（出《灵枢·五色篇》）
五色之见也，各出其色部。部骨陷者，必不免于病矣。
其色部承袭者，虽病甚，不死也。（承袭者，色与部相生也，如水部见木色之类。上部骨起陷。）
《千金方》曰∶凡人分部骨陷起者，必有病生。胆少阳为肝之部，小肠太阳为心之部，胃阳明为脾
之部，大肠阳明为肺之部，侠膀胱并太阳为肾之部，若当其处陷者，必死。脏气通于内，外部亦随而应之。
沉浊为内，浮清为外。若色从外走内者，病从外生，部处起。若色从内出外者，病从内
生，部处陷。内病，前治阴，后治阳；外病，前治阳，后治阴也。
按∶所称五阳之部，不知在面部何处，与前图说，似有合有不合。若根据前
图说分之∶胆少阳肝部，即鼻茎也；小肠
太阳心部，即山根连目两 以下也；胃阳明脾部，即鼻准也；膀胱太阳肾部，即环口也；大肠阳明肺部，似
指阙中，非人中也，如此则理有可通，而事有可据矣。
五色各有脏部，有外部，有内部也。色从外部走内部者，其病从外走内；色从内部走外部者，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。（上分部内外。）
凡色青黑赤白黄皆端满，有别乡，（别乡，即内部外部之谓也。）
其色上锐，首空（上声。）上向，下锐下向，在左右如法。左为左，右为右。其色有邪，聚散而不端，面色
所指者也。其色上行者，病益甚。其色下行如云彻散者，病方已。（此所谓上为逆，下为从也，端满者，谓
人之生也，本有五色之分，其本来正色满面者，不为病也，有邪则独见其邪色，或聚或散而不能端满矣，则
有色所起之部，与所指之部矣，所谓别乡也。华佗谓面目俱等者不病，不等则病矣。谓其色独见，异于
他部也。故察色以其起大如拇指者为准。上分部上下左右。）
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；视色上下，
以知痛处；积神于心，以知往今。故相（去声。）气不微，不知是非，属意勿去，乃知新故。色明不粗，沉
夭为甚；不明不泽，其病不甚。其色散驹驹然未有聚，其病散而气痛，聚未成也。（上浮沉泽夭抟散新故。）
肾乘心，心先病，肾为应，色皆如是。（谓心部先见肾色，次肾部自见其色也，余脏同此。）男子色
（指黑色承肾来，）在于面王，为首腹痛，（首腹，大腹。）下为卵痛，其圜直为茎痛，高为本，下为
首，狐疝 阴之属也。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
至胝为淫，有润如膏状，为暴食不洁。（暴食而即出不洁，所谓回风入咽旋出也。）
凡色青黑赤白黄，（此特提五色者，以上文是专指黑色也。）皆端满，有别乡。别乡赤者，其色赤，（作亦非。）
大如榆荚，在面王为不月。（原作不日，注者谓不日即愈，或曰不日即死，皆非也。此承女子来，但非
肾之黑色，故特笔叙之，读者遂迷，不识其实蒙上文矣。）
风者百病之始也，厥逆者寒湿之起也。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。青黑为痛，黄赤为热，白为寒，是谓五官。其色粗以明，沉夭者为甚。审察泽夭，谓之良工。沉
浊为内，浮泽为外，黄赤为风，青黑为痛，白为寒，黄而膏润为脓，（即痰也，）赤甚者为血，痛甚为挛，寒
甚为皮不仁。（上二节形应及主病大义。）
按∶凡诊面色，以远望而乍视之，为能得其真。华佗谓人面之色，但改其常者，即为病矣。其改常也，
往往终日相对之人不觉，而久别乍见者，心窃惊异之矣。又相法，必须天明初起，未盥未食之时，此即诊脉，
必以平旦之义，在无病之人则然。若病卧于床者，其色脉终日如常，固时时可诊也，第须问其曾食与否而已，
食入胃气乍旺，阳明之脉气乍充，光泽必盛也，然久病即此亦可占胃气之生死矣。
又按∶端满别乡，上向下向，走内走外，与上编所谓荣未交，及厥阴少阴脉争见等语，乃察色之本，
不可不考也。端满即本来正色之满面者，华佗所谓面目俱等者不病也。若邪色至于面目俱等，岂得谓之无病
