迎渊瞻云吉凶之征机存乎人具色诊钞
岐伯曰色脉者上帝之所贵也先师之所传也（先师僦贷季也）上古使僦贷季理色脉而通神明合之金木水火土四时八风
六合不离其常（续先师以色白脉毛而合金应秋以色青脉弦而合木应春以色黑脉石而合水应冬以色赤脉洪而合火应夏以色
黄脉代而合土应长夏及四季然以是色脉下合五行之休王上副四时之往来故六合之间八风鼓折不离常候尽可与期何者以见
其变化而知之也故下文曰）变化相移以观其妙以知其要欲知其要则色脉是矣（续言所以知四时五行之气变化相移之要妙
者以色脉也）色以应日脉以应月常求其要则其要也（续言脉应月色应日者占候之期准也常求色脉之差忒是则常人之诊要
也）夫色之变化以应四时之脉此上帝之所贵以合于神明也所以远死近生（续观色脉之藏否晓死生之征兆故能常远于死而
近于生也移精变气论）夫精明五色者（谓人之精彩神明也）气之华也（续五气之精华者上见于五色也○愚谓人之精彩神
明与夫五色乃五气之精华发见也故下文言五色欲其隐隐然见于内神明欲其能别黑白审长短）赤欲如白（当作帛）裹朱不
欲如赭白欲如鹅羽不欲如盐（续甲乙作白欲如白璧之泽不欲如垩）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（甲乙作炭色）五色精微象见矣其寿不久也（五色精微谓朱色鹅羽苍璧雄黄漆色象见谓赭色盐
色蓝色黄土色地苍色言五色贵乎精彩微妙若败象见则寿不久也）夫精明者所以视万物别黑白审长短以长为短以黑为白如
是则精衰矣（夫人之精彩神明贵乎能视万物别白黑审长短也反是则精明衰可知矣脉要精微论）色见青如草兹（滋也）者
死（续如草初生之青色）黄如枳实者死（色青黄也）黑如 （煤也）者死赤如 血者死（败恶凝聚之血色赤黑也）白如
枯骨者死此五色之见死也（续脏败故见死色）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鸟羽者生此五
色之见生也（续皆诸润泽也色虽可爱若见朦胧尤善故下文曰）生于心如以缟（白也）裹朱生于肺如以缟裹红生于肝如缟
裹绀（薄青色）生于脾如以缟裹栝蒌实生于肾如以缟裹紫此五脏所主之外荣也（续荣美色五脏生成论）容色见上下左右
各在其要（容色他气也如肝木部内见赤黄白黑色皆谓他气也余脏率如此例所见皆在明堂上下左右要察候处故云各在其要
全元起容作客视色之法具在甲乙经）上为逆下为从（续色见于下病生之气故从色见于上伤神之兆故逆）女子右为逆左为
从男子左为逆右为从（续左为阳故男右为从左为逆右为阴故女右为逆左为从）易重阳死重阴死（续女子色见于左男子色
见于右是变易也男子色见于左是曰重阳女子色见于右是曰重阴气极则反故皆死也）阴阳反他（阴阳应象论作反作）治在
权衡相夺奇恒事也揆度事也（权衡相夺言阴阳二气不得高下之宜是奇于寻常之事当揆度其气随宜而处疗之玉版要论）帝
曰夫络脉之见也其五色各异青黄赤白黑不同其故何也岐伯曰经有常色而络无常变也（经行气故色见常应于时络主血故受
邪则变而不一矣）曰经之常色何如曰心赤肺白肝青脾黄肾黑皆亦应其经脉之色曰络之阴阳亦应其经乎曰阴络之色应其经
阳络之色变无常随四时而行也（续顺四时气化之行止）寒多则凝泣凝泣则青黑热多则淖泽（续淖湿也泽润液也谓微湿润
也）淖泽则黄赤此皆常色谓之无病五色具见者谓之寒热（经络论）岐伯曰五脏六腑固尽有部（续面上之分部）视其五色
黄赤为热白为寒（续阳气少血不上荣于色故白）青黑为痛（续血凝泣则变恶故色青黑则痛举痛论）善诊者察色按脉先别
阴阳而知部分视喘息（续候呼吸长短）听音声而知所苦观权衡规矩而知疾所主（续权谓秤锤衡谓星衡规圆形矩方象然权
所以察中外衡所以定高卑规所以表柔虚矩所以明强盛故善诊之用必备见焉所主谓应四时之气所主生病之在高下中外也）
按尺寸观浮沉滑涩而知病所主以治无过以诊则不失矣（续甲乙经作知病所在以治则无过○愚谓审色之清浊别脉之阴阳而
知病生于何部似指脏腑言也视喘息之长短听音声之高卑而知病生于何症似指虚实言也又须观其时之升降浮沉则可以验夫
气之高下中外似指外感言也又须参其脉之浮沉滑涩则可以知其病之所生之由而施治焉似指内伤言也如此兼备详尽以治则
不差以诊则无误岂非善诊者耶诊诊候也失失误也阴阳应象论）太阳之脉其终也戴眼反折螈 其色白绝汗乃出出则死矣（续
戴眼谓睛不转而仰视也绝汗谓汗暴出如珠而不流旋复干也太阳极则汗出故出则死足太阳脉起目内 上额交颠络脑下项循
肩膊挟脊抵腰其支循足至小趾手太阳脉起手小指循臂上肩其支上颊至目内 故病有如是）少阳终者耳聋百节皆绝目HT
绝系一日半死其死也色先青白乃死矣（续此手足少阳经分病也少阳主骨故气终则百节纵缓色青白者金木相薄也故见死矣
HT谓直视如惊貌）阳明终者口目动作善惊妄言色黄其上下经盛不仁则终矣（续此手足阳明经分病也口目动作谓目
而鼓颔也胃病闻木音则惊又骂詈不避亲疏故善惊妄言也上手经下足经皆躁盛而动不仁谓不知善恶也）少阴终者面黑齿长
而垢腹胀闭上下不通而终矣（续手少阴气绝则血不流足少阴气绝则骨不软骨硬则龈上宣故齿长而积垢汗血坏则皮色死故
面色如漆而不赤）太阴终者腹胀闭不得息善噫善呕呕则逆逆则面赤不逆则上下不通不通则面黑皮毛焦而终矣（续此手足
太阴经分病也呕则气逆而上通故但面赤不呕则下已闭上复不通心气外燔故皮毛焦而终矣脾脉支别者上膈注心中故皮毛焦
乃心气外燔而然）厥阴终者中热嗌干善溺心烦甚则舌卷囊上缩而终矣（续足厥阴络循胫上睾结于茎其正经环阴器抵少腹
挟胃上循咽喉手厥阴脉起胸中出属心包灵枢曰肝者筋之合筋聚于阴器而脉络于舌本故病如是）此十二经之所败也（诊要
经终论）年长则求之于腑年少则求之于经年壮则求之于脏（年长者甚于味则伤腑年少者劳于使则经中风邪年壮者遏于内
则伤精示从容论）帝曰有故病五脏发动因伤脉色各何以知其久暴至之病乎（续有自病故病及因伤候也）岐伯曰征其脉小
色不夺者新病也（续气之神犹强）征其脉不夺其色夺者此久病也（神持而邪凌其气也）征其脉与五色俱夺者此久病也（续
神与气俱衰也）征其脉与五色俱不夺者新病也（续神与气俱强脉要精微论）帝曰愿闻要道岐伯曰治之要极无失色脉用之
不惑治之大则（续惑谓惑乱则谓法则言色脉之应昭然不欺但顺用而不乱纪纲则治病审当之大法也）逆从倒行标本不得亡
神失国（续逆从倒行谓反顺为逆标本不得谓工病失宜夫以反理倒行所为非顺岂惟治人而神气受害若使辅佐君主亦令国祚
不保矣）去故就新乃得真人（续工病失宜则当去故逆理之人就新明悟之士乃得至真精晓之人以存已也）曰余闻其要于夫
子矣夫子言不离色脉此余之所未知也曰治之极于一曰何谓一曰一者因而得之（因问而得）曰奈何曰闭户塞牖击之病者数
问其情以从其意（续问其所欲以察是非愚谓击系属犹新近也）得神者昌失神者亡（雪斋云此则所谓祝由移情变气论）帝。
曰吾得脉之大要天下至数（愚按经中凡言至数者不一所主俱不同）五色脉变揆度奇恒道在于一（愚按玉版论曰揆度者度
病之浅深也奇恒者言奇病也王注一者谓色脉之应也知色脉之应则可以揆度奇恒矣）神转不回回则不转乃失其机（脉之大
要天下至数五色脉变揆度奇恒皆在于一也一者纯一无杂之谓纯一不杂天下之理得矣况于术数乎若夫神气流转而不止又遏
生物之机关也○王注血气者人之神不可不谨养夫血气应顺四时递迁因王循环五气无相夺伦是则神转不回也回谓却行也却
行则反常反常则回而不转也回而不转乃失生气之机矣何以明之夫木衰则火旺火衰则土王土衰则金王金衰则水王水衰则木
王终而复始循环此之谓神转不回也若木衰水王水衰金王金衰土王土衰火王火衰木王此之谓回而不转也此反天常执何以得
生○愚谓脉之大要有神而为治天下之数有神而莫测五色脉变有神而可生揆度异常之病有神而可保故曰道在于一一者神也
凡此数者皆贵有神若神日去而不回则失生气之机矣何以得生又数者理之寓故不曰理而曰数且兼术数之义焉玉机真藏论）
《色诊钞》
