形是肢体。色是面部。此理最微比脉更难。今且举其大略。使人得其门径。西医于察色未深考。
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。
言五色命于五脏。每脏各见本色便知其病。各脏又各有所合便。知其病之所在。譬如青色属肝。肝合筋。便知其病
在筋。余仿此。
青如草滋者死。青如翠羽者。生黄如枳实者死。黄如蟹腹者生。黑如 者死。黑如乌羽者生。白如枯骨者死。白如
豕膏者生。
此言五色荣者生。枯者死。盖必有血与气泽。方能荣也。
凡色多青则痛。多黑则痹。黄赤则热。多白则寒。五色皆见。则寒热也。
青为肝色。青胜则肝木克土。故痛。黑为肾之色。黑胜则寒水凝滞。故痹。黄赤为火土之色。故主热。白为金色令。
主清冷。且温体者血也。血色少故白色多。而知其体寒。五色皆见乃。错乱之象。故主寒热并见。
明堂者鼻也。阙者眉间也。蕃者颊侧也。蔽者耳门也。明堂骨。高以起。平以直。首面上于阙庭。王宫在于下极。
五脏次于中央。六腑挟其两侧。
此言人面之部位。分发脏腑。以诊其色也。面分三停。上为阙。阙下为下极。即山根也。以阙论则处下。合鼻言之。
则适居于中。故称极焉。是为王宫。心之应也。鼻居王宫之下。故名明堂。其诊法。则当以五脏从上而下。配于中央。
而六腑各随其脏。配于两侧。有诸内形诸外。亦各从其类也。
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明堂今名准头。王宫今名山根。阙今名印堂。蕃今名颊。蔽今名耳。古人不剃须。故不诊颐下。今诊决有心额肾颐
之说。是俗医所配。虽今人剃须。气色终不见于此。未可据以为诊也。人身内肺系心系肝系着脊。肾系均着脊。惟脾在
胃下。不着脊。然脾膜之根仍在脊也。故脾俞穴在背。是五脏皆居于身中也。所以诊法。亦配于面之中央。而六腑。则
随其脏位。以配于侧。
阙上咽喉也。
阙为眉间。阙之上则至高矣。咽喉之位。在诸脏腑之上。故应于阙上。
阙中者肺也。
俗名印堂。肺居胸中。高于五脏。故应于此。
下极者心也。
下极。即山根心居肺之下。肺应于阙中。则心当应于此。
直下者肝也。
相法称为年寿。即鼻梁也。肝配于此者以肝在腹中半在膈上半在膈下。位实在心肺之下。故当配于此。唐宋后医。
以肝配左颧肺配右颧。此西金东木之义。然非五脏自具之位次也。且旧说以为肝在脾之下。故曰下焦属肝肾。不知水木
相生。肝固与肾相属。而究其形体所居则肝半。在膈上半在膈下脾在膈下。居于油膜之上。近胃联小肠也。中医少见脏
腑。多失其真。而西医笑之。并谓轩岐先谬岂知古圣精核。更过西人。此联合次。便见圣人审定脏腑最精。至经脉穴道
尤为西人所不知也。今必谓古圣洞见脏腑。尤属空谈。不足折服西人。即以剖视例之。古创制作。亦断无未经剖视之理。
且轩帝战。 泉涿鹿。何难剖割之有。（图见后。）
肝左者胆也。
举左以赅右。言肝应于鼻梁。其左右附鼻梁者。胆之应也。
下者脾也。
下者指准头言鼻梁在上。则准头在下。故称下焉。脾在腔内。实居肝之下。油膜之上。故应配于鼻梁之下。此名明
堂为脾之应。脾能总统五脏。故准头之诊最要。
方上者胃也。
方上二字不得其解。旧说以为口之上。鼻孔之旁。余按方字。义训两舟。相并殆指鼻之两孔其形如方舟也。然则准
头为明堂而两孔即方上也。本经云五脏位于中央六腑挟其两侧则鼻准属脾。两孔旁自当属胃。
中央者大肠也。
此中央字。当合颊侧与鼻计之。颊侧距鼻之中为中央。盖颊侧名蕃。鼻准名明堂。其中即可名中央。胃近鼻大肠连
胃。位次亦宜。
挟大肠者肾也。
肾有两枚。故配于面部颊侧两旁。是最下之两旁也。肾居于下。配此为宜。后人配于口下承浆之所。不知古不剃须。
口下须掩。气色不见。故内经不以此察色。以肾配两颊。肾有两枚。分左右诊。于义为合。
当肾者脐也。
肾与脐前后相对。故当肾之下。即以诊脐。
面王以上小肠也。面王以下。膀胱子处也。
面王二字无旧解。然明堂者。北面朝王之所也。疑即明堂鼻准是矣。膀胱子处。即子宫二物皆在脐下。与肾位相等。
肾两枚居背后。故分发两旁应肾在后也。膀胱子宫在前。则当次位于前。居鼻下。故曰面王以下。膀胱子处也。惟小肠
与胃相接。而为心之府。未易定其位次。且小肠之膜油全连及肝。胆脾也。故配于胆胃之交肝脾之际位在鼻准上边两旁
夹鼻之处。故曰面王以上小肠也。予按后人望色。左肝右肺。心额肾颐鼻脾。法甚简易。然不及内经诊法为更详。
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阙属肺。阙旁生眉。即当属肺。世多以眉属肝。不知眉实属肺。内经云肺风之状。其诊在眉上。足见眉实肺气所发
