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If the complexion is yellow and the eyes are green, if the complexion is yellow and the eyes are red, if the complexion is yellow and the eyes are white, or if the complexion is yellow and the eyes are black, none of these conditions will result in death. (A yellow complexion indicates the presence of Stomach Qi.) If the complexion is green and the eyes are red, if the complexion is red and the eyes are white, if the complexion is green and the eyes are black, if the complexion is black and the eyes are white, or if the complexion is red and the eyes are green, all these conditions indicate death. (The absence of a yellow hue signifies that Stomach Qi has been exhausted.)

The Brain (Nao), Marrow (Sui), Bones (Gu), Vessels (Mai), Gallbladder (Dan), and Uterus (Nüzi Bao) constitute these six organs. They are generated by Earth Qi (Di Qi). All are stored within Yin and correspond to the Earth; therefore, they store essence but do not excrete. They are named the Extraordinary Fu Organs (Qi Heng Zhi Fu) (Their primary function is to store Yin Essence, differing from other Fu organs that transport and transform). The Stomach (Wei), Large Intestine (Da Chang), Small Intestine (Xiao Chang), Sanjiao (Triple Burner), and Bladder (Pang Guang) constitute these five organs. They are generated by Heaven Qi (Tian Qi). Their nature resembles Heaven; therefore, they excrete but do not store. These organs receive turbid Qi from the Five Zang Organs and are named the Transmitting and Transforming Fu Organs (Chuan Hua Zhi Fu). Substances within them cannot remain for long; they are responsible for transportation and movement. The Anus (Po Men) also serves as an envoy for the Five Zang Organs, ensuring that food and water do not remain in the body for too long. (The Lung stores Po and governs Qi; the Large Intestine communicates with the Lung, hence the anus is called Po Men, acting as an assistant for transportation.) What is meant by the Five Zang Organs is that they store Jing-Qi (Essence-Qi) without excreting it; thus, they are full (of essence) but not solid (with food residue). (Jing-Qi is clear and pure, so there is fullness without accumulation of solid matter.) The Six Fu Organs transmit and transform substances without storing them; thus, they can be solid (filled with food/waste) but not full (of essence). (Food and water are turbid and heavy, so they fill the organs for transformation but do not constitute fullness of essence.)

One disease may be treated differently, yet all recover; this is due to the influence of geographical terrain. Thus, in the Eastern region, where heaven and earth begin their generation, it is a land of fish and salt, near the sea and waters. The people eat fish and favor salty flavors, content with their environment and pleased with their food. Fish causes heat to accumulate internally, while excessive salt damages Blood. Consequently, the people have dark complexions and loose skin textures. Their diseases are mostly carbuncles and ulcers (Yong Yang). Treatment is suitable using Bian Stones (Bian Shi). (The *Classic of Mountains and Seas* states: On Mount Gao, there are stones like jade that can be used as needles; these are Bian stones.) Therefore, Bian Stone therapy also originates from the East. In the Western region, a land of gold and jade, full of sand and stones, where heaven and earth gather and restrain, the people dwell on hills and experience much wind. The soil and water are tough and strong. The people wear coarse cloth and grass mats instead of silk, eat rich foods, and become fat. Thus, pathogenic factors cannot easily damage their physical bodies, and their diseases arise from within. Treatment is suitable using Poisonous Drugs (Du Yao - referring to potent medicinal herbs with specific properties). Therefore, drug therapy also originates from the West. In the Northern region, a domain where heaven and earth close and store, the terrain is high, people live on hills, and the wind and cold are biting with ice and frost. The people enjoy living in open fields and consume dairy products. Cold damaging the interior leads to distension and fullness diseases. Treatment is suitable using Moxibustion (Jiu Jie - burning mugwort on acupoints). Therefore, Moxibustion therapy also originates from the North. In the Southern region, where heaven and earth nurture growth and Yang Qi is abundant, the terrain is low, the soil and water are weak, and fog and dew accumulate. The people favor sour flavors and fermented foods. Consequently, the people have tight skin textures and reddish complexions. Their diseases are mostly spasms and Bi syndrome (painful obstruction). Treatment is suitable using Fine Needles (Wei Zhen - specifically the Nine Needles). Therefore, Needle therapy also originates from the South. In the Central region, the terrain is flat and damp, and heaven and earth generate numerous things. The people have mixed diets and do not engage in hard labor. Thus, their diseases are mostly Wei syndrome (flaccidity), Jue syndrome (cold extremities/reversal), and alternating cold and heat. Treatment is suitable using Daoyin (Guiding and Pulling exercises) and Anqiao (Pressing and Kneading manipulations). (Daoyin refers to shaking bones and joints and moving limbs; An refers to kneading flesh and skin; Qiao refers to agile lifting of hands and feet.) Therefore, Daoyin and Anqiao therapies also emerge from the Central region. Thus, the Sages combine various methods for treatment, allowing each method to suit its appropriate context. Hence, although treatments differ, all diseases recover because the practitioner understands the true nature of the disease and grasps the general principles of treatment.