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Qibo recorded the theory of Zang-Fu manifestations from the previous section and further discussed the generation of the Five Zang organs. Heaven governs the origin of life, and Earth governs the formation of form. The colors of the Five Zang organs manifest on the exterior; this is governed by the Qi of Heaven. The pulses of the Five Zang organs circulate within; this is governed by the Qi of Earth. Color attaches to Qi, and Pulse returns to Flavor. By integrating Color, Pulse, Qi, and Flavor, the principles of the generation of the Five Zang organs are complete.

The Heart corresponds to the Mai (Vessels/Pulse), its flourishing manifestation is in the complexion, and it is controlled by the Kidney.
Qibo records the meaning of Zang-Fu manifestations from the previous section and reiterates the discussion on the generation of the Five Zang organs. Each Zang organ has an external correspondence: the Mai is the external correspondence of the Heart, hence "the Heart corresponds to the Mai." Each Zang organ has an external flourishing manifestation: Color is the external flourishing of the Heart, hence "its flourishing is in Color." Each Zang organ has a controlling organ: the Kidney controls the Heart, hence "it is controlled by the Kidney." External correspondences and external flourishing represent the "Cheng" (formation/structure) of the Zang; the controller represents the "Sheng" (generation/vitality) of the Zang. The principle of the Five Elements is that control precedes generation. "Controller" implies generation. Fire is controlled by Water; when Water is in excess, Wood Qi becomes vigorous. When Wood is vigorous, it generates Fire. Control is precisely for the sake of generation. The sequence of Heart, Lung, Liver, Spleen, and Kidney also reflects the intent of control and generation.

The Lung corresponds to the Skin, its flourishing manifestation is in the body hair, and it is controlled by the Heart.
Skin is the external correspondence of the Lung, hence "the Lung corresponds to the Skin." Body hair is the external flourishing of the Lung, hence "its flourishing is in hair." The Heart controls the Lung, hence "it is controlled by the Heart." Metal (Lung) is controlled by Fire (Heart); when Fire is in excess, Earth Qi becomes vigorous. When Earth is vigorous, it generates Metal.

The Liver corresponds to the Tendons, its flourishing manifestation is in the nails, and it is controlled by the Lung.
Tendons are the external correspondence of the Liver, hence "the Liver corresponds to the Tendons." Nails are the external flourishing of the Liver, hence "its flourishing is in nails." The Lung controls the Liver, hence "it is controlled by the Lung." Wood (Liver) is controlled by Metal (Lung); when Metal is in excess, Water Qi becomes vigorous. When Water is vigorous, it generates Wood.

The Spleen corresponds to the Flesh/Muscles, its flourishing manifestation is in the lips, and it is controlled by the Liver.
Flesh is the external correspondence of the Spleen, hence "the Spleen corresponds to the Flesh." Lips are the external flourishing of the Spleen, hence "its flourishing is in the lips." The Liver controls the Spleen, hence "it is controlled by the Liver." Earth (Spleen) is controlled by Wood (Liver); when Wood is in excess, Fire Qi becomes vigorous. When Fire is vigorous, it generates Earth.

The Kidney corresponds to the Bones, its flourishing manifestation is in the hair, and it is controlled by the Spleen.
Bones are the external correspondence of the Kidney, hence "the Kidney corresponds to the Bones." Hair is the external flourishing of the Kidney, hence "its flourishing is in hair." The Spleen controls the Kidney, hence "it is controlled by the Spleen." Wood (Liver) is controlled by Earth (Spleen); when Earth is in excess, Metal Qi becomes vigorous. When Metal is vigorous, it generates Water.

Therefore, excessive consumption of salty flavor causes the vessels to become stagnant and viscous, leading to changes in complexion; excessive consumption of bitter flavor causes the skin to wither and body hair to fall out; excessive consumption of pungent flavor causes tendons to become tight and nails to wither; excessive consumption of sour flavor causes the flesh to become calloused and thickened (Zhi) 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.
(Note: "Qi" here is a variant for "Se" (viscous/stagnant). "Zhi" refers to calluses or thickened skin.)
In the mutual control of the Five Elements, before the phase of generation occurs, excessive control leads to injury. Therefore, excessive salt intake causes Kidney Qi to become excessive; excess leads to the suppression of the Heart, causing the Heart's vessels to become stagnant and viscous, and the Heart's complexion to change. Excessive bitter intake causes Heart Qi to become excessive; excess leads to the suppression of the Lung, causing the Lung's skin to wither and the Lung's hair to fall out. Excessive pungent intake causes Lung Qi to become excessive; excess leads to the suppression of the Liver, causing the Liver's tendons to tighten and the Liver's nails to wither. Excessive sour intake causes Liver Qi to become excessive; excess leads to the suppression of the Spleen, causing the Spleen's flesh to thicken and the Spleen's lips to peel. Excessive sweet intake causes Spleen Qi to become excessive; excess leads to the suppression of the Kidney, causing the Kidney's bones to ache and the Kidney's hair to fall out. This is the injury caused by the five flavors due to the Five Elements' mutual control, where control prevents generation.

