（素问脉要稍微论）
夫精明五色者，气之华也。（精明见于目，五色显于面，皆五气之精华也。六节藏象论曰∶天食人以五气，五气入鼻，
藏于心肺，上使五色修明。本类首章曰∶切脉动静，而视精明，察五色，以此参伍，决死生之分。皆此之谓也。）赤欲如
白裹朱，不欲如赭；（白裹朱，隐然红润而不露也。赭，代赭也，色赤而紫。此火色之善恶也。赭音者。）白欲如鹅羽，
不欲如盐；（鹅羽白而明，盐色白而暗，此金色之善恶也。）青欲如苍璧之泽，不欲如蓝；（苍璧之泽，青而明润，蓝色青
而沉晦，此木色之善恶也。）黄欲如罗裹雄黄，不欲如黄土；（罗裹雄黄，光泽而隐，黄土之色，沉滞无神，此土色之善
恶也。）黑欲如重漆色，不欲如地苍。（重漆之色，光彩而润，地之苍黑，枯暗如尘，此水色之善恶也。）五色精微象见矣，
其寿不久也。（此皆五色精微之象也，凶兆既见，寿不远矣。）夫精明者，所以视万物，别白黑，审短长。以长为短，以
白为黑，如是则精衰矣。（五脏六腑之精气，皆上注于目而为之精，故精聚则神全；若其颠倒错乱，是精衰而神散矣，岂
允安之兆哉？）
（灵枢五阅五使篇 全）
黄帝问于岐伯曰∶余闻刺有五官五阅，以观五气。五气者，五脏之使也，五时之副也。愿闻其五使当安出？（刺法
当知脏气。欲知脏气，当于五官五阅而察之。五官，如下文鼻者肺之官也。阅，外候也。使，所使也。副，配合也。）岐
伯曰∶五官者，五脏之阅也。（五脏藏于中，五官见于外，内外相应，故为五脏之阅。）黄帝曰∶愿闻其所出，令可为常。
岐伯曰∶脉出于气口，色见于明堂，五色更出，以应五时，各如其常，经气入脏，必当治里。（可为常者，常行之法。五
脏之脉，察于气口。五脏之色，察于明堂。明堂者，鼻也。色应其时，乃其常也。然色见于外而病在内，是为经气入脏，
故当治里。）帝曰∶善。五色独决于明堂乎？岐伯曰∶五官以辨，阙庭必张，乃立明堂。明堂广大，蕃蔽见外，方壁高基，
引垂居外，（此言五官诸部，皆当详辨，不惟察色于明堂也。阙，眉间也。庭，颜也。张，布列也。蕃，颊侧也。蔽，耳
门也。壁，墙壁也。基，骨胳也。引垂居外，谓明显开豁也。此于五色之外，而言其部位之隆浓也。）五色乃治，平博广
大，寿中百岁。（形色皆佳，乃为寿具，故中百岁。治，不乱也。中，宜也，堪也。）见此者，刺之必已。如是之人者，
血气有余，肌肉坚致，故可苦以针。（若此之人，是为血气充实，形色坚固，故刺之则病已，而可苦以针也。然则血气内
虚，形色外弱者，其不宜用针可知。致音致，密也。）黄帝曰∶愿闻五官。岐伯曰∶鼻者肺之官也，目者肝之官也，口唇
者脾之官也，舌者心之官也，耳者肾之官也。（鼻为肺之窍，目为肝之窍，口唇为脾之窍，舌为心之窍，耳为肾之窍。官
者，职守之谓，所以司呼吸、辨颜色、纳水谷、别滋味、听声音者也。）黄帝曰∶以官何候？岐伯曰∶以候五脏。故肺病
者喘息鼻张，肝病者 青，脾病者唇黄，心病者舌卷短颧赤，肾病者颧与颜黑。（此虽以五脏之色，见于五脏之官为言；
然各部有互见者，又当因其理而变通之。卷，上声。）黄帝曰∶五脉安出，五色安见，其常色殆者如何？（安出安见，言
脉色安然无恙也。常色殆者，谓色本如常而身亦危也。此又何如其故？）岐伯曰∶五官不辨，阙庭不张，小其明堂，蕃
蔽不见，又埤其墙，墙下无基，垂角去外，如是者虽平常殆，况加疾哉？（若此者，部位骨胳既无所善，则脉色虽平，
不免于殆，尚何疾之能堪哉？是以人之寿夭，尤当以骨胳为主。埤，卑同。）黄帝曰∶五色之见于明堂，以观五脏之气，
左右高下，各有形乎？（五色见于明堂，而明堂居面之中，故五脏之气，亦仍当有各部之辨。）岐伯曰∶腑脏之在中也，
各以次舍，左右上下，各如其度也。（腑脏居于腹中、各有左右上下之次舍，而面部所应之色亦如其度，如后篇所谓庭者
首面、阙者咽喉之类皆是也。详具脏腑肢节面部图。）
（出自《素问·脉要精微论》）
所谓精明与五色，是脏腑精气的外在荣华表现。（“精明”指眼神的光彩，“五色”指面部的色泽，它们都是五脏六腑精气的精华体现。《素问·六节藏象论》说：自然界通过口鼻供给人五气，五气进入鼻腔，储藏在心肺之中，向上使面部五色润泽明亮。本书第一章说：通过切诊脉搏的动静，观察眼神的光彩，审视面部的五色，将这些信息相互参照比较，从而判断生死界限。说的都是这个道理。）面色红如白绢包裹朱砂，而不像赭石那样赤紫；（白绢裹朱砂，形容红润含蓄而不显露。赭石，即代赭石，颜色赤中带紫。这是火行面色好坏的标准。赭音同“者”。）面色白如鹅毛般洁白明润，而不像食盐那样苍白枯暗；（鹅毛白而明亮，盐色白而昏暗，这是金行面色好坏的标准。）面色青如青玉般的润泽，而不像蓝草那样青黑沉晦；（青玉的润泽，指青色明亮滋润，蓝色青黑而沉闷晦暗，这是木行面色好坏的标准。）面色黄如丝罗包裹雄黄，光泽内敛，而不像黄土那样沉滞无神；（丝罗裹雄黄，形容光泽隐现，黄土之色，沉滞没有神采，这是土行面色好坏的标准。）面色黑如层层重漆的颜色，光彩润泽，而不像地苍（泥土尘埃）那样枯暗；（重漆的颜色，光彩润泽，地上的苍黑色，枯暗如尘土，这是水行面色好坏的标准。）如果五色中出现了精气败露的微细征象，那么寿命就不会长了。（这些都是五色精气败露的征象，凶兆既然出现，寿命就不远了。）至于精明，是用来观察万物、辨别黑白、审察长短的。如果把长看作短，把白看作黑，这就说明精气已经衰败了。（五脏六腑的精气都上注于眼睛而形成眼神，所以精气汇聚则神志健全；如果出现颠倒错乱的情况，就是精气衰败、神志涣散，这难道是安宁吉祥的征兆吗？）
（出自《灵枢·五阅五使篇》，全文）
黄帝向岐伯问道：我听说针刺疗法有五官五阅，用来观察五脏之气。五气，是五脏的外在表现，也是顺应四时的副象。我想了解这五种外在表现应当从何处观察？（针刺的方法应当了解脏气。想要了解脏气，应当在五官五阅上进行观察。五官，如下文所说，鼻子是肺的官窍。阅，指外部征候。使，指所反映的内容。副，指配合关系。）岐伯回答说：五官，是五脏的观察窗口。（五脏藏于体内，五官显现于体外，内外相应，所以称为五脏的观察窗口。）黄帝说：我想了解它们的具体位置，以便作为常规标准。岐伯说：脉象可以从气口（寸口脉）处诊察，色泽可以在明堂（鼻部）处观察，五色随着四季更替变化，以对应五行时令，只要符合常态，说明经气尚在脏腑内部，治疗应当侧重于调理内脏。（可以作为常规标准的，是通常施行的方法。五脏的脉象，在气口处进行察验。五脏的色泽，在明堂处进行察验。明堂，指的是鼻子。色泽顺应时令，才是正常的。然而色泽显现于外表而病根在内，这是经气深入脏腑的表现，所以应当治疗内脏。）