泄。然肝血如不交于肺。即不能化生眉毛。凡毛皆是血化。为气而发泄者也。
单有血不能生毛单有气。亦不能生毛。目之部位。统属肝窍所司。由肝目之部。上交阙旁。系肺之所司矣为肝血上
交。于肺气所以化生眉毛肺为华盖。故相书称眉亦名华盖。肝木主怒。侮肺金。而难制故眉粗之人性最刚烈。自阙至明
堂。分发五脏而以六腑配于两侧。详矣惟三焦包络。未曾分发余。按经文义。实具于言下。盖三焦为肾之腑。肾位配于
蕃。正当颊侧。则三焦。当配于蔽。正当耳门也。肾开窍于耳。三焦之脉又统耳护肾窍。以蔽诊三焦。自不爽也。至于
包络配在山根两旁。其义更可类推。
散见于经文者。如发上指。汗出如油。大肉脱。大骨陷。唇及舌卷。囊缩鼻张。不治之证。未能悉举。但明脏腑相
应之理。可以通一毕万。且如眼神尤宜细察。再读伤寒金匮则尽知之。
形体是指肢体，气色是指面部。其中的道理非常精微，比脉诊更难掌握。现在姑且列举其大概内容，使人能够找到入门的门径。西医对于察色的研究尚未深入考证。
用五色来对应五脏：青色对应肝，赤色对应心，白色对应肺，黄色对应脾，黑色对应肾。肝与筋相合，心与脉相合，肺与皮相合，脾与肉相合，肾与骨相合。
说五色归属于五脏，每一脏显现出本脏的颜色，就知道病在何处；每一脏又各有与其相合的组织，从而知道病变的具体所在。例如青色属于肝，肝与筋相合，便知道病在筋。其余类推。
面色青得像枯草一样是死证，青得像翠鸟羽毛一样是有生机；黄得像枳实一样是死证，黄得像螃蟹腹部一样是有生机；黑得像……（原文缺字）一样是死证，黑得像乌鸦羽毛一样是有生机；白得像枯骨一样是死证，白得像猪油一样是有生机。
这是说五色润泽者生，干枯者死。因为必须有血和气的滋润，才能呈现荣润之象。
凡是颜色多青则主痛，多黑则主痹证，黄赤则主热，多白则主寒。五色都出现，则主寒热错杂。
青色是肝的颜色，肝木过胜则克制脾土，所以主痛。黑色是肾的颜色，肾水过胜则寒凝滞涩，所以主痹。黄赤是火土的颜色，所以主热。白色是金令的颜色，主清冷。而且温暖身体的是血液，血色少所以白色显露，从而知道身体寒冷。五色都出现乃是气机错乱的征象，所以主寒热并见。
明堂指鼻子，阙指两眉之间，蕃指脸颊两侧，蔽指耳门。明堂（鼻）骨骼高起且平直，头部上部反映在阙庭，王宫位于下极（山根），五脏依次分布在中央，六腑夹在两侧。
这是说人脸的部位分别对应脏腑，通过观察气色来诊断疾病。面部分为三停，上部为阙，阙下部为下极，也就是山根。以阙来论，它处于下方；结合鼻子来说，它恰好居于中间，所以称为“极”。这就是王宫，是心的对应部位。鼻子位于王宫之下，所以名叫明堂。其诊法，应当将五脏从上到下，配属在面部中央，而六腑各自跟随对应的脏腑，配属在两侧。有内在的病变就会表现在外部，也是各从其类。
[图片：面部图]
明堂现在叫准头，王宫现在叫山根，阙现在叫印堂，蕃现在叫颊，蔽现在叫耳。古人不留胡须，所以不诊察下巴部位。现在的诊法有心、额、肾、颐的说法，这是俗医附会的。虽然现代人剃须，但气色终究不在这些部位显现，不可依据它们来进行诊断。人体内部，肺系、心系、肝系附着于脊柱，肾系也都附着于脊柱，只有脾在胃下面，不直接附着于脊柱。然而脾膜的根部仍在脊柱上。所以脾俞穴在背部，这说明五脏都居于身中。因此诊法也配属于面部的中央，而六腑则随着其脏腑的位置，配属于侧面。
阙上方对应咽喉。
阙是眉间，阙的上方则是最高处。咽喉的位置在所有脏腑之上，所以应应于阙的上方。
阙中对应肺。
俗称印堂。肺居于胸中，高于其他四脏，所以应于此。
下极对应心。
直下对应肝。
相法称为年寿，即鼻梁。肝配属于此，是因为肝在腹中，一半在膈肌以上，一半在膈肌以下，位置实在心肺之下，所以应当配属于此。唐宋以后的医生，认为肝对应左颧，肺对应右颧，这是西方属金、东方属木的含义，但这并非五脏自有的位置次序。况且旧说认为肝在脾之下，所以说下焦属肝肾。不知道水生木，肝固然与肾相联系，但究其形体所居之处，肝一半在膈上，一半在膈下；脾在膈下，居于油膜之上，靠近胃，连接小肠。中医少见脏腑实体，大多失去了真相，而西医嘲笑这一点，甚至说黄帝岐伯的理论先就是错误的。哪里知道古代圣人的精细核实，更超过西方人。这种联合次序，就可见圣人审定脏腑最为精确，至于经脉穴位更是西人所不知道的。现在一定说古代圣人能洞见脏腑，尤其属于空谈，不足以折服西方人。就以剖视为例，古代创立制作，也断然没有未经过剖视的道理。况且轩辕黄帝在涿鹿之战，有什么难处不能进行剖割呢。（图见后。）
举左面来概括右面，说肝应于鼻梁，其左右依附于鼻梁的，是胆的对应部位。
