平按∶此篇自此五色之死也以上残缺，篇目亦不可考，故自心之合脉也至白如枯骨者死，从
《素问·五藏生成》篇补入。自此五色之死也至针之缘而去也，见《素问》卷三第十《五藏生成》
篇，又见《甲乙经》卷一
第十五，惟编次小异。自目色赤至末，见《灵枢》卷十一第七十四《论疾诊尺》篇，又见
《甲乙经》卷十二第四。
心之合，脉也；其荣，色也；其主，肾也。肺之合，皮也；其荣，毛也；其主，心也。肝
之合，筋也；其荣，爪也；其主，肺也。脾之合，肉也；其荣，唇也；其主，肝也。肾之合，
骨也；其荣，发也；其主，脾也。是故多食咸，则脉凝泣而变色；多食苦，则皮槁而毛拔；
多食辛，则筋急而爪枯；多食酸，则肉胝 而唇揭；多食甘，则骨痛而发落，此五味之所伤
也。故心欲苦，肺欲辛，肝欲酸，脾欲甘，肾欲咸，此五味之合，五脏之气也。（平按∶《素问》
作“此五味之所合也。五脏之气”，新校正云∶“按全元起本云∶此五味之合五脏之气也。连上文。
《太素》同。”）故色见青如草兹者死，黄如枳实者死，黑如炱者死，赤如 血者死，白如枯骨者
死。（以上从《素
问·五藏生成》篇补入。）此五色之死也。（兹，青之恶色也。炱音苔，谓草烟栖聚炱煤，黑之
恶色也。 ，凝恶之血也。枯骨，白之恶色也。平按∶《素问》之下有见字。）青如翠羽者生，
黑如乌羽者生，赤如鸡冠者生，黄如蟹腹者生，白如豕膏者生，此五色见而生者也。此五者，皆
病候不死者色也。（平按∶《素问》黑如乌羽者生在白如豕膏者生下，见而生者也作之见生也。
《甲乙》羽下、冠下、腹下、膏下，均无“者生”二字。）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；生于肾，如以缟裹紫，此五脏所生之荣也。
（缟，工道反，白练。此五者，皆是无病平人之色也。平按∶《甲乙》楼作蒌，蒌下有实字。
《素问》荣上有外字《甲乙》同。）味当五脏∶白当肺辛，赤当心苦，青当肝酸，黄当脾甘，黑
当肾咸；（此言五味藏色所当也。平按∶《素问》味上有色字。）故白当皮，赤当脉，黄当肉，
青当筋，黑当骨。（此言五事五色所当也。平按∶《素问》青当筋在黄当肉上。）诸脉者皆
属于目，诸髓者皆属于脑，诸筋者皆属于肝，诸血者皆属于心，诸气者皆属于肺，此四肢八
溪之朝夕也。（诸脉、髓、筋、血、气等五属血气，皆于四肢八溪朝夕往来。八溪，八脉也。
平按∶《素问》肝作节。）故人卧血归于肝，肝受血而能视，足受血而能步，掌受血而能握，指
受血而能捕。（人卧之时，肝、足、掌、手指四事，皆受作于四，能有所用也。平按∶捕《素问》
作摄。注指上手字，据经文肝足掌指四事，
疑衍。）卧出而风吹之，血 而肤者为痹， 于脉者为泣， 于足者为厥，（出不覆身也。卧不
覆身，为风所吹，寒风入腠，血寒凝聚，积肤为痹，积脉血涩，积足为厥。厥，逆也。平按∶
《素问》作凝。而肤，而字《素问》作于，应根据《素问》为允。）此五者，血行而不得反其故空，
为厥痹。（此诸五者，为得寒邪，入血凝涩，不得流入空窍中，故聚为足厥之病。有三无五，五
当字误也。平按∶五《素问》作三，故空《素问》作空故，据本注，应根据《素问》为允。）人有大
谷十二分，小溪三百五十四，名小十二关，此皆卫气之所留止，邪气之所容也，针之缘而去也。
（小曰溪，大曰谷，溪谷皆流水处也。故十二经脉名为大谷，三百六十五络名曰小溪，据前后体
例，无五十四。手足十二大节，名十二关。此等溪谷关节，皆是气之行止之处，故为卫气所留，
邪气所容，缘此针石行之，以去诸疾也。平按∶小十二关《素问》作少十二俞，新校正云∶“《太
素》俞作关。”容《素问》作客。针之缘而去也《素问》作针石缘而去之。）
目色赤者病在心，白在肺，青在肝，黄在脾，黑在肾，黄色不可名者病在胸中。（恶黄之色
不可譬喻言之，言之故不可名之也。平按∶《甲乙》白青黄黑下均有色者病三字。）