耶。别乡，即邪色所在之部，异于他部者，故曰别乡。赤者，是其色赤大如榆荚也，以赤为例，他可知矣。
上下内外，察其所起与其所向，以占病之浅深吉凶也。荣即色荣颧骨之荣，谓浅露于肤也，指初
起之部言。交者，谓色满于本部，而又溢于他部，如色起于颧，溢于颊，而复交于颧之类，如此则色必环绕
于目、于鼻、于口、于耳矣，故谓即入门户井灶之事也。争见者，彼部复
有色起与此部相应也。故部位不可不详，而色之所起所向，不可不察也。若不识此，即不能以色决病矣。至
于所谓色者，隐隐于皮肤之下，若隐若见者也。其浮于皮上者非也，或尘垢所着，或风日所暴，或燥肤之将
起白屑而未退者，过在浮肌，而无与于五内也。又有为秽恶之气所冲者，亦由阳气不足也。又凡色气退散，必先
退出于皮上而散也。故曰积神于心，以知往今，属意勿去，乃知新故，恐其误以将散为方起也。
（出自《灵枢·五色篇》）
五色的显现，各自出现在相应的色部。如果该部位的骨骼凹陷，必定难免患病。
如果该部位的颜色呈现相生之象（承袭者，指颜色与部位五行相生，如在水部见到木色等），即使病情严重，也不会死亡。（所谓承袭，是指颜色与部位五行相生，例如在水部见到木色等情况。上部骨骼隆起。）
《千金方》说：凡是观察面部各部位骨骼的凹陷与隆起，必然有疾病产生。胆经少阳对应肝的色部，小肠经太阳对应心的色部，胃经阳明对应脾的色部，大肠经阳明对应肺的色部，夹膀胱并太阳经对应肾的色部，如果这些部位出现凹陷，必定致死。脏腑之气通达于体内，外部表现也会随之相应。
色泽深沉浑浊主病在里，色泽浮浅清亮主病在表。如果颜色从外部走向内部，说明病从外而生，相应部位隆起；如果颜色从内部走向外部，说明病从内而生，相应部位凹陷。对于内生之病，先治阴分，后治阳分；对于外生之病，先治阳分，后治阴分。
按语：所称的五阳色部，不知道在面部的具体位置，与前文的图示说法，似乎有符合也有不符合的地方。如果依据前文图示来划分：胆经少阳肝色部，就是鼻梁（鼻茎）；小肠经太阳心色部，就是山根连接两眼下方区域；胃经阳明脾色部，就是鼻尖（鼻准）；膀胱经太阳肾色部，就是口周区域；大肠经阳明肺色部，似乎指的是两眉之间（阙中），而不是人中穴，这样解释则道理可通，事情有据可依了。
五色各有对应的脏腑色部，分为外部和内部。颜色从外部走向内部的，其病从外传入内；颜色从内部走向外部的，其病从内传出外。病生于内的，先治其阴，后治其阳，如果反过来治疗，病情会更加严重；病生于阳的，先治其外，后治其内，如果反过来治疗，病情会更加严重。（以上讲述分部内外的问题。）
凡是青色、黑色、赤色、白色、黄色，都应当端正饱满，且有别于其他部位（别乡，即指内部和外部的区别）。如果颜色上端尖锐，头部空疏（上声，指上方），向上倾斜，下端尖锐向下倾斜，左右两侧依此类推。左边对应左侧，右边对应右侧。如果颜色带有邪气，聚散不定且不端正饱满，这就是面色所指示的病征。如果颜色向上蔓延，病情加重；如果颜色向下消退，如同云雾消散一样，病情即将痊愈。（这所谓的“上为逆，下为从”。端满，是指人天生具有五色的分布，本来正色满面的人，是不患病的；如果有邪气，就会单独显现邪色，或聚或散而不能端正饱满，这就有了颜色起始的部位和所指涉的部位，也就是所谓的“别乡”。华佗说面目颜色均衡一致的没有病，不均衡就有病。是指颜色单独显现，异于其他部位。所以观察颜色以起始大小如拇指为标准。以上讲述分部上下左右的问题。）
五色各自显现于相应的部位，观察其浮沉，可以知道病位的深浅；观察其润泽与枯夭，可以观察预后的成败；观察其疏散与凝聚，可以知道病程的远近；视察颜色的上下移动，可以知道疼痛的部位；将精神集中于内心，就可以了解疾病的过去与现在。因此，如果不仔细审察气色，就无法判断是非，必须专心致志不离开观察对象，才能知晓新病与旧病。如果颜色明亮但不粗糙，若见沉夭则病情严重；如果颜色不明亮也不润泽，则病情不严重。如果颜色疏散，像马奔跑那样轻快未凝聚，说明病势分散且气机疼痛，但尚未形成积聚。（以上讲述浮沉、泽夭、抟散、新故的问题。）
