属足太阳膀胱、少阴肾经、督脉之会（《灵枢》曰∶足太阳之筋，其直者结于枕骨。又曰∶
足少阴之筋，挟膂上至项，结于枕骨，与足太阳之筋合）。
属手少阳三焦经（颁，鬓间也。孟子所称“颁白者”之颁即是，旧又重出鬓间，非。《灵枢》曰∶手
少阳之脉，从耳后，入耳中，出走耳前，过客主人）。又属足少阳胆经、手太阳小肠经之会（《明堂经》曰∶角孙二穴，
在耳廓中间，开口有空，手太阳、手足少阳三脉之会也）。又足阳明胃经（《灵枢》曰∶足阳明之脉，循颊车，上耳前）。
（眉目之间，阙庭之部也。徐伯鲁曰∶沈承之注以为颜者，非也）属足太阳膀胱经、冲脉、督
脉之会（顾英白曰∶亦名颃颡。《灵枢》曰∶阙者，眉间也；庭者，颃也。黑色出于庭，大如拇指，必不病而
卒死。又曰∶足太阳之筋，上头，下颜，结于鼻。又曰∶颃颡者，分气之所泄也。故人之鼻洞涕出不收者，颃颡
不闭，分气失也。又曰∶冲脉上出于颃颡，渗诸阳，灌诸精）。兼属足厥阴肝经（《灵枢》曰∶足厥阴之脉，
循喉咙之后，上入颃颡。病甚，则嗌干，面尘脱色）。
统属足阳明胃经（《灵枢》曰∶邪中于面，则下阳明。又曰∶足阳明有挟鼻入于面者，名曰悬
颅，属口对，入系目本。《素问》曰∶女子五七，阳明脉衰，面始焦，发始堕；丈夫六八，阳气衰竭于上，面
焦，发鬓颁白。又曰∶已食如饥者胃疸，面肿曰风，盖阳明胃之脉，行于面故尔。又曰∶阳明之厥，面赤而热，
妄见而妄言。《中藏》曰∶胃热则面赤如醉人。叶氏曰∶人之面部，阳明之所属也，故胃中有热则面热，升麻汤
加黄连；胃中有寒则面寒，升麻加附子汤。若风热内盛而上攻，令人面目肿，或风刺隐疹，随其症而治之）。
又属手足太阳小肠、膀胱经
（《灵枢》曰∶手太阳之上，血气盛，则有多须，面多肉以平；血气皆少，则面瘦恶色。又曰∶足太阳之上，
血气和，则美色。其肥而泽者，血气有余；肥而不泽者，气有余，血不足；瘦而无泽者，气血俱不足）。又总
属诸阳经（《灵枢》曰∶诸阳之会，皆在于面。中人也，方乘虚时，及新用力，若饮食汗出，腠理开而中于
邪。又曰∶十二经脉，三百六十五络，其血气皆上于面而走空窍；其精阳气上走于目而为睛；其别气走于耳而
为听；其宗气上出于鼻而为臭；其浊气出于胃，走唇舌而为味。其气之精液，皆上熏于面）。兼属手少阴心
经（《灵枢》曰∶手少阴气绝则脉不通，脉不通则血不流，血不流则发色不泽，故其面色如漆柴者，血先死也。
《素问》曰∶心者，生之本，神之变也，其华在面。又曰∶心之合，脉也；其荣，色也）。又以五色命五脏
（《灵枢》曰∶青为肝，赤为心，白为肺，黄为脾，黑为肾。又曰∶色青者其脉弦也，黄者其脉代也，白者其
脉毛，黑者其脉石。见其色而不得其脉，反得相胜之脉则死矣。得其相生之脉，则病已矣。又曰∶五色之见也，
各出其色部，部骨陷者，必不免于病矣。其色部乘袭者，虽病甚不死。夫青黑为痛，黄赤为热，白为寒。《素
问》曰∶生于肝，如以缟裹绀，故青欲如苍璧之泽，不欲如蓝。生于心，如以缟裹朱，故赤欲如帛裹朱；不欲
如赭。生于脾，如以缟裹栝蒌实，故黄欲如罗裹雄黄，不欲如黄土。生于肺，如以缟裹红，故白欲如鹅羽，不
欲如碱。生于肾，如以缟裹紫，故黑欲如重漆色，不欲如地苍。又曰∶青如翠羽者生，如草滋者死；赤如鸡冠
者生，如 血者死；黄如蟹腹者生，如枳实者死；白如豕膏者生，如枯骨者死；黑如乌羽者生，如 者死）。
【枕骨】部位归属于足太阳膀胱经、足少阴肾经和督脉的交会处（《灵枢》记载：足太阳经的筋，其直行者结聚于枕骨。又说：足少阴经的筋，夹脊柱上行至项部，结聚于枕骨，与足太阳经的筋相合）。
【鬓间】部位归属于手少阳三焦经（“颁”指两鬓之间。孟子所说的“颁白者”中的“颁”即指此意，旧注中重复列出鬓间是错误的。《灵枢》记载：手少阳经脉，从耳后进入耳中，走出耳前，经过客主人穴）。同时也归属于足少阳胆经和手太阳小肠经的交会处（《明堂经》记载：角孙穴位于耳廓中间，张口时有空隙，是手太阳、手少阳和足少阳三条经脉的交会点）。此外还涉及足阳明胃经（《灵枢》记载：足阳明经脉，沿着颊车穴，上行至耳前）。
【眉目之间】即阙庭所在部位（徐伯鲁说：沈承之的注释认为这是颜面，是不对的）。该部位归属于足太阳膀胱经、冲脉和督脉的交会处（顾英白说：这里也称作颃颡。《灵枢》记载：阙是指眉间；庭是指颃颡。如果黑色出现在庭部，大小如拇指，患者必定不会生病却突然死亡。又说：足太阳经的筋，上头，下至颜面，结聚于鼻。又说：颃颡是分泄气机的地方。所以人的鼻孔流涕不止无法收敛，是因为颃颡不能闭合，导致分气功能失常。又说：冲脉向上出于颃颡，渗透滋养诸阳经，灌注精气）。同时兼属足厥阴肝经（《灵枢》记载：足厥阴经脉，沿着喉咙后方，向上进入颃颡。病情严重时，会出现咽喉干燥，面色如蒙尘且失去光泽）。