岐伯说：面色与脉象，是上天所珍视的，也是先师所传承的（先师指僦贷季）。上古时代，上天派遣僦贷季梳理面色与脉象，使之通晓神明。将面色脉象与金、木、水、火、土五行，以及四季、八风、六合相合，都不离开其常规（续文解释：先师以面色白、脉象毛而合金，对应秋季；以面色青、脉象弦而合木，对应春季；以面色黑、脉象石而合水，对应冬季；以面色赤、脉象洪而合火，对应夏季；以面色黄、脉象代而合土，对应长夏及四季。然而，以此色脉下合五行的休王状态，上应四时的往来变化，所以在六合之间，八风的鼓动与曲折都不离常候，完全可以与之预期。为什么呢？因为通过观察其变化就能知道其中的道理。所以下文说）：变化相互推移，用以观察其中的奥妙，用以知晓其中的关键。想要知晓关键，面色与脉象就是关键了（续文说：之所以能知晓四时五行之气变化相互推移的关键奥妙，是因为面色与脉象）。面色对应太阳，脉象对应月亮，经常探求其关键，关键就在这里了（续文说：脉象对应月亮、面色对应太阳，是占候的时期准则。经常探求面色与脉象的差错，这就是常人的诊察关键）。面色的变化应当对应四季的脉象，这是上天所珍视的，用以契合神明，所以能远离死亡，接近生机（续文说：观察面色脉象的藏露好坏，明白死生的征兆，所以能常常远离死亡而接近生机。出自《移精变气论》）。所谓精明和五色（指人的精彩神明），是气的精华表现（续文说：五气的精华上见于五色。我认为：人的精彩神明与五色，乃是五气之精华的发见，所以下文说五色希望其隐隐然见于内，神明希望其能辨别黑白、审察长短）。赤色希望像白帛裹着朱砂，不希望像赭石；白色希望像鹅的羽毛，不希望像盐（《甲乙经》作：白色希望像白璧的光泽，不希望像垩粉）；青色希望像苍璧的光泽，不希望像蓝草；黄色希望像丝罗裹着雄黄，不希望像黄土；黑色希望像重漆的颜色，不希望像地苍（《甲乙经》作炭色）。如果五色的精微之象显露出来，寿命就不会长了（“五色精微”指朱色、鹅羽、苍璧、雄黄、漆色等好颜色；“象见”指赭色、盐色、蓝色、黄土色、地苍色等坏颜色。意思是五色贵在精彩微妙，如果败象显露，则寿命不长）。所谓精明，是用来观看万物、辨别黑白、审察长短的。如果把长看作短，把黑看作白，这样就是精气衰败了（人的精彩神明贵在能观看万物、辨别黑白、审察长短。反之，则可知精明衰败。出自《脉要精微论》）。面色出现像枯草一样的青色，主死（续文说：像初生青草的青色）；像枳实一样的黄色，主死（色青黄）；像煤一样的黑色，主死；像凝血一样的红色，主死（败恶凝聚的血色，呈赤黑色）；像枯骨一样的白色，主死。这五种面色是死色的表现（续文说：脏腑败坏，所以出现死色）。青色像翠鸟羽毛那样润泽，主生；红色像鸡冠那样润泽，主生；黄色像蟹腹那样润泽，主生；白色像猪油那样润泽，主生；黑色像乌鸦羽毛那样润泽，主生。这五种面色是生色的表现（续文说：都是诸种润泽之色。面色虽然可爱，但如果见到朦胧之色尤其好，所以下文说）：生于心的面色，像白绢裹着朱砂；生于肺的面色，像白绢裹着红（白）；生于肝的面色，像白绢裹着绀色（淡青色）；生于脾的面色，像白绢裹着栝楼实；生于肾的面色，像白绢裹着紫色。这是五脏所主的外部荣华表现（出自《五脏生成论》）。容色出现在上下左右各个部位，各自在其关键处（容色指他脏之气，如肝木部内出现赤、黄、白、黑色，都称为他气，其余脏腑类推。所见之色都在明堂上下左右的要害察候处，所以说“各在其要”。全元起注本将“容”作“客”，视色之法详见于《甲乙经》）。色见于上部为逆，见于下部为从（续文说：色见于下部，病生之气故为顺；色见于上部，伤神之兆故为逆）。女子右侧为逆，左侧为从；男子左侧为逆，右侧为从（续文说：左为阳，故男右为逆、左为从；右为阴，故女右为逆、左为从）。重阳者死，重阴者死（续文说：女子色见于左，男子色见于右，这是变易。男子色见于左，叫做重阳；女子色见于右，叫做重阴。气极则反，所以都主死）。阴阳相反（《阴阳应象大论》作“反作”），治疗在于权衡，相夺奇恒之事（权衡相夺：言阴阳二气不得高下之宜，是奇于寻常之事，应当揆度其气，随宜而处疗之。出自《玉版要论》）。黄帝问：络脉显现，其五色各异，青、黄、赤、白、黑不同，这是什么缘故？岐伯说：经脉有常色，而络脉没有固定变化（经脉行气，所以色见常应于时；络脉主血，所以受邪则变化不一）。问：经脉的常色是怎样的？答：心赤、肺白、肝青、脾黄、肾黑，也都对应其经脉之色。问：络脉的阴阳也对应经脉吗？答：阴络的颜色对应经脉，阳络的颜色变化无常，随着四时而运行（续文说：顺应四时气化之行止）。寒多则凝涩，凝涩则现青黑色；热多则淖泽（续文说：淖即湿，泽即润液，谓微湿润也），淖泽则现黄赤色。这些都是常色，称为无病。五色全部显现的，称为寒热错杂（出自《经络论》）。岐伯说：五脏六腑在面部固各有分部（续文说：面上的分属部位）。观察五色，黄赤为热，白为寒（续文说：阳气少，血不上荣于色，所以白），青黑为痛（续文说：血凝涩则变恶，所以色青黑则痛。出自《举痛论》）。善于诊察的人，观察面色、按摸脉象，首先辨别阴阳，然后知道所属部位，观察喘息（续文说：候呼吸长短），听声音，从而知道痛苦所在；观察权衡规矩（续文说：权指秤锤，衡指星衡，规圆形，矩方象。权用来察中外，衡用来定高卑，规用来表柔虚，矩用来明强盛。所以善诊者必备此法。所主指应四时之气所主生病之高下中外），从而知道疾病的主宰；按尺寸（寸口尺泽），观察浮沉滑涩，从而知道疾病的主宰。治疗没有过错，诊察就不会失误了（续《甲乙经》作：知病所在，以治则无过。我认为：审察色之清浊，辨别脉之阴阳，从而知道病生于何部，似指脏腑而言；视喘息之长短，听音声之高卑，从而知道病生于何症，似指虚实而言；又须观察当时之升降浮沉，则可以验证气之高下中外，似指外感而言；又须参合脉之浮沉滑涩，则可以知道病之所生之由而施治，似指内伤而言。如此兼备详尽，以治则不差，以诊则无误，难道不是善诊者吗？“诊”即诊候，“失”即失误。出自《阴阳应象大论》）。太阳经的脉气终绝时，表现为戴眼（眼球固定向上看）、反折、瘛疭，面色苍白，绝汗乃出，出了就死了（续文说：戴眼谓睛不转而仰视；绝汗谓汗暴出如珠而不流，旋复干也。太阳极则汗出，故出则死。足太阳脉起目内眦，上额交巅，络脑，下项循肩膊挟脊抵腰，其支循足至小趾；手太阳脉起手小指，循臂上肩，其支上颊至目内眦，故病有如是）。少阳经终绝时，耳聋，全身关节皆松弛无力，目系绝，一日半死，死时面色先青后白（续文说：此手足少阳经分病也。少阳主骨，故气终则百节纵缓。色青白者，金木相薄也，故见死矣。“HT”谓直视如惊貌）。阳明经终绝时，口目动作，容易惊恐，胡言乱语，面色发黄，其上下经脉躁盛，不知痛痒则终绝了（续文说：此手足阳明经分病也。口目动作谓目瞤而鼓颔也。胃病闻木音则惊，又骂詈不避亲疏，故善惊妄言也。上手经下足经皆躁盛而动。不仁谓不知善恶也）。少阴经终绝时，面色发黑，牙齿变长且垢秽，腹胀闭塞，上下不通而终绝了（续文说：手少阴气绝则血不流，足少阴气绝则骨不软。骨硬则龈上宣，故齿长而积垢。汗血坏则皮色死，故面色如漆而不赤）。太阴经终绝时，腹胀闭塞，呼吸困难，喜欢嗳气，喜欢呕吐，呕吐则气逆，气逆则面赤，不逆则上下不通，不通则面黑，皮毛焦枯而终绝了（续文说：此手足太阴经分病也。呕则气逆而上通，故但面赤；不呕则下已闭上，复不通。心气外燔，故皮毛焦而终绝矣。脾脉支别者上膈注心中，故皮毛焦乃心气外燔而然）。厥阴经终绝时，心中发热，咽喉干燥，喜欢小便，心烦，严重时舌卷缩，睾丸上缩而终绝了（续文说：足厥阴络循胫上睾结于茎，其正经环阴器抵少腹，挟胃上循咽喉。手厥阴脉起胸中，出属心包。《灵枢》曰：肝者筋之合，筋聚于阴器而脉络于舌本，故病如是）。这是十二经脉败绝的表现（出自《诊要经终论》）。年长的人，向腑求病；年少的人，向经求病；年壮的人，向脏求病（年长者甚于味则伤腑，年少者劳于使则经中风邪，年壮者遏于内则伤精。出自《示从容论》）。黄帝问：有旧病，五脏发动，因伤脉色，各怎样知道它是久病还是新病？岐伯说：征验其脉小、色不夺的，是新病（续文说：气之神犹强）。征验其脉不夺、色夺的，是久病（神持而邪凌其气也）。征验其脉与五色俱夺的，是久病（续文说：神与气俱衰也）。征验其脉与五色俱不夺的，是新病（续文说：神与气俱强。出自《脉要精微论》）。黄帝说：愿意听您要道。岐伯说：治疗的极致，不要错过面色与脉象，使用它不迷惑，是治疗的大法则（续文说：惑谓惑乱，则谓法则。言色脉之应昭然不欺，但顺用而不乱纪纲，则是治病审当之大法也）。逆从倒行，标本不得，就会亡神失国（续文说：逆从倒行谓反顺为逆，标本不得谓工病失宜。夫以反理倒行所为非顺，岂惟治人而神气受害，若使辅佐君主，亦令国祚不保矣）。去故就新，才能成为真人（续文说：工病失宜则当去故逆理之人，就新明悟之士，乃得至真精晓之人以存己也）。我说：我从夫子那里听说要领，夫子说不离面色与脉象，这是我以前不知道的。黄帝说：治疗的极点是“一”。