木青，火赤，土黄，金白，水黑是五行所化之正色。肝青，心赤，脾黄，肺白，肾黑是五脏所化之正
色。如青而兼赤，赤而兼黄，黄而兼白，白而兼黑，黑而兼青，是五行五脏合化相生之变色，不病之色也。
如青而兼白，白而兼赤，赤而兼黑，黑而兼黄，黄而兼青，是五行五脏合化相克之变色，为病之色也。
春气通肝，其色青。夏气通心，其色赤。秋气通肺，其色白。冬气通肾，其色黑。长夏四季之气通脾，
其色黄。如春当青反白，夏当赤反黑，秋当白反赤，冬当黑反黄，长夏四季当黄反青，是即主胜客之恶色也
。主指人气言，客指岁气言。
凡病患面青脉弦，面赤脉洪，面黄脉缓，面白脉浮，面黑脉沉，此为色脉相合。若见是色，而不得是脉
，此为色脉相反主病。若见是色，而得相生之脉主生，见是色而得相克之脉主死。
青、黄、赤、白、黑显然彰于皮肤之外者，五色也。隐然含于皮肤之中者，五气也。内光灼灼若动，
直从纹路中映出，外泽如玉，并不浮光油亮者，则为气色并至，无病之容状也。若外见五色，内无含映
，则为无色无气。《经》曰∶色至气不至者死。若外色浅淡不泽，而内含光气映出，则为有气无色。《经》
曰∶气至色不至者生。盖青欲如苍璧之泽，不欲如蓝。赤欲如帛裹朱，不欲如赭。黄欲如罗裹雄黄。不
欲如黄土。白欲如鹅羽，不欲如盐。黑欲如重漆色，不欲如 。
Wood corresponds to Cyan, Fire to Red, Earth to Yellow, Metal to White, and Water to Black; these are the proper colors generated by the Five Elements (Wu Xing). The Liver corresponds to Cyan, the Heart to Red, the Spleen to Yellow, the Lungs to White, and the Kidneys to Black; these are the proper colors generated by the Zang Organs. If Cyan is mixed with Red, Red with Yellow, Yellow with White, White with Black, or Black with Cyan, these are the altered colors resulting from the harmonious generation and mutual promotion of the Five Elements and Zang Organs, indicating a state without disease. If Cyan is mixed with White, White with Red, Red with Black, Black with Yellow, or Yellow with Cyan, these are the altered colors resulting from the mutual restriction of the Five Elements and Zang Organs, indicating a pathological state.
The Qi of Spring connects with the Liver, its color being Cyan. The Qi of Summer connects with the Heart, its color being Red. The Qi of Autumn connects with the Lungs, its color being White. The Qi of Winter connects with the Kidneys, its color being Black. The Qi of Late Summer and the four seasons connects with the Spleen, its color being Yellow. If in Spring one should see Cyan but instead sees White, in Summer one should see Red but instead sees Black, in Autumn one should see White but instead sees Red, in Winter one should see Black but instead sees Yellow, and in Late Summer and the four seasons one should see Yellow but instead sees Cyan, this constitutes the "unfavorable color where the Host overcomes the Guest." "Host" refers to the patient's Qi, while "Guest" refers to the seasonal Qi.
In all patients, if the face appears Cyan and the pulse is Wiry (Xian), if the face appears Red and the pulse is Surging (Hong), if the face appears Yellow and the pulse is Moderate (Huan), if the face appears White and the pulse is Floating (Fu), or if the face appears Black and the pulse is Deep (Chen), this is called the harmony of Color and Pulse. If such a color is seen but the corresponding pulse is absent, this is called the opposition of Color and Pulse, indicating severe illness. If such a color is seen and a mutually generating pulse is obtained, it indicates survival; if such a color is seen and a mutually restricting pulse is obtained, it indicates death.
Cyan, Yellow, Red, White, and Black that are clearly manifest on the exterior of the skin constitute the Five Colors (Wu Se). Those that are subtly contained within the skin constitute the Five Qi (Wu Qi). When internal luster is bright and seemingly active, shining directly through the skin texture, while the exterior is moist like jade and not greasy or oily, this signifies the arrival of both Qi and Color, representing a healthy appearance. If the five colors are visible externally but there is no internal containment or reflection, this signifies the absence of both Color and Qi. The *Classic* states: "When Color arrives but Qi does not, death ensues." If the external color is pale and lacks luster, but internal light and Qi are reflected, this signifies the presence of Qi but absence of Color. The *Classic* states: "When Qi arrives but Color does not, life is preserved." Generally, Cyan should be lustrous like green jade, not like blue dye. Red should be like cinnabar wrapped in silk, not like hematite. Yellow should be like realgar wrapped in gauze, not like yellow earth. White should be like goose feathers, not like salt. Black should be like layered lacquer, not like coal.