平按：此篇从“五色之死也”以上部分残缺，篇目也无法考证，因此从“心之合脉也”到“白如枯骨者死”，是从《素问·五藏生成》篇中补入的。从“自此五色之死也”到“针之缘而去也”，见于《素问》卷三第十《五藏生成》篇，又见于《甲乙经》卷一第十五，只是编排次序略有不同。从“自目色赤”到末尾，见于《灵枢》卷十一第七十四《论疾诊尺》篇，又见于《甲乙经》卷十二第四。
心脏与脉相合；其荣华表现在面色；其制约者是肾脏。肺脏与皮相合；其荣华表现在毫毛；其制约者是心脏。肝脏与筋相合；其荣华表现在爪甲；其制约者是肺脏。脾脏与肉相合；其荣华表现在口唇；其制约者是肝脏。肾脏与骨相合；其荣华表现在头发；其制约者是脾脏。因此，多吃咸味食物，则血脉凝滞不畅而面色改变；多吃苦味食物，则皮肤干枯而毫毛脱落；多吃辛味食物，则筋脉拘急而爪甲枯槁；多吃酸味食物，则肌肉厚硬如茧且口唇掀揭；多吃甘味食物，则骨骼疼痛而头发脱落，这是五味过度所导致的损伤。所以，心脏喜好苦味，肺脏喜好辛味，肝脏喜好酸味，脾脏喜好甘味，肾脏喜好咸味，这是五味与五脏之气相合的道理。（平按：《素问》作“此五味之所合也。五脏之气”，新校正说：“按全元起本云：‘此五味之合五脏之气也。’连上文读。《太素》与此相同。”）所以，面色青得像死草一样的死，黄得像枳实一样的死，黑得像烟灰一样的死，红得像凝血一样的死，白得像枯骨一样的死。（以上是从《素问·五藏生成》篇补入的。）这就是五色主死的征象。（兹，是青色中的恶色。炱音苔，指草烟积聚的煤渣，是黑色中的恶色。 ，是凝固发黑的血。枯骨，是白色中的恶色。平按：《素问》下有“见”字。）青色像翠鸟羽毛一样光泽的活，黑色像乌鸦羽毛一样光泽的活，红色像鸡冠一样光泽的活，黄色像螃蟹腹部一样光泽的活，白色像猪油一样光泽的活，这是五色呈现而生机的征象。这五种情况，都是病候但不会死亡的色泽。（平按：《素问》中“黑如乌羽者生”在“白如豕膏者生”之后，“见而生者也”作“之见生也”。《甲乙经》在“羽”下、“冠”下、“腹”下、“膏”下，都没有“者生”二字。）生于心脏的色泽，像用白绢包裹朱砂；生于肺脏的色泽，像用白绢包裹红色；生于肝脏的色泽，像用白绢包裹深青带红的颜色；生于脾脏的色泽，像用白绢包裹瓜蒌；生于肾脏的色泽，像用白绢包裹紫色，这是五脏所生的荣华表现。（缟，工道反切，指白色的熟绢。这五种情况，都是无病健康人的面色。平按：《甲乙经》中“楼”作“蒌”，“蒌”下有“实”字。《素问》中“荣”上有“外”字，《甲乙经》同。）味道对应五脏：白色对应肺和辛味，红色对应心和苦味，青色对应肝和酸味，黄色对应脾和甘味，黑色对应肾和咸味；（这是说五味、脏腑、颜色之间的对应关系。平按：《素问》中“味”上有“色”字。）所以，白色对应皮，红色对应脉，黄色对应肉，青色对应筋，黑色对应骨。（这是说五事、五色之间的对应关系。平按：《素问》中“青当筋”在“黄当肉”之前。）所有的脉都归属于目，所有的髓都归属于脑，所有的筋都归属于肝，所有的血都归属于心，所有的气都归属于肺，这是四肢八溪早晚气血往来的规律。（诸脉、髓、筋、血、气等五者皆属于血气，都在四肢八溪早晚往来。八溪，指八处大关节。平按：《素问》中“肝”作“节”。）所以人躺卧时，血液回流归于肝脏，肝脏得到血液滋养就能视物，脚得到血液滋养就能行走，手掌得到血液滋养就能握持，手指得到血液滋养就能抓取。（人躺卧的时候，肝、足、掌、手指四者，都受到血液的滋养，从而能发挥作用。平按：“捕”在《素问》中作“摄”。注疏中指“上”字，根据经文肝、足、掌、指四事，怀疑是衍文。）外出后受风吹袭，寒气凝涩于皮肤则为痹证，凝涩于脉中则血流不畅，凝涩于足部则为厥逆，（外出身体不保暖，被风吹袭，寒风进入腠理，血液因寒而凝聚，积于皮肤形成痹证，积于脉中导致血涩，积于足部导致厥逆。