我说：什么是“一”？黄帝说：“一”是因问而得。我说：怎么做？黄帝说：关上门窗，询问病人，多次询问其情状，以顺从其意愿（续文说：问其所欲以察是非。我认为：击系属犹新近也）。得神者昌，失神者亡（雪斋云：此则所谓祝由移情变气论）。黄帝说：我得到了脉的大要，天下的至数（我认为：经中凡言至数者不一，所主俱不同）。五色脉变，揆度奇恒之道在于“一”（我认为：《玉版论》曰：揆度者度病之浅深也，奇恒者言奇病也。王注：一者谓色脉之应也。知色脉之应则可以揆度奇恒矣）。神转不回，回则不转，乃失其机（脉之大要，天下至数，五色脉变，揆度奇恒，皆在于一也。一者纯一无杂之谓，纯一不杂，天下之理得矣，况于术数乎？若夫神气流转而不止，又遏生物之机关也。○王注：血气者人之神，不可不谨养。夫血气应顺四时递迁，因王循环，五气无相夺伦，是则神转不回也。回谓却行也，却行则反常，反常则回而不转也。回而不转，乃失生气之机矣。何以明之？夫木衰则火旺，火衰则土王，土衰则金王，金衰则水王，水衰则木王，终而复始，循环此之谓神转不回也。若木衰水王，水衰金王，金衰土王，土衰火王，火衰木王，此之谓回而不转也。此反天常，执何以得生？○我认为：脉之大要有神而为治，天下之数有神而莫测，五色脉变有神而可生，揆度异常之病有神而可保，故曰道在于一，一者神也。凡此数者皆贵有神，若神日去而不回，则失生气之机矣，何以得生？又数者理之寓，故不曰理而曰数，且兼术数之义焉。出自《玉机真藏论》）。
*Colored Diagnosis Excerpt*
Qibo said: Facial complexion and pulse are highly valued by Heaven and transmitted by the ancient masters (the ancient master refers to Jiu Daiji). In ancient times, Heaven dispatched Jiu Daiji to organize facial complexion and pulse, enabling them to understand the Spirit. By combining facial complexion and pulse with the Five Elements (Metal, Wood, Water, Fire, Earth), the Four Seasons, the Eight Winds, and the Six Harmonies, one does not deviate from their regular patterns (The text continues: The ancient master combined white complexion and hair-like pulse with Metal, corresponding to Autumn; green complexion and string-like pulse with Wood, corresponding to Spring; black complexion and stone-like pulse with Water, corresponding to Winter; red complexion and surging pulse with Fire, corresponding to Summer; yellow complexion and intermittent pulse with Earth, corresponding to Late Summer and the four seasons. However, by aligning these complexions and pulses downward with the waxing and waning of the Five Elements, and upward with the movement of the Four Seasons, within the Six Harmonies, the ebb and flow of the Eight Winds do not depart from constant observations, allowing one to predict outcomes. Why? Because observing changes allows one to know the principles. Thus, the following text states): Changes shift mutually; observe their subtleties to know their essentials. To know the essentials, facial complexion and pulse are the keys (The text continues: The reason one can know the subtle essentials of the mutual shifting of Qi of the Four Seasons and Five Elements is through facial complexion and pulse). Facial complexion corresponds to the Sun, and pulse corresponds to the Moon. Constantly seeking their essence reveals that this is the essence (The text continues: Pulse corresponding to the Moon and complexion corresponding to the Sun serve as the temporal standards for divination. Constantly seeking discrepancies in complexion and pulse constitutes the essential diagnostic method for ordinary people). Changes in facial complexion should correspond to the pulses of the Four Seasons. This is what Heaven values, aligning with the Spirit, thereby keeping death at a distance and bringing life closer (The text continues: Observing the presence or absence of facial complexion and pulse clarifies signs of life and death, thus allowing one to stay away from death and approach life. From *Yi Jing Bian Qi Lun*). What is meant by "Jing Ming" (Spiritual Clarity) and the Five Colors (referring to the brilliance and spirit of a person) is the manifestation of the essence of Qi (The text continues: The essence of the Five Qi manifests upward as the Five Colors. I believe: The spiritual clarity and the five colors are the manifestations of the essence of the