重切脉的技巧，不重视观察神色，大大违背了古代圣哲先贤的本意。
如今选取医经中论述色诊的文字，那些确实值得效法的，编成四言歌诀，结合崔嘉彦的《四言脉诀》，命名为：《四诊要诀》，
实际上包含了望、闻、问、切四种诊断方法。使后来成为医师的人，由此而教；成为弟子的人，
由此而学。熟读并反复练习，揣摩日久，自然能洞察其中的奥妙。那么掌握精微、通晓隐显，就不难了。
望诊用眼睛观察，闻诊用耳朵听辨，问诊用言语审察，切诊用手指参验。
明了这些诊断之道，识别疾病的根源，能够结合面色和脉象，治疗就可以万无一失。
【注】这里阐明望、闻、问、切是认识疾病的重要方法。
经典说：望而知病者称为神，是因为用眼睛观察五色；
闻而知病者称为圣，是因为用耳朵辨识五音；问而知病者称为工，是因为用言语审察五种病症；
切而知病者称为巧，是因为用手指辨别五种脉象。神、圣、工、巧这四种境界，乃是诊断疾病的关键途径。
医者明白了这些，如果能互相参合运用，就能识别万病的根源。以此进行治疗，自然能做到万举万当。
五行对应五色，青、赤、黄、白、黑循环相生，如同圆环一样恒常不变。
【注】这里阐明天以五行对应人五脏，化生出五色，相生如环的恒常规律。
木主化生青色，火主化生赤色，土主化生黄色，金主化生白色，
水主化生黑色；肝主化生青色，心主化生赤色，脾主化生黄色，
肺主化生白色，肾主化生黑色。
颜色变化的大体规律，在于相生相克的顺逆。青与赤兼合，赤与黄合一，
黄与白淡黄，黑与青深碧，白与黑淡黑。白与青浅碧，
赤与白化红，青与黄变绿，黑与赤成紫，黑与黄呈黧色。
【注】这里阐明五色相生相克的顺逆，以及相互兼合化生的颜色变化。
五色相互兼合化生，数量不可胜数，但其大要，则相生之顺色有五种，相克之逆色也有五种：
青属木化，赤属火化，黄属土化，白属金化，黑属水化，这是五行所化的正常颜色。
木火同化，火土同化，土金同化，金水同化，水木同化，金木兼化，木土兼化，
土水兼化，水火兼化，火金兼化，这是五行所化的变化颜色。如青赤合化，呈现红中带青的颜色。
如赤黄合化，呈现红中带黄的颜色。如黄白合化，呈现黄中带白，淡黄色的颜色。
如白黑合化，呈现黑中带白，淡黑色的颜色。如黑青合化，呈现黑中带青，深碧色的颜色。
这些都是相生变色，属于病情顺遂的表现。如白青兼化，呈现青中带白，浅碧色的颜色。
如赤白兼化，呈现白中带赤的红色。如青黄兼化，呈现青中带黄的绿色。
如黑赤兼化，呈现黑中带赤的紫色。如黄黑兼化，呈现黄中带黑的黧色。
这些都是相克变色，属于病情逆乱的表现。医生能识别这些，就可以推断五脏主病、兼病，以及吉凶变化的情况了。
天有五气，饮食之人吸入鼻中，藏于五脏，上荣于面部和颐部。
肝色青，心色赤，脾脏色黄，肺色白，肾色黑，这是五脏的正常颜色。
【注】这里阐明颜色的本源出于天，征验于人，是不生病时五脏正常颜色的诊断方法。
天以风、暑、湿、燥、寒五气作用于人，从鼻而入。风气入肝，暑气入心，
湿气入脾，燥气入肺，寒气入肾，藏于人的五脏，蕴蓄其精气，上荣于面部。
肝的精华，化为青色；心的精华，化为赤色；脾的精华，化为黄色；
肺的精华，化为白色；肾的精华，化为黑色。
脏腑本色为主，时令客色为客。春季色青，夏季色赤，秋季色白，冬季色黑，
长夏四季，色黄为常则，客色胜过主色为善，主色胜过客色为恶。
【注】这里阐明四时不生病时正常颜色的诊断方法。五脏的颜色，随着五行属性的人而显现，百岁不变，所以为主色。
四时的颜色，随着四时气候的变化而迁移，不固定，所以为客色。春气通肝，其色当青；夏气通心，
其色当赤；秋气通肺，其色当白；冬气通肾，其色当黑；
长夏四季之气通脾，其色当黄，这是四时正常的颜色。
主色，是人之脏气所生成的。客色，是岁气加临所化生的。
岁气胜人气为顺，所以说客胜主为善，人气胜岁气为逆，所以说主胜客为恶。
凡是所谓的“胜”，是指应当见青色反而见白色，应当见赤色反而见黑色，应当见白色反而见赤色，应当见黑色反而见黄色，应当见黄色反而见青色而言的。
面色与脉象相合，青色见弦脉，赤色见洪脉，黄色见缓脉，白色见浮脉，黑色见沉脉，这是平和之象。
已经见到某种面色，却得不到相应的脉象，如果得到克制该色的脉象则死，得到生助该色的脉象则生。
【注】这里阐明色脉相合或相反，判断生死的方法。凡是病人面青脉弦，面赤脉洪，
面黄脉缓，面白脉浮，面黑脉沉，这是色脉相合，不生病的平人之候。
假如病人已见青色，却不得弦脉，这是色脉相反，主为病之色脉。
