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[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).