（增补）
《内经》曰∶“望而知之者，望见其五色，以知其病。”肝青象
木，肺白象金，心赤肾黑，脾土色黄，一或有病，色必变见于面
庭矣。然肺主气，气虚则色白。肾属水，水涸则面黎。青为怒
气伤肝。赤为心火炎上。痿黄者内伤脾胃。紫浊者外感风
邪。憔悴黝黑，必郁悒而神伤。消瘦淡黄，乃久病而体惫。山
根明亮，须知欲愈之 。环口黎黑，休医已绝之肾。盖有诸内必形诸外，见其表以知其里。眉目
一占，肺肝斯见。
《内经》曰∶“能合色脉，可以万全。五色者，气之华也。赤
欲如帛裹朱，不欲如赭。白欲如鹅羽，不欲如盐。青欲如苍璧
之泽，不欲如蓝。黄欲如罗裹雄黄，不欲如黄土。黑欲如重漆
色，不欲如地苍。青如翠羽者生。赤如鸡冠者生。黄如蟹腹者生。白如豕膏者生。黑如乌羽者生。”
且夫五脏六腑之精华，上彰于明堂，而脏腑各有偏胜盈
虚，若色若脉，亦必随而应之，但当求其有神，虽困无害。然所谓神者，色中有光泽明亮是也。即
脉有胃气，同一理也。良工精而候之，可以先知，经所谓“望而知之谓之神”者是也。
《难经》曰∶“五脏有五色，皆见于面，亦当于寸口尺内相应。假令色青，其脉当弦而急。
色赤，其脉浮大而散。色黄，其脉中缓而大。色白，其脉浮涩而短。色黑，其脉沉濡而滑。
脉数，尺之皮肤亦数。脉急，尺之皮肤亦急。脉缓，尺之皮肤
亦缓。脉涩，尺之皮肤亦涩。脉滑，尺之皮肤亦滑。假令色青，其脉浮涩而短，若大而缓，为相胜；
（色青，脉涩而短，乃金克木；脉大而缓，乃木克土，皆为相
胜之脉。）浮大而散，若小而滑，为相生也。”（浮大而散，心脉也，乃木生火；小
而滑，肾脉也，乃水生木，皆为相生之脉。）
《内经》曰∶“凡治病，察其形气色泽，脉之盛衰，病之新久，
乃治之，无后其时。形气相得，谓之可治。色泽以浮，谓之易
已。脉从四时，谓之可治。脉弱以滑，是有胃气，命曰易治，取之以时。形气相失，谓之难治。色
夭不泽，谓之难已。脉实以坚，谓之益甚。脉逆四时，为不可治。必察此四者，而明告之。”
又曰∶“色味当五脏，白当肺辛，赤当心苦，青当肝酸，黄当
脾甘，黑当肾咸。故白当皮，赤当脉，青当筋，黄当肉，黑当骨。”
《灵枢》曰∶“五色各见其部。察其浮沉，以知浅深。察其泽
夭，以观成败。察其散抟，（音团。）以知远近。视色上下，以知病处。
积神于心，以知往今。不明不泽，其病不甚。其色散，驹驹然未有
聚。（驹驹然，如马之奔散。）其病散而气痛，则聚未成也。”浮沉浅深，皆内外阴阳之
义。然细绎之，浮沉虽有内外之殊，而吉凶必以夭泽为辨。如浮而泽者，浮则其病浅，泽则神有余，虽病即
愈，吉之吉者也。若浮而夭者，其病虽浅，神气将衰，主病气渐重之兆，安得谓之吉
乎？如沉而夭者，沉则其病深，夭则其神不泽，其病必死，凶之凶者也。若沉而泽
者，其病虽深，神将复振，主病气渐退之兆，安得谓之凶乎？此只就一浮一沉之中
而分顺逆，若更以顺色浓淡察之，则顺又有轻重之别矣。至于察其散抟，以知远
近，未尝不叹色之聚散不定也。散者，如云撤散而不聚，其色渐渐而散，先浓后淡，
先定后行也，主病色渐退之兆，即经所谓“其色散，驹驹然未有聚，其病散而气痛，
聚未成也”，可见以色之聚散以为验。抟者，如物抟聚而不散，其色渐渐而聚，先淡
后浓，先行后定也，主病气方来之机，即经所谓“散为痛，抟为聚，左右内外各如其
形色耳”。气色散者，为痛而不至成聚。若抟聚不散，则成聚而不止于痛。由此观
之，病气方来，霍然之期尚远；病气渐退，痊愈之日已近。夫如是，重病色逆，若兼
撤散之形，未可即决其凶；轻病而色顺，如兼抟聚之形，未可即言其吉。然不明不
泽之色，虽非吉兆，乃不致沉夭，亦非必死，故曰其病不甚也。此皆轩岐言外之义，
若不体认会悟其微，而决吉凶，一有不验，言望色难凭，咎将谁归？所云“各色各见
其部，察其浮沉，以知浅深”，又将各部而察之，其条分缕析，如江海之通众流，岂能以纸上之言尽者哉！
黄帝曰∶“黄赤为风，青黑为痛，白为寒。黄而膏润为脓，赤甚为血，痛甚为挛，寒甚为皮肤
