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The *Ling Shu: Wu Se Pian* (Chapter on Five Colors of the Spirit Pivot) states: The five Zang organs and six Fu organs each have specific corresponding areas on the face. If one can distinguish these areas, treatments will be successful in every instance. From the forehead down to the Que Ting area (the space between the eyebrows), the upper part corresponds to the throat. Following the nose bridge downward from the center of the Que Ting, the tip of the nose corresponds to the five Zang organs. From the inner canthus, flanking the nose downward to the Cheng Jiang point (the depression below the lower lip), it corresponds to the six Fu organs. From the cheekbones downward to the cheeks, it corresponds to the shoulders, back, and hands. From below the Ya Che (angle of the mandible) to the chin, it corresponds to the thighs, knees, shins, and feet.

It also states: The five Zang organs are located in the central part of the face, while the six Fu organs flank them on both sides. The upper part of the head and face is at the Que Ting, and the five orifices are located at the lower extreme; this is the correspondence.

The *Ling Shu: Wu Yue Wu Shi Pian* (Chapter on Five Orifices and Five Entrances of the Spirit Pivot) states: The nose is the external opening of the Lung, the eyes are the external opening of the Liver, the lips are the external opening of the Spleen, the tongue is the external opening of the Heart, and the ears are the external opening of the Kidney. Therefore, patients with Lung disease exhibit panting and nasal flaring; patients with Liver disease have a bluish complexion; patients with Spleen disease have yellow lips; patients with Heart disease have a curled and short tongue with red cheekbones; and patients with Kidney disease have black cheekbones and facial color.

The *Su Wen: Mai Yao Jing Wei Lun* (Chapter on Essential Meaning of Pulse Investigation of the Plain Question) states: When examining, if the pulse is small but the complexion has not declined, it indicates a recent illness. If the pulse has not declined but the complexion has declined, it indicates a chronic illness. If both the pulse and the five colors have declined, it also indicates a chronic illness. If neither the pulse nor the five colors have declined, it indicates a recent illness.

The *Su Wen: Mai Yao Jing Wei Lun* states: One can achieve complete accuracy in diagnosis by combining the assessment of complexion and pulse. The five colors are the brilliance of Qi. Red should resemble cinnabar wrapped in silk, not like jasper (dark red); white should resemble goose feathers, not like salt (dull white); green/blue should resemble the luster of dark jade, not like indigo (dull blue); yellow should resemble realgar wrapped in gauze (bright and moist), not like earth (dull); black should resemble multiple layers of lacquer (shiny), not like dark soil.

The *Su Wen: Wu Zang Sheng Cheng Pian* (Chapter on the Generation of the Five Zang Organs of the Plain Question) states: Green resembling the feathers of a kingfisher indicates life; red resembling chicken combs indicates life; yellow resembling the belly of a crab indicates life; white resembling pig fat indicates life; black resembling crow feathers indicates life. These manifestations of the five colors signify vitality. Green resembling dead grass signifies death; yellow resembling the fruit of the Eucalyptus tree (Zhi Shi) signifies death; black resembling soot signifies death; red resembling clotted blood signifies death; white resembling dry bones signifies death. These manifestations of the five colors signify demise.

It further states: The vital color of the Heart is like cinnabar wrapped in white silk; the vital color of the Lung is like red wrapped in white silk; the vital color of the Liver is like cyan-red wrapped in white silk; the vital color of the Spleen is like the yellow of Trichosanthes fruit wrapped in white silk; the vital color of the Kidney is like purple wrapped in white silk. These are the external brilliances generated by the five Zang organs. Qi emanates from the Zang organs, and color manifests according to the brilliance of Qi. Green, yellow, red, white, and black are colors; white silk wrapping cinnabar, goose feathers, the luster of dark jade, realgar wrapped in gauze, and multiple layers of lacquer, as well as kingfisher feathers, chicken combs, crab bellies, pig fat, and crow feathers—whether bright and exposed or lustrous and contained—are Qi. Once Qi arrives, the color becomes manifest; hence, they are described as "desired" (favorable) and "vital." If red resembles jasper, white resembles salt, green resembles indigo, yellow resembles earth, and black resembles dark soil, or even green resembles dead grass, yellow resembles Zhi Shi, black resembles soot, red resembles clotted blood, and white resembles dry bones, or if they are dull without luster or emaciated and un-nourished, these are败色 (decayed colors). Although the color is presented, where is the Qi? Hence, they are described as "undesired" and called "death." From this, we see that color and Qi cannot be separated for an instant. However, exposed color is inferior to contained color; containment hides Qi, while exposure leaks Qi. This is similar to the pulse qualities of Xian (string-like), Gou (hook-like), Mao (feather-like), and Shi (stone-like): they should be subtle, not excessive. What is meant below by "like being wrapped in white silk" is precisely taking the subtle manifestation of the five colors, which constitutes the external brilliance of the five Zang organs. Otherwise, if overly exposed, how does it differ from the Xian, Gou, Mao, and Shi pulses appearing alone without Stomach Qi, named "True Zang" pulses?