黄帝说：好。五色的诊断只取决于明堂吗？岐伯说：必须详细分辨五官，眉间（阙）和额部（庭）必须开阔布列，才能确立明堂的位置。如果明堂宽大，两颊侧面（蕃）和耳门（蔽）显露在外，颧骨墙壁高耸，根基坚实，法令纹下垂且位于外侧，（这里讲的是五官各个部位，都应当详细分辨，不仅仅是在明堂察色。阙，指两眉之间。庭，指额头。张，指分布排列。蕃，指脸颊两侧。蔽，指耳门。壁，指颧骨如墙壁。基，指骨骼基础。引垂居外，指法令纹明显开豁。这是在五色之外，论述面部部位的隆起丰满程度。）如果五色调和，面部平坦宽阔广大，这样的人可以活到百岁。（形色都佳，才具备长寿的条件，所以能活到百岁。治，指不乱。中，指适宜、能够。）见到这种面相的人，用针刺治疗必定能痊愈。像这样的人，血气充足，肌肉坚实致密，所以可以承受剧烈的针刺治疗。（如果是这种人，属于血气充实，形色坚固，所以针刺后病就能好，并且可以忍受较强的针刺激。然而，如果血气内虚，外形羸弱的人，就不宜使用针刺了。致，音同“至”，意为紧密。）黄帝说：我想了解五官的具体情况。岐伯说：鼻子是肺的官窍，眼睛是肝的官窍，口唇是脾的官窍，舌头是心的官窍，耳朵是肾的官窍。（鼻子是肺的孔窍，眼睛是肝的孔窍，口唇是脾的孔窍，舌头是心的孔窍，耳朵是肾的孔窍。官，指职守，分别主管呼吸、辨颜色、纳水谷、别滋味、听声音等功能。）黄帝说：通过官窍来候察什么？岐伯说：用来候察五脏。所以肺病患者会出现喘息、鼻孔张大的症状，肝病患者面色发青，脾病患者口唇发黄，心病患者舌头卷缩短小、颧骨发红，肾病患者颧骨和颜面发黑。（这里虽然是以五脏的色泽出现在五脏对应的官窍上来论述；但是各部位也有互相影响的情况，又应当根据医理灵活变通。卷，读上声。）黄帝说：五脉从哪里出现，五色从哪里显现，正常的面色如果出现危象是怎样的？（安出安见，指脉色安然无恙。常色殆者，指面色本来正常但身体却处于危险状态。这是什么原因呢？）岐伯说：如果五官分辨不清，眉间和额部不开阔，明堂狭小，两颊侧面和耳门看不见，颧骨墙壁低矮，根基浅薄，法令纹远离外侧，像这样的人，即使面色平常也处于危险境地，何况再加上疾病呢？（像这种情况，面部骨骼结构既不好，那么脉色虽然平和，也难免危险，怎么能承受疾病呢？因此人的寿夭，尤其要以骨骼为基础。埤，同“卑”，意为低矮。）黄帝说：五色在明堂显现，用来观察五脏之气，左右高低，各有不同的形态吗？（五色显现于明堂，而明堂位于面部中央，所以五脏之气，也仍然应当有各部位的区分。）岐伯说：脏腑在体内，各自按照次序居住在不同的部位，左右上下，都有一定的法度。（脏腑居于腹中，各有左右上下的居所，而面部相应的色泽也遵循同样的法度，如后篇所说的庭部对应首面、阙部对应咽喉等皆是如此。详细内容参见脏腑肢节面部图。）
(From *Suwen: Mai Yao Jing Wei Lun*)
The term "Jing Ming" (Bright Eyes/Spirit) and the "Five Colors" represent the external splendor of Zang-Fu Qi. ("Jing Ming" refers to the luster of the eyes, and "Five Colors" refers to the complexion; both are the essence of the Zang-Fu Qi. The *Suwen: Liu Jie Zang Xiang Lun* states: Heaven nourishes humans with Five Qi; these enter through the nose, store in the Heart and Lung, and upwardly cause the Five Colors on the face to be bright and clear. Chapter One of this book states: By palpating the pulse's movement and stillness, observing the Jing Ming, and examining the Five Colors, one can cross-reference these findings to determine the division between life and death. This is what is meant.) A healthy red complexion should resemble white silk wrapping cinnabar—subtle and rosy without being glaring—not like hematite (*Zhe*), which is dark red and purplish. (White silk wrapping cinnabar implies a hidden rosiness that does not expose itself starkly. Hematite is dark red with purple tones. This describes the good and bad aspects of Fire-colored complexions. *Zhe* is pronounced "zhe".) A healthy white complexion should resemble goose feathers—pure and bright—not like salt, which is white but dull. (Goose feathers are white and luminous; salt is white but dim. This describes the good and bad aspects of Metal-colored complexions.) A healthy green/cyan complexion should resemble the luster of green jade—bright and moist—not like indigo dye, which is cyan but deep