《难经》十三难曰∶五脏有五色，皆见于面，亦当与寸口，尺内相应。假令色
青，其脉当弦而急。色赤，其脉浮大而散。色黄，其脉中缓而大。色白，其脉浮涩
而短。色黑，其脉沉濡而滑。脉数，尺之皮肤亦数。脉急，尺之皮肤亦急。脉缓，
尺之皮肤亦缓。脉涩，尺之皮肤亦涩。脉滑，尺之皮肤亦滑。假令色青，其脉浮涩
而短，若大而缓，为相胜。（色青为肝。脉得浮涩而短，为肺脉，为金克木；大而缓为脾脉，
为木克土，是谓相胜。）浮大而散，若小而滑，为相生也。（浮大而散为心脉，为木生火；小而滑
为肾脉，为水生木，是谓相生。）
玉机真藏论曰∶凡治病，察其形气色泽，脉之盛衰，病之新故，乃治之，无后
其时。形气相得，谓之可治。色泽以浮，谓之易已。脉从四时，谓之可治。脉弱以
滑，是有胃气，命曰易治，取之以时。形气相失，谓之难治。色夭不泽，谓之难治。
脉实以坚，谓之益甚。脉逆四时，为不可治。必察四难而明告之。
五脏生成篇曰∶色味当五脏。白当肺，辛。赤当心，苦。青当肝，酸。黄当脾，
甘。黑当肾，咸。故白当皮、赤当脉，青当筋，黄当肉，黑当骨。
《灵枢》五色篇曰∶五脏六腑之肢节，各有部分。有部分，用阴和阳，用阳和阴。
当明部分，万举万当。（和阴阳之盛衰，衰多益寡。和而平之，万举万当矣。）能别左右，是谓大道。
男女易位，故曰阴阳。审察泽夭，谓之良工。（左右乃阴阳之道路。而男女从逆不同，故位亦异。位定
然后能察其润泽枯夭也。）沉浊为内，浮泽为外。（内为脏，外为腑，以沉浮别之。然在色上看，非心
会不能得。）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。察其散抟，
以知远近。视色上下，以知病处。（浮则病浅，沉则病深。泽则成全，夭则败亡。散解者新近，抟聚者
久远。上则在上，下则在下，皆以色形知病也。）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。（视色之道，必积神属意，乃知已往来今及新病故疾。）色明不粗，沉夭为甚，不明不
泽，其病不甚。（明泽不粗显，而但见沉夭，病必甚也。若无沉夭，虽不明泽，病亦不甚。）其色散，
驹驹然未有聚，其病散而气痛，聚未成也。（驹，小马也。奔逸不定，言其色散无定所。气虽聚，痛
未成形也。）肾乘心，心先病，肾为应，色皆如是。（脏必自虚，而后贼邪乘之。所见之色，自是
胜我者。五脏皆然。）男子色见于面王，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。（卵茎、狐 ，乃膀胱、小肠、子处之病也。其部位在于面王上下，故色见于彼。圜直象茎，
故以色见之高下，分茎病之本末。俗以鼻之大小，验前阴之巨细，有以哉。）女子在于面王，为膀胱子处之病。
散为痛，抟为聚。方圆左右，各如其色形。其随而下至胝为淫。有润如膏状，为暴食不洁。（
女子部分亦同，而病亦在下。但所见皆冲、任、带脉如淫带、淋浊、瘕聚之类。或有因暴食，湿热下
流而成前证者。若色抟则聚而结，色散者但痛而已。）左为左，右为右。其色有邪，聚散而不端，面色所
指者也。（病见于色，左右不爽，故随其色之所指，察聚散而知邪之抟与痛也。）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，为不日。（五色之正端满合时日者，是为无邪。
有别乡者，犹言正色之外，别部又见一色也。如赤见于面王，则非其部。不当见而见，又非其时矣。）其色上
锐，首空上向，下锐下向，在左右如法。（色之侵乘，必视其尖锐处为乘之首。上锐上乘，下锐下乘，左右
皆如其法。）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。（别五色而知五脏，因五脏而知五合。再察在何部，而分生克吉凶，病固无遁情矣。）
面上白点，腹中虫积。
面青白黄色不常，及面上如蟹爪路，一黄一白者，食积。两颧时赤，虚火上炎。
病患面无血色，无寒热，脉沉弦者，衄也。
病患见黄色光泽者，为有胃气，不死。干黄者凶。
赤色出两颧，大如拇指，病虽小愈，必卒死。
黑色出于庭，大如拇指，必不病而卒死。
冬月面惨，伤寒。紫浊，时病。色白而肥，气虚多痰。黑而瘦，阴虚火旺。
《难经》第十三难说：五脏对应五种面色，都会显现于面部，同时也应当与寸口脉和尺部皮肤相应。假如面色青，其脉象应当弦而急。面色赤，其脉象浮大而散。面色黄，其脉象中缓而大。面色白，其脉象浮涩而短。面色黑，其脉象沉濡而滑。脉数，尺部的皮肤也感觉跳动急促；脉急，尺部的皮肤也感觉紧绷；脉缓，尺部的皮肤也感觉松弛；脉涩，尺部的皮肤也感觉滞涩；脉滑，尺部的皮肤也感觉滑利。假如面色青，其脉象却是浮涩而短，或者大而缓，这属于相胜（克）的关系。（面色青属肝木。脉象得浮涩而短，是肺金之脉，为金克木；脉象大而缓是脾土之脉，为木克土，这称为相胜。）如果是浮大而散，或者小而滑，则属于相生关系。（浮大而散是心火之脉，为木生火；小而滑是肾水之脉，为水生木，这称为相生。）
