黄帝问于岐伯曰。余闻刺有五官五阅。以观五气。五气者。五脏之使也。五时之副也。愿闻其
五使当安出。岐伯曰。五官者。五脏之阅也。黄帝曰。愿闻其所出。令可为常。岐伯曰。脉出于气
口。色见于明堂。五色更出。以应五时。各如其脏。经气入脏。必当治里。
莫仲超曰。此章论五脏之气。外见于五色。上通于五窍。五色更出。以应五时。各如其脏。此从
内而应于外也。如从外而内。是当皮而络。络而脉。脉而经。经而脏。故曰经气入脏。必当治里。
夫色见于皮肤。五脏之气见于色者。盖亦从经脉而出于皮肤。故曰五脉安出。五色安见。杨元如曰。
色气应天。经脉应地。五脏者。在地五行之所主也。而色见于面。此五行之气。上呈于天也。从内而
外者。由脏而经脉皮肤。应地气之上胜于天。从外而内者。由皮肤经脉而脏。应天气之下降于地。
升降出入。环转无端。故曰经气入脏。必当治里。
帝曰善。五色独决于明堂乎。岐伯曰。五官已辩。阙庭必张。乃立明堂。明堂广大。蕃蔽见外。
方壁高基。引垂居外。
五色乃治。平博广大。寿中百岁。见此者刺之必已。如是之人者。血气有余。肌肉坚致。故可苦以针。
莫氏曰。此论五脏之气。应土基之博浓也。阙庭。天庭也。明堂。王者听政之堂。犹天阙在上。
王宫在下也。蕃蔽者。颊侧耳门之间。犹明堂之藩屏也。方壁高基者。四方之墙壁坚固。而地基高
浓也。引垂居外者。边陲在外。为中土之保障也。此土基之平博广大。以配五色之润泽高明。如是者。
天地交而二气亨。寿必中百岁而去。
黄帝曰。愿闻五官。岐伯曰。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。官之为言司也。所以闻五臭。别五色。受五谷。知五味。听五音。乃五脏
之气。外应于五窍。而五窍之各有所司也。
黄帝曰。以官何候。岐伯曰。以候五脏。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。（卷上声）
莫氏曰。五官者。五脏之阅也。阅其五官之色证。则知五脏之病矣。
黄帝曰。五脉安出。五色安见。其常色殆者何如。岐伯曰。五官不辩。阙庭不张。小其明堂。蕃蔽
不见。又埤其墙。墙下无基。垂角去外。如是者。虽平。常殆。况加病哉。（埤音裨卑也。）
莫氏曰。此言土基埤薄者。其常色亦殆。盖人秉天地之气所生。得博浓高明。而后能悠久。
黄帝曰。五色之见于明堂。以观五脏之气。左右高下。各有形乎。岐伯曰。五脏之在中也。各以次
舍。左右上下。各如其度也。
莫氏曰。明堂者鼻也。五脏次于中央。六腑挟其两侧。言五色见于明堂。而脏腑之气。各有所
次之部位。此篇照应后第四十九篇之五色。此篇论天地人三才相应。后篇论脏腑之气色。主病之死生。
黄帝向岐伯问道：我听说针刺有“五官”和“五阅”，用来观察五脏之气。“五气”是五脏的使者，也是对应四季变化的副使。我希望了解这“五使”是从哪里发出的。
岐伯回答说：“五官”是五脏的观察窗口（阅：窗口、察看之处）。
黄帝说：我希望了解它们的具体出处，以便作为常规的诊断依据。
岐伯说：脉象可以从气口（手腕桡动脉处，即寸口）诊察到；面色显现于明堂（鼻部及面部中央区域）。五色随着季节更替而变化，以顺应春、夏、长夏、秋、冬五个时节，分别对应肝、心、脾、肺、肾五脏。当经气深入内脏时，治疗应当针对里证（脏腑内部）。
莫仲超评论道：这一章论述了五脏之气，外部表现为五色，向上通达于五窍。五色随季节更替变化，以顺应五时，分别对应各自的脏器，这是从内部向外部的应验。如果从外部向内推导，则是从皮肤到络脉，从络脉到经脉，从经脉到脏。所以说经气进入脏腑，必须治疗里证。面色显现于皮肤，五脏之气通过面色表现，大概也是从经脉出于皮肤，所以说“五脉从哪里发出？五色从哪里看见？”
杨元如评论道：色气对应天，经脉对应地。五脏是由在地五行所主宰的，而面色显现于面部，这是五行之气向上呈现于天。从内到外，是由脏经过经脉到达皮肤，顺应地气上升胜于天气；从外到内，是由皮肤、经脉进入脏，顺应天气下降于地。升降出入，循环无端，所以说经气进入脏腑，必须治疗里证。
岐伯说：五官已经辨别清楚，阙庭（两眉之间及前额部位）必然舒展张开，这才建立起明堂的形态。如果明堂区域广大，蕃蔽（脸颊两侧及耳门周围，如同屏障）显露在外，四方墙壁坚固，地基高厚，垂角（颧骨下方至下颌角部位）位于外侧。
这样的面色调和，平坦宽阔广大，寿命可达百岁。见到这样的人，针刺必能治愈。像这样的人，气血有余，肌肉坚实致密，所以可以承受猛烈的针治（苦以针：指用较强的刺激或较多的针数）。
莫氏评论道：这里论述的是五脏之气，对应土基的博大浓厚。阙庭，就是天庭。明堂，是王者听政的大殿，就像天阙在上，王宫在下。蕃蔽，是指脸颊侧面与耳门之间，就像明堂的藩篱屏风。方壁高基，是指四方的墙壁坚固，而地基高厚。引垂居外，是指边陲在外，作为中土的保障。这种土基的平坦宽阔广大，用来配合格调润泽高明的五色。像这样的人，天地交泰，阴阳二气亨通，寿命必定能活到百岁才去世。
黄帝说：我希望了解什么是五官。
岐伯说：鼻子，是肺的外官（官：功能器官/门户）。眼睛，是肝的外官。口唇，是脾的外官。舌头，是心的外官。耳朵，是肾的外官。“官”的意思是主管，用来闻五种气味，辨别五种颜色，接受五谷食物，知晓五味，听取五音。这是五脏之气在外部对应于五窍，而五窍各自有所主管的功能。
黄帝说：通过外官来候察什么？
岐伯说：用来候察五脏。所以肺病的人会出现喘息、鼻孔张大的症状；肝病的人面色发青；脾病的人嘴唇发黄；心病的人舌头卷缩短小，颧骨发红；肾病的人颧骨和颜面发黑。（此处标注为卷上声，可能指原文排版或注音说明，翻译中略去无关格式）
