既知面貌分五脏。当知五官分五脏。何则。天有六气。降生五味。发为五色。征为五声。淫生六疾。故周礼疾
医。以五味五谷五药养其病。以五气五声五色 其死生。两之以九窍之变。参之以九脏之动。是以内经
望法。以五色分五行。以五官分五脏。于是乎诊于面。则面有五脏之分。诊于窍。则窍有五脏之别。盖无往
而非五脏之所属。亦无往而非五行之所属也。且五官者。五脏之阅也。经曰。十二经脉。三百六十五络。其
血气皆上于面。而出空窍。其精阳气上出于目而为睛。其别气走于耳而为听。其宗气上出于鼻而为臭。
其浊气出于味。走唇舌而为味。鼻者。肺之官也。目者。肝之官也。口唇者。脾之官也。舌者。心之官也。耳者。肾
之官也。故肺病者。喘息鼻张。肝病者。 青。脾病者。唇黄。心病者。舌卷短颧赤。肾病者。颧与颜黑。释之者曰。
鼻白。肺病也。色深白喘而胸满者。邪实也。色浅白喘而不满者。正虚也。目 青。肝病也。色深青者。邪实也。
色浅青者。正虚也。唇黄。脾病也。色深黄者。邪实也。浅黄者。正虚也。舌赤卷短。心病也。色深赤焦卷者。邪实
也。色浅红滋短者。正虚也。耳黑。肾病也。色深黑者。邪实也。色浅黑者。正虚也。盖以浅淡为虚。深浓为实。因
五官以分五脏也。然五官之分。有视形容之法焉。有观气色之法焉。或因形容分五脏。或因气色分五脏。
则又各有提纲。各有条目。详述于后。可以参观。所谓耳目不违心。结诸心形诸色也。夫形色之理。阴阳之
道也。阴阳也者。合之。则脏腑经络。具一阴阳也。分之。则耳目口鼻。各一阴阳也。身体之大。毫发之微。莫不
有形色之理焉。莫不有阴阳之道焉。邵子所谓物物具一太极者。可不引之相发明哉。
既然知道了面部区域对应五脏，就应当知道五官也对应五脏。为什么呢？天有六气，降生五味，表现为五色，征象为五声，过度则产生六种疾病。所以《周礼》中的疾医，用五味、五谷、五药来调养病人的疾病，用五气、五声、五色来判断病人的生死。以九窍的变化作为双重参考，以九脏的变动作为参验依据。因此，《内经》的望诊方法，用五色区分五行，用五官区分五脏。于是，在面部进行诊察，则面部有五脏的分区；在孔窍进行诊察，则孔窍有五脏的区别。可以说，无处不是五脏所属，也无处不是五行所属。
况且五官，是五脏的外在窗口。经书说：十二经脉（运行气血的主要通道），三百六十五络脉（细小的分支血管），它们的气血都上注于面部，并从空窍中透出。其中精阳气向上出于目而成为视觉，别气走向耳而成为听觉，宗气（积聚于胸中之大气）向上出于鼻而成为嗅觉，浊气出于口味，流经唇舌而成为味觉。
鼻，是肺的官窍。目，是肝的官窍。口唇，是脾的官窍。舌，是心的官窍。耳，是肾的官窍。
所以，肺病的人，会出现喘息和鼻孔张开；肝病的人，面色发青；脾病的人，口唇发黄；心病的人，舌头卷缩短小且颧骨发红；肾病的人，颧骨和颜面发黑。
解释经文的人说：鼻子色白，是肺病。如果面色深白且气喘、胸部胀满，这是邪气实证；如果面色浅白且气喘但无胸满，这是正气虚证。眼睛色青，是肝病。如果面色深青，是邪气实证；如果面色浅青，是正气虚证。口唇黄，是脾病。如果颜色深黄，是邪气实证；如果颜色浅黄，是正气虚证。舌头红赤、卷缩短小，是心病。如果颜色深赤、焦枯卷缩，是邪气实证；如果颜色浅红、滋润短小，是正气虚证。耳朵黑，是肾病。如果颜色深黑，是邪气实证；如果颜色浅黑，是正气虚证。大概是以颜色浅淡为虚证，深浓为实证。通过五官来区分五脏。
然而，对五官的区分，有观察形态的方法，有观察气色的方法。或者因形态来分五脏，或者因气色来分五脏，这又各有提纲，各有条目，将在后面详细叙述，可以互相参照。这就是所谓耳目不违背心，心意凝结于内，表现于外形成色泽。
夫形与色的道理，就是阴阳的道理。阴阳，合起来看，脏腑经络都具备阴阳；分开看，耳目口鼻各自具备阴阳。身体之大，毫发之微，无不有形与色的道理，无不有阴阳的道理。邵雍先生所说的“万物各具一个太极”，难道不可以引用它来相互阐明吗？
Having understood that the facial regions correspond to the Five Zang Organs (Five Zang Organs), one should know that the Five Sense Organs (Five Sense Organs) also correspond to the Five Zang Organs. Why is this so? Heaven has the Six Qi (Six Atmospheric Influences), which generate the Five Flavors, manifest as the Five Colors, and are evidenced by the Five Tones. Excess leads to the generation of six types of diseases. Therefore, in the *Rites of Zhou*, physicians of diseases used the Five Flavors, Five Grains, and Five Medicinals to nourish patients' illnesses, and used the Five Qi, Five Tones, and Five Colors to determine life and death. They doubled their reference with the changes of the Nine Orifices (Nine Body Openings) and consulted them with the movements of the Nine Zang Organs. Thus, the inspection methods in the *Nei Jing* (Inner Canon) use the Five Colors to distinguish the Five Elements (Wood, Fire, Earth, Metal, Water) and the Five Sense Organs to distinguish the Five Zang Organs. Consequently, when inspecting the face, the face has divisions corresponding to the Five Zang Organs; when inspecting the orifices, the orifices have distinctions corresponding to the Five Zang Organs. It can be said that nowhere is there not a belonging to the Five Zang Organs, and nowhere is there not a belonging to the Five Elements.
