各司其职，人身乃治，故曰“五官”。以候五脏，故肺病者喘息鼻张，肝病者 青，脾病者唇黄，
心病者舌卷短以赤，肾病者颧与颜黑。（此虽以五脏之色见于五脏之官为言，然各部有互见者，又当因其
理而变通之。）五官不辨，阙庭不张，小其明堂，蕃蔽不见，又埤其墙，墙下无基，垂角去外，如是者虽
平常殆，况加疾哉！（若此者，部位骨骼，既无所善，则脉色虽平，不免于殆，尚何疾之能堪哉！是以人之
寿夭，尤当以骨骼为主。埤、卑同。）腑脏之在中也，各以次舍，左右上下，各如其度也。（腑脏虽居于腹
中，各有左右上下之次舍，而面部所应之色，亦如其度。）昔黄帝告于雷公曰∶明堂者鼻也，阙者眉间也，
庭者颜也，蕃者颊侧也，蔽者耳门也，其间欲方大，去之十步，皆见于外，如是者寿必中百岁。（颜为额角，
即天庭也。蕃，蔽也，屏蔽四旁，即藩篱之义。十步之外，而骨骼明显，其方大丰隆可知，故为
寿堪百岁。盖五色之决，不独于明堂也。）明堂骨高以起，平以直，五脏次于中央，六腑挟其两侧，首面
上于阙庭，王宫在于下极，五脏安于胸中，真色以致，病色不见，明堂润泽以清，五官恶得无辨乎？（肺、
心、肝、脾之候，皆在鼻中，六腑之候，皆在四旁，故一曰“次于中央”，一曰“挟其两侧”。下极，居两
目之中，心之部也。心为君主，故曰“王宫”。惟五脏和平而安于胸中，则正色自致，病
色不见，明堂必然清润，此五官之所以有辨也。恶，音乌。）五色之见也，各出其色部，部骨陷者，必不免
于病矣。其色部乘袭者，虽病甚不死矣。（五色之见，各有其部。惟其部骨弱陷之处，然
后易于受邪而不免于病矣。若其色部虽有变见，但得彼此生王，互相乘袭，而无克贼之见者，虽病甚不死。）
青黑为痛，黄赤为热，白为寒，是为五官。（官，五色，言五色之所主也。）病之益甚与其方衰，外
内皆在焉。切其脉口，滑小紧以沉者，病益甚，在中；人迎气大紧以浮者，其病益甚，在外。（“益甚”，
言进，“方衰”言退也。外内皆在，表里俱当察也。脉口者，太阴脏脉也，故曰“在中”，而主五脏；
人迎者，阳明腑脉也，故曰“在外”，而主六腑。脉口滑小紧沉者，阴分之邪甚也；人迎大紧以浮者，阳分
之邪盛也，故病皆益甚。）其脉口浮滑者病日进，人迎沉而滑者病日损。（脉口为阴，浮滑者以阳加阴，
故病日进；人迎为阳，沉滑者阳邪渐退，故病日损。）其脉口滑以沉者病日进，在内；其人迎脉滑盛以浮者，
其病日进，在外。（脉口、人迎，经分表里，故其沉滑、浮滑而病日进者，有在内，在外之辨
也。）脉之浮沉及人迎与寸口气大小等者，病难已。（人迎、寸口之脉，其浮、沉、大、小相等者，非偏
于阴，则偏于阳，故病难已。春夏人迎当微大，秋冬寸口当微大，如是者平人，等则病象也。）病之在脏，
沉而大者易已，小为逆，病在腑，浮而大者，其病易已。（病在脏者，在六阴也。阴本当沉，而大为有神，
有神者阴气充也，故易已；若沉而细小，则真阴衰而为逆矣，病在腑者，在六阳也，阳病得阳脉
者为顺，故浮而大者病易已；若或浮小，亦逆候也。）人迎盛坚者伤于寒，气口盛坚者伤于食。（人迎主表，
脉盛而坚者，寒伤三阳也，是为外感。气口主里，脉甚而坚者，食伤三阴也，是为内伤。此古有之法
也。今则止用寸口诊法，虽失表里之义，然亦可以行之，不必一唱百和，群吠叔和。）以色言病之间甚，其
色粗以明，沉夭者为盛。其色上行者病益其，其色下行如云彻散者病方已。（间甚，轻重也。
粗，显也。言色有显而明，若沉夭者，其病必甚也。上行者，浊气方升而色日增，日增者病日重；下行者滞
气将散而色渐退，渐退者病将已。）五色各有脏部，有外部，有内部。色从外部走内部者，其病从外
走内；其色从内走外者，其病从内走外。病生于内者，先治其阴，后治其阳，反者益甚；病生于阳者，先
治其外，后治
其内，反者益甚。（各有脏部，统言色脏所属各有分部也。外部言六腑之表，六腑挟其两侧也；内部言五脏
之里，五脏次于中央也。故凡病色先起外部而后及内部者，其病自表入里，是外为本而内为标，故当先治其
外，后治其内；若先起内部而后及外部者，其病自里出表，是阴为本而阳为标，故当先治其阴，后治其阳。若
反之者，皆为误治，病必益甚矣。）其脉滑大以代而长者，病从外来，目有所见，志有所恶，此
阳气之并也，可变而已。（滑大以代而长者，阳邪之脉也。阳邪自外传里，故令人目有妄见，志有所恶，
此阳并于阴而然。治之之法，或阴或阳，或先或后，择其要者先之，可变易而已也。）风者百病之始，厥逆
者寒湿之起。常候阙中，薄泽为风，冲浊为痹，在地为厥，此其常也。各以其色言其病。（阙中，眉间也。风
病在阳，皮毛受之，故色薄而泽。痹病在阴，肉骨受之，故色冲而浊。冲，深也。至如厥逆，病起四肢，
则病在下而色亦见于地，地者，面之下部也。此其常候，故可因其色以言病。）大气入于脏腑者，
不病而卒死矣。（大气，大邪之气也。大邪之入者，未有不由元气大虚而后邪得袭之，故致卒死。）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。（如拇指者，成块成
条，聚而不散也。此为最凶之色。赤者固不佳，而黑色为尤甚，皆卒死之色也。）察色以言
其时。（察色以言时，谓五色有衰王，部位有克贼。色藏部位，辨察明而时可知也。）庭者，首面也；（庭
者，颜也。相家谓之天庭。天庭最高，色见于此者，上应首面之疾。）阙上者，咽喉也；（阙在眉心，阙上者，
眉心之上也，其位亦高，故应咽喉之疾。）阙中者，肺也；（阙中，眉心也，中部之最高者，故应肺。）
下极者，心也；（下极者，两目之间，相家谓之山根。心居肺之下，故下极应心。）直下者，肝也；（下极之下为
鼻柱，相家谓之年寿。肝在心之下，故直下应肝。）肝左者，胆也；（胆附于肝之短叶，故肝左应胆，其在年
寿之左右也。）下者，脾也；（年寿
之下，相家谓之准头，是为面王，亦曰明堂。准头属土，居面之中央，故以应脾也。）方上者，胃也；（
准头两旁为方上，即迎香之上，鼻隧是也。相家谓之兰台廷尉。脾与胃为表里，脾居中而胃居外，故方上应胃。）
中央者，大肠也；（中央者，面之中央，谓迎香之外，颧骨之下，大肠之应也。）挟大肠者，肾也；（挟大肠
者，颊之上也。四脏皆一，惟肾有两，四脏居腹，惟肾附脊，故四脏次于中央，而肾独应于两颊。）当肾者，
脐也；（肾与脐对，故当肾之下应脐。）面王以上者，小肠也；（面王，鼻准也。小肠为腑，应挟两侧，
故面王之上，两颧之内，小肠之应也。）面王以下者，膀胱、子处也；（面王以下者，人中也，是为膀胱、
子处之应。子处，子宫也。凡人人中平浅而无髭者多无子，是正子处之应。以上皆五脏六腑之应也。）颧者，
肩也；（此下复者，肢节之应也。颧为骨之本而居中部之上，故以应肩。）颧后者，臂也；（臂接乎肩，故颧后
以应臂。）臂下者，手也；（手接乎臂也。）目内 上者，膺乳也；（目内 上者，阙下两旁也。胸两旁高
处为膺，膺乳者，应胸前也。）挟绳而上者，背也；（颊之外曰绳，身之后为背，故背应于挟绳之上。）循牙车
以下者，股也；（牙车，牙床也。牙车以下主下部，故以应股。）中央者，膝也；（中央，两牙车之中央也。）
膝以下者，胫也；当胫以下者，足也；（胫接于膝，足接于胫，以次而下也。）巨分者，股里也；
（巨分者，口旁大文处也。股里者，股之内侧也。）巨屈者，膝膑也。（巨屈，颊下曲骨也。膝膑，膝盖骨
也。此盖统指膝部而言。膑，音牝。）此五脏六腑肢节之部也，各有部分。有部分，用阴和阳，用阳
和阴。当明部分，万举万当。（部分既定，阴阳乃明。阳胜者阴必衰，当助其阴以和之，阴胜者阳必衰，
当助其阳以和之。阴阳之用，无往不在，知其甚衰，万举万当矣。）能别左右，是谓大道；男女异
位，故曰阴阳；审察泽夭，谓之良工。（阳从左，阴从右。左右者，阴阳之道路也，故能别左右，
是谓大道。男女异位者，男子左为逆，
右为从；女子右为逆，左为从，故曰阴阳。阴阳既辨，又必能察其润泽枯夭，以决善恶之机，庶足谓之良
工也。）沉浊为内，浮泽为外，（内主在里在脏，外主在表在腑，皆言色也。）黄赤为风，青黑为痛，白为
寒，黄而膏润为脓，赤甚者为血，痛甚为挛，寒甚为皮不仁。（凡五色之见于面部者，皆可因此而知其病矣。
不仁，麻痹无知也。）五色各见其部，察其浮沉，以知浅深；察其泽夭，以观成败；察其散抟，以知远近；
察其上下，以知病处。（浮者病浅，沉者病深，泽者无伤，夭者必败，散者病近，抟者病远。抟，聚也。上
者病在上，下者病在下。抟，音团。）积神于心，以知往今，故相气不微，不知是非，属意勿去，乃知新故。（
神积于心则明，故能知已往今来之事。相气不微，气不能隐也。不知是非，无是非之惑也。属意勿去，专而
无贰也。新故，即往今之义。相，去声。）色明不粗，沉夭为甚。不明不泽，其病不甚。（色明不粗者，色
之明泽不显，而但见沉夭者，其病必甚。若其虽不明泽，而亦无沉夭之色者，病必不甚也。）其色散，
驹驹然未有聚，其病散而气痛，聚未成也。（稚马曰驹。驹驹然者，如驹无定，散而不聚之谓，故其为病尚散。
若有痛处，因于气耳，非积聚成病也。）肾乘心，心先病，肾为应，色皆如是。（水邪克火，
肾乘心也。肾邪乘心，心先病于中，而肾色则应于外，如以下极而见黑色者是也。不惟心肾，诸脏皆然。
凡肝部见肺色，肺部见心色，肾部见脾色，脾部见肝色，及六腑之相克者，其色皆如是也。）男子色在
于面王，为小腹痛，下为卵痛，其圜直为茎痛，高为本，下为首，狐疝 阴之属也。（面王上下为小肠、膀
胱、子处之部，故主小腹痛，下及卵痛。圜直者，色垂绕于面王之下也。茎，阴茎也。高为本，下为首，因色
之上下而分茎之本末也。凡此者，总皆狐疝 阴之属。）女子色在于面王，为膀胱、子处之病，散为痛，抟
为聚，方圆左右，各如其色形，其随而下，至 为淫，有润如膏状，为暴食不洁。
（面王之部与男子同，而病与男子异者，以其有血海也。色散为痛，气滞无形也。色抟为聚，血凝有积也。然
其积聚之或方或圆，或左或右，各如其外色之形见。若其色从下行，当应至尾 而为浸淫带浊，有润如膏之物，
或暴因饮食，即下见不洁。盖兼前后而言也。 ，音底，尻臀之间也。）左为左，右为右，其色有邪，聚散
而不端，面色所指者也。（色见左者病在左，色见右者病在右。凡色有邪而聚散不端者，病之所在
也，故但察面色所指之处而病可知矣。）色者，青黑赤白黄，皆端满有别乡。别乡赤者，其色亦赤如榆荚，
