神有余则笑不休，神不足则悲。气有余则喘咳上气，不足则息利少气。(《素问》)
形气相得者生。(《素问》)
小儿识悟通敏过人者多夭，稍费人雕琢者寿。(《千金方》)
凡人问寿在神，未有神不足而不夭者。神宜藏不宜露，神宜和不宜滞，神宜清不宜枯，
神宜发扬不宜轻佻，神宜安静不宜浮动。(《达摩》)
气聚则生，气散则死。(朱文公)
胎禀虚怯，神气不足，目无精光，面白颅解，此皆难育，虽育不寿。(《小儿直诀》)
凡小儿专爱一人怀抱，见他人则避之，此神怯弱也。(万密斋)
经曰∶气至色不至者生。又曰∶色至气不至者死。谓其有气无色，虽病不凶；有色无气
，无病亦亡。(喻嘉言)
人之五官百骸，赅而存者，神居之耳。色者，神之旗也。神旺则色旺，神衰则色衰，神
藏则色藏，神露则色露。(喻嘉言)
察色之妙，全在察神，血以养气，气以养神。失睡之人，神有饥色；丧亡之子，神有呆
色，气索则神失所养耳。(喻嘉言)
胃之支脉上络于心，才有壅闭，即堵其神气出入之窍，故不识人。(赵以德)
独语如见鬼状，则心主之神气虚，而病合于少阴也。少阴之神机枢转，时出时入，废则
神气昏愦而不识人。(张隐庵)
凡病者，气急不续，则气已散；自汗如雨，气随汗散，大吐大利，气随吐利而散；遗尿
、呕血、脱精，气亦随之而散。气者阳也，气散，则由阳而入阴，为将亡之候。(林佩琴)
凡人将死，喉间痰响有声，以为痰涎闭窒而致气尽者误，实则真气已离，痰随气浮而有
声也。(林佩琴)
小儿病，神气清明，虽重可救；神气昏愦，病虽轻必有仓促之变。(许宣治)
人之五脏，内蕴精气，上华于面，色固由气而着者，然隐然含于皮之内者为气，显然彰
于皮之外者为色，色外而气内，外有迹而内无迹也。(《心法》)注
凡病至神明失守而声嘶者，为五脏已夺，主无治。(《大全》)
小儿五体以头为尊，一面惟神可恃。精神明快者吉，精神昏愦者凶。(陈飞霞)
神气为一身之主，神清气爽，神完气足，主清吉。神夺气移，神疲气浊，主夭亡。(惕
厉子)
寒则神清，热则神昏。实则神有余，虚则神不足。(惕厉子)
寒盛者气必静，热盛者气必粗。虚则气歉，实则气壮。(惕厉子)
口鼻气粗，疾出疾入者，外感邪有余也。口鼻气微，徐出徐入者，内伤气不足也。(惕
厉子)
按∶证有表、里、虚、实、寒、热，在大人且不易辨，小儿尤难。夏禹铸有审苗窍之法
，陈
飞霞因之。以为脏腑有疾，无可揣度，乃由内而达于外者为苗窍，苗窍者，脏腑之外着也，
苗窍有迹可审，而神气乃无迹之迹，尤不可不审。所期思命者善觇神气，内伤外感从此辨，
死生亦从此决，方足以称良工。(惕厉子)
神气有余，则表现为笑声不止；神气不足，则表现为悲伤。气有余，则表现为气喘、咳嗽、气逆向上；气不足，则表现为呼吸通畅但气息短少。（出自《素问》）
形体与气机协调一致者，能够生存。（出自《素问》）
小儿如果悟性通晓敏捷超过常人，往往寿命不长；稍微经过人力雕琢修饰的，反而长寿。（出自《千金方》）
凡人询问寿命长短关键在于观察神气，从来没有神气不足而不早夭的。神气应当内藏而不宜外露，应当调和而不宜滞涩，应当清灵而不宜枯槁，应当发扬而不宜轻浮，应当安静而不宜浮动。（出自《达摩》）
先天禀赋虚弱怯懦，神气不足，眼睛没有精光，面色苍白且囟门不合，这些情况都难以养育，即使养育了也不长寿。（出自《小儿直诀》）
凡是小儿特别喜爱一个人怀抱，见到其他人就躲避，这是神气怯弱。（万密斋）
医经说：气至而色不至的，预后良好（生）。又说：色至而气不至的，预后不良（死）。意思是说有气无色，虽然生病但不凶险；有色无气，即使没有明显病症也会死亡。（喻嘉言）
人的五官和全身骨骼肌肉，之所以能完整存在，是因为有神居住其中。面色是神的旗帜。神旺则面色旺盛，神衰则面色衰败，神藏则面色含蓄，神露则面色显露。（喻嘉言）
观察面色的奥妙，全在于观察神气。血用来养气，气用来养神。失眠的人，神气呈现饥饿之色；丧子之人，神气呈现呆滞之色，这是因为气已索然，神失去了滋养。（喻嘉言）
胃的支脉上行联络于心，一旦有壅塞闭阻，就会堵塞神气出入的窍道，所以导致不识人。（赵以德）
独自说话好像看见鬼怪一样，这是心主之神气虚弱，病情归属于少阴经。少阴的神机枢转功能，有时出有时入，如果废弛，则神气昏乱而无法识人。（张隐庵）
凡是病人，如果气急不能接续，说明气已经散失；自汗如雨下，气随着汗水散失；剧烈呕吐或腹泻，气随着吐利而散失；遗尿、呕血、精气脱失，气也随之散失。气属于阳，气散失，则由阳转入阴，这是将要死亡的征候。（林佩琴）
凡人将要死亡时，喉间痰鸣有声，人们误以为是痰涎闭塞窒息导致气尽，实际上是因为真气已经离散，痰随着气上浮而有声音。（林佩琴）
小儿患病，如果神气清明，即使病情严重也可以救治；如果神气昏乱，即使病情轻微也必然会有突然的变化。（许宣治）
人的五脏，内部蕴藏精气，上荣于面部，面色固然由气而显现，然而隐约包含在皮肤之内的是气，明显彰显在皮肤之外的是色，色在外而气在内，外有迹象而内无迹象。（《心法》注）
凡是疾病发展到神明失守而出现声音嘶哑的，说明五脏精气已被剥夺，主治无效。（《大全》）
小儿的五体以头部为尊，整张脸只有神气可以依赖。精神明快者为吉，精神昏乱者为凶。（陈飞霞）
神气是一身的主宰，神清气爽，神完气足，主平安吉利。神气被夺，神疲气浊，主早亡。（惕厉子）
寒证则神志清醒，热证则神志昏沉。实证则神气有余，虚证则神气不足。（惕厉子）
寒邪盛则气机必静，热邪盛则气机必粗促。虚证则气力欠缺，实证则气力壮盛。（惕厉子）
口鼻呼吸粗重，疾出疾入的，是外感邪气有余。口鼻呼吸微弱，徐出徐入的，是内伤气不足。（惕厉子）
按语：证候有表、里、虚、实、寒、热之分，在大人身上尚且不易辨别，在小儿身上尤其困难。夏禹铸造了审视苗窍的方法，陈飞霞沿用了这种方法。认为脏腑有疾病，无法揣测，于是由内而达于外的称为苗窍，苗窍是脏腑的外在表现，苗窍有迹象可以审视，而神气是无迹之迹，更不可不审视。希望思考生命的人善于观察神气，内伤外感从此辨别，生死也从此决定，才足以称为良医。（惕厉子）
When Shen (Spirit) is in excess, there is incessant laughter; when Shen is deficient, there is sorrow. When Qi (Vital Energy) is in excess, there is panting, coughing, and rebellious Qi moving upward; when Qi is deficient, breathing is smooth but the voice is weak and short. (*Suwen*)