Five Qi. Hence, the following text states that the five colors should be subtly visible internally, and spiritual clarity should enable distinguishing black from white and assessing length). Red should resemble white silk wrapping cinnabar, not resembling hematite; white should resemble goose feathers, not resembling salt (*Jia Yi Jing* states: White should resemble the luster of white jade, not resembling whitewash); green should resemble the luster of dark jade, not resembling indigo; yellow should resemble raw chrysanthemum wrapped in silk, not resembling yellow earth; black should resemble heavy lacquer, not resembling dark soil (*Jia Yi Jing* states: Charcoal color). If the subtle images of the five colors appear [as bad omens], longevity will not be long ("Five Colors' Essence/Subtlety" refers to good colors like cinnabar, goose feathers, dark jade, raw chrysanthemum, and lacquer; "Images Appearing" refers to bad colors like hematite, salt, indigo, yellow earth, and dark soil. It means the five colors value brilliance and subtlety; if degenerate images appear, longevity is short). Spiritual clarity is used to view all things, distinguish black from white, and assess length. If one regards long as short and black as white, then Jing (Essence) is depleted (The human spirit and clarity value the ability to view all things, distinguish black and white, and assess length. Conversely, depletion of clarity is evident. From *Mai Yao Jing Wei Lun*). A complexion appearing green like dead grass indicates death (The text continues: Like the green of newly sprouted grass); yellow like *Zhi Shi* (immature bitter orange) indicates death (Greenish-yellow); black like soot indicates death; red like clotted blood indicates death (Degenerated, coagulated blood, appearing reddish-black); white like dry bones indicates death. These five appearances are signs of death (The text continues: Due to organ failure, death colors appear). Green like the feathers of a kingfisher indicates life; red like the comb of a rooster indicates life; yellow like the belly of a crab indicates life; white like pig fat indicates life; black like the feathers of a crow indicates life. These five appearances are signs of life (The text continues: All refer to moist and lustrous colors. Although the colors are pleasing, a hazy appearance is especially auspicious, hence the following text states): Complexion arising from the Heart resembles white silk wrapping cinnabar; arising from the Lung, white silk wrapping red (white); arising from the Liver, white silk wrapping cyan (pale green); arising from the Spleen, white silk wrapping *Gua Lou* fruit; arising from the Kidney, white silk wrapping purple. These are the external prosperity governed by the Five Zang organs (From *Wu Zang Sheng Cheng Lun*). Facial colors appearing in the upper, lower, left, and right positions each have their key location (Facial color refers to qi of other organs; for example, red, yellow, white, or black appearing in the Liver Wood sector are called "other qi," and similarly for other organs. The observed colors are located at the critical observation points above, below, left, and right of the Ming Tang, hence "each in its key." Quan Yuanqi's commentary reads "Ke" instead of "Rong"; methods of observing color are detailed in *Jia Yi Jing*). Color appearing in the upper part is Rebellious (Ni); appearing in the lower part is Compliant (Cong) (The