脉要精微篇 帝曰∶夫精明五色者，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。五色精微之象见矣，其寿不久也。
五脏生成篇 曰∶色见青如草兹者死，黄如枳实者死，（色青黄也。）黑如 （煤也。）
者死，赤如 血者死，（败恶凝聚之血是也。）白如枯骨者死，此五色之见死者也。
青如翠羽者生，赤如鹅冠者生，黄如蟹腹者生，白如豕膏者生，黑如乌羽者生，此五色之见生者也。
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，此五脏所生之外荣也。
玉机真藏篇 帝曰∶吾得脉之大要，天下至数，五色脉变，揆度奇恒，道在于一，神
转不回，回则不转，乃失其机。
得脉之大要，天下之至极之术数，何也？五色合五脏之脉，应时而变，揆度奇恒，道在于
一而不二也。莫非其神乎？神转不回，回则不转，乃失其机，亦神去则机息之义同也。
六节脏象篇 黄帝问曰∶脏象何如？岐伯对曰∶心者，生之本，神之处也。其华在面，
其充在血脉，为阳中之太阳，通于夏气。
肺者，气之本，魄之处也。其华在毛，其充在皮，为阳中之太阴，通于秋气。
肾者，主蛰封藏之本，精之处也。其华在发，其充在骨，为阴中之少阴，通于冬气。
肝者，罢极之本，魂之居也。其华在爪，其充在筋，以生血气，其味酸，其色苍。此阳中之
少阳，通于春气。
脾胃大肠小肠三焦膀胱者，仓廪之本，营之居也，名曰器，能化糟粕，转味而出入者也。其
华在唇四白，其充在肌，此至阴之类，通于土气。凡十一脏，取决于胆也。
后当云∶脾者仓廪之本，营之居也。支氏曰∶自脾及胃大小肠膀胱云者，乃兼统论也。
金匮真言论 帝曰∶五脏应四时，各有收受乎？岐伯对曰∶东方青色，入通于肝，开
窍于目，藏精于肝，其病发惊骇。其味酸，其类草木，其畜鸡，（巽方鸡。）其谷麦，（五谷
之长。）其应四时，上为岁星，（木之精气上为岁星，十二年一周天。）是以春气在头也。（万
物发荣上，故在头也。）其音角，其数八，（成数八也。）其臭臊，是以知病之在筋也。其在声
为呼，其变动为握。在志为怒，怒伤肝，悲胜怒。风伤筋，燥胜风，酸伤筋，辛胜酸。
南方赤色，入通于心，开窍于耳，（手少阴之络会于耳。）藏精于心，其病在五脏。其味苦，
其类火，其畜羊，其谷黍，（黍赤色。）其应四时，上为荧惑星，（火之精气上为荧惑，七百四
十日一周天。）是以知病之在脉也。其音征，其数
七，（成数七也。）其臭焦。其在声为笑，在变动为忧，在志为喜，喜伤心，恐胜喜。热伤气，
寒胜热，苦伤气，咸胜苦。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本。其味甘，其类土，其畜牛，其谷
稷，（色黄味甘。）其应四时，上为镇星，（土之精气上为镇星，二十八年一周天。）是以知病
之在肉也。其音宫，其数五，其臭香。在声为歌，在变动为哕。在志为思，思伤脾，怒胜思，思
伤肉，风胜湿，甘伤肉，酸胜甘。
西方白色，入通于肺，开窍于鼻，藏精于肺，故病在背。其味辛，其类金，其畜马，（干为
马。）其谷稻，（色白。）其应四时，上为太白星，（金之精气，上为太白星，三百六十五日一
周天。）是以知病之在皮毛也。其音商，其数九，（成数九。）其臭腥。其在声为哭，在变动为
咳，在志为忧，忧伤肺，喜胜忧。热伤皮毛，寒胜热，辛伤皮毛，苦胜辛。
北方黑色，入通于肾，开窍于二阴，藏精于肾，故病在溪，其味咸，其类水，其畜彘，（亥
为豕。）其谷豆，（黑色。）其应四时，上为辰星，（水之精气上为辰星，三百六十五日一周天。）
是以知病之在骨也。其音羽，其数六，（成数六，）其臭腐。其在声为呻，在变动为栗，在志为
恐。恐伤肾，思胜恐。寒伤血，燥胜寒，咸伤血，甘胜咸。
灵兰秘典篇 帝曰∶愿闻十二藏相使，贵贱何如？岐伯对曰∶心者，君主之官也，神
明出焉。肺者，相傅之官，治节出焉。肝者，将军之官，谋虑出焉。胆者，中正之官，决断出焉。
膻中者，臣使之官，喜乐出焉。脾胃者，仓廪之官，五味出焉。大肠者，传导之官，变化出焉。
小肠者，受盛之官，化物出焉。肾者，
作强之官，伎巧出焉。三焦者，决渎之官，水道出焉。膀胱者，州都之官，津液藏焉，气化则能
出矣。凡此十二官不得相失也，故主明则下安，以此养生则寿，殁世不殆，以为天下则大昌。主
不明则十二官危，使道闭塞而不通，形乃大伤，以此养生则殃，以为天下者，其宗大危，戒之戒之。
*Chapter on the Essential Subtleties of Pulse Examination (Mai Yao Jing Wei Pian)* The Yellow Emperor asked: The clarity of the eyes and the five colors of the face are the splendor of Qi. A healthy red color should resemble white silk wrapping cinnabar (Zhu Sha), not like hematite (Zhe); a healthy white color should resemble goose feathers, not like salt; a healthy green color should resemble the luster of dark jade (Cang Bi), not like indigo (Lan); a healthy yellow color should resemble raw realgar (Xiong Huang) wrapped in silk, not like loess soil; a healthy black color should resemble double-lacquered surfaces, not like earthy gray (Di Cang). When the subtle images of the five colors appear [in their pathological forms], life expectancy is short.