下方对应脾。
下方指准头而言，鼻梁在上，准头在下，所以称为下。脾在体腔内，实际居于肝之下，油膜之上，所以应配属于鼻梁之下。这里称明堂为脾的对应部位。脾能统领五脏，所以准头的诊察最重要。
方上对应胃。
“方上”二字难以理解。旧说认为是口之上，鼻孔之旁。我按，“方”字的义训是两舟并列，大概是指鼻子的两个孔，形状像并排的两只船。既然如此，准头是明堂，而两个鼻孔就是方上了。《内经》说五脏位于中央，六腑夹在两侧，那么鼻准属于脾，两孔旁边自然当属胃。
中央对应大肠。
这个“中央”字，应当结合颊侧与鼻子来计算。颊侧距离鼻子中间的地方为中央。盖颊侧名叫蕃，鼻准名叫明堂，其中就可以名为中央。胃靠近鼻子，大肠连接胃，位次也适宜。
肾有两个，所以配属于面部颊侧的两旁，这是最下面的两旁。肾居于下部，配属在这里很合适。后人将其配属于口下的承浆穴处，不知道古人不留胡须，口下有胡须遮挡，气色看不见，所以《内经》不用此处察色。将肾配属于两颊，肾有两枚，分左右诊察，这在义理上是吻合的。
正对肾的部位对应脐。
“面王”二字没有旧的解释。然而明堂是北面朝见君王的地方，怀疑就是指明堂（鼻准）。膀胱和子宫都在脐下，与肾的位置相等。肾两枚居于背后，所以分发到两旁，应验肾在后；膀胱和子宫在前，那么就应当次位于前，居于鼻子下方，所以说面王以下是膀胱和子宫。只有小肠与胃相接，并且是心的府邸，不容易确定其位次。而且小肠的膜油完全连及肝、胆、脾，所以配属于胆胃之交、肝脾之际，位置在鼻准上边两旁夹鼻之处，所以说面王以上是小肠。我认为后人望色，左肝右肺，心在额，肾在颐，鼻在脾，方法甚为简易，但不如《内经》的诊法更为详细。
[图片：面图]
阙属于肺，阙旁生长眉毛，也就应当属于肺。世人多以眉毛属肝，不知道眉毛实属肺。《内经》说肺风的症状，其诊察在眉上，足见眉毛确实是肺气所发泄出来的。然而肝血如果不上交于肺，就不能化生眉毛。凡是毛发都是由血化生，被气发泄出来。单有血不能生毛，单有气也不能生毛。眼睛的部位，统属肝窍所司管，由肝脏目之部，上交于阙旁，系属于肺所司管了，这是肝血上交于肺气，所以化生眉毛。肺为华盖，所以相书称眉毛也叫华盖。肝木主怒，侮肺金，而难以制约，所以眉毛粗的人性格最刚烈。从阙到明堂，分发五脏而以六腑配于两侧，已经很详尽了。只有三焦和心包络，未曾分发。我按经文的意思，其实蕴含在言语之下。盖三焦是肾的府，肾位配属于蕃，正当颊侧，那么三焦，应当配属于蔽，正当耳门。肾开窍于耳，三焦的经脉又统管耳朵，护卫肾窍，以蔽诊察三焦，自然不会失误。至于心包络配属于山根两旁，其义可以类推。
散见于经文中的不治之证，如头发上指，汗出如油，大肌肉脱陷，大骨头凹陷，嘴唇和舌头卷缩，阴囊收缩，鼻子张扇等，未能全部列举。只要明白脏腑相应的道理，就可以通晓一切。况且眼神尤其应该仔细察看，再研读《伤寒论》和《金匮要略》就能完全知道了。
Form refers to the limbs, and color refers to the facial complexion. The principles involved are extremely subtle and more difficult than pulse diagnosis (Mai Zhen). Here we briefly outline the general concepts to provide a pathway for entry. Western medicine has not yet conducted deep investigations into complexion observation (Wang Se).
Assigning the Five Colors (Wu Se) to the Five Zang Organs: Green corresponds to the Liver, Red to the Heart, White to the Lung, Yellow to the Spleen, and Black to the Kidney. The Liver connects with the Tendons (Jin), the Heart with the Vessels (Mai), the Lung with the Skin (Pi), the Spleen with the Flesh (Rou), and the Kidney with the Bones (Gu).
