雷公问曰∶闻风者，百病之始也；厥逆，寒湿之所起也。别之奈何？黄帝答曰∶当候眉
间（《太素》作阙中），薄泽为风，冲浊为痹，在地为厥，此其常也，各
以其色言其病也。曰∶人有不病卒死，何以知之？曰∶大气入于脏腑者，不病而卒死矣
。曰∶凡病少愈而
素》作庭），大如拇指，不病亦必卒死矣。曰∶其死有期乎？曰∶察其色以言其时。颜者，
首
肺也。下极者，心也。直下者，肝也。肝左者，胆也。下者，脾也。方上者，胃也。中央者
，大肠也。侠傍者，肾也。当肾者，脐也。面王以上者（王古本作壬字），小肠也。面王以下
者，膀胱字子处也。颧者，肩也。后颧者，臂也。臂以下者，手也。目内 上者，膺乳也。
侠绳而上者，背也。循牙车以上者，股也。中央者，膝也。膝以下者， 也。当
以下者，足也。巨分者，股里也。巨屈者，膝膑也。此五脏六腑支局（一作节）之部也。五脏
五色之见者，皆出其部也。其部骨陷者，必不免于病也。其部色乘袭者，虽病甚不死也。曰
五官具五色，何也？曰∶青黑为痛，黄赤为热，白为寒，是谓五官。曰∶以色言病之间甚
奈何？曰∶其色粗以明者为间，沉垩（一作夭，下同）者为甚，其色上行者病亦甚，其
色下行如云彻散者病方已。五色各有脏部，有外部，有内部。其色从外部走内部者，其病
从外走内。其色从内部走外部者，其病从内走外。病生于内者，先治其阴，后治其阳，反
者益甚。病生于外者，先治其阳，后治其阴（《太素》云∶病生于阳者，先治其外，后治其内
。与此文异，义同），反者益甚。用阳和阴，用阴和阳。审明部分，万举万当。能别左右，
是谓大通。男女异位，故曰阴阳。审察泽垩，谓之良工。沉浊为内，浮清为外，黄赤为风，青
黑为痛，白为寒，黄而膏泽者为脓，赤甚者为血，痛甚者为挛，寒甚者为皮不仁。
各见其部，察其浮沉以知浅深，审其泽垩以观成败，察其浮散以知近远，视色上下以知病处
，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。色明不粗，沉垩为甚
。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。肾乘心，心先
病，肾为应，色其（一作皆）如是。男子色在面王，为少腹痛，下为卵痛，其圜直为茎痛，高
为本，下为首，狐疝 阴病之属也。女子色在面王，为膀胱字子处病，散为痛，薄为聚，方
圜左右各如其色形，其随而下至 为淫，有润如膏状，为暴食不洁，左为右（一作左），
右为左（一作右），其色有邪，聚空满而不端，面色所指者也。色者青黑赤白黄，皆端满有
别乡。别乡赤者，其色亦赤，大如榆荚，在面王为不月。其色上锐首空上向，下锐下向，
在左右如法。以五色命脏，青为肝，赤为心，白为肺，黄为脾，黑为肾。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，黑当骨。夫精明五色者，气
之华也。赤欲如白裹朱，不欲如赭色也。白欲如白璧之泽（一云鹅羽），不欲如垩（一云盐）也
。青欲如苍璧之泽，不欲如蓝也。黄欲如罗裹雄黄，不欲如黄土也。黑欲如重漆色，不欲如
炭（《素问》作地苍）也。五色精微象见，其寿不久也。青如草滋，黑如 煤，黄如枳实
，赤如 （音披）血，白如枯骨，此五色见而死也。青如翠羽，黑如鸟羽，赤如鸡冠，黄如
蟹腹，白如豕膏，此五色见而生也。生于心，如以缟裹朱。生于肺，如以缟裹红。生于肝，
如以缟裹绀。生于脾，如以缟裹栝蒌实。生于肾，如以缟裹紫。此五脏所生之外营也。凡相
五色，面黄目青，面黄目赤，面黄目白，面黄目黑者，皆不死也。面青目赤（一作青），面赤