在面王为不日。（色者，言正色也。正色凡五，皆宜端满。端谓无邪，满谓充足。有别乡者，言方位时日，
各有所主之正向也。别乡赤者，又言正向之外而有邪色之见也。赤如榆荚，见于面王，非其位也，不当见
而见者，非其时也，是为不日。不日者，失其常度之谓。此单举赤色为喻，而五色之谬见者皆可类推
矣。乡、向同。）其色上锐，首空上向，下锐下向，在左右如法。（凡邪随色见，各有所向，而尖锐之处，
即其乘虚所进之方，故上锐者，以首面正气之空虚，而邪则乘之上向也。下锐亦然，其在左在右，皆同此法。）
以五色命脏，青为肝，赤为心，白为肺，黄为脾，黑为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨也。（
此总结上文而言五色五脏之配合也。凡病察脉观色，以此合之，五脏之病，无遁情矣。）目赤色者病在心，白
在肺，青在肝，黄在脾，黑在肾，黄色不可名者，病在胸中。（五脏六腑，目为之候，故目之五色，各以其
气而见本脏之病。脾应中州，胸中者，脾肺之部也。）诊目痛，赤脉从上下者，太阳病；从下上者，阳明病；
从外走内者，少阳病。（足太阳经为目上纲，故赤脉从上下者为太阳病；足阳明经为目下纲，故赤
脉从下上者为阳明病；足少阳经外行于锐 之后，故从外走内者为少阳病也。）诊寒热，赤脉上下至瞳子，
见一脉一岁死，见一脉半一岁半死，见二脉二岁死，见二脉半二岁半死，见三脉三岁死。
此邪入阴分而病为寒热者，当反其目以视之∶中有赤脉，形如红线，下贯瞳子，因其多少，以其知死之远近
也。）诊龋齿痛，按其阳之来，有过者独热，在左左热，在右右热，在上上热，在下下热，（龋齿，
各司其职，人身乃治，故曰“五官”。以候五脏，故肺病者喘息鼻张，肝病者 青，脾病者唇黄，
心病者舌卷短以赤，肾病者颧与颜黑。（此虽以五脏之色见于五脏之官为言，然各部有互见者，又当因其
理而变通之。）五官不辨，阙庭不张，小其明堂，蕃蔽不见，又埤其墙，墙下无基，垂角去外，如是者虽
平常殆，况加疾哉！（若此者，部位骨骼，既无所善，则脉色虽平，不免于殆，尚何疾之能堪哉！是以人之
寿夭，尤当以骨骼为主。埤、卑同。）腑脏之在中也，各以次舍，左右上下，各如其度也。（腑脏虽居于腹
中，各有左右上下之次舍，而面部所应之色，亦如其度。）昔黄帝告于雷公曰∶明堂者鼻也，阙者眉间也，
庭者颜也，蕃者颊侧也，蔽者耳门也，其间欲方大，去之十步，皆见于外，如是者寿必中百岁。（颜为额角，
即天庭也。蕃，蔽也，屏蔽四旁，即藩篱之义。十步之外，而骨骼明显，其方大丰隆可知，故为
寿堪百岁。盖五色之决，不独于明堂也。）明堂骨高以起，平以直，五脏次于中央，六腑挟其两侧，首面
上于阙庭，王宫在于下极，五脏安于胸中，真色以致，病色不见，明堂润泽以清，五官恶得无辨乎？（肺、
心、肝、脾之候，皆在鼻中，六腑之候，皆在四旁，故一曰“次于中央”，一曰“挟其两侧”。下极，居两
目之中，心之部也。心为君主，故曰“王宫”。惟五脏和平而安于胸中，则正色自致，病
色不见，明堂必然清润，此五官之所以有辨也。恶，音乌。）五色之见也，各出其色部，部骨陷者，必不免
于病矣。其色部乘袭者，虽病甚不死矣。（五色之见，各有其部。惟其部骨弱陷之处，然
后易于受邪而不免于病矣。若其色部虽有变见，但得彼此生王，互相乘袭，而无克贼之见者，虽病甚不死。）
青黑为痛，黄赤为热，白为寒，是为五官。（官，五色，言五色之所主也。）病之益甚与其方衰，外
内皆在焉。切其脉口，滑小紧以沉者，病益甚，在中；人迎气大紧以浮者，其病益甚，在外。（“益甚”，
言进，“方衰”言退也。外内皆在，表里俱当察也。脉口者，太阴脏脉也，故曰“在中”，而主五脏；
人迎者，阳明腑脉也，故曰“在外”，而主六腑。脉口滑小紧沉者，阴分之邪甚也；人迎大紧以浮者，阳分
之邪盛也，故病皆益甚。）其脉口浮滑者病日进，人迎沉而滑者病日损。（脉口为阴，浮滑者以阳加阴，
故病日进；人迎为阳，沉滑者阳邪渐退，故病日损。）其脉口滑以沉者病日进，在内；其人迎脉滑盛以浮者，
其病日进，在外。（脉口、人迎，经分表里，故其沉滑、浮滑而病日进者，有在内，在外之辨
也。）脉之浮沉及人迎与寸口气大小等者，病难已。（人迎、寸口之脉，其浮、沉、大、小相等者，非偏
于阴，则偏于阳，故病难已。春夏人迎当微大，秋冬寸口当微大，如是者平人，等则病象也。）病之在脏，
沉而大者易已，小为逆，病在腑，浮而大者，其病易已。（病在脏者，在六阴也。阴本当沉，而大为有神，
有神者阴气充也，故易已；若沉而细小，则真阴衰而为逆矣，病在腑者，在六阳也，阳病得阳脉
者为顺，故浮而大者病易已；若或浮小，亦逆候也。）人迎盛坚者伤于寒，气口盛坚者伤于食。（人迎主表，
脉盛而坚者，寒伤三阳也，是为外感。气口主里，脉甚而坚者，食伤三阴也，是为内伤。此古有之法
也。今则止用寸口诊法，虽失表里之义，然亦可以行之，不必一唱百和，群吠叔和。）以色言病之间甚，其
色粗以明，沉夭者为盛。其色上行者病益其，其色下行如云彻散者病方已。（间甚，轻重也。
粗，显也。言色有显而明，若沉夭者，其病必甚也。上行者，浊气方升而色日增，日增者病日重；下行者滞
气将散而色渐退，渐退者病将已。）五色各有脏部，有外部，有内部。色从外部走内部者，其病从外
走内；其色从内走外者，其病从内走外。病生于内者，先治其阴，后治其阳，反者益甚；病生于阳者，先
治其外，后治
其内，反者益甚。（各有脏部，统言色脏所属各有分部也。外部言六腑之表，六腑挟其两侧也；内部言五脏
之里，五脏次于中央也。故凡病色先起外部而后及内部者，其病自表入里，是外为本而内为标，故当先治其
外，后治其内；若先起内部而后及外部者，其病自里出表，是阴为本而阳为标，故当先治其阴，后治其阳。若
反之者，皆为误治，病必益甚矣。）其脉滑大以代而长者，病从外来，目有所见，志有所恶，此
阳气之并也，可变而已。（滑大以代而长者，阳邪之脉也。阳邪自外传里，故令人目有妄见，志有所恶，
此阳并于阴而然。治之之法，或阴或阳，或先或后，择其要者先之，可变易而已也。）风者百病之始，厥逆
者寒湿之起。常候阙中，薄泽为风，冲浊为痹，在地为厥，此其常也。各以其色言其病。（阙中，眉间也。风
病在阳，皮毛受之，故色薄而泽。痹病在阴，肉骨受之，故色冲而浊。冲，深也。至如厥逆，病起四肢，
则病在下而色亦见于地，地者，面之下部也。此其常候，故可因其色以言病。）大气入于脏腑者，
不病而卒死矣。（大气，大邪之气也。大邪之入者，未有不由元气大虚而后邪得袭之，故致卒死。）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。（如拇指者，成块成
条，聚而不散也。此为最凶之色。赤者固不佳，而黑色为尤甚，皆卒死之色也。）察色以言
其时。（察色以言时，谓五色有衰王，部位有克贼。色藏部位，辨察明而时可知也。）庭者，首面也；（庭
者，颜也。相家谓之天庭。天庭最高，色见于此者，上应首面之疾。）阙上者，咽喉也；（阙在眉心，阙上者，
眉心之上也，其位亦高，故应咽喉之疾。）阙中者，肺也；（阙中，眉心也，中部之最高者，故应肺。）
下极者，心也；（下极者，两目之间，相家谓之山根。心居肺之下，故下极应心。）直下者，肝也；（下极之下为
鼻柱，相家谓之年寿。肝在心之下，故直下应肝。）肝左者，胆也；（胆附于肝之短叶，故肝左应胆，其在年
寿之左右也。）下者，脾也；（年寿
之下，相家谓之准头，是为面王，亦曰明堂。准头属土，居面之中央，故以应脾也。）方上者，胃也；（
准头两旁为方上，即迎香之上，鼻隧是也。相家谓之兰台廷尉。脾与胃为表里，脾居中而胃居外，故方上应胃。）
中央者，大肠也；（中央者，面之中央，谓迎香之外，颧骨之下，大肠之应也。）挟大肠者，肾也；（挟大肠
者，颊之上也。四脏皆一，惟肾有两，四脏居腹，惟肾附脊，故四脏次于中央，而肾独应于两颊。）当肾者，
脐也；（肾与脐对，故当肾之下应脐。）面王以上者，小肠也；（面王，鼻准也。小肠为腑，应挟两侧，
故面王之上，两颧之内，小肠之应也。）面王以下者，膀胱、子处也；（面王以下者，人中也，是为膀胱、
子处之应。子处，子宫也。凡人人中平浅而无髭者多无子，是正子处之应。以上皆五脏六腑之应也。）颧者，
肩也；（此下复者，肢节之应也。颧为骨之本而居中部之上，故以应肩。）颧后者，臂也；（臂接乎肩，故颧后
以应臂。）臂下者，手也；（手接乎臂也。）目内 上者，膺乳也；（目内 上者，阙下两旁也。胸两旁高
处为膺，膺乳者，应胸前也。）挟绳而上者，背也；（颊之外曰绳，身之后为背，故背应于挟绳之上。）循牙车
以下者，股也；（牙车，牙床也。牙车以下主下部，故以应股。）中央者，膝也；（中央，两牙车之中央也。）
膝以下者，胫也；当胫以下者，足也；（胫接于膝，足接于胫，以次而下也。）巨分者，股里也；
（巨分者，口旁大文处也。股里者，股之内侧也。）巨屈者，膝膑也。（巨屈，颊下曲骨也。膝膑，膝盖骨
也。此盖统指膝部而言。膑，音牝。）此五脏六腑肢节之部也，各有部分。有部分，用阴和阳，用阳
和阴。当明部分，万举万当。（部分既定，阴阳乃明。阳胜者阴必衰，当助其阴以和之，阴胜者阳必衰，
当助其阳以和之。阴阳之用，无往不在，知其甚衰，万举万当矣。）能别左右，是谓大道；男女异
位，故曰阴阳；审察泽夭，谓之良工。（阳从左，阴从右。左右者，阴阳之道路也，故能别左右，
是谓大道。男女异位者，男子左为逆，
右为从；女子右为逆，左为从，故曰阴阳。阴阳既辨，又必能察其润泽枯夭，以决善恶之机，庶足谓之良
工也。）沉浊为内，浮泽为外，（内主在里在脏，外主在表在腑，皆言色也。）黄赤为风，青黑为痛，白为
寒，黄而膏润为脓，赤甚者为血，痛甚为挛，寒甚为皮不仁。（凡五色之见于面部者，皆可因此而知其病矣。
不仁，麻痹无知也。）五色各见其部，察其浮沉，以知浅深；察其泽夭，以观成败；察其散抟，以知远近；
察其上下，以知病处。（浮者病浅，沉者病深，泽者无伤，夭者必败，散者病近，抟者病远。抟，聚也。上
者病在上，下者病在下。抟，音团。）积神于心，以知往今，故相气不微，不知是非，属意勿去，乃知新故。（
