雷公问于黄帝曰。五色独决于明堂乎。小子未知其所谓也。黄帝曰。明堂者。鼻也。阙者。眉间也。庭者。颜也。
蕃者。颊侧也。蔽者。耳门也。其间欲方大。去之十步。皆见于外。如是者。寿必中百岁。雷公曰。五官之辨奈何。黄
帝曰。明堂骨高以起。平以直。五脏次于中央。六腑挟其两侧。首面上于阙庭。王宫在于下极。五脏安于胸中。真色以
致。病色不见。明堂润泽以清。五官恶得无辨乎。雷公曰。其不辨者。可得闻乎。黄帝曰。五色之见也。各出其色部。
部骨陷者。必不免于病矣。其色部乘袭者。虽病甚。不死矣。雷公曰。官五色。奈何。黄帝曰。青黑为痛。黄赤为热。
白为寒。是谓五官。雷公曰。病之益甚。与其方衰。如何。黄帝曰。外内皆在焉。切其脉口滑小紧以沉者。病益甚。在
中。人迎气大紧以浮者。其病益甚。在外。其脉口浮滑者。病日进。人迎沉而滑者。病日损。其脉口滑以沉者。病日进。
在内。其人迎脉滑盛以浮者。其病日进。在外。脉之浮沉。及人迎与寸口气小大等者。病难已。病之在脏。沉而大者易
已。小为逆。病在腑。浮而大者。其病易已。人迎盛坚者伤于寒。气口甚坚者伤于食。雷公曰。以色言病之间甚。奈何。
黄帝曰。其色粗以明。沉夭者为甚。其色上行者。病益甚。其色下行。如云彻散者。病方已。五色。各有脏部。有外部。
有内部也。色从外部走内部者。其病从外走内。其色从内走外者。其病从内走外。病生于内者。先治其阴。后治其阳。
反者益甚。其病生于阳者。先治其外。后治其内。反者益甚。其脉滑大以代而长者。病从外来。目有所见。志有所恶。
此阳气之并也。可变而已。（变谓移精变气也）雷公曰。小子闻风者。百病之始也。厥逆者。寒湿之起也。别之奈何。黄
帝曰。当候阙中。薄泽为风。冲浊为痹。在地为厥。此其常也。各以其色言其病。雷公曰。人不病卒死。何以知之。黄
帝曰。大气入于脏腑者。不病而卒死矣。雷公曰。病小愈而卒死者。何以知之。黄帝曰。赤色出两颧。大如母指者。病
虽小愈。必卒死。黑色出于庭。大如母指。必不病而卒死。雷公再拜曰。善哉。其死有期乎。黄帝曰。察色以言其时。（以
上为前半篇论色论部论病论死大义已晰下文乃申释之耳）雷公曰。善乎。愿卒闻之。黄帝曰。庭者。首面也。阙上者。
咽喉也。阙中者。肺也。下极者。心也。直下者。肝也。肝左者。胆也。下者。脾也。方上者。胃也。（下谓面王即鼻准
也方上谓正当鼻准之上即准上低扼之处凡胃气虚陷者其处必低陷可征也方义与前本 篇大陵掌后两骨之间方下者也义相
同旧以为迎香者失之）中央者。大肠也。挟大肠者。肾也。当肾者。脐也。面王以上者。小肠也。面王以下者。膀胱子
处也。颧者。肩也。颧后者。臂也。臂下者。手也。目内 上者。膺乳也。挟绳而上者。背也。循牙车以下者。股也。
中央者。膝也。膝以下者。胫也。当胫以下者。足也。巨分者。股里也。巨屈者。膝膑也。此五脏六腑肢节之部也。各
有部分。有阴阳。用阴和阳。用阳和阴。当明部分。万举万当。能别左右。是谓大道。男女异位。故曰阴阳。审察泽夭。
谓之良工。沉浊为内。浮泽为外。黄赤为风。青黑为痛。白为寒。黄而膏润为脓。赤甚者为血。痛甚为挛。寒甚为皮不
仁。五色各见其部。察其浮沉。以知浅深。察其泽夭。以观成败。察其散搏。以知远近。视色上下。以知病处。积神于
心。以知往今。故相气不微。不知是非。属意勿去乃知新故。色明不粗。沉夭为甚。不明不泽。其病不甚。其色散。驹
驹然未有聚。其病散而气痛。聚未成也。肾乘心。心先病。肾为应。色皆如是。男子色（色黑色也跟肾乘心说来）在于
面王。为小腹痛。下为卵痛。其圜直为茎痛。高为本。下为首。狐疝 阴之属也。女子在于面王。为膀胱子处之病。散
为痛。搏为聚。方员左右。各如其色形。其随而下至胝。为淫。有润如膏状。为暴食不洁。左为左。右为右。其色有邪。
聚散而不端。面色所指者也。色者。青黑赤白黄。皆端满。有别乡。别乡赤者。其色赤大如榆荚。在面王。为不月。其
色上锐首空。上向。下锐。下向。在左右。如法。以五色命脏。青为肝。赤为心。白为肺。黄为脾。黑为肾。肝合筋。
心合脉。肺合皮。脾合肉。肾合骨也。（以上二节为后半篇详列面色之部详叙察色之法皆申释前半篇之义其词繁不杀看似
芜杂而实句句皆指点神情）
头绪既繁。布局亦散。然细审其宾主轻重之理。断续脱卸之法。自觉起伏奇正。步步相生中间有正叙。有带叙。有
补叙。有插叙。忽分忽合。忽即忽离。官止神行。极行文变化之能事。
雷公向黄帝问道：面部的五色诊断，是否只取决于明堂（鼻部）呢？我不明白这是什么意思。黄帝说：明堂，就是鼻子；阙，就是两眉之间；庭，就是额部；蕃，就是脸颊两侧；蔽，就是耳门。这些部位骨骼方正宽大，在十步之外都能清晰看见，这样的人寿命必定能活到百岁。