不仁。”又曰∶“黄赤为热。色贵明润，不欲沉夭。夭然色不泽，其脉空虚，为夺血。”
鼻位中央，属土，主脾；通呼吸，兼主肺，为肺之官也。鼻色黄者，小便难。独鼻尖青黄者，
其人必为淋也。青者腹中痛。微黑者有水气。白者亡血。黄白无泽，气虚有痰。紫浊
时病。赤为热。鲜红有留饮。鼻孔干燥，必衄血。鼻燥如烟煤，属阳毒热极；及鼻孔冷滑而黑，属阴毒冷
极。皆危。鼻塞浊涕是风热。鼻流清涕是肺寒。鼻孔痔胀，属肺热有风。颧色赤者，心病。颧与颜黄黑者，
肾病。赤色出两颧，大如拇指，病虽小愈，必卒死。伤寒汗不出，大颧发赤，哕者死；颧见青气
者死。面白颧赤，火克金也，为贼邪，其病不治。肝热病者，左颊先赤。肺热病者，右颊先赤。耳间青脉起
掣病。耳痛，耳肿，耳聋，及耳前红肿，皆系少阳之热。人中平满主有水，土败
唇反，甲笃乙死。唇舌者，肌肉之本也。脾病者唇黄。唇见五
色者，病在脾。唇色如红莲光泽者，无病。舌干唇燥为脾热，燥而红者吉，燥而黑者凶。肿赤者热极，青黑
者寒极。黄者血虚，白者失血。口苦胆热，甜者脾热，淡亦脾热。口燥咽干者，肾热。舌干口燥者，心热。
口噤切牙者，痉病。唇口生疮声哑者，狐惑。齿燥无津，阳明热极。齿燥脉虚是中暑。唇舌苔上有断纹者，
难治。唇青舌卷，环口黧黑，口张气直，唇口颤摇者，死。舌短颧赤者，心病。少阴气上逆，厥则啮舌。舌
色鲜红润泽者吉，黑者凶。湿滑者吉，燥涩者凶。白苔者，胸中有寒，丹田有热。苔白而滑，邪未入府，在
半表半里，宜和解，苔黄者，邪入胃，宜下。苔燥黑生芒刺者，难治，法宜急下。身不热，口不渴，苔黑
而滑者，属阴寒，法宜急温。舌卷焦黑而燥者，阳毒热极，宜急下。舌青苔滑，无热不渴者，阴毒寒极，宜
急温。舌紫黑者阴寒，赤紫者阳热。舌硬，舌肿，舌卷，舌短，舌强囊缩者，难治。若语言不清，神昏脉
脱者，死。阴阳易，舌出数寸死。夏令热病，苔黑燥渴者，可治，不在必死之例。若黑苔刮不去，及去易生
刺裂者，必死。冬月黑苔者，必死。妇人难产，唇舌俱青者，母子俱死；面赤舌青，子死母活；面青舌
赤，子活母死。面黄而淡，脾胃有伤，四肢痿弱，腹胀，面黄而浊如熏，湿盛黄胆。黄如橘色多热。黄兼
青紫，脉芤者，瘀血在胃，或胁必有块。面上白点，是虫积。面色青黄白不常，及有如蟹爪路，一黄一白者，
主食积。目黑颊赤，主痰热。目胞黑者，痰也。眼黑行走呻吟者，骨节酸痛，痰入骨也。眼黑面
黄，四肢痿痹，屈伸不便者，风痰也。伤寒眼下青色，主挟阴。面黄目青，为伤酒。目睛黄，酒疸。面黄白，
及肿连眼胞者，谷疸，其人必心下痞。目色赤者，病在心；白在肺；青在肝；黑在肾；黄在脾；黄色不可名者，
病在胸中。面黄目青，及面黄目赤，面黄目白，面黄目黑者，皆不死。面赤目白，面青目黑，面
黑目白，面赤目青者，皆死。面目有黄色，是有胃气，为吉。病患鼻准明，山根亮，目 黄光，为有起色。目
黄心烦，脉和者，病将愈。平人忽见黑气，起于口鼻耳目边者，凶。明堂眼下青色，多欲劳伤精神；不尔，
即夜未睡。黑而瘦，阴虚火旺。臂多青脉，是脱血。心病传肺，肝病传脾，脾病传肾，肾病传心，肺
病传肝，俱死。五脏已夺，神明不守。五脏气绝，大小便不禁，手足不仁。三阴气绝，则目眩转，目 ；
目为失志，失志则目 者，死。三阳气绝，则阴与阳相离；阴阳相离，则腠理泄，
绝汗乃出，大如贯珠，转出不流，旦占夕死，夕占旦死。
（增补）
《黄帝内经》说：“通过观察就能知道病情的，是观察面部的五色，从而了解疾病。”肝色青，象征木；肺色白，象征金；心色赤，肾色黑，脾土色黄。一旦身体有病，颜色必定变化并显现于面部明堂（鼻部及周围区域）。然而，肺主气，气虚则面色白。肾属水，肾阴枯竭则面色黎黑。青色多因怒气伤肝所致。赤色多因心火炎上所致。面色萎黄者，多为脾胃内伤。面色紫浊者，多为外感风邪。面容憔悴、肤色黝黑，必定是因为忧郁悲伤导致神气受损。身体消瘦、面色淡黄，乃是久病导致身体疲惫。山根（两眼之间鼻梁处）明亮，说明病情即将好转。口唇周围黎黑，说明肾气已绝，难以医治。大概内在的病变必然反映在外部，通过观察外表就可以了解内部情况。眉毛和眼睛的观察，可以见到肺和肝的情况。
