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The physical form and the state of mind (joy or suffering) differ. The constitution and lifestyle vary among individuals. After understanding the differences between the old and young, strong and weak, one must also detail the circumstances of the rich and the poor. Those who subsist on coarse grains cannot be equated with those who eat meat; those clad in embroidered silks cannot be compared to those wearing plain cloth. People of humble status often appear emaciated and have dark complexions due to exposure to extreme heat and cold. Conversely, people of wealth tend to have delicate bodies and fair, plump skin because they reside in deep courtyards and spacious mansions. These disparities in lifestyle result in different Qi and complexion manifestations. Some argue that the wealthy are prone to deficiency patterns, requiring tonification, while the poor are prone to excess patterns, requiring purgation. This view fails to grasp that principles should be applied flexibly; treatment for deficiency or excess should not be rigidly categorized by social status. Therapeutic methods should avoid dogmatism; the decision to tonify or drain depends on the depth of the pathology. Moreover, hardship such as laboring the sinews and bones or enduring hunger often leads to emptiness and deficiency in the poor. In contrast, the wealthy enjoy abundant food and travel by carriage, so they are not necessarily lacking in robustness. Therefore, the principle of treatment requires examining the etiology, and the method of diagnosis requires observing the syndrome. The five sense organs and facial features inevitably change color and expression. Regulation of urination and defecation is fundamental, emphasizing treating the root rather than the branch. Pathological signs manifest on the face, overflow to the back, and originate from the heart. By analyzing principles and listening to sounds, internal reality manifests externally, allowing one to perceive the significant from the subtle and understand one aspect through another. Syndrome differentiation and treatment are rooted in the teachings of Qibo and Huangdi (Qi-Huang). Acupuncture follows established rules, herbal decoctions emulate Zhang Zhongjing's comprehensive prescriptions, and medicinal efficacy traces back to Shennong's exploration of herbs. These are the paradigms left by sages and the maxims for physicians.

The method of inspection involves distinctions in natural laws and variations in human affairs. Thus, to know pathological colors, one must first know normal colors; to know normal colors, one must first know the variations of normal colors; to know the variations of normal colors, one must first know the variations within these variations. Why? Because drinkers have full meridians and vessels, leading to red eyes, coarse breathing, and a red complexion. When Liver Qi floats and Gallbladder Qi becomes horizontal, one stands tall and proud with a greenish complexion. Food enters the Yin, nourishing Yang Qi; thus, after a full meal, blood essence shines and the complexion becomes lustrous. Hunger causes Qi decline, even to the point of Qi insufficiency; therefore, those with empty stomachs have dull complexions and shortness of breath. Those running in wind and snow suffer cold invading the muscle surface, resulting in a blue-green complexion and obstruction. Those running in the summer sun suffer heat attacking the skin, resulting in a red complexion that is floating and scattered. Sexual exhaustion causes Essence and Qi to leak downward, leading to a bluish tint under the eyes. Physical exertion drives Blood and Qi upward, causing a red complexion on the face. Prolonged lying down injures Qi, causing stagnation in the face; lack of sleep injures Blood, causing a floating red complexion. Anger causes Liver Qi to rebel, leading to glaring eyes, bristling hair, and a pale/greenish face. Shame causes Heart Qi to become timid, leading to blushing, sweating, and a red face. Thoughtfulness causes Qi to knot in the Spleen, leading to fixed eyelids and a yellowish, rough complexion. Joy causes Qi to emit outward, leading to relaxed cheeks and a red, scattered complexion. Grief causes Qi to dissipate inward, shaking all five Zang organs, reducing luster, and weakening the voice. Worry causes Qi to congregate in the middle Jiao, leading to furrowed brows, stagnant color, and blocked Qi. Fear causes spirit to fluctuate and fail to gather, leading to a loss of luster and a white face. Shock causes Blood and Qi to separate and become chaotic, leading to rapid breathing and a cyanotic face. These are all variations within the variations of normal colors. Although one can infer them when the Qi and color are unsettled, one must wait for the Qi and color to stabilize before diagnosing. Knowing the variations within normal colors allows one to diagnose the variations within pathological colors.