目白，面青目黑，面黑目白，面赤目青者，皆死也。
雷公问道：我听说风邪是百病发生的起始；厥逆证，是由寒湿之气引发的。如何辨别它们呢？黄帝回答说：应当观察眉间（《太素》中作“阙中”）的气色。气色浅薄而润泽的是风邪所致，气色冲浊的是痹证，气色沉陷于下的则是厥逆，这是通常的规律，分别根据这些气色的变化来推断疾病的情况。
雷公问：有的人没有明显病症却突然死亡，怎么知道呢？黄帝说：大邪气侵入脏腑的人，虽然表面看似无病，但实际上会突然死亡。
雷公问：凡是病情刚有好转又复发的情况……（注：原文此处有缺漏或错简，结合上下文及《素问·脉要精微论》等篇，此处应指面部特定部位出现异常色泽预示死生）。若庭部（《太素》作“庭”）出现如拇指大小的异常色泽，即使没有症状也必然会突然死亡。
雷公问：这种死亡有预定的时间吗？黄帝说：通过观察气色可以推断死亡的时间。
黄帝继续解释面部分候脏腑的部位：颜部（额中央），对应肺。下极（两目之间），对应心。直下鼻梁处，对应肝。肝的左侧，对应胆。下方，对应脾。方上（鼻准头），对应胃。中央（鼻翼两侧），对应大肠。两旁，对应肾。正当肾脏对应的部位（颧下），对应脐部。面王（鼻尖）以上，对应小肠。面王以下，对应膀胱和女子胞宫。颧骨，对应肩部。颧骨后方，对应手臂。手臂以下，对应手部。内眼角上方，对应胸膺和乳房。沿发际线向上，对应背部。循着牙车（下颌角）向上，对应大腿。中央，对应膝盖。膝盖以下，对应小腿。当小腿对应的部位，对应足部。巨分（颊车穴下凹陷处），对应大腿内侧。巨屈（膝眼处），对应膝盖髌骨。这是五脏六腑在面部的分部区域。五脏所主的五色显现，都出自其相应的部位。如果该部位的骨骼凹陷，必定难免患病。如果该部位的气色相克（乘袭），即使病情严重也不会死亡。
雷公问：五官具备五色，是怎么回事？黄帝说：青色、黑色主痛证，黄色、赤色主热证，白色主寒证，这就是所谓的五官主病规律。
雷公问：如何通过气色来判断疾病的轻重程度？黄帝说：气色浅显明亮的是轻症，气色深沉晦暗如涂土的是重症。气色向上蔓延的，病情加重；气色向下消退，如云雾消散般的，病情即将痊愈。
五色各有对应的脏腑部位，分为外部和内部。气色从外部走向内部的，表示病邪从体表传入体内。气色从内部走向外部的，表示病邪从体内透达体表。病生于体内的，先治疗阴分，后治疗阳分，如果反过来治疗，病情会更加严重。病生于体表的，先治疗阳分，后治疗阴分（《太素》记载：病生于阳者，先治其外，后治其内。与此文不同，但义理相同），如果反过来治疗，病情会更加严重。用阳法调和阴，用阴法调和阳。审明各部分的归属，就能万举万当。能辨别左右差异，称为通达大道。男女的面部诊察部位不同，所以称为阴阳。审察气色的润泽与枯槁，称为良医。气色深沉浑浊属里证，浮露清亮属表证；黄赤色主风邪，青黑色主痛证，白色主寒证；黄色且滋润如膏状的，提示有脓；赤色深重的，提示有血瘀；疼痛严重的，提示筋脉拘挛；寒邪严重的，提示皮肤麻木不仁。
分别观察各部的表现，通过审察气色的浮沉来了解病位的深浅，通过审察气色的润泽与枯槁来观察病情的预后，通过察视气色的浮散来了解病程的远近，通过观察气色的上下移动来了解病变的部位，将精神集中于内心以知晓既往和现在的病情。因此，如果不细致地观察气色，就无法判断是非对错。专心致志，不可离去，才能知晓新病旧疾。气色明亮但不浅显，若见深沉晦暗则为重症。气色不明亮也不润泽，则病情不重。如果气色散漫如马行状，尚未凝聚，说明病邪散漫而气机疼痛，但聚结尚未形成。肾气乘袭心脏，心脏先发病，肾脏为应验之脏，气色表现若是这样。
