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If the complexion appears early in the course of febrile disease, it indicates that Spleen Earth is failing and Liver Wood is invading, thus leading to death. The generative number of Wood is three; therefore, the period will not exceed three days.) When the color of the Shaoyang (Lesser Yang) meridian manifests on the cheek, it signifies Jin Re Bing (Heat Disease of the Tendons). (Note: In older editions, the character "Jin" (Tendon) was written as "Qian" (Front), read as "front of the cheek," with annotations stating this refers to the zygomatic bone, which would be indistinguishable from Taiyang (Greater Yang). The New Correction states: "'Qian' in both *Jia Yi Jing* and *Tai Su* is written as 'Jin'. Yang Shangshan said: The region of Foot-Shaoyang is on the cheek; if redness manifests there, one knows it is Heat Disease of the Tendons." We now adopt this correction, as Shaoyang also belongs to the Wood element.) If the Qi color has not yet intersected with the pulse (indicating a mismatch between color and pulse), sweating should occur today, and the illness will resolve when its own Qi time arrives. If it appears simultaneously with Shaoyin (Lesser Yin) signs, death ensues, within a period not exceeding three days. (When Shaoyang is affected, it should transmit to Taiyin (Greater Yin); however, the appearance of Shaoyin pulses instead indicates Spleen Earth failing and Liver Wood invading, hence death within three days, consistent with the generative number of Wood being three. Note: The New Correction states: "Old editions, as well as *Jia Yi Jing* and *Tai Su*, lack the five characters 'period not exceeding three days'; these were likely added by Wang Bing to complete the text.")
Acupoints for treating heat diseases: The space below the third vertebra governs heat in the chest; the space below the fourth vertebra governs heat in the diaphragm; the space below the fifth vertebra governs Liver heat; the space below the sixth vertebra governs Spleen heat; the space below the seventh vertebra governs Kidney heat; the Qi color manifests at the Wei Zhui (coccyx/sacral region). (Vertebral segments are called Zhui; the end of the spine is called Wei, meaning the Qi of Kidney heat externally connects to the coccyx. The heat of the Shen Zang (Spirit Organs) governed by the interspaces does not exactly correspond to their respective Back-Shu points, yet it is stated to govern treatment, the rationale of which is unclear. Note: There are twenty-one vertebral segments, forming the pathway of the Du Mai (Governing Vessel). The body's spine is like the pillars of a house, serving as the main structural support. The governance described in the classic here likely refers to the upper, middle, and lower sections generally, rather than a specific pairing with acupoints or Back-Shu points, so they do not align directly with the Zang-Back-Shu points; Wang Bing did not consider this.) The third vertebra in the nape of the neck, where there is a depression, is the location. (This illustrates the general method for counting spinal vertebrae. Regarding why the space below the third vertebra governs chest heat, how is it counted? It means that all such locations should be identified by the depression, which serves as the site where Qi emerges. Note: Mentioning the third vertebra in the nape allows for extrapolation to the others.)
Ni Quan (reversal toward the zygoma from the chin) indicates Da Jia (Large Mass/Abdominal Mass); downward extension to Ya Che (masseter region) indicates Fu Man (Abdominal Fullness); behind the zygoma indicates Xie Tong (Hypochondriac Pain); above the cheek indicates Ge Shang (Upper Diaphragm Region). (This explains how to diagnose internal abdominal diseases by observing facial complexion. Note: Ni means moving upward from below. The cheek is below the zygoma; Ni Quan refers to the area extending from the cheek up to the zygoma. Jia refers to a mass formed by Qi stagnation.)