雷公问：如何辨别五官（面部各部位对应的脏腑）？黄帝说：明堂（鼻部）骨骼高起且平直，五脏的对应部位位于中央，六腑的对应部位夹在两侧，头面部的对应部位位于阙庭，心之宫城（下极/心区）位于鼻柱下端。如果五脏之气安和于胸中，真色（正常的气色）得以显现，病色不现，明堂色泽润泽清明，五官怎么不能辨别呢？
雷公问：那些无法辨别的，可以讲给我听吗？黄帝说：五色的显现，各自出现在其所属的部位。如果该部位的骨骼凹陷，必定难免生病。如果五色出现相乘相袭（如克我之色或我克之色交错），即使病情严重，也不会死亡。
雷公问：如何通过五官来辨别五色？黄帝说：青色和黑色主痛证，黄色和赤色主热证，白色主寒证。这就叫作通过五官辨别五色。
雷公问：病情加重与病情衰退，如何判断？黄帝说：这要通过脉诊来判断内外。切按寸口脉，若见滑、小、紧、沉，说明病情加重，病在内脏；切按人迎脉，若见气大紧而浮，说明病情加重，病在体表。若寸口脉浮滑，病情每日进展；人迎脉沉滑，病情每日减轻。若寸口脉滑而沉，病情每日进展，病在内脏；人迎脉滑盛而浮，病情每日进展，病在体表。若脉象浮沉，以及人迎脉与寸口气的大小相等，说明病情难愈。病在脏，脉象沉而大的容易治愈，脉象小的是逆证；病在腑，脉象浮而大的，病情容易治愈。人迎脉盛大坚劲，是感受寒邪所致；气口（寸口）脉甚为坚劲，是饮食积滞所致。
雷公问：如何通过面色来推断病情的轻重？黄帝说：面色粗疏但明亮，或面色沉滞枯夭，属于重症。面色向上蔓延的，病情加重；面色向下消退，像云雾消散一样，病情即将痊愈。五色各有其所属的脏腑部位，有外部（体表）和内部（脏腑）。面色从外部走向内部的，病邪由表入里；面色从内部走向外部的，病邪由里出表。病生于内部的，先治阴分，后治阳分，反之则病情加重；病生于外部的，先治体表，后治内部，反之则病情加重。若脉象滑大、代而长，病邪从外来，患者目有所见（幻视），志有所恶（恐惧厌恶），这是阳气并聚所致，可以通过移精变气的方法治疗。（“变”指移精变气疗法）
雷公说：我听说风是百病之始，厥逆是寒湿引起的，如何区分它们？黄帝说：应当观察阙中部位。色泽薄而润泽的是风邪，色泽冲浊的是痹证，色泽沉陷在地（鼻准下方）的是厥证。这是一般的规律。根据各部位的颜色变化来推断病情。
雷公问：人没有明显病症却突然死亡，怎么知道原因？黄帝说：这是因为大气（邪气）侵入脏腑，所以虽无明显症状却突然死亡。
雷公问：病情轻微好转却突然死亡的，怎么知道原因？黄帝说：若赤色出现在两颧，大小如拇指，虽然病情看似好转，但必然突然死亡。若黑色出现在庭部（额中），大小如拇指，必然无病而突然死亡。
雷公再次拜谢说：太好了！请问死亡是否有预定的时间？黄帝说：通过观察面色可以推断死亡的时间。（以上为前半篇，论述了察色、分部、论病、论死的要义，下文则是进一步解释阐述。）
雷公说：太好了，我希望听完全部内容。黄帝说：庭部（额部）对应首面；阙上对应咽喉；阙中对应肺；下极（鼻柱下端）对应心；直下（鼻柱）对应肝；肝左（鼻柱左侧）对应胆；下（鼻准）对应脾；方上（鼻准上方）对应胃。（注：“下”指面王，即鼻准；“方上”指正当鼻准之上，即准上低扼之处。凡胃气虚陷者，此处必低陷可征。“方”义与前文大陵穴掌后两骨之间“方下”之义相同，旧注认为是迎香穴是错误的。）中央（鼻翼旁）对应大肠；挟大肠（鼻翼旁外侧）对应肾；当肾（鼻根深处）对应脐；面王以上（鼻准上方两侧）对应小肠；面王以下（人中沟）对应膀胱和子宫。颧部对应肩；颧后对应臂；臂下对应手；目内眦上方对应膺乳；挟绳而上（沿耳前上行）对应背；循牙车以下（下颌角向下）对应股；中央对应膝；膝以下对应胫；当胫以下对应足；巨分（颊车穴下凹陷处）对应大腿内侧；巨屈（曲泉穴附近）对应膝盖髌骨。这是五脏六腑及肢节的对应部位。各部分别有阴阳，用阴调和阳，用阳调和阴。必须明确各部位对应关系，才能万举万当。能辨别左右，这叫做大道。男女对应部位不同，所以称为阴阳。审察色泽的润枯，叫做良工。色泽沉浊属内，浮泽属外。黄赤属风，青黑属痛，白属寒。黄而膏润主脓，赤甚主血，痛甚主挛急，寒甚主皮肤麻木不仁。五色各自显现于其所属部位，观察其浮沉，以知病位深浅；观察其润枯，以观预后成败；观察其散聚，以知病程远近；视色上下移动，以知病处所在。专心致志于心，以知既往与未来。所以观察气色若不细微，就不知是非；意念专注不去，才能知晓新病旧疾。面色光明但不粗疏，沉滞枯夭为重症；面色不明朗且不润泽，病情不重。