男子如果在面王部位出现异常气色，主少腹疼痛，下部主睾丸疼痛，圆形挺直的主阴茎疼痛，上部为主干，下部为龟头，这属于狐疝等阴部疾病的范畴。女子如果在面王部位出现异常气色，主膀胱和子宫的疾病，气色散漫主痛，气色凝聚主积聚，方形、圆形、向左或向右，形状如同气色的形态，如果颜色向下延伸到达阴部，主淫佚之病，若有分泌物润湿如膏状，主饮食暴食且不洁净，左侧异常反映右侧病变（一说左病右应），右侧异常反映左侧病变（一说右病左应），如果气色有邪气，聚集在空满之处而不端正，这是面色所指出的病征。
五色即青、黑、赤、白、黄，都应该端整饱满而有别于其他颜色。如果呈现别乡之色（如肝病见赤色），其色亦赤，大小如榆荚，出现在面王部位，主女子月经不行。如果气色上锐下钝，头部空虚向上，下部尖锐向下，在左右两侧依此类推。
用五色来命名五脏：青色属肝，赤色属心，白色属肺，黄色属脾，黑色属肾。肝合筋，青色应当见于筋；心合脉，赤色应当见于脉；脾合肉，黄色应当见于肉；肺合皮，白色应当见于皮；肾合骨，黑色应当见于骨。精明五色的表现，是精气的外华。
赤色想要像白布包裹朱砂那样红润含蓄，不想要像赭石那样暗红无光泽。白色想要像白璧那样温润光泽（一说像鹅毛），不想要像白垩（一说像盐）那样干枯刺眼。青色想要像苍璧那样温润光泽，不想要像蓝草那样暗沉。黄色想要像丝罗包裹雄黄那样鲜明柔和，不想要像黄土那样枯槁。黑色想要像多层漆色那样乌黑发亮，不想要像炭灰（《素问》作“地苍”，即黑土）那样枯黑。五色中精气微弱的形象显露出来，人的寿命就不长了。
青色像死草一样枯槁，黑色像煤灰一样暗淡，黄色像枳实一样枯黄，赤色像凝血一样紫暗，白色像枯骨一样惨白，见到这五种颜色预示死亡。青色像翠鸟羽毛一样鲜活，黑色像乌鸦羽毛一样光亮，赤色像鸡冠一样红润，黄色像蟹腹一样黄润，白色像猪油一样洁白细腻，见到这五种颜色预示生存。
病生于心的，气色像白绢包裹朱砂；病生于肺的，像白绢包裹红色；病生于肝的，像白绢包裹青紫色；病生于脾的，像白绢包裹瓜蒌实；病生于肾的，像白绢包裹紫色。这是五脏精气外荣的表现。
凡是通过观察五色，如果面色黄而目青、面色黄而目赤、面色黄而目白、面色黄而目黑的，都不会死亡。如果面色青而目赤（一作目青）、面色赤而目白、面色青而目黑、面色黑而目白、面色赤而目青的，都会死亡。
Lei Gong asked: I have heard that wind is the beginning of all diseases; Jue-ni (reversal cold) arises from cold and dampness. How can they be distinguished? The Yellow Emperor replied: One should observe the area between the eyebrows (in *Tai Su*, it is written as "Que Zhong"). A thin and lustrous complexion indicates wind; a turbid and muddy complexion indicates Bi syndrome (obstruction); a complexion sinking downward indicates Jue-ni. This is the general rule, and one should diagnose the disease based on these color changes.
