黑色当主痛，询之无痛，或为肾伤，女劳疸也。察之又非女劳疸，其为血蓄于中，颜变于外可知。然血蓄
之黑，则必或吐衄，或下血，而后即转黄色，以瘀去故也。面微黑黄，视其寿带纹短，若缠绕口角，亦非蓄
血，即相家所谓∶ 蛇入口，主人饿死。更视其人有饥饿削瘦之容，询问必是噎膈病。
白色主脱血，察之并无脱血之脉，但脉如乱丝，问之始知因恐怖而得也。恐则血随气下，故色白怖，则
神随气失，故脉如乱丝。乍白乍赤者，气血不定之色也。脉浮气怯者，神气不安之象也。问之知中心羞愧
，始有此气色。羞则气收，故气怯，愧则神荡，故脉浮。
新病脉夺而色不夺，久病色夺而脉不夺，如新病色脉俱不夺，则正不衰而邪不盛，其病易治。如久病色脉
俱夺，则正已衰而邪方盛，其病难治也。
凡眉间起五色，主病在皮者，以肺主皮毛也。营变五色，蠕蠕然动。主病在脉者，以营行血脉也。 目起
五色，主病在筋者，以肝主筋也。唇口起五色，主病在肌者，以脾主肉也。耳起五色，主病在骨者，以肾主
骨也。焦枯垢泥者，乃枯骨不泽，不能外荣也。
皮肤者，即从关至尺泽之皮肤也。《经》曰∶脉急，尺之皮肤亦急。脉缓，尺之皮肤亦缓。脉小，尺之
皮肤亦减而少气。脉
大，尺之皮肤亦贲而起。脉滑，尺之皮肤亦滑。脉涩，尺之皮肤亦涩。故曰∶脉尺相应也。若诊尺之皮肤
寒，则主虚泻。诊尺之皮肤热，则主病温。如非病温，则主阴虚寒热劳疾也。凡风病，则尺之肤滑，痹病
则尺之肤涩，气血盛则尺之肉丰腴，气血虚则尺之肉亏竭。
黑色通常主痛证，若询问患者并无疼痛感，这可能是肾气受损所致的女劳疸（因房劳过度导致的黄疸）。进一步观察发现并非女劳疸，那么可以推断是瘀血蓄积于体内，导致面色在外部呈现黑色。然而，若是瘀血蓄积引起的面色黑，必然会出现吐血或鼻衄（鼻出血），或者便血、尿血等症状，随后颜色转为黄色，这是因为瘀血消散的缘故。如果面色微黑且黄，观察其面部寿带纹（鼻下至人中的纹路）短促，若缠绕口角，这也不是蓄血，而是相术家所说的“蛇入口”，预示主人将饿死。再观察此人面容饥饿消瘦，询问后确知是噎膈病（吞咽困难之病）。
白色主失血证，观察患者并没有失血的脉象，但脉搏如乱丝般散乱，询问后才得知是因为恐惧而致病。恐则使血随气下行，所以面色发白；恐惧则使神气随气离散，所以脉象如乱丝。面色乍白乍赤，是气血不稳定的表现。脉浮而气怯，是神气不安的征象。询问后得知患者心中羞愧，才出现这种气色。羞则使气收敛，所以气怯；愧则使神志动荡，所以脉浮。
新发病者，脉象虽弱但面色未衰；久病者，面色虽衰但脉象未弱。如果新病者色脉均未衰败，说明正气未衰而邪气不盛，疾病容易治疗。如果久病者色脉均衰败，说明正气已衰而邪气正盛，疾病难以治疗。
凡是眉间出现五色变化，主病在皮肤，因为肺主皮毛。营气变化呈现五色，微微蠕动，主病在血脉，因为营行于血脉之中。眼睛周围出现五色变化，主病在筋，因为肝主筋。嘴唇和口角出现五色变化，主病在肌肉，因为脾主肉。耳朵周围出现五色变化，主病在骨，因为肾主骨。面色焦枯垢腻，是枯骨无光泽，不能外荣于面的表现。
毛发皆由血液化生，所以喜欢光亮润泽。如果头发直硬如麻，胡须毛发焦枯，都是死亡的征兆。
皮肤，这里指从关部到尺泽穴之间的前臂皮肤。《内经》说：脉象紧急，尺部的皮肤也紧急；脉象缓怠，尺部的皮肤也缓怠；脉象细小，尺部的皮肤也减损且少气；脉象盛大，尺部的皮肤也贲起；脉象滑利，尺部的皮肤也滑利；脉象涩滞，尺部的皮肤也涩滞。所以说：脉象与尺肤相应。如果诊察尺部的皮肤寒冷，主虚寒泄泻。诊察尺部的皮肤发热，主温病。如果不是温病，则主阴虚寒热及劳损性疾病。凡是风病，尺部的皮肤滑利；痹病，尺部的皮肤涩滞；气血旺盛，尺部的肌肉丰腴；气血虚弱，尺部的肌肉亏竭。
Black color typically indicates pain syndromes. If the patient reports no pain upon inquiry, it may be due to kidney injury, specifically *Nü Lao Dan* (Female Labor Jaundice). Further observation reveals it is not *Nü Lao Dan*; thus, it can be inferred that blood stasis is accumulating internally, causing the facial complexion to turn black externally. However, if the blackness is caused by blood stasis, there must be symptoms such as hematemesis (vomiting blood) or epistaxis (nosebleed), or bleeding from the lower orifices, followed by a transition to a yellowish hue, because the stasis has been resolved. If the complexion is slightly black and yellow, and the *Shoudai* lines (lines on the face extending from the nose to the mouth) are short and wrap around the corners of the mouth, this is not blood stasis but rather what physiognomists call "Snake Entering the Mouth," predicting starvation death. Observing the person's emaciated appearance of hunger and thirst, and inquiring further confirms it is *Ye Ge* disease (Dysphagia).
White color indicates blood loss. Upon examination, there are no pulse signs of blood loss, but the pulse feels scattered like chaotic threads. Inquiry reveals the cause is fear. Fear causes blood to descend with Qi; therefore, the complexion turns white. Fear causes the Shen (Spirit) to scatter with Qi; therefore, the pulse feels like chaotic threads. A complexion that alternates between white and red indicates unstable Qi and Blood. A floating pulse with timid Qi indicates an unsettled Shen and Qi. Inquiry reveals the patient feels shame and guilt, leading to this Qi and complexion state. Shame causes Qi to retract, resulting in timid Qi; guilt causes the Shen to fluctuate, resulting in a floating pulse.