肾气乘袭心气，心先发病，肾气作为应验，颜色的变化都是如此。（意思是心部先出现肾的颜色，随后肾部自己显现其本色，其余脏腑同理。）男子面色（指黑色承接肾气而来）出现在面王（鼻尖），表现为大腹疼痛，（首腹，即大腹。）下部表现为睾丸疼痛，如果形状圆直则为阴茎疼痛，高处为本体，低处为首部，属于狐疝一类的病症。女子面色出现在面王，表现为膀胱和子宫的疾病，颜色疏散为痛，凝聚为积聚，方圆左右各如其颜色的形状，如果颜色向下蔓延至脐下，则是带下病，分泌物如有油脂状膏润，是由于暴饮暴食不洁之物所致。（暴饮暴食后立即排出污物，所谓回风入咽随即吐出。）
凡是青色、黑色、赤色、白色、黄色，（这里特别提出五色，是因为上文专门指黑色。）都应当端正饱满，有别于其他部位。别部呈现赤色，其色赤，（注：“亦”字非也，应为“赤”字。）大小如榆荚，出现在面王，表示月经不来。（原文作“不日”，注者认为“不日”即愈，或者说“不日”即死，都不对。这是承接女子而言，如果不是肾的黑色，所以特意叙述，读者容易迷惑，不清楚其实承袭上文的意思。）
风是百病的开端，厥逆是寒湿产生的原因。通常观察阙中部位，色泽薄而润泽为风邪，冲浊为痹证，在地部（下颌）为厥证，这是常规情况，分别根据颜色来判断疾病。青黑为痛，黄赤为热，白为寒，这称为五官诊法。如果颜色粗大而明亮，若见沉夭则病情严重。审察润泽与枯夭，称为良医。色泽深沉浑浊主病在里，浮泽主病在表，黄赤为风，青黑为痛，白为寒，黄而膏润为脓（即痰），赤色甚者为血瘀，痛甚为筋挛，寒甚为皮肤麻木不仁。（以上两节论述形体反应及主治疾病的纲要。）
按语：凡是诊察面色，要远望并乍看，才能得其真意。华佗说人的面色，只要改变常态，就是病了。这种改变常态的情况，往往终日相对的人察觉不到，而久别乍见的人心里会暗自惊异。另外，相面之法，必须在天亮初起，未洗脸未进食的时候进行，这就像诊脉必须在平旦进行的道理一样，这对于无病的人是如此。如果病人卧床不起，其面色和脉象整天如常，固然是随时可以诊察的，只是需要询问是否吃过饭而已，食物进入胃中，胃气暂时旺盛，阳明经脉之气暂时充盈，光泽必然强盛，然而久病之人，据此也可以占测胃气的生死存亡了。
又按语：端满、别乡、上向下向、走内走外，以及上编所说的“荣未交”、“厥阴少阴脉争见”等话语，乃是观察颜色的根本，不可不考究。端满即本来正色满面的人，华佗所谓面目颜色均衡一致的不生病。如果邪色导致面目颜色均衡一致，难道能称为没病吗？别乡，即邪色所在的部位，异于其他部位，所以叫别乡。赤色，是其色赤大如榆荚，以赤色为例，其他颜色可知。上下内外，观察其起始和所向，以占测病情的浅深吉凶。荣即色荣颧骨之荣，谓浅露于皮肤表面，指初起的部位。交者，谓颜色充满本部位，而又溢出到其他部位，如颜色起于颧骨，溢于脸颊，而又交汇于颧骨之类，这样颜色必然环绕于眼、鼻、口、耳周围，所以称为进入门户井灶之事。争见者，彼部又有颜色兴起与此部相应。所以部位不可不详查，而颜色的起始和所向，不可不观察。如果不认识这些，就不能通过颜色判断疾病。至于所说的“色”，是隐隐约约位于皮肤之下，似隐似现的状态。浮于皮上的不是，或者是尘垢附着，或者是风吹日晒，或者是干燥皮肤即将起白屑而未退的情况，过错在于浮肌，而与五脏无关。又有被秽恶之气冲撞的，也是由于阳气不足。另外，凡色气退散，必须先退出于皮上而消散。所以说“积神于心，以知往今，属意勿去，乃知新故”，是担心误将即将消散的颜色当作刚刚兴起。
(From *Lingshu: Wuse Pian* [Spiritual Pivot: Chapter on Five Colors])
The manifestation of the five colors appears in their respective color regions. If the bone structure of a region is depressed, illness is inevitable.