When stating that the five colors belong to the five zang organs, observing each organ manifesting its own color indicates the location of the disease. Furthermore, since each organ has specific connections, one can determine the precise site of pathology. For instance, green belongs to the Liver, and the Liver connects with the Tendons; thus, the disease is located in the tendons. The same logic applies to others.
A green hue resembling dead grass indicates death, while green resembling the feathers of a kingfisher indicates life. A yellow hue resembling the fruit of *Acanthopanacis Tricophylli Radix* (Zhi Shi) indicates death, while yellow resembling the abdomen of a crab indicates life. A black hue resembling [missing character] indicates death, while black resembling the feathers of a crow indicates life. A white hue resembling dry bones indicates death, while white resembling lard (pig fat) indicates life.
This states that vibrant colors indicate life, whereas withered colors indicate death. This is because only with the nourishment of Blood (Xue) and Qi (Qi) can there be vibrancy.
Generally, a predominance of green indicates pain, black indicates Bi syndrome (obstruction), yellow and red indicate heat, and white indicates cold. If all five colors appear, it indicates simultaneous cold and heat.
Green is the color of the Liver. When Liver Wood overacts, it controls Earth (Spleen/Stomach), hence indicating pain. Black is the color of the Kidney. When Kidney Water overacts, cold water stagnates, hence indicating Bi syndrome. Yellow and red are the colors of Fire and Earth, hence indicating heat. White is the color of Metal, indicating coldness. Moreover, what warms the body is Blood; if blood is deficient, whiteness prevails, indicating a cold constitution. The appearance of all five colors represents a chaotic state, hence indicating simultaneous cold and heat.