莫氏评论道：五官是五脏的观察窗口。观察五官的颜色和证候，就能知道五脏的疾病了。
黄帝说：五脉从哪里发出？五色从哪里看见？他们的常色如果出现危殆之象是怎样的？
岐伯说：如果五官不能辨别，阙庭不舒展张开，明堂狭小，蕃蔽看不见，墙壁低矮，墙下没有高厚的地基，垂角退缩向内。像这样的人，即使是平常状态也显得危殆，何况再加上疾病呢？（“埤”音同“裨”，意为卑下、低矮。）
莫氏评论道：这里说的是土基低薄的人，其常色也显得危殆。因为人秉承天地之气而生，得到博大浓厚高明的气质，而后才能长久生存。
黄帝说：五色显现于明堂，用来观察五脏之气，左右高低，各有形状吗？
岐伯说：五脏在体内的位置，是按照次序安舍的，左右上下，各有一定的法度。
莫氏评论道：明堂指的是鼻子。五脏依次排列在中央，六腑夹在两侧。说五色显现于明堂，而脏腑之气各有其对应的部位。本篇呼应后文第四十九篇关于五色的内容。本篇论述天地人三才相应，后篇论述脏腑之气色主病之死生。
Huangdi asked Qibo, saying: I have heard that acupuncture involves the "Five Orifices" and "Five Windows" (Wu Yue), used to observe the Qi of the Five Zang organs. The "Five Qi" are the messengers of the Five Zang organs and correspond to the five seasons. I wish to know where these "Five Messengers" originate.
Qibo replied: The Five Orifices are the windows (Yue: observation points) of the Five Zang organs.
Huangdi said: I wish to know their specific origins, so that they may serve as a standard diagnostic method.
Qibo said: Pulse manifestations can be observed at the Qi Kou (Qi Gate, specifically the radial artery at the wrist/Cunkou). Complexions appear at the Ming Tang (Bright Hall, referring to the nose and central facial area). The Five Colors change with the seasons to correspond to the Five Times (Spring, Summer, Late Summer, Autumn, Winter), each matching its respective Zang organ. When Jing Qi (Channel Qi) enters the Zang organs, treatment must address the interior (Li).
Mo Zhongchao commented: This chapter discusses the Qi of the Five Zang organs, which manifests externally as Five Colors and connects upward to the Five Orifices. The Five Colors change with the seasons to correspond to the Five Times, each matching its respective organ; this is an internal response manifesting externally. If tracing from the exterior to the interior, it proceeds from skin to Luo vessels (Collaterals), from Luo vessels to Jing channels (Channels), and from Jing channels to Zang organs. Therefore, it is said that when Jing Qi enters the Zang organs, one must treat the interior. Complexion appears on the skin, and the Qi of the Five Zang organs manifests through complexion, likely emerging from the Jing channels onto the skin. Hence, it asks: "From where do the Five Pulses emerge? From where are the Five Colors seen?"