Moreover, the Five Sense Organs are the windows of the Five Zang Organs. The Classics state: The Twelve Meridians (Main Channels of Qi and Blood), and the three hundred and sixty-five Luo Vessels (Collateral Vessels), all have their Qi and Blood ascending to the face and exiting through the empty orifices. The refined Yang Qi ascends out of the eyes to become vision; the branch Qi flows to the ears to become hearing; the Zong Qi (Gathering Qi) ascends out of the nose to become smell; the turbid Qi exits from the taste, flowing through the lips and tongue to become flavor perception.
The nose is the official orifice of the Lung. The eyes are the official orifice of the Liver. The lips are the official orifice of the Spleen. The tongue is the official orifice of the Heart. The ears are the official orifice of the Kidney.
Therefore, those with Lung disease exhibit panting and flaring of the nostrils; those with Liver disease have a bluish complexion; those with Spleen disease have yellow lips; those with Heart disease have a curled, short tongue and red cheekbones; those with Kidney disease have black cheekbones and forehead.
Those interpreting the classics say: A white nose indicates Lung disease. If the complexion is deep white with panting and chest fullness, it is an Excess Syndrome (pathogenic factor excess); if the complexion is pale white with panting but no chest fullness, it is a Deficiency Syndrome (healthy Qi deficiency). Bluish eyes indicate Liver disease. If the color is deep blue, it is an Excess Syndrome; if the color is light blue, it is a Deficiency Syndrome. Yellow lips indicate Spleen disease. If the color is deep yellow, it is an Excess Syndrome; if the color is light yellow, it is a Deficiency Syndrome. Red, curled, and short tongue indicates Heart disease. If the color is deep red and scorched/curled, it is an Excess Syndrome; if the color is light red and moist/short, it is a Deficiency Syndrome. Black ears indicate Kidney disease. If the color is deep black, it is an Excess Syndrome; if the color is light black, it is a Deficiency Syndrome. Generally, light and faint colors indicate Deficiency, while deep and concentrated colors indicate Excess. This is how the Five Sense Organs are used to distinguish the Five Zang Organs.
However, the distinction of the Five Sense Organs involves methods of observing morphology and methods of observing Qi and Color. Whether distinguishing the Five Zang Organs based on morphology or based on Qi and Color, each has its own outline and items, which will be described in detail later for cross-reference. This is what is meant by "the eyes and ears do not violate the Heart"; thoughts condense within the Heart and manifest externally as color.
The principles of Form and Color are the principles of Yin and Yang. Yin and Yang, when combined, mean that the Zang-Fu Organs and Meridians all possess Yin and Yang; when separated, the eyes, ears, mouth, and nose each possess their own Yin and Yang. From the large body to the minute hair, there is no place without the principle of Form and Color, and no place without the Way of Yin and Yang. As Master Shao (Shao Yong) said, "Every thing contains a Supreme Ultimate," can we not cite this to mutually illuminate the subject?