Ming Tang refers to the nose, Que refers to the area between the eyebrows, Fan refers to the sides of the cheeks, and Bi refers to the ear gates. The bone of Ming Tang should be high and rising, flat and straight. The upper part of the head reflects at Que Ting (the area above the eyebrows). Wang Gong is located at Xia Ji (Shan Gen, the root of the nose). The Five Zang Organs are arranged sequentially in the center, and the Six Fu Organs flank them on both sides.
This describes how facial regions correspond to organs for diagnostic purposes. The face is divided into three sections: the upper is Que, below Que is Xia Ji, also known as Shan Gen. Relative to Que, it is lower; relative to the nose, it is central, hence called "Ji" (extreme/center). This is Wang Gong, corresponding to the Heart. The nose is below Wang Gong, hence named Ming Tang. In diagnosis, the Five Zang Organs should be mapped from top to bottom in the center, while the Six Fu Organs follow their respective zang organs on the sides. Internal conditions manifest externally, following their categories.
[Image: Facial Map]
Ming Tang is now called Zhun Tou (tip of the nose), Wang Gong is now called Shan Gen (root of the nose), Que is now called Yin Tang (between eyebrows), Fan is now called Jia (cheeks), and Bi is now called Er (ears). Ancients did not shave beards, so they did not diagnose the chin (Yi). Modern diagnostic methods involving the heart, forehead, kidney, and chin are folk medical inventions. Although modern people shave, qi and color do not ultimately manifest there, so these areas cannot be used for diagnosis. Internally, the Lung system, Heart system, and Liver system attach to the spine; the Kidney system also attaches to the spine. Only the Spleen lies below the Stomach and does not directly attach to the spine. However, the root of the spleen membrane is still at the spine. Thus, the Shu point of the Spleen is on the back, showing that all five zang organs reside in the center of the body. Therefore, in diagnosis, they are mapped to the center of the face, while the six fu organs are mapped to the sides according to their positions.
Above Que corresponds to the throat.
Que is between the eyebrows; above Que is the highest point. The throat is positioned above all other organs, so it corresponds to above Que.
The center of Que corresponds to the Lung.
Commonly known as Yin Tang. The Lung resides in the chest, higher than the other four zang organs, so it corresponds here.
Xia Ji corresponds to the Heart.
Xia Ji is Shan Gen. The Heart is below the Lung. Since the Lung corresponds to the center of Que, the Heart should correspond here.
Straight down corresponds to the Liver.
In physiognomy, this is called Nian Shou, i.e., the nasal bridge. The Liver corresponds here because it resides in the abdomen, half above and half below the diaphragm, positioned actually below the Heart and Lung, so it matches here. Physicians after the Tang and Song dynasties associated the Liver with the left cheekbone and the Lung with the right cheekbone, based on the theory of West/Metal and East/Wood. However, this is not the inherent positional order of the five zang organs. Old theories stated the Liver is below the Spleen, hence saying the Lower Jiao belongs to the Liver and Kidney. They did not realize that Water generates Wood, so the Liver is indeed connected to the Kidney. But regarding physical location, the Liver is half above and half below the diaphragm; the Spleen is below the diaphragm, resting on the fatty membranes, near the Stomach and connecting to the Small Intestine. Traditional Chinese Medicine physicians rarely saw visceral entities, losing the true picture, leading Western medicine to mock this and claim Huangdi and Qibo were mistaken initially. Did they know that ancient sages' precise verification surpassed Westerners? This arrangement shows the sages' most accurate determination of organ positions; meridians and acupoints are even less known by Westerners. Claiming ancient sages had clairvoyant vision of organs is empty talk and insufficient to convince Westerners. Taking dissection as an example, ancient creations must have involved dissection. Besides, during the Battle of Zhuolu, what difficulty was there in performing dissections? (See figure later.)
The left side of the Liver corresponds to the Gallbladder.
Using the left to generalize the right, stating the Liver corresponds to the nasal bridge, the areas flanking the bridge correspond to the Gallbladder.
Below corresponds to the Spleen.
"Below" refers to Zhun Tou. The nasal bridge is above, Zhun Tou is below, hence called "below." The Spleen is inside the cavity, actually below the Liver and above the fatty membranes, so it corresponds below the nasal bridge. Here, Ming Tang is the correspondence for the Spleen. Since the Spleen commands the five zang organs, diagnosing Zhun Tou is crucial.
Fang Shang corresponds to the Stomach.