text continues: Color in the lower part indicates disease-generating Qi, hence compliant; color in the upper part indicates damage to the Spirit, hence rebellious). For women, the right side is Rebellious and the left is Compliant; for men, the left is Rebellious and the right is Compliant (The text continues: Left is Yang, so for men, right is Rebellious and left is Compliant; Right is Yin, so for women, right is Rebellious and left is Compliant). Double Yang leads to death; Double Yin leads to death (The text continues: Women's color on the left and men's color on the right represent deviation. Men's color on the left is called Double Yang; women's color on the right is called Double Yin. When Qi reaches extremity, it reverses, hence both indicate death). Yin and Yang reverse (*Yin Yang Ying Xiang Da Lun* reads "Fan Zuo"), treatment lies in weighing and balancing, addressing extraordinary and constant matters (Weighing and balancing: Refers to the imbalance of Yin and Yang Qi, which is extraordinary compared to normal affairs. One must measure the Qi and treat it appropriately. From *Yu Ban Yao Lun*). The Yellow Emperor asked: When collateral vessels manifest, their colors vary—green, yellow, red, white, black—why is this so? Qibo replied: Meridians have constant colors, while collaterals do not have fixed changes (Meridians transport Qi, so their color manifestations correspond to the seasons; collaterals govern Blood, so when invaded by pathogens, they change inconsistently). Asked: What are the constant colors of the meridians? Answered: Heart is red, Lung is white, Liver is green, Spleen is yellow, Kidney is black; all correspond to the colors of their respective meridians. Asked: Do the Yin and Yang of collaterals also correspond to the meridians? Answered: The color of Yin collaterals corresponds to the meridian; the color of Yang collaterals varies constantly, following the Four Seasons (The text continues: Following the progression and cessation of Four Season Qi transformation). Cold predominates, causing stagnation and obstruction, resulting in green-black colors; Heat predominates, causing moisture and lubrication (The text continues: Na means wet, Ze means moist fluid, referring to slight dampness), resulting in yellow-red colors. These are all constant colors, indicating no disease. The simultaneous appearance of all five colors indicates mixed Cold and Heat (From *Jing Luo Lun*). Qibo said: The Five Zang and Six Fu organs certainly have specific areas on the face (The text continues: Specific divisions on the face). Observing the five colors: Yellow and red indicate Heat; white indicates Cold (The text continues: Insufficient Yang Qi fails to nourish the surface with Blood, hence white); green and black indicate Pain (The text continues: Stagnant Blood becomes malignant, hence green-black color indicates pain. From *Ju Tong Lun*). A skilled diagnostician observes complexion and palpates the pulse, first distinguishing Yin and Yang, then identifying the affected area; observes breathing (The text continues: Assessing the length of respiration), listens to voice sounds, and knows the source of suffering; observes the Balance and Rules (The text continues: Quan refers to the weight, Heng refers to the beam scale, Gui refers to the compass/circle, Ju refers to the square. Quan assesses interior/exterior, Heng determines high/low, Gui represents soft/empty, Ju