（灵枢五色篇 全）
雷公问于黄帝曰∶五色独决于明堂乎？小子未知其所谓也。（诸臣之中，惟雷公独少，故自称小子。）黄帝曰∶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。蕃蔽者，屏蔽四旁。即藩篱之义。十步之外，而骨胳明显，其方大丰隆可知，故能寿终百岁。盖五
色之决，不独于明堂也。蕃音烦。）雷公曰∶五官之辨奈何？黄帝曰∶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，则其正色自致，病色不见，明堂必然清润，此五官之所以有辨也。部次诸义，详如
下文。恶音乌。）雷公曰∶其不辨者，可得闻乎？黄帝曰∶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。（不辨者，色失常度而变易难辨也。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。）雷公曰∶官五色奈何？黄
帝曰∶青黑为痛，黄赤为热，白为寒，是谓五官。（官五色，言五色之所主也。）雷公曰∶病之益甚，与其方衰如何？黄
帝曰∶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，阴分之邪盛也；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。损，减也。）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小大等者，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。按禁服篇曰∶春夏人迎微大，秋冬寸口微大，如是者命曰平人，则义有可知矣。）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，脉盛而坚者，食
伤三阴也，是为内伤。此古有之法也。今则止用寸口诊法，不为不妙；然本无以左右分内外之说，自王叔和以来，谬以
左为人迎，右为气口，其失表里之义久矣。详见藏象类十一。）雷公曰∶以色言病之间甚奈何？黄帝曰∶其色粗以明、沉
夭者为甚，其色上行者病益甚，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，有内部也。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；其病生于阳者，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。此与标本病传论文异义同，所当互考。详标本类四五。）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，可交易而已也。）雷公曰∶
小子闻风者，百病之始也；厥逆者，寒湿之起也。别之奈何？黄帝曰∶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，故可因其色以言其病。）雷公曰∶人
不病卒死，何以知之？黄帝曰∶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。卒，猝同。）雷公曰∶病小愈而卒死者，何以知之？黄帝曰∶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。（如拇指者，成块成条，聚而不散也。此为最凶之色，赤者固不
佳，而黑者为尤甚，皆卒死之色也。）雷公再拜曰∶善哉！其死有期乎？黄帝曰∶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。）雷公曰∶善乎！愿卒闻之。黄帝曰∶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，而在年寿之左右也。）下者脾也，（年寿之下者，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。）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，（此下复言肢节之应也。
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，口旁大纹处也。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，（以上脏腑肢节部位，有色见面部三图，在图翼四卷。）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，知其盛衰，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，以决善恶之几，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，视色上下以知病处，（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，故能知已往来今之事。相气不微，气不能隐也。不知是非，无是非之感也。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，言色之明泽不显，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，非积聚成形之病也。）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，其圆直为茎痛，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。圆直者，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。 ， 同。）女子在于面王，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。（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。胝，当作 ，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，其色亦大如榆荚，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，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，可彼此而类推矣。）
《灵枢·五色篇》（全文）
雷公向黄帝问道：面部的五色诊断，难道只取决于明堂（鼻部）吗？我不明白这是什么意思。（在各位臣子中，只有雷公最年轻，所以自称小子。）黄帝说：明堂就是鼻子，阙是两眉之间，庭是额部，蕃是脸颊两侧，蔽是耳门。这些部位应该方正宽大，站在十步之外，都能看得很清楚，像这样的人寿命一定能达到百岁。（颜指额角，也就是天庭。蕃和蔽的意思是屏蔽四周，即藩篱的含义。十步之外骨骼就明显可见，其方正丰隆可以推知，所以能活到百岁。大概五色的判断，不仅仅在于明堂。蕃音同“烦”。）雷公说：如何辨别五官（面部各部位）？黄帝说：明堂（鼻部）骨骼高起且平直，五脏的征候依次位于中央，六腑的征候夹在两侧，头面部的征候出现在阙庭，王宫（心）位于下极（两目之间）。如果五脏安和于胸中，真色（正常气色）显现，病色不现，明堂润泽清明，五官怎么不能辨别呢？（肺、心、肝、脾的征候都在鼻中，六腑的征候都在四旁，所以说一个次于中央，一个夹在两侧。下极位于两眼中间，是心的分部。心为君主，所以叫王宫。只有五脏和平安和于胸中，那么正色自然显现，病色不出现，明堂必然清润，这就是五官能够辨别的原因。各部次的含义，详见下文。恶音同“乌”。）雷公说：那些无法辨别的，可以讲给我听吗？黄帝说：五色的显现，各自出自其所属的部位。如果该部位的骨骼凹陷，必定不免于患病。如果该部位的颜色相互乘袭（相生），即使病情严重，也不会死亡。（无法辨别，是指颜色失常度而变得难以辨认。五色的显现各有其部，只有当骨骼薄弱凹陷之处，才容易受邪气侵袭而不免于病。如果颜色部位虽有变化，但能得到彼此相生、互相乘袭而没有相克贼害的表现，即使病重也不会死。）雷公说：如何通过五色来观察疾病？黄帝说：青色和黑色主痛，黄色和赤色主热，白色主寒，这叫做五官（五色所主的病症）。（官五色，是说五色所主的病症。）雷公说：病情加重和刚开始衰退时，有什么不同？黄帝说：表里都要诊察。切按脉口（寸口脉）滑小紧沉的，病情加重，病在内；人迎脉（颈动脉）气大紧浮的，病情加重，病在外。（加重指病进，衰退指病退。