平明诊法已敷陈。望色还须气息匀。更待伊芳人心志定。聆音察理论精神。扶持当缓缓。言语莫频频。坐卧
情和洽。寒温服适均。医家看视宜恬静。邻里瞻观慢博询。休谈长与短。应辨假和真。成败所关。死生攸寄。
脉息岂无隐微。声音亦有同异。神凝志一。始能融会贯通。理明义精。方可引伸触类。脏腑之情蕴奥。安可
粗心。气色之道精深。不容率意。若乃晨昏昧昧。楼阁葱茏。或敷脂粉兮。污其颜色。或居帷幔兮。蔽其形容。
慢言三折其肱。揣摩弗确。即使十全之技。看视无从。却愁仓卒又持灯。尤恐奔波多乱目。俗医治病。还道
这气色朦胧。无甚差错。咦。纵然仿佛分虚实。只在依稀想像中。
欲观气色。先识明堂。欲察明堂。先知部位。首面上于阙庭。王宫在于下极。五脏次于中央。六腑挟其两侧。
灵枢曰。庭者。首面也。阙上者。咽喉也。阙中者。肺也。下极者。心也。直下者。肝也。肝左者。胆也。下者。脾也。
方下者。胃也。中央者。大肠也。挟大肠者。肾也。当肾者。脐也。面王以上者。小肠也。面王以下者。膀胱子处也。
颧者。肩也。颧后者。臂也。臂下者。手也。目内 上者。膺乳也。挟绳而上者。背也。循牙车以下者。股也。中央者。
膝也。膝以下者。胫也。当胫以下者。足也。巨分者。股里也。巨屈者。膝膑也。此五脏六腑肢节之部也。男女异位。
男子色在面王。为小腹痛。下为卵痛。其圜直为茎痛。高为本。下为首。狐疝 阴之属也。女子在面王。为膀胱
子处之病。散为痛。抟为聚。方圆左右。各如其色形。其随而下至胝为淫。有润如膏状。为暴食不洁。左为左。
右为右。其色有邪。聚散而不端。面色所指者也。此面王之部。男女之分也。所谓明堂者。鼻也。庭者。颜也。阙
者。眉间也。面王者。鼻准也。下极者。阙庭之下。两目之中也。颊外谓之绳。膝盖谓之膑。口旁大纹为巨分。颊
下曲骨为巨屈也。色之见于明堂。犹脉之出于气口也。气口者。血脉之大会。明堂者。呼吸之宗气也。气口
明堂。其义一也。
平脉望诊的方法已经详尽陈述。观察面色还需要患者气息均匀。更要等待患者心志安定。倾听声音、察辨理论以了解精神状况。扶持患者时要动作缓慢，言语不要过于频繁。坐卧姿态要和顺融洽，寒温穿着要适宜适中。医家诊视时宜保持恬静，邻里旁观者应慢慢详细询问。不要谈论长短是非，应当辨别真假虚实。成败所系，死生攸关。脉息难道没有隐微之处吗？声音也有相同与不同。神气凝聚、意志专一，才能融会贯通。道理明晰、义理精微，才可以引申触类旁通。脏腑的情状蕴藏奥妙，怎么可以粗心大意？气色的道理精深，不容许随意妄断。如果是在晨昏昏暗之时，或者在楼阁葱茏（光线复杂）之处，或者涂抹脂粉弄脏了颜色，或者居住在帷幔之中遮蔽了面容。不要轻率地说自己“三折肱为良医”（经验丰富），揣摩如果不确切，即使有十全的医术，也无法进行诊视。又担心仓促之间手持灯火，更恐怕奔波劳碌导致目光混乱。庸俗的医生治病，还说这气色朦胧，没有什么差错。咦，纵然能仿佛分辨出虚实，也只是在依稀的想象之中罢了。
想要观察气色，先要认识明堂（鼻部）。想要察辨明堂，先要知道面部各部位对应的脏腑。首面对应阙庭（两眉之间及上方），王宫（心区）位于下极（两目之间）。五脏依次排列在中央，六腑夹持在两侧。《灵枢》说：庭（额中）对应首面。阙上对应咽喉。阙中对应肺。下极对应心。直下对应肝。肝左对应胆。下方对应脾。方下对应胃。中央对应大肠。夹持大肠对应肾。当肾对应脐。面王（鼻尖）以上对应小肠。面王以下对应膀胱和子宫。颧骨对应肩。颧后对应臂。臂下对应手。目内眦上方对应胸乳。挟绳（脸颊外侧线）而上对应背。循牙车（下颌角）以下对应大腿。中央对应膝。膝以下对应小腿。当胫以下对应足。巨分对应股里（大腿内侧）。巨屈对应膝膑（膝盖骨）。这是五脏六腑肢节的分部。男女部位不同。男子面色变化在面王，主小腹痛，向下延伸为睾丸痛。其色圆直为茎（阴茎）痛，高起为本（根部），低下为首（头部），属于狐疝阴病之类。女子面色变化在面王，主膀胱和子宫的疾病。色散为痛，色聚为积聚。方圆左右，各如其色形。其色下行至胝（会阴部）为淫邪，如果有润泽如膏状，为暴食不洁所致。左侧病变反映在左，右侧病变反映在右。其色若有邪气，聚散而不端正，是面色所指出的病征。这是面王的分部，男女的区别。所谓明堂，就是鼻子。庭，就是颜面。阙，就是眉间。面王，就是鼻准（鼻尖）。下极，就是阙庭之下，两目之中。颊外称为绳。膝盖称为膑。口旁大纹称为巨分。颊下曲骨称为巨屈。气色见于明堂，就像脉象出于气口（寸口）。气口是血脉的大会合处，明堂是呼吸之宗气的所在。气口与明堂，其意义是一样的。
The methods of pulse diagnosis and complexion observation have been fully expounded. Observing the complexion requires the patient's breath to be even. Furthermore, one must wait for the patient's mind and will to be settled. Listening to the voice and examining the theory allows one to understand the spirit. Supporting the patient should be done slowly; speech should not be frequent. The posture of sitting and lying should be harmonious and relaxed, and the clothing for cold and warmth should be appropriate. The physician's examination should be tranquil and quiet; neighbors observing should ask questions slowly and thoroughly. Do not discuss trivialities or long-and-short matters; instead, distinguish between false and true. Success and failure are at stake; life and death depend on it. Are there no subtle details in the pulse? Voices also have similarities and differences. Only when the spirit is concentrated and the will is unified can one achieve mastery through integration. Only when the principles are clear and the meanings are refined can one extend knowledge by analogy. The hidden depths of the zang-fu organs cannot be treated with carelessness. The profound principles of qi and complexion do not allow for arbitrary judgment. If one examines during the dim light of dawn or dusk, or in places with complex lighting like lush pavilions, or if cosmetics obscure the natural color, or if curtains hide the facial features, one should not lightly claim expertise ("three broken arms make a good doctor"). If speculation is inaccurate, even with perfect medical skills, diagnosis becomes impossible. One worries about hasty examinations with a lamp, and fears that fatigue from travel may confuse the eyes. Vulgar physicians treating diseases might say that the hazy complexion holds no significant errors. Alas, even if one seems to distinguish deficiency and excess, it remains merely within vague imagination.
