端满。端、谓无斜。满、谓充足。有别乡。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
斜色之见也。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。而五色之缪见者。皆可类推矣。李云。端者正色也。满者充润也。别乡犹言他乡。即别部位
也。如赤者心色。应见于两目之间。是其本乡。今见于面王。是别乡矣。不日者。不日而愈也。火色见于土位。
是其相生之乡也。志云。大如榆荚者。血分之聚色。即如拇指之状也。不日者。不终日而卒死也。此言五脏之
病色。见于本部。五脏之死色。见于别乡。如心受外淫之邪而卒死者。其色见于
面王。心受内因之病而卒死者。其色出于颧。皆非心脏之本部。但在脏者其色端满而不斜。在腑者。其色斜而
不端。此脏腑死生之有别也。简案、本节诸注。纷纭不一如此。今根据甲乙不日作不月。连上文女子在于面王之
章。俱为女子之义。则似义稍通。
其色上锐（止）在左右如法 张云。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。李同。
以五色命脏（止）肾合骨也 甲乙作肝合筋。青当筋。心合脉。赤当脉。脾合肉。黄当肉。肺合皮。
白当皮。肾合骨。墨当骨。张云。此总结上文而言五色五脏之配合。如青属肝。肝合筋。凡色青筋病者。即为
肝邪。而察其所见之部。以参酌其病情。诸脏之吉凶。可仿如而类推矣。
端，指的是没有倾斜；满，指的是色泽充足。有别乡，意思是方位和时间各有其主治的正向。如果在非本位（别乡）出现赤色，又是指在正向之外，出现了斜色的征象。赤色像榆荚一样，出现在面王部位，这不是该色应有的位置。不应当出现却出现了，这是时间不对。这被称为“不日”。“不日”是指失去了正常的法度。这里单举赤色作为比喻，而五色错乱出现的现象，都可以由此类推。李云认为：端是正色，满是充润。别乡犹言他乡，即不同的部位。比如赤色是心之色，应当出现在两目之间，这是它原本的家乡。现在出现在面王，这就是别乡了。“不日”是指不到一天就会痊愈。火色出现在土位，这是相生之乡。志云：大如榆荚的，是血分聚积的颜色，形状就像拇指一样。“不日”是指不到一天就突然死亡。这里说的是五脏的病色，出现在本部；五脏的死色，出现在别乡。比如心脏受到外邪侵袭而突然死亡的，其色出现在面王；心脏受到内因致病而突然死亡的，其色出现在颧部，都不是心脏的本部。但在脏的病，其色端正充足而不倾斜；在腑的病，其色倾斜而不端正。这是脏腑死生的区别。简案：本节的各种注释，纷纭不一如此。现在根据《甲乙经》将“不日”改为“不月”，联系上文女子在于面王的章节，都解释为女子的意义，那么似乎文义稍微通顺一些。
其色上锐（止）在左右如法：张云说，凡是邪气随着面色显现，各有其方向，而尖锐之处，就是邪气乘虚而入的方向。所以上端尖锐，是因为头面部正气空虚，邪气便乘机上向。下端尖锐也是如此。其在左或在右，都遵循同样的法则。李同认为：
以五色命脏（止）肾合骨也：《甲乙经》作肝合筋。青色对应筋，心对应脉，赤色对应脉，脾对应肉，黄色对应肉，肺对应皮，白色对应皮，肾对应骨，黑色对应骨。张云说，这是总结上文而言五色与五脏的配合关系。比如青色属肝，肝合筋，凡是色青且筋有病的，就是肝邪所致。观察其所出现的部位，来参酌病情的轻重，各脏的吉凶，都可以仿照此理类推。
Duan (upright) means without slanting; Man (full) means abundant and sufficient. "Bie xiang" (different region) refers to the fact that directions and times each have their specific governing upright aspects. If red color appears in a different region, it indicates the presence of slanted color beyond the upright aspect. Red color resembling elm seeds appearing on the "Mian Wang" (area between the nose and upper lip) is not its proper location. Appearing where it should not appear signifies incorrect timing. This is termed "Bu Ri" (not days). "Bu Ri" refers to losing normal standards. Here, only red color is cited as an analogy, but anomalies in the appearance of the five colors can be inferred by analogy. Li Yun states: Duan is the correct color, Man is moist and full. Bie xiang is like another land, i.e., a different region. For instance, red is the color of the Heart and should appear between the two eyes, which is its native region. Now appearing on the Mian Wang, this is a different region. "Bu Ri" means recovery within less than a day. Fire color appearing in the Earth region is a generating region. Zhi states: Large like elm seeds, this is blood accumulation color, shaped like a thumb. "Bu Ri" means sudden death within less than a day. This discusses disease colors of the Five Zang organs appearing in their respective regions, and death colors of the Five Zang organs appearing in different regions. For example, if the Heart suffers from external pathogenic factors leading to sudden death, the color appears on the Mian Wang; if the Heart suffers from internal causes leading to sudden death, the color appears on the cheekbones. Neither is the native region of the Heart. However, diseases in the Zang organs present with upright and full colors without slanting, while diseases in the Fu organs present with slanted but not upright colors. This distinguishes life and death between Zang and Fu organs. Jian An notes: The various annotations for this section are inconsistent. Based on the *Jia Yi Jing* changing "Bu Ri" to "Bu Yue" (not months), and connecting it with the preceding chapter regarding women and the Mian Wang, interpreting both as referring to women makes the meaning somewhat coherent.
Its color sharp at the top (stop) follows the same method on left and right: Zhang Yun says, whenever pathogens manifest through facial color, they each have a direction. The sharp tip indicates the direction where pathogens enter due to deficiency. Thus, sharpness at the top occurs because the upright Qi of the head and face is deficient, allowing pathogens to move upward. Sharpness at the bottom is similar. Whether on the left or right, the same method applies. Li Tong states:
Assigning Zang organs by five colors (stop) Kidney corresponds to bone: The *Jia Yi Jing* reads Liver corresponds to sinews. Green corresponds to sinews, Heart corresponds to vessels, red corresponds to vessels, Spleen corresponds to flesh, yellow corresponds to flesh, Lung corresponds to skin, white corresponds to skin, Kidney corresponds to bone, black corresponds to bone. Zhang Yun says, this summarizes the correspondence between the five colors and the five Zang organs mentioned above. For example, green belongs to the Liver, and the Liver corresponds to sinews. Whenever the color is green and there is pathology in the sinews, it is due to Liver pathogen. By observing the area where it appears, one can assess the condition. The auspicious or inauspicious signs of all Zang organs can be inferred by analogy.