五行多在面。吉凶要观形。赤红多积热。风生肝胆惊。面黄多食积。唇白是寒侵。青黑眉间出。黄粱梦里人。五声
由肺出。肺绝哭无声。气短咽喉塞。喘多医者惊。哑声热不退。腹痛冷相侵。听罢知虚实。存知在耳鸣。小儿无脉
诊。吉凶虎口凭。
面部气色。为十二经总现之处。而五位色青者。惊积不散。欲发风候。五位色红者。伤寒痰积壅盛。惊悸不宁。
五位色黄者。食积 瘕。疳候痞癖。五位色白者。脉气不实。滑泄吐痢。五位色黑者。脏腑欲绝。为疾危恶候。面
青眼青。肝之病也。面赤唇红。心之病也。面黄鼻黄。脾之病也。面颊白色。肺之病也。五脏各有所生。细探其色。
即知表里虚实。禀赋盈亏。其补泻寒热之法。诚大彰明较着也。
凡视小儿神气脉色有五。一视两目。二听声者。三视囟门。四视形貌。五视毛发。但此五者。虽不能全。若得两目
精神。声音响亮。十可保其六七耳。
一视两目。夫两目乃五脏精华所聚。一身精气所萃。若睛珠黑光满轮。精神明快。儿必长寿。虽然加病。亦易痊
愈。若白珠多。黑珠昏朦。睛珠或黄或小。精神昏懒。此父母先天之气薄弱。禀受既亏。儿多灾患也。
二听声音。凡小儿声音大而响亮。乃五脏六腑气血充盈。儿必易长成人。如生来不曾大声啼哭。此必有一脏
阴窍之未通。神气之未足。或声如啾唧咿唔之状。此儿不寿必矣。
三视囟门。盖儿前囟门乃禀母血而充。后囟门乃受父精而实。若前后囟门充实。其儿必寿。如父之精气不足。
耽嗜酒色。令儿后囟空虚不实。如母之原禀不足。血弱病多。令儿前囟虚软不坚。多生疾病。如父母气血俱
不足。其儿必夭。若此。则其父母亦不能保其天年耳。前囟即道家所谓泥丸宫。后囟即脑后顶门中。名曰百
会。前后囟门俱不合。名曰解颅。
四视形貌。凡儿口大鼻端。眉清目秀。五岳相朝。部位相等。此乃福寿之基。一生无疾。如口小鼻 。眉心促皱。
皮肤涩滞。虽无病而终夭。设或不夭。而终贫贱也。
五视毛发。夫毛发受母血而成。故名血余也。母血充实。儿发则色黑而光润。母血虚弱。或胎漏败堕。或纵酒多
淫。儿发必黄稿焦枯。或生疳痍之患。寿亦不长之兆也。
五行之气多显现于面部。判断吉凶需要观察面色形态。面色赤红多为积热所致，易引发肝胆风惊。面色发黄多为食积，嘴唇苍白是寒邪侵袭的表现。眉间出现青黑色，预示病情危重如黄粱梦醒般虚幻难留。五种声音由肺脏发出，肺气衰竭时哭泣无声。气短且咽喉堵塞，喘息严重令医者惊惧。声音嘶哑且发热不退，腹痛因冷邪相侵。听完声音可辨别虚实，知晓耳鸣源于肾精存亡。小儿没有常规的脉诊方法，吉凶主要依据虎口指纹来判断。
面部的色泽气色，是十二经脉气血总体显现的部位。如果五部位（指面部特定区域）颜色发青，说明惊风与积滞不散，即将发作风证候。五部位颜色发红，说明伤寒、痰饮与积滞壅盛，伴有惊悸不安。五部位颜色发黄，说明有食积、瘕聚、疳积及痞块癖积。五部位颜色发白，说明脉气不实，伴有滑泄、呕吐或痢疾。五部位颜色发黑，说明脏腑功能即将衰竭，属于疾病危重的恶候。面色青、眼珠青，是肝脏病变；面色赤、嘴唇红，是心脏病变；面色黄、鼻头黄，是脾脏病变；面颊部白色，是肺脏病变。五脏各有其对应的表现，细致探查面色，就能知道表里、虚实以及先天禀赋的盈亏情况。其补泻、寒热的治疗方法，确实是非常明显清楚的。
凡是观察小儿的神气、脉象和面色有五法：一是观察双眼，二是听声音，三是观察囟门，四是观察形体容貌，五是观察毛发。但这五项中，虽然不能全部具备，如果能观察到两眼有神、声音响亮，就可以保证六七成的治愈率。
第一，观察双眼。眼睛是五脏精华汇聚之处，也是全身精气萃集之地。如果黑眼球光泽饱满，眼神明快，孩子必定长寿。即使生病，也易于痊愈。如果白眼珠多，黑眼球昏蒙，黑眼球或发黄或过小，精神昏沉懒惰，这是父母先天之气薄弱，禀受不足，孩子多有灾患。
第二，听声音。凡是小儿声音大而响亮，说明五脏六腑气血充盈，孩子必定容易长大成人。如果出生时不曾大声啼哭，这必然有一脏阴窍未通，神气不足。或者声音像啾唧咿唔那样微弱，这个孩子必定寿命不长。
第三，观察囟门。小儿前囟门依靠母血充养，后囟门依靠父精充实。如果前后囟门都充实，孩子必定长寿。如果父亲精气不足，沉溺酒色，导致孩子后囟空虚不实；如果母亲先天禀赋不足，血弱病多，导致孩子前囟虚软不坚，孩子会多生疾病。如果父母气血都不足，孩子必定夭折。如果是这样，父母也不能保全他们的天年。前囟即道家所谓的泥丸宫，后囟位于脑后顶门中，名为百会穴。前后囟门都不闭合，称为解颅。
第四，观察形体容貌。凡是孩子口大鼻端正，眉毛清秀，五官如五岳相朝，部位比例相等，这是福寿的基础，一生无病。如果口小鼻子尖细，眉心紧促皱起，皮肤涩滞，即使没有病也会早夭。如果不早夭，最终也会贫贱。
第五，观察毛发。毛发由母血生成，所以名叫“血余”。母血充实，孩子的头发就黑而光润。母血虚弱，或有胎漏流产，或纵酒多淫，孩子的头发必定枯黄焦干，或者有患疳痍疾病的征兆，这也是寿命不长的预兆。
The Qi of the Five Elements (Wood, Fire, Earth, Metal, Water) mostly manifests on the face. To judge auspiciousness or inauspiciousness, one must observe the facial form and color. A red complexion indicates accumulated heat (Ji Re), which may generate wind and liver-gallbladder fright (Gan Dan Jing). A yellow complexion indicates food stagnation (Shi Ji); pale lips indicate invasion by cold (Han Qin). Cyan-black hues appearing between the eyebrows suggest a critical condition akin to waking from an illusion. The five vocalizations originate from the Lung (Fei); when Lung Qi is exhausted, crying is silent. Shortness of breath with throat obstruction and severe wheezing startle the physician. Hoarseness with persistent fever, and abdominal pain due to cold invasion, are observed. Listening reveals deficiency or excess; knowing the presence of tinnitus relates to the preservation of Kidney essence. For infants, regular pulse diagnosis is not performed; auspiciousness or inauspiciousness relies on the Tiger's Mouth (Hu Kou) fingerprint observation.
Facial complexion and qi color are the total manifestation sites of the Twelve Meridians (Shi Er Jing). If the colors at the Five Positions (Wu Wei - specific areas on the face) are cyan, it indicates that fright and stagnation have not dispersed, and wind syndromes are about to manifest. If the colors are red, it indicates abundant accumulation of cold damage (Shang Han), phlegm, and stagnation, accompanied by palpitations and restlessness. If the colors are yellow, it indicates food stagnation, mass formations (Jia), malnutrition syndromes (Gan Hou), and epigastric fullness/masses (Pi Pi). If the colors are white, it indicates deficient pulse qi, accompanied by slippery diarrhea, vomiting, or