*Chapter on the Generation of the Five Zang Organs (Wu Zang Sheng Cheng Pian)* It is said: A complexion appearing cyan like withered grass (Cao Zi) indicates death; yellow like dried zhi fruit (Zhi Shi) indicates death; black like coal (Mei) indicates death; red like coagulated blood (Gu Xue) indicates death; white like dry bones (Ku Gu) indicates death. These are the appearances of the five colors indicating death.
A complexion appearing cyan like kingfisher feathers indicates life; red like a goose's comb indicates life; yellow like a crab's belly indicates life; white like pig fat (Shi Gao) indicates life; black like crow feathers indicates life. These are the appearances of the five colors indicating life.
Heart Qi flourishing resembles white silk wrapping cinnabar; Lung Qi flourishing resembles white silk wrapping red; Liver Qi flourishing resembles white silk wrapping cyan-red (Gan); Spleen Qi flourishing resembles white silk wrapping trichosanthes fruit (Gua Lou Shi); Kidney Qi flourishing resembles white silk wrapping purple. These are the external manifestations of the flourishing of the five Zang organs.
*Chapter on the Jade Machine and True Hidden Pulses (Yu Ji Zhen Cang Pian)* The Yellow Emperor asked: I have grasped the essentials of pulse diagnosis, which is the ultimate number/technique under heaven. The changes in the five colors and pulses, measuring the extraordinary and the constant, the Dao lies in unity. Spirit turns without returning; if it returns, it does not turn, thus losing its opportunity/mechanism.
What is meant by grasping the essentials of pulse diagnosis, the ultimate technique under heaven? The five colors correspond to the pulses of the five Zang organs, changing according to time/seasons. Measuring the extraordinary and the constant, the Dao lies in one and not two. Is it not related to Spirit? Spirit turns without returning; if it returns, it does not turn, thus losing its mechanism. This is also consistent with the meaning that when Spirit departs, the mechanism ceases.