If the color in a region shows mutual generation (Chengxi [Succession], referring to the color and region having a mutually generating relationship, such as seeing wood color in a water region), even if the illness is severe, death will not occur. (Chengxi refers to the color and region having a mutually generating relationship, for example, seeing wood color in a water region. The upper part of the bone is protruding.)
*Qianjin Fang* [Essential Prescriptions Worth a Thousand Gold] states: In observing the depression and protrusion of bones in various facial regions, illness must arise. The Shaoyang Gallbladder channel corresponds to the Liver's color region; the Taiyang Small Intestine channel corresponds to the Heart's color region; the Yangming Stomach channel corresponds to the Spleen's color region; the Yangming Large Intestine channel corresponds to the Lung's color region; alongside the Bladder and Taiyang channels corresponds to the Kidney's color region. If these regions are depressed, death is certain. Zang organ Qi connects internally, and external manifestations respond accordingly.
Deep and turbid color indicates internal disease; floating and clear color indicates external disease. If color moves from outside to inside, the illness originates externally, and the region protrudes. If color moves from inside to outside, the illness originates internally, and the region depresses. For internally originated illness, treat Yin first, then Yang; for externally originated illness, treat Yang first, then Yin.
Note: The specific locations of the so-called "Five Yang" color regions on the face are unclear. Compared with the previous diagram description, there are both matches and mismatches. If divided according to the previous diagram description: The Shaoyang Gallbladder/Liver color region is the nasal bridge; the Taiyang Small Intestine/Heart color region is the area connecting the Shan Gen [root of the nose] below both eyes; the Yangming Stomach/Spleen color region is the nasal tip; the Taiyang Bladder/Kidney color region is the perioral area; the Yangming Large Intestine/Lung color region seems to refer to the Que Zhong [between the eyebrows], not the Ren Zhong [philtrum]. With this interpretation, the theory becomes coherent and the facts verifiable.
Each of the five colors has corresponding Zang organ regions, divided into external and internal parts. If color moves from the external part to the internal part, the illness spreads from exterior to interior; if color moves from the internal part to the external part, the illness spreads from interior to exterior. For illnesses originating internally, treat Yin first, then Yang; reversing this order worsens the condition. For illnesses originating externally, treat the exterior first, then the interior; reversing this order worsens the condition. (This section discusses the division of external and internal regions.)
When all five colors—Green, Black, Red, White, Yellow—are present, they should be upright and full, and distinct from other regions (Bie Xiang [Different Region], referring to the distinction between internal and external regions). If the color is sharp at the top and hollow at the head (Shang Sheng [rising tone], indicating upward inclination), sharp at the bottom and downward inclined, it follows this pattern on the left and right. Left corresponds to the left side, right to the right side. If the color carries pathogenic factors, appearing scattered and not upright or full, this indicates the pathological signs shown by the facial complexion. If the color moves upward, the illness worsens. If the color moves downward like dissipating clouds, the illness is about to resolve. (This refers to "upward movement as adverse, downward movement as favorable." Duan Man [Upright and Full] means that humans naturally have a distribution of five colors; those with normal colors fully covering the face are not ill. When pathogenic, only the pathogenic color appears, either gathered or scattered, failing to be upright and full. Thus, there is a region where the color originates and a region it points to, known as Bie Xiang. Hua Tuo stated that balanced facial and eye colors indicate health; imbalance indicates illness. This refers to the color appearing uniquely, differing from other regions. Therefore, observation of color uses an initial size like a thumb as the standard. This section discusses dividing regions up, down, left, and right.)
When each of the five colors manifests in its respective region, observe its floating or sunken nature to know depth; observe its luster or dullness to judge prognosis; observe its dispersion or condensation to estimate duration; view the vertical movement of color to locate pain; concentrate your spirit to understand past and present conditions. Thus, without careful observation of Qi, one cannot discern right from wrong; maintaining focus allows one to distinguish new from old diseases. If the color is bright but not coarse, yet appears sunken and dull, the illness is severe. If the color is neither bright nor lustrous, the illness is mild. If the color is dispersed, moving lightly like a galloping horse without condensing, the illness is scattered with Qi pain, but no accumulation has formed yet. (This section covers floating/sunken, luster/dullness, condensation/dispersion, and new/old diseases.)
