唐容川曰∶形是肢体，色是面部，此理最微，此脉更难。今且举其大略，使人得其门径。西医于察色未考。
经云∶以五色命五脏，青为肝，赤为心，白为肺，黄为脾，黑为肾。肝合筋，心合脉，肺合皮，脾合肉，肾合
骨也。
唐容川曰∶言五色命于五脏，每脏各见本色，便知其病。各脏又各有所合，便知其病之所在。譬如色青属肝，
肝合筋，便知其病在筋。余仿此。
经云∶青如草滋者死，青如翠羽者生。黄如枳实者死，黄如蟹腹者生。黑如 者死，黑如乌羽者生。白如枯骨
者死，白如豕脂者生。
唐容川曰∶此言五色荣者生，枯者死。盖必有血与气泽，方能荣也。
经云∶凡色多青则痛，多黑则痹，黄赤则热，多白则寒。五色皆见，则寒热也。
唐容川曰∶青为肝色、青胜则肝木克土，故痛。黑为肾之色，黑胜则寒水凝滞，故痹。黄赤为火土之色，故
主热。白为金色，金主清凉；且温体者，血也，血色少，故白色多，而知其体寒。五色皆见，乃错乱之象，故主寒热
并见。
经云∶明堂者鼻也，阙者眉间也，藩者颊侧也，蔽者耳门也。明堂骨高以起，平以直，首面上于阙庭，王宫在于
下极，五脏次于中央，六腑挟其两侧。
唐容川曰∶此言人面之部位，分发脏腑，以诊其色也。面分
三停，上为阙，阙下为极，即山根也。以阙论，则处下，以鼻言之，则适居于中，故称极焉。是为王宫，心之应也。
鼻居王宫之下，故名明堂。其诊法，则当以五脏从上而下，配于中央；而六腑各随其脏，配于两侧。有诸内形诸
外，亦各从其类也。
涂蔚生曰∶此系《内经》分发脏腑之法，与前虽有少异。而上下之位置，则未尝颠倒。盖欲多为参考，以尽其精
详耳。
唐容川曰∶明堂今名准头，王宫今名山根也，阙今名印堂，藩今名颊，蔽今名耳门。古人不剃须，故不诊颐下。今
诊诀有心额肾颐之说，是俗医所配。虽今人剃须，气色终不见于此，未可据以为诊也。人身内肺系心系肝系肾系均着
脊，惟脾胃在下，不着脊。然脾膜之根，仍着脊也。故脾俞穴在背，是五脏皆居于身中也。所以诊法，亦配于面之中央，
而六腑则随其脏位，以配于侧。
经云∶阙上咽喉也。
唐容川曰∶阙为眉间，阙之上则至高矣。咽喉之位，在诸脏腑之上，故应于阙上。
涂蔚生曰∶视此则知前之配列诸法，尚欠精微。盖面部为内部之表现，咽喉既系要塞，即不可令其缺如也。前者仅
以心部配于额上，咽喉之病视此，是其未若此法为妥。然其位虽殊，其理则一，亦未可浓非也。
经云∶阙中者肺也。
唐容川曰∶俗名印堂。肺居胸中，高于五脏，故应于此。
经云∶下极者心也。
唐容川曰∶下极即山根。心居肺之下，肺应于阙中，则心当应于此。
经云∶直下者肝也。
唐容川曰∶相法称为年寿，即鼻梁也。肝配于此者，以肝在腹中，半在膈上，半在膈下，位实在心肺之下，
故当配于此。唐宋后医，以肝配左颧，肺配右颧，此西金东木之义，然非五脏自具之位次也。且旧说以为肝在脾之
下，故曰下焦属肝肾。不知水木相生，肝固与肾相属，而究其形体所居，则肝半在膈上，半在膈下，脾在膈下，
居于油膜之上，近胃联小肠也。中医少见脏腑，多失其真，而西医笑之，并谓轩岐先谬。岂知古圣精核，更过西
人，此联合次，便见圣人审定脏腑最精。至经脉穴道，尤为西人所不知也。今必谓古人洞见脏腑，尤属空谈，不
足折服西人。即以剖视例之，古创制作，亦断无未经剖视之理。且轩帝战阪泉涿鹿，何难剖割之有。
经云∶肝左者胆也。
唐容川曰∶举左以赅右。言肝应于鼻梁，其左右附鼻梁者，胆之应也。
经云∶下者脾也。
唐容川曰∶下者指准头言。鼻梁在上，则准头在下，故称下焉。脾在腔内，实居肝之下，油膜之上，故应配
于鼻梁之下。此名明堂为鼻之应，脾能总统五脏，故准头之诊最要。
经云∶方上者胃也。
唐容川曰∶方上二字，不得其解。旧说以为口之上，鼻孔之旁。余按方字，义训两舟相并，殆指鼻之两孔，