and obscure. (The luster of green jade implies a bright and moist cyan color; indigo is cyan but heavy and dark. This describes the good and bad aspects of Wood-colored complexions.) A healthy yellow complexion should resemble raw realgar wrapped in silk—lustrous and contained—not like loess soil, which is stagnant and lacks spirit. (Raw realgar wrapped in silk implies luster that is subtle; loess soil is stagnant and devoid of vitality. This describes the good and bad aspects of Earth-colored complexions.) A healthy black complexion should resemble layers of lacquer—radiant and moist—not like earthy dust, which is withered and dark. (Layered lacquer is radiant and moist; the dark black of earth/dust is withered and dim. This describes the good and bad aspects of Water-colored complexions.) If the subtle images of the Five Colors reveal the exhaustion of essence, longevity will not be long. (These are all signs of exhausted essence in the Five Colors; once ominous signs appear, lifespan is near its end.) Regarding Jing Ming, it is used to see all things, distinguish black from white, and judge length and shortness. If one perceives long as short, or white as black, this indicates that Essence has declined. (The essence of the Zang and Fu organs all ascend to the eyes to form Jing Ming; thus, when Essence gathers, Spirit is whole. If there is confusion and disorder, it means Essence is depleted and Spirit is scattered; how could this be a sign of peace?)
(From *Lingshu: Wu Yue Wu Shi Pian*, Full Text)
Yellow Emperor asked Qibo: I have heard that acupuncture methods involve the Five Orifices and Five Views to observe the Qi of the Five Zang organs. The Five Qi are the messengers of the Five Zang organs and correspond to the Five Seasons. I wish to know where these five messengers manifest? (Acupuncture techniques require knowledge of Zang Qi. To know Zang Qi, one must observe the Five Orifices and Five Views. The Five Orifices, as described below, refer to the nose as the organ of the Lung. "Yue" refers to external signs. "Shi" refers to what is manifested. "Fu" refers to correspondence.) Qibo replied: The Five Orifices are the viewing windows for the Five Zang organs. (The Five Zang organs are stored internally, while the Five Orifices manifest externally; internal and external correspond, hence they are called the viewing windows for the Five Zang organs.) Yellow Emperor said: I wish to know their specific locations so they may serve as a standard. Qibo said: Pulse qualities can be assessed at the Qi Kou (Cunkou), and colors can be observed at the Ming Tang (Nose). The Five Colors change in response to the Five Seasons, each conforming