《黄帝内经》说：“能将面色与脉象结合判断，治疗就可以万无一失。五色，是气的荣华表现。赤色应该像白绸包裹着朱砂那样润泽，不应该像赭石那样枯暗。白色应该像鹅毛那样洁白，不应该像盐那样惨白。青色应该像青玉那样有光泽，不应该像蓝草那样晦暗。黄色应该像丝绸包裹着雄黄那样鲜明，不应该像黄土那样干枯。黑色应该像多重漆过的颜色那样光亮，不应该像泥土那样苍老。青色像翠鸟羽毛那样鲜活的是生证。赤色像鸡冠那样红润的是生证。黄色像蟹腹那样明亮的是生证。白色像猪油那样润泽的是生证。黑色像乌鸦羽毛那样光亮的是生证。”
况且五脏六腑的精华，向上彰显于明堂（鼻部），而脏腑各有偏盛或盈虚，无论是颜色还是脉象，也必然随之相应，但应当寻求其中是否有“神”，即使病情危重也无妨。所谓“神”，就是面色中有光泽、明亮。这与脉象中有胃气，是同一个道理。高明的医生精细地诊察，可以预先知晓病情，这就是经典所说的“通过观察就能知道病情叫做神”的意思。
《难经》说：“五脏对应五色，都表现在面部，同时也应当在寸口尺泽部位的脉象上相互对应。假如面色青，其脉象应当弦而急。面色赤，其脉象浮大而散。面色黄，其脉象中缓而大。面色白，其脉象浮涩而短。面色黑，其脉象沉濡而滑。脉数，尺肤（手腕内侧皮肤）也感觉热躁。脉急，尺肤也感觉紧绷。脉缓，尺肤也感觉松弛。脉涩，尺肤也感觉粗糙。脉滑，尺肤也感觉光滑。假如面色青，其脉象却是浮涩而短，或者大而缓，这是相克（相胜）的关系；（面色青属木，脉涩而短属金，是金克木；脉大而缓属土，是木克土，都是相克的脉象。）如果是浮大而散，或者小而滑，这是相生关系。”（浮大而散是心脉，属火，是木生火；小而滑是肾脉，属水，是水生木，都是相生的脉象。）
《黄帝内经》说：“凡是治病，要观察病人的形体、气色、色泽，脉象的盛衰，疾病的久暂，然后进行治疗，不要错过时机。形体与气机协调，称为可治。色泽浮润，称为容易痊愈。脉象顺应四时变化，称为可治。脉象弱而滑利，是有胃气，称为易治，应把握时机治疗。形体与气机失调，称为难治。色泽枯槁无光泽，称为难以痊愈。脉象实而坚硬，称为病情加重。脉象违背四时规律，称为不可治。必须仔细考察这四个方面，并明确告知病人。”
又说：“五色五味对应五脏，白色对应肺和辛味，赤色对应心和苦味，青色对应肝和酸味，黄色对应脾和甘味，黑色对应肾和咸味。所以白色对应皮，赤色对应脉，青色对应筋，黄色对应肉，黑色对应骨。”
《灵枢》说：“五色各自显现于相应的部位。观察颜色的浮沉，以了解病位的浅深。观察颜色的润泽与枯夭，以观察病情的成败。观察颜色的疏散与聚结（音团），以了解病程的远近。观察颜色出现的上下位置，以了解病变的部位。在心中凝聚精神，以了解病情的过去和现在。如果颜色不明亮也不润泽，病情就不算严重。如果颜色疏散，像马奔跑一样散开而没有聚集。（驹驹然，像马奔跑散开的样子。）说明病气疏散且疼痛，但结聚尚未形成。”浮沉浅深，都是内外阴阳的道理。然而仔细推究，浮沉虽然有内外之别，但吉凶必须以枯夭润泽来辨别。如浮而润泽的，浮表示病位浅，泽表示神气有余，虽然生病也会很快痊愈，是吉中之吉。如果浮而枯夭的，病位虽浅，但神气将衰，主病气逐渐加重的征兆，怎么能说是吉呢？如沉而枯夭的，沉表示病位深，夭表示神气不润泽，病情必死，是凶中之凶。如果沉而润泽的，病位虽深，但神气将要恢复，主病气逐渐消退的征兆，怎么能说是凶呢？这只是就一浮一沉之中区分顺逆，如果再根据顺色的浓淡来观察，那么顺证又有轻重之分了。至于观察颜色的疏散与聚结，以了解病程远近，未尝不感叹颜色的聚散不定。疏散的，像云撤散而不聚集，颜色渐渐消散，先浓后淡，先固定后移动，主病色渐退的征兆，即经典所说“其色散，像马奔跑一样散开而没有聚集，病气疏散且疼痛，结聚尚未形成”，可见以颜色的聚散作为验证。