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。
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.