尝谓形容气色脉病声音。有时相应。有时不相应。非相应者可凭。而不相应者不可凭也。盖有常焉。有变
焉。因常可识其同。因变可知其异。故四诊分观。则各有所当。四诊合论。亦皆有可凭。自其同者言之。诊不
变。治亦不变。自其异者言之。诊无常。治亦无常。然而常变不离五行。异同难逾四诊。参而伍之。错而综之。
虽虚实不齐。脏腑相胜。而生克可推。吉凶可断焉。试先以气色声音。合而参之。如肝色青。其声呼。其音角。
心色赤。其声笑。其音征。脾色黄。其声歌。其音宫。肺色白。其声哭。其音商。肾色黑。其声呻。其音羽。有是气色。
有是声音。此为相应。若见其气色。而不闻其声音。或闻其声音。而不见其气色。则五脏有盛衰。五行有生
克矣。假令望见青之气色。而不闻角之声音。反得心之声音者。木生火也。得肾之声音者。水生木也。此相
生之谓也。得脾之声音者。木克土也。得肺之声音者。金克木也。此相克之谓也。五色五音。皆可比例以相
参也。然气色有微甚。声音有盛衰。病症有虚实。又当因诊以通其变矣。要之相生者顺。相克者逆。气色克
声音者。其死速。声音克气色者。其死迟。气色生声音者。其愈速。声音生气色者。其愈迟。声色相应。而无过
不及者。平人也。声色相应。而有过不及者。病患也。腑病多相生。脏病多相克。太过者病在腑。不及者病在
脏。脏腑相乘。可由是而推也。此气色声音合参之旨也。至若病之定名。症之定候。其中又各有形容。各有
宜忌。惟精于病症诸书。熟于疗治诸法。识其常。通其变。胸有成竹。目无全牛。庶可迎刃而解矣。
I have often stated that a person's physical appearance, complexion (Qi-se), pulse, disease manifestations, and voice may sometimes correspond with each other, and sometimes not. Correspondence can be relied upon for diagnosis, whereas non-correspondence cannot be solely depended upon. This is because there are both constant patterns and variable changes. By understanding the constants, one can identify similarities; by understanding the variables, one can discern differences. Therefore, when observing the Four Diagnostic Methods (Wang, Wen, Wen, Qie) separately, each has its specific applicability; when synthesizing them, all provide reliable basis. From the perspective of their similarities, if the diagnostic approach remains constant, the treatment also remains constant. From the perspective of their differences, since diagnosis lacks fixed constants, treatment likewise lacks fixed constants. However, both constancy and variability do not depart from the Five Elements (Wood, Fire, Earth, Metal, Water), and similarities and differences do not exceed the scope of the Four Diagnostic Methods. By cross-referencing and synthesizing these factors, although deficiency and excess conditions vary and Zang-Fu organs interact through overcoming relationships, the principles of generation and restriction can be deduced to predict outcomes and prognosis.
Let us first examine the synthesis of complexion and voice. The liver manifests as cyan color (Qing), vocalizes with calls (Hu), and corresponds to the Jue pitch; the heart manifests as red color (Chi), vocalizes with laughter (Xiao), and corresponds to the Zhi pitch; the spleen manifests as yellow color (Huang), vocalizes with singing (Ge), and corresponds to the Gong pitch; the lungs manifest as white color (Bai), vocalize with weeping/crying (Ku), and correspond to the Shang pitch; the kidneys manifest as black color (Hei), vocalize with groaning (Shen), and correspond to the Yu pitch. When such a complexion matches such a voice, this is called "correspondence." If one observes a specific complexion but does not hear the corresponding voice, or hears a specific voice without seeing the corresponding complexion, it indicates imbalance in the Zang organs and abnormal interactions among the Five Elements.
For example, if one observes a cyan complexion (associated with Wood/Liver) but does not hear the Jue pitch (Wood), yet hears the Zhi pitch (Fire/Heart), this reflects the generating relationship of Wood producing Fire. If the Yu pitch (Water/Kidney) is heard, this reflects Water generating Wood. This is referred to as the Generating Cycle (Xiang Sheng). If the Gong pitch (Earth/Spleen) is heard, this reflects Wood overcoming Earth; if the Shang pitch (Metal/Lung) is heard, this reflects Metal overcoming Wood. This is referred to as the Restricting/Overcoming Cycle (Xiang Ke). The Five Colors and Five Pitches can all be analyzed proportionally in this manner.
However, complexions vary in intensity, voices vary in strength, and diseases differ in deficiency and excess. One must therefore adapt to these variations based on diagnostic findings. In summary, generating relationships indicate favorable progression (Shun), while restricting relationships indicate unfavorable progression (Ni). If the complexion restricts the voice, death occurs rapidly; if the voice restricts the complexion, death occurs slowly. If the complexion generates the voice, recovery is rapid; if the voice generates the complexion, recovery is slow. When voice and complexion correspond without excess or deficiency, the individual is a Ping Ren (healthy person). When they correspond but exhibit excess or deficiency, the individual is a patient. Diseases of the Fu organs often show generating relationships, while diseases of the Zang organs often show restricting relationships. Excess conditions typically involve the Fu organs, while deficiency conditions typically involve the Zang organs. The mutual multiplication (Cheng) between Zang and Fu can be deduced from these principles. This constitutes the essence of synthesizing complexion and voice. Regarding the specific naming of diseases and the characterization of symptoms, there are further nuances and contraindications. Only by mastering texts on disease syndromes, being proficient in various therapeutic methods, recognizing constancies, and comprehending variables—thereby possessing a clear mental image and perceiving the essence rather than just the surface—one can resolve cases effortlessly.