既述睑之形容。当观睑之气色。夫睑者。眼弦也。上为阳。下为阴。左为阳。右为阴。小 在外为阳。大 在内
为阴。察其色之所见。以言其病之所在。脾胃之候也。脉经云。脾之候在睑。以气色言之。青属木。赤属火。黄
属土。白属金。黑属水。此脏腑五行之分也。察其泽夭。以知成败。察其浮沉。以知浅深。察其清浊。以知阴阳。
察其微甚。以知虚实。察其散抟。以知远近。浮清为外。沉浊为内。视气色而言脏腑。审脏腑而言病症。参之
以五色相应之理。其常变可推也。参之以五行生克之理。其顺逆可推也。合气色部位而参之。其相乘之
理。又可推也。黄赤为风。青黑为痛。白为寒。皆可比例以相参也。析而观之。合而断之。变化无穷矣。圣人之
法。所操者约。所及者广。五官气色。皆当作如是观也。然经言五色决于明堂。又当参伍以通其变焉。合四
诊而察之。庶乎其可矣。
察目之法。形色既可参观。面目亦当合论。经曰。凡相五色之奇脉。面黄目赤。面黄目青。面黄目白。面黄目
黑者。皆不死也。面青目赤。面赤目白。面青目黑。面黑目白者。皆死也。盖不死者。以其有黄色也。死者。以其
面无黄色。目亦无黄色也。夫黄者。土色也。犹脉之胃气也。故凡病患。准头印堂年寿及目睑。有黄气明润
者。皆为欲愈之候。扁鹊华佗察声色秘诀云。病患面目俱等者不死。病患面黄目青者不死。青如草滋死。
病患面黄目赤者不死。赤如 血死。病患面黄目白者不死。白如枯骨死。病患面黄目黑者不死。黑如
死。病患面黑目青者不死。病患面青目白者死。病患面黑目白者不死。病患面白目黑者死。病患面青目
黄者五日死。病患面赤目青者六日死。病患面黑目白者。八日死。病患面黄目青者。九日死。病患面赤目
白者十日死。此皆相参之法也。详求扁鹊华佗所谓生死者。面目以贵明润而忌枯槁也。其与内经有异
同者。当以是贯通之。（秘诀面目之色。传写多误。今从宋元校正王氏脉经。）
Since the morphology of the eyelids has been described, one should then observe the Qi and color (Qi Se) of the eyelids. The eyelids refer to the margin of the eyelids where eyelashes grow. The upper part belongs to Yang, the lower part to Yin; the left side belongs to Yang, the right side to Yin; the outer side belongs to Yang, the inner side to Yin. By observing the manifestation of colors, one can deduce the location of the disease, which is an external indication of the Spleen and Stomach. The *Mai Jing* (Pulse Classic) states: "The indication of the Spleen is reflected in the eyelids." Analyzing from the perspective of Qi and color: Green corresponds to Wood, Red corresponds to Fire, Yellow corresponds to Earth, White corresponds to Metal, and Black corresponds to Water. This is the classification corresponding to Zang-Fu organs and the Five Elements.
By observing whether the luster is glossy or withered, one can predict the outcome (success or failure); by observing whether the color is floating/superficial or sinking/deep, one can determine the depth of the pathology; by observing whether the color is clear or turbid, one can distinguish between Yin and Yang; by observing whether the color is slight or severe, one can assess deficiency or excess; by observing whether the color is scattered or condensed, one can estimate the duration of the disease. Floating and clear indicates exterior conditions; sinking and turbid indicates interior conditions. Based on Qi and color, one infers the involved Zang-Fu organs; by examining the Zang-Fu organs, one deduces specific symptoms. Combining these with the principles of the correspondence of the Five Colors, the normal patterns and variations of diseases can be inferred. Combining these with the principles of the generation and restriction of the Five Elements, the favorable or unfavorable progression of the disease can be inferred. Integrating Qi and color with specific facial locations allows for the inference of excessive overcoming (Xiang Cheng) relationships. Yellow and Red indicate Wind pathogens, Green and Black indicate pain, and White indicates Cold pathogens; all can be analyzed by analogy. Analyzed separately and judged comprehensively, the changes are infinite. The diagnostic methods of the sages are简约 (simple in principle) yet broad in scope. The Qi and color of the five sense organs should all be observed in this manner. However, classics state that the determination of the Five Colors primarily relies on the Ming Tang (the nose), and one must use complex comparative analysis to understand their variations. Only by integrating observation, listening/smelling, inquiry, and palpation (Four Diagnostic Methods) can a reliable assessment be made.
Regarding the method of observing the eyes, since morphology and color can be cross-referenced, the face and eyes should also be discussed together. The classics state: "When observing abnormal pulses of the Five Colors, if the complexion is yellow with red eyes, yellow complexion with green eyes, yellow complexion with white eyes, or yellow complexion with black eyes, death will not occur. If the complexion is green with red eyes, red complexion with white eyes, green complexion with black eyes, or black complexion with white eyes, death will occur." The reason for survival is the presence of yellow. The reason for death is the absence of yellow in both the face and the eyes. Yellow is the color of Earth, analogous to the "Stomach Qi" found in pulse diagnosis. Therefore, if patients exhibit bright and moist yellow Qi on the tip of the nose, the Yintang area, the Nianshou area, and the eyelids, it is a sign of impending recovery. The *Secrets of Bian Que and Hua Tuo on Observing Voice and Color* states: Patients whose facial and eye colors are consistent will not die. Patients with a yellow face and green eyes will not die, but if the green resembles withered grass, they will die. Patients with a yellow face and red eyes will not die, but if the red resembles coagulated blood, they will die. Patients with a yellow face and white eyes will not die, but if the white resembles dry bones, they will die. Patients with a yellow face and black eyes will not die, but if the black resembles a corpse, they will die. Patients with a black face and green eyes will not die. Patients with a green face and white eyes will die. Patients with a black face and white eyes will not die. Patients with a white face and black eyes will die. Patients with a green face and yellow eyes will die within five days. Patients with a red face and green eyes will die within six days. Patients with a black face and white eyes will die within eight days. Patients with a yellow face and green eyes will die within nine days. Patients with a red face and white eyes will die within ten days. These are all methods of mutual reference. To thoroughly investigate the criteria for life and death stated by Bian Que and Hua Tuo, the key lies in valuing brightness and moisture while avoiding dryness and withering. Where these differ from the *Nei Jing* (Inner Canon), one should integrate and understand them accordingly. (Note: Transcriptions of facial and eye colors in the *Secrets* contain many errors; the current text follows the corrected Wang Shi *Mai Jing* from the Song Dynasty.)