内外都要诊察，说明表和里都应当检查。脉口是太阴脏脉，所以说在内而主五脏。人迎是阳明腑脉，所以说在外而主六腑。脉口滑小紧沉，是阴分邪气盛；人迎大紧而浮，是阳分邪气盛，所以病情都加重。）脉口浮滑的，病情日益进展；人迎沉而滑的，病情日益减轻。（脉口属阴，浮滑表示阳加于阴，所以病情日益进展。人迎属阳，沉滑表示阳邪逐渐消退，所以病情日益减轻。损，就是减的意思。）脉口滑而沉的，病情日益进展，病在内；人迎脉滑盛而浮的，病情日益进展，病在外。（脉口和人迎，分别对应经表的里，所以沉滑浮滑而病情日益进展的，有在内在外的区别。）脉象的浮沉以及人迎与寸口气的大小相等，病情难愈。（人迎和寸口的脉象，如果浮沉大小相等，不是偏于阴，就是偏于阳，所以病情难愈。按《禁服篇》说：春夏人迎脉微大，秋冬寸口脉微大，像这样称为平人，那么其中的道理就可以知道了。）病在脏，脉沉而大的，容易治愈，脉小为逆证；病在腑，脉浮而大的，病情容易治愈。（病在脏，属于六阴经，阴脉本应沉，大而有力是有神，有神则阴气充盛，所以容易治愈；如果沉而细小，则是真阴衰败，为逆证。病在腑，属于六阳经，阳病得阳脉为顺，所以浮而大的病容易治愈；如果浮而小，也是逆候。）人迎脉盛坚的，伤于寒邪；气口（寸口）脉盛坚的，伤于饮食。（人迎主表，脉盛而坚，是寒邪伤了三阳经，这是外感。气口主里，脉盛而坚，是饮食伤了三阴经，这是内伤。这是古代的方法。现在只用寸口诊法，并非不好；但是原本没有以左右区分内外的说法，自从王叔和以来，错误地以左为人迎，右为气口，失去了表里的意义已经很久了。详见《藏象类》第十一。）雷公说：通过面色来说明疾病的轻重，是怎么回事？黄帝说：颜色粗显而明亮，或者沉滞枯夭的，病情严重；颜色向上走的，病情加重；颜色向下走如云雾消散的，病将要痊愈。（间甚，指轻重。粗，指显。意思是颜色有显而明的，如果沉滞枯夭，病情一定严重。向上走，说明浊气正在上升而颜色日渐增加，日渐增加说明病情日渐加重。向下走，说明滞气将要消散而颜色逐渐减退，逐渐减退说明病将痊愈。）五色各有对应的脏腑部位，有外部，有内部。颜色从外部走向内部的，病从外表传入内脏；颜色从内部走向外部的，病从内脏传至外表。病生于内的，先治其阴（里），后治其阳（表），如果反过来治疗，病情会加重；病生于阳的，先治其外（表），后治其内（里），如果反过来治疗，病情会加重。（各有脏腑部位，总述色与脏腑所属，各有分部。外部指六腑之表，六腑夹在鼻部两侧。内部指五脏之里，五脏依次位于鼻部中央。所以凡是病色先起于外部而后波及内部的，病由表入里，是以表为本而以里为标，所以应当先治外，后治内。如果先起于内部而后波及外部的，病由里出表，是以阴为本而以阳为标，所以应当先治阴，后治阳。如果反其道而行之，都是误治，病情必定加重。这与《标本病传论》意义不同但原理相通，应当互相参考。详见《标本类》第四、五。）脉象滑大兼代而长的，病从外来，眼睛看到幻象，心中厌恶某些事物，这是阳气并聚于阴分的表现，可以通过治疗改变。（滑大兼代而长，是阳邪的脉象。阳邪从外传入里，所以让人眼有妄见，志有所恶，这是阳并于阴所致。治疗的方法，或治阴或治阳，或先或后，选择关键者先治，可以交易而愈也。）雷公说：我听说风是百病之始；厥逆是寒湿引起的。如何区分它们？黄帝说：常观察阙中（眉间），颜色薄而泽的是风病，颜色冲浊的是痹病，颜色见于下部（地）的是厥逆，这是一般的规律，根据颜色来说明疾病。（阙中，指眉间。风病在阳，皮毛受邪，所以颜色薄而泽。痹病在阴，肉骨受邪，所以颜色冲而浊。冲，指深。至于厥逆病起于四肢，则病在下而颜色也见于地。地，指面部的下部。这是一般观察方法，所以可以根据颜色来说明疾病。）雷公说：人不生病突然死亡，怎么知道？黄帝说：大气（大邪之气）侵入脏腑的，平时没病却突然死亡。（大气，是大邪之气。大邪入侵，没有不是因为元气大虚而后邪气得以侵袭，所以导致突然死亡。卒，通猝。）雷公说：病情轻微好转却突然死亡的，怎么知道？黄帝说：红色出现在两颧，大如拇指的，病虽然轻微好转，必定突然死亡。黑色出现在庭（额部），大如拇指的，必定没病却突然死亡。（如拇指，指成块成条，聚而不散。这是最凶险的颜色，红色固然不好，而黑色更为严重，都是突然死亡的颜色。）雷公再次拜谢说：太好了！死亡有预兆吗？黄帝说：观察面色可以推断时间。（观察面色推断时间，是说五色有旺衰，部位有克贼，色藏部位辨别清楚，时间就可以知道了。）雷公说：太好了！希望听完。黄帝说：庭是首面，（庭，就是颜，相家称为天庭。天庭最高，颜色出现在这里，上应对应首面的疾病。）阙上是咽喉，（阙在眉心。阙上是眉心之上。位置也高，所以对应咽喉的疾病。）阙中是肺，（阙中，即眉心，中部最高处，所以对应肺。）下极是心，（下极，是两眼之间，相家称为山根。心在肺之下，所以下极对应心。）直下是肝，（下极之下为鼻柱，相家称为年寿。肝在心之下，所以直下对应肝。）肝左是胆，（胆附于肝的短叶，所以肝左对应胆，而在年寿的左右。）下是脾，（年寿之下，相家称为准头，是为面王，也叫明堂。准头属土。位于面部中央，所以对应脾。）方上是胃，（准头两旁为方上，即迎香穴之上，鼻隧处，相家称为兰台廷尉。脾与胃为表里，脾居中而胃居外，所以方上对应胃。）中央是大肠，（中央，面部的中央，指迎香穴之外，颧骨之下，是大肠的对应区。）挟大肠的是肾，（挟大肠，指颊之上。四脏都是一，唯独肾有两个；四脏居腹，唯独肾附脊。所以四脏次于中央，而肾独应于两颊。）当肾的是脐，（肾与脐相对，所以当肾之下对应脐。）面王以上是小肠，（面王，即鼻准。小肠为腑，应挟两侧，所以面王之上，两颧之内，是小肠的对应区。）面王以下是膀胱和子宫，（面王以下，是人中，是膀胱和子宫的对应区。子处，即子宫。凡是人中平浅而无胡须的多无子嗣，正是子宫的对应。以上都是五脏六腑的对应区。）颧是肩，（下面再说肢节的对应。颧是骨之本，居于中部之上，所以对应肩。）颧后是臂，（臂连接肩，所以颧后对应臂。）臂下是手，（手连接臂。）目内上是膺乳，（目内眦上方，阙下两旁。胸两旁高处为膺。膺乳，对应胸前。）挟绳而上是背，（颊的外侧叫绳，身之后为背，所以背对应挟绳之上。）循牙车以下是股，（牙车，即牙床。牙车以下主下部，所以对应股。）中央是膝，（中央，两牙车之中央。）膝以下是胫，当胫以下是足，（胫连接膝，足连接胫，依次而下。）巨分是大腿内侧，（巨分，口旁大纹处。股里，大腿内侧。）巨屈是膝盖，（巨屈，颊下曲骨。膝膑，膝盖骨。这大概统指膝部而言。膑音同“牝”。）这是五脏六腑肢节的部位，（以上脏腑肢节部位，有色见面部三图，在《图翼》第四卷。）各有部分。有了部分，用阴调和阳，用阳调和阴，应当明确部位，才能万举万当。（部分既定，阴阳乃明。阳胜则阴必衰，当助其阴以调和它。阴胜则阳必衰，当助其阳以调和它。阴阳的作用，无处不在，知道其盛衰，就能万举万当。）能辨别左右，这叫大道，男女位置不同，所以叫阴阳，审察色泽枯夭，这叫良工。（阳从左，阴从右。左右，是阴阳的道路。所以能辨别左右，这叫大道。男女异位，男子左为逆右为从，女子右为逆左为从，所以叫阴阳。阴阳既已分辨，又必须能察其润泽枯夭，以决断善恶之机，才足以称为良工。）沉浊为内，浮泽为外，（内主在里在脏，外主在表在腑，都是说面色。）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。（凡五色见于面部者，都可以因此知道疾病了。不仁，指麻痹无知。）五色各见于其部位，观察其浮沉以知深浅，观察其泽夭以观成败，观察其散抟以知远近，视色上下以知病处，（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，聚的意思。上者病在上，下者病在下。抟音同“团”。）积神于心以知往今。所以观察气色如果不细微，就不知是非，专心致志不离去，才知道新故。（神积于心则明，所以能知已往和今之事。相气不微，气不能隐也。不知是非，无是非之感也。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，指颜色明泽但不显，而只见沉夭的，病情一定严重。如果虽不明泽，但也无沉夭之色，病情一定不严重。）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，像幼马一样无定，散而不聚的意思。所以其为病尚散。如果有痛处，因于气而已，非积聚成形之病。）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，如下极而见黑色者就是这样。不仅心肾，诸脏皆如此。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，其色皆如此。）男子面色见于面王，为小腹痛，下部为睾丸痛，颜色圆直为阴茎痛，高为本，下为首，属于狐疝等阴病。（面王上下，是小肠膀胱子宫的部位，所以主小腹痛下及睾丸痛。圆直，指颜色垂绕于面王之下。茎，阴茎。高为本，下为首，因颜色的上下而分阴茎的本末。凡此者，总皆狐疝等阴病。 ，同。）女子面色见于面王，为膀胱子宫的病，散为痛，抟为聚，方圆左右，各如其色形，其色随之下至胝为淫，有润如膏状，为暴食不洁。（面王的部位与男子相同，而病与男子异者，是因为有血海。色散为痛，气滞无形。色抟为聚，血凝有积。然而其积聚或方或圆，或左或右，各如其外色之形见。如果其色从下行，应当应至尾骶，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。胝，当作 ，音底，尻臀之间。）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的，是病之所在。所以只要察面色所指之处，而病可知矣。）色者，青黑赤白黄，皆端满有别乡。别乡赤者，其色亦大如榆荚，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，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，可彼此而类推矣。）