to its norm. When meridional Qi enters the Zang organs, treatment must focus on the interior. (What serves as a standard is the commonly practiced method. The pulses of the Five Zang organs are examined at the Qi Kou. The colors of the Five Zang organs are examined at the Ming Tang. The Ming Tang refers to the nose. Colors responding to seasons is the norm. However, if color manifests externally while disease resides internally, this indicates meridional Qi has entered the Zang organs, so treatment should target the interior.) Yellow Emperor said: Excellent. Is the determination of Five Colors solely based on the Ming Tang? Qibo said: One must distinguish the Five Orifices; the Que (glabella) and Ting (forehead) must be broad and open to establish the Ming Tang. If the Ming Tang is large, the Fan (cheek sides) and Bi (ear gates) are visible externally, the walls (zygomatic bones) are high, the foundation (bone structure) is solid, and the hanging corners (nasolabial folds) extend outward, (This discusses that all parts of the Five Orifices should be carefully distinguished, not just observing color at the Ming Tang. Que is the glabella. Ting is the forehead. Zhang means spread out. Fan refers to the sides of the cheeks. Bi refers to the ear gates. Wall refers to the zygomatic bone structure. Ji refers to the skeletal base. Yin Chui Ju Wai refers to being prominent and open. This describes the fullness of facial features beyond just color.) if the Five Colors are harmonious, and the face is flat, broad, and large, such a person may live to a hundred years. (If form and color are excellent, one possesses the conditions for longevity, thus reaching a hundred years. Zhi means orderly/not chaotic. Zhong means suitable/able.) For such individuals, acupuncture will certainly cure the disease. Such people have abundant Blood and Qi, and firm, dense muscles, so they can withstand strong needle stimulation. (For such persons, Blood and Qi are substantial, and form and structure are solid, so acupuncture cures the disease and can tolerate strong needling. Conversely, those with deficient internal Blood and Qi and weak external appearance are unsuitable for acupuncture. Zhi is pronounced "zhi," meaning dense/firm.) Yellow Emperor said: I wish to hear about the Five Orifices. Qibo said: The nose is the orifice of the Lung, the eyes are the orifice of the Liver, the lips are the orifice of the Spleen, the tongue is the orifice of the Heart, and the ears are the orifice of the Kidney. (The nose is the aperture of the Lung, the eyes are the aperture of the Liver, the lips are the aperture of the Spleen, the tongue is the aperture of the Heart, and