When Xing (Form/Body) and Qi are harmonious, life is sustained. (*Suwen*)
Children whose cognitive abilities and acuity surpass others often have short lives; those who require less artificial refinement tend to live longer. (*Qianjin Fang*)
Inquiring about longevity depends on observing Shen. There is no case of premature death without Shen deficiency. Shen should be stored internally rather than exposed, harmonious rather than stagnant, clear rather withered, expressive rather than frivolous, and tranquil rather than restless. (*Damo*)
When Qi gathers, there is life; when Qi scatters, there is death. (Zhu Wengong)
Congenital constitution is weak and timid, Shen and Qi are insufficient, eyes lack luster, complexion is pale, and fontanelles are unclosed. These conditions indicate difficulty in nurturing, and even if nurtured, longevity is unlikely. (*Xiao'er Zhijue*)
If a child specifically loves being held by one person and avoids others, this indicates weak and timid Shen. (Wan Mizhai)
The classics state: "Qi arrives but color does not arrive" indicates survival. It also states: "Color arrives but Qi does not arrive" indicates death. This means having Qi but lacking Color, though ill, is not ominous; having Color but lacking Qi, though seemingly healthy, leads to death. (Yu Jiayan)
The five sense organs and hundred bones of the human body exist integrally because Shen resides within them. Complexion is the banner of Shen. When Shen is vigorous, complexion is vibrant; when Shen is declining, complexion is dull; when Shen is stored, complexion is reserved; when Shen is exposed, complexion is glaring. (Yu Jiayan)
The subtlety of observing complexion lies entirely in observing Shen. Blood nourishes Qi, and Qi nourishes Shen. A person who has lost sleep shows signs of hunger in their Shen; a parent who has lost a child shows signs of dullness in their Shen, as Qi has depleted and Shen loses its nourishment. (Yu Jiayan)
The collateral vessels of the Stomach connect upwards to the Heart. Any blockage immediately obstructs the orifices for the entry and exit of Shen and Qi, resulting in an inability to recognize people. (Zhao Yi-de)
Speaking alone as if seeing ghosts indicates that the Shen of the Heart Master is deficient, and the disease aligns with the Shaoyin channel. The pivot mechanism of Shaoyin Shen moves in and out intermittently; if it fails, Shen becomes confused and disoriented, leading to an inability to recognize people. (Zhang Yin'an)
In all diseases, if breathing is急促 and cannot continue, Qi has already scattered; spontaneous sweating like rain causes Qi to scatter with the sweat; severe vomiting and diarrhea cause Qi to scatter with the discharge; enuresis, hematemesis, and essence depletion cause Qi to scatter accordingly. Qi belongs to Yang. When Qi scatters, it transitions from Yang to Yin, signaling impending death. (Lin Peiqin)