Thus, the Heart desires bitter, the Lung desires pungent, the Liver desires sour, the Spleen desires sweet, and the Kidney desires salty. This is the correspondence between the five flavors and the five Zang organs.
Excessive consumption injures the body, while moderate consumption aligns with physiological needs. Thus, the Heart desires bitter, the Lung desires pungent, the Liver desires sour, the Spleen desires sweet, and the Kidney desires salty. This is why the five flavors correspond to the five Zang organs. From this, we see that the Five Zang organs not only correspond to vessels, skin, tendons, flesh, and bones, but also to the five flavors.

Regarding the Qi of the Five Zang organs manifesting as color: if the green color resembles dead grass, death ensues; if the yellow color resembles the fruit of the Akebia (Zhi Shi), death ensues; if the black color resembles soot/dust, death ensues; if the red color resembles clotted blood, death ensues; if the white color resembles dry bones, death ensues. These are the signs of death presented by the five colors.
(Note: "Tai" refers to dust/soot; "Pei" refers to blood clots.)
With the flavors of the Five Zang organs come their colors. Mutual generation brings vitality; being overcome leads to decay and death. The colors of the Five Zang organs are the manifestation of their Qi. Verifying the Qi of the Five Zang organs through color: Dead grass is green mixed with white, so green resembling dead grass indicates death, representing the failure of Liver Qi. Zhi Shi fruit is yellow mixed with green, so yellow resembling Zhi Shi indicates death, representing the failure of Spleen Qi. Soot is black mixed with yellow, so black resembling soot indicates death, representing the failure of Kidney Qi. Clotted blood is red mixed with black, so red resembling clotted blood indicates death, representing the failure of Heart Qi. Dry bones are white mixed with green, so white resembling dry bones indicates death, representing the failure of Lung Qi. These are the signs of death presented by the five colors due to being overcome.

If the green color resembles the feathers of a kingfisher (bright and lustrous), life is indicated; if the red color resembles the comb of a rooster (vivid and ruddy), life is indicated; if the yellow color resembles the belly of a crab (bright and moist), life is indicated; if the white color resembles the fat of a boar (white and nourishing), life is indicated; if the black color resembles the feathers of a crow (black and shiny), life is indicated. These are the signs of life presented by the five colors.
This lists the proper colors of the five elements, characterized by luster, moisture, and brilliance, thus indicating life.

The vibrant color of the Heart is like cinnabar wrapped in white silk; the vibrant color of the Lung is like red stone脂 wrapped in white silk; the vibrant color of the Liver is like cyan silk wrapped in white silk; the vibrant color of the Spleen is like the fruit of Trichosanthes wrapped in white silk; the vibrant color of the Kidney is like purple wrapped in white silk. These are the external flourishing manifestations generated by the Five Zang organs.
"Gao" refers to plain white silk. The vitality of the five colors contains the essence of the five internal organs, with a sense of containment, all like being wrapped in white silk. The inner brilliance shines outward, and the exterior is moist, hence these are called the external flourishing manifestations generated by the Five Zang organs. From this, we see that the Five Zang organs not only flourish in color, hair, nails, lips, and head hair, but also in the five colors of the face.