神积于心则明，故能知已往今来之事。相气不微，气不能隐也。不知是非，无是非之惑也。属意勿去，专而
无贰也。新故，即往今之义。相，去声。）色明不粗，沉夭为甚。不明不泽，其病不甚。（色明不粗者，色
之明泽不显，而但见沉夭者，其病必甚。若其虽不明泽，而亦无沉夭之色者，病必不甚也。）其色散，
驹驹然未有聚，其病散而气痛，聚未成也。（稚马曰驹。驹驹然者，如驹无定，散而不聚之谓，故其为病尚散。
若有痛处，因于气耳，非积聚成病也。）肾乘心，心先病，肾为应，色皆如是。（水邪克火，
肾乘心也。肾邪乘心，心先病于中，而肾色则应于外，如以下极而见黑色者是也。不惟心肾，诸脏皆然。
凡肝部见肺色，肺部见心色，肾部见脾色，脾部见肝色，及六腑之相克者，其色皆如是也。）男子色在
于面王，为小腹痛，下为卵痛，其圜直为茎痛，高为本，下为首，狐疝 阴之属也。（面王上下为小肠、膀
胱、子处之部，故主小腹痛，下及卵痛。圜直者，色垂绕于面王之下也。茎，阴茎也。高为本，下为首，因色
之上下而分茎之本末也。凡此者，总皆狐疝 阴之属。）女子色在于面王，为膀胱、子处之病，散为痛，抟
为聚，方圆左右，各如其色形，其随而下，至 为淫，有润如膏状，为暴食不洁。
（面王之部与男子同，而病与男子异者，以其有血海也。色散为痛，气滞无形也。色抟为聚，血凝有积也。然
其积聚之或方或圆，或左或右，各如其外色之形见。若其色从下行，当应至尾 而为浸淫带浊，有润如膏之物，
或暴因饮食，即下见不洁。盖兼前后而言也。 ，音底，尻臀之间也。）左为左，右为右，其色有邪，聚散
而不端，面色所指者也。（色见左者病在左，色见右者病在右。凡色有邪而聚散不端者，病之所在
也，故但察面色所指之处而病可知矣。）色者，青黑赤白黄，皆端满有别乡。别乡赤者，其色亦赤如榆荚，
在面王为不日。（色者，言正色也。正色凡五，皆宜端满。端谓无邪，满谓充足。有别乡者，言方位时日，
各有所主之正向也。别乡赤者，又言正向之外而有邪色之见也。赤如榆荚，见于面王，非其位也，不当见
而见者，非其时也，是为不日。不日者，失其常度之谓。此单举赤色为喻，而五色之谬见者皆可类推
矣。乡、向同。）其色上锐，首空上向，下锐下向，在左右如法。（凡邪随色见，各有所向，而尖锐之处，
即其乘虚所进之方，故上锐者，以首面正气之空虚，而邪则乘之上向也。下锐亦然，其在左在右，皆同此法。）
以五色命脏，青为肝，赤为心，白为肺，黄为脾，黑为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨也。（
此总结上文而言五色五脏之配合也。凡病察脉观色，以此合之，五脏之病，无遁情矣。）目赤色者病在心，白
在肺，青在肝，黄在脾，黑在肾，黄色不可名者，病在胸中。（五脏六腑，目为之候，故目之五色，各以其
气而见本脏之病。脾应中州，胸中者，脾肺之部也。）诊目痛，赤脉从上下者，太阳病；从下上者，阳明病；
从外走内者，少阳病。（足太阳经为目上纲，故赤脉从上下者为太阳病；足阳明经为目下纲，故赤
脉从下上者为阳明病；足少阳经外行于锐 之后，故从外走内者为少阳病也。）诊寒热，赤脉上下至瞳子，
见一脉一岁死，见一脉半一岁半死，见二脉二岁死，见二脉半二岁半死，见三脉三岁死。
此邪入阴分而病为寒热者，当反其目以视之∶中有赤脉，形如红线，下贯瞳子，因其多少，以其知死之远近
也。）诊龋齿痛，按其阳之来，有过者独热，在左左热，在右右热，在上上热，在下下热，（龋齿，
Each [organ] performs its own function, and thus the human body is regulated; therefore they are called the "Five Orifices." By observing these orifices, one can inspect the Five Zang Organs. Therefore, in Lung disease, there is panting and distension of the nose; in Liver disease, the complexion is green; in Spleen disease, the lips are yellow; in Heart disease, the tongue is curled, short, and red; in Kidney disease, the cheekbones and forehead are black. (Although this discusses the colors of the Five Zang Organs appearing in their respective orifices, there are instances where colors appear in other areas; one must adapt according to the principles.) If the Five Orifices cannot be distinguished, if the glabella and forehead are not prominent, if the nasal bridge (Mingtang) is small, if the cheeks and ears (Fanbi) are not visible, if the facial walls are low, if the base of the walls is lacking, and if the corners hang outward, such a person is in danger even when healthy, let alone when ill! (If the skeletal structure of these areas is poor, then even if the pulse and complexion are normal, danger is inevitable; how could one withstand disease? Therefore, longevity and early death depend primarily on skeletal structure. "Bi" is synonymous with "Bei".) The Fu and Zang organs reside within, each in its specific location, left, right, above, and below, according to their proper measure. (Although the Fu and Zang organs reside in the abdomen, each has its specific location; correspondingly, the colors reflected on the face also follow this measure.) In the past, the Yellow Emperor said to Leigong: "The Mingtang is the nose, the Que is the space between the eyebrows, the Ting is the forehead, the Fan is the side of the cheeks, and the Bi is the ear opening. The space between them should be square and large; from ten paces away, it should all be visible externally. Such a person will surely live to at least a hundred years." (The Yan is the corner of the forehead, i.e., the Heavenly Court. Fan and Bi refer to shielding the four sides, meaning a fence. If the skeletal structure is prominent and square/large from ten paces away, it indicates longevity up to a hundred years. The judgment of the Five Colors is not limited solely to the Mingtang.) If the bone of the Mingtang is high and raised, flat and straight, with the Five Zang Organs arranged in the center and the Six Fu Organs flanking both sides, the head and face reflect on the Que and Ting, the Royal Palace (Heart) is at the Lower Extreme, the Five Zang Organs are peaceful in the chest, the true color arrives, pathological colors are not seen, and the Mingtang is moist and clear; how could the Five Orifices fail to be distinguished? (The signs of the Lung, Heart, Liver, and Spleen are all in the