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。
凡是即将痊愈的病证，面色呈现黄色。
张仲景说：如果脉象调和，病人感到心中烦乱，眼睑沉重，内部发黄，这是病邪将要解除的征兆。必须依据张仲景的理论，通过脉象来参合判断。
眼胞突然凹陷，必定知道生命将亡。耳目口鼻出现黑色，进入口中者十死七生（实难抵挡）。赤、白、黑、黄四种颜色若进入眼睛，再加上口鼻有灾殃（穿破之兆）。
耳目口鼻出现黑色，进入口中者必死。无论是病患还是健康人，若黑色或白色出现在眼中及鼻口处，两天内就会死亡。《脉经》记载与此相同。
扁鹊说：观察明堂（鼻部）察色，气色进入门户即为凶兆，不能为吉。所谓的“门户”，阙庭是肺的门户，眼睛是肝的门户，耳朵是肾的门户，口是心脾的门户。若有五色之气进入这些门户，皆主死亡。白色出现在冲眉之上，表示肺有病，气入阙庭，夏季死亡；黄色出现在鼻上，表示脾有病，气入口中，春夏季节死亡；青色出现在人中，表示肝有病，气入眼中，秋季死亡；黑色出现在颧骨上，表示肾有病，气入耳中，六月死亡；赤色出现在颐部，表示心有病，气入口中，冬季死亡。这是因为五脏与五色相应，各自进入本脏的门户，在被克制的时候即为死期。《脉诀》中的四句被分作两处，原本论述的道理是一致的，现在移来相互附会。添加赤色，去掉“起”字，以完备五色脉法；将“兼”改为“穿”，以明确色入门户即为灾殃。李范及洁古（张元素）不了解扁鹊所论述的内容，随意根据各脏颜色进入门户来确定死期，作为《脉诀》所述内容的源头，因此产生误解。
面色忽然望去发青，近看如同黑色，突然难以抵挡。
这两句移在此处，从气色类别归类。
面赤目白，忧愁喘息，待过十日可定存亡。面青目黄，中途即死。其余情况须再看两日强弱。面黄目青，众人厌恶其气息，营卫不通，立即死亡。（面青目白也须死亡。）
依据《脉经》修改添加此句。《内经》说：凡面色见黄，是有胃气的表现，都不会死亡。
面黄目青，如饮酒后神志混乱频仍，邪气在胃，丧失其身。面黑目白，命门败坏，困顿至极，八日后死亡来临。
这四句以及上面的“面赤目白定存亡”两句，刊误本中没有，依据刊本添加在此处。
面无精光，如土色一般，不能进食时，四日死亡。目无精光，牙齿变黑，面白目黑也是灾殃。口如鱼口般不能闭合，气出而不返，性命飞扬消散。肩息（呼吸时耸肩）、直视及唇焦，面部肿胀且苍黑也难逃一死。胡言乱语、错乱及不语。
《脉经》说：病患不能说话者，不治。热病患者可以治疗。又有风喑不语，而突然不死的，有妊娠胞脉绝导致不语，等到产后自然能说话的。
尸体臭味，原本就知道寿命不高。人中部位填满并兼有唇青。（俗本作背青，非是）三天须知命必倾覆。（两颊/庭黑）颧骨赤红，人（病久/必死）。
《灵枢》说：赤色出现在两颧，大如拇指，病虽稍愈，必突然死亡。黑色出于庭（前额），大如拇指，必不病而突然死亡。庭，指首面部位。颧，指眼下高骨处。《灵枢》、《千金翼方》都以庭黑颧赤对举。现在《脉诀》取颧赤而舍弃庭黑，又认为两颊是赘词，所以改为庭黑，以完备经典旨意。这是必死的征兆，难以用病久来解释。
口张气直，性命难停。足背趾肿，膝盖如斗，十天须知难以保守。项筋舒展，必定死亡。掌内无纹路也不长久。唇青体冷又遗尿，背面饮食四日期限。手足爪甲（皆/白）青黑，许过八日定难医治。
《脉经》有爪甲白者不治的条文，《脉诀》遗漏了，现在修改添加。
脊疼腰重，反复困难，这是骨绝，五日观察。体重尿赤，时时不止，肉绝六日总归高KT（此处原文可能有误，意指病情危重）。
体重溺赤，不可便以为肉绝。《内经》说：大肉陷下，大骨枯槁，脱肉破腘，为难治。《难经》说：唇反方可为肉绝。更宜参详审察。
手足爪甲青，呼骂多，这是筋绝，九日定难过。头发直立如麻（半日/应是）死。
《中藏经》说：肠绝，头发直立，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。现在《脉诀》作半日死，与本文不协调。大概有六日、十五日的差异，现在改为应是死。《脉诀》只歌咏骨肉筋肠四绝，除心肝绝在前文，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，载于脾脏歌中。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。现在附注于此，以便具备记载不遗漏。肉绝在《中藏经》中原无，而《脉诀》自行增加，所以碍理。
寻衣〔语死〕（妄）〔十知么〕（寿无多）。
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.