*Lingshu: Se (Color) Chapter* (Full Text)
Leigong asked Huangdi: "Is the diagnosis of the five facial colors determined solely by the Mingtang (nose)? I, a humble student, do not understand what this means." (Among the ministers, only Leigong was the youngest, hence he called himself 'xiaozai' or humble student.) Huangdi said: "The Mingtang is the nose, the Que is the area between the eyebrows, the Ting is the forehead, the Fan are the sides of the cheeks, and the Bi are the ear gates. These areas should be square and large; standing ten paces away, they should all be clearly visible. Such a person will surely live to a hundred years. (The Yan refers to the corners of the forehead, i.e., the Tian Ting. The terms Fan and Bi mean shielding the surroundings, implying a fence-like protection. If the bone structure is obvious from ten paces, its squareness and fullness can be inferred, thus enabling one to reach a hundred years. Generally, the determination of the five colors is not limited to the Mingtang alone. 'Fan' is pronounced as 'fan'.) Leigong said: "How are the Five Offices (facial regions) distinguished?" Huangdi said: "When the Mingtang's bone is high and rising, flat and straight, the signs of the Zang organs follow in the center, while the signs of the Fu organs flank on both sides. The signs of the head and face appear at the Que and Ting. The Wang Gong (Heart) is located at the Xia Ji (area between the eyes). If the five Zang organs are peaceful and secure within the chest, the true color manifests, pathological colors are absent, and the Mingtang is moist and clear. How could the Five Offices fail to be distinguishable? (The signs of the Lung, Heart, Liver, and Spleen are all found in the nose; the signs of the six Fu organs are found on the four sides. Hence, it is said that some follow in the center and others flank on the sides. The Xia Ji is located between the two eyes and corresponds to the Heart. As the monarch, the Heart is called the Wang Gong. Only when the five Zang organs are harmonious and peaceful in the chest does the normal color manifest naturally, and pathological colors remain unseen, ensuring the Mingtang is clear and moist. This is why the Five Offices can be distinguished. The meanings of these regional divisions are detailed below. 'Wu' is pronounced as 'wu'.) Leigong said: "Can you explain those that cannot be distinguished?" Huangdi said: "The manifestation of the five colors each originates from their respective regions. If the bone of a region is depressed, illness is inevitable. However, if the colors in a region undergo mutual generation (Sheng cycle), even if the disease is severe, death will not occur. (Indistinguishable refers to colors deviating from their normal degree, becoming difficult to identify. Each of the five colors has its specific region. Illness occurs easily only where the bone is weak and depressed, allowing pathogenic factors to invade. If there are changes in the color regions but they follow the mutual generation cycle without mutual destruction (Ke cycle), death will not occur despite severe disease.) Leigong said: "How are diseases