clarifies strong/solid. Thus, a skilled diagnostician must possess these tools. "Suo Zhu" refers to the diseases governed by the Qi of the Four Seasons, located in high/low, interior/exterior), thereby knowing the governing factor of the disease; palpates the Cun and Chi positions, observes floating/sinking, slippery/rough qualities, and knows the governing factor of the disease. Treatment incurs no error, and diagnosis remains flawless (Continuing *Jia Yi Jing*: Knowing the location of the disease ensures correct treatment. I believe: Examining the clarity/turbidity of color and distinguishing Yin/Yang of the pulse identifies the body part where the disease originates, likely referring to the Zang organs; observing the length of breathing and listening to the pitch of voice identifies the syndrome (deficiency/excess) where the disease originates; observing the rising/falling and floating/sinking of the current season verifies the height/depth and interior/exterior of Qi, likely referring to external contraction; referencing the floating/sinking and slippery/rough qualities of the pulse understands the cause of the disease for appropriate treatment, likely referring to internal injury. Being comprehensive and detailed in this manner ensures accurate treatment and diagnosis, making one a skilled diagnostician. "Zhen" means diagnosis; "Shi" means loss/error. From *Yin Yang Ying Xiang Da Lun*). When the Taiyang meridian Qi terminates, symptoms include staring upward (Dai Yan), opisthotonos, and spasms, with a pale complexion. Absolute sweat (Jue Han) appears, and once it appears, death ensues (The text continues: Dai Yan means eyes fixed upward without turning; Jue Han means sudden sweating like beads that do not flow but quickly dry up. Taiyang extremity causes sweating, hence death. Foot Taiyang meridian starts at the inner canthus, goes up the forehead, crosses the vertex, connects to the brain, descends the neck, follows the shoulder blades,夹 spine to the waist, with a branch going down the leg to the little toe; Hand Taiyang meridian starts at the little finger, follows the arm up to the shoulder, with a branch going up the cheek to the inner canthus, hence such symptoms). When Shaoyang terminates, there is deafness, relaxation of all joints, disconnection of the eye system, and death occurs in one and a half days. Before death, the complexion turns green then white (The text continues: This refers to diseases of the Hand and Foot Shaoyang meridians. Shaoyang governs bones, so Qi termination causes joint laxity. Green-white color indicates Metal and Wood clashing, hence death. "HT" describes staring straight ahead like being startled). When Yangming terminates, there is twitching of the mouth and eyes, frequent fright, delirious speech, and yellowish complexion. The upper and lower meridians are hyperactive, insensitivity marks the end (The text continues: This refers to diseases of the Hand and Foot Yangming meridians. Mouth/eye twitching involves eye quivering and jaw gnashing. Stomach disease causes fear of wood sounds and cursing without discrimination, hence fright and delirium. Upper hand meridian and lower foot meridian are both agitated. Insensitivity means inability to discern good/evil). When Shaoyin terminates, the face turns black, teeth appear elongated and dirty, abdominal distension and blockage occur, upper and lower communication ceases, and death ensues (The