聚结的，像物体聚拢而不散开，颜色渐渐聚集，先淡后浓，先移动后固定，主病气刚来的契机，即经典所说“疏散为痛，聚结为积，左右内外各如其形色”。气色疏散的，为疼痛但未至成积。如果聚结不散，则成积而不仅限于疼痛。由此看来，病气刚来，痊愈的日期还远；病气渐退，痊愈的日子已近。像这样，重病若兼有疏散之形，不可立即断定其为凶；轻病若兼有聚结之形，不可立即言其为吉。然而颜色不明不泽，虽然不是吉兆，但不至于沉夭，也不是必死之症，所以说病情不严重。这些都是轩辕黄帝和岐伯言语之外的深意，如果不体认领悟其中的微妙，而在判断吉凶时稍有不应验，就说望色难以凭信，责任归咎于谁呢？所说的“各色各见其部，观察其浮沉，以知浅深”，又要分别各部进行观察，其条理分明，像江海汇聚众流，岂能用纸上的语言完全表达尽呢！
黄帝说：“黄赤色为风邪，青黑色为疼痛，白色为寒邪。黄色且膏润为脓血，赤色甚为瘀血，疼痛甚为痉挛，寒邪甚为皮肤麻木不仁。”又说：“黄赤色为热邪。面色贵在明润，不喜欢沉夭。枯暗无光泽，脉象空虚，是失血的表现。”
鼻子位于中央，属土，主脾；通呼吸，兼主肺，是肺的外窍。鼻色黄的，小便困难。只有鼻尖青黄的，此人必定患淋证。青色主腹中痛。微黑的有水气。白色的亡血。黄白无光泽，是气虚有痰。紫浊是时行病。赤色主热。鲜红有留饮。鼻孔干燥，必定衄血。鼻燥如烟煤，属于阳毒热极；以及鼻孔冷滑而黑，属于阴毒冷极。都属于危重症。鼻塞流浊涕是风热。鼻流清涕是肺寒。鼻孔痔胀，属于肺热有风。颧骨色赤，是心病。颧骨与颜面黄黑，是肾病。赤色出现在两颧，大如拇指，病即使小愈，也必定突然死亡。伤寒汗不出，大颧发赤，呃逆的死亡；颧骨出现青气的死亡。面白颧赤，是火克金，为贼邪，病难治。肝热病的人，左颊先变红。肺热病的人，右颊先变红。耳间青脉起，主掣痛病。耳痛，耳肿，耳聋，以及耳前红肿，都属于少阳经的热证。人中平满主有水气，土败则唇反，甲病笃乙病死。唇舌，是肌肉的根本。脾病的人唇黄。唇见五色，病在脾。唇色像红莲有光泽的，无病。舌干唇燥为脾热，燥而红的吉，燥而黑的凶。肿赤为热极，青黑为寒极。黄为血虚，白为失血。口苦为胆热，甜为脾热，淡也为脾热。口燥咽干为肾热。舌干口燥为心热。口噤切牙为痉病。唇口生疮声哑为狐惑病。齿燥无津液，为阳明热极。齿燥脉虚是中暑。唇舌苔上有断纹的，难治。唇青舌卷，环口黧黑，口张气直，唇口颤摇的，死。舌短颧赤的，心病。少阴气上逆，厥逆则咬舌。舌色鲜红润泽的吉，黑的凶。湿滑的吉，燥涩的凶。白苔的，胸中有寒，丹田有热。苔白而滑，邪未入腑，在半表半里，宜和解。苔黄的，邪入胃，宜攻下。苔燥黑生芒刺的，难治，法宜急下。身不热，口不渴，苔黑而滑的，属阴寒，法宜急温。舌卷焦黑而燥的，阳毒热极，宜急下。舌青苔滑，无热不渴的，阴毒寒极，宜急温。舌紫黑为阴寒，赤紫为阳热。舌硬，舌肿，舌卷，舌短，舌强囊缩的，难治。如果语言不清，神昏脉脱的，死。阴阳易病，舌出数寸死。夏令热病，苔黑燥渴的，可治，不在必死之列。如果黑苔刮不去，以及去掉后易生刺裂的，必死。冬月黑苔的，必死。妇人难产，唇舌俱青的，母子俱死；面赤舌青的，子死母活；面青舌赤的，子活母死。面黄而淡，脾胃有伤，四肢痿弱，腹胀，面黄而浊如熏，湿盛黄疸。黄如橘色多热。黄兼青紫，脉芤的，瘀血在胃，或胁下必有肿块。面上白点，是虫积。面色青黄白无常，以及有如蟹爪路，一黄一白的，主食积。目黑颊赤，主痰热。目胞黑的，痰也。眼黑行走呻吟的，骨节酸痛，痰入骨也。眼黑面黄，四肢痿痹，屈伸不便的，风痰也。伤寒眼下青色，主挟阴。面黄目青，为伤酒。目睛黄，酒疸。面黄白，及肿连眼胞的，谷疸，其人必定心下痞。目色赤的，病在心；白在肺；青在肝；黑在肾；黄在脾；黄色不可名状的，病在胸中。面黄目青，及面黄目赤，面黄目白，面黄目黑的，皆不死。面赤目白，面青目黑，面黑目白，面赤目青的，皆死。面目有黄色的，是有胃气，为吉。病患鼻准明，山根亮，目光有神，为有起色。目黄心烦，脉和的，病将愈。常人忽见黑气，起于口鼻耳目边的，凶。明堂眼下青色，多欲劳伤精神；不然，就是夜未睡。黑而瘦，阴虚火旺。臂多青脉，是脱血。心病传肺，肝病传脾，脾病传肾，肾病传心，肺病传肝，俱死。五脏已夺，神明不守。五脏气绝，大小便不禁，手足不仁。三阴气绝，则目眩转，目系急；目为失志，失志则目系急的，死。三阳气绝，则阴与阳相离；阴阳相离，则腠理泄，绝汗乃出，大如贯珠，转出不流，旦占夕死，夕占旦死。
(Addition)
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: "Those who can diagnose by observation, observe the five colors of the face to know the disease." The liver is green, corresponding to Wood; the lungs are white, corresponding to Metal; the heart is red, the kidneys are black, and the spleen/earth is yellow. Once illness occurs, the color must change and manifest on the Mingtang (the central area of the face, specifically the nose and surrounding region). However, the Lungs govern Qi; when Qi is deficient, the complexion is white. The Kidneys belong to Water; when Water is exhausted, the face becomes dark/black. Green indicates anger injuring the Liver. Red indicates Heart Fire flaring upward. Withered yellow indicates internal injury to the Spleen and Stomach. Purple and turbid indicate external contraction of Wind pathogen. Haggard and dark complexion indicates depression and emotional distress damaging the Shen (Spirit). Emaciated and pale yellow indicates chronic illness leading to physical exhaustion. A bright Shangen (the root of the nose between the eyes) indicates the disease is about to heal. Dark/black around the mouth indicates the Kidney Qi is exhausted and cannot be treated. Generally, what exists internally must manifest externally; observing the exterior allows one to know the interior. Observing the eyebrows and eyes reveals the state of the Lungs and Liver.