observed through the five colors?" Huangdi said: "Green and black indicate pain; yellow and red indicate heat; white indicates cold. This is referred to as the Five Offices (the diseases governed by the five colors). ('Guan Wu Se' means the diseases governed by the five colors.) Leigong said: "What is the difference between worsening and initial remission of a disease?" Huangdi said: "Both exterior and interior must be examined. If the Maikou (Cunkou pulse) is slippery, small, tight, and deep, the disease is worsening internally; if the Renying pulse (carotid artery) is large, tight, and floating, the disease is worsening externally. (Worsening refers to progression; remission refers to retreat. Examining both exterior and interior means checking both the surface and the interior. Maikou is the Taiyin Zang pulse, hence associated with the interior and governing the five Zang organs. Renying is the Yangming Fu pulse, hence associated with the exterior and governing the six Fu organs. A slippery, small, tight, and deep Maikou indicates excess pathogenic factors in the Yin aspect; a large, tight, and floating Renying indicates excess 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 deep and slippery, the disease diminishes daily. (Maikou belongs to Yin; floating and slippery indicates Yang adding to Yin, so the disease progresses daily. Renying belongs to Yang; deep and slippery indicates Yang pathogenic factors gradually retreating, so the disease diminishes daily. 'Sun' means reduction.) If the Maikou is slippery and deep, the disease progresses daily internally; if the Renying pulse is slippery, vigorous, and floating, the disease progresses daily externally. (Maikou and Renying correspond to the interior and exterior of the meridians. Therefore, whether the pulse is deep/slippery or floating/slippery indicating daily progression, there is a distinction between internal and external locations.) If the floating/sinking nature of the pulse and the size of the Renying and Cunkou pulses are equal, the disease is difficult to cure. (If the floating/sinking and size of the Renying and Cunkou pulses are equal, it indicates bias towards either Yin or Yang, making the disease difficult to resolve. According to the *Jinfu* chapter: In spring and summer, the Renying pulse should be slightly larger; in autumn and winter, the Cunkou pulse should be slightly larger. Such individuals are considered healthy, which clarifies the principle here.) If the disease is in the Zang organs, a deep and large pulse indicates easy recovery; a small pulse indicates adverse prognosis. If the disease is in the Fu organs, a floating and large pulse indicates easy recovery. (Diseases in the Zang belong to the Six Yin meridians; Yin pulses should naturally be deep. A large pulse indicates spirit/vitality, meaning Yin qi is abundant, leading to easy recovery. A deep and small pulse indicates deficiency of true Yin, an adverse sign. Diseases in the Fu belong to the Six Yang meridians; Yang diseases presenting with Yang pulses are favorable. Thus, a floating and large pulse indicates easy recovery; a floating and small pulse is adverse.) A vigorous and firm Renying pulse indicates injury by Cold; a vigorous and firm Qikou (Cunkou) pulse indicates injury by food. (Renying governs the exterior; a vigorous and firm pulse indicates Cold injuring the Three Yang meridians, constituting an external contraction. Qikou governs the interior; a vigorous and firm pulse indicates food damaging the Three Yin meridians, constituting an internal injury. This is the ancient method. Currently, using only the Cunkou method is not inferior; however, originally