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。）
既然已经论述了眼睑的形态，接下来应当观察眼睑的气色。所谓眼睑，就是眼睫毛生长的边缘（眼弦）。上部属阳，下部属阴；左侧属阳，右侧属阴；外侧属阳，内侧属阴。通过观察其颜色的显现，可以推断疾病所在的部位，这是脾胃的外在征候。《脉经》说：“脾的征候反映在眼睑。”从气色的角度来分析：青色属于木，赤色属于火，黄色属于土，白色属于金，黑色属于水。这是脏腑与五行对应的分类。
通过观察色泽的光泽或枯槁，可以判断预后的好坏（成败）；通过观察色泽的浮露或沉隐，可以判断病位的浅深；通过观察色泽的清朗或浑浊，可以判断病性的阴阳；通过观察色泽的轻微或严重，可以判断正气的虚实；通过观察色泽的散漫或聚结，可以判断病程的远近。色泽浮而清朗主表证（外），沉而浑浊主里证（内）。根据气色来推断涉及的脏腑，审察脏腑来推断具体的病症，结合五色相应的原理进行参验，疾病的常理与变局就可以推知了。结合五行生克的原理进行参验，病势的顺逆就可以推知了。将气色与面部特定部位结合起来参验，相乘（过度克制）的道理也可以推知了。黄赤色主风邪，青黑色主疼痛，白色主寒邪，都可以类比参照。分析开来观察，综合起来判断，变化是无穷无尽的。圣人的诊疗法则，所掌握的原则简约，但所涵盖的范围广泛。五官的气色，都应当这样观察。然而经典中说五色的决断主要在于明堂（鼻部），又应当通过错综复杂的比较来通晓其变化。结合望、闻、问、切四诊来综合考察，才算是可行的方法。
观察眼睛的方法，既然形态和颜色可以互相参照，那么面部和眼睛也应当合在一起讨论。经典说：“凡是观察五色异常脉象的情况，面色黄而目赤，面色黄而目青，面色黄而目白，面色黄而目黑的，都不会死亡。面色青而目赤，面色赤而目白，面色青而目黑，面色黑而目白的，都会死亡。”之所以不死，是因为还有黄色存在。之所以死亡，是因为面部没有黄色，眼睛也没有黄色。黄色是土的颜色，就像脉象中的“胃气”一样。所以凡是病人，在鼻准头、印堂、年寿以及眼睑处，如果有明润的黄色气色出现，都是即将痊愈的征候。扁鹊华佗察声色秘诀中说：病人面目颜色一致的不会死。病人面黄目青的不会死，但如果青色像草滋（枯萎的植物）那样就会死。病人面黄目赤的不会死，但如果赤色像凝血那样就会死。病人面黄目白的不会死，但如果白色像枯骨那样就会死。病人面黄目黑的不会死，但如果黑色像死人那样就会死。病人面黑目青的不会死。病人面青目白的会死。病人面黑目白的不会死。病人面白目黑的会死。病人面青目黄的，五日死。病人面赤目青的，六日死。病人面黑目白的，八日死。病人面黄目青的，九日死。病人面赤目白的，十日死。这些都是相互参验的方法。详细探究扁鹊和华佗所说的生死标准，关键在于面目以明润为贵，以枯槁为忌。这与《内经》有相同也有不同之处，应当以此贯通理解。（《秘诀》中关于面目颜色的记载，传抄多有错误，现在依据宋代校正过的王氏《脉经》为准。）
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.)