The meaning of "Fang Shang" is unclear. Old theories say it is above the mouth and beside the nostrils. I interpret "Fang" as two boats side by side, likely referring to the two nostrils shaped like parallel boats. Thus, Zhun Tou is Ming Tang, and the two nostrils are Fang Shang. The Classic states the five zang are in the center and the six fu flank them. Therefore, the nasal tip belongs to the Spleen, and the sides of the nostrils naturally belong to the Stomach.
The Center corresponds to the Large Intestine.
This "Center" should be calculated combining the cheek sides and the nose. The middle distance between the cheek side and the nose is the center. Cheek sides are named Fan, nasal tip is Ming Tang, so the space between can be named Center. The Stomach is near the nose, and the Large Intestine connects to the Stomach, fitting this position.
Flanking the Large Intestine are the Kidneys.
There are two kidneys, so they correspond to the two sides of the cheekbones, which are the lowest lateral points. The Kidneys reside inferiorly, making this a suitable match. Later practitioners matched them to Cheng Jiang below the mouth, not knowing ancients didn't shave beards, hiding the area under the mouth where qi/color wouldn't show, hence the Classic doesn't use this for observation. Matching Kidneys to the cheeks allows left-right differentiation for the two kidneys, which fits the principle.
Opposite the Kidneys corresponds to the Umbilicus.
The Kidneys and umbilicus are front-to-back opposite, so below the Kidney area, one diagnoses the umbilicus.
Above Mian Wang corresponds to the Small Intestine; below Mian Wang corresponds to the Bladder and Uterus.
"Mian Wang" lacks old explanations. However, Ming Tang is the place facing the King (north), suspected to be the nasal tip. The Bladder and Uterus are below the umbilicus, equal in position to the Kidneys. The two Kidneys are behind, distributed to the sides, reflecting the posterior position; the Bladder and Uterus are anterior, so they should be placed anteriorly, below the nose. Hence, below Mian Wang is the Bladder and Uterus. The Small Intestine connects to the Stomach and is the mansion of the Heart, making its position hard to fix. Its membrane connects to the Liver, Gallbladder, and Spleen. Thus, it is matched at the junction of Gallbladder/Stomach and Liver/Spleen, on the upper sides of the nasal tip, hence "above Mian Wang is the Small Intestine." I believe later color diagnosis methods (Left Liver, Right Lung, Heart Forehead, Kidney Chin, Nose Spleen) are simple but less detailed than the Classic's method.
[Image: Face Diagram]
Que belongs to the Lung; eyebrows grow beside Que, so they should belong to the Lung. People often associate eyebrows with the Liver, not knowing they truly belong to the Lung. The Classic says symptoms of Wind-Lung are diagnosed above the eyebrows, proving eyebrows are exhalations of Lung Qi. However, if Liver Blood does not ascend to the Lung, eyebrows cannot form. All hair is formed from Blood and exhaled by Qi. Blood alone cannot generate hair, nor can Qi alone. The eye region is governed by the Liver orifice. From the Liver/Eye region, it ascends to beside Que, governed by the Lung. This is Liver Blood ascending to Lung Qi to generate eyebrows. The Lung is the Canopy (Hua Gai), so physiognomy books call eyebrows Hua Gai. Liver Wood governs anger and insults Lung Metal, being hard to control; thus, people with thick eyebrows are most fierce. From Que to Ming Tang, the five zang are distributed, with six fu on the sides, which is detailed. Only the San Jiao and Pericardium are not distributed. Interpreting the text, they are implied. San Jiao is the mansion of the Kidney. Since Kidney is matched to Fan (cheek), San Jiao should be matched to Bi (ear gate). The Kidney opens into the ears, and the San Jiao meridian guards the ear/Kidney orifice; diagnosing San Jiao via Bi is accurate. As for the Pericardium, it can be inferred to match beside Shan Gen.
Uncured syndromes scattered in the Classic include: hair standing up, sweat like oil, loss of large muscles, sinking of large bones, curling of lips and tongue, retraction of the scrotum, and flaring of the nostrils. These cannot be fully listed. Understanding the correspondence of zang and fu allows one to comprehend the whole. Especially, the spirit in the eyes requires careful observation. Reading the *Treatise on Cold Damage* (*Shanghan Lun*) and *Essential Prescriptions of the Golden Cabinet* (*Jingui Yaolue*) will reveal everything.