The *Huangdi Neijing* states: "One who can combine color and pulse diagnosis can achieve complete success. The five colors are the brilliance of Qi. Red should resemble white silk wrapping cinnabar (lustrous), not like jasper (dull). White should resemble goose feathers (pure), not like salt (pale). Green should resemble the luster of green jade, not like indigo (dull). Yellow should resemble silk wrapping realgar (bright), not like loess soil (dry). Black should resemble multiple layers of lacquer (shiny), not like earth (dusty). Green like kingfisher feathers indicates life. Red like chicken comb indicates life. Yellow like crab belly indicates life. White like pig fat indicates life. Black like crow feathers indicates life."
Moreover, the essence of the Zang and Fu organs manifests upwards in the Mingtang. Since each Zang and Fu has its own excess or deficiency, both color and pulse will correspond accordingly. One should seek the presence of "Shen" (Spirit); even if critically ill, it is not harmful. What is meant by "Shen" is that the color possesses luster and brightness. This is the same principle as having a "Stomach Qi" in the pulse. An excellent practitioner examines this meticulously and can predict beforehand, which is what the classics mean by "diagnosing by observation is called Shen (divine/profound)."
The *Nanjing* (Classic of Difficult Issues) states: "The five colors of the five Zang organs all appear on the face and should correspond with the pulses at the Cun Kou (radial artery) and Chi positions. For example, if the color is green, the pulse should be Xian (wiry) and Ji (rapid). If the color is red, the pulse should be Fu (floating), Da (large), and San (scattered). If the color is yellow, the pulse should be Zhong Huan (moderate and slow) and Da. If the color is white, the pulse should be Fu (floating), Se (choppy), and Duan (short). If the color is black, the pulse should be Chen (deep), Ru (soft), and Hua (slippery). If the pulse is Shu (rapid), the skin at the Chi position is also hot/restless. If the pulse is Ji (tight), the Chi skin is also tight. If the pulse is Huan (slow), the Chi skin is also loose. If the pulse is Se (choppy), the Chi skin is also rough. If the pulse is Hua (slippery), the Chi skin is also smooth. If the color is green but the pulse is Fu, Se, and Duan, or Da and Huan, this represents a controlling (Ke/Sheng) relationship; (Green corresponds to Wood; Se and Duan correspond to Metal, so Metal controls Wood; Da and Huan correspond to Earth, so Wood controls Earth; both are controlling pulses.) If the pulse is Fu, Da, and San, or Xiao (small) and Hua, this represents a generating (Sheng) relationship." (Fu, Da, and San correspond to the Heart pulse/Fire, representing Wood generating Fire; Xiao and Hua correspond to the Kidney pulse/Water, representing Water generating Wood; both are generating pulses.)
The *Huangdi Neijing* states: "In treating any disease, one must observe the patient's form, Qi, color, and luster, the excess or deficiency of the pulse, and whether the disease is new or old, before treating, without delaying the timing. When form and Qi are harmonious, it is called treatable. When color and luster are floating/lustrous, it is called easy to cure. When the pulse conforms to the four seasons, it is called treatable. When the pulse is weak and slippery, it indicates Stomach Qi, called easily treatable, provided treatment is timely. When form and Qi are discordant, it is called difficult to treat. When color is dull and lacks luster, it is called difficult to cure. When the pulse is solid and hard, it indicates worsening. When the pulse contradicts the four seasons, it is untreatable. One must examine these four aspects and explain them clearly to the patient."
It also says: "Colors and flavors correspond to the five Zang organs. White corresponds to the Lungs and Pungent flavor; Red to the Heart and Bitter flavor; Green to the Liver and Sour flavor; Yellow to the Spleen and Sweet flavor; Black to the Kidneys and Salty flavor. Thus, White corresponds to the Skin; Red to the Vessels; Green to the Tendons; Yellow to the Flesh; Black to the Bones."