there was no theory distinguishing interior/exterior by left/right. Since Wang Shuhe, erroneously identifying the left as Renying and the right as Qikou has lost the meaning of exterior/interior for a long time. See *Zang Xiang* Category 11.) Leigong said: "How does one describe the severity of disease through color?" Huangdi said: "Colors that are coarse and bright, or deep and dull/withered, indicate severe disease. Colors moving upward indicate worsening disease; colors moving downward like dispersing clouds indicate impending recovery. (Jian/Shen refers to light/severe. Coarse means prominent. If the color is prominent and bright but also deep and withered, the disease is severe. Upward movement indicates turbid Qi rising and color increasing daily, meaning the disease worsens daily. Downward movement indicates stagnant Qi dissipating and color fading gradually, meaning the disease is recovering.) The five colors each have corresponding Zang regions, which include exterior and interior parts. If color moves from exterior to interior, the disease moves from exterior to interior. If color moves from interior to exterior, the disease moves from interior to exterior. For diseases originating internally, treat the Yin (interior) first, then the Yang (exterior); reversing this worsens the disease. For diseases originating externally, treat the exterior first, then the interior; reversing this worsens the disease. (Each has Zang regions, summarizing that colors correspond to specific Zang/Fu divisions. Exterior refers to the surface of the Six Fu organs, flanking the nose. Interior refers to the interior of the Five Zang organs, centered on the nose. Thus, if pathological color starts externally and spreads internally, the disease moves from surface to interior (Exterior is root, Interior is branch); treat exterior first, then interior. If it starts internally and spreads externally, the disease moves from interior to surface (Yin is root, Yang is branch); treat Yin first, then Yang. Reversing this constitutes mis-treatment, worsening the disease. This differs in wording from the *Biao Ben Bing Zhuan Lun* but shares the same principle; cross-reference them. See *Biao Ben* Category 4-5.) A pulse that is slippery, large, intermittent (Dai), and long indicates disease coming from outside. The patient sees hallucinations and feels aversion to certain things. This is due to Yang Qi merging with Yin. It can be changed/cured through treatment. (Slippery, large, Dai, and long are pulses of Yang pathogens. Yang pathogens transmitting from exterior to interior cause visual hallucinations and mental aversion, resulting from Yang merging into Yin. Treatment involves addressing either Yin or Yang, acting first or later, selecting the key aspect to treat first, allowing for exchange and recovery.) Leigong said: "I have heard that Wind is the beginning of all diseases; Jue Ni (Reversal Cold) arises from Cold and Dampness. How to distinguish them?" Huangdi said: "Always observe the Que Zhong (between eyebrows). Thin and lustrous color indicates Wind; deep and turbid color indicates Bi (Obstruction); color appearing in the lower part (Di) indicates Jue. This is the general rule; diagnose the disease based on the color. (Que Zhong is between the eyebrows. Wind disease affects Yang and the skin/hair, so the color is thin and lustrous. Bi disease affects Yin and muscles/bones, so the color is deep and turbid. 