【面部】总体归属于足阳明胃经（《灵枢》记载：邪气侵袭面部，则下行影响阳明经。又说：足阳明胃经有分支夹鼻入于面部，名为悬颅穴，连接口部，深入系连目本。《素问》记载：女子到了三十五岁，阳明经脉开始衰弱，面容开始憔悴，头发开始脱落；男子到了四十八岁，阳气在上部衰竭，面容憔悴，鬓发变白。又说：吃完饭却像饿了一样的是胃疸病，面部浮肿的是风病，这是因为阳明胃经的经脉行走在面部缘故。又说：阳明经气逆乱，会导致面红发热，出现幻觉和胡言乱语。《中藏经》记载：胃热则面色红赤如同醉酒之人。叶氏说：人的面部属于阳明经管辖，所以胃中有热则面部发热，用升麻汤加黄连治疗；胃中有寒则面部发冷，用升麻加附子汤治疗。如果是风热内盛并向上攻冲，导致面目肿胀，或者出现风刺隐疹，应根据具体症状进行治疗）。同时也归属于手太阳小肠经和足太阳膀胱经（《灵枢》记载：手太阳经上部，血气旺盛，则胡须多，面部肌肉丰满平整；血气都少，则面部消瘦且色泽恶浊。又说：足太阳经上部，血气调和，则面色美好。肥胖而润泽的，说明血气有余；肥胖但不润泽的，说明气有余而血不足；消瘦且不润泽的，说明气血俱不足）。同时还总括归属于所有阳经（《灵枢》记载：所有阳经的交会都在面部。人受邪气侵袭，往往是在正气虚弱时，以及刚用力过度、饮食后出汗、腠理开泄的时候受到邪气侵犯。又说：十二经脉和三百六十五络，它们的血气都上行于面部并通达空窍；其中精阳气上行至眼睛成为视觉；别气上行至耳朵成为听觉；宗气上行出于鼻子成为嗅觉；浊气出于胃，走向嘴唇和舌头成为味觉。这些气的精微部分，都向上熏蒸于面部）。同时兼属手少阴心经（《灵枢》记载：手少阴心经气绝则血脉不通，血脉不通则血液不流动，血液不流动则头发色泽不润，所以面色如漆柴般枯黑，说明血先死。《素问》记载：心是生命的根本，神志变化的根源，其荣华表现于面部。又说：心的配合组织是脉；其荣华表现是色泽）。又通过五色来对应五脏（《灵枢》记载：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。又说：面色青的脉象弦，面色黄的脉象代，面色的白的脉象毛，面色的黑的脉象石。看到面色却诊不到相应的脉象，反而得到相克制的脉象则预后不良会死亡。得到相生助益的脉象，则病将痊愈。又说：五色的显现，各自出现在对应的色部，如果骨陷色露，必定难免患病。如果色部之间相互乘袭，即使病重也不会死。青色和黑色主痛，黄色和赤色主热，白色主寒。《素问》记载：肝脏生的病色，如同白绢包裹着青里，所以青色想要像苍璧一样润泽，不想要像蓝草那样枯暗。心脏生的病色，如同白绢包裹着朱砂，所以赤色想要像丝绸包裹着朱砂，不想要像赭石。脾脏生的病色，如同白绢包裹着栝蒌实，所以黄色想要像罗纱包裹着雄黄，不想要像黄土。肺脏生的病色，如同白绢包裹着红色，所以白色想要像鹅羽，不想要像碱土。肾脏生的病色，如同白绢包裹着紫色，所以黑色想要像多层漆的颜色，不想要像地苍。又说：青色像翠鸟羽毛那样鲜活为生机，像干草那样枯槁为死证；赤色像鸡冠那样红润为生机，像凝血那样暗滞为死证；黄色像蟹腹那样明亮为生机，像枳实那样枯黄为死证；白色像猪油那样洁白为生机，像枯骨那样灰白为死证；黑色像乌鸦羽毛那样光亮为生机，像煤炭那样漆黑为死证）。
[Occiput] This area is the intersection of the Foot-Taiyang Bladder Meridian, the Foot-Shaoyin Kidney Meridian, and the Du Mai (Governing Vessel) (The *Ling Shu* states: The straight branch of the tendons of the Foot-Taiyang meridian knots at the occiput. It also states: The tendons of the Foot-Shaoyin meridian run alongside the spine up to the nape, knotting at the occiput, combining with the tendons of the Foot-Taiyang meridian).
