《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？
《素问·脉要精微论》说：能够结合面色与脉象进行诊断，治疗就可以万无一失。五色是脏腑精气的外在荣华表现。面色红应当像白绸包裹着朱砂（含蓄红润），不应当像代赭石那样暗红无光。面色白应当像鹅的羽毛（洁白润泽），不应当像食盐那样苍白枯槁。面色青应当像青玉那样有光泽（青而润泽），不应当像蓝草染料那样暗沉。面色黄应当像丝绸包裹着雄黄（黄而明润），不应当像黄土那样枯黄晦暗。面色黑应当像多层涂漆的颜色（黑而光亮），不应当像地苍（一种矿物）那样灰暗。
《素问·五脏生成篇》说：面色青得像翠鸟羽毛的是生机旺盛，面色红得像鸡冠的是生机旺盛，面色黄得像螃蟹腹部的是生机旺盛，面色白得像猪油的是生机旺盛，面色黑得像乌鸦羽毛的是生机旺盛。这是五色中显示生机的表现。面色青得像枯草一样的会死亡，面色黄得像枳实（干枯果实）一样的会死亡，面色黑得像某种死色（原文缺字，通常指如铁或煤）的会死亡，面色红得像凝固的血块一样的会死亡，面色白得像枯骨一样的会死亡。这是五色中显示死征的表现。
又说：心脏正常的色泽，像用白色薄绢包裹着朱砂；肺脏正常的色泽，像用白色薄绢包裹着红色；肝脏正常的色泽，像用白色薄绢包裹着深青色；脾脏正常的色泽，像用白色薄绢包裹着瓜蒌实；肾脏正常的色泽，像用白色薄绢包裹着紫色。这是五脏精气外荣的正常表现。
气由脏腑发出，颜色随着气的荣华而显现。像青、黄、赤、白、黑这些，是颜色的本体。像白绸裹朱、鹅羽、青玉之泽、丝绸裹雄黄、重漆色，以及翠羽、鸡冠、蟹腹、猪膏、乌羽等描述，或者是指颜色鲜明但内含光泽，或者是指光泽温润而不外露，这些都是“气”的表现。气充足然后颜色才能彰显，所以称为“欲”（理想状态）、称为“生”（生机）。如果面色红得像代赭石、白得像盐、青得像蓝草、黄得像泥土、黑得像地苍，严重到青得像枯草、黄得像枳实、黑得像死色、红得像凝血、白得像枯骨，或者晦暗没有光泽，或者憔悴干枯没有神采。败坏的颜色虽然呈现出来，气又在哪里呢？所以说不“欲”，并且说是“死”。由此看来，色与气，确实是一刻也不能分离的。然而，外露的颜色不如内含的好。内含则气机潜藏，外露则气机泄散。这也就像脉象中的弦、钩、毛、石四种脉，希望它们微弱柔和，不希望它们过于强劲明显。下文所说的“像用白绢包裹着”，正是取五色微微显露的意思，这才是五脏精气的外在荣华。否则，如果过于彰露，与弦、钩、毛、石脉象中单独出现而没有胃气（和缓之象），被称为“真脏脉”的情况，又有什么不同呢？
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"?