'Chong' means deep. Jue Ni begins in the limbs, so the disease is lower and the color appears in the 'Di' (lower face). This is the standard observation, allowing diagnosis via color.) Leigong said: "How can we know if a person who seems healthy dies suddenly?" Huangdi said: "If Da Qi (Great Pathogenic Qi) enters the Zang organs, sudden death occurs without prior symptoms. (Da Qi refers to major pathogenic factors. Invasion by major pathogens always follows significant deficiency of Yuan Qi, leading to sudden death. 'Cu' is synonymous with 'Su'.) Leigong said: "How can we know if someone whose disease has slightly improved dies suddenly?" Huangdi said: "If red color appears on both cheekbones, the size of a thumb, the patient will die suddenly despite slight improvement. If black color appears on the Ting (forehead), the size of a thumb, the patient will die suddenly even if seemingly healthy. (Size of a thumb means clustered in a lump or strip, not dispersing. This is the most ominous color. Red is bad, but black is worse; both indicate sudden death.) Leigong bowed again and said: "Excellent! Is there a timing for death?" Huangdi said: "Observing color allows predicting the time. (Predicting time via color means observing the waxing/waning of the five colors and the overcoming relationships of the regions. Clear differentiation of color, Zang, location, and pulse reveals the time.) Leigong said: "Excellent! I wish to hear it all." Huangdi said: "The Ting corresponds to the head and face. (Ting is the forehead, known as Tian Ting in physiognomy. Being the highest point, color here corresponds to head/face ailments.) The area above the Que corresponds to the throat. (Que is between the eyebrows; above Que is higher up, corresponding to throat ailments.) The center of the Que corresponds to the Lung. (Center of Que is between eyebrows, the highest central point, corresponding to the Lung.) The Xia Ji corresponds to the Heart. (Xia Ji is between the eyes, known as Shan Gen in physiognomy. Heart is below Lung, so Xia Ji corresponds to Heart.) Directly below corresponds to the Liver. (Below Xia Ji is the nasal bridge, known as Nian Shou in physiognomy. Liver is below Heart, so direct descent corresponds to Liver.) Left of the Liver corresponds to the Gallbladder. (Gallbladder attaches to the liver lobes, so left of Liver corresponds to Gallbladder, on the sides of Nian Shou.) Below corresponds to the Spleen. (Below Nian Shou is Zhun Tou, known as Mian Wang or Ming Tang. Zhun Tou belongs to Earth, located centrally on the face, corresponding to Spleen.) Fang Shang corresponds to the Stomach. (Sides of Zhun Tou are Fang Shang, above Yingxiang, the nasal cavity, known as Lan Tai Ting Wei in physiognomy. Spleen and Stomach are exterior-interior pairs; Spleen is central, Stomach is external, so Fang Shang corresponds to Stomach.) Center corresponds to the Large Intestine. (Center refers to the middle of the face, outside Yingxiang and below the zygomatic bone, corresponding to Large Intestine.) Flanking the Large Intestine corresponds to the Kidney. (Flanking Large Intestine is above the cheeks. Four Zang are single, Kidney is double; Four Zang are in abdomen, Kidney attaches to spine. Thus, Four Zang are central, Kidney corresponds to cheeks.) Opposite the Kidney corresponds to the Umbilicus. (Kidney opposes Umbilicus, so below Kidney corresponds to Umbilicus.) Above Mian Wang corresponds to the Small Intestine. (Mian Wang is the nose tip. Small Intestine is a Fu organ, corresponding to flanking areas; thus above Mian Wang, inside cheekbones, corresponds to Small Intestine.) Below Mian Wang corresponds to the Bladder and Zi Chu (Uterus). (Below Mian Wang is Ren Zhong, corresponding to Bladder and Zi Chu. Zi Chu is Uterus. People with flat Ren Zhong and no beard often lack fertility, confirming this correspondence. Above are all correspondences