Colors and flavors should correspond to the Five Zang organs: White corresponds to the Lung and Pungent flavor; Red corresponds to the Heart and Bitter flavor; Green corresponds to the Liver and Sour flavor; Yellow corresponds to the Spleen and Sweet flavor; Black corresponds to the Kidney and Salty flavor. Therefore, White corresponds to Skin, Red to Vessels, Green to Tendons, Yellow to Flesh, and Black to Bones.
Integrating the five colors and five flavors in a general discussion: Colors and flavors correspond to the Five Zang organs. White corresponds to the Lung, its flavor is Pungent. Red corresponds to the Heart, its flavor is Bitter. Green corresponds to the Liver, its flavor is Sour. Yellow corresponds to the Spleen, its flavor is Sweet. Black corresponds to the Kidney, its flavor is Salty. The Five Zang organs reside internally and correspond externally to specific tissues. To verify the correspondence of the five colors to the five Zang organs, one must look at the external correspondences. Thus, White corresponds to Skin, which is the correspondence of the Lung. Red corresponds to Vessels, which is the correspondence of the Heart. Green corresponds to Tendons, which is the correspondence of the Liver. Yellow corresponds to Flesh, which is the correspondence of the Spleen. Black corresponds to Bones, which is the correspondence of the Kidney.
This section discusses the generation of the Five Zang organs and extends to their external correspondences and flourishing manifestations.

All vessels converge at the eyes.
The Five Zang organs are internal, and Qi circulates throughout the body. The term "all vessels" refers to the channels through which Qi and Blood circulate throughout the body. The essence of the Five Zang organs flows upward into the eyes; therefore, all vessels belong to the eyes.

All marrow belongs to the brain.
"All marrow" refers to the refined essence condensed from Qi and Blood throughout the body. The Brain is the Sea of Marrow; therefore, all marrow belongs to the brain.

All tendons belong to the joints.
"All tendons" refer to the tendon networks through which Qi and Blood circulate throughout the body. Tendons connect to the joints, enabling flexion and extension; therefore, all tendons belong to the joints.

All blood belongs to the Heart.
"All blood" refers to the blood in the meridians inside and outside the body. The Heart is the Sovereign Monarch, transforming Ying Qi into Blood (Fei Xin Hua Chi); therefore, all blood belongs to the Heart.

All Qi belongs to the Lung.
"All Qi" refers to the Ying and Wei Qi circulating internally and externally throughout the body. The Lung is the Chief of the Zang organs, receiving the convergence of all vessels; therefore, all Qi belongs to the Lung.

This is the daily cycle of Qi and Blood in the four limbs and eight crevices.
The four limbs refer to the two hands and two feet. The eight crevices refer to the two elbows, two axillae, two thighs, and two popliteal fossae (note: Gao Shong's commentary mentions arms and thighs, but standard interpretation focuses on major joint depressions). All these areas undergo cyclical rotation of Qi and Blood, entering and exiting morning and night; hence they are called the daily cycle of the four limbs and eight crevices.

Therefore, when a person lies down to sleep, blood returns to the Liver.
The human daily cycle mirrors the heavenly day and night. Heaven is bright by day and dark by night; humans are clear-spirited in the morning and drowsy in the evening. In the morning, Qi and Blood move outward; in the evening, they store inward. Therefore, when a person sleeps, blood returns to the Liver. The blood of the Chong and Ren meridians, when moving outward, seeps into the skin; when moving inward, it returns to the Liver.

When the 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. If one wakes up and goes out into the wind, and blood coagulates in the skin, Bi syndrome (obstruction) results. If it coagulates in the vessels, stagnation results. If it coagulates in the feet, Jue syndrome (cold extremities/reversal) results. These three conditions occur because blood circulates but cannot return to its empty spaces (bone cavities/channels), resulting in Bi and Jue syndromes.
The blood of the Chong and Ren meridians ascends to the head and eyes and extends to the limbs. Thus, when the Liver receives blood, the eyes can see; when the feet receive blood, they can walk; when the palms receive blood, they can grasp; when the fingers receive blood, they can hold. This blood not only ascends to the head and eyes and extends to the limbs but also fills the skin externally and nourishes the meridians internally, descending to the Three Yin meridians of the feet. Thus, examples of evil wind coagulating in the skin, vessels, and feet are given to illustrate this. When people sleep, they stay indoors. If they go out after sleeping and are exposed to wind, the blood of the Chong and Ren meridians coagulates externally on the skin surface, causing Bi syndrome, characterized by stiffness and difficulty in movement. Internally, coagulation in the meridians causes Stagnation (Se), characterized by blockage. Downward, coagulation in the feet causes Jue syndrome, characterized by coldness due to the failure of Yin and Yang to connect smoothly. These three types of coagulation in the skin, vessels, and feet occur because blood moves outward but cannot return inward to the bone cavities, resulting in Bi and Jue syndromes.