其形如方舟也。然则准头为明堂，而两孔即方上也。本经云∶五脏位于中央，六腑挟其两侧。则鼻准属脾，两孔旁
自当属胃。
涂蔚生曰∶余以容川此解，似亦牵强。盖方字虽义训为两舟相并，而鼻孔形圆，并不如方舟也。若以鼻之两
孔诊胃为是，然则开窍如口之大者，岂无脏腑所系哉？余以为方上宜解在口，不
知果合圣意否，尚留之以待高明。
经云∶中央者大肠也。
唐容川曰∶此中央字，当合颊侧与鼻计之。颊侧距鼻之中为中央，盖颊侧名蕃，鼻准名明堂，其中即可名中央。
胃近鼻，大肠连胃，位次亦宜。
经云∶挟大肠者肾也。
唐容川曰∶肾有两枚，故配于面部颊侧两旁，是最下之两旁也。肾居于下，配此为宜。后人配于口下承浆之所。
不知古不剃须，口下须掩，气色不见，故《内经》不以此察色。以肾配两颊，肾有两枚，分诊左右，于义为合。
经云∶面王以上小肠也，面王以下膀胱子处也。
唐容川曰∶面王二字，无旧解。然明堂者，北面朝王之所也，疑即明堂鼻准是矣。膀胱子处，即子宫二物，
皆在脐下，与肾位相等，肾两枚居背后，故分发两旁，应肾在后也。膀胱子宫在前，则当次位于前，居鼻下，故曰
面王以下膀胱子处也。惟小肠与胃相接，而为心之府，末易定其位次。且小肠之膜油，全连及肝胆脾也。故配于胆
胃之交，肝脾之际，位在鼻准上边，两旁夹鼻之处，故曰面王以上小肠也。予按后人望色，左肝右肺，心额肾颐鼻脾，
法甚简易，然不及《内经》诊法为更详。
唐容川曰∶阙属肺，阙旁生眉，即当属肺。世多以眉属肝，不知眉实属肺，《内经》云∶肺风之状，其诊在眉
上。足见眉实肺气所发泄。然肝血如不交于肺，即不能化生眉毛。凡毛皆是血化为气而发泄者也。单有血不能生毛，
单有气亦不能生毛。目之部位，统属肝窍所司。由肝目之部，上交阙旁，系肺所司矣。为肝血上交于肺气，所以化生眉
毛。肺为华盖，故相书称眉亦名华盖。肝木主怒，侮肺金而难制，故眉粗之人，性最刚烈。自阙至
明堂，分发五脏，而以六腑配于两侧，详矣。惟三焦包络，未曾分发。余按经文义，实具于言下。盖三焦为肾之腑，
肾位配于藩，正当颊侧，则三焦当配于蔽，正当耳门也。肾开窍于耳，三焦之脉，又绕耳护肾窍。以蔽诊三焦，
自不爽也。至于包络配在山根两旁，其义更可类推。
唐容川曰∶散见于经文者，如发上指，汗出如油，大肉脱，大骨陷，唇及舌卷，囊缩鼻张，不治之证，未能悉
举。但明脏腑相应之理，可以通一毕万。且如眼神，尤宜细察。再读《伤寒》、《金匮》，则尽知之。
唐容川说：形体指的是肢体，气色指的是面部神色，其中的道理非常精微，脉诊更是难上加难。现在姑且列举其大概内容，使人们能够找到入门的门径。西医在观察面色方面尚未深入考究。
《内经》说：用五色来对应五脏，青色对应肝，赤色对应心，白色对应肺，黄色对应脾，黑色对应肾。肝与筋相合，心与脉相合，肺与皮相合，脾与肉相合，肾与骨相合。
唐容川说：这里讲的是五色归属于五脏，每一脏显现其本色，就能知道病变所在。各脏又各有其所合的组织，就能知道病邪所在的部位。例如，面色青属于肝，肝合于筋，就知道病在筋。其余类推。
《内经》说：面色青得像枯草一样是死证，青得像翠鸟羽毛一样是生证。黄得像枳实（干枯果实）一样是死证，黄得像蟹腹（润泽）一样是生证。黑得像……（原文缺字，通常指煤炭或灰土）一样是死证，黑得像乌鸦羽毛（光泽）一样是生证。白得像枯骨一样是死证，白得像猪脂（润泽）一样是生证。
唐容川说：这里说的是五色中，荣润的为生，枯槁的为死。因为必须有气血的滋润，才能呈现荣润之象。
《内经》说：凡是面色多青则主痛，多黑则主痹症，黄赤则主热，多白则主寒。五色都出现，则主寒热错杂。
唐容川说：青是肝的颜色，青色过胜则肝木克制脾土，所以主痛。黑是肾的颜色，黑色过胜则寒水凝滞，所以主痹。黄赤是火土的颜色，所以主热。白是金的颜色，金主清凉；而且温暖身体的是血，血色少则白色显露，从而知道体质偏寒。五色都出现，是脏腑气机错乱的征象，所以主寒热并见。