dysentery. If the colors are black, it indicates impending exhaustion of Zang-Fu organs, representing a critical and malignant prognosis. Cyan face and cyan eyes indicate Liver disease; red face and red lips indicate Heart disease; yellow face and yellow nose indicate Spleen disease; white cheeks indicate Lung disease. Each Zang organ has its corresponding manifestations. By carefully probing the complexion, one can determine exterior/interior, deficiency/excess, and the balance or deficit of innate constitution. The methods of tonification/reduction and warming/clearing are indeed clearly evident.
There are five aspects to observing an infant's spirit, pulse, and color: first, observing the two eyes; second, listening to the voice; third, observing the fontanelles; fourth, observing the physical appearance; fifth, observing the hair and body hair. Although these five cannot always be fully assessed, if the eyes show spirit and the voice is resonant, six or seven out of ten cases can be guaranteed recovery.
First, observe the two eyes. The eyes are the gathering place of the essence of the Five Zang organs and the convergence of the body's Jing-Qi. If the black pupils are bright and full, and the spirit is clear and lively, the child will likely live long. Even if ill, recovery will be easy. If there is excessive white sclera, dim/hazy black pupils, or small/yellowish pupils, with lethargic spirit, this indicates weak innate Qi from parents and deficient endowment, leading to frequent calamities for the child.
Second, listen to the voice. If the infant's voice is loud and resonant, it indicates abundant Qi and Blood in the Five Zang and Six Fu organs, and the child will grow up healthy. If the infant never cried loudly at birth, it suggests that one of the Yin orifices of a Zang organ is unopened, or the Shen-Qi is insufficient. If the voice sounds like faint chirping or mumbling, the child will certainly have a short lifespan.
Third, observe the fontanelles. The anterior fontanelle is filled by maternal blood, and the posterior fontanelle is solidified by paternal essence. If both are full and firm, the child will live long. If paternal essence is insufficient due to indulgence in alcohol and sex, the posterior fontanelle will be empty and soft. If maternal endowment is insufficient, with weak blood and frequent illness, the anterior fontanelle will be soft and unfirm, leading to frequent diseases. If both parental Qi and Blood are insufficient, the child will die young, and the parents may also fail to reach their natural lifespan. The anterior fontanelle is referred to as the Ni Wan Palace in Daoism; the posterior fontanelle is located at the top of the back of the head, named Baihui (GV20). Failure of both fontanelles to close is called Jie Lu (splayed skull).
Fourth, observe the physical appearance. If the child has a large mouth, straight nose, clear eyebrows, beautiful eyes, harmonious facial features resembling the Five Mountains, and balanced proportions, this is the foundation of fortune and longevity, indicating a life free from disease. If the mouth is small, the nose is pointed, the glabella is constricted and wrinkled, and the skin is rough, the child will die young even without illness. If they do not die young, they will ultimately be poor and lowly.
Fifth, observe the hair. Hair is formed from maternal blood, hence it is called "Xue Yu" (Blood Remainder). If maternal blood is abundant, the child's hair will be black and lustrous. If maternal blood is weak, or due to fetal leakage/miscarriage, or parental indulgence in alcohol and lust, the child's hair will be yellow, dry, and brittle, possibly suffering from Ganyin (malnutrition with sores), which is also a sign of short lifespan.