text continues: Hand Shaoyin Qi exhaustion stops Blood flow; Foot Shaoyin Qi exhaustion makes bones inflexible. Hard bones cause gums to recede, making teeth look long and accumulate dirt. Destruction of sweat and blood causes skin death, hence face looks like lacquer and loses redness). When Taiyin terminates, there is abdominal distension and blockage, difficulty breathing, frequent belching and vomiting. Vomiting causes Qi rebellion, leading to a red face; if no vomiting, upper and lower blockage persists, leading to a black face, scorched skin and hair, and death (The text continues: This refers to diseases of the Hand and Foot Taiyin meridians. Vomiting causes Qi to rebel upward, hence only a red face; if no vomiting, lower blockage exists, and re-blockage occurs. Heart Qi flares outward, causing scorched skin/hair. The spleen meridian branch goes up the diaphragm to the heart, hence scorched skin is due to Heart Qi flare). When Jueyin terminates, there is internal heat, dry throat, frequent urination, irritability; severely, the tongue curls and the scrotum retracts, leading to death (The text continues: Foot Jueyin collateral follows the shin up to the testicles, knotting at the penis; its main channel circles the genitalia, reaches the lower abdomen,夹s the stomach, and ascends along the throat. Hand Jueyin meridian starts in the chest, belongs to the Pericardium. *Ling Shu* states: Liver governs tendons, tendons gather at the genitalia and connect to the root of the tongue, hence such symptoms). These are the failures of the Twelve Meridians (From *Zhen Yao Jing Zhong Lun*). For the elderly, seek disease in the Fu organs; for the young, seek disease in the Jing meridians; for the prime-aged, seek disease in the Zang organs (Elderly harmed by diet injure Fu organs; young harmed by labor contract wind-pathogens in Jing meridians; prime-aged harmed internally injure Essence. From *Shi Cong Rong Lun*). The Yellow Emperor asked: There are pre-existing diseases where the Five Zang activate, injuring pulse and color. How can one distinguish whether it is a long-standing or recent disease? Qibo replied: If the pulse is small and the complexion is un-depleted, it is a new disease (The text continues: Spirit/Qi is still strong). If the pulse is un-depleted but the complexion is depleted, it is a long-standing disease (Spirit holds, but pathogen overwhelms Qi). If both pulse and five colors are depleted, it is a long-standing disease (The text continues: Both Spirit and Qi are exhausted). If both pulse and five colors are un-depleted, it is a new disease (The text continues: Both Spirit and Qi are strong. From *Mai Yao Jing Wei Lun*). The Yellow Emperor said: I wish to hear the essential Dao. Qibo said: The ultimate point of treatment is not to neglect facial complexion and pulse. Using them without confusion is the great principle of treatment (The text continues: Confusion implies disorder; principle implies law. The correspondence of color and pulse is clear and truthful; following it without disrupting the framework is the major law for accurate treatment). Reversing proper order, acting contrary to norms, failing to grasp root and branch, leads to loss of Spirit and ruin of the state (The text continues: Reversing order means treating contrary to nature; failing root/branch means physician's error. Acting against reason harms not only the patient's Spirit but also, if serving