《内经》说：明堂是指鼻子，阙是指两眉之间，藩是指脸颊两侧，蔽是指耳门。明堂（鼻部）骨骼高起且平直，首面之气上达于阙庭，王宫（心区）位于下极（山根），五脏依次排列在中央，六腑夹在两侧。
唐容川说：这是讲人脸部位的分布，分别对应脏腑，用以诊断面色。面部分为三停，上部为阙，阙下部为极，也就是山根。从阙来看，位置在下；从鼻子来说，恰好居于中间，所以称为极。这是王宫，是心的对应区。鼻子位于王宫之下，所以叫明堂。其诊法，应当将五脏从上到下，配属在中央；而六腑各自跟随其对应的脏，配属在两侧。有内在的变化就会表现在外部，也是同类相从的道理。
涂蔚生说：这是《内经》分发脏腑的方法，虽然与前文略有不同，但上下位置并没有颠倒。大概是想要多提供参考，以求详尽精确罢了。
唐容川说：明堂现在叫准头，王宫现在叫山根，阙现在叫印堂，藩现在叫颊，蔽现在叫耳门。古人不留胡须，所以不诊察下巴下方。现在的诊诀中有“心、额、肾、颐”的说法，这是庸医所配定的。虽然现在人剃须，但气色终究不在那里显现，不可依据它来进行诊断。人体内部肺系、心系、肝系、肾系都附着在脊柱上，只有脾胃在下面，不直接附着在脊柱上。然而脾膜的根部，仍然附着在脊柱上。所以脾俞穴在背部，这说明五脏都居于身体中部。因此诊法，也配属于面部的中央，而六腑则随着脏腑的位置，配属于侧面。
《内经》说：阙之上对应咽喉。
唐容川说：阙是眉间，阙的上方则是最高处。咽喉的位置，在所有脏腑之上，所以对应于阙上。
涂蔚生说：看这一点就知道之前的配列方法还不够精细。因为面部是内部的反映，咽喉既然是要塞，就不能让它缺失。之前仅用心部配属于额头，通过此处观察咽喉疾病，不如这种方法妥当。然而虽然位置不同，道理是一致的，也不宜过分非议。
《内经》说：阙中对应肺。
唐容川说：俗名印堂。肺位于胸中，高于其他四脏，所以对应于此。
《内经》说：下极对应心。
唐容川说：下极就是山根。心位于肺之下，肺对应于阙中，那么心就应当对应于此。
唐容川说：相术称为年寿，即鼻梁。肝配属于此，是因为肝在腹部，一半在膈肌之上，一半在膈肌之下，位置实在心肺之下，所以应当配属于此。唐宋以后的医生，将肝配属于左颧，肺配属于右颧，这是西方金东方木的理论，但这并非五脏固有的位置次序。况且旧说认为肝在脾之下，所以说下焦属肝肾。不知道水生木，肝确实与肾相联系，但究其形体所在，肝一半在膈上，一半在膈下，脾在膈下，位于油膜之上，靠近胃连接小肠。中医少见脏腑实体，大多失去真相，而西医嘲笑他们，甚至说黄帝岐伯先错了。哪里知道古代圣人的精密考核，更超过西方人，这种联合次序，就可见圣人审定脏腑最为精当。至于经脉穴位，更是西人所不知道的。现在一定要说古人能洞见脏腑，尤其属于空谈，不足以折服西方人。就以解剖为例，古代创立制作，也断然没有未经解剖的道理。况且轩辕黄帝在阪泉、涿鹿作战，有什么难以进行剖割的呢？
唐容川说：举左以概括右。说肝对应于鼻梁，其左右附属于鼻梁的，是胆的对应区。
《内经》说：下方对应脾。
唐容川说：“下”是指准头而言。鼻梁在上，准头在下，所以称其为下。脾在体腔内，实际位于肝之下，油膜之上，所以应配属于鼻梁之下。这里称明堂为鼻的对应，脾能统领五脏，所以准头的诊察最重要。
《内经》说：方上对应胃。
唐容川说：“方上”二字，无法理解。旧说认为是口之上，鼻孔之旁。我按，“方”字的含义训释为两舟相并，大概是指鼻的两个孔，形状像并列的船。既然如此，准头是明堂，而两个鼻孔就是方上了。本经说：五脏位于中央，六腑夹在两侧。那么鼻准属脾，两孔旁边自然当属胃。