《素问·玉机真脏论》说：凡是治病，必须观察病人的形体、气色、色泽、脉象的盛衰以及病情的新久，然后进行治疗，不要错过时机。形与气相协调，称为可治。色泽明润光泽，称为易愈。脉象顺应四时变化，称为可治。脉象弱而滑利，说明有胃气，命名为易治，应把握治疗时机。形与气不相协调，称为难治。面色枯槁无光泽，称为难治。脉象实而坚劲，说明病情日益加重。脉象违背四时规律，称为不可治。必须仔细审查这四种难治的情况并明确告知病人。
《素问·五脏生成篇》说：五色五味分别对应五脏。白色对应肺，味辛。赤色对应心，味苦。青色对应肝，味酸。黄色对应脾，味甘。黑色对应肾，味咸。所以白色对应皮，赤色对应脉，青色对应筋，黄色对应肉，黑色对应骨。
《灵枢·五色篇》说：五脏六腑在肢体节段上各有对应的部位。有了这些对应部位，就可以用阴来调和阳，用阳来调和阴。必须明确各部位的对应关系，才能万举万当。（调和阴阳的盛衰，衰者补之，盛者泻之。调和使之平衡，就能万举万当。）能够辨别左右，这就叫做大道。男女的脏腑位置有所变动，所以称为阴阳。审察面色的润泽与枯槁，才称得上是良医。（左右是阴阳运行的道路。而男女的气血顺逆不同，所以脏腑位置也有差异。位置确定后才能察知面色的润泽或枯夭。）面色深沉浑浊主内病，浮浅润泽主外病。（内指脏，外指腑，通过沉浮来区分。但在观察面色时，若非心中领会不能得其真谛。）黄赤色主风邪，青黑色主疼痛，白色主寒证，黄色且膏润主脓疡，赤色深重主血证，疼痛剧烈主痉挛，寒邪严重主皮肤麻木不仁。五色各自显现于相应的部位。观察颜色的浮沉，可以知道病位的深浅；观察颜色的泽夭，可以观察预后的成败；观察颜色的散聚，可以知道病程的新久；观察颜色出现的上下位置，可以知道病变的部位。（浮表示病位浅，沉表示病位深。泽表示预后良好，夭表示预后不良。散开表示病近，聚结表示病久。上部出现病在上部，下部出现病在下部，都是通过色形来判断病情。）将精神积聚于心，以了解既往和现在的病情。所以观察气色如果不细微，就不知道是非曲直。专心致志，不离开观察对象，才能知道疾病的新旧。（观察气色的方法，必须精神专注，才能知晓已往、现在以及新病旧疾。）面色光明不粗糙，若见沉夭则病重；若面色不明亮也不润泽，则病不重。（光明润泽且不粗显，如果只见到沉夭，病一定很重。如果没有沉夭，虽然不明亮润泽，病也不会太重。）如果面色散漫，像小马奔跑一样没有定所，说明病势散漫而气痛，但邪气尚未聚结成实。（驹，是小马。奔逸不定，形容面色散漫无定所。气虽聚集，但疼痛尚未成形。）肾气乘袭心气，心先发病，肾气作为反应，面色表现都是如此。（脏腑必定先自虚，然后贼邪才会乘虚而入。所见到的面色，自然是克制我的那一行。五脏都是这样。）男子面色在鼻头（面王）显现，提示小腹痛，向下延伸则为睾丸痛。如果呈圆形或直线状，则为阴茎痛。高起处为本，低垂处为首，这是狐疝等阴部疾病的征象。（睾丸、阴茎、狐疝，属于膀胱、小肠、子宫的疾病。其部位反映在面王的上下，所以面色在那里显现。圆形和直线象征阴茎，所以通过面色的高下分布，来区分阴茎病的根本和末梢。世俗以鼻子的大小来验证前阴的大小，是有道理的。）女子在鼻头（面王）显现面色，提示膀胱和子宫的疾病。散漫主痛，聚结主积聚。方圆左右，各如其面色的形状。如果颜色向下延伸至肚脐，则是带下病。如果有润泽如膏状，则是因暴食不洁之物所致。（女子的面部对应部位相同，但病变也在下部。但所见多为冲脉、任脉、带脉相关的带下、淋浊、癥瘕积聚之类。有的因为暴食，湿热下流而形成上述病症。如果面色聚结则形成积聚，面色散漫则只是疼痛而已。）左边对应左边，右边对应右边。如果面色有病邪，聚散而不端正，就是面色所指出的病位。（病邪反映在面色上，左右不差，所以随着面色所指的方向，观察聚散来知晓邪气的聚结与疼痛。）五色，即青、黑、赤、白、黄，都应当端整饱满，且有别于其他部位。如果在别处见到赤色，其色赤大如榆荚，出现在鼻头，预示不久将死亡。（五色的正常端整饱满符合时令，这是无邪的表现。有别乡，意思是正色之外，其他部位又出现一种颜色。如赤色出现在鼻头，则不是该部位应有的颜色。不当见而见，又不合时令，故凶。）如果颜色向上尖锐，头部空虚向上倾斜，下部尖锐向下倾斜，左右遵循同样的法则。（颜色的侵凌乘袭，必须视其尖锐处为乘袭之首。上锐向上乘袭，下锐向下乘袭，左右都依此法。）用五色来命名五脏。青色为肝，赤色为心，白色为肺，黄色为脾，黑色为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合骨。（辨别五色而知五脏，因五脏而知五体相合。再察看在何部位，从而分辨生克的吉凶，病情自然无所遁形。）面上出现白点，腹中有虫积。