In acute diseases, the pulse may be weakened while the complexion remains robust; in chronic diseases, the complexion may be depleted while the pulse remains robust. If both the complexion and pulse remain robust in an acute disease, it indicates that the Zheng Qi (Upright Qi) is not deficient and the Xie Qi (Pathogenic Qi) is not excessive, making the disease easy to treat. If both the complexion and pulse are depleted in a chronic disease, it indicates that the Zheng Qi is already deficient and the Xie Qi is abundant, making the disease difficult to treat.
Whenever five colors appear between the eyebrows, it indicates pathology in the skin, because the Lung governs the skin and hair. When Ying Qi (Nutritive Qi) changes into five colors and moves subtly, it indicates pathology in the vessels, because Ying Qi circulates within the blood vessels. When five colors appear around the eyes, it indicates pathology in the sinews, because the Liver governs the sinews. When five colors appear on the lips and mouth, it indicates pathology in the muscles, because the Spleen governs the flesh. When five colors appear around the ears, it indicates pathology in the bones, because the Kidney governs the bones. A scorched, dry, and dirty complexion indicates withered bones lacking luster, unable to nourish the exterior.
Hair is generated from blood, so it prefers to be lustrous and smooth. If the hair stands straight and stiff like hemp, and the beard and body hair are scorched and dry, these are signs of impending death.
"Skin" here refers to the skin of the forearm from the Guan position to the Chize acupoint. The *Classic* states: If the pulse is tense, the skin at the Chi position is also tense. If the pulse is slack, the skin at the Chi position is also slack. If the pulse is small, the skin at the Chi position is diminished and lacks Qi. If the pulse is large, the skin at the Chi position bulges upward. If the pulse is slippery, the skin at the Chi position is slippery. If the pulse is choppy, the skin at the Chi position is choppy. Thus, it is said that the pulse and Chi skin correspond. If the skin at the Chi position is cold upon palpation, it indicates deficiency-type diarrhea. If the skin at the Chi position is hot, it indicates Warm Disease. If it is not a Warm Disease, it indicates Yin-deficiency with alternating cold and heat, or consumptive disorders. In Wind diseases, the skin at the Chi position is slippery; in Bi Syndromes (Obstruction Syndromes), the skin at the Chi position is choppy. Abundant Qi and Blood result in plump flesh at the Chi position, while deficient Qi and Blood result in emaciated flesh at the Chi position.