nose; the signs of the Six Fu Organs are on the four sides. Hence, one is said to be "arranged in the center," and the other "flanking both sides." The Lower Extreme is located between the two eyes, the region of the Heart. As the Monarch, the Heart is called the "Royal Palace." Only when the Five Zang Organs are peaceful and secure in the chest will the correct color naturally arrive, pathological colors not appear, and the Mingtang inevitably be clear and moist; this is why the Five Orifices can be distinguished. "Wu" is pronounced "wu".) When the Five Colors appear, each emerges from its respective color region. If the bone in that region is sunken, illness is inevitable. If the colors in the regions overlap and invade each other, even severe illness may not lead to death. (The appearance of the Five Colors has its specific regions. Only where the bone is weak and sunken is it easy to be invaded by pathogens and fall ill. If the colors in the regions change but support each other without destructive interference, even severe illness will not cause death.) Green and black indicate pain; yellow and red indicate heat; white indicates cold; these are the functions of the Five Orifices. (Guan refers to the Five Colors, indicating what each color governs.) Whether the disease worsens or begins to recede, it is manifested both externally and internally. Palpating the Maikou (Pulse Gate), if it is slippery, small, tight, and deep, the disease worsens and is internal; if the Renying (Human Welcome) Qi is large, tight, and floating, the disease worsens and is external. ("Yi Shen" means progressing; "Fang Shuai" means receding. Both external and internal aspects must be observed. Maikou is the Yin organ pulse of the Taiyin Meridian, hence "internal," governing the Five Zang Organs; Renying is the Yang Fu pulse of the Yangming Meridian, hence "external," governing the Six Fu Organs. A slippery, small, tight, and deep Maikou indicates severe pathogenic factors in the Yin aspect; a large, tight, and floating Renying indicates abundant pathogenic factors in the Yang aspect; thus, the disease worsens in both cases.) If the Maikou is floating and slippery, the disease progresses daily; if the Renying is sinking and slippery, the disease diminishes daily. (Maikou is Yin; floating and slippery indicates Yang adding to Yin, so the disease progresses daily; Renying is Yang; sinking and slippery indicates Yang pathogen gradually retreating, so the disease diminishes daily.) If the Maikou is slippery and deep, the disease progresses daily and is internal; if the Renying pulse is slippery, vigorous, and floating, the disease progresses daily and is external. (Maikou and Renying distinguish the meridian's exterior and interior; thus, sinking/slippery and floating/slippery pulses progressing daily have distinctions between internal and external locations.) If the floating/sinking of the pulse and the size of the Renying and Cunkou pulses are equal, the disease is difficult to cure. (When the floating, sinking, large, and small characteristics of the Renying and Cunkou pulses are equal, it indicates bias toward either Yin or Yang, making the disease difficult to cure. In spring and summer, Renying should be slightly larger; in autumn and winter, Cunkou should be slightly larger; such equality in a healthy person is normal, but equality in a patient indicates pathology.) For diseases in the Zang organs, if the pulse is deep and large, recovery is easy; if small, it is adverse. For diseases in the Fu organs, if the pulse is floating and large, recovery is easy. (Diseases in Zang organs involve the Six Yin meridians. Yin pulses should be deep; a large pulse indicates spirit/vitality, meaning sufficient Yin Qi, hence easy recovery; if deep and thin/small, True Yin is deficient, which is adverse. Diseases in Fu organs involve the Six Yang meridians. Yang diseases obtaining Yang pulses are favorable, so floating and large pulses indicate easy recovery; if floating and small, it is also an adverse sign.) A vigorous and firm Renying indicates injury by Cold; a vigorous and firm Qikou (Cunkou) indicates injury by food. (Renying governs the exterior; a vigorous and firm pulse