面色青、白、黄无常，以及面上出现如蟹爪路一样的纹路，一黄一白的，是食积。两颧时常发红，是虚火上炎。
病人面无血色，无恶寒发热症状，脉象沉弦的，是鼻衄（鼻出血）。
赤色出现在两颧，大如拇指，即使病稍好转，也必然突然死亡。
Chapter 13 of the *Nan Jing* (Classic of Difficult Issues) states: The five Zang organs correspond to five colors, all of which manifest on the face, and should also correspond with the Cun Kou pulse and the skin of the Chi area. If the complexion is cyan (Qing), the pulse should be Xian (Wiry) and Ji (Rapid/Tight). If the complexion is red (Chi), the pulse should be Fu (Floating), Da (Large), and San (Scattered). If the complexion is yellow (Huang), the pulse should be Zhong Huan (Moderately Slow) and Da (Large). If the complexion is white (Bai), the pulse should be Fu (Floating), Se (Choppy), and Duan (Short). If the complexion is black (Hei), the pulse should be Chen (Deep), Ru (Soft), and Hua (Slippery). If the pulse is Shu (Rapid), the skin of the Chi area also feels rapid; if the pulse is Ji (Tight), the skin of the Chi area also feels tight; if the pulse is Huan (Slow), the skin of the Chi area also feels loose; if the pulse is Se (Choppy), the skin of the Chi area also feels choppy; if the pulse is Hua (Slippery), the skin of the Chi area also feels slippery. If the complexion is cyan, but the pulse is Fu (Floating), Se (Choppy), and Duan (Short), or Da (Large) and Huan (Slow), this indicates a relationship of Xiang Sheng (Mutual Overcoming/Clashing). (Cyan complexion belongs to the Liver Wood. A pulse that is Fu, Se, and Duan is a Lung Metal pulse, representing Metal overcoming Wood; a pulse that is Da and Huan is a Spleen Earth pulse, representing Wood overcoming Earth; this is called Xiang Sheng/Overcoming.) If the pulse is Fu (Floating), Da (Large), and San (Scattered), or Xiao (Small) and Hua (Slippery), this indicates a relationship of Xiang Sheng (Mutual Generation). (Fu, Da, and San is a Heart Fire pulse, representing Wood generating Fire; Xiao and Hua is a Kidney Water pulse, representing Water generating Wood; this is called Xiang Sheng/Generation.)
