陈飞霞曰∶头者诸阳之会，脑者髓之海也，凡儿头角丰隆，髓海足也。背者五脏六腑俞穴皆附于背，脊背平满，
脏腑实也。腹皮宽浓，水谷盈也。目为肝窍，耳为肾窍，鼻为肺窍，口为脾窍，七窍无缺，形象全矣。故知肉实
者脾足，筋强者肝足，骨坚者肾足，不妄言笑者心足，不多啼哭者肺足，哭声连续者肺实，不久眠睡者脾实。兼之脚
健而壮，项长而肥，睛明而黑，根株固也。肌肉温润，荣卫和也。唇鲜发黑，二便调和，表里实也。小便清长，大
便滋润，里气实也。以上皆为寿相，其儿易养。
诸阳皆起于头，颅破项软者，阳衰于上。诸阴皆起于足， 小脚 者，阴衰于下。鼻孔干燥，肺枯。唇缩流涎，
脾冷。发稀者血衰。项软者柱折。青紫之筋，散见于面者，多病风热。兼之形枯色灰者，表虚。泻利无时者，里虚。
疮疥啼哭多笑语者，皆阳火妄动之候。以上皆为夭相，其儿多病者难养。
凡声音清亮者寿，有回音者寿，哭声涩者病，散而无声者夭。
涂蔚生曰∶飞霞诸阳皆起于头及诸阴皆起于足二语，是其循末失本，未知阴阳化生之源者矣。盖气即阳，生于
下而聚于上，头则其荟萃之所耳。阴即是血，生于上而聚于下，足则其归宿之处耳。惟其阳生于下，故三阳之膀胱大肠
等腑，多半生自下部与脏阴之下。惟其阴生于上，故三阴之心肝等脏，多半生自上部与腑阳之上。然诸阳虽生于下，
而无阴以济之，则不能滋其化生之源，故众阳之间，而肾脏一阴生焉。诸阴虽生于上，而无阳以启之，则不能成其化生
之本，故众阴之间，而胆腑一阳生焉。
陈飞霞说：头部是诸阳经交汇的地方，脑髓是髓海。凡是小儿头角丰满隆起，说明髓海充足。背部是五脏六腑俞穴附着之处，脊背平坦饱满，说明脏腑充实。腹部皮肤宽厚，说明水谷精气充盈。眼睛是肝的窍道，耳朵是肾的窍道，鼻子是肺的窍道，嘴巴是脾的窍道，七窍没有缺损，形体相貌完备。因此知道肌肉结实的是脾气足，筋脉强健的是肝气足，骨骼坚固的是肾气足，不随意言笑的是心气足，不多啼哭的是肺气足，哭声连续有力的是肺气实，不能长时间睡眠的是脾气实。再加上脚部健壮有力，颈项长而肥壮，眼神明亮且黑亮，根基稳固。肌肉温润，说明营卫调和。嘴唇红润头发黑亮，大小便调和，说明表里充实。小便清长，大便滋润，说明里气充实。以上这些都是长寿之相，这样的孩子容易抚养。
所有的阳经都起于头部，如果颅骨破损、颈部软弱，说明阳气在上部衰弱。所有的阴经都起于足部，如果小腿细小，说明阴气在下部衰弱。鼻孔干燥，说明肺脏枯槁。嘴唇收缩流口水，说明脾脏寒冷。头发稀疏，说明血气衰少。颈部软弱，说明脊柱折断（支撑无力）。脸上散见青紫色的筋络，多患风热病。再加上形体枯瘦面色灰暗，说明表虚。腹泻痢疾无定时，说明里虚。患有疮疥、啼哭多笑，都是阳火妄动的征象。以上这些都是夭折之相，这样的孩子多病，难以抚养。
凡是声音清脆响亮者长寿，有回音者长寿，哭声涩滞者有病，声音散漫无声者夭折。
涂蔚生说：陈飞霞所说的“诸阳皆起于头”和“诸阴皆起于足”两句话，是他只看到末端而忽略了根本，不了解阴阳化生的源头。其实气就是阳，生于下部而汇聚于上部，头部只是它荟萃聚集的地方罢了。阴就是血，生于上部而汇聚于下部，足部只是它归宿停留的地方罢了。正因为阳生于下部，所以三阳经所属的膀胱、大肠等腑，多半生成自下部以及脏阴之下。正因为阴生于上部，所以三阴经所属的心、肝等脏，多半生成自上部以及腑阳之上。然而诸阳虽然生于下部，但如果没有阴来济助它，就不能滋养其化生的源头，所以在众阳之中，肾脏产生了一阴。诸阴虽然生于上部，但如果没有阳来开启它，就不能成就其化生的根本，所以在众阴之中，胆腑产生了一阳。
Chen Feixia stated: The head is the convergence point of all Yang meridians, and the brain is the sea of marrow. Whenever a child has full and prominent head angles, it indicates that the sea of marrow is sufficient. The back is where the Shu points of the five Zang organs and six Fu organs are attached; a flat and full spine and back indicate that the Zang and Fu organs are solid. Wide and thick abdominal skin indicates an abundance of water and grain (nutritional essence). The eyes are the orifices of the Liver, the ears are the orifices of the Kidney, the nose is the orifice of the Lung, and the mouth is the orifice of the Spleen. If the seven orifices are intact and the physical appearance is complete, one can infer that solid flesh indicates sufficient Spleen Qi, strong tendons indicate sufficient Liver Qi, firm bones indicate sufficient Kidney Qi, speaking and laughing without excess indicates sufficient Heart Qi, crying and wailing infrequently indicates sufficient Lung Qi, continuous and powerful crying indicates solid Lung Qi, and inability to sleep for long periods indicates solid Spleen Qi. Additionally, sturdy and strong legs, a long and fleshy neck, bright and black eyes, and a solid root foundation indicate robustness. Warm and moist muscles indicate harmonious Ying and Wei (Nutritive and Defensive) Qi. Fresh red lips and black hair, along with regulated urination and defecation, indicate solidity in both the exterior and interior. Clear and copious urine and moist stool indicate solid Interior Qi. All the above are signs of longevity, and such children are easy to raise.