indicates Cold injuring the Three Yang meridians, constituting external contraction. Qikou governs the interior; a vigorous and firm pulse indicates food injuring the Three Yin meridians, constituting internal injury. This is an ancient method. Currently, only the Cunkou diagnostic method is used; although it loses the meaning of exterior/interior distinction, it can still be applied, and one need not blindly follow others barking at Shuhe.) Regarding the severity of disease based on color: coarse and bright colors indicate mildness; deep and dull colors indicate severity. If the color moves upward, the disease worsens; if it moves downward like dispersing clouds, the disease is resolving. (Jian/Shen refers to light/heavy. Cu refers to obvious. Colors that are obvious and bright indicate mild disease; those that are deep and dull indicate severe disease. Upward movement indicates turbid Qi rising and color increasing daily, meaning the disease worsens daily; downward movement indicates stagnant Qi dissipating and color fading, meaning the disease is resolving.) Each of the Five Colors has its corresponding Zang region, with external and internal parts. If color moves from the external part to the internal part, the disease moves from exterior to interior; if color moves from internal to external, the disease moves from interior to exterior. For diseases originating internally, treat the Yin first, then the Yang; reversing this worsens the disease. For diseases originating externally, treat the Exterior first, then the Interior; reversing this worsens the disease. (Each has its Zang region, generally stating that color and Zang belong to specific divisions. External refers to the exterior of the Six Fu Organs, flanking the sides; Internal refers to the interior of the Five Zang Organs, arranged in the center. Thus, if pathological color starts externally and spreads internally, the disease moves from exterior to interior; Exterior is root, Interior is branch, so treat Exterior first, then Interior. If it starts internally and spreads externally, the disease moves from interior to exterior; Yin is root, Yang is branch, so treat Yin first, then Yang. Reversing this is misdiagnosis/treatment, worsening the disease.) A pulse that is slippery, large, intermittent, and long indicates disease coming from outside; visual hallucinations and aversion in the mind occur due to the merging of Yang Qi; this can be changed/cured. (Slippery, large, intermittent, and long is a pulse of Yang pathogen. Yang pathogen transmitting from exterior to interior causes visual hallucinations and mental aversion, resulting from Yang merging with Yin. Treatment methods vary for Yin or Yang, before or after; select the key aspect to treat first, and it can be resolved.) Wind is the beginning of all diseases; Jue Ni (Reversal Cold) arises from Cold and Dampness. Always observe the Que Zhong (glabella); thin and glossy color indicates Wind; deep and turbid color indicates Bi (Obstruction) syndrome; color appearing on the lower face indicates Jue. This is the general rule. Disease can be determined by color. (Que Zhong is the glabella. Wind disease affects Yang, invading skin and hair, so color is thin and glossy. Bi disease affects Yin, invading flesh and bone, so color is deep and turbid. Chong means deep. As for Jue Ni, disease starts in the limbs, so pathology is lower, and color appears on the "Earth" area, the lower part of the face. This is the general observation, so disease can be inferred from color.) When Great Qi (Pathogenic Qi) enters the Fu and Zang organs, death occurs suddenly without prior illness symptoms. (Great Qi refers to major pathogenic Qi. Invasion by major pathogens always occurs after significant deficiency of Yuan Qi, leading to sudden death.) Red color appearing on both cheekbones, as large as a thumb, indicates that even if the current illness seems to improve, sudden death will follow; Black color appearing on the Ting (forehead), as large as a thumb, indicates sudden death even without apparent illness. (As large as a thumb means clustered in blocks or strips, gathering but not dispersing. This is the most ominous color. Red is bad, but Black is