若得浮脉，是得到克制青色（金克木）的脉象，则主死；得沉脉，是得到生助青色（水生木）的脉象，
则主生。其余其他颜色都仿照此法。
新病脉象受损，但面色未受损。久病面色受损，但脉象未受损。
新病容易治愈，因为色脉未受损。久病难以治疗，因为色脉俱受损。
【注】这里通过色脉相合，诊断疾病新久难易的方法。脉夺，指脉象微小。
色夺，指面色枯槁无光泽。新病正气受邪气制约，所以脉象受损。邪气入侵不久，所以面色未受损。
久病受邪已久，所以面色受损。久病正气衰退，所以脉象未受损（或因正气衰微而脉象亦微，此处原文意指久病色败而脉尚存或反之，需结合上下文理解，通常新病脉实色少变，久病色败脉亦虚，此处特指一种对比状态）。若新病而色脉俱未受损，
则正气不衰而邪气不盛，所以说容易治愈。久病色脉俱受损，则正气已衰而邪气正盛。所以说难以治疗。
颜色显露于皮肤之外，气蕴含于皮肤之中。内里光亮外部润泽，气色相互融合。
只有颜色没有气，即使不生病也会生命倾覆。只有气没有颜色，虽然困顿但不凶险。
【注】这里通过五色合五气进行诊断。青、黄、赤、白、黑，明显彰露于皮肤之外的五色，
隐约蕴含于皮肤之中的五气。内里光灼灼似有动感，从纹路中映出，外部润泽如玉，
不浮光油亮的，则为气色并至，相生无病的容状。若外部见到五色，内部无含映，
则为有色无气。经典说：色至气不至者死。凡四时、五脏、五部、五官百病，
见到这种情况都会死亡，所以即使看似不病，命必倾覆。若外部颜色浅淡无光泽，而内含光气映出，
则为有气无色。经典说：气至色不至者生。凡四时、五脏、五部、五官百病，
见到这种情况都会生存，所以虽然病困但不凶险。
像白罗裹着雄黄，是脾的气色并至的形态；像白罗裹着浅红，是肺的气色并至的形态；
像白罗裹着朱砂，是心的气色并至的形态；
像白罗裹着黑赤，是肾的气色并至的形态；
像白罗裹着蓝赤，是肝的气色并至的形态。
青色像苍壁（碧玉），不喜欢像蓝靛。赤色像白裹朱砂，像代赭石则死。
黑色像重漆，像枯黑土则死。白色像鹅羽，像枯骨食盐则死。
黄色像罗裹雄黄，像黄土则死。
【注】这里阐明四时百病，五脏、五部、五官、五色生死诊断的方法。
苍壁，即碧玉。蓝，即蓝靛叶。经典说：青色欲如苍壁之色。
即石青色，生青色。不喜欢像蓝，即靛叶色，死青色。
血，即死血。赭，即代赭石。经典说：赤色欲如白裹朱，即正赤色，生红色。
不喜欢像赭，即死血赭石之色，死红色。重漆，即光润紫色。
炱，即地上苍枯黑土。经典说：黑色欲如重漆，即光润紫色，生黑色。
不喜欢像负（炱），即枯黑土色，死黑色。白羽，即白鹅羽。枯，即枯骨。
盐，即食盐。经典说：白色欲如鹅羽，即白而光泽如鹅羽之色，生白色。
不喜欢像枯盐，即枯骨、食盐之色，死白色。
经典说：黄色欲如罗裹雄黄，即黄中透红之色，生黄色，
不喜欢像黄土，即枯黄土之色，死黄色。
舌赤卷短，是心脏病变的常态。肺鼻色白气喘，胸满喘张。
肝目眦青，脾病唇黄，耳黑肾病，深浅分明彰显。
【注】这里通过五色合五官，诊断虚实的方法。舌，是心的官窍，舌赤，是心的病。
色深赤焦卷者，是邪实；色浅红滋短者，是正虚。鼻，是肺的官窍，鼻白，是肺的病。
色浅白，喘而不满者，是正虚；色深白，喘而胸满者，是邪实。目，是肝的官窍，
目青，是肝的病。色深青者，是邪实；色浅青者，是正虚。口唇，是脾的官窍，
唇黄，是脾的病。色深黄者，是邪实；色浅黄者，是正虚。耳，是肾的官窍，
耳黑，是肾的病。色深黑者，是邪实；色浅黑者，是正虚。所谓深浅分彰者，
即下文的浅淡为虚，深浓为实，分明彰显。
左颊部属肝，右颊部属肺，额部属心，颏部属肾，鼻部属脾。
部位见到本色，深浅反映病情轻重，如果见到其他颜色，按法则推类。
【注】这里通过五色合五部，诊断虚、实、贼、微、正五邪的方法。左颊，是肝的部位。
右颊，是肺的部位。额上，是心的部位。颏下，是肾的部位。鼻，是脾的部位。
本部见到本色，浅淡不及，深浓太过者，都是病色。假如鼻，是脾的部位，
见到黄本色，则是本经自病，正邪。若见白色，则是子盗母气，虚邪。
若见赤色，则是母助子气，实邪。若见青色，则是彼能克我，贼邪。
若见黑色，则是我能克彼，微邪。所谓按法推类者，谓其余脏腑都准照此法而推其类。
天庭在面部上方，阙上候喉咽，阙中印堂候肺之原，山根候心，
年寿候肝，两旁候胆，脾胃候鼻端。颊部候肾腰脐，颧下候大肠，
颧内候小肠，面王候膀胱。当颧候肩，颧外候臂，颧外之下，
乃候手部。山根旁乳膺，绳上候背，牙车下股，膝胫足位。
【注】这里以上部候头，下部候足，中部候脏腑，合五色主病的诊断方法。