of Five Zang and Six Fu.) Cheekbones correspond to Shoulders. (Next are limb correspondences. Cheekbones are bone roots, upper middle, corresponding to shoulders.) Behind cheekbones correspond to Arms. (Arms connect to shoulders, so behind cheekbones correspond to arms.) Below arms correspond to Hands. (Hands connect to arms.) Inner upper eye corresponds to Ying Ru (Chest/Breast). (Inner upper eye is below Que on both sides. High points on chest sides are Ying. Ying Ru corresponds to chest.) Above Xie Sheng corresponds to Back. (Outer cheek is Xie Sheng; back is posterior body, so back corresponds to above Xie Sheng.) Following Ya Che downwards corresponds to Thighs. (Ya Che is jaw. Below Ya Che governs lower part, corresponding to thighs.) Center corresponds to Knees. (Center is between Ya Chews.) Below knees corresponds to Calves. (Calves connect to knees.) Below calves corresponds to Feet. (Feet connect to calves, descending in order.) Ju Fen corresponds to Inner Thigh. (Ju Fen is large crease beside mouth. Gu Li is inner thigh.) Ju Qu corresponds to Knee Patella. (Ju Qu is curved bone under cheek. Xi Bin is kneecap. This generally refers to knee area. 'Bin' pronounced as 'pin'.) These are the regions of Five Zang, Six Fu, and limbs/joints. (Above are facial maps of Zang/Fu/Limb regions, see *Tu Yi* Vol 4.) Each has specific parts. With specific parts, use Yin to harmonize Yang, and Yang to harmonize Yin. Understanding parts ensures success in every action. (Once parts are defined, Yin/Yang becomes clear. Yang excess implies Yin deficiency; assist Yin to harmonize. Yin excess implies Yang deficiency; assist Yang to harmonize. Yin/Yang application is ubiquitous; knowing excess/deficiency ensures success.) Distinguishing left and right is the Great Dao. Men and women differ in position, hence Yin and Yang. Examining luster vs. withering makes a skilled practitioner. (Yang follows left, Yin follows right. Left/Right are paths of Yin/Yang. Distinguishing them is Great Dao. Men/Women positions differ: Left is adverse/Right is compliant for men; Right is adverse/Left is compliant for women. Hence Yin/Yang. Once Yin/Yang is distinguished, observing luster/withering determines good/bad omens, qualifying one as a skilled practitioner.) Deep/turbid indicates Interior; Floating/lustrous indicates Exterior. (Interior governs Zang/Deep; Exterior governs Fu/Surface; referring to color.) Yellow/Red indicates Wind; Green/Black indicates Pain; White indicates Cold; Yellow with oily luster indicates Pus; Deep Red indicates Blood; Severe Pain causes Spasm; Severe Cold causes Numbness. (All five colors on face allow disease identification. 'Bu Ren' means numbness/loss of sensation.) Five colors appear in their regions; observe floating/sinking for depth; observe luster/withering for outcome; observe dispersion/clumping for duration; observe up/down for location. (Floating=shallow, Deep=deep, Lustrous=no damage, Withered=failure, Dispersed=near, Clumped=far. 'Tuan' means cluster. Up=upper body, Down=lower body. Tuan pronounced as 'tuan'.) Accumulate spirit in heart to know past and present. Thus, if observing Qi is not subtle, one knows neither right nor wrong. Maintain focus without distraction to know new and old. (Spirit accumulated in heart brings clarity, knowing past/present. Non-subtle observation fails to detect nuances. Focus without distraction distinguishes new/old. 