厥，即逆乱。平按：《素问》作“凝”。而肤的“而”字，《素问》作“于”，应根据《素问》为妥。）这几种情况，是因为血液运行而不能返回其原本的孔窍，从而形成厥痹。（这些情况，是因为遭受寒邪，进入血液导致凝涩，不能流入空窍中，所以聚集成为足厥的病证。文中说“三无五”，“五”字可能是误字。平按：“五”在《素问》中作“三”，“故空”在《素问》中作“空故”，根据本条注释，应根据《素问》为妥。）人体有大谷十二处，小溪三百五十四处，名称为小十二关，这些都是卫气停留止聚的地方，也是邪气容纳的地方，针刺可以沿着这些部位将邪气去除。（小的叫溪，大的叫谷，溪谷都是水流汇聚之处。所以十二经脉名为大谷，三百六十五络脉名为小溪，根据前后体例，没有“五十四”这个数字。手足十二个大关节，名为十二关。这些溪谷关节，都是气行止的地方，所以为卫气所留驻，邪气所容纳，沿着这些部位进行针刺治疗，以去除各种疾病。平按：“小十二关”在《素问》中作“少十二俞”，新校正说：“《太素》中‘俞’作‘关’。”‘容’在《素问》中作‘客’。‘针之缘而去也’在《素问》中作‘针石缘而去之’。）
眼睛颜色发红，病位在心脏，发白在肺，发青在肝，发黄在脾，发黑在肾，黄色无法明确形容的，病位在胸中。（恶心的黄色无法比喻说明，因为难以言喻所以无法命名。平按：《甲乙经》中“白”、“青”、“黄”、“黑”下均有“色者病”三字。）
Ping An (Notes on Textual Variants): This section is missing from "the death indicated by the five colors" onwards, and the chapter title cannot be ascertained. Therefore, from "The heart harmonizes with the vessels" to "white like dry bones indicates death," it has been supplemented from the *Suwen* (Basic Questions) chapter "Generation of the Five Zang Organs." From "hereafter, the death indicated by the five colors" to "needling along these lines to remove [the pathogen]," it appears in Volume 3, Chapter 10 of the *Suwen*, titled "Generation of the Five Zang Organs," and also in Volume 1, Chapter 15 of the *Jiaying Jing* (Systematic Classic of Acupuncture and Moxibustion), with only slight differences in arrangement. From "eye color red" to the end, it appears in Volume 11, Chapter 74 of the *Ling Shu* (Spiritual Pivot), titled "Discussion on Diagnosing Diseases by Observing the Arms and Legs," and also in Volume 12, Chapter 4 of the *Jiaying Jing*.