若面色疏散，驹驹然（形容颜色浅淡分散）尚未凝聚，病邪虽散但有气痛，积聚尚未形成。肾气乘心，心先病，肾为应候，面色表现皆如此。男子面色黑见于面王，主小腹痛，下部睾丸痛；若圆形挺直，主阴茎痛；根部在上，头部在下，属于狐疝等阴病范畴。女子面色见于面王，主膀胱和子宫疾病；色散主痛，色聚主积聚。方圆左右，各如其色形。若色随之下行至胝（会阴部），主淫佚；若有润泽如膏状，主暴食不洁。左现主左侧病变，右现主右侧病变。若面色有邪气，聚散而不端正，是面色所指示的征象。青色、黑色、赤色、白色、黄色，若端满而有别乡（偏离正常位置），别乡处若赤色大如榆荚，位于面王，主月经不行。若色上锐首空，向上延伸，或下锐向下延伸，位于左右，依此类推。以五色命名脏腑：青为肝，赤为心，白为肺，黄为脾，黑为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨。（以上两节为后半篇，详细列举面色各部，详述察色之法，都是对前半篇意义的进一步阐释，文字繁复但不删减，看似芜杂实则句句指点神情。）
头绪既多，布局也散，但仔细审视其宾主轻重的道理，断续脱卸的手法，自然感到起伏奇正，步步相生。中间有正叙，有带叙，有补叙，有插叙，忽分忽合，忽即忽离，官止神行，极尽行文变化之能事。
Lei Gong asked Huang Di: "Does the diagnosis of the five colors on the face depend solely on the Ming Tang (nose)? I do not understand what this means." Huang Di said: "The Ming Tang is the nose. The Que is the area between the eyebrows. The Ting is the forehead. The Fan is the side of the cheeks. The Bi is the ear gate. If the bones in these areas are square and large, and can be seen clearly from ten paces away, such a person will certainly live to at least one hundred years of age."
Lei Gong asked: "How should the Five Officials (facial regions corresponding to organs) be distinguished?" Huang Di said: "If the bone of the Ming Tang is high and rising, flat and straight, the regions for the Zang organs follow in the center, and the regions for the Fu organs flank them on both sides. The region for the head and face is located at the Que and Ting. The Palace of the King (the heart region) is located at the lower extreme (tip of the nasal bridge). If the Qi of the five Zang organs is peaceful within the chest, the true color manifests, pathological colors are absent, and the Ming Tang is moist and clear, how could the Five Officials fail to be distinguished?"