阙中，即两眉之间，谓之印堂，是中部最高者，所以应候肺的疾病。
印堂之上，名曰阙上，阙上至发际，名曰天庭。天庭为上部之上，所以应候头面的疾病。
阙上为上部之下，所以应候咽喉的疾病。山根，即两目之间，即下极，在肺下之部，
所以应候心的疾病。年寿，即下极之下，即鼻柱，在心下之部，所以应候肝的疾病。
面傍，即年寿之左右，胆附于肝，所以应候胆的疾病。鼻端，即年寿之下，谓之面王，
即准头鼻孔，在肝下之部，所以应候脾的疾病。鼻孔，即方上，脾胃相连，
所以应候胃的疾病。耳前之下，谓之两颊，四脏居腹而皆一，惟肾居脊而有两，
所以两颊应候肾的疾病；与腰脐相对，所以又应候腰脐的疾病。颊内高骨，谓之两颧之下，
在肾下之部，所以应候大肠的疾病。颧内，即两颧之内，小腑，谓小肠之腑，
小肠在大肠之上，所以应候之。准头上至于庭，皆谓之明堂，准头下至于颏，皆谓之面王。
面王，即人中承浆之部。膀胱，是肾之腑，子处，即精室血海，皆居肾之下，
所以面王应候子处膀胱的疾病。这是脏腑上下、内外的部位。五部以颏候肾者，以水居极下，
且子处中通两肾也。以天庭候心者，以火居极上故也。以左颊候肝者，以木位居左故也。
以右颊候肺者，以金位居右故也。以鼻候脾者，以土位居中故也。当颧者，当两颧骨之部。
颧为骨之本，而居外部之上，所以应候肩的疾病。肩接乎臂，所以颧骨之外，应候臂的疾病。
臂接乎手，所以颧外之下，应候手部的疾病。根傍，即山根两旁，两目内之部，
而居内部之上，所以应候膺乳胸前之疾病。两颊候腰肾，颊外从颊骨上引曰绳骨，
所以应候背的疾病。颊外从颊骨下引曰牙车骨，所以应候股下膝胫足部的疾病。
这是肢体上下、内外的部位。
天庭阙中鼻端，高起直平。颧颊蕃蔽，大广丰隆。
骨骼明显，寿命长久。骨骼陷弱，易受邪气攻击。
【注】这里阐明五官、五部、强弱、寿夭的诊断方法。天庭阙中至鼻之端，皆高起直平，
面颧、两颊、蕃蔽、耳门，皆大广丰隆，去之十步，皆见于外，则为骨骼明显。
其人不仅不病，而且享有长寿。若天庭、颧、颊、耳门诸处，骨卑肉薄，则为骨骼陷弱。
其人不仅不免于病，而且不长寿。
黄赤主风热，青白主寒，青黑为痛，甚则痹挛。
恍白主脱血，微黑主水寒，痿黄主诸虚，颧赤主劳缠。
【注】这里通过五色随其所在五官、五部、内部、外部、上部、下部主病的诊断方法。
黄赤为阳色，所以为病亦阳，所以主风、热。青白黑为阴色，所以为病亦阴，
所以主寒、痛。若黑甚，在脉则麻痹，在筋则拘挛。
恍白，即浅淡白色，主大吐衄、下血、脱血；若无衄吐下血，则为心不生血，
不荣于色。微黑，即浅淡黑色，主肾病水寒。痿黄，即浅淡黄色，主诸虚病。
两颧深红赤色者，主阴火上乘，虚损劳疾。
观察颜色的尖端，所向的部位和官窍。内走外易，外走内难。
官部色脉，五病交参，上逆下顺，左右反危。
【注】这里通过五色传乘官部的诊断方法。色的尖处为锐。凡病相传相乘，
应当视其色的锐处所向何官、何部，则知起自何官、何部，传乘何部、
何官，生克顺逆，自然明了。锐处向外，是内部走外部，则为脏传腑，
腑传表，易治之病。锐处向内，是外部走内部，则为表传腑，腑传脏，
难治之病。内走外走，固有难易，然更应当以五部、五官、五色、五脉、
五病交相推参，则又有微甚生死之别。凡病色从下冲明堂而上额，
则为水克火之贼邪，所以逆。从上压明堂而下颏，则为火侮水之微邪，所以顺。
反，相反。阽，危。男子以左为主，女子以右为主。男子之色，
自左冲右为从，自右冲左为逆。女子之色，自右冲左为从，自左冲右为逆。
逆者相反，相反故危。前以内外部位分顺逆，
后以上下、左右分顺逆，不可不知。
沉浊晦暗，病在内且久且重。浮泽明显，病在外且新且轻。
其病不甚，半泽半明。云散易治，抟聚难攻。
【注】这里通过五色晦明聚散，区别久、重、新、轻之病，易治、难治的诊断方法。
色深为沉，主病在内，若更浊滞晦暗，主久病与重病。色浅为浮，主病在外，
若得光泽明显，主新病与轻病。若其色虽不枯晦，亦不明泽，主不甚之病。
Physicians must master the subtle and profound aspects of medicine and comprehend both manifest and hidden pathological mechanisms, none of which can be achieved without first obtaining information through inspection (Wang Zhen).
