端满。端、谓无斜。满、谓充足。有别乡。言方位时日。各有所主之正向也。别乡赤者。又言正向之外。而有
斜色之见也。赤如榆荚。见于面王。非其位也。不当见而见者。非其时也。是为不日。不日者。失其常度之谓。
此单举赤色为喻。而五色之缪见者。皆可类推矣。李云。端者正色也。满者充润也。别乡犹言他乡。即别部位
也。如赤者心色。应见于两目之间。是其本乡。今见于面王。是别乡矣。不日者。不日而愈也。火色见于土位。
是其相生之乡也。志云。大如榆荚者。血分之聚色。即如拇指之状也。不日者。不终日而卒死也。此言五脏之
病色。见于本部。五脏之死色。见于别乡。如心受外淫之邪而卒死者。其色见于
面王。心受内因之病而卒死者。其色出于颧。皆非心脏之本部。但在脏者其色端满而不斜。在腑者。其色斜而
不端。此脏腑死生之有别也。简案、本节诸注。纷纭不一如此。今根据甲乙不日作不月。连上文女子在于面王之
章。俱为女子之义。则似义稍通。
其色上锐（止）在左右如法 张云。凡邪随色见。各有所向。而尖锐之处。即其乘虚所进之方。故上
锐者。以首面正气之空虚。而邪则乘之上向也。下锐亦然。其在左在右。皆同此法。李同。
以五色命脏（止）肾合骨也 甲乙作肝合筋。青当筋。心合脉。赤当脉。脾合肉。黄当肉。肺合皮。
白当皮。肾合骨。墨当骨。张云。此总结上文而言五色五脏之配合。如青属肝。肝合筋。凡色青筋病者。即为
肝邪。而察其所见之部。以参酌其病情。诸脏之吉凶。可仿如而类推矣。
Duan (upright) means without slanting; Man (full) means abundant and sufficient. "Bie xiang" (different region) refers to the fact that directions and times each have their specific governing upright aspects. If red color appears in a different region, it indicates the presence of slanted color beyond the upright aspect. Red color resembling elm seeds appearing on the "Mian Wang" (area between the nose and upper lip) is not its proper location. Appearing where it should not appear signifies incorrect timing. This is termed "Bu Ri" (not days). "Bu Ri" refers to losing normal standards. Here, only red color is cited as an analogy, but anomalies in the appearance of the five colors can be inferred by analogy. Li Yun states: Duan is the correct color, Man is moist and full. Bie xiang is like another land, i.e., a different region. For instance, red is the color of the Heart and should appear between the two eyes, which is its native region. Now appearing on the Mian Wang, this is a different region. "Bu Ri" means recovery within less than a day. Fire color appearing in the Earth region is a generating region. Zhi states: Large like elm seeds, this is blood accumulation color, shaped like a thumb. "Bu Ri" means sudden death within less than a day. This discusses disease colors of the Five Zang organs appearing in their respective regions, and death colors of the Five Zang organs appearing in different regions. For example, if the Heart suffers from external pathogenic factors leading to sudden death, the color appears on the Mian Wang; if the Heart suffers from internal causes leading to sudden death, the color appears on the cheekbones. Neither is the native region of the Heart. However, diseases in the Zang organs present with upright and full colors without slanting, while diseases in the Fu organs present with slanted but not upright colors. This distinguishes life and death between Zang and Fu organs. Jian An notes: The various annotations for this section are inconsistent. Based on the *Jia Yi Jing* changing "Bu Ri" to "Bu Yue" (not months), and connecting it with the preceding chapter regarding women and the Mian Wang, interpreting both as referring to women makes the meaning somewhat coherent.
Its color sharp at the top (stop) follows the same method on left and right: Zhang Yun says, whenever pathogens manifest through facial color, they each have a direction. The sharp tip indicates the direction where pathogens enter due to deficiency. Thus, sharpness at the top occurs because the upright Qi of the head and face is deficient, allowing pathogens to move upward. Sharpness at the bottom is similar. Whether on the left or right, the same method applies. Li Tong states:
Assigning Zang organs by five colors (stop) Kidney corresponds to bone: The *Jia Yi Jing* reads Liver corresponds to sinews. Green corresponds to sinews, Heart corresponds to vessels, red corresponds to vessels, Spleen corresponds to flesh, yellow corresponds to flesh, Lung corresponds to skin, white corresponds to skin, Kidney corresponds to bone, black corresponds to bone. Zhang Yun says, this summarizes the correspondence between the five colors and the five Zang organs mentioned above. For example, green belongs to the Liver, and the Liver corresponds to sinews. Whenever the color is green and there is pathology in the sinews, it is due to Liver pathogen. By observing the area where it appears, one can assess the condition. The auspicious or inauspicious signs of all Zang organs can be inferred by analogy.