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*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*).