In recent times, physicians have only focused on the skill of palpation (Qie Zhen) and neglected observing the spirit and complexion, greatly deviating from the original intent of ancient sages and worthies.
Now, I have selected texts from medical classics discussing complexion diagnosis, those that are indeed worthy of emulation, compiled them into four-character verses, combined with Cui Jiayan's "Four-Character Pulse Resolution," naming it: "Essentials of Four Diagnostic Methods."
This actually encompasses the ways of Inspection (Wang), Auscultation and Olfaction (Wen), Inquiry (Wen), and Palpation (Qie).
It enables future physicians to teach by this means; disciples to learn by this means.
By reading thoroughly and practicing repeatedly, after long-term contemplation, one will naturally be able to penetrate its subtleties.
Then, mastering the profound and comprehending the hidden will not be difficult.
Inspection uses the eyes to observe; Auscultation uses the ears to discern; Inquiry uses words to examine; Palpation uses fingers to verify.
Understanding these diagnostic methods allows one to identify the root of diseases; combining complexion and pulse ensures perfect treatment.
[Note] This clarifies that Inspection, Auscultation, Inquiry, and Palpation are the essential ways to recognize disease.
The Classics state: Knowing disease through inspection is called "Divine" (Shen), because it involves observing the five colors with the eyes;
Knowing disease through auscultation is called "Sage" (Sheng), because it involves recognizing the five tones with the ears;
Knowing disease through inquiry is called "Skilled" (Gong), because it involves examining five types of illnesses with words;
Knowing disease through palpation is called "Clever" (Qiao), because it involves distinguishing five types of pulses with fingers.
Divine, Sage, Skilled, and Clever are the four levels, which constitute the essential path of disease diagnosis.
If physicians understand these and can integrate them mutually, they can identify the roots of all diseases.
Treating based on this will naturally result in ten thousand successful actions.
The Five Elements correspond to five colors: Cyan, Red, Yellow, White, Black, cycling like a ring in constant virtue.
[Note] This explains that Heaven corresponds to the Five Elements, humans to the Five Zang Organs, generating five colors, whose mutual generation is like a ring, a constant rule.
Wood primarily generates Cyan color; Fire primarily generates Red color; Earth primarily generates Yellow color; Metal primarily generates White color;
Water primarily generates Black color.
The Liver primarily generates Cyan color; The Heart primarily generates Red color; The Spleen primarily generates Yellow color;
The Lungs primarily generate White color; The Kidneys primarily generate Black color.
The general principles of color change lie in the順 (Shun/Smooth) and 逆 (Ni/Rebellious) of mutual generation and restriction.
Cyan and Red combine; Red and Yellow merge;
Yellow and White become pale yellow; Black and Cyan become deep blue-green; White and Black become pale black.
White and Cyan become light blue-green;
Red and White transform into red; Cyan and Yellow turn green; Black and Red form purple; Black and Yellow present dark brown.
[Note] This explains the smooth and rebellious changes of the five colors' generation and restriction, and the color changes from mutual combination and transformation.
There are countless combinations and transformations of the five colors, but the main points are: there are five smooth colors of mutual generation and five rebellious colors of mutual restriction:
Cyan belongs to Wood transformation; Red belongs to Fire transformation; Yellow belongs to Earth transformation; White belongs to Metal transformation; Black belongs to Water transformation. These are the normal colors transformed by the Five Elements.
Wood and Fire transform together; Fire and Earth transform together; Earth and Metal transform together; Metal and Water transform together; Water and Wood transform together; Metal and Cyan combine; Wood and Earth combine;
Earth and Water combine; Water and Fire combine; Fire and Metal combine. These are the changed colors transformed by the Five Elements.
For example, Cyan and Red combine, presenting a color that is red with a hint of cyan.