Lei Gong asked: Some people die suddenly without apparent illness. How can this be known? The Yellow Emperor said: When a massive pathogenic factor enters the Zang-fu organs, the person may appear healthy but will die suddenly.
Lei Gong asked: Regarding cases where a disease seems to improve slightly... [Note: The original text contains gaps/interpolations here. Based on context and related texts like *Su Wen*, this section refers to specific facial areas indicating fatal outcomes]. If an abnormal discoloration the size of a thumb appears in the Ting area (written as "Ting" in *Tai Su*), even without symptoms, sudden death is inevitable.
Lei Gong asked: Is there a predicted time for such death? The Yellow Emperor said: The time can be determined by observing the complexion.
The Yellow Emperor continued to explain the facial mapping of organs: The Yan area (center of the forehead) corresponds to the Lung. The Xia Ji (area between the eyes) corresponds to the Heart. The area straight down the nose corresponds to the Liver. To the left of the liver area corresponds to the Gallbladder. Below that corresponds to the Spleen. The Fang Shang (tip of the nose) corresponds to the Stomach. The center (sides of the nose wings) corresponds to the Large Intestine. The flanks correspond to the Kidneys. The area directly below the kidneys' correspondence (below the cheekbones) corresponds to the umbilicus. Above the Mian Wang (nose tip) corresponds to the Small Intestine. Below the Mian Wang corresponds to the Bladder and the Zi Chu (uterus/womb). The Cheekbones correspond to the shoulders. Behind the cheekbones correspond to the arms. Below the arms correspond to the hands. Above the inner canthus correspond to the chest and breasts. Along the hairline upward correspond to the back. Following the jawline upward correspond to the thighs. The center corresponds to the knees. Below the knees correspond to the lower legs. The area corresponding to the lower legs corresponds to the feet. The Ju Fen (depression below Cheng Che) corresponds to the inner thigh. The Ju Qu (kneecap area) corresponds to the patella. These are the regional divisions of the five Zang and six Fu organs on the face. The colors manifested by the five Zang organs all emerge from their respective regions. If the bone in a region is sunken, illness is unavoidable. If the color in a region shows mutual overcoming (Cheng Xi), even severe illness will not result in death.
Lei Gong asked: What does it mean that the five orifices possess five colors? The Yellow Emperor said: Green and black indicate pain; yellow and red indicate heat; white indicates cold. This is referred to as the diagnostic significance of the five orifices.
Lei Gong asked: How can one judge the severity of the disease by color? The Yellow Emperor said: A coarse and bright color indicates mild disease; a deep and dull color (like plaster) indicates severe disease. If the color moves upward, the disease worsens; if the color moves downward and disperses like clouds clearing, the disease is about to heal.
Each of the five colors has its corresponding organ region, divided into external and internal aspects. If the color moves from the external to the internal, the pathogen moves from the exterior to the interior. If the color moves from the internal to the external, the pathogen moves from the interior to the exterior. For diseases originating internally, treat the Yin first, then the Yang; reversing this order will exacerbate the condition. For diseases originating externally, treat the Yang first, then the Yin (*Tai Su* states: for diseases originating in Yang, treat the exterior first, then the interior. This differs in wording but shares the same meaning); reversing this order will exacerbate the condition. Use Yang methods to harmonize Yin, and Yin methods to harmonize Yang. By clearly understanding the regional divisions, every action will be appropriate. Being able to distinguish left and right is called great comprehension. Men and women have different positions, hence the distinction of Yin and Yang. Examining luster and dullness makes one a skilled practitioner. Deep and turbid colors indicate interior conditions; floating and clear colors indicate exterior conditions. Yellow and red indicate wind; green and black indicate pain; white indicates cold. Yellow with a greasy luster indicates pus; intense red indicates blood stasis; severe pain indicates spasms; severe cold indicates insensitivity of the skin.