The human body has twelve major valleys (Da Gu) and 354 minor creeks (Xiao Xi). Subtracting the twelve Shu points, these are all places where Wei Qi (Defensive Qi) stays and stops, and where pathogenic factors lodge. Acupuncture and stone therapy can be used along the meridians to remove them.
The *Ling Shu: Qi Xue Lun* states that large intersections of muscle are called "Gu" (valleys), and small intersections are called "Xi" (creeks). Where intersections exist, boundaries exist; hence there are twelve major valleys. Every intersection has an acupoint name, hence there are 354 minor creeks. The *Qi Xue Lun* records 366 acupoints in total. Here, 354 are mentioned, leaving 12 Shu points unaccounted for. The missing 12 Shu points are the twelve major valleys. All these areas are where Qi and Blood circulate. If blood flow cannot return to its cavities, these are places where Wei Qi stays and stops. Where Wei Qi stays and stops, pathogenic factors also lodge. Where pathogenic factors lodge, acupuncture and stone therapy must be used along the meridians to remove the disease. "Yuan" means following or according to; thus, using acupuncture and stone therapy according to the meridians removes the illness. This section follows the previous discussion on external correspondences, explaining that when Qi and Blood circulate throughout the body but fail to move freely, disease arises.

At the beginning of diagnosing disease, the Five Decisions (Wu Jue) serve as the guideline. To know the beginning, one must first establish the root (Mu). The so-called "Five Decisions" refer to the pulses of the five Zang organs.
Diseases of the Five Zang organs require accurate diagnosis. At the beginning of diagnosis, the Five Decisions serve as the guideline. The "beginning of diagnosis" means wanting to know the origin of the disease, one must first establish the root. "Mu" means the root or origin. The "Five Decisions as guideline" means making decisions based on the meridians of the five Zang organs.

Therefore, headache and disorders of the vertex indicate deficiency below and excess above. The pathology lies in the Foot Shaoyin (Kidney) and Foot Taiyang (Bladder) meridians. If severe, the disease enters the Kidney.
Juyang is Taiyang. The meridian of the Foot Taiyang Bladder ascends to the forehead and intersects at the vertex, descends to connect with the Bladder, and links to the Kidney. Thus, headache and vertex disorders are diseases of the Foot Taiyang meridian. Deficiency below refers to the deficiency of Bladder Qi in the lower part; excess above refers to the excess of pathogenic factors causing headache at the vertex in the upper part. Taiyang governs the exterior, and Shaoyin governs the interior. Therefore, the pathology involves the Foot Shaoyin and Foot Taiyang. If the disease does not resolve, it must enter the zang organs from the meridians; thus, if severe, it enters the Kidney.

Dizziness, blurred vision, trembling, deafness, and ear obstruction indicate excess below and deficiency above. The pathology lies in the Foot Shaoyang (Gallbladder) and Foot Jueyin (Liver) meridians. If severe, the disease enters the Liver.
"Xun" is synonymous with "Xuan" (dizziness/blurred vision). "Meng" means unclear vision. "Zhao" means trembling/shaking. "You" means severe. The meridian of the Foot Shaoyang Gallbladder originates at the outer canthus, enters the ear from behind, and emerges in front of the ear. Dizziness, shaking, and severity occur due to meridian deficiency and prevailing Wind Qi. Blurred vision and deafness arise because the meridian starts at the eye and enters the ear. The previous text described headache as excess above; here, dizziness is described as deficiency above. Thus, it is said "excess below and deficiency above," referring to the excess of Wood-Gallbladder pathogen below and the deficiency of the Shaoyang meridian above. Shaoyang governs the exterior, and Jueyin governs the interior. Therefore, the pathology involves the Foot Shaoyang and Foot Jueyin. If the disease does not resolve, it must enter the zang organs from the meridians; thus, if severe, it enters the Liver.

Abdominal fullness and distension, support across the diaphragm and hypochondrium, reversal cold below and confusion above. The pathology lies in the Foot Taiyin (Spleen) and Foot Yangming (Stomach) meridians.
The abdomen is the domain of the Spleen. Abdominal fullness and distension indicate Spleen Earth disease. Support across the diaphragm and hypochondrium: The *Ling Shu: Jing Mai Lun* states that the branch of the Foot Taiyin Spleen meridian rises from the stomach through the diaphragm. This refers to distension connecting upward to the diaphragm and laterally to the hypochondrium. Reversal cold below and confusion above: When Taiyin Spleen Qi fails to ascend, reversal cold occurs below; when Yangming Stomach Qi fails to descend, confusion occurs above. Yangming and Taiyin are exterior-interior pairs; thus, the pathology lies in the Foot Taiyin and Foot Yangming. Since the Spleen organ is affected first, it does not say "if severe, it enters the Spleen."