For example, Red and Yellow combine, presenting a color that is red with a hint of yellow.
For example, Yellow and White combine, presenting a color that is yellow with a hint of white, i.e., pale yellow.
For example, White and Black combine, presenting a color that is black with a hint of white, i.e., pale black.
For example, Black and Cyan combine, presenting a color that is black with a hint of cyan, i.e., deep blue-green.
These are all smooth color changes due to mutual generation, indicating a favorable course of illness.
For example, White and Cyan combine, presenting a color that is cyan with a hint of white, i.e., light blue-green.
For example, Red and White combine, presenting a color that is white with a hint of red, i.e., red.
For example, Cyan and Yellow combine, presenting a color that is cyan with a hint of yellow, i.e., green.
For example, Black and Red combine, presenting a color that is black with a hint of red, i.e., purple.
For example, Yellow and Black combine, presenting a color that is yellow with a hint of black, i.e., dark brown.
These are all rebellious color changes due to mutual restriction, indicating an unfavorable course of illness.
A physician who can recognize these can deduce the primary and concurrent diseases of the Five Zang Organs, as well as the situations of auspiciousness and inauspiciousness in their changes.
Heaven has five Qi (Energies); when people eat/breathe, they enter the nose, store in the Five Zang Organs, and shine upon the face and chin.
Liver is Cyan, Heart is Red, Spleen is Yellow, Lungs are White, Kidneys are Black; these are the normal colors of the Five Zang Organs.
[Note] This explains that the origin of color lies in Heaven, manifests in humans, and describes the diagnostic method for the normal colors of the Five Zang Organs when not diseased.
Heaven's Wind, Summer Heat, Dampness, Dryness, and Cold Qi act upon humans, entering from the nose.
Wind Qi enters the Liver; Summer Heat Qi enters the Heart;
Dampness Qi enters the Spleen; Dryness Qi enters the Lungs; Cold Qi enters the Kidneys.
They store in the human Five Zang Organs, accumulate their essence and Qi, and shine upon the face.
The essence of the Liver transforms into Cyan color; the essence of the Heart transforms into Red color; the essence of the Spleen transforms into Yellow color;
the essence of the Lungs transforms into White color; the essence of the Kidneys transforms into Black color.
The organ's inherent color is the Host (Zhu); the seasonal color is the Guest (Ke).
Spring is Cyan, Summer is Red, Autumn is White, Winter is Black;
Long Summer and the four seasons, Yellow is the constant rule. When the Guest overcomes the Host, it is good; when the Host overcomes the Guest, it is bad.
[Note] This explains the diagnostic method for the normal colors of the four seasons when not diseased.
The colors of the Five Zang Organs appear according to the Five Forms of people and remain unchanged for a hundred years, thus they are the Host Color.
The colors of the four seasons follow the climatic changes of the four seasons, shifting constantly, thus they are the Guest Color.
Spring Qi connects with the Liver, its color should be Cyan; Summer Qi connects with the Heart,
its color should be Red; Autumn Qi connects with the Lungs, its color should be White; Winter Qi connects with the Kidneys,
its color should be Black;
Long Summer and the four seasons' Qi connect with the Spleen, its color should be Yellow. These are the normal colors of the four seasons.
The Host Color is generated by the Qi of the person's organs. The Guest Color is transformed by the addition of the annual Qi.
When annual Qi overcomes human Qi, it is Smooth (Shun), hence "Guest overcoming Host is good."
When human Qi overcomes annual Qi, it is Rebellious (Ni), hence "Host overcoming Guest is bad."
What is meant by "overcoming" is: when one should see Cyan but instead sees White; when one should see Red but instead sees Black; when one should see White but instead sees Red; when one should see Black but instead sees Yellow; when one should see Yellow but instead sees Cyan.
Complexion and pulse match: Cyan with Wiry pulse, Red with Surging pulse, Yellow with Moderate pulse, White with Floating pulse, Black with Deep pulse; this is peaceful.
Having seen a certain complexion but not obtaining the corresponding pulse: if the pulse restricts the color, death ensues; if the pulse generates the color, life ensues.
[Note] This explains the diagnostic method for life and death based on the matching or opposing nature of complexion and pulse.
Generally, if a patient has a cyan face and wiry pulse, red face and surging pulse,
yellow face and moderate pulse, white face and floating pulse, black face and deep pulse, this is a match between complexion and pulse, indicating a healthy person without disease.
Suppose a patient shows a cyan complexion but does not have a wiry pulse; this is an opposition between complexion and pulse, indicating pathological signs.
If a Floating pulse is obtained, it is a pulse that restricts the cyan color (Metal restricts Wood), indicating death; if a Deep pulse is obtained, it is a pulse that generates the cyan color (Water generates Wood),
indicating life. All other colors follow this pattern.
In new diseases, the pulse is depleted (weakened), but the complexion is not depleted.
In chronic diseases, the complexion is depleted, but the pulse is not depleted.
New diseases are easy to cure when the complexion and pulse are not depleted.
Chronic diseases are difficult to treat when both complexion and pulse are depleted.