To observe the qi and complexion, one must first recognize the Ming Tang (nose). To examine the Ming Tang, one must first know the corresponding areas. The forehead and face correspond to the Que Ting (area above and between the eyebrows). The Wang Gong (Heart area) is located at the Xia Ji (area between the eyes). The five zang organs are arranged sequentially in the center, while the six fu organs flank them on both sides. The *Ling Shu* states: The Ting (forehead center) corresponds to the head and face. Above the Que corresponds to the throat. In the middle of the Que corresponds to the Lung. The Xia Ji corresponds to the Heart. Directly below corresponds to the Liver. To the left of the Liver corresponds to the Gallbladder. Below corresponds to the Spleen. Squarely below corresponds to the Stomach. The center corresponds to the Large Intestine. Flanking the Large Intestine corresponds to the Kidney. Opposite the Kidney corresponds to the Umbilicus. Above the Mian Wang (nose tip) corresponds to the Small Intestine. Below the Mian Wang corresponds to the Bladder and Uterus. The cheekbones correspond to the shoulders. Behind the cheekbones corresponds to the arms. Below the arms corresponds to the hands. Above the inner canthus corresponds to the chest and breasts. Along the line rising from the Che Sheng (outer cheekline) corresponds to the back. Following down from the Ya Che (mandibular angle) corresponds to the thighs. The center corresponds to the knees. Below the knees corresponds to the shins. Below the shins corresponds to the feet. The Ju Fen corresponds to the inner thigh. The Ju Qu corresponds to the knee cap. These are the divisions of the five zang organs, six fu organs, and limbs/joints. Men and women differ in these locations. In men, color changes at the Mian Wang indicate lower abdominal pain; extending downward indicates testicular pain. A round and straight color indicates penile pain; high indicates the root, low indicates the head; this belongs to the category of fox hernia and yin disorders. In women, color changes at the Mian Wang indicate bladder and uterine diseases. Scattered color indicates pain; gathered color indicates accumulation. The shape (round, square, left, right) corresponds to the color pattern. Color descending to the Zhi (perineum) indicates lasciviousness; if moist like paste, it indicates gluttony and uncleanliness. Left affects the left, right affects the right. If the color shows pathogenic factors, gathering and scattering irregularly, it indicates disease pointed out by the complexion. This is the division of the Mian Wang and the distinction between men and women. The so-called Ming Tang is the nose. The Ting is the face. The Que is the space between the eyebrows. The Mian Wang is the nose tip. The Xia Ji is below the Que Ting, between the two eyes. The outer cheek is called the Sheng. The knee is called the Bin. The large wrinkle beside the mouth is called the Ju Fen. The curved bone below the cheek is called the Ju Qu. Complexion appearing at the Ming Tang is like the pulse emerging from the Qi Kou (radial artery). The Qi Kou is the great convergence of blood vessels; the Ming Tang is the seat of the Zong Qi (Gathering Qi) of respiration. The Qi Kou and the Ming Tang share the same principle.