欲愈之病目 黄。
仲景曰若脉和。其人大烦。目重睑。内 黄者。此为欲解。必当根据仲景以脉参之。
眼胞忽陷定知亡。耳目口鼻黑色起。入口十死〔七〕（实）难当。赤白黑黄色〔起〕（入）目。更〔兼〕
（穿）口鼻有灾殃。
耳目口鼻有黑色起。入于口者必死。病患及健人。黑色若白色起。入目及鼻口。死在二日中。脉经同。
扁鹊曰。按明堂察色入门户为凶。不得为吉。所谓门户者。阙庭、肺门户。目、肝门户。耳、肾
门户。口、心脾门户。若有色气入者皆死。白色见冲眉上。肺有病。入阙庭。夏死。黄色见鼻上者。脾有
病。入口者。春夏死。青色见人中者。肝有病。入目者。秋死。黑色见颧上者。肾有病。入耳者。
六月死。赤色见颐者。心有病。入口者。冬死。盖以五脏五色。各入本脏门户。至被克之时为死期。脉诀
四句分作二处。本论一理。今移相附。添赤去起以备五色脉。改兼为穿。以明色入门户为殃。李 范
及洁古不知扁鹊所论。随各脏色入门户定死期。为脉诀所述之源。故以意误解。
面色忽然望之青。近之如黑卒难当。
此二句移在此。从气色类。
面赤目白忧息气。待过十日定存亡。面青目黄中时死。余候须看两日强。面黄目青众恶扬。荣
卫不通立须亡。（面青目白亦须亡。）
据脉经改添此句。内经曰。凡面色见黄为有胃气。皆不死。
面黄目青酒乱频。邪气在胃丧其身。面黑目白命门败。困极八日死来侵。
此四句并上面赤目白定存亡二句。刊误本无。据刊本添之在此。
面无精光如土色。不能食时四日亡。目无精光齿牙黑。面白目黑亦灾殃。口如鱼口不能闭。气出
不返命飞扬。肩息直视及唇焦。面肿苍黑也难逃。妄语错乱及不语。
脉经曰。病患不能语者。不治。热病者可治。又有风喑不语。而卒不死者。有妊娠胞脉绝不语。俟
产后自能言者。
尸臭元知寿不高。人中尽满兼唇青。（俗本作背青非）三日须知命必倾。〔两颊〕（庭黑）颧赤人
〔病久〕（必死。）
灵枢曰。赤色出两颧。大如拇指者。病虽小愈。必卒死。黑色出于庭。大如拇指。必不病而卒死。庭者、
首面也。颧者、眼直下高骨处也。灵枢、千金翼。皆以庭黑颧赤对言。今脉诀取颧赤而舍庭黑。又两
颊为赘词。故改为庭黑。以备经旨。此必死之兆。难以病久为文。
口张气直命难停。足趺趾肿膝如斗。十日须知难保守。项筋舒展定知殂。掌内无文也不久。唇青
体冷又遗尿。背面饮食四日期。手足爪甲〔皆〕（白）青黑。许过八日定难医。
脉经有爪甲白者不治之文。脉诀遗之。今改添。
脊疼腰重反复难。此是骨绝五日看。体重尿赤时不止。肉绝六日总高KT 。
体重溺赤。未可便以为肉绝。内经曰。大肉陷下。大骨枯槁。脱肉破 。难经曰唇反方可为肉绝。更宜参
审。
手足爪青呼骂多。筋绝九日定难过。发直如麻〔半日〕（应是）死。
中藏经曰。肠绝发直。汗出不止。不得屈伸者。六日死。发眉俱冲起者死。发如麻喜怒不调者死。
发直者十五日死。今脉诀作半日死。与本文不协。盖有六日十五日之异。今改曰应是死。脉诀只歌
骨肉筋肠四绝。除心肝绝在前。又有肾绝。小便赤涩、下血不止、耳干、脚浮、舌肿、六日死。足肿九
日死。脾绝。载脾脏歌中。肝绝。汗出如水、恐惧不安、伏卧、目直面青。八日死。胃绝。齿落面黄。
七日或十日死。今附注于此。庶具载不遗。肉绝中藏经元无。而脉诀自增。故碍理。
寻衣〔语死〕（ 妄）〔十知么〕（寿无多。）
脉经曰寻衣缝 语者不可治。阴阳俱绝。寻衣撮空妄言者死。
Any disease that is about to heal will present with a yellow complexion.