[Note] This explains the method of diagnosing the novelty, chronicity, difficulty, and ease of disease based on the state of complexion and pulse.
"Pulse depletion" refers to a minute and weak pulse.
"Complexion depletion" refers to a dull and lusterless complexion.
In new diseases, the righteous Qi is constrained by pathogenic factors, so the pulse is depleted. Since the pathogen has not been present long, the complexion is not depleted.
In chronic diseases, the pathogen has been present for a long time, so the complexion is depleted. In chronic diseases where progress has stalled, the pulse may not appear depleted (or reflects the chronic state differently). If in a new disease both complexion and pulse are not depleted,
then the righteous Qi is not deficient and the pathogenic factor is not exuberant, hence "easy to cure."
In chronic diseases where both complexion and pulse are depleted, the righteous Qi is already deficient and the pathogenic factor is exuberant. Hence "difficult to treat."
Color appears on the outside of the skin; Qi is contained within the skin.
Inner brilliance and outer luster mean Qi and color are integrated.
Having color without Qi implies impending death even if seemingly healthy.
Having Qi without color implies survival despite severe illness.
[Note] This explains the diagnostic method of combining five colors with five Qi.
Cyan, Yellow, Red, White, Black are obviously displayed on the outside of the skin (Five Colors),
while subtly contained within the skin are the Five Qi.
Inner brilliance shines brightly as if moving, reflected from the texture, while the exterior is lustrous like jade,
without oily superficial shine; this indicates the arrival of both Qi and color, mutual generation, and a state of health.
If the five colors are visible externally but lack internal reflection,
it is "having color without Qi." The Classics say: "Where color arrives but Qi does not, death occurs." For all conditions of the four seasons, five zang organs, five regions, five orifices, and hundred diseases,
seeing this indicates death; thus, even if seemingly healthy, life will surely end.
If the external color is pale and lusterless, but contains inner brilliance and Qi reflection,
it is "having Qi without color." The Classics say: "Where Qi arrives but color does not, life occurs." For all conditions of the four seasons, five zang organs, five regions, five orifices, and hundred diseases,
seeing this indicates survival; thus, although ill and distressed, it is not ominous.
Like white silk wrapping realgar, representing the integrated Qi and color of the Spleen;
like white silk wrapping light red, representing the integrated Qi and color of the Lungs;
like white silk wrapping cinnabar, representing the integrated Qi and color of the Heart;
like white silk wrapping black-red, representing the integrated Qi and color of the Kidneys;
like white silk wrapping blue-red, representing the integrated Qi and color of the Liver.
Cyan should resemble jasper (green jade), not indigo. Red should resemble white-wrapped cinnabar; resembling hematite indicates death.
Black should resemble heavy lacquer; resembling dry black soil indicates death. White should resemble goose feathers; resembling dry bone or salt indicates death.
Yellow should resemble realgar wrapped in silk; resembling yellow earth indicates death.
[Note] This explains the diagnostic method for life and death of the four seasons, hundred diseases, five zang organs, five regions, five orifices, and five colors.
Jasper is green jade. Indigo is the leaf of the indigo plant. The Classics say: "Cyan should resemble the color of jasper."
This is lapis lazuli color, living cyan. It should not resemble indigo, which is the color of indigo leaves, dead cyan.
Blood here refers to dead blood. Hematite is ochre. The Classics say: "Red should resemble white-wrapped cinnabar," which is true red, living red.
It should not resemble hematite, which is the color of dead blood or ochre stone, dead red.
Heavy lacquer refers to glossy purple-black.
Soot (Tai) refers to dry black earth on the ground. The Classics say: "Black should resemble heavy lacquer," which is glossy purple-black, living black.
It should not resemble soot, which is the color of dry black earth, dead black.
Goose feather refers to white goose feathers. Dry refers to dry bone.
Salt refers to table salt. The Classics say: "White should resemble goose feathers," which is white and lustrous like goose feathers, living white.
It should not resemble dry salt, which is the color of dry bone or salt, dead white.
The Classics say: "Yellow should resemble realgar wrapped in silk," which is yellow revealing red, living yellow;
it should not resemble yellow earth, which is the color of dry yellow earth, dead yellow.
Tongue red, curled and short: common pathology of the Heart.
Lung and nose white, wheezing: chest fullness and distension.
Liver and eye corners cyan: Spleen disease lip yellow; Ear black: Kidney disease, distinguished by depth.
[Note] This explains the diagnostic method for deficiency and excess based on the five colors corresponding to the five orifices.
The tongue is the orifice of the Heart; tongue red indicates Heart disease.
Deep red, scorched, and curled indicates Excess Pathogen; pale red and moist/short indicates Righteous Deficiency.
The nose is the orifice of the Lungs; nose white indicates Lung disease.
Pale white, wheezing but no chest fullness indicates Righteous Deficiency; deep white, wheezing with chest fullness indicates Excess Pathogen.
The eyes are the orifice of the Liver;
cyan eye corners indicate Liver disease. Deep cyan indicates Excess Pathogen; pale cyan indicates Righteous Deficiency.
