《素问》脉要精微论曰∶能合色脉，可以万全。五色者，气之华也。赤欲如帛裹朱，不欲如赭。白欲如鹅羽，
不欲如盐。青欲如苍璧之泽，不欲如蓝。黄欲如罗裹雄黄，不欲如黄土。
黑欲如重漆色，不欲如地苍。《素问》五脏生成篇曰∶青如翠羽者生，赤如鸡冠者
生，黄如蟹腹者生，白如豕膏者生，黑如乌羽者生。此五色之见生也。青如草滋者
死，黄如枳实者死，黑如 者死，赤如 血者死，白如枯骨者死。此五色之见死
也。又云∶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。此五脏所生之外荣也。
夫气由脏发，色随气华。如青、黄、赤、白、黑者，色也。如帛裹朱、如鹅羽、
如苍璧之泽、如罗裹雄黄、如重漆色。又云∶如翠羽、如鸡冠，如蟹腹，如豕膏，
如乌羽。或有鲜明外露，或有光润内含者，气也。气至而后色彰，故曰欲、曰生。
若赤如赭、白如盐、青如蓝、黄如土色、黑如地苍，甚则青如草滋、黄如枳实、黑
如、赤如 血、白如枯骨，或晦黯不泽，或悴槁不荣。败色虽呈，气于何有，故
曰不欲，且曰死。由此观之，则色与气，固不可须臾离也。然而外露者不如内含。
内含则气藏，外露则气泄。亦犹脉之弦、钩、毛、石，欲其微，不欲其甚。下文所
云如以缟裹者，正取五色之微见，方是五脏之外荣。否则过于彰露，与弦、钩、毛、
石之独见而无胃气，名曰真藏者，何以异乎？
The *Suwen* (Basic Questions), chapter "Mai Yao Jing Wei Lun" (Essential and Subtle Discussions on Pulse Examination) states: By integrating the observation of complexion with pulse diagnosis, one can ensure complete therapeutic success. The five colors are the external brilliance of Qi (vital energy). A healthy red complexion should resemble cinnabar wrapped in silk (subtly radiant), not like hematite (dull and dark). A healthy white complexion should resemble goose feathers (pure and lustrous), not like salt (pale and dry). A healthy green complexion should resemble the luster of green jade (green and moist), not like indigo dye (dark and dull). A healthy yellow complexion should resemble realgar wrapped in gauze (yellow and bright), not like loess soil (withered and dim). A healthy black complexion should resemble multiple layers of lacquer (black and shiny), not like di cang (a mineral, gray and dull).
The *Suwen*, chapter "Wu Zang Sheng Cheng Pian" (Chapter on the Generation of the Five Viscera) states: A green complexion resembling the feathers of a kingfisher indicates life; a red complexion resembling a rooster's comb indicates life; a yellow complexion resembling the belly of a crab indicates life; a white complexion resembling suine fat (pig fat) indicates life; a black complexion resembling the feathers of a crow indicates life. These are the manifestations of the five colors that signify vitality. A green complexion resembling withered grass signifies death; a yellow complexion resembling the fruit of the bighead kumquat (zhi shi) signifies death; a black complexion resembling [missing character, typically iron or coal] signifies death; a red complexion resembling coagulated blood signifies death; a white complexion resembling dry bones signifies death. These are the manifestations of the five colors that signify demise.
It is further stated: The healthy color of the Heart resembles cinnabar wrapped in white silk; the healthy color of the Lung resembles red wrapped in white silk; the healthy color of the Liver resembles cyan wrapped in white silk; the healthy color of the Spleen resembles the fruit of Trichosanthes kirilowii (gua lou) wrapped in white silk; the healthy color of the Kidney resembles purple wrapped in white silk. These are the external radiance generated by the five viscera.
Qi emanates from the viscera, and color follows the brilliance of Qi. Green, yellow, red, white, and black constitute the colors themselves. Descriptions such as "cinnabar wrapped in silk," "goose feathers," "luster of green jade," "realgar wrapped in gauze," "multi-layered lacquer," "kingfisher feathers," "rooster's comb," "crab belly," "suine fat," and "crow feathers," whether referring to vibrant yet internally contained brightness or moist and gentle luster without being overly exposed, all describe the state of Qi. When Qi is sufficient, the color becomes manifest; hence these states are termed "yu" (desirable/ideal) and "sheng" (vitality). If the red resembles hematite, white resembles salt, green resembles indigo, yellow resembles earth, and black resembles di cang, or severely manifests as green like withered grass, yellow like zhi shi, black like [dead color], red like coagulated blood, and white like dry bones—whether dull and lacking luster or emaciated and devoid of prosperity—the corrupt colors are displayed, but where is the Qi? Therefore, these are described as "not desirable" and indicative of death. From this, it is evident that color and Qi cannot be separated for even a moment. However, colors that are internally contained are superior to those that are externally exposed. Internal containment implies that Qi is stored; external exposure implies that Qi leaks. This is analogous to the pulse qualities of xian (string-like), gou (hook-like), mao (feather-like), and shi (stone-like); they should be subtle and moderate, not excessive. The phrase "resembling white silk wrapping" mentioned below precisely refers to the subtle manifestation of the five colors, which constitutes the external radiance of the five viscera. Otherwise, if the colors are too prominently exposed, how would they differ from the xian, gou, mao, and shi pulses that appear alone without the stomach Qi (harmonious quality), known as "true zang pulses"?