The *Yu Ji Zhen Zang Lun* chapter of the *Su Wen* (Basic Questions) states: In treating any disease, one must observe the patient's form, Qi, color, luster, the excess or deficiency of the pulse, and whether the disease is new or old, before proceeding with treatment, without delaying the appropriate time. When Form and Qi are harmonious, it is called "treatable." When the color and luster are bright and glossy, it is called "easy to heal." When the pulse conforms to the Four Seasons, it is called "treatable." When the pulse is weak yet slippery, it indicates the presence of Wei Qi (Stomach Qi), termed "easy to treat," and treatment should be timed accordingly. When Form and Qi are discordant, it is called "difficult to treat." When the complexion is dull and lacks luster, it is called "difficult to treat." When the pulse is solid and firm, it indicates the disease is worsening. When the pulse goes against the pattern of the Four Seasons, it is called "incurable." One must carefully examine these four difficult conditions and explain them clearly to the patient.
The *Wu Zang Sheng Cheng Pian* chapter of the *Su Wen* states: Colors and flavors correspond to the Five Zang organs. White corresponds to the Lung and Pungent flavor. Red corresponds to the Heart and Bitter flavor. Cyan corresponds to the Liver and Sour flavor. Yellow corresponds to the Spleen and Sweet flavor. Black corresponds to the Kidney and Salty flavor. Therefore, White corresponds to the Skin, Red to the Vessels, Cyan to the Tendons, Yellow to the Flesh, and Black to the Bones.
The *Se Se* (Colors) chapter of the *Ling Shu* (Spiritual Pivot) states: The limbs and joints of the Five Zang and Six Fu organs each have specific corresponding areas. With these corresponding areas, Yin can be used to harmonize Yang, and Yang can be used to harmonize Yin. One must clearly understand these areas to ensure every action is appropriate. (Harmonizing the excess and deficiency of Yin and Yang, supplementing deficiency and reducing excess, brings harmony and balance, ensuring every action is appropriate.) Being able to distinguish left from right is called the Great Dao. The positions of Yin and Yang differ between men and women, hence the term Yin and Yang. Examining the luster and dullness of the complexion qualifies one as a skilled physician. (Left and right are the pathways of Yin and Yang. Men and women have different patterns of flow and reversal, so their positions differ. Only after positions are determined can one observe the luster or dullness.) Deep and turbid colors indicate internal diseases, while floating and lustrous colors indicate external diseases. (Internal refers to Zang organs, external to Fu organs, distinguished by depth and surface. However, in observing colors, only those who comprehend the mind can truly grasp the meaning.) Yellow and red indicate Wind pathogens, cyan and black indicate Pain, white indicates Cold, yellow with a greasy luster indicates Pus, deep red indicates Blood stasis, severe pain indicates Spasm, and severe cold indicates Numbness of the skin. Each of the five colors manifests in its respective area. Observing the floating or sinking of the color reveals the depth of the disease; observing the luster or dullness reveals the outcome; observing the dispersion or aggregation reveals the duration; viewing the upper or lower position of the color reveals the location of the disease. (Floating indicates shallow disease, sinking indicates deep disease. Luster indicates recovery, dullness indicates deterioration. Dispersion indicates recent onset, aggregation indicates long-standing disease. Upper manifestations indicate upper body disease, lower manifestations indicate lower body disease; all are known through color and shape.) Accumulate spirit in the heart to know the past and present. If observation of Qi is not subtle, one cannot discern right from wrong. Maintain focus and do not let go, then one will know the new and old. (The method of observing color requires accumulated spirit and focused attention to know the past, present, new diseases, and old ailments.) If the color is bright and not coarse, but appears deep and dull, the disease is severe. If the color is neither bright nor lustrous, the disease is not severe. (If bright and lustrous but not coarse, yet deep and dull appear, the disease is certainly severe. If there is no deepness or dullness, even if not bright or lustrous, the disease is not severe.) If the color is scattered, like a foal running freely without a fixed place, the disease is dispersed with Qi pain, but the pathogen has not yet aggregated into a solid mass. (Ju