All Yang meridians originate from the head; if the skull is broken and the neck is soft, it indicates deficiency of Yang in the upper part. All Yin meridians originate from the feet; small calves indicate deficiency of Yin in the lower part. Dry nostrils indicate dryness of the Lungs. Retraction of the lips with drooling indicates coldness of the Spleen. Sparse hair indicates blood deficiency. A soft neck indicates collapse of the spinal column. Scattered blue-purple veins on the face often indicate Wind-Heat pathologies. Combined with a withered physique and ashen complexion, this indicates Exterior Deficiency. Unregulated diarrhea and dysentery indicate Interior Deficiency. Sores, scabies, excessive crying, and laughter are all signs of reckless movement of Yang Fire. All the above are signs of premature death, and such children, being prone to illness, are difficult to raise.
Generally, those with clear and resonant voices live long; those whose cries have an echo live long; those with hoarse cries are ill; and those with scattered, voiceless cries die young.
Tu Weisheng stated: Chen Feixia's statements that "all Yang meridians originate from the head" and "all Yin meridians originate from the feet" show that he focused on the extremities while neglecting the root, failing to understand the source of Yin-Yang generation. In fact, Qi is Yang; it originates from the lower part and gathers at the upper part, so the head is merely its gathering place. Yin is Blood; it originates from the upper part and gathers at the lower part, so the feet are merely its destination. Because Yang originates from below, the three Yang Fu organs, such as the Bladder and Large Intestine, mostly generate from the lower part and below the Yin of the Zang organs. Because Yin originates from above, the three Yin Zang organs, such as the Heart and Liver, mostly generate from the upper part and above the Yang of the Fu organs. However, although Yang originates from below, without Yin to assist it, it cannot nourish the source of its generation; thus, within the collective Yang, the Kidney generates a single Yin. Although Yin originates from above, without Yang to initiate it, it cannot form the basis of its generation; thus, within the collective Yin, the Gallbladder generates a single Yang.