Yang Yuanru commented: Complexion and Qi correspond to Heaven, while Jing channels correspond to Earth. The Five Zang organs are governed by the Five Elements residing in the Earth. However, since complexion appears on the face, this represents the Qi of the Five Elements presenting itself upward to Heaven. Moving from inside to outside involves moving from Zang organs through Jing channels to the skin, corresponding to Earth Qi rising to surpass Heaven Qi. Moving from outside to inside involves moving from skin and Jing channels into the Zang organs, corresponding to Heaven Qi descending to Earth. Ascending, descending, exiting, and entering form a continuous cycle without beginning or end. Thus, it is said that when Jing Qi enters the Zang organs, one must treat the interior.
Huangdi said: Excellent. Is the determination of the Five Colors dependent solely on the Ming Tang?
Qibo said: Once the Five Orifices are distinguished, the Que Ting (Que Court, referring to the glabella and forehead) must be open and expanded, thereby establishing the form of the Ming Tang. If the Ming Tang area is broad and large, the Fan Bi (Fan Screen, referring to the cheeks and areas beside the ears acting as barriers) is visible externally, the walls are square and sturdy, the foundation is high and thick, and the Chui Jiao (Drooping Corners, lower cheek/jaw area) resides outwardly.
In such cases, the Five Colors are harmonious, flat, broad, and expansive, indicating a lifespan reaching one hundred years. For such individuals, acupuncture will certainly cure the disease. Such people have abundant Qi and Blood, and firm, dense muscles; therefore, they can withstand strong needle stimulation (Ku Yi Zhen: using intense or numerous needles).
Master Mo commented: This discusses how the Qi of the Five Zang organs corresponds to the broad and rich earth foundation. Que Ting refers to the Heavenly Court. Ming Tang refers to the hall where kings hold court, analogous to the Heavenly Gate above and the Royal Palace below. Fan Bi refers to the space between the sides of the cheeks and the ear gates, like the fences and screens of the Ming Tang. Fang Bi Gao Ji refers to sturdy walls on all four sides and a high, thick foundation. Yin Chui Ju Wai means the borders are outward, serving as protection for the Central Earth. This flat, broad, and expansive earth foundation matches the moist, bright, and noble qualities of the Five Colors. In such cases, Heaven and Earth interact, and the two Qi flow smoothly, ensuring a lifespan of one hundred years before passing away.
Huangdi said: I wish to learn about the Five Orifices.
Qibo said: The nose is the external official (Guan: functional organ/gate) of the Lung. The eyes are the external official of the Liver. The lips are the external official of the Spleen. The tongue is the external official of the Heart. The ears are the external official of the Kidney. The term "Guan" implies governance or management. They are used to smell the five odors, distinguish the five colors, receive the five grains, perceive the five flavors, and hear the five tones. This reflects how the Qi of the Five Zang organs responds externally to the Five Orifices, with each orifice having its specific function.
Huangdi said: What does one inspect using these officials?
Qibo said: One inspects the Five Zang organs. Therefore, patients with Lung disease exhibit panting and flaring nostrils; patients with Liver disease have a bluish complexion; patients with Spleen disease have yellow lips; patients with Heart disease have a curled and short tongue with red malar bones; patients with Kidney disease have black malar bones and facial complexion.
Master Mo commented: The Five Orifices are the windows of the Five Zang organs. By observing the color and signs of the Five Orifices, one can know the diseases of the Five Zang organs.
Huangdi said: From where do the Five Pulses emerge? From where are the Five Colors seen? What does their normal color look like when it shows signs of peril?
Qibo said: If the Five Orifices cannot be distinguished, the Que Ting is not open, the Ming Tang is small, the Fan Bi is invisible, the walls are low, there is no high foundation beneath the walls, and the corner features recede inward. In such cases, even in a normal state, the constitution is precarious, let alone when illness is present. ("Pi" sounds like "Bi," meaning low or humble.)
Master Mo commented: This states that those with a thin and low earth foundation also show precariousness in their normal complexion. Since humans are born inheriting the Qi of Heaven and Earth, only by obtaining a broad, rich, and noble constitution can one live long.
Huangdi said: Regarding the Five Colors appearing on the Ming Tang to observe the Qi of the Five Zang organs, do the left and right highs and lows have distinct shapes?
Qibo said: The Five Zang organs reside in the center according to their sequence. Their positions on the left and right, high and low, each follow specific measures.
Master Mo commented: The Ming Tang refers to the nose. The Five Zang organs are arranged sequentially in the center, while the Six Fu organs flank them on both sides. Stating that the Five Colors appear on the Ming Tang indicates that the Qi of the Zang and Fu organs has specific corresponding locations. This chapter echoes the discussion on Five Colors in Chapter 49 later in the text. This chapter discusses the correspondence among Heaven, Earth, and Humanity, while the subsequent chapters discuss the Qi and color of Zang and Fu organs determining life and death in disease.