Lei Gong asked: "Regarding those that cannot be distinguished, may I hear an explanation?" Huang Di said: "When the five colors appear, they manifest in their respective regions. If the bone of the region is depressed, illness is inevitable. If the colors show mutual overcoming or succession (e.g., colors of controlling or controlled elements appearing together), even if the illness is severe, death will not occur."
Lei Gong asked: "How does one distinguish the five colors through the Five Officials?" Huang Di said: "Green and black indicate pain; yellow and red indicate heat; white indicates cold. This is called distinguishing colors via the Five Officials."
Lei Gong asked: "How can one distinguish between worsening and improving conditions?" Huang Di said: "This involves assessing the interior and exterior through pulse diagnosis. Palpating the Cun Kou (radial artery) pulse: if it is slippery, small, tight, and deep, the illness is worsening, indicating pathology in the interior (Zang organs). Palpating the Ren Ying (carotid artery) pulse: if the Qi is large, tight, and floating, the illness is worsening, indicating pathology in the exterior (Fu organs/surface). If the Cun Kou pulse is floating and slippery, the illness progresses daily. If the Ren Ying pulse is deep and slippery, the illness diminishes daily. If the Cun Kou pulse is slippery and deep, the illness progresses daily, indicating interior pathology. If the Ren Ying pulse is slippery, vigorous, and floating, the illness progresses daily, indicating exterior pathology. If the floating and sinking qualities of the pulse, as well as the magnitude of the Ren Ying and Cun Kou pulses, are equal, the illness is difficult to cure. For illnesses in the Zang organs, a deep and large pulse indicates ease of recovery, while a small pulse is adverse. For illnesses in the Fu organs, a floating and large pulse indicates ease of recovery. A Ren Ying pulse that is vigorous and firm indicates injury by cold. An Qi Kou (Cun Kou) pulse that is very firm indicates injury by food stagnation."