worse; both are colors of sudden death.) Observe color to determine timing. (Observing color to determine time means recognizing the waxing/waning of the Five Colors and the overcoming/being overcome relationships in regions. Clearly distinguishing color and region allows knowing the timing.) The Ting is the head and face; (Ting is the forehead. Physiognomists call it the Heavenly Court. It is the highest point; color appearing here corresponds to diseases of the head and face.) Above the Que is the throat; (Que is between the eyebrows; above Que is above the glabella, a high position, corresponding to throat diseases.) The center of the Que is the Lung; (Center of Que is the glabella, the highest point in the middle section, corresponding to the Lung.) The Lower Extreme is the Heart; (Lower Extreme is between the two eyes, called Shan Gen by physiognomists. The Heart is below the Lung, so Lower Extreme corresponds to the Heart.) Straight down from there is the Liver; (Below Lower Extreme is the nasal bridge, called Nian Shou by physiognomists. The Liver is below the Heart, so straight down corresponds to the Liver.) To the left of the Liver is the Gallbladder; (Gallbladder attaches to the short lobes of the Liver, so left of Liver corresponds to Gallbladder, located on the sides of Nian Shou.) Below is the Spleen; (Below Nian Shou is called Zhun Tou by physiognomists, also known as Mian Wang or Mingtang. Zhun Tou belongs to Earth, located centrally on the face, corresponding to the Spleen.) Fang Shang is the Stomach; (Sides of Zhun Tou are Fang Shang, above Ying Xiang, the nasal cavity. Physiognomists call it Lan Tai Ting Wei. Spleen and Stomach are exterior-interior pairs; Spleen is central, Stomach is external, so Fang Shang corresponds to Stomach.) Central is the Large Intestine; (Central refers to the center of the face, outside Ying Xiang and below the cheekbones, corresponding to the Large Intestine.) Flanking the Large Intestine is the Kidney; (Flanking the Large Intestine is above the cheeks. Four Zang organs are single, but Kidneys are paired. Four Zang reside in the abdomen, but Kidneys attach to the spine. Thus, Four Zang are central, while Kidneys uniquely correspond to both cheeks.) Opposite the Kidneys is the Umbilicus; (Kidneys oppose the umbilicus, so below Kidneys corresponds to the umbilicus.) Above Mian Wang is the Small Intestine; (Mian Wang is the tip of the nose. Small Intestine is a Fu organ, corresponding to flanking sides; thus, above Mian Wang, inside the cheekbones, corresponds to the Small Intestine.) Below Mian Wang are the Bladder and Zi Chu (Uterus); (Below Mian Wang is the Philtrum, corresponding to the Bladder and Zi Chu. Zi Chu is the uterus. People with a shallow philtrum and no beard often lack fertility, confirming this correspondence. Above are all correspondences of the Five Zang and Six Fu organs.) Cheekbones correspond to shoulders; (These subsequent correspondences relate to limbs/joints. Cheekbones are the root of bone and located upper-middle, corresponding to shoulders.) Behind the cheekbones correspond to arms; (Arms connect to shoulders, so behind cheekbones correspond to arms.) Below arms correspond to hands; (Hands connect to arms.) Inside the eyes and above correspond to the Chest and Breasts; (Inside eyes and above are sides below Que. High points on both sides of chest are Ying; Ying Ru corresponds to the front of the chest.) Above the Rope (Cheek edge) correspond to the Back; (Outside cheek is called Rope; back of body is Back, so Back corresponds to above Rope.) Following the Jawbone downwards corresponds to Thighs; (Jawbone is the dental arch. Below jawbone governs lower part, corresponding to thighs.) Center corresponds to Knees; (Center is between the two jawbones.) Below knees correspond to Shins; (Shins connect to knees.) Below shins correspond to Feet; (Feet connect to shins, descending in order.) Ju Fen corresponds to Inner Thighs; (Ju Fen is the large crease beside the mouth. Inner thigh is the medial side of the thigh.) Ju Qu corresponds to Knee Caps; (Ju Qu is the curved bone under the cheek. Xi Bin is the kneecap. This generally refers to the knee region. Bin is pronounced "pin".) These are the regions of the Five Zang, Six Fu, and joints, each having specific parts. With specific parts, use Yin to harmonize Yang, and Yang to harmonize Yin. One must understand the parts; then every action will be appropriate. (Once parts are defined, Yin and Yang become clear. If Yang prevails, Yin must decline; assist Yin to harmonize. If Yin prevails, Yang must decline; assist Yang to harmonize. The application of Yin and Yang is everywhere; knowing the degree of decline ensures success.) Distinguishing Left and Right is called the Great Way; Men and Women have different positions, hence Yin and Yang; examining glossiness and dullness is called being a skilled physician. (Yang follows Left, Yin follows Right. Left and Right are the pathways of Yin and Yang, so distinguishing them is the Great Way. Men and Women have different positions: for men, Left is adverse, Right is compliant; for women, Right is adverse, Left is compliant; hence Yin and Yang. Once Yin and Yang are distinguished, one must examine glossiness/dullness to judge good/bad omens, qualifying as a skilled physician.) Deep and turbid indicates Interior; floating and glossy indicates Exterior. (Interior governs Inside/Zang; Exterior governs Outside/Fu; both refer to color.) Yellow and Red indicate Wind; Green and Black indicate Pain; White indicates Cold; Yellow and greasy/moist indicate Pus; Deep Red indicates Blood; Severe Pain indicates Spasm; Severe Cold indicates Numbness/Loss of Sensation. (All five colors appearing on the face allow knowing the disease through this. "Bu Ren" means numbness and loss of sensation.) The Five Colors each appear in their regions; observe floating/sinking to know depth; observe glossiness/dullness to see outcome; observe dispersion/clumping to know duration; observe up/down to locate disease. (Floating indicates superficial disease; deep indicates deep disease. Glossy indicates no damage; dull indicates failure. Dispersed indicates recent disease; clumped indicates distant/chronic disease. Tuan means gathering. Up indicates disease above; down indicates disease below. Tuan is pronounced "tuan".) Accumulate Spirit in the Heart to know past and present; thus, observing Qi without subtlety leads to confusion of right/wrong; focus attention without distraction to know new/old. (Spirit accumulated in the Heart brings clarity, allowing knowledge of past and future. Observing Qi without subtlety means Qi cannot hide. Not knowing right/wrong means no confusion of right/wrong. Focusing attention without distraction means singleness of purpose. Xin Gu means past and present. Xiang is pronounced "xiang".) Color bright but not coarse, deep and dull indicates severity. Not bright not glossy, disease is not severe. (Color bright but not coarse means brightness/glossiness is not obvious, but deep/dull is seen; disease is severe. If neither bright/glossy nor deep/dull, disease is not severe.) If color is dispersed, like a foal (ju ju ran) without gathering, the disease is scattered with Qi pain, but accumulation has not formed. (A young horse is Ju. Ju ju ran means unsettled like a foal, scattered not gathered; thus disease is still scattered. If there is pain, it is due to Qi, not accumulation forming disease.) Kidney overcomes Heart; Heart falls ill first, Kidney responds; colors are all like this. (Water pathogen overcomes Fire, Kidney overcomes Heart. Kidney pathogen overcomes Heart; Heart falls ill internally, while Kidney color appears externally, e.g., black color at Lower Extreme. Not just Heart/Kidney, all Zang are like this. E.g., Lung color in Liver region, Heart color in Lung region, Spleen color in Kidney region, Liver color in Spleen region, and mutual overcoming among Six Fu organs, all colors are like this.) In men, color at Mian Wang indicates lower abdominal pain; below indicates testicular pain; circular/straight indicates penile pain; high is root, low is head; these belong to Hu Hernia and Yin disorders. (Above/below Mian Wang are regions of Small Intestine, Bladder, Zi Chu, hence lower abdominal pain extending to testicles. Huan Zhi means color hanging around below Mian Wang. Jing is penis. High is root, low is head, dividing