[Temple/Sideburns] This area belongs to the Hand-Shaoyang Sanjiao Meridian ("Ban" refers to the sideburns/temples. The "ban" mentioned in Mencius's phrase "those with graying hair" refers to this; previous texts erroneously repeated the mention of sideburns. The *Ling Shu* states: The pathway of the Hand-Shaoyang meridian enters the ear from behind the ear, exits anterior to the ear, and passes through the Keguzhuren [ST3] acupoint). It also belongs to the intersection of the Foot-Shaoyang Gallbladder Meridian and the Hand-Taiyang Small Intestine Meridian (The *Mingtang Jing* states: The Jiaosun [TE17] acupoint is located in the middle of the auricle, with a gap when the mouth is open; it is the intersection of the Hand-Taiyang, Hand-Shaoyang, and Foot-Shaoyang meridians). It additionally involves the Foot-Yangming Stomach Meridian (The *Ling Shu* states: The Foot-Yangming meridian follows the Jiache [ST6] acupoint and ascends anterior to the ear).
[Between Eyebrows and Eyes] This is the region of Que and Ting (Xu Bolu stated: Shen Chengzhi's annotation claiming this refers to the face is incorrect). This area is the intersection of the Foot-Taiyang Bladder Meridian, the Chong Mai (Penetrating Vessel), and the Du Mai (Governing Vessel) (Gu Yingbai stated: This is also called Hangsang. The *Ling Shu* states: Que refers to the space between the eyebrows; Ting refers to the Hangsang. If black color appears in the Ting region, the size of a thumb, the person will die suddenly without prior illness. It also states: The tendons of the Foot-Taiyang meridian go up the head, down to the face, and knot at the nose. It also states: Hangsang is where Qi is distributed and discharged. Therefore, if a person suffers from uncontrolled nasal discharge and rhinorrhea, it is because the Hangsang fails to close, leading to a loss of distributed Qi. It also states: The Chong Mai emerges upward from the Hangsang, permeating the Yang meridians and nourishing the essence). It concurrently belongs to the Foot-Jueyin Liver Meridian (The *Ling Shu* states: The Foot-Jueyin meridian runs behind the throat and ascends into the Hangsang. In severe cases, there is dryness of the throat, and the face appears dusty and loses luster).