Lei Gong asked: "How can one infer the severity of the illness from the complexion?" Huang Di said: "A complexion that is coarse yet bright, or dull and withered, indicates severe illness. If the color spreads upward, the illness worsens. If the color recedes downward, like clouds dispersing, the illness is about to heal. Each of the five colors has its own organ region, which has an external aspect and an internal aspect. If the color moves from the exterior to the interior, the pathogen moves from the surface to the inside. If the color moves from the interior to the exterior, the pathogen moves from the inside to the outside. For illnesses originating internally, treat the Yin first, then the Yang; reversing this order worsens the condition. For illnesses originating externally, treat the exterior first, then the interior; reversing this order worsens the condition. If the pulse is slippery, large, intermittent (Dai), and long, the pathogen comes from outside. The patient may have visual hallucinations and mental aversion/fear; this is due to the aggregation of Yang Qi, which can be altered through Jing Yi Bian Qi (shifting spirit and changing Qi therapy)."
Lei Gong said: "I have heard that Wind is the beginning of all diseases, and Jue Ni (reversal of Qi) arises from cold and dampness. How can they be distinguished?" Huang Di said: "One should observe the Que Zhong (area between eyebrows/nasal root). A thin and lustrous color indicates Wind. A turbid and muddy color indicates Bi syndrome (obstruction). A color sunken into the ground (lower nose/philtrum area) indicates Jue syndrome. This is the general rule. One determines the illness based on the colors of each region."
Lei Gong asked: "How can one know when a person dies suddenly without prior illness?" Huang Di said: "This occurs when a massive pathogenic factor enters the Zang organs; thus, there are no prior symptoms, but sudden death ensues."
Lei Gong asked: "How can one know when a person dies suddenly despite slight improvement in illness?" Huang Di said: "If red color appears on both cheekbones, the size of a mother's thumb, although the illness seems slightly better, sudden death is certain. If black color appears in the Ting (forehead), the size of a mother's thumb, sudden death will occur without prior illness."
Lei Gong bowed twice and said: "Excellent! Is there a specific time for death?" Huang Di said: "By observing the complexion, one can predict the time." (The above constitutes the first half of the chapter, clarifying the main principles of observing color, dividing regions, discussing disease, and predicting death. The following text elaborates on these points.)
Lei Gong said: "Excellent. I wish to hear the rest." Huang Di said: "The Ting (forehead) corresponds to the head and face. The upper part of the Que corresponds to the throat. The middle of the Que corresponds to the Lung. The lower extreme (tip of nasal bridge) corresponds to the Heart. The area directly below corresponds to the Liver. The left side of the liver region corresponds to the Gallbladder. The lower area (nasal tip) corresponds to the Spleen. The Fang Shang (area above the nasal tip) corresponds to the Stomach. (Note: 'Lower' refers to Mian Wang, i.e., the nasal tip. 'Fang Shang' refers to the area immediately above the nasal tip, where the bridge meets the tip. Where Stomach Qi is deficient and sunken, this area will be depressed, which is observable. The meaning of 'Fang' is consistent with the 'Fang Xia' described earlier regarding the Daling acupoint. Old interpretations identifying this as Yingxiang are incorrect.) The central area (sides of the nose) corresponds to the Large Intestine. The areas flanking the large intestine correspond to the Kidney. The area corresponding to the kidney (deep at the root of the nose) corresponds to the Umbilicus. The area above Mian Wang corresponds to the Small Intestine. The area below Mian Wang corresponds to the Bladder and Uterus. The Cheekbones correspond to the Shoulders. Behind the cheekbones correspond to the Arms. Below the arms correspond to the Hands. Above the inner canthus correspond to the Chest and Breasts. Along the line going up from the ear correspond to the Back. Going down along the jawbone correspond