Observe each region separately. Examine the floating or sinking of the color to know the depth of the pathology. Scrutinize the luster or dullness to observe the prognosis. Observe the dispersion of the color to know the proximity or remoteness of the disease. View the upward or downward movement of the color to locate the disease site. Concentrate your spirit within to understand the past and present. Therefore, without subtle observation of Qi (complexion), one cannot discern right from wrong. Maintain attention and do not stray, so as to know new and old diseases. If the color is bright but not superficial, yet appears deep and dull, it indicates severe disease. If the color is neither bright nor lustrous, the disease is not severe. If the color is scattered like a running horse and has not coalesced, the disease is dispersed with Qi pain, but the accumulation has not yet formed. If Kidney Qi overcomes Heart Qi, the Heart suffers first, and the Kidney responds. If the complexion manifests thus...
In men, if abnormal color appears at the Mian Wang, it indicates lower abdominal pain; below that, testicular pain; round and straight indicates penile pain; the upper part is the root, the lower part is the head. This belongs to Hu Shan (fox hernia) and other Yin disorders. In women, if abnormal color appears at the Mian Wang, it indicates Bladder and Zi Chu (uterus) disease. Scattered color indicates pain; condensed color indicates accumulation. Square, round, left, or right shapes correspond to the form of the color. If the color extends downward to the Yin, it indicates licentious disease. If there is moisture like grease, it indicates gluttony and uncleanliness. Left-sided abnormalities reflect right-sided pathology (or vice versa), and right-sided abnormalities reflect left-sided pathology. If the color shows evil Qi, gathering in empty/full areas without regularity, this is what the facial color points to.
The five colors—green, black, red, white, and yellow—should all be upright, full, and distinct from other hues. If a "different sector" color appears (e.g., red in liver disease), and it is red, the size of a elm seed, appearing at the Mian Wang, it indicates amenorrhea in women. If the color is sharp at the top and blunt at the bottom, with the head empty pointing up and the bottom sharp pointing down, apply this rule to the left and right sides.
Assign the five colors to the Zang organs: Green belongs to the Liver, Red to the Heart, White to the Lung, Yellow to the Spleen, Black to the Kidney. The Liver governs tendons, so green should be seen in the tendons. The Heart governs vessels, so red should be seen in the vessels. The Spleen governs muscles, so yellow should be seen in the muscles. The Lung governs skin, so white should be seen in the skin. The Kidney governs bones, so black should be seen in the bones. The clarity and five colors are the splendor of Qi.
Red should resemble white silk wrapping cinnabar (lustrous and contained), not resembling hematite (dull and dark). White should resemble the luster of a white jade disk (or goose feathers), not resembling chalk (or salt) (dry and glaring). Green should resemble the luster of a dark jade disk, not resembling indigo. Yellow should resemble raw yellow orpiment wrapped in silk, not resembling loess soil. Black should resemble multiple layers of lacquer, not resembling charcoal (or dark earth in *Su Wen*). If the subtle images of the five colors' essence appear, life expectancy is short.
Green like dead grass, black like coal dust, yellow like the fruit of the trifoliate orange, red like clotted blood, white like dry bones—these five colors indicate death. Green like kingfisher feathers, black like crow feathers, red like chicken comb, yellow like crab belly, white like pig fat—these five colors indicate life.
Diseases arising in the Heart manifest like white silk wrapping cinnabar. Diseases arising in the Lung manifest like white silk wrapping red. Diseases arising in the Liver manifest like white silk wrapping bluish-purple. Diseases arising in the Spleen manifest like white silk wrapping trichosanthes fruit. Diseases arising in the Kidney manifest like white silk wrapping purple. These are the external manifestations of the nourishment generated by the five Zang organs.
Generally, when inspecting the five colors: if the face is yellow and the eyes are green, red, white, or black, death will not occur. If the face is green and the eyes are red (or green), the face is red and the eyes are white, the face is green and the eyes are black, the face is black and the eyes are white, or the face is red and the eyes are green, death will occur.