*Chapter on the Six Sections and Visceral Manifestations (Liu Jie Zang Xiang Pian)* The Yellow Emperor asked: What are visceral manifestations (Zang Xiang)? Qibo replied: The Heart is the root of life and the residence of Shen (Spirit). Its splendor manifests in the face, and it nourishes the blood vessels. It is the Tai Yang (Greater Yang) within Yang, communicating with the Qi of Summer.
The Lung is the root of Qi and the residence of Po (Corporeal Soul). Its splendor manifests in the body hair, and it nourishes the skin. It is the Tai Yin (Greater Yin) within Yang, communicating with the Qi of Autumn.
The Kidney is the root of hibernation and storage, and the residence of Jing (Essence). Its splendor manifests in the hair, and it nourishes the bones. It is the Shao Yin (Lesser Yin) within Yin, communicating with the Qi of Winter.
The Liver is the root of endurance against fatigue and the dwelling of Hun (Ethereal Soul). Its splendor manifests in the nails, and it nourishes the sinews. It generates Blood and Qi. Its flavor is sour, and its color is green/cyan. It is the Shao Yang (Lesser Yang) within Yang, communicating with the Qi of Spring.
The Spleen, Stomach, Large Intestine, Small Intestine, San Jiao (Triple Burner), and Bladder are the root of the granary and the residence of Ying (Nutritive) Qi. They are named "vessels" or "containers," capable of transforming dregs and transmitting flavors for entry and exit. Their splendor manifests in the four whites of the lips, and they nourish the muscles. They belong to the category of Supreme Yin, communicating with the Earth Qi. All eleven Zang organs depend on the Gallbladder.
[Note: Later text states:] The Spleen is the root of the granary and the residence of Ying Qi. Scholar Zhi said: From the Spleen to the Stomach, Large and Small Intestines, and Bladder, this is a comprehensive discussion.
*Chapter on the Golden Cabinet and True Discussions (Jin Kui Zhen Yan Lun)* The Yellow Emperor asked: Do the five Zang organs correspond to the four seasons, each having specific correspondences? Qibo replied: The East corresponds to the color green, internally connecting to the Liver, opening into the eyes, storing Essence in the Liver. Diseases manifest as fright and alarm. Its flavor is sour, its category is wood/plants, its animal is the chicken (Xun direction), its grain is wheat (the chief of the five grains), its seasonal correspondence is the Year Star (Sui Xing) above (Wood essence rises to become the Year Star, circling the sky every 12 years). Therefore, Spring Qi is in the head (all things flourish upwards, so it is in the head). Its note is Jue, its number is eight (completion number eight), its odor is fishy/pungent. Thus, one knows the disease is in the sinews. Its vocalization is shouting, its movement/clonic action is grasping/clenching. Its emotion is anger; anger injures the Liver, grief overcomes anger. Wind injures sinews, dryness overcomes wind, sour flavor injures sinews, pungent flavor overcomes sour.
The South corresponds to the color red, internally connecting to the Heart, opening into the ears (the collateral of the Hand Shaoyin connects to the ear), storing Essence in the Heart. Diseases are located in the five Zang organs. Its flavor is bitter, its category is fire, its animal is the sheep, its grain is broomcorn millet (Shu, red in color), its seasonal correspondence is the Flaming Star (Ying Huo) above (Fire essence rises to become Ying Huo, circling the sky every 740 days). Thus, one knows the disease is in the vessels. Its note is Zhi, its number is seven (completion number seven), its odor is scorched. Its vocalization is laughter, its movement/clonic action is worry/anxiety, its emotion is joy; joy injures the Heart, fear overcomes joy. Heat injures Qi, cold overcomes heat, bitter flavor injures Qi, salty flavor overcomes bitter.