[Face] Generally belongs to the Foot-Yangming Stomach Meridian (The *Ling Shu* states: When pathogenic factors strike the face, they descend into the Yangming meridian. It also states: The Foot-Yangming meridian has branches that enter the face alongside the nose, named Xuanlu [LI19], connecting to the mouth and entering to tie with the root of the eye. The *Su Wen* states: At age thirty-five, women's Yangming meridian begins to decline, their faces become sallow, and their hair begins to fall out; at age forty-eight, men's Yang Qi declines in the upper body, their faces become sallow, and their sideburns turn gray. It also states: Feeling hungry immediately after eating indicates Wei Ja (Stomach Jaundice); facial swelling indicates Feng (Wind), because the Foot-Yangming Stomach meridian travels over the face. It also states: Reversal of Yangming Qi causes redness and heat in the face, delusions, and incoherent speech. The *Zhong Zang Jing* states: Heat in the stomach leads to a red face like that of a drunkard. Ye Shi said: The human face is governed by the Yangming meridian. Thus, heat in the stomach causes facial heat, treated with Shengma Tang added with Huanglian; cold in the stomach causes facial cold, treated with Shengma Tang added with Fuzi. If internal Wind-Heat is excessive and attacks upward, causing swelling of the face and eyes, or wind-pruritus and urticaria, treatment should follow the specific symptoms). It also belongs to the Hand-Taiyang Small Intestine Meridian and the Foot-Taiyang Bladder Meridian (The *Ling Shu* states: In the upper part of the Hand-Taiyang meridian, abundant Blood and Qi result in abundant beard growth and full, even facial muscles; deficient Blood and Qi result in a thin face and poor complexion. It also states: In the upper part of the Foot-Taiyang meridian, harmonious Blood and Qi result in a beautiful complexion. Those who are fat and lustrous have surplus Blood and Qi; those who are fat but not lustrous have surplus Qi but deficient Blood; those who are thin and not lustrous have deficiency of both Blood and Qi). It generally encompasses all Yang meridians (The *Ling Shu* states: All Yang meridians intersect at the face. Pathogens invade when the body is deficient, after strenuous exertion, or after eating/sweating when the pores are open. It also states: The Twelve Primary Meridians and the 365 Luo vessels, all their Blood and Qi ascend to the face and enter the orifices; the refined Yang Qi ascends to the eyes for vision; the distinct Qi ascends to the ears for hearing; the Zong Qi (Pectoral Qi) emerges from the nose for smell; the turbid Qi comes from the stomach, traveling to the lips and tongue for taste. The refined fluids of these Qi all steam upward onto the face). It concurrently belongs to the Hand-Shaoyin Heart Meridian (The *Ling Shu* states: When the Qi of the Hand-Shaoyin meridian ceases, the vessels are blocked; when vessels are blocked, Blood does not flow; when Blood does not flow, hair loses luster. Thus, a face as dark as lacquered charcoal indicates that Blood has died first. The *Su Wen* states: The Heart is the root of life and the change of Spirit; its brilliance manifests on the face. It also states: The Heart corresponds to the vessels; its brilliance is in the complexion). Furthermore, the Five Colors correspond to the Five Zang Organs (The *Ling Shu* states: Green corresponds to the Liver, Red to the Heart, White to the Lungs, Yellow to the Spleen, and Black to the Kidneys. It also states: A green complexion corresponds to a Wiry pulse; yellow to a Intermitting pulse; white to a Floating pulse; black to a Deep pulse. Seeing a color without its corresponding pulse, or seeing a controlling pulse instead, indicates death. Seeing a generating pulse indicates recovery. It also states: The appearance of the five colors occurs in their respective regions. If the bone is sunken and the color exposed, disease is inevitable. If colors invade each other's regions, even severe disease may not be fatal. Green and Black indicate Pain; Yellow and Red indicate Heat; White indicates Cold. The *Su Wen* states: Disease originating in the Liver appears like white silk wrapping cyan; thus, green should resemble the luster of dark jade, not the dullness of indigo. Disease originating in the Heart appears like white silk wrapping cinnabar; thus, red should resemble silk-wrapped cinnabar, not ochre. Disease originating in the Spleen appears like white silk wrapping Trichosanthes fruit; thus, yellow should resemble gauze-wrapped realgar, not loess soil. Disease originating in the Lungs appears like white silk wrapping red; thus, white should resemble goose feathers, not alkali. Disease originating in the Kidneys appears like white silk wrapping purple; thus, black should resemble layered lacquer, not earthy gray. It also states: Green like kingfisher feathers indicates life; green like dried grass indicates death. Red like chicken comb indicates life; red like clotted blood indicates death. Yellow like crab belly indicates life; yellow like Fructus Aurantii indicates death. White like pig fat indicates life; white like dry bones indicates death. Black like crow feathers indicates life; black like coal indicates death).