涂蔚生说：我认为容川的这个解释，似乎也有些牵强。因为“方”字虽然义训为两舟相并，但鼻孔形状圆，并不像并列的船。如果以鼻的两个孔诊察胃是对的，那么开口如口这样大的窍穴，难道没有脏腑所系吗？我认为“方上”应该解释为口部，不知是否合乎圣人的本意，暂且保留以待高明之士评判。
《内经》说：中央对应大肠。
唐容川说：这个“中央”字，应当结合颊侧与鼻子来计算。颊侧距离鼻子中间为中央，大概颊侧名叫蕃，鼻准名叫明堂，其中就可以名为中央。胃靠近鼻子，大肠连接胃，位次也适宜。
唐容川说：肾有两个，所以配属于面部颊侧的两旁，是最下面的两旁。肾居于下部，配属于此处很适宜。后人将其配属于口下的承浆穴处。不知道古人不留胡须，口下有胡须遮挡，气色看不见，所以《内经》不用此处察色。将肾配属于两颊，肾有两个，分诊左右，在义理上是符合的。
唐容川说：“面王”二字，没有旧的注解。然而明堂，是北面朝见君王的地方，怀疑就是指明堂鼻准。膀胱和子宫这两个器官，都在脐下，与肾的位置相等，肾有两个居在背后，所以分发到两旁，对应肾在后面。膀胱和子宫在前面，就应当次位于前面，位于鼻子下面，所以说面王以下是膀胱和子宫。只有小肠与胃相接，并且是心的府邸，不容易确定其位次。而且小肠的膜油，完全连及肝胆脾。所以配属于胆胃之交，肝脾之际，位置在鼻准上边，两旁夹鼻之处，所以说面王以上是小肠。我按：后人望色，左肝右肺，心在额，肾在颐，鼻在脾，方法甚为简易，但不如《内经》的诊法更为详细。
唐容川说：阙属于肺，阙旁生长眉毛，就应当属于肺。世人多以眉毛属肝，不知道眉毛实属肺，《内经》说：肺风的症状，其诊察在眉毛上。足见眉毛确实是肺气所发泄。然而肝血如果不交于肺，就不能化生眉毛。凡毛发都是血化为气而发泄出来的。单有血不能生毛，单有气也不能生毛。眼睛的部位，统属肝窍所司。由肝目之部，上交于阙旁，系属于肺所司了。因为肝血上交于肺气，所以化生眉毛。肺为华盖，所以相书称眉毛也叫华盖。肝木主怒，侮犯肺金而难以制约，所以眉毛粗的人，性格最刚烈。从阙至明堂，分发五脏，而以六腑配属于两侧，已经很详细了。只有三焦和心包络，未曾分发。我按经文的意思，其实蕴含在言外。因为三焦是肾的府，肾位配属于藩，正当颊侧，那么三焦应当配属于蔽，正当耳门。肾开窍于耳，三焦的经脉，又环绕耳朵保护肾窍。以蔽诊察三焦，自然不会出错。至于心包络配属于山根两旁，其道理更可类推。
唐容川说：散见于经文中的，如头发上指，汗出如油，大肌肉脱陷，大骨头凹陷，嘴唇和舌头卷缩，阴囊收缩鼻子张扇，这些都是不治之证，未能全部列举。只要明白脏腑相应的道理，就可以通晓一万种情况。而且如眼神，尤其应当仔细察视。再研读《伤寒论》、《金匮要略》，就能尽知这些知识。
Tang Rongchuan stated: "Xing" (Form) refers to the limbs, and "Se" (Color/Complexion) refers to the facial expression. The principles involved are extremely subtle, and pulse diagnosis is even more difficult. Here, I will briefly outline the general rules to provide a pathway for entry. Western medicine has not yet thoroughly investigated the observation of complexion.
The *Classic* states: "Assign the Five Colors to the Five Zