是阳下陷于阴分之病也。凡病，昼夜俱寒厥者，是重阴无阳之病也。
凡病昼夜俱烦热者，是重阳无阴之病也。凡病，昼则寒厥，夜则烦热者，
名曰阴阳交错。若饮食不入，其人之死，终难却也。
食多气少，火化新痊。食少气多，胃肺两愆。
喜冷有热，喜热有寒，寒热虚实，多少之间。
【注】此以问知饮食之诊法也。食多气盛，此其常也。若食多气少，
非胃病火化，即新愈之后贪食，而谷气未足也。食少气少，此其常也。
若食少气多，则必是胃病不食，肺病气逆，两经之愆也。喜冷者，
中必有热。喜热者，中必有寒。虚热则饮冷少，实热则饮冷多，
虚寒则饮热少，实寒则饮热多，故曰寒热虚实，辨在多少之间也。
大便通闭，关乎虚实，无热阴结，无寒阳利。
小便红白，主乎热寒，阴虚红浅，湿热白泔。
【注】此以问知大、小二便之诊法也。大便之利不利，
关乎里之虚实也。闭者为实，若内外并无热证，则为阴结便闭也。
通者为虚，若内外并无寒证，则为阳实热利也。小便之红与白，
主乎里之寒热也。红者为热，若平素浅红淡黄，则为阴虚也。
白者为寒，若平素白浑如米泔，则为湿热所化也。
望以观色，问以测情。召医至榻，不盼不惊，
或告之痛，并无苦容，色脉皆和，诈病欺蒙。
【注】此以色合问，诊病真伪之法也。望色只可以知病之处，
非问不足以测病之情也。凡病者闻医至榻，未有不盼视而惊起者也，
若不惊起而盼视者，非无病必骄恣之辈也。若病者或告之痛，
医视其面并无痛苦容状，诊其色脉皆利，此乃诈病欺蒙医士也。
脉之呻吟，病者常情。摇头而言，护处必疼。
三言三止，言謇为风。咽唾呵欠，皆非病征。
【注】此以声合情，诊病真伪之法也。医家诊脉，病者呻吟，
以其为病所苦，无奈之常情也。凡欲言而先摇头者，是痛极艰于发声，
摇头以意示缓故也。若以手护腹，则为里痛，护头则为头痛，
但有所护之处，必有所痛也。持脉之时，病人三言三止者，
谓欲言不言，不言欲言，如此者三也。言謇不能言者，风病也。
若非言謇风病而三言三止者，是故为诈病之态也。或脉之而咽唾，
或脉之而呵欠，皆非有病之征。以咽唾者里气和，呵欠者阴阳和故也。
举此二事，以诊别其情之真伪，则其他可推广矣，盖意在使病者不能售其欺，
医者不致为其所欺而妄治也。
黑色无痛，女疸肾伤，非疸血蓄，衄下后黄。
面微黄黑，纹绕口角，饥瘦之容，询必噎膈。
【注】此以色合问，诊病之法也。黑色当主痛，询之无痛病，
或为肾伤女劳疸也，察之又非女疸，其为血蓄于中，颜变于外可知，
然血蓄之黑，则必或吐衄、或下血，而后即转黄色，以瘀去故也。
面微黑黄者，即浅淡之黧色也，视其寿带纹短，若缠绕口角，
亦非蓄血，即相家所谓蛇入口，主人饿死，更视其人有饥饿削瘦之容，
可知病不能食，询问必是噎膈也。
白不脱血，脉如乱丝，问因恐怖，气下神失，
乍白乍赤，脉浮气怯，羞愧神荡，有此气色。
【注】此以色合情之诊法也。白者脱血虚色也，察之并无脱血之证，
问之始知因恐怖也。恐则血随气下，故色白也。怖则神随气失，
故脉如乱丝也。乍白乍赤，气血不定之色也，脉浮气怯，
神气不安之象也。问之始知中心羞愧，有此气色也。羞则气收，
故气怯也。愧则神荡，故脉浮也。举此情色二端，一以诊病，
一以诊情，他可类推，总在临病者神而明之也。
眉起五色，其病在皮。营变蠕动，血脉可知。
眦目筋病，唇口主肌，耳主骨病，焦枯垢泥。
【注】此以色合皮、脉、肉、筋、骨，诊病之法也。
凡眉间起五色，主病在皮者，以肺主皮毛也。营变五色，
蠕蠕然动，主病在脉者，以营行血脉也。目起五色，主病在筋者，
以肝主筋也。唇口起五色，主病在肌者，以脾主肉也。耳起五色，
主病在骨者，以肾主骨也。焦枯垢泥者，乃枯骨不泽，不能外荣也。
此下皆诊病之杂法也。
发上属火，须下属水，皮毛属金，眉横属木，
属土之毫，腋阴脐腹。发直如麻，毛焦死故。
【注】此明毛发诊病之法也。发属心而上长，故属火也。须属肾而下长，
故属水也。通身之毛，属肺而生皮，故属金也。眉属肝而横长，故属木也。
腋下、阴下、脐中、腹中之毫，属脾以应四维，故属土也。凡毛发虽属五脏，
然皆血液所生，故喜光泽，若发直如麻，须毛焦枯，皆死候也。
阴络从经，而有常色。阳络无常，随时变色。
寒多则凝，凝则黑青。热多则淖，淖则黄红。
【注】此以色合络脉之诊法也。络有阴阳，随阴经之络为阴络，
随阳经之络为阳络也。阴络深而在内，阳络浮而在外，在内者不可得而见也，
惟从经常之色而治之，故曰有常色也。在外者可得而见，
则随四时推迁变色而治之，故曰阳络无常也。然阳络之变色，
亦不外乎诊色之寒热也。寒多则脉凝，凝则色青黑也，热多则脉淖，
淖则色黄红也。
胃之大络，名曰虚里，动左乳下，有过不及，
其动应衣，宗气外泄，促结积聚，不至则死。
【注】此明宗气诊病法也。胃之大络，名曰虚里，贯膈络肺，
出于左乳之下，动不应衣，以候宗气。若动之微而不见，则为不及，
主宗气内虚也。若动之应衣而甚，则为太过，主宗气外泄。
若三、四至一止，或五、六至一止，则主有积聚也。若绝不至者，
则主死矣。
脉尺相应，尺寒虚泻，尺热病温，阴虚寒热，
风病尺滑，痹病尺涩，尺大丰盛，尺小亏竭。
【注】此明诊尺之法也。尺者，谓从关至尺泽之皮肤也。
经曰：脉急尺之皮肤亦急，脉缓尺之皮肤亦缓，
脉小尺之皮肤亦减而少气，脉大尺之皮肤亦贲而起，
脉滑尺之皮肤亦滑，脉涩尺之皮肤亦涩。故曰脉尺相应也。
若诊尺之皮肤寒，则主虚泻也。诊尺之皮肤热则主病温也；
非病温则主阴虚寒热劳疾也。凡风病则尺之肤滑也。
痹病则尺之肤涩也，气血盛则尺之肉丰盛，气血虚则尺之肉亏竭也。
肘候腰腹，手股足端，尺外肩背，尺肉膺前，
掌中腹中，鱼青胃寒，寒热所在，病生热寒。
【注】此明肘臂之诊法也。肘上曰膊，肘下曰臂，膊臂之节曰肘，
臂内曰尺，尺外曰臂。肘上候腰腹，手主候股足，臂主候肩背，
尺主候胸膺，掌中主候腹中。手大指本节后名曰鱼，或有青色，
或现青脉，主候胃中寒也。诊其寒热所在，何处主病生寒热也。
诊脐上下，上胃下肠，腹皮寒热，肠胃相当。
胃喜冷饮，肠喜热汤。热无灼灼，寒无沧沧。
【注】此明诊脐之法也。脐之上主候胃也。脐之下主候肠也。扪其上、
下之腹皮寒热，则知胃肠有寒热相当之病也。胃中有病，每喜冷饮，
肠间有病，多喜热汤，是其征也。然与之饮热，不可过于灼灼之热；
与寒，不可过于沧沧之寒，盖恐其恣意有失，惟当适其寒温之宜也。
胃热口糜，悬心善饥。肠热利热，出黄如糜。
胃寒清厥，腹胀而疼。肠寒尿白，飨泻肠鸣。
【注】此明胃肠寒热为病之诊法也。胃中有热，则上发口糜，心空善饥。
肠中有热，则泻出之物亦热，色黄如粥。胃中有寒，面清冷厥，
则腹胀而疼。肠中有寒，则小便尿白，飨泻肠鸣也。
木形之人，其色必苍，身直五小，五瘦五长。
多才劳心，多忧劳事。软弱曲短，一有非良。
【注】此下五条，皆以色合形之诊法也。木形之人，其色合青，
贵乎如碧苍之润也。身直者，象木之干直也。五小者，谓头小手足小，
象木之巅枝也。五瘦五长者，谓身肢象木之条细而长也。多才者，
象木之用随斫成材也。多才之人，必劳于心也。多忧者，
象木之性不能自静也；多忧之人，必劳于事也。
若一有形质软弱曲短，皆非良材也。
火形赤明，小面五锐，反露偏陋，神清主贵。
重气轻财，少信多虑，好动心急，最忌不配。
【注】火形之人，其色合赤，贵乎明也。五锐者，谓头、额、鼻、面、
口，象火上之尖锐也。五反五露者，谓五官反外、露外也，象火之性，
张显外露也。五偏五陋者，谓五官不正丑陋也，象火寄体，随物难定也。
凡此反露偏陋，皆火败形，若神清而明，是为得火之神，则反主贵也。
重气者，象火属阳，多气也。轻财者，象火之性，多散也。少信者，
象火之性，易变也。多虑者，象火之明，烛物也。好动者，象火之用，
不静也。心急者，象火之性，急速也。最忌神痴、气浊、色悖，
则为不配，皆败形也。
土形之状，黄亮五圆，五实五厚，五短贵全。
面圆头大，厚腹股肩，容人有信，行缓心安。
【注】土形之人，其色合黄，贵乎亮也。五圆者，象土之形圆也。
五实五厚者，象土之质实厚也。五短者，象土之形敦短也。圆、实、
厚、短，五者俱全，各成一形，皆为土之正形，则主贵也。面圆、
头大、厚腹、美肩、美股，皆土厚实之状也。客人有信，行缓心安，
皆土德性之厚也。
金形洁白，五正五方，五朝五润，偏削败亡。
居处静悍，行廉性刚，为吏威肃，兼小无伤。
【注】金形之人，其色合白，贵乎洁也。五正五方者，象金之形方正也。
五朝者，金主骨，骨胳贵内朝明堂也。五润者，象金之藏于水也。
偏则不方正，削则骨露陷，败亡之形也。居处静悍者，象金静而悍也。
行廉性刚者，象金性洁而刚也。为吏威肃者，象金之性肃杀也。
兼小无伤者，谓方正朝润，虽小无伤，金之正形也。
水形紫润，面肥不平，五肥五嫩，五秀五清。
流动摇身，常不敬畏，内欺外恭，粗浊主废。
【注】水形之人，其色合紫，贵乎润色。面肥不平者，
象水之面广而有波也。五肥者，象水之形广大也。五嫩者，
象水之性滋润也。五秀五清者，象水之质清彻也。肥嫩之质，
发行常流动摇身，象水之流动不居也。常不敬畏者，象水之性趋下不上也。
内欺外恭者，象水之质内虚无实也。若神气粗浊，皆主废形也。
贵乎相得，最忌相胜。形胜色微，色胜形重。
至胜时年，加感则病。年忌七九，犹宜慎恐。
【注】此明得其形不得其色之诊法也。假如木形之人，法当色青，
是为形色相得，不病而贵之形也。若见黄色或见白色，是为相胜，
主病而最忌者也。见黄色者，则为形胜色，主病微；见白色者，
则为色胜形，主病重也。然其生病，必至于胜木之时之年，
加感外邪则病也。年忌者，谓五形之人，形色相胜者，凡至七岁，
是为年忌。积九递加至十六岁、二十五岁、三十四岁、四十三岁、
五十二岁、六十一岁，皆年忌之年也。当此之年，加感为病则甚。
故曰尤宜戒慎恐惧也。
形有强弱，肉有脆坚，强者难犯，弱者易干。
肥食少痰，最怕如绵。瘦食多火，着骨难全。
【注】此明形肉生死之诊法也。五形之人，得其纯者，皆谓之强，
得其驳者，皆谓之弱。强者加感之邪难犯，弱者加感之邪易干也。
能食形肥者、强也；若食少而肥者，非强也，乃痰也。
肥人最怕按之如绵絮，谓之无气，则主死矣。食少而瘦者，弱也；
若食多而瘦者、非弱也，乃火也。瘦人最怕肉干着骨，谓之消瘦，
亦主死矣。
形气已脱，脉调犹死。形气不足，脉调可医。
形盛脉小，少气体治。形衰脉大，多气死期。
【注】此以形合脉，诊生死之法也。经曰：形气已脱，九候虽调犹死者，
谓形脱无以贮气也。形气俱虚，寸口脉调可医者，谓形气未相失也。
形盛而肥，脉小少气者，谓气不能胜形也。形衰而瘦，脉大多气者，
谓形不能胜气也。故皆主死也。
颈痛喘疾，目裹肿水，面肿风水，足肿石水。
手肿至腕，足肿至踝，面肿至项，阳虚可嗟。
【注】此明形肿生死之诊法也。视其病者，人迎颈脉大动。
主喘不得卧之疾也。目裹上、下肿者，主有水气之病也。
从面肿起者，名曰风水，阳水也。从足胫肿起者，名曰石水，
阴水也。若手肿至腕，足肿至踝，面肿至项，非水也，
乃阳气虚结不还之死证也。
头倾视深，背曲肩随，坐则腰痿，转摇迟回，
行则偻俯，立则振掉，形神将夺，筋骨虺颓。
【注】此明形惫死候之诊法也。经曰：夫五脏者，身之强也。头者，
精明之府，头倾视深，精神将夺矣。背者，胸中之府，背曲肩随，
府将坏矣。腰者，肾之府，转摇艰难，肾将惫矣。膝者，筋之府，
屈伸不能，行则偻俯，筋将惫矣。骨者，髓之府，不能久立，行则振掉
，骨将惫矣。凡此形神将夺，筋骨虺颓之形状，故皆主死候也。
太阴情状，贪而不仁，好入恶出，下意貌亲，
不随时务，后动于人，长大似偻，其色黯黯。
【注】此明阴阳之人之情状，以别阴阳盛衰法也。太阴，阴盛而过柔，
这是阳气下陷于阴分的病证。凡是疾病，白天和夜晚都出现畏寒肢冷的，是阴气极盛而阳气衰微的病证。
凡是疾病，白天和夜晚都出现烦躁发热的，是阳气极盛而阴液枯竭的病证。凡是疾病，白天畏寒肢冷，夜间烦躁发热的，
称为阴阳交错。如果饮食无法进入体内，这个人的死亡结局，终究难以避免。
食量多而气机少，是火化功能恢复、新近痊愈的表现。食量少而气机多，是胃和肺两经的过失。
喜欢冷饮说明体内有热，喜欢热饮说明体内有寒，寒热虚实的辨别，在于程度的多少之间。
【注】这是通过询问饮食来诊断的方法。食量多而气盛，这是正常情况。如果食量多而气少，
不是胃病导致火化功能亢进，就是新近痊愈后贪吃，而谷气尚未充足。食量少而气少，这是正常情况。
如果食量少而气多，那一定是胃病导致不进食，或者肺病导致气机上逆，这是胃和肺两经的过失。喜欢冷饮的人，
中焦必定有热。喜欢热饮的人，中焦必定有寒。虚热则饮水冷者少，实热则饮水冷者多，
虚寒则饮水热者少，实寒则饮水热者多，所以说寒热虚实，辨别在于程度的多少之间。
大便的通利或闭塞，关系到虚实证候，没有热证的阴结，没有寒证的阳利。
小便颜色红或白，主要取决于热证或寒证，阴虚则尿色浅红，湿热则尿色白浊如米泔。
【注】这是通过询问大小便来诊断的方法。大便的通利与否，
关系到里证的虚实。闭塞属于实证，如果内外都没有热证，那就是阴结导致的大便闭塞。
通利属于虚证，如果内外都没有寒证，那就是阳实导致的泄泻。小便的红与白，
主要取决于里证的寒热。红色代表热，如果平时颜色浅红淡黄，那就是阴虚。
白色代表寒，如果平时浑浊如米泔水，那就是湿热所化。
观察面色以了解病情，询问症状以推测情志。医生来到床前，病人不张望也不惊慌，
或者告诉医生疼痛，但脸上并没有痛苦的表情，面色和脉象都很调和，这是诈病欺骗。
【注】这是结合面色和询问，诊断疾病真伪的方法。观察面色只能知道病变的部位，
不通过询问不足以推测病情的实情。凡是病人听到医生来到床前，没有不张望并惊起查看的，
如果不惊起而张望，要么是没有病，要么是骄纵放肆的一类人。如果病人诉说疼痛，
医生看他的面部并没有痛苦的神情，诊察其面色和脉象都很流利顺畅，这是诈病欺骗医生。
诊脉时病人的呻吟，是病人的常情。摇头说话，保护患处必定疼痛。
说话断断续续，言语謇涩是风病。吞咽口水、打呵欠，都不是病的征象。
【注】这是结合声音和神情，诊断疾病真伪的方法。医生诊脉时，病人呻吟，
是因为被病痛所苦，无可奈何的常情。凡是想要说话却先摇头的，是疼痛剧烈难以发声，
摇头示意要缓一缓。如果用护住腹部，就是里痛，护住头部就是头痛，
只要有所保护的部位，必定有疼痛之处。切脉的时候，病人说话三句停顿三次，
是想说又不说，不说又想说的样子，如此反复三次。言语謇涩不能说话的，是风病。
如果不是言语謇涩的风病而是说话三句停顿三次，这是故意装出诈病的姿态。或者诊脉时吞咽口水，
或者诊脉时打呵欠，都不是有病的征象。因为吞咽口水说明里气平和，打呵欠说明阴阳调和。
列举这两件事，用来诊断辨别真假的病情，那么其他情况可以推广了，意在使病人无法施展欺骗，
医生不至于被欺骗而胡乱治疗。
面色黑而无疼痛，女性黄疸或肾损伤，并非黄疸而是瘀血蓄积，衄血或下血之后转为黄色。
面色微黄黑，口角周围有纹路，饥饿消瘦的面容，询问必定是噎膈病。
【注】这是结合面色和询问，诊断疾病的方法。黑色通常主痛，询问却没有疼痛病，
或者是肾损伤导致的女劳疸，再观察又不是女劳疸，那是瘀血蓄积在体内，面色反映在外部，可知
然而瘀血蓄积的黑，必定是或者吐血鼻衄、或者便血，然后才转为黄色，因为瘀血去除的缘故。
面色微黑黄的，就是浅淡的黧色，看他的寿带纹短，如果缠绕口角，
也不是蓄血，就是相术家所说的蛇入口，主人会饿死，再看这个人有饥饿消瘦的面容，
可知病不能进食，询问必定是噎膈病。
面白不脱血，脉象如乱丝，询问因恐怖所致，气下行神气失守，
忽白忽赤，脉浮气怯，羞愧神荡，有此气色。
【注】这是结合面色和神情诊断的方法。白色是失血后的虚色，检查并没有失血的证候，
询问才知道是因为恐惧。恐则血随气下，所以面色白。怖则神随气失，
所以脉象如乱丝。忽白忽赤，是气血不定的面色，脉浮气怯，
是神气不安的征象。询问才知道内心羞愧，有此气色。羞则气收敛，
所以气怯。愧则神气动荡，所以脉浮。列举这两种神情和面色，一种用来诊病，
一种用来诊情，其他可类推，总在于面对病人时要神而明之。
眉毛出现五色，病在皮肤。营气变化蠕动，血脉的情况可知。
眼角目眦和筋脉有病，嘴唇和口部主肌肉，耳朵主骨病，干枯污垢如泥。
【注】这是结合面色与皮、脉、肉、筋、骨，诊断疾病的方法。
凡是眉间出现五色，主病在皮肤的，因为肺主皮毛。营气变化五色，
蠕蠕而动，主病在血脉的，因为营行于血脉。眼睛出现五色，主病在筋的，
因为肝主筋。嘴唇和口部出现五色，主病在肌肉的，因为脾主肉。耳朵出现五色，
主病在骨的，因为肾主骨。干枯污垢如泥，是枯骨无光泽，不能外荣的表现。
以下都是诊断疾病的杂法。
头发上属火，胡须下属水，皮毛属金，眉毛横生属木，
属土的毫毛，分布在腋下、阴部、脐部和腹部。头发直硬如麻，毛发焦枯是死兆。
【注】这是说明通过毛发诊断疾病的方法。头发属心而上长，所以属火。胡须属肾而下长，
所以属水。全身的毛，属肺而生皮，所以属金。眉毛属肝而横长，所以属木。
腋下、阴下、脐中、腹中的毫毛，属脾以应四维，所以属土。凡毛发虽然属五脏，
然而都是由血液生成的，所以喜欢光泽，如果头发直硬如麻，胡须毛发焦枯，都是死候。
阴络跟随经脉，而有固定颜色。阳络没有固定颜色，随着时间变化颜色。
寒气多则凝滞，凝滞则色黑青。热气多则濡润，濡润则色黄红。
【注】这是结合面色与络脉的诊断方法。络脉有阴阳，跟随阴经的络脉为阴络，
跟随阳经的络脉为阳络。阴络深而在内，阳络浮而在外，在里面的看不见，
只根据经常的颜色来治疗，所以说有固定颜色。在外面的可以看见，
则随着四季推移变色而治疗，所以说阳络没有固定颜色。然而阳络的变化颜色，
也不外乎诊断颜色的寒热。寒气多则脉凝滞，凝滞则色青黑，热气多则脉濡润，
濡润则色黄红。
胃的大络，名叫虚里，跳动在左乳下，动势有过或不及，
跳动震动衣服，是宗气外泄，脉促或结代或有积聚，脉搏不至则死。
【注】这是说明通过宗气诊断疾病的方法。胃的大络，名叫虚里，贯穿膈肌联络肺，
出于左乳之下，跳动不震动衣服，以此候察宗气。如果跳动微弱而看不见，就是不及，
主宗气内虚。如果跳动震动衣服而且很厉害，就是太过，主宗气外泄。
如果三、四至脉搏停一次，或者五、六至脉搏停一次，就主有积聚。如果脉搏绝而不至，
就主死。
脉象与尺肤相应，尺肤寒主虚泻，尺肤热主温病，阴虚主寒热，
风病尺肤滑，痹病尺肤涩，尺肤大主丰盛，尺肤小主亏竭。
【注】这是说明诊察尺肤的方法。尺肤，是指从关部到尺泽的皮肤。
经上说：脉急尺肤也急，脉缓尺肤也缓，
脉小尺肤也减且少气，脉大尺肤也贲起，
脉滑尺肤也滑，脉涩尺肤也涩。所以说脉与尺肤相应。
如果诊察尺肤寒冷，就主虚泻。诊察尺肤发热就主温病；
如果不是温病就主阴虚寒热劳疾。凡是风病则尺肤滑。
痹病则尺肤涩，气血盛则尺肤肉丰盛，气血虚则尺肤肉亏竭。
肘部候腰腹，手部候股足，臂部候肩背，尺侧候胸膺，
掌中候腹中，大鱼际青色主胃寒，寒热所在之处，病生寒热。
【注】这是说明肘臂部的诊断方法。肘上叫膊，肘下叫臂，膊臂的关节叫肘，
臂内侧叫尺，尺外侧叫臂。肘上候腰腹，手部候股足，臂部候肩背，尺侧候胸膺，掌中候腹中。手大拇指本节后方名叫鱼，如果有青色，
或者显现青色的脉络，主候胃中寒。诊察寒热所在之处，何处主病生寒热。
诊察脐上下方，上方候胃下方候肠，腹皮寒热，对应肠胃寒热。
胃喜冷饮，肠喜热汤。热不可过灼，寒不可过冷。
【注】这是说明诊察脐部的方法。脐之上主候胃。脐之下主候肠。抚摸其上、
下的腹皮寒热，就知道胃肠有寒热相应的病。胃中有病，每喜欢冷饮，
肠间有病，多喜欢热汤，这是征象。然而给热饮，不可过于灼热；
给冷饮，不可过于冰冷，恐怕其肆意饮用会有失误，只应当适宜其寒温。
胃热则口舌糜烂，心中悬空善饥。肠热则泄泻热利，排出物黄如粥糜。
胃寒则清冷厥逆，腹胀而疼痛。肠寒则小便白，完谷不化肠鸣。
【注】这是说明胃肠寒热致病的诊断方法。胃中有热，则上发口舌糜烂，心中空虚善饥。
肠中有热，则泻出的物质也热，色黄如粥。胃中有寒，面色清冷厥逆，
则腹胀而疼痛。肠中有寒，则小便白，完谷不化肠鸣。
木形之人，其色必苍，身体挺直，五官及四肢小，身形瘦长。
多才且劳心，多忧且劳事。软弱曲短，就不是良材。
【注】以下五条，都是通过结合面色与形体诊断疾病的方法。木形之人，其色合青，
贵在像碧苍那样润泽。身体挺直，象征树木主干挺直。五官及四肢小，象征树木顶端枝条。
身形瘦长，象征树木条细而长。多才，
象征树木用途随砍削而成材。多才的人，必定劳于心。多忧，
象征树木本性不能自静；多忧的人，必定劳于事。
如果有一种形体质软弱曲短，都不是良材。
火形面色赤亮，面小五官尖锐，反面外露偏陋，神清主贵。
重义轻财，少信多虑，好动心急，最忌神气不配。
【注】火形之人，其色合赤，贵在明亮。五官尖锐，指头、额、鼻、面、
口，象征火焰上方的尖锐。五官反露，指五官反向外显露，象征火的性质，
张扬显露。五官偏陋，指五官不正丑陋，象征火寄居形体，随物难定。
凡是反露偏陋，都是火败之形，如果神清而明，这是得到火的神气，则反而主贵。
重气，象征火属阳，多气。轻财，象征火的性质，多散。少信，
象征火的性质，易变。多虑，象征火的明亮，烛照万物。好动，象征火的功用，
不静。心急，象征火的性质，急速。最忌神痴、气浊、色悖，
就是不配，都是败形。
土形之状，黄亮五官圆，五官实厚，五官短贵全。
面圆头大，厚腹股肩，容人有信，行缓心安。
【注】土形之人，其色合黄，贵在光亮。五官圆，象征土的形态圆。
五官实厚，象征土的本质实厚。五官短，象征土的形态敦短。圆、实、
厚、短，五种特征俱全，各成一形，都是土的正形，则主贵。面圆、
头大、厚腹、美肩、美股，都是土厚实之状。客人有信，行缓心安，
都是土德性之厚。
金形洁白，五官端正方正，五官朝润，偏削败亡。
居处静悍，行廉性刚，为吏威肃，兼小无伤。
【注】金形之人，其色合白，贵在洁净。五官端正方正，象征金的形态方正。
五官朝，金主骨，骨骼贵在内朝明堂。五官润，象征金藏于水。
偏则不方正，削则骨露陷，是败亡之形。居处静悍，象征金静而悍。
行廉性刚，象征金性洁而刚。为吏威肃，象征金之性肃杀。
兼小无伤，指方正朝润，虽小无伤，是金的正形。
水形紫润，面肥不平，五官肥嫩，五官秀清。
流动摇身，常不敬畏，内欺外恭，粗浊主废。
【注】水形之人，其色合紫，贵在润泽。面肥不平，
象征水面广而有波。五官肥，象征水的形态广大。五官嫩，
象征水的性质滋润。五官秀清，象征水的质地清澈。肥嫩之质，
行为常流动摇身，象征水流动不居。常不敬畏，象征水性趋下不上。
内欺外恭，象征水质内虚无实。如果神气粗浊，都主废形。
贵在形色相得，最忌形色相胜。形胜色微，色胜形重。
至胜之年，加感则病。年忌七九，犹宜慎恐。
【注】这是说明得其形不得其色的诊断方法。假如木形之人，法当色青，
这是形色相得，不病而贵的形。如果见黄色或见白色，这是相胜，
主病且最忌。见黄色，则为形胜色，主病微；见白色，
则为色胜形，主病重。然而其生病，必至于克木之时之年，
加上感受外邪则病。年忌，指五形之人，形色相胜者，凡至七岁，
是年忌。积九递加至十六岁、二十五岁、三十四岁、四十三岁、
五十二岁、六十一岁，都是年忌之年。当此之年，加上感受致病则甚。
所以说尤其应该戒慎恐惧。
形体有强弱，肌肉有脆坚，强者难犯，弱者易干。
肥人食少痰多，最怕按之如绵。瘦人食多火旺，着骨难全。
【注】这是说明形肉生死诊断方法。五形之人，得其纯者，都叫强，
得其驳者，都叫弱。强者加上感受邪气难犯，弱者加上感受邪气易干。
能食形肥者，是强；如果食少而肥者，不是强，是痰。
肥人最怕按之如棉絮，叫无气，则主死。食少而瘦者，是弱；
如果食多而瘦者，不是弱，是火。瘦人最怕肉干着骨，叫消瘦，
也主死。
形气已脱，脉调犹死。形气不足，脉调可医。
形盛脉小，少气体治。形衰脉大，多气死期。
【注】这是结合形体与脉象，诊断生死的方法。经上说：形气已脱，九候虽调犹死者，
谓形脱无以贮气。形气俱虚，寸口脉调可医者，谓形气未相失。
形盛而肥，脉小少气者，谓气不能胜形。形衰而瘦，脉大多气者，
谓形不能胜气。故皆主死。
颈痛喘疾，目裹肿水，面肿风水，足肿石水。
手肿至腕，足肿至踝，面肿至项，阳虚可嗟。
【注】这是说明形肿生死诊断方法。视其病患者，人迎颈脉大动。
主喘不得卧之疾。目裹上下肿者，主有水气之病。
从面肿起者，名叫风水，阳水。从足胫肿起者，名叫石水，
阴水。如果手肿至腕，足肿至踝，面肿至项，不是水，
乃阳气虚结不还之死证。
头倾视深，背曲肩随，坐则腰痿，转摇迟回，
行则偻俯，立则振掉，形神将夺，筋骨虺颓。
【注】这是说明形惫死候的方法。经上说：夫五脏者，身之强也。头者，
精明之府，头倾视深，精神将夺矣。背者，胸中之府，背曲肩随，
府将坏矣。腰者，肾之府，转摇艰难，肾将惫矣。膝者，筋之府，屈伸不能，行则偻俯，筋将惫矣。骨者，髓之府，不能久立，行则振掉
，骨将惫矣。凡此形神将夺，筋骨虺颓之形状，故皆主死候。
太阴情状，贪而不仁，好入恶出，下意貌亲，
不随时务，后动于人，长大似偻，其色黯黯。
【注】这是说明阴阳之人的情状，以辨别阴阳盛衰的方法。太阴，阴盛而过柔，
This is a disease where Yang Qi sinks into the Yin aspect. In any disease, if there is aversion to cold and cold limbs throughout both day and night, it is a disease of excessive Yin with deficient Yang.
In any disease, if there is restlessness and fever throughout both day and night, it is a disease of excessive Yang with exhausted Yin. In any disease, if there is aversion to cold and cold limbs during the day, and restlessness and fever at night,
it is called "intermingling of Yin and Yang". If food and drink cannot enter the body, the death of this person is ultimately unavoidable.
Abundant food intake with deficient Qi indicates the restoration of Fire transformation and recent recovery. Scarce food intake with abundant Qi indicates dysfunction in both the Stomach and Lung meridians.
Preference for cold drinks indicates internal Heat; preference for hot drinks indicates internal Cold. The differentiation of Cold, Heat, Deficiency, and Excess lies in the degree or quantity.
[Note] This is a diagnostic method based on inquiring about diet. Abundant food intake with robust Qi is normal. If food intake is abundant but Qi is deficient,
it is either due to Stomach disease causing hyperactive Fire transformation, or greedily eating after recent recovery while Grain Qi has not yet sufficed. Scarce food intake with deficient Qi is normal.
If food intake is scarce but Qi is abundant, it must be due to Stomach disease causing anorexia, or Lung disease causing rebellious Qi; this is dysfunction of both the Stomach and Lung meridians. Those who prefer cold drinks
must have Heat in the Middle Jiao. Those who prefer hot drinks must have Cold in the Middle Jiao. In cases of Deficient Heat, consumption of cold drinks is scant; in cases of Excess Heat, consumption of cold drinks is abundant;
in cases of Deficient Cold, consumption of hot drinks is scant; in cases of Excess Cold, consumption of hot drinks is abundant. Thus, it is said that Cold, Heat, Deficiency, and Excess are differentiated by their degree or quantity.
Patency or obstruction of stool relates to Deficiency or Excess syndromes; Yin constipation occurs without Heat, and Yang diarrhea occurs without Cold.
Red or white urine primarily indicates Heat or Cold respectively; Yin Deficiency presents with pale red urine, while Damp-Heat presents with turbid white urine resembling rice wash water.
[Note] This is a diagnostic method based on inquiring about urination and defecation. The patency or obstruction of stool
relates to interior Deficiency or Excess. Obstruction belongs to Excess; if there are no Heat signs internally or externally, it is Yin constipation causing fecal obstruction.
Patency belongs to Deficiency; if there are no Cold signs internally or externally, it is Excess Heat causing diarrhea. Redness or whiteness of urine
primarily reflects interior Heat or Cold. Redness indicates Heat; if the color is normally pale red and light yellow, it indicates Yin Deficiency.
Whiteness indicates Cold; if it is normally turbid like rice wash water, it is transformed by Damp-Heat.
Observing facial complexion to understand the condition, asking symptoms to infer emotional states. When the physician arrives at the bedside, the patient does not look around nor startle,
or claims pain but shows no expression of suffering on the face, and the complexion and pulse are harmonious; this is feigned illness deceiving the doctor.
[Note] This is a method to diagnose the authenticity of illness by combining facial observation with inquiry. Observing the complexion only reveals the location of the pathology;
without inquiry, one cannot sufficiently infer the true nature of the illness. Whenever a patient hears the physician arriving at the bedside, none fail to look around and rise in surprise;
if they do not rise in surprise but merely look around, they either have no illness or belong to a arrogant and unruly class. If the patient complains of pain,
but the physician sees no pained expression on their face, and upon palpating the complexion and pulse, they appear smooth and unobstructed, this is feigned illness deceiving the medical practitioner.
Moaning during pulse diagnosis is the common reaction of patients. Shaking the head while speaking indicates pain in the protected area.
Speaking haltingly three times with pauses, and speech impediment indicate Wind disease. Swallowing saliva and yawning are not signs of illness.
[Note] This is a method to diagnose the authenticity of illness by combining vocal sounds with demeanor. When physicians diagnose the pulse, patients moan
because they are suffering from illness, which is a helpless common reaction. Those who shake their head before speaking are in such severe pain that they find it difficult to vocalize,
shaking their head to signal a need for缓 (slowing down/relief). If holding the abdomen, it indicates interior pain; if holding the head, it indicates headache;
wherever there is protection, there must be pain. During pulse taking, if the patient speaks three words then pauses three times,
it means wanting to speak but not speaking, not speaking but wanting to speak, repeating this three times. Speech impediment preventing speech is Wind disease.
If it is not Wind disease with speech impediment but rather speaking three words with three pauses, this is intentionally feigning illness. Or swallowing saliva during pulse taking,
or yawning during pulse taking, are not signs of illness. Swallowing saliva indicates harmonious interior Qi; yawning indicates harmonious Yin and Yang.
Listing these two matters serves to diagnose and distinguish true from false conditions; other situations can be extrapolated from this. The intent is to prevent patients from succeeding in deception,
so that physicians are not deceived and do not treat recklessly.
Black complexion without pain indicates female jaundice or Kidney injury; if not jaundice, it is blood stasis accumulation; turning yellow after epistaxis or hematochezia.
Slightly yellow-black complexion with lines encircling the mouth corners, appearing emaciated from hunger, upon inquiry indicates dysphagia (Yige).
[Note] This is a diagnostic method combining complexion and inquiry. Black usually indicates pain; if inquired and there is no pain,
it may be Kidney injury leading to female labor jaundice. Further observation showing it is not female labor jaundice indicates blood stasis accumulating internally, manifesting externally on the face;
however, black from blood stasis must be followed by hematemesis, epistaxis, or hematochezia, after which it turns yellow because the stasis has resolved.
A slightly yellow-black complexion is a pale dark hue. If the Shoudai line is short and wraps around the mouth corners,
it is not blood stasis, but what physiognomists call "snake entering the mouth," predicting the owner's starvation death. Furthermore, observing the person's emaciated appearance from hunger
indicates inability to eat; inquiry confirms dysphagia.
White complexion without blood loss, pulse like tangled silk, inquired as caused by terror, Qi sinking and Spirit lost,
alternating white and red, floating pulse with timid Qi, shame and embarrassment agitating the Spirit, presenting with this Qi and color.
[Note] This is a diagnostic method combining complexion and emotion. White is the deficient color after blood loss; checking reveals no signs of blood loss,
inquiring reveals it was caused by fear. Fear causes Blood to follow Qi downward, hence the white complexion. Terror causes Spirit to follow Qi loss,
hence the pulse like tangled silk. Alternating white and red is the color of unstable Qi and Blood; floating pulse with timid Qi
is the manifestation of unsettled Spirit and Qi. Inquiring reveals inner shame, resulting in this Qi and color. Shame causes Qi to contract,
hence timid Qi. Embarrassment agitates the Spirit, hence the floating pulse. Listing these two aspects of emotion and color, one diagnoses illness,
the other diagnoses emotion; others can be inferred analogously. It all depends on the physician's divine understanding when facing the patient.
Five colors appearing on eyebrows indicate disease in the skin. Changes in Ying Qi with movement indicate conditions of the blood vessels.
Disease in the eye corners and sinews is indicated by the lips and mouth governing muscles; ears govern bone disease, appearing dry, withered, and dirty.
[Note] This is a diagnostic method combining complexion with Skin, Vessels, Flesh, Sinews, and Bones.
When five colors appear between the eyebrows, it indicates disease in the skin, because the Lung governs skin and hair. Changes in Ying Qi displaying five colors,
moving softly, indicate disease in the vessels, because Ying circulates within the blood vessels. Five colors appearing in the eyes indicate disease in the sinews,
because the Liver governs sinews. Five colors appearing on the lips and mouth indicate disease in the flesh, because the Spleen governs muscle. Five colors appearing on the ears
indicate disease in the bones, because the Kidney governs bones. Dry, withered, and dirty appearance indicates withered bones lacking luster, unable to nourish the exterior.
The following are miscellaneous methods of diagnosing illness.
Hair belongs to Fire and grows upward; beard belongs to Water and grows downward; skin and hair belong to Metal; horizontal eyebrows belong to Wood;
fine hairs belonging to Earth are found in the axillae, groin, umbilicus, and abdomen. Hair straight as hemp and scorched hair indicate death.
[Note] This explains the method of diagnosing illness through hair. Hair belongs to the Heart and grows upward, thus belonging to Fire. Beard belongs to the Kidney and grows downward,
thus belonging to Water. Body hair belongs to the Lung and generates skin, thus belonging to Metal. Eyebrows belong to the Liver and grow horizontally, thus belonging to Wood.
Fine hairs in the axillae, groin, umbilicus, and abdomen belong to the Spleen to correspond to the four dimensions, thus belonging to Earth. Although hair belongs to the Five Zang Organs,
all are generated by Blood, so they prefer luster. If hair is straight as hemp and beard/hair are scorched and withered, these are signs of death.
Yin collaterals follow the meridians and have constant colors. Yang collaterals have no constant color, changing with time.
Excess Cold causes coagulation, resulting in black and cyan colors. Excess Heat causes liquidity, resulting in yellow and red colors.
[Note] This is a diagnostic method combining complexion with collateral vessels. Collaterals have Yin and Yang; those following Yin meridians are Yin collaterals,
those following Yang meridians are Yang collaterals. Yin collaterals are deep and internal, Yang collaterals are superficial and external. Internal ones are invisible,
so treatment follows the constant color, hence "having constant color." External ones are visible,
so treatment follows the color changes with the four seasons, hence "Yang collaterals have no constant color." However, color changes in Yang collaterals
do not go beyond diagnosing Cold and Heat via complexion. Excess Cold causes vessel coagulation, resulting in cyan and black colors; excess Heat causes vessel liquidity,
resulting in yellow and red colors.
The large collateral of the Stomach is named Xuli (Void Gate), pulsating below the left breast. If the movement is excessive or insufficient,
movement vibrating the clothes indicates leakage of Zong Qi (Pectoral Qi); rapid or intermittent pulse indicates accumulation/mass; absence of pulse indicates death.
[Note] This explains the method of diagnosing illness via Zong Qi. The large collateral of the Stomach is named Xuli, piercing the diaphragm and connecting to the Lung,
emerging below the left breast. Movement not vibrating clothes is used to observe Zong Qi. If movement is faint and invisible, it is insufficient,
indicating internal deficiency of Zong Qi. If movement vibrates clothes and is severe, it is excessive, indicating leakage of Zong Qi.
If the pulse stops every three or four beats, or every five or six beats, it indicates accumulation/mass. If the pulse is absent,
it indicates death.
Pulse and Chi skin correspond; cold Chi skin indicates deficient diarrhea; hot Chi skin indicates warm disease; Yin Deficiency indicates alternating cold and heat;
Wind disease presents with slippery Chi skin; Bi syndrome presents with choppy Chi skin; large Chi skin indicates abundance; small Chi skin indicates depletion.
[Note] This explains the method of diagnosing the Chi skin. Chi refers to the skin from the Guan position to the Chi Ze point.
The Classics state: If the pulse is urgent, the Chi skin is also urgent; if the pulse is slow, the Chi skin is also slow;
if the pulse is small, the Chi skin is diminished and Qi is deficient; if the pulse is large, the Chi skin is distended and raised;
if the pulse is slippery, the Chi skin is also slippery; if the pulse is choppy, the Chi skin is also choppy. Hence, "Pulse and Chi skin correspond."
If diagnosing cold Chi skin, it indicates deficient diarrhea. Diagnosing hot Chi skin indicates warm disease;
if not warm disease, it indicates Yin Deficiency with alternating cold and heat, or consumptive disease. In Wind disease, the Chi skin is slippery.
In Bi syndrome, the Chi skin is choppy; abundant Qi and Blood make the Chi flesh plump; deficient Qi and Blood make the Chi flesh depleted.
Elbow region observes waist and abdomen; hand observes thighs and feet; arm observes shoulders and back; Chi side observes chest and diaphragm;
palm center observes abdomen; bluish discoloration on the Thenar eminence indicates Stomach Cold; where Cold or Heat resides, illness generates Cold or Heat.
[Note] This explains the diagnostic method of the elbow and arm. Above the elbow is Bo; below the elbow is Bi; the joint of Bo and Bi is Zhou;
the inner aspect of the arm is Chi; the outer aspect of the arm is Bi. The upper elbow observes waist and abdomen; the hand observes thighs and feet; the arm observes shoulders and back; the Chi side observes chest and diaphragm; the palm center observes the abdomen. The area behind the base of the thumb is called Yu (Fish); if there is bluish discoloration,
or visible blue vessels, it indicates Cold in the Stomach. Diagnose where Cold or Heat resides to determine where illness generates Cold or Heat.
Diagnose above and below the umbilicus; above observes Stomach, below observes Intestines; abdominal skin Cold or Heat corresponds to Stomach and Intestine Cold or Heat.
Stomach prefers cold drinks; Intestines prefer hot soups. Heat should not be scorching; Cold should not be freezing.
[Note] This explains the method of diagnosing the umbilicus. Above the umbilicus observes the Stomach. Below the umbilicus observes the Intestines. Palpating the Cold or Heat of the abdominal skin above and below
reveals corresponding Cold or Heat diseases in the Stomach and Intestines. Disease in the Stomach often craves cold drinks,
disease in the Intestines often craves hot soups; this is the sign. However, providing hot drinks should not be excessively scorching;
providing cold drinks should not be excessively freezing, lest indiscriminate drinking cause harm; one should only provide appropriate warmth or coolness.
Stomach Heat causes oral ulcers and empty heart with frequent hunger. Intestinal Heat causes hot diarrhea, discharging yellow material like gruel.
Stomach Cold causes clear cold and厥 (cold extremities), abdominal distension and pain. Intestinal Cold causes white urine, undigested stool and borborygmus.
[Note] This explains the diagnostic method of Stomach and Intestine Cold and Heat diseases. Heat in the Stomach causes oral ulcers and empty heart with frequent hunger.
Heat in the Intestines causes hot discharge, yellow in color like porridge. Cold in the Stomach causes clear cold face and extremities,
leading to abdominal distension and pain. Cold in the Intestines causes white urine, undigested stool and borborygmus.
Wood-type individuals must have a cyan complexion, straight body, small features and limbs, thin and tall stature.
They are talented but mentally overworked, prone to worry and physical toil. Soft, curved, and short stature is not a good constitution.
[Note] The following five paragraphs are all diagnostic methods combining complexion and physique. Wood-type individuals have a complexion corresponding to Green/Cyan,
preferably moist like verdant grass. A straight body symbolizes the straight trunk of wood. Small features and limbs symbolize the tips and branches of wood.
Thin and tall stature symbolizes the slender and long branches of wood. Being talented
symbolizes wood being shaped into useful timber by carving. Talented people must exert their mind. Prone to worry
symbolizes the nature of wood unable to remain still; those prone to worry must exert themselves in affairs.
If the physique is soft, curved, and short, it is not good timber.
Fire-type individuals have a red and bright complexion, small face with sharp features, protruding and flawed structure; clear Spirit indicates nobility.
They value righteousness over wealth, lack trustworthiness but are full of anxiety, active and impatient, most忌 (taboo) when Spirit and Qi do not match.
[Note] Fire-type individuals have a complexion corresponding to Red, preferably bright. Sharp features refer to head, forehead, nose, face,
and mouth, symbolizing the sharp apex of fire. Protruding features refer to facial organs facing outward, symbolizing the nature of fire,
displaying and revealing itself. Flawed features refer to irregular and ugly facial organs, symbolizing fire residing in the body, hard to stabilize with objects.
All these protruding, revealing, irregular, and flawed traits are forms of Fire failure; if the Spirit is clear and bright, this obtains the Spirit of Fire, thus indicating nobility.
Valuing righteousness symbolizes Fire belonging to Yang, having abundant Qi. Valuing wealth lightly symbolizes the nature of Fire, dissipating easily. Lacking trustworthiness
symbolizes the nature of Fire, changing easily. Full of anxiety symbolizes the brightness of Fire, illuminating things. Active symbolizes the function of Fire,
not remaining still. Impatient symbolizes the nature of Fire, swift and rapid. Most taboo are dull Spirit, turbid Qi, and contrary complexion,
which constitute mismatch, all signs of degeneration.
Earth-type individuals have a yellow and bright complexion, round features, solid and thick features, short stature fully developed.
Round face, large head, thick abdomen and hips, trustworthy demeanor, slow walking and peaceful mind.
[Note] Earth-type individuals have a complexion corresponding to Yellow, preferably bright. Round features symbolize the round shape of earth.
Solid and thick features symbolize the substantial and thick quality of earth. Short stature symbolizes the敦 (solid/stout) shape of earth. Round, solid,
thick, and short, if all five characteristics are complete, each forming a shape, they are all correct forms of Earth, thus indicating nobility. Round face,
large head, thick abdomen, beautiful shoulders, and well-shaped hips are all signs of Earth's solidity and thickness. Trustworthy demeanor, slow walking and peaceful mind
are all signs of the thick virtue of Earth.
Metal-type individuals are white and clean, upright and square features, inward-facing and moist features; skewed and lean indicate degeneration and death.
Quiet and fierce dwelling, honest conduct and rigid nature,威严 (majestic) as an official, small size without harm.
[Note] Metal-type individuals have a complexion corresponding to White, preferably clean. Upright and square features symbolize the square shape of metal.
Inward-facing refers to Metal governing bones; bones should face inward toward the Ming Tang. Moist features symbolize Metal stored in Water.
Skewed means not square; lean means exposed and sunken bones, a form of degeneration and death. Quiet and fierce dwelling symbolizes Metal being quiet yet fierce.
Honest conduct and rigid nature symbolize Metal being clean and rigid. Majestic as an official symbolizes the肃杀 (solemn and killing) nature of Metal.
Small size without harm means upright, inward-facing, and moist; even if small, it is harmless, being the correct form of Metal.
Water-type individuals have a purple and moist complexion, fat and uneven face, fat and tender features, elegant and clear features.
Fluid movement shaking the body, often lacking reverence, deceitful inside but respectful outside, coarse and turbid indicates uselessness.
[Note] Water-type individuals have a complexion corresponding to Purple, preferably moist. Fat and uneven face
symbolizes the broad surface and waves of water. Fat features symbolize the vast shape of water. Tender features
symbolize the moisturizing nature of water. Elegant and clear features symbolize the clear quality of water. With fat and tender qualities,
behavior often involves fluid movement shaking the body, symbolizing water flowing without staying in one place. Often lacking reverence
symbolizes the nature of water flowing downward and not upward. Deceitful inside but respectful outside
symbolizes the quality of water being hollow inside and solid outside. If Spirit and Qi are coarse and turbid, all indicate useless forms.
It is crucial that Form and Color agree; most taboo is Form overcoming Color. Form overcoming Color is mild; Color overcoming Form is severe.
When the overcoming year arrives, adding pathogenic factors causes illness. Year taboos are seven and nine, requiring caution and fear.
[Note] This explains the diagnostic method of obtaining Form but not Color. For example, a Wood-type individual should have a Green complexion,
this is Form and Color agreeing, a non-ill but noble form. If Yellow or White is seen, this is overcoming,
indicating illness and most taboo. Seeing Yellow means Form overcomes Color, indicating mild illness; seeing White
means Color overcomes Form, indicating severe illness. However, illness occurs only in the year when Metal overcomes Wood,
plus exposure to external pathogens causes illness. Year taboos refer to the five types of individuals where Form and Color overcome each other; reaching age seven
is a year taboo. Adding nine cumulatively to sixteen, twenty-five, thirty-four, forty-three,
fifty-two, sixty-one are all year taboo years. In these years, contracting illness is severe.
Thus, it is said that one should especially be cautious and fearful.
Form has strength and weakness; flesh has fragility and firmness; the strong are hard to invade, the weak are easily affected.
Fat people with little food intake have phlegm; most feared is feeling like cotton when pressed. Thin people with abundant food intake have Fire; clinging to bone indicates difficulty in preservation.
[Note] This explains the diagnostic method of life and death regarding form and flesh. Among the five types, those obtaining purity are called Strong,
those obtaining impurity are called Weak. The strong are hard to invade by added pathogens; the weak are easily affected by added pathogens.
Those who eat well and are fat are Strong; if eating little but fat, it is not Strong, but Phlegm.
Fat people most feared are those feeling like cotton wadding when pressed, called "no Qi," indicating death. Eating little and thin is Weak;
if eating much and thin, it is not Weak, but Fire. Thin people most feared are those whose flesh dries and clings to bone, called emaciation,
also indicating death.
If Form and Qi are already exhausted, even if the pulse is harmonious, death ensues. If Form and Qi are insufficient, but the pulse is harmonious, it can be treated.
Full form with small pulse indicates deficient Qi and requires treatment; wasted form with large pulse indicates abundant Qi and signals the period of death.
[Note] This is a method of diagnosing life and death by combining Form and Pulse. The Classics state: If Form and Qi are exhausted, even if the Nine Pulses are harmonious, death occurs,
meaning Form is exhausted and cannot store Qi. If both Form and Qi are deficient, but the Cun Kou pulse is harmonious and can be treated, it means Form and Qi have not completely separated.
Full and fat form with small pulse and deficient Qi means Qi cannot overcome Form. Wasted and thin form with large pulse and abundant Qi
means Form cannot overcome Qi. Thus, both indicate death.
Neck pain and asthma; swelling of eyelids indicates water retention; facial swelling indicates Wind-Water; foot swelling indicates Stone-Water.
Hand swelling to the wrist, foot swelling to the ankle, facial swelling to the neck, Yang Deficiency is lamentable.
[Note] This explains the diagnostic method of life and death regarding edema. Observing the patient, the Renying pulse on the neck beats strongly.
Indicates asthma and inability to lie flat. Swelling above and below the eyelids indicates water qi disease.
Starting from facial swelling is named Wind-Water, Yang Water. Starting from lower leg swelling is named Stone-Water,
Yin Water. If hand swelling reaches the wrist, foot swelling reaches the ankle, facial swelling reaches the neck, it is not water,
but a fatal syndrome of Yang Qi deficiency and stagnation failing to return.
Head drooping and deep-set eyes; curved back and drooping shoulders; sitting with weak waist; slow turning and swaying;
walking with stooped posture; standing with trembling; Form and Spirit will be seized; Sinews and Bones will collapse.
[Note] This explains the signs of death regarding physical exhaustion. The Classics state: The Five Zang Organs are the strength of the body. The Head is
the mansion of clarity and spirit; head drooping and deep-set eyes indicate Spirit is about to be seized. The Back is
the mansion of the Chest; curved back and drooping shoulders indicate the mansion is about to collapse. The Waist is
the mansion of the Kidney; difficult turning and swaying indicate the Kidney is about to be exhausted. The Knee is
the mansion of Sinews; inability to bend and extend, walking stooped, indicate Sinews are about to be exhausted. The Bone is
the mansion of Marrow; inability to stand for long, walking with trembling,
indicate Bones are about to be exhausted. All these shapes of Form and Spirit being seized, and Sinews and Bones collapsing,
therefore all indicate signs of death.
Taiyin temperament: greedy and unkind, preferring entry over exit, submissive and seemingly close,
not adapting to current affairs, acting later than others, tall but seeming hunched, complexion dark and gloomy.
[Note] This explains the temperaments of Yin and Yang individuals to differentiate Yin and Yang excess and deficiency. Taiyin, excessive Yin and overly gentle,