The Heart harmonizes with the Mai (Vessels); its flourishing manifestation is in the complexion; its controlling organ is the Shen (Kidney). The Lung harmonizes with the Pi (Skin); its flourishing manifestation is in the body hair; its controlling organ is the Xin (Heart). The Liver harmonizes with the Jin (Tendons); its flourishing manifestation is in the nails; its controlling organ is the Fei (Lung). the Spleen harmonizes with the Rou (Muscles); its flourishing manifestation is in the lips; its controlling organ is the Gan (Liver). The Kidney harmonizes with the Gu (Bones); its flourishing manifestation is in the hair; its controlling organ is the Pi (Spleen). Therefore, excessive consumption of salty flavor causes the Mai (Vessels) to become coagulated and stagnant, leading to changes in complexion; excessive consumption of bitter flavor causes the Pi (Skin) to wither and body hair to fall out; excessive consumption of pungent flavor causes the Jin (Tendons) to become tight and the nails to wither; excessive consumption of sour flavor causes the Rou (Muscles) to become calloused and the lips to peel; excessive consumption of sweet flavor causes bone pain and hair loss. These are the injuries caused by the five flavors. Thus, the Xin (Heart) desires bitter flavor, the Fei (Lung) desires pungent flavor, the Gan (Liver) desires sour flavor, the Pi (Spleen) desires sweet flavor, and the Shen (Kidney) desires salty flavor. This represents the harmony between the five flavors and the Qi of the five Zang organs. (Ping An: The *Suwen* reads "This is what the five flavors combine with. The Qi of the five Zang organs." The New Correction states: "According to the Quan Yuanqi edition: 'This is the combination of the five flavors with the Qi of the five Zang organs,' connecting to the preceding text. The *Taisu* agrees.") Therefore, a complexion resembling dead grass (Cizi) indicates death; one resembling the fruit of the Stalactite tree (Zhishi) indicates death; one resembling soot (Tai) indicates death; one resembling clotted blood indicates death; one resembling dry bones indicates death. (Supplemented above from the *Suwen* chapter "Generation of the Five Zang Organs.") These are the indications of death based on the five colors. (Cizi refers to the ominous hue of green. Tai, pronounced tai, refers to soot accumulated from burning grass, an ominous hue of black. refers to congealed, dark blood. Dry bones refer to an ominous hue of white. Ping An: The *Suwen* includes the character "jian" (see) after this phrase.) A green hue resembling the feathers of a kingfisher indicates life; a black hue resembling the feathers of a crow indicates life; a red hue resembling the comb of a rooster indicates life; a yellow hue resembling the abdomen of a crab indicates life; a white hue resembling the fat of a pig indicates life. These are the manifestations of the five colors indicating vitality. These five cases represent complexions that, despite being signs of illness, do not indicate death. (Ping An: In the *Suwen*, "black resembling crow feathers indicates life" follows "white resembling pig fat indicates life," and "indicating life upon seeing" is written as "seeing indicates life." In the *Jiaying Jing*, the characters "zhe sheng" (indicates life) are absent after "yu" (feather), "guan" (comb), "fu" (abdomen), and "gao" (fat).) Vitality arising from the Heart resembles cinnabar wrapped in raw silk (Gao); vitality arising from the Lung resembles red pigment wrapped in raw silk; vitality arising from the Liver resembles cyan-red pigment wrapped in raw silk; vitality arising from the Spleen resembles Trichosanthes root (Gualou) wrapped in raw silk; vitality arising from the Kidney resembles purple pigment wrapped in raw silk. These are the flourishing manifestations generated by the five Zang organs. (Gao, pronounced gong dao fanqie, refers to bleached raw silk. These five cases represent the complexions of healthy individuals without disease. Ping An: The *Jiaying Jing* writes "Lou" instead of "Gua," and adds "Shi" (fruit) after "Lou." The *Suwen* adds "Wai" (outside) before "Rong" (flourishing), which is also present in the *Jiaying Jing*.) Flavors correspond to the Zang organs: White corresponds to the Fei (Lung) and pungent flavor; Red corresponds to the Xin (Heart) and bitter flavor; Green corresponds to the Gan (Liver) and sour flavor; Yellow corresponds to the Pi (Spleen) and sweet flavor; Black corresponds to the Shen (Kidney) and salty flavor. (This explains the correspondence among the five flavors, Zang organs, and