The *Lingshu* (Spiritual Pivot) states: "Each of the five colors appears in its respective area. Observe the Fu (floating) and Chen (sinking) to know depth. Observe the Ze (lustrous) and Yao (withered) to judge success or failure. Observe the San (dispersed) and Tuan (aggregated) [pronounced 'tuan'] to know duration. View the vertical position of the color to locate the disease. Concentrate your spirit in your mind to understand the past and present. If the color is neither bright nor lustrous, the disease is not severe. If the color is dispersed, moving freely like a running horse without gathering, the disease is dispersing and pain is present, but aggregation has not yet formed." Fu and Chen relate to the principles of interior/exterior and Yin/Yang. However, upon careful analysis, although Fu and Chen differ in interior/exterior location, auspiciousness or ominousness must be distinguished by Ze (luster) and Yao (withered). If Fu and Ze, the disease is shallow and Shen is sufficient; although ill, recovery is imminent, which is highly auspicious. If Fu and Yao, although the disease is shallow, Shen Qi is declining, indicating worsening pathology; how can this be auspicious? If Chen and Yao, the disease is deep and Shen lacks luster; death is certain, which is highly ominous. If Chen and Ze, although the disease is deep, Shen will recover, indicating fading pathology; how can this be ominous? This distinguishes Shun (favorable) and Ni (unfavorable) within Fu and Chen alone. Further observing the intensity of favorable colors adds distinctions of severity. Regarding observing San and Tuan to know duration, one cannot help but sigh at the instability of color aggregation. San (dispersed) resembles clouds scattering; the color gradually fades, becoming lighter after being dense, moving after being fixed, indicating fading disease color. This aligns with the classic: "When color disperses, moving freely without gathering, the disease disperses and pain exists, but aggregation has not formed," proving that color aggregation/dispersion serves as verification. Tuan (aggregated) resembles objects clumping together; the color gradually gathers, becoming denser after being light, moving then fixing, indicating the onset of pathological Qi. This aligns with the classic: "Dispersion indicates pain, aggregation indicates mass." Qi and color that disperse cause pain but do not form masses. If aggregated and not dispersing, a mass forms beyond just pain. Thus, when pathological Qi is just arriving, the time for sudden recovery is far off; when pathological Qi is retreating, the day of recovery is near. Therefore, in severe diseases with unfavorable colors, if accompanied by dispersion, one cannot immediately judge it as ominous; in mild diseases with favorable colors, if accompanied by aggregation, one cannot immediately judge it as auspicious. However, colors that are neither bright nor lustrous, while not auspicious, are not necessarily fatal (not Chen/Yao), hence "the disease is not severe." These are the implicit meanings of Xuanyuan (Yellow Emperor) and Qibo. If one does not deeply comprehend and悟 (realize) these subtleties, and predictions fail, claiming that color observation is unreliable, who bears the blame? The statement "each color appears in its area, observe Fu/Chen to know depth" requires examining each area separately, detailed like rivers flowing into the sea, impossible to fully express in words!
The Yellow Emperor said: "Yellow and Red indicate Wind; Green and Black indicate Pain; White indicates Cold. Yellow and greasy/oily indicates pus; intense Red indicates blood stasis; intense pain indicates spasms; intense Cold indicates numbness of the skin." It also says: "Yellow and Red indicate Heat. Color values brightness and luster, not sinking and withering. Withered and lacking luster with an empty pulse indicates loss of blood."
The nose is located centrally, belongs to Earth, and governs the Spleen; it connects to respiration and also governs the Lungs, serving as the orifice of the Lungs. Yellow nose color indicates difficulty urinating. Only green/yellow at the nose tip indicates Lin syndrome (dysuria). Green indicates abdominal pain. Slightly black indicates water retention. White indicates blood loss. Yellow-white without luster indicates Qi deficiency with phlegm. Purple/turbid indicates epidemic disease. Red indicates Heat. Bright red indicates retained fluids. Dry nostrils indicate epistaxis. Nose dry as if smoked by coal indicates extreme Yang toxin heat; cold, slippery, and black nostrils indicate extreme Yin toxin cold. Both are critical. Nasal congestion with turbid discharge indicates Wind-Heat. Clear nasal discharge indicates Lung Cold. Swollen nostrils indicate Lung Heat with Wind. Red cheekbones indicate Heart disease. Yellow-black cheekbones and forehead indicate Kidney disease. Red appearing on both cheekbones, size of a thumb, means even if the disease seems to improve slightly, sudden death will occur. In Shanghan (Cold Damage) with no sweat, red cheekbones, and hiccups, death ensues; blue/green qi on cheekbones indicates death. White face with red cheekbones is Fire overcoming Metal, a "Thief Evil," untreatable. In Liver Heat disease, the left cheek turns red first. In Lung Heat disease, the right cheek turns red first. Blue veins rising between the ears indicate pulling pain. Ear pain, swelling, deafness, and