The lips are the orifice of the Spleen;
yellow lips indicate Spleen disease. Deep yellow indicates Excess Pathogen; pale yellow indicates Righteous Deficiency.
The ears are the orifice of the Kidneys;
black ears indicate Kidney disease. Deep black indicates Excess Pathogen; pale black indicates Righteous Deficiency.
"Distinguished by depth" means what follows: shallow/pale indicates deficiency, deep/concentrated indicates excess, clearly manifested.
Left cheek region belongs to the Liver; right cheek region belongs to the Lungs; forehead belongs to the Heart; chin belongs to the Kidneys; nose belongs to the Spleen.
Seeing the host color in the region indicates varying degrees of disease based on depth; seeing other colors requires deduction by rules.
[Note] This explains the diagnostic method for the five evils (Deficiency, Excess, Thief, Minor, Correct) based on the five colors corresponding to the five regions.
The left cheek is the region of the Liver.
The right cheek is the region of the Lungs. The forehead is the region of the Heart. The chin is the region of the Kidneys. The nose is the region of the Spleen.
Seeing the host color in its own region, whether too pale or too deep, are all pathological colors. For instance, the nose is the Spleen's region;
seeing yellow (host color) indicates self-disease of the meridian, a "Correct Evil." If white is seen, it indicates the son stealing from the mother, a "Deficiency Evil."
If red is seen, it indicates the mother assisting the son, an "Excess Evil." If cyan is seen, it indicates another restricting me, a "Thief Evil."
If black is seen, it indicates me restricting another, a "Minor Evil." "Deduction by rules" means applying this method to deduce classes for other organs.
The Forehead (Ting) is at the top of the face; Que Shang (Above the Glabella) observes the throat and pharynx; Que Zhong (Glabella/Yintang) observes the origin of the Lungs; Shan Gen (Root of Nose) observes the Heart;
Nian Shou (Bridge of Nose) observes the Liver; sides observe the Gallbladder; Spleen and Stomach observe the tip of the nose. Cheeks observe Kidneys, waist, and umbilicus; below the cheekbones observe Large Intestine;
inside cheekbones observe Small Intestine; Mian Wang (Center of Lower Face) observes Bladder. Opposite cheekbones observe shoulders; outside cheekbones observe arms; below outside cheekbones,
observe hands. Beside Shan Gen, chest and breasts; along the "rope" bone, back; below Yache bone, thighs, knees, shins, and feet.
[Note] This explains the diagnostic method of observing the head above, feet below, and viscera in the middle, combined with five colors indicating disease.
Que Zhong is between the eyebrows, called Yintang, the highest point of the middle section, thus corresponding to Lung diseases.
Above Yintang is named Que Shang; from Que Shang to the hairline is named Ting Tian. Ting Tian is the uppermost part, thus corresponding to head and face diseases.
Que Shang is the lower part of the upper section, thus corresponding to throat diseases. Shan Gen is between the eyes, also called Xia Ji, located below the Lungs,
thus corresponding to Heart diseases. Nian Shou is below Xia Ji, i.e., the nasal bridge, located below the Heart, thus corresponding to Liver diseases.
The sides of the face are left and right of Nian Shou; the Gallbladder attaches to the Liver, thus corresponding to Gallbladder diseases. The tip of the nose is below Nian Shou, called Mian Wang,
i.e., the alae nasi, located below the Liver, thus corresponding to Spleen diseases. The nostrils, i.e., Fang Shang, are connected to the Spleen and Stomach,
thus corresponding to Stomach diseases. Below the ears are called the two cheeks; the four Zang organs reside in the abdomen and are singular, while the Kidneys reside on the spine and are paired,
thus the two cheeks correspond to Kidney diseases; opposite the waist and umbilicus, thus also corresponding to waist and umbilicus diseases. The high bone inside the cheeks is below the two cheekbones,
located below the Kidneys, thus corresponding to Large Intestine diseases. Inside the cheekbones, i.e., within the two cheekbones, the Small Fu organ refers to the Small Intestine,
which is above the Large Intestine, thus corresponding to it. From the tip of the nose to the forehead is called Ming Tang; from the tip of the nose to the chin is called Mian Wang.
Mian Wang is the area of Renzhong and Chengjiang. The Bladder is the Fu organ of the Kidneys; the Zi Chu (Uterus/Womb) is the Essence Chamber and Sea of Blood, both residing below the Kidneys,
thus Mian Wang corresponds to diseases of the Zi Chu and Bladder. These are the locations of the viscera up and down, inside and out.
The Chin observes the Kidneys because Water resides at the lowest point, and the Zi Chu connects the two Kidneys centrally.
The Forehead observes the Heart because Fire resides at the highest point.
The Left Cheek observes the Liver because Wood resides on the left.
The Right Cheek observes the Lungs because Metal resides on the right.
The Nose observes the Spleen because Earth resides in the center.
"Dang Quan" refers to the area of the cheekbones.
The cheekbone is the root of the bone and resides in the upper external part, thus corresponding to shoulder diseases. Shoulders connect to arms, thus outside the cheekbones corresponds to arm diseases.