the ears are the aperture of the Kidney. "Guan" refers to function/office, responsible for breathing, distinguishing colors, receiving food/water, distinguishing tastes, and hearing sounds.) Yellow Emperor said: What do we inspect using these orifices? Qibo said: We inspect the Five Zang organs. Therefore, patients with Lung disease exhibit panting and flaring nostrils; patients with Liver disease show a greenish hue; patients with Spleen disease have yellow lips; patients with Heart disease have a curled, short tongue and red cheekbones; patients with Kidney disease have black cheekbones and forehead. (Although this discusses the colors of the Five Zang organs appearing at their corresponding orifices, other areas may also show mutual influences, requiring flexible application of principles. Juan is pronounced with the rising tone.) Yellow Emperor said: Where do the Five Pulses emerge, where do the Five Colors appear, and what does a dangerous condition look like in a normally colored person? (An Chu An Jian refers to pulse and color being safe and sound. Chang Se Dai Zhe refers to a normal-looking complexion while the body is in danger. What is the reason for this?) Qibo said: If the Five Orifices are indistinct, the Que and Ting are not open, the Ming Tang is small, the Fan and Bi are invisible, the walls are low, the foundation is shallow, and the hanging corners recede inward, then even if the complexion appears normal, the person is in danger, let alone if illness is present. (In such cases, since the skeletal structure is unfavorable, even if the pulse and color are peaceful, danger is inevitable, and how can one endure illness? Therefore, human longevity or brevity depends largely on skeletal structure. Pi is synonymous with Bei, meaning low.) Yellow Emperor said: When the Five Colors appear at the Ming Tang to observe the Qi of the Five Zang organs, do the left and right highs and lows have different forms? (When Five Colors appear at the Ming Tang, and the Ming Tang is located in the center of the face, the Qi of the Five Zang organs should still have distinctions by region.) Qibo said: The Fu and Zang organs reside within, each occupying specific positions in sequence, with left, right, upper, and lower arrangements following specific measures. (The Fu and Zang organs reside in the abdomen, each having specific left/right/upper/lower dwellings, and the corresponding colors on the face follow the same measures, such as the Ting area corresponding to the head/face, and the Que area corresponding to the throat, etc., as detailed in subsequent chapters. See the diagram of Zang-Fu, limbs, joints, and facial regions for details.)