root/end based on color position. All these belong to Hu Hernia and Yin disorders.) In women, color at Mian Wang indicates Bladder and Zi Chu disease; dispersed indicates pain, clumped indicates accumulation; square/round/left/right, each matching color shape; if following downward to Wei, it indicates leukorrhea/discharge; moist like paste indicates excessive eating and impurity. (Mian Wang region is same as men, but disease differs due to Blood Sea. Dispersed color indicates pain, Qi stagnation formless. Clumped color indicates accumulation, Blood coagulation with mass. Accumulations may be square/round/left/right, matching external color shape. If color descends, it should reach Wei (sacrum) indicating leukorrhea/discharge, moist like paste, or sudden dietary indiscretion leading to impure discharge below. Discussing both anterior and posterior. Di is pronounced "di", referring to sacrum/gluteal cleft.) Left is Left, Right is Right; if color has pathogen, gathering/scattering is irregular, indicated by facial color. (Color on Left indicates disease on Left; color on Right indicates disease on Right. Wherever color has pathogen and gathers/scatters irregularly, that is the disease location; thus observing facial color direction reveals disease.) Colors: Green, Black, Red, White, Yellow, all should be端正 (upright/full) with distinct directions. Distinct direction Red, color like elm seeds, at Mian Wang indicates imminent death. (Se refers to correct color. Correct colors are five, all should be upright/full. Upright means no pathogen; full means sufficient. Distinct direction refers to方位/time, each having a main positive direction. Distinct direction Red means seeing pathological color outside the positive direction. Red like elm seeds at Mian Wang is wrong position, seeing when shouldn't see, wrong time, hence "bu ri" (not days/imminent). Bu ri means losing normal measure. This uses Red as example; other four colors' anomalies can be inferred similarly. Xiang is same as Xiang.) If color is sharp upwards, head emptiness directs upwards; sharp downwards, directs downwards; left/right follow same rule. (Wherever pathogen follows color, it has direction; sharp point is where it advances into deficiency. Sharp upwards means advancing towards empty head/face Qi; sharp downwards is same; left/right follow this rule.) Assigning Five Colors to Zang: Green is Liver, Red is Heart, White is Lung, Yellow is Spleen, Black is Kidney. Liver connects to Sinews, Heart to Vessels, Lung to Skin, Spleen to Flesh, Kidney to Bone. (This summarizes the above regarding Five Colors and Five Zang pairing. Observing pulse and color in disease, combining with this, no secret of Zang disease remains hidden.) Red eyes indicate Heart disease; White indicates Lung; Green indicates Liver; Yellow indicates Spleen; Black indicates Kidney; Yellow that cannot be named indicates disease in Chest. (Five Zang and Six Fu, Eyes are their signs; thus Five Colors in Eyes show respective Zang disease via Qi. Spleen corresponds to Middle Earth; Chest is region of Spleen and Lung.) Diagnosing Eye Pain: Red vessels from top to bottom indicate Taiyang disease; from bottom to top indicate Yangming disease; from outside to inside indicate Shaoyang disease. (Foot Taiyang Meridian is upper eyelid, so red vessels top-to-bottom is Taiyang disease; Foot Yangming Meridian is lower eyelid, so bottom-to-top is Yangming disease; Foot Shaoyang Meridian runs outside outer canthus, so outside-to-inside is Shaoyang disease.) Diagnosing Chills and Fever: Red vessels extending up/down to pupil; seeing one vessel, death in one year; seeing one and a half vessels, death in one and a half years; seeing two vessels, death in two years; seeing two and a half vessels, death in two and a half years; seeing three vessels, death in three years. (For Chills/Fever caused by pathogen entering Yin aspect, turn eyes to observe: red vessels inside, shaped like red lines, penetrating pupil downwards; based on quantity, know proximity of death.) Diagnosing Toothache: Press Yang meridians where Qi comes; only the affected area is hot; Left is hot on Left, Right is hot on Right, Up is hot Up, Down is hot Down. (Toothache,