Zhang Zhongjing stated: If the pulse is harmonious, the patient feels significant irritability, the eyelids are heavy, and there is internal yellowing, this indicates that the pathogenic factor is about to resolve. One must refer to Zhang Zhongjing's theories and correlate them with the pulse diagnosis.
If the eye sockets suddenly collapse, it is certain that death is imminent. If black color appears in the ears, eyes, nose, and mouth, entering the mouth makes survival difficult (seven out of ten die). If red, white, black, or yellow colors enter the eyes, combined with disaster signs in the mouth and nose (indicating perforation), it is ominous.
If black color appears in the ears, eyes, nose, or mouth and enters the mouth, death is inevitable. Whether for patients or healthy individuals, if black or white color appears in the eyes, nose, or mouth, death will occur within two days. The *Mai Jing* (Pulse Classic) records this similarly.
Bian Que said: Observing the Ming Tang (nose area) for color changes, if pathological qi enters the "gateways," it is an inauspicious sign, not auspicious. The so-called "gateways" are: the Que Ting (forehead/nasal root area) is the gateway of the Lung; the eyes are the gateway of the Liver; the ears are the gateway of the Kidney; the mouth is the gateway of the Heart and Spleen. If any of the five pathological colors enter these gateways, death ensues. White appearing above the Chong Mei (supraorbital ridge) indicates Lung pathology; if it enters the Que Ting, death occurs in summer. Yellow appearing on the nose indicates Spleen pathology; if it enters the mouth, death occurs in spring or summer. Cyan appearing at the Ren Zhong (philtrum) indicates Liver pathology; if it enters the eyes, death occurs in autumn. Black appearing on the Zhen (cheekbones) indicates Kidney pathology; if it enters the ears, death occurs in the sixth lunar month. Red appearing on the Yi (chin/jaw area) indicates Heart pathology; if it enters the mouth, death occurs in winter. This is because the five Zang organs correspond to the five colors, each entering its own organ's gateway, and death occurs when the element is overcome by another. The four lines in the *Mai Jue* were originally split into two parts but share the same underlying principle; they are now moved to be attached together. Red is added, and the character "qi" (rise) is removed to complete the five-color pulse theory; "jian" (also) is changed to "chuan" (penetrate) to clarify that color entering the gateway brings disaster. Li Fan and Jiegu (Zhang Yuansu) did not understand Bian Que's discussion and arbitrarily determined death periods based on colors entering organ gateways, treating this as the source of the *Mai Jue*, leading to misunderstanding.
The facial color suddenly appears cyan from afar, and upon closer inspection looks black, presenting a sudden and difficult-to-handle severity.
These two lines are moved here under the category of Qi and Color.
Red face and white eyes indicate worry and panting; after ten days, survival or death can be determined. Cyan face and yellow eyes indicate death midway. For other conditions, observe strength over two more days. Yellow face and cyan eyes, with a foul odor repulsive to others, indicate immediate death due to blocked Ying and Wei circulation. (Cyan face and white eyes also indicate death.)
This sentence was modified and added according to the *Mai Jing*. The *Nei Jing* states: Any complexion showing yellow indicates the presence of Stomach Qi, and such cases will not die.
Yellow face and cyan eyes, resembling frequent confusion after drinking wine, indicate evil qi in the Stomach leading to loss of life. Black face and white eyes indicate failure of the Gate of Life (Ming Men); extreme exhaustion leads to death after eight days.
These four lines, along with the previous "red face and white eyes determine survival" lines, were absent in the Correction edition and have been added here based on the printed edition.