a ruler, jeopardizes the dynasty). Abandoning the old for the new allows one to become a True Person (The text continues: Physicians err by sticking to old, irrational methods; one should abandon them for new, enlightened approaches to become a truly knowledgeable person. From *Yu Ji Zhen Zang Lun*). I said: I heard the essentials from my teacher, who stated they never depart from facial complexion and pulse, which was unknown to me before. The Yellow Emperor said: The ultimate point of treatment is "One". I asked: What is "One"? The Yellow Emperor said: "One" is obtained through inquiry. I asked: How? The Yellow Emperor said: Close doors and windows, question the patient, ask repeatedly about their condition, and follow their intent (The text continues: Ask desires to ascertain correctness. I believe: "Ji" relates to immediacy/nearness). Those who possess Spirit prosper; those who lose Spirit perish (Xue Zhai notes: This refers to the *Zhu You Yi Qing Bian Qi Lun*). The Yellow Emperor said: I have grasped the great essentials of the pulse, the supreme numbers of the world (I note: "Supreme Numbers" appears variously in the classics with different meanings). The way of measuring depth, distinguishing extraordinary from constant, regarding five colors and pulse changes, lies in "One" (I note: *Yu Ban Lun* states: Measuring depth refers to assessing disease severity; distinguishing extraordinary refers to discussing rare diseases. Wang Bing's commentary: "One" refers to the correspondence of color and pulse. Knowing this correspondence allows one to measure depth and distinguish extraordinary cases). Spirit rotates without returning; if it returns, it does not rotate, thus losing its opportunity (The great essentials of pulse, supreme numbers, five color/pulse changes, measuring depth/distinguishing extraordinary—all lie in "One". "One" means pure and undivided. Pure and undivided, the principles of the world are attained, let alone techniques? If Spirit-Qi flows continuously without stopping, it aids the mechanism of generation. ○ Wang Bing's commentary: Blood and Qi are the Spirit of humans, requiring careful nourishment. Blood and Qi should follow the Four Seasons' transition, cycling according to waxing/waning, with Five Qi not interfering with each other; this is Spirit rotating without returning. "Returning" means moving backward. Moving backward is abnormal; abnormality leads to non-rotation. Non-rotation loses the mechanism of vital Qi. How to explain? If Wood declines, Fire prospers; Fire declines, Earth prospers; Earth declines, Metal prospers; Metal declines, Water prospers; Water declines, Wood prospers. Endless cycle is Spirit rotating without returning. If Wood declines but Water prospers, Water declines but Metal prospers, etc., this is returning without rotating. This opposes Heavenly Norms; how can life be sustained? ○ I believe: The great essentials of pulse possess Spirit for treatment; the numbers of the world possess Spirit for mystery; five color/pulse changes possess Spirit for life; measuring extraordinary diseases possesses Spirit for preservation. Hence, the Dao lies in One, and One is Spirit. All these numbers value Spirit. If Spirit departs daily without returning, the mechanism of vital Qi is lost, how can one live? Furthermore, numbers contain principles, hence called "numbers" not "principles," encompassing numerology. From *Yu Ji Zhen Zang Lun*).