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Ping An (Notes on Textual Variants): This section is missing from "the death indicated by the five colors" onwards, and the chapter title cannot be ascertained. Therefore, from "The heart harmonizes with the vessels" to "white like dry bones indicates death," it has been supplemented from the *Suwen* (Basic Questions) chapter "Generation of the Five Zang Organs." From "hereafter, the death indicated by the five colors" to "needling along these lines to remove [the pathogen]," it appears in Volume 3, Chapter 10 of the *Suwen*, titled "Generation of the Five Zang Organs," and also in Volume 1, Chapter 15 of the *Jiaying Jing* (Systematic Classic of Acupuncture and Moxibustion), with only slight differences in arrangement. From "eye color red" to the end, it appears in Volume 11, Chapter 74 of the *Ling Shu* (Spiritual Pivot), titled "Discussion on Diagnosing Diseases by Observing the Arms and Legs," and also in Volume 12, Chapter 4 of the *Jiaying Jing*.

The Heart harmonizes with the Mai (Vessels); its flourishing manifestation is in the complexion; its controlling organ is the Shen (Kidney). The Lung harmonizes with the Pi (Skin); its flourishing manifestation is in the body hair; its controlling organ is the Xin (Heart). The Liver harmonizes with the Jin (Tendons); its flourishing manifestation is in the nails; its controlling organ is the Fei (Lung). the Spleen harmonizes with the Rou (Muscles); its flourishing manifestation is in the lips; its controlling organ is the Gan (Liver). The Kidney harmonizes with the Gu (Bones); its flourishing manifestation is in the hair; its controlling organ is the Pi (Spleen). Therefore, excessive consumption of salty flavor causes the Mai (Vessels) to become coagulated and stagnant, leading to changes in complexion; excessive consumption of bitter flavor causes the Pi (Skin) to wither and body hair to fall out; excessive consumption of pungent flavor causes the Jin (Tendons) to become tight and the nails to wither; excessive consumption of sour flavor causes the Rou (Muscles) to become calloused and the lips to peel; excessive consumption of sweet flavor causes bone pain and hair loss. These are the injuries caused by the five flavors. Thus, the Xin (Heart) desires bitter flavor, the Fei (Lung) desires pungent flavor, the Gan (Liver) desires sour flavor, the Pi (Spleen) desires sweet flavor, and the Shen (Kidney) desires salty flavor. This represents the harmony between the five flavors and the Qi of the five Zang organs. (Ping An: The *Suwen* reads "This is what the five flavors combine with. The Qi of the five Zang organs." The New Correction states: "According to the Quan Yuanqi edition: 'This is the combination of the five flavors with the Qi of the five Zang organs,' connecting to the preceding text. The *Taisu* agrees.") Therefore, a complexion resembling dead grass (Cizi) indicates death; one resembling the fruit of the Stalactite tree (Zhishi) indicates death; one resembling soot (Tai) indicates death; one resembling clotted blood indicates death; one resembling dry bones indicates death. (Supplemented above from the *Suwen* chapter "Generation of the Five Zang Organs.") These are the indications of death based on the five colors. (Cizi refers to the ominous hue of green. Tai, pronounced tai, refers to soot accumulated from burning grass, an ominous hue of black. refers to congealed, dark blood. Dry bones refer to an ominous hue of white. Ping An: The *Suwen* includes the character "jian" (see) after this phrase.) A green hue resembling the feathers of a kingfisher indicates life; a black hue resembling the feathers of a crow indicates life; a red hue resembling the comb of a rooster indicates life; a yellow hue resembling the abdomen of a crab indicates life; a white hue resembling the fat of a pig indicates life. These are the manifestations of the five colors indicating vitality. These five cases represent complexions that, despite being signs of illness, do not indicate death. (Ping An: In the *Suwen*, "black resembling crow feathers indicates life" follows "white resembling pig fat indicates life," and "indicating life upon seeing" is written as "seeing indicates life." In the *Jiaying Jing*, the characters "zhe sheng" (indicates life) are absent after "yu" (feather), "guan" (comb), "fu" (abdomen), and "gao" (fat).) Vitality arising from the Heart resembles cinnabar wrapped in raw silk (Gao); vitality arising from the Lung resembles red pigment wrapped in raw silk; vitality arising from the Liver resembles cyan-red pigment wrapped in raw silk; vitality arising from the Spleen resembles Trichosanthes root (Gualou) wrapped in raw silk; vitality arising from the Kidney resembles purple pigment wrapped in raw silk. These are the flourishing manifestations generated by the five Zang organs. (Gao, pronounced gong dao fanqie, refers to bleached raw silk. These five cases represent the complexions of healthy individuals without disease. Ping An: The *Jiaying Jing* writes "Lou" instead of "Gua," and adds "Shi" (fruit) after "Lou." The *Suwen* adds "Wai" (outside) before "Rong" (flourishing), which is also present in the *Jiaying Jing*.) Flavors correspond to the Zang organs: White corresponds to the Fei (Lung) and pungent flavor; Red corresponds to the Xin (Heart) and bitter flavor; Green corresponds to the Gan (Liver) and sour flavor; Yellow corresponds to the Pi (Spleen) and sweet flavor; Black corresponds to the Shen (Kidney) and salty flavor. (This explains the correspondence among the five flavors, Zang organs, and colors. Ping An: The *Suwen* adds the character "Se" (color) before "Wei" (flavor).) Therefore, white corresponds to the Pi (Skin); red corresponds to the Mai (Vessels); yellow corresponds to the Rou (Muscles); green corresponds to the Jin (Tendons); black corresponds to the Gu (Bones). (This explains the correspondence among the five aspects and the five colors. Ping An: In the *Suwen*, "green corresponds to tendons" precedes "yellow corresponds to muscles.") All Mai (Vessels) connect to the eyes; all Sui (Marrow) connects to the brain; all Jin (Tendons) connect to the Gan (Liver); all Xue (Blood) connects to the Xin (Heart); all Qi connects to the Fei (Lung). This describes the daily circulation of Qi and Blood through the four limbs and the Ba Xi (Eight Valleys/Joints). (The five categories of Mai, Sui, Jin, Xue, and Qi all belong to Blood and Qi, circulating daily through the four limbs and the Eight Valleys. The Eight Valleys refer to eight major joints. Ping An: The *Suwen* writes "Jie" (joint) instead of "Gan" (Liver).) Therefore, when a person lies down, Blood returns to the Gan (Liver). When the Gan (Liver) receives Blood, vision is possible; when the feet receive Blood, walking is possible; when the palms receive Blood, grasping is possible; when the fingers receive Blood, holding is possible. (When lying down, the Liver, feet, palms, and fingers all receive nourishment, enabling their functions. Ping An: "Bu" (catch/grab) is written as "She" (grasp) in the *Suwen*. The commentary notes the character "Shang" (upper), suspecting it is a superfluous character given the context of liver, feet, palms, and fingers.) Upon going out and being exposed to wind, if cold condenses in the skin, Bi Syndrome (Obstruction) results; if it condenses in the vessels, flow becomes stagnant; if it condenses in the feet, Jue (Reversal/Cold Extremities) results. (Going out without covering the body exposes one to wind. Cold wind enters the Cou Li (pores/interstices), causing Blood to coagulate due to cold. Accumulation in the skin forms Bi Syndrome; accumulation in the vessels causes stagnation; accumulation in the feet causes Jue. Jue means reversal. Ping An: The *Suwen* uses "Ning" (coagulate). The character "Er" (and/then) in "Er Fu" is written as "Yu" (in/on) in the *Suwen*; following the *Suwen* is more appropriate.) These conditions occur because Blood circulates but cannot return to its original orifices, resulting in Jue-Bi. (These situations arise from cold pathogens entering the Blood, causing coagulation and stagnation, preventing flow into the orifices, thus aggregating into diseases of foot Jue. The text mentions "three without five," suggesting the character "Wu" (five) may be erroneous. Ping An: "Wu" (five) is written as "San" (three) in the *Suwen*; "Gu Kong" (original empty space) is written as "Kong Gu" in the *Suwen*; following the *Suwen* is appropriate based on the commentary.) The human body has twelve Da Gu (Great Valleys) and three hundred fifty-four Xiao Xi (Small Streams), named the Xiao Shi Er Guan (Small Twelve Passes). These are places where Wei Qi (Defensive Qi) stays and stops, and where Xie Qi (Pathogenic Qi) resides. Needling along these lines allows for the removal of pathogens. (Small streams are called Xi; large valleys are called Gu. Both refer to places where water flows. Thus, the twelve Meridians are called Da Gu, and the three hundred sixty-five Luo (Collaterals) are called Xiao Xi. Based on the context, there is no "fifty-four." The twelve major joints of the hands and feet are called the Twelve Passes. These Xi and Gu joints are places where Qi moves and stops, hence retained by Wei Qi and occupied by Pathogenic Qi. Needling along these sites treats various diseases. Ping An: "Xiao Shi Er Guan" is written as "Shao Shi Er Yu" (Few Twelve Shu Points) in the *Suwen*. The New Correction states: "In the *Taisu*, 'Yu' is written as 'Guan.' 'Rong' (contain) is written as 'Ke' (guest) in the *Suwen.* 'Zhen Zhi Yuan Er Qu Ye' is written as 'Zhen Shi Yuan Er Qu Zhi' in the *Suwen*.)

If the eye color is red, the disease is in the Xin (Heart); if white, in the Fei (Lung); if green, in the Gan (Liver); if yellow, in the Pi (Spleen); if black, in the Shen (Kidney). If the yellow hue cannot be clearly described, the disease is in the Chest Center. (An ominous yellow hue cannot be adequately metaphorized; thus, it cannot be named. Ping An: In the *Jiaying Jing*, the characters "Se Zhe Bing" (color indicates disease) follow "Bai" (white), "Qing" (green), "Huang" (yellow), and "Hei" (black).)