When a person is near death, phlegm rattling is heard in the throat. It is mistaken to think this is caused by phlegm-saliva blocking the airways and exhausting Qi. In reality, the True Qi has already separated, and phlegm floats up with the Qi, producing sound. (Lin Peiqin)
For children with illness, if Shen is clear and bright, even severe cases can be saved; if Shen is confused and dull, even mild cases will likely undergo sudden deterioration. (Xu Xuanzhi)
The five Zang organs store Jing-Qi internally and manifest on the face. Although complexion arises from Qi, what is subtly contained within the skin is Qi, while what is prominently displayed outside the skin is Color. Color is external and Qi is internal; Color has visible traces, while Qi has none. (*Xinfa* Note)
When disease progresses to the point of losing Shen-Ming and hoarseness occurs, it indicates that the Five Zang organs have been exhausted, and treatment is futile. (*Daquan*)
Among the five body parts of children, the head is supreme, and only Shen on the face can be relied upon. Bright spirit is auspicious; confused spirit is inauspicious. (Chen Feixia)
Shen and Qi are the masters of the body. Clear and refreshing Shen, complete Spirit and sufficient Qi, indicate peace and auspiciousness. Deprived Shen and shifted Qi, fatigued Spirit and turbid Qi, indicate premature death. (Tili Zi)
Cold conditions lead to clear Shen; heat conditions lead to confused Shen. Excess conditions mean Shen is in abundance; deficiency conditions mean Shen is lacking. (Tili Zi)
Excessive Cold leads to quiet Qi; excessive Heat leads to rough Qi. Deficiency results in deficient Qi; Excess results in robust Qi. (Tili Zi)
Rough breathing at the mouth and nose, exiting and entering quickly, indicates excess of external pathogenic factors. Weak breathing at the mouth and nose, exiting and entering slowly, indicates deficiency of internal Qi. (Tili Zi)
Commentary: Syndromes are categorized as Exterior, Interior, Deficiency, Excess, Cold, and Heat. These are difficult to distinguish in adults, and even more so in children. Yu Xia cast methods for examining Miao Qiao (Orifices). Chen Feixai adopted this, believing that since internal organ diseases are hard to gauge, the manifestations reaching from inside to outside are called Miao Qiao, which are the external expressions of the Zang-Fu. Miao Qiao have visible traces for examination, whereas Shen-Qi has invisible traces, making its examination crucial. Those concerned with life should be adept at observing Shen-Qi; from this, internal injuries and external infections can be distinguished, and life and death determined, thus qualifying as excellent physicians. (Tili Zi)