to the Thighs. The center corresponds to the Knees. Below the knees correspond to the Calves. Below the calves correspond to the Feet. Ju Fen (depression below Jiache) corresponds to the Inner Thigh. Ju Qu (near Ququan) corresponds to the Knee Patella. These are the regions of the five Zang and six Fu organs and limbs/joints. Each part has distinct Yin and Yang aspects. Using Yin to harmonize Yang, and using Yang to harmonize Yin, one must clearly understand these regions to ensure every action is appropriate. Being able to distinguish left and right is called the Great Dao. Men and women have different corresponding positions, hence the term Yin and Yang. Examining luster and dullness is the mark of a skilled physician. Deep and turbid colors indicate interior conditions; floating and lustrous colors indicate exterior conditions. Yellow and red indicate Wind; green and black indicate pain; white indicates cold. Yellow with a greasy luster indicates pus. Very red indicates blood. Severe pain indicates spasms/cramps. Severe cold indicates numbness of the skin. Each of the five colors manifests in its respective region. Observe their floating or sinking to know depth; observe their luster or dullness to judge success or failure; observe their dispersion or clustering to know duration; view their vertical movement to locate the disease. Concentrate your spirit in your mind to understand past and future. Therefore, if observation of Qi is not subtle, one cannot discern right from wrong. With focused attention, one knows new and old conditions. Bright but not coarse colors indicate mild illness; deep and withered colors indicate severe illness. Not bright and not lustrous colors indicate non-severe illness. If the color is dispersed, appearing faint and unclustered, the pathogen is scattered but Qi pain exists, and accumulation has not yet formed. When Kidney Qi overcomes Heart, the Heart is diseased first, and the Kidney shows the response. The manifestation of colors is always like this. In men, if black color appears at Mian Wang, it indicates lower abdominal pain and testicular pain. If circular and straight, it indicates penile pain; the base is superior, the head is inferior, belonging to Fox Hernia and other Yin disorders. In women, if color appears at Mian Wang, it indicates bladder and uterine disease. Dispersed color indicates pain; clustered color indicates accumulation. The shape and direction correspond to the color form. If the color extends downward to the perineum, it indicates licentiousness. If it appears moist like paste, it indicates gluttony and uncleanliness. Left appearance indicates left-sided pathology; right appearance indicates right-sided pathology. If the color shows evil influence, clustering and scattering irregularly, it indicates the signs pointed out by the facial color. Green, black, red, white, and yellow, if full and distinct from their normal regions, indicate deviation. If red color, the size of a elm seed, appears at Mian Wang in a deviated region, it indicates amenorrhea. If the color tapers sharply upwards with an empty top, extending upward, or tapers downwards, located on the left or right, apply the method accordingly. Naming the Zang organs by the five colors: Green is Liver, Red is Heart, White is Lung, Yellow is Spleen, Black is Kidney. The Liver connects with sinews, the Heart with vessels, the Lung with skin, the Spleen with muscles, and the Kidney with bones." (The above two sections constitute the second half of the chapter, detailing the facial regions and methods of color observation, further explaining the meaning of the first half. Although verbose and seemingly chaotic, every sentence provides guidance.)
"The threads are numerous, and the layout is scattered. However, upon careful examination of the principles of primary and secondary importance, and the techniques of continuity and detachment, one naturally perceives the rising and falling, the orthodox and unorthodox, each step generating the next. There are direct narratives, accompanying narratives, supplementary narratives, and interpolated narratives. They separate and merge, approach and withdraw. The function stops, and the spirit moves, exhausting the capabilities of literary variation."