Cough and rebellious Qi, with Qi reversal in the chest. The pathology lies in the Hand Yangming (Large Intestine) and Hand Taiyin (Lung) meridians.
Cough and rebellious Qi are Lung diseases. Qi reversal in the chest: The *Jing Mai Lun* states that the Hand Taiyin Lung meridian originates in the middle jiao and connects downward to the Large Intestine. Disharmony of the zang and fu organs causes Qi reversal in the chest. The pathology lies in the Hand Yangming and Hand Taiyin. Since the Lung organ is affected first, it does not say "if severe, it enters the Lung."

Heart vexation and headache, with the disease located in the diaphragm region. The pathology lies in the Hand Taiyang (Small Intestine) and Hand Shaoyin (Heart) meridians.
Heart vexation and headache are Heart diseases. Disease in the diaphragm region: The *Jing Mai Lun* states that the Hand Shaoyin Heart meridian passes through the diaphragm and connects to the Small Intestine. Disharmony of the zang and fu organs causes disease in the diaphragm region. The pathology lies in the Hand Taiyang and Hand Shaoyin. Since the Heart organ is affected first, it does not say "if severe, it enters the Heart." This section discusses the beginning of diagnosis, using the Five Decisions as guidelines, extending to the five zang and fu organs; thus, the Hand Shaoyang (San Jiao) and Foot Jueyin (Liver) are not mentioned again (as Liver was covered previously).

The size, slipperiness, roughness, floating, and sinking of the pulse can be distinguished by finger palpation. The images of the Five Zang organs can be inferred by analogy. The sounds corresponding to the Five Zang organs can be identified by listening. The subtle diagnoses of the five colors can be observed by the eye. Integrating color and pulse diagnosis ensures complete accuracy.
"Bie" means to distinguish. Pulses have Yin and Yang characteristics: Large is Yang, Small is Yin; Slippery is Yang, Rough is Yin; Floating is Yang, Sinking is Yin. The size, slipperiness, roughness, floating, and sinking of the pulse can be distinguished by finger palpation. The Yin and Yang of the pulse internally correspond to the Five Zang organs. The pulse images of the Yin and Yang of the Five Zang organs can also be inferred by size, slipperiness, roughness, floating, and sinking. For example, Floating and Large pulses correspond to the Heart and Lung; Sinking and Rough pulses correspond to the Liver and Kidney; Slippery pulses correspond to the Spleen. The Five Zang organs correspond to the Five Elements; the five tones and five colors can also be diagnosed subtly and observed by the eye. Integrating color and pulse diagnosis ensures complete accuracy. Color and pulse combined diagnosis is as described below.

When the Red pulse arrives, rapid and firm, the diagnosis is: Accumulated Qi in the middle, occasionally hindering food intake. The disease is named Xin Bi (Heart Obstruction). It is caused by external pathogens, combined with excessive worry leading to Heart deficiency, allowing evil to enter.
Red is the color of the Heart. Red pulse refers to diagnosis combining color and pulse. Rapid and firm means the pulse body is swift and solid. Diagnosing the color and pulse thus indicates accumulated Qi in the middle, occasionally hindering food intake. The disease is named Xin Bi (Heart Obstruction), meaning Heart Qi is blocked and not free. Accumulated Qi is not the primary disease of the Heart organ; thus, it is acquired from external pathogens. Due to excessive worry causing Heart deficiency, evil enters, resulting in Heart Obstruction.

When the White pulse arrives, rapid and floating, indicating deficiency above and excess below, with fright, accumulated Qi in the chest, and a rapid yet deficient pulse. The disease is named Fei Bi (Lung Obstruction), accompanied by aversion to cold and fever. It is caused by drunkenness followed by sexual intercourse.
White is the color of the Lung. White pulse refers to diagnosis combining color and pulse. Rapid and floating means the pulse body is swift and floating superficially. Deficiency above and excess below: A rapid and floating pulse indicates deficiency above and excess below. Fright is a symptom of deficiency above. Accumulated Qi in the chest is a symptom of excess below. It is also described as "rapid and deficient," meaning the rapid and floating pulse presents as rapid yet deficient. The disease is named Fei Bi (Lung Obstruction), accompanied by aversion to cold and fever affecting the skin and hair. Fright and accumulated Qi are not the primary diseases of the Lung organ; thus, they are caused by drunkenness, allowing pathogenic factors to enter internally.

