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The Qi of Heaven and Earth blends and interacts, causing all things to mature profoundly. The essence of men and women combines, giving birth to all living things. Among the five sense organs, the nose forms first; among the five Zang organs, Jing (Essence) is perfected first. Essence is the root of the entire body, and the head is the most honorable part of the five physical structures (Head, Hands, Feet). Therefore, Lei Gong asked about the Great Dao, and Huang Di transmitted the classics. The diagnosis of the Five Colors relies solely on the Ming Tang (Nasal Bridge/Nose), and the Four Diagnostic Methods (Inspection, Auscultation/Olfaction, Inquiry, Palpation) begin by observing Tian Pin (Nostrils/Nose). This is because the nose is the beginning of form and the portal for Qi. Through breathing, it connects with Heaven and Earth and penetrates the meridians. The Qi of the Five Zang and Six Fu organs reaches nowhere without being attained, and the four limbs and hundred bones are nowhere without being pervaded. By dividing its regions, one obtains the outline of the six departments of the Zang and Fu organs; by distinguishing its Qi and color, one obtains the outline of the Ten Methods of Yin and Yang. The principle of mutual overcoming (Wu Xing Overcoming) can be deduced by combining it with regions; the principle of correspondence can be deduced by combining it with Qi and color. The Liver corresponds to Green, the Heart to Red, the Spleen to Yellow, the Lung to White, and the Kidney to Black. As for sounds, odors, emotions, pulse conditions, and diseases, there is nothing that cannot be deduced. All inspection methods should refer to each other proportionally. *Jin Gui Yao Lue* states: "If the tip of the nose is green and there is abdominal pain, if it is cold, death ensues. If the tip of the nose is slightly black, there is water qi (fluid retention). If yellow, there is cold in the chest. If white, there is loss of blood. If slightly red and not in season, death ensues." Thus, one should refer to the four seasons and distinguish using the ten methods. However, although colors must be distinguished, forms must also be differentiated. There is an outline for inspection methods. Generally, the nose is the external union of the Lung. A large nose indicates excess Zang Qi; a small nose indicates deficient Zang Qi. Swelling indicates abundant pathogenic Qi; depression indicates depleted healthy Qi. Flaring nostrils indicate Lung deficiency;仰息 (breathing with the head tilted back) indicates Lung excess. A withered and dry nose indicates mixed cold and heat syndromes; erosion and ulceration of the nose indicate the manifestation of Gan Chuang (Gangrenous sores); dry nasal orifices indicate disease of the Yangming Meridian; collapse of the nasal bridge indicates the deteriorating stage of Li Feng (Leprosy); redness and swelling under the nose resembling sores indicate intestinal parasites (Gan disease); turbid discharge indicates external wind-heat; clear discharge indicates external wind-cold; Bi Yuan (Nasal Sinusitis) indicates heat in the brain, causing dripping mucus; Bi Nu (Epistaxis) indicates injury to Yang collaterals, causing external bleeding; flesh growth in the nose is called [Ci]; acne-like bumps on the nose are called [Za]. These are all methods of inspecting nasal form. Analyzed separately and viewed together, by observing the five sense organs and referring to the four diagnostic methods, changes are contained within. Regarding bone structure, protrusion indicates longevity, while depression indicates premature death. Therefore, the Nose Tip (Bi Zhun) is prized for being full and prominent. Other aspects such as the thickness of Qi, the speed of respiration, the presence or absence of sneezing, and the patency or obstruction of orifices will be detailed in respective sections and continued later.