A face lacking luster, resembling earth, where the patient cannot eat, indicates death within four days. Eyes lacking luster and black teeth, or a white face with black eyes, are also omens of disaster. A mouth like a fish's gape that cannot close, with breath escaping without returning, signifies the flight of life. Shoulder breathing (Shan Xi), fixed gaze, and dry lips, or facial swelling with cyan-black color, are also fatal. Delirium, confusion, and muteness.
The *Mai Jing* states: Patients who cannot speak are incurable. However, those with heat diseases may be treated. There are also cases of wind-induced aphonia where death does not occur suddenly, and cases of pregnancy where the Bao Mai (uterine vessels) are cut off causing muteness, which resolves naturally after childbirth.
Corpse-like odor indicates a short lifespan. If the Ren Zhong (philtrum) is filled and accompanied by cyan lips, death is certain within three days. (Cheeks/Forehead black) and red cheekbones indicate inevitable death.
The *Ling Shu* states: Red appearing on both cheekbones, large as a thumb, means although the illness may slightly improve, sudden death will follow. Black appearing on the Ting (forehead), large as a thumb, indicates sudden death even without apparent illness. "Ting" refers to the forehead/face area. "Quan" (cheekbones) refers to the high bones below the eyes. Both the *Ling Shu* and *Qian Jin Yi Fang* pair black forehead with red cheekbones. The *Mai Jue* takes red cheekbones but discards black forehead, considering "two cheeks" redundant, thus changing it to black forehead to align with classic principles. This is a sign of inevitable death, difficult to explain merely as chronic illness.
Open mouth with straight airflow indicates life cannot be sustained. Swelling of the dorsum of the foot and toes, knees like a bucket, indicates difficulty in preservation within ten days. Extended neck tendons indicate certain death. Lack of palm lines indicates short life. Cyan lips, cold body, and enuresis, with dietary issues on the back, indicate death within four days. Cyan-black fingernails and toenails, lasting beyond eight days, are difficult to treat.
The *Mai Jing* contains text stating that white nails are incurable, which was omitted in the *Mai Jue* and has now been added.
Back pain and heavy waist, difficult to turn repeatedly, indicate Bone Exhaustion, observed over five days. Heavy body and dark urine, unceasing, indicate Flesh Exhaustion, fatal within six days.
Heavy body and dark urine should not immediately be diagnosed as Flesh Exhaustion. The *Nei Jing* states: Sunken muscles and withered bones, flesh wasting and broken joints, are difficult to treat. The *Nan Jing* states: Only when the lips invert can it be called Flesh Exhaustion. Further investigation is required.
Cyan fingernails and toenails with frequent shouting and cursing indicate Tendon Exhaustion, fatal within nine days. Hair standing straight like hemp indicates death (half a day/is likely).
The *Zhong Zang Jing* states: Intestine Exhaustion presents with straight hair, unceasing sweat, and inability to flex or extend, leading to death in six days. Hair and eyebrows standing up indicates death. Hair like hemp with irregular anger and joy indicates death. Straight hair indicates death in fifteen days. The *Mai Jue* says half a day, which conflicts with the text. There is likely a discrepancy between six and fifteen days. It is now corrected to "likely death." The *Mai Jue* only chants about the exhaustion of bone, flesh, tendon, and intestine. Excluding Heart and Liver Exhaustion mentioned earlier, there is Kidney Exhaustion: dark/scanty urination, continuous bloody stool, dry ears, swollen feet, swollen tongue, death in six days. Swollen feet, death in nine days. Spleen Exhaustion is recorded in the Spleen chapter. Liver Exhaustion: sweating like water, fear and unrest, prone position, fixed eyes and cyan face, death in eight days. Stomach Exhaustion: falling teeth and yellow face, death in seven or ten days. These are noted here to ensure completeness. Flesh Exhaustion is not in the original *Zhong Zang Jing* but added by the *Mai Jue*, making it theoretically problematic.
Seeking clothes [speaking of death] (delirium) [ten know what] (lifespan is few).
The *Mai Jing* states: Seeking clothing seams while speaking indicates incurability, with Yin and Yang both exhausted. Seeking air and speaking deliriously indicates death.