When the Green pulse arrives, long and snapping left and right, with a sensation of support and distension below the heart. The disease is named Gan Bi (Liver Obstruction). It is caused by cold-dampness, treated similarly to Shan (Hernia) diseases, accompanied by lower back pain, cold feet, and headache.
"Dan" is pronounced with a level tone. Green is the color of the Liver. Green pulse refers to diagnosis combining color and pulse. Long and snapping left and right means the pulse body is abundant; the pulses in both hands feel like a plucked string. This indicates support and distension below the heart. "Below the heart" refers to the diaphragm; "support and distension" refers to the hypochondrium, which is the pathway of the Liver meridian. Hence, the disease is named Gan Bi (Liver Obstruction). Accumulated Qi is not the primary disease of the Liver organ; thus, it is caused by external cold-dampness. Hernia diseases originate from cold-dampness, so the treatment is similar. Cold-dampness causes lower back pain, cold feet, and headache, leading to Liver disease.

When the Yellow pulse arrives, large and deficient, with accumulated Qi in the abdomen and rebellious Qi. The disease is named Jue Shan (Reversal Hernia). Women are affected similarly. It is caused by strenuous exertion, sweating from the four limbs, and exposure to wind.
Yellow is the color of the Spleen. Yellow pulse refers to diagnosis combining color and pulse. Large and deficient means the pulse body is expansive yet empty. This indicates accumulated Qi in the abdomen. The abdomen is the domain of the Spleen. Rebellious Qi indicates Earth being overcome by Wood, causing Earth Qi to rebel and fail to penetrate. Because Earth is overcome by Wood, it is not named Pi Bi (Spleen Obstruction) but Jue Shan (Reversal Hernia). Hernia is related to Liver disease. Women are affected similarly because although women may not have typical hernia, the mechanism of Liver Wood overacting on Spleen Earth is the same. Jue Shan is not the primary disease of the Spleen organ; thus, it is caused by external factors (strenuous exertion), sweating from the limbs, and exposure to wind, leading to Spleen disease.

When the Black pulse arrives, firm and large floating upward, with accumulated Qi in the lower abdomen and genitalia. The disease is named Shen Bi (Kidney Obstruction). It is caused by bathing in cold water and lying down immediately afterward.
Black is the color of the Kidney. Black pulse refers to diagnosis combining color and pulse. Firm and large floating upward means the firm and large pulse floats superficially rather than sinking. This indicates accumulated Qi in the lower abdomen and genitalia. The lower abdomen is the domain of the Kidney; the external genitalia are the orifice of the Kidney. Hence, the disease is named Shen Bi (Kidney Obstruction). Accumulated Qi is not the primary disease of the Kidney organ; thus, it is caused by bathing in cold water and lying down while the water vapor has not dissipated. This demonstrates diagnosing diseases of the five Zang organs using their respective colors and pulses. Such diagnosis ensures complete accuracy.

Whenever observing the "extraordinary pulses" of the five colors: Face yellow with eyes green, face yellow with eyes red, face yellow with eyes white, face yellow with eyes black—all will not die.
"Xiang" means to observe. "Qi" means odd/unusual, associated with Yang. Using color as pulse is called "Qi Mai." Observing the extraordinary pulses of the five colors requires only visual inspection, not manual pulse taking. If the eyes are green, red, white, or black, but the face has a yellow hue (Earth color), it indicates the presence of Stomach Qi (Wei Qi), so death will not occur.

Face green with eyes red, face red with eyes white, face green with eyes black, face black with eyes white, face red with eyes green—all result in death.
If the face lacks the central Earth yellow hue, and the face is green, red, or black while the eyes are red, white, black, or green respectively, death ensues. Saying "face green with eyes red" and "face green with eyes black" means both combinations are unfavorable. Extending this, green and white are both unfavorable. Saying "face red with eyes white" and "face red with eyes green" means both combinations are unfavorable. Extending this, red and black are both unfavorable. The same logic applies to white and black faces. The text does not exhaustively list every combination, as words cannot fully convey meaning. It emphasizes that if the face lacks the central Earth yellow hue, death occurs. This section explains how to determine the prognosis of the Five Zang organs and life or death through color and pulse diagnosis, concluding the discussion on the generation of the Five Zang organs.