means a young horse. Running freely and unpredictably describes scattered color without a fixed location. Qi may aggregate, but pain has not yet taken form.) When Kidney Qi overcomes Heart Qi, the Heart becomes diseased first, and the Kidney reacts; the color manifestation is always thus. (Zang organs must become deficient internally before the pathogenic factor can invade. The observed color naturally belongs to the element that overcomes me. This applies to all five Zang organs.) In men, color appearing at the Mian Wang (tip of the nose) indicates lower abdominal pain, extending downward to testicular pain. If circular or straight, it indicates penile pain. High represents the root, low represents the head; this belongs to Hu Shan (Fox Hernia) and other Yin disorders. (Testes, penis, and Fox Hernia belong to diseases of the Bladder, Small Intestine, and Uterus. Their locations reflect above and below the Mian Wang, hence color appears there. Circular and straight shapes symbolize the penis, so the high and low distribution of color distinguishes the root and branch of penile disease. Popular belief uses nose size to verify the size of the anterior yin, which has some basis.) In women, color appearing at the Mian Wang indicates diseases of the Bladder and Uterus. Scattered indicates pain, aggregated indicates accumulation. Square, round, left, and right correspond to the shape of the color. If it extends downward to the umbilicus, it is Dai Xia (Leukorrhea). If it has a luster like grease, it is caused by gluttony and unclean food. (Women's facial correspondences are the same, but diseases are also in the lower part. What is seen relates to the Chong, Ren, and Dai meridians, such as leukorrhea, strangury, and masses. Some cases arise from gluttony causing damp-heat to flow downward. If color aggregates, it forms a mass; if scattered, it is merely pain.) Left corresponds to the left, right to the right. If the color shows pathogenic influence, aggregating and dispersing irregularly, it points to the site indicated by the facial color. (Disease manifests in color, left and right being accurate, so following the direction of the color, observing aggregation and dispersion reveals the pathogen's condensation and pain.) The five colors—cyan, black, red, white, yellow—should all be regular and full, distinct from other areas. If red appears in another area, large like a elm seed, at the Mian Wang, death will occur soon. (Regular, full five colors conforming to the season indicate absence of pathogen. "Different area" means besides the normal color, another color appears elsewhere. For example, red at the Mian Wang is not the proper area. Appearing where it should not, and out of season, is ominous.) If the color is sharp at the top, hollow at the head pointing upward, and sharp at the bottom pointing downward, left and right follow the same rule. (The invasion and overcoming of color must be viewed by its sharp point as the leading edge. Sharpness upward indicates upward invasion, sharpness downward indicates downward invasion, left and right follow this rule.) Assign colors to Zang organs: Cyan is Liver, Red is Heart, White is Lung, Yellow is Spleen, Black is Kidney. Liver connects with Tendons, Heart with Vessels, Lung with Skin, Spleen with Flesh, Kidney with Bones. (Distinguishing five colors knows the five Zang; knowing the five Zang knows the five connections. Further observing the area allows distinguishing generation and overcoming for auspiciousness or misfortune, leaving no room for disease to hide.) White spots on the face indicate intestinal parasites.
Irregular cyan, white, or yellow complexions, or crab-claw-like lines on the face, alternating yellow and white, indicate Food Stagnation. Frequent redness on the cheekbones indicates Deficient Fire flaming upward.
Patients with a bloodless complexion, without aversion to cold or fever, and with a Chen Xian (Deep and Wiry) pulse, suffer from Bi Xu (Epistaxis/Nosebleed).
Patients showing a yellow luster have Wei Qi (Stomach Qi) and will not die. Dry yellow is an ominous sign.
Redness appearing on both cheekbones, large as a thumb, indicates that even if the illness seems to improve slightly, sudden death will inevitably follow.
Blackness appearing on the Ting Yuan (Forehead), large as a thumb, indicates sudden death before obvious symptoms appear.
A grim complexion in winter indicates Shang Han (Cold Damage). Purple and turbid color indicates Shi Bing (Seasonal Epidemic Disease). White complexion with obesity indicates Qi Deficiency and excessive Phlegm. Black complexion with emaciation indicates Yin Deficiency with Hyperactive Fire.