redness/swelling in front of the ear all belong to Shaoyang Heat. Flat/full Renzhong (philtrum) indicates water retention; failing Earth causes lip retraction; Jia (Wood/Liver) disease severe leads to Yi (Earth/Spleen) death. Lips and tongue are the root of muscle. Spleen disease manifests as yellow lips. Five colors on lips indicate Spleen disease. Lips like red lotus with luster indicate health. Dry tongue and lips indicate Spleen Heat; dry and red is auspicious, dry and black is ominous. Swollen and red indicates extreme Heat; green/black indicates extreme Cold. Yellow indicates Blood deficiency; white indicates blood loss. Bitter taste indicates Gallbladder Heat; sweet taste indicates Spleen Heat; bland taste also indicates Spleen Heat. Dry mouth/throat indicates Kidney Heat. Dry tongue/mouth indicates Heart Heat. Lockjaw and teeth grinding indicate Jing disease (tetanus/spasm). Sores on lips/mouth with hoarseness indicates Huhuo disease. Dry teeth without saliva indicate extreme Yangming Heat. Dry teeth with weak pulse indicate Summerheat. Cracks on lip/tongue coating indicate difficult treatment. Green lips, curled tongue, black around mouth, open mouth with straight breath, trembling lips/mouth indicate death. Short tongue with red cheekbones indicates Heart disease. Shaoyin Qi reversing upward, Jue (cold extremities) leads to biting the tongue. Fresh red and lustrous tongue is auspicious; black is ominous. Wet/slippy is auspicious; dry/choppy is ominous. White coating indicates Cold in the Chest and Heat in the Dantian. White and slippery coating indicates pathogen not yet entered the Fu organs, remaining in the Half-Exterior/Half-Interior stage; suitable for Harmonizing method. Yellow coating indicates pathogen entered the Stomach; suitable for Purging method. Dry, black coating with prickles is difficult to treat; urgent purging is indicated. No fever, no thirst, black and slippery coating indicates Yin-Cold; urgent warming is indicated. Curled, scorched black, and dry tongue indicates extreme Yang toxin heat; urgent purging is indicated. Green tongue with slippery coating, no fever/thirst indicates extreme Yin toxin cold; urgent warming is indicated. Purple/black tongue indicates Yin-Cold; red-purple indicates Yang-Heat. Hard, swollen, curled, short, stiff tongue with scrotal retraction is difficult to treat. Unclear speech, coma, and depleted pulse indicate death. Yin-Yang Exchange disease with tongue protruding several inches indicates death. Summer heat disease with black, dry, thirsty coating is treatable, not necessarily fatal. If black coating cannot be scraped off, or regenerates with cracks/prickles quickly, death is certain. Winter black coating indicates death. Dystocia with green lips and tongue indicates mother and child death; red face with green tongue indicates child dies, mother lives; green face with red tongue indicates child lives, mother dies. Pale yellow face indicates Spleen/Stomach injury, limb weakness, abdominal distension. Yellow-turbid face like smoke indicates dampness-heavy Jaundice. Orange-yellow indicates much Heat. Yellow mixed with green/purple and Kun (hollow) pulse indicates blood stasis in Stomach or mass in hypochondrium. White spots on face indicate worm accumulation. Variable green/yellow/white face, or crab-claw patterns, alternating yellow/white, indicates food stagnation. Black eyes with red cheeks indicate Phlegm-Heat. Black eye bags indicate Phlegm. Black eyes with groaning while walking indicate bone/joint soreness, phlegm entering bones. Black eyes with yellow face, limb paralysis, difficulty bending/stretching indicate Wind-Phlegm. Cyan color under eyes in Shanghan indicates concurrent Yin condition. Yellow face with green eyes indicates alcohol injury. Yellow sclera indicates Wine Jaundice. Yellow-white face with eyelid swelling indicates Grain Jaundice, likely with fullness below the heart. Red eye color indicates Heart disease; White in Lungs; Green in Liver; Black in Kidneys; Yellow in Spleen; Unnamable yellow indicates disease in the Chest. Yellow face with green/red/white/black eyes all survive. Red face with white eyes, green face with black eyes, black face with white eyes, red face with green eyes all die. Yellow hue in face/eyes indicates Stomach Qi, auspicious. Bright nose tip, bright Shangen, bright eyes indicate improvement. Yellow eyes with irritability and harmonious pulse indicate impending recovery. Sudden appearance of black Qi around mouth/nose/ears/eyes in healthy people is ominous. Cyan color under Mingtang indicates excessive desire and mental fatigue; otherwise, sleep deprivation. Black and thin indicates Yin deficiency with Fire hyperactivity. Many blue veins on arms indicates blood loss. Heart disease transmitting to Lungs, Liver to Spleen, Spleen to Kidneys, Kidneys to Heart, Lungs to Liver, all result in death. Depletion of five Zang organs, Shen does not reside. Exhaustion of five Zang Qi, incontinence of urine/feces, insensitivity of limbs. Exhaustion of three Yin meridians causes dizziness and eye tension; eyes represent lost Zhi (Will); loss of Zhi with eye tension indicates death. Exhaustion of three Yang meridians causes separation of Yin and Yang; separation causes sweating pores to open, absolute sweat emerges, large like beads, rolling out without flowing, morning prediction means evening death, evening prediction means morning death.