colors. Ping An: The *Suwen* adds the character "Se" (color) before "Wei" (flavor).) Therefore, white corresponds to the Pi (Skin); red corresponds to the Mai (Vessels); yellow corresponds to the Rou (Muscles); green corresponds to the Jin (Tendons); black corresponds to the Gu (Bones). (This explains the correspondence among the five aspects and the five colors. Ping An: In the *Suwen*, "green corresponds to tendons" precedes "yellow corresponds to muscles.") All Mai (Vessels) connect to the eyes; all Sui (Marrow) connects to the brain; all Jin (Tendons) connect to the Gan (Liver); all Xue (Blood) connects to the Xin (Heart); all Qi connects to the Fei (Lung). This describes the daily circulation of Qi and Blood through the four limbs and the Ba Xi (Eight Valleys/Joints). (The five categories of Mai, Sui, Jin, Xue, and Qi all belong to Blood and Qi, circulating daily through the four limbs and the Eight Valleys. The Eight Valleys refer to eight major joints. Ping An: The *Suwen* writes "Jie" (joint) instead of "Gan" (Liver).) Therefore, when a person lies down, Blood returns to the Gan (Liver). When the Gan (Liver) receives Blood, vision is possible; when the feet receive Blood, walking is possible; when the palms receive Blood, grasping is possible; when the fingers receive Blood, holding is possible. (When lying down, the Liver, feet, palms, and fingers all receive nourishment, enabling their functions. Ping An: "Bu" (catch/grab) is written as "She" (grasp) in the *Suwen*. The commentary notes the character "Shang" (upper), suspecting it is a superfluous character given the context of liver, feet, palms, and fingers.) Upon going out and being exposed to wind, if cold condenses in the skin, Bi Syndrome (Obstruction) results; if it condenses in the vessels, flow becomes stagnant; if it condenses in the feet, Jue (Reversal/Cold Extremities) results. (Going out without covering the body exposes one to wind. Cold wind enters the Cou Li (pores/interstices), causing Blood to coagulate due to cold. Accumulation in the skin forms Bi Syndrome; accumulation in the vessels causes stagnation; accumulation in the feet causes Jue. Jue means reversal. Ping An: The *Suwen* uses "Ning" (coagulate). The character "Er" (and/then) in "Er Fu" is written as "Yu" (in/on) in the *Suwen*; following the *Suwen* is more appropriate.) These conditions occur because Blood circulates but cannot return to its original orifices, resulting in Jue-Bi. (These situations arise from cold pathogens entering the Blood, causing coagulation and stagnation, preventing flow into the orifices, thus aggregating into diseases of foot Jue. The text mentions "three without five," suggesting the character "Wu" (five) may be erroneous. Ping An: "Wu" (five) is written as "San" (three) in the *Suwen*; "Gu Kong" (original empty space) is written as "Kong Gu" in the *Suwen*; following the *Suwen* is appropriate based on the commentary.) The human body has twelve Da Gu (Great Valleys) and three hundred fifty-four Xiao Xi (Small Streams), named the Xiao Shi Er Guan (Small Twelve Passes). These are places where Wei Qi (Defensive Qi) stays and stops, and where Xie Qi (Pathogenic Qi) resides. Needling along these lines allows for the removal of pathogens. (Small streams are called Xi; large valleys are called Gu. Both refer to places where water flows. Thus, the twelve Meridians are called Da Gu, and the three hundred sixty-five Luo (Collaterals) are called Xiao Xi. Based on the context, there is no "fifty-four." The twelve major joints of the hands and feet are called the Twelve Passes. These Xi and Gu joints are places where Qi moves and stops, hence retained by Wei Qi and occupied by Pathogenic Qi. Needling along these sites treats various diseases. Ping An: "Xiao Shi Er Guan" is written as "Shao Shi Er Yu" (Few Twelve Shu Points) in the *Suwen*. The New Correction states: "In the *Taisu*, 'Yu' is written as 'Guan.' 'Rong' (contain) is written as 'Ke' (guest) in the *Suwen.* 'Zhen Zhi Yuan Er Qu Ye' is written as 'Zhen Shi Yuan Er Qu Zhi' in the *Suwen*.)
If the eye color is red, the disease is in the Xin (Heart); if white, in the Fei (Lung); if green, in the Gan (Liver); if yellow, in the Pi (Spleen); if black, in the Shen (Kidney). If the yellow hue cannot be clearly described, the disease is in the Chest Center. (An ominous yellow hue cannot be adequately metaphorized; thus, it cannot be named. Ping An: In the *Jiaying Jing*, the characters "Se Zhe Bing" (color indicates disease) follow "Bai" (white), "Qing" (green), "Huang" (yellow), and "Hei" (black).)