When Kidney Qi overacts on Heart Qi, the Heart falls ill first, and the Kidney provides the response; color changes follow this pattern. (Meaning: Kidney color appears in the Heart region first, followed by the Kidney region showing its own color; the same applies to other Zang organs.) In men, if the color (referring to blackness inheriting from the Kidney) appears at the Mian Wang [nose tip], it indicates abdominal pain (Shou Fu, meaning great abdomen); lower down, it indicates testicular pain. If round and straight, it indicates penile pain; high represents the root, low represents the head; this belongs to the category of Hu Han [fox hernia]. In women, if the color appears at the Mian Wang, it indicates bladder and uterus diseases. Dispersed color indicates pain; condensed color indicates accumulation. The shape (round, square, left, right) corresponds to the color's form. If the color descends to the Di [navel/lower abdomen], it indicates leukorrhea; if moist like paste, it results from gluttony and unclean food. (Gluttony leading to immediate expulsion of unclean matter, referred to as wind returning to the throat and vomiting out.)
Regarding all five colors—Green, Black, Red, White, Yellow—(here specifically mentioning the five colors because the previous text focused on black)—they should be upright and full, distinct from other regions. If the different region shows red, the color is red, (Note: "Yi" [also] is incorrect, should be "Chi" [red]), sized like a elm seed, appearing at the Mian Wang, indicating amenorrhea. (Original text says "Bu Ri" [not days]; annotators claimed it means recovery or death, both incorrect. This continues the discussion on women; since it is not the black of the Kidney, it is specially narrated, causing readers to confuse it with the preceding text.)
Wind is the beginning of all illnesses; Jue Ni [reversal cold] arises from cold-dampness. Usually observe the Que Zhong region: thin and luster indicates Wind; turbid indicates Bi Syndrome [obstruction]; located in the lower region indicates Jue. This is the general rule; diagnose based on color. Green and black indicate pain; yellow and red indicate heat; white indicates cold. These are called the Five Officials' diagnoses. If the color is coarse and bright, but sunken and dull, the illness is severe. Examining luster and dullness defines a skilled physician. Deep and turbid color indicates internal disease; floating and luster indicates external disease. Yellow and red indicate Wind; green and black indicate pain; white indicates cold. Yellow and greasy/lustrous indicates pus (i.e., phlegm); intense red indicates blood stasis; severe pain indicates spasms; severe cold indicates insensible skin. (These two sections outline the principles of physical signs and main diseases.)
Note: To accurately diagnose facial complexion, one must observe from a distance and glance briefly to grasp the truth. Hua Tuo stated that any change in the usual facial color indicates illness. Such changes are often unnoticed by people facing each other all day, but cause inner surprise to those meeting after a long separation. Furthermore, physiognomy requires observation at dawn, before washing or eating, similar to why pulse diagnosis is best done at dawn for healthy individuals. However, for bedridden patients whose color and pulse remain constant throughout the day, diagnosis can be done anytime, provided one asks if they have eaten. Food entering the stomach temporarily strengthens Wei Qi [defensive Qi] and fills the Yangming meridian Qi, resulting in strong luster. Yet, for chronic patients, this can also predict the life or death of Stomach Qi.
Furthermore: Duan Man [upright/full], Bie Xiang [different region], upward/downward orientation, and moving in/out, along with terms from the previous compilation like "Rong not yet intersecting" and "Jueyin Shaoyin pulses appearing simultaneously," are the fundamentals of color observation and must be studied. Duan Man refers to those with normal colors fully covering the face, which Hua Tuo said indicates health. If pathogenic color causes uniformity across face and eyes, how can it be called healthy? Bie Xiang refers to the region containing pathogenic color, differing from others. Red, for example, is red and large like an elm seed; using red as an example, others can be inferred. By observing the origin and direction of color in the upper/lower and internal/external regions, one predicts the depth and prognosis of the illness. Rong refers to the superficial visibility of color on the cheekbones, indicating the initial region of onset. Jiao [intersection] means color fills the original region and spills into others, e.g., starting at the cheekbone, spilling to the cheek, and intersecting back at the cheekbone; thus encircling the eyes, nose, mouth, and ears, hence termed entering the "door and well/stove" (internal organs). Zheng Jian [simultaneous appearance] means another region shows rising color corresponding to this region. Therefore, regions must be examined in detail, and the origin and direction of color must be observed. Without this knowledge, one cannot diagnose via color. The term "color" here refers to what is faintly visible beneath the skin, seemingly hidden yet apparent. Color floating on the skin surface is incorrect; it may be dust, sun exposure, or dry skin shedding scales, affecting only the superficial muscle layer, not the five Zang organs. It may also be caused by foul air attacking due to insufficient Yang Qi. Additionally, when pathogenic color dissipates, it must first retreat to the skin surface before dispersing. Hence, "concentrate your spirit to know past and present, maintain focus to know new and old," warning against mistaking dissolving color for newly arising color.