'Xiang' is read as falling tone.) Bright but not coarse, deep/withered indicates severity; Not bright/lustrous, but not deep/withered indicates mild disease. (Bright/not coarse means lustrous but not prominent; if deep/withered, disease is severe. If not bright/lustrous but also not deep/withered, disease is mild.) If color is dispersed, like foals (Ju Ju) not yet gathered, the disease is scattered with Qi pain, but accumulation has not formed. (Foal is Ju. Ju Ju means unsettled, dispersed not gathered. Disease is scattered. Pain is due to Qi, not formed accumulation.) Kidney overcoming Heart: Heart sick first, Kidney responds. Colors are similar. Water pathogen overcomes Fire; Kidney overcomes Heart. Kidney pathogen overcomes Heart; Heart sick internally, Kidney color manifests externally, e.g., black at Xia Ji. This applies to all Zang. E.g., Lung color in Liver region, Heart color in Lung region, etc., and Six Fu overcoming each other. (Kidney overcoming Heart: Water controls Fire. Kidney pathogen attacks Heart; Heart sick first internally, Kidney color shows externally, e.g., black at Xia Ji. Applies to all Zang. E.g., Metal color in Wood region, Fire in Metal, Earth in Water, Wood in Earth, and Six Fu overcoming cycles.) In men, color at Mian Wang indicates lower abdominal pain, testicular pain below. Round/straight color indicates penile pain. High is root, low is head; belongs to Hu Shen (Fox Hernia) and Yin disorders. (Mian Wang area corresponds to Small Intestine, Bladder, Zi Chu, governing lower abdominal/testicular pain. Round/straight means color hanging below Mian Wang. Jing is penis. High/Low divides root/head. All belong to Hu Shen/Yin disorders. , same.) In women, color at Mian Wang indicates Bladder/Zi Chu disease. Dispersed indicates pain, Clumped indicates accumulation. Square/Round/Left/Right matches color shape. If color descends to Di, it indicates leukorrhea, moist like paste, caused by gluttony/uncleanliness. (Mian Wang area same as men, but disease differs due to Blood Sea. Dispersed=Pain, Qi stagnation formless. Clumped=Accumulation, Blood coagulation solid. Shape matches external color. Descending color to Di indicates leukorrhea/paste-like discharge. Or sudden dietary indiscretion causing unclean discharge. Refers to anterior/posterior. Di, should be , pronounced di, between buttocks.) Left corresponds to Left, Right to Right. Color with pathogen, gathering/scattering irregularly, indicates disease location pointed out by face color. (Color on Left=Left disease. Color on Right=Right disease. Irregular gathering/scattering indicates disease site. Observing face color location reveals disease.) Colors: Green, Black, Red, White, Yellow should be complete/dignified with distinct directions. Red in distinct direction, size of elm seed, at Mian Wang indicates imminent danger. (Colors refer to normal colors. Five normal colors should be dignified/full. Dignified=no evil, Full=abundant. Distinct direction means proper方位/time association. Red in distinct direction means abnormal color seen outside normal position. Red like elm seed at Mian Wang is improper position/time. 'Bu Ri' means deviation from norm. Example uses Red; other colors follow analogy. 'Xiang' same as 'Xiang'.) If color is sharp upwards, head emptiness directs upwards; sharp downwards, directs downwards; left/right follow same rule. (Pathogen follows color direction. Sharp point is entry via deficiency. Upward sharpness exploits head/face Qi deficiency. Downward/left/right follow same logic.) Assign Five Colors to Zang: Green=Liver, Red=Heart, White=Lung, Yellow=Spleen, Black=Kidney. Liver connects to Tendons, Heart to Vessels, Lung to Skin, Spleen to Flesh, Kidney to Bone. (Summary of Five Colors/Zang pairing. E.g., Green=Liver=Tendons. Green color + Tendon disease = Liver pathogen. Observe region to assess condition. Prognosis of all Zang can be inferred similarly.)