The Center corresponds to the color yellow, internally connecting to the Spleen, opening into the mouth, storing Essence in the Spleen. Therefore, diseases are at the root of the tongue. Its flavor is sweet, its category is earth, its animal is the ox, its grain is foxtail millet (Ji, yellow in color and sweet in taste), its seasonal correspondence is the Stabilizing Star (Zhen Xing) above (Earth essence rises to become Zhen Xing, circling the sky every 28 years). Thus, one knows the disease is in the flesh/muscles. Its note is Gong, its number is five, its odor is fragrant. Its vocalization is singing, its movement/clonic action is hiccup. Its emotion is rumination/overthinking; rumination injures the Spleen, anger overcomes rumination. Rumination injures the flesh, wind overcomes dampness, sweet flavor injures the flesh, sour flavor overcomes sweet.
The West corresponds to the color white, internally connecting to the Lungs, opening into the nose, storing Essence in the Lungs. Therefore, diseases are in the back. Its flavor is pungent, its category is metal, its animal is the horse (Qian trigram), its grain is rice (white in color), its seasonal correspondence is the Great White Star (Tai Bai) above (Metal essence rises to become Tai Bai, circling the sky every 365 days). Thus, one knows the disease is in the skin and hair. Its note is Shang, its number is nine (completion number nine), its odor is fishy/raw meat smell. Its vocalization is crying, its movement/clonic action is coughing, its emotion is sorrow/grief; sorrow injures the Lungs, joy overcomes sorrow. Heat injures the skin and hair, cold overcomes heat, pungent flavor injures the skin and hair, bitter flavor overcomes pungent.
The North corresponds to the color black, internally connecting to the Kidneys, opening into the two yin openings (urethra and anus), storing Essence in the Kidneys. Therefore, diseases are in the valleys/crevices (muscle joints). Its flavor is salty, its category is water, its animal is the pig (Hai branch), its grain is beans (black in color), its seasonal correspondence is the Morning Star (Chen Xing) above (Water essence rises to become Chen Xing, circling the sky every 365 days). Thus, one knows the disease is in the bones. Its note is Yu, its number is six (completion number six), its odor is putrid. Its vocalization is groaning, its movement/clonic action is shivering/trembling, its emotion is fear/fright. Fear injures the Kidneys, rumination overcomes fear. Cold injures Blood, dryness overcomes cold, salty flavor injures Blood, sweet flavor overcomes salty.
*Chapter on the Spiritual Pivot and Secret Canon (Ling Lan Mi Dian Pian)* The Yellow Emperor asked: I wish to hear about the mutual service of the twelve Zang organs, what is their hierarchy and value? Qibo replied: The Heart is the official of the Sovereign, from whom Shen (Spirit) emerges. The Lung is the official of the Chancellor, from whom regulation and rhythm emerge. The Liver is the official of the General, from whom strategy and planning emerge. The Gallbladder is the official of Integrity/Uprightness, from whom decision-making emerges. The Dan Zhong (Chest/Pericardium) is the official of the Envoy, from whom joy and pleasure emerge. The Spleen and Stomach are the officials of the Granary, from whom the five flavors emerge. The Large Intestine is the official of Conduction, from whom transformation and excretion emerge. The Small Intestine is the official of Reception and Fulfillment, from whom separation of pure and turbid emerges. The Kidney is the official of Strength/Effort, from whom skill and ingenuity emerge. The San Jiao (Triple Burner) is the official of Ditches/Waterways, from whom water passages emerge. The Bladder is the official of the Prefecture/Capital, from whom fluids are stored; through Qi transformation, they can be expelled. All these twelve officials must not fail in their duties. Therefore, if the Sovereign is clear, the subordinates are peaceful; using this for health preservation leads to longevity and safety throughout life; using this to govern the world leads to great prosperity. If the Sovereign is unclear, the twelve officials are endangered, the channels of communication become blocked, and the physical form suffers greatly; using this for health preservation leads to disaster; using this to govern the world leads to great danger to the ancestral temple/state. Beware, beware!