Arms connect to hands, thus below the outside of the cheekbones corresponds to hand diseases.
Beside Shan Gen, the area inside the two eyes,
residing in the upper internal part, thus corresponding to chest and breast diseases. The two cheeks observe the waist and kidneys; extending upwards from the cheekbone externally is called the Rope Bone,
thus corresponding to back diseases. Extending downwards from the cheekbone externally is called the Yache Bone, thus corresponding to thigh, knee, shin, and foot diseases.
These are the locations of the limbs up and down, inside and out.
Forehead, glabella, and nose tip: high, straight, and flat.
Cheekbones, cheeks, sideburns, and ear gates: broad and full.
Prominent bones indicate longevity.
Sunken and weak bones indicate susceptibility to pathogens.
[Note] This explains the diagnostic method for the five orifices, five regions, strength/weakness, and lifespan.
From the forehead and glabella to the tip of the nose, if all are high, straight, and flat,
and the cheekbones, cheeks, sideburns, and ear gates are all broad and full, visible from ten steps away, then the bones are prominent.
Such a person not only avoids disease but enjoys a long life. If the forehead, cheekbones, cheeks, ear gates, etc., have low bones and thin flesh, then the bones are sunken and weak.
Such a person not only cannot avoid disease but will not live long.
Yellow and Red indicate Wind and Heat; Cyan and White indicate Cold; Cyan and Black indicate Pain; severely, Bi syndrome and spasms.
Pale White indicates Blood Loss; slight Black indicates Water Cold; Sallow Yellow indicates various Deficiencies; Red Cheekbones indicate Consumption/Labor Disease.
[Note] This explains the diagnostic method of five colors indicating disease based on their location in the five orifices, five regions, internal/external, and upper/lower parts.
Yellow and Red are Yang colors, so diseases are also Yang, thus indicating Wind and Heat.
Cyan, White, and Black are Yin colors, so diseases are also Yin,
thus indicating Cold and Pain. If Black is severe, it causes numbness in the vessels and spasms in the tendons.
Pale White indicates massive vomiting, epistaxis, lower bleeding, or blood loss; if no such bleeding exists, it indicates the Heart failing to generate blood,
failing to nourish the complexion. Slight Black indicates Kidney disease with Water Cold. Sallow Yellow indicates various deficiency diseases.
Deep red on the cheekbones indicates Yin Fire ascending and deficiency consumption diseases.
Observe the sharpness of the color, pointing to the region and orifice. Internal to External is easy; External to Internal is difficult.
Orifice, region, color, and pulse; five diseases interrelated. Upward is Rebellious, Downward is Smooth; Left and Right contrary imply danger.
[Note] This explains the diagnostic method of five colors transmitting to orifices and regions.
The pointed end of the color is called "Rui" (Sharp). Whenever diseases transmit and overcome each other,
one must observe which orifice and region the sharp end of the color points to, then know which orifice and region it originated from, which region and orifice it transmits to,
and the smooth/rebellious nature of generation and restriction will naturally become clear.
If the sharp end points outward, it is Internal to External, i.e., Zang to Fu,
Fu to Exterior, indicating an easy-to-treat disease. If the sharp end points inward, it is External to Internal, i.e., Exterior to Fu, Fu to Zang,
indicating a difficult-to-treat disease. Whether internal or external transmission has ease or difficulty, one must further cross-reference the five regions, five orifices, five colors, five pulses,
and five diseases, leading to distinctions in mildness/severity and life/death. Generally, if pathological color rushes from below through Ming Tang to the forehead,
it is Water restricting Fire, a Thief Evil, hence Rebellious. If it presses from above through Ming Tang to the chin,
it is Fire insulting Water, a Minor Evil, hence Smooth.
"Fan" means contrary/opposite. "Dian" means dangerous.
For men, the Left is primary; for women, the Right is primary. For men's complexion,
flowing from Left to Right is Smooth (Cong); flowing from Right to Left is Rebellious (Ni). For women's complexion,
flowing from Right to Left is Smooth (Cong); flowing from Left to Right is Rebellious (Ni).
Rebellious means contrary; contrary implies danger. Previously, smooth/rebellious was divided by internal/external regions;
now, smooth/rebellious is divided by up/down and left/right; this must not be ignored.
Deep, turbid, and dull indicates Internal, Chronic, and Severe.
Floating, lustrous, and obvious indicates External, New, and Mild.
If the disease is not severe, the color is half-lustrous and half-bright.
Scattered like clouds is easy to treat; gathered/clumped is difficult to attack.
[Note] This explains the diagnostic method of distinguishing chronic/severe vs. new/mild diseases, and easy/difficult treatments, based on the dullness/brightness and scattering/gathering of the five colors.
Deep color indicates sinking, meaning disease is Internal; if additionally turbid, stagnant, and dull, it indicates Chronic and Severe disease.
Shallow color indicates floating, meaning disease is External;
if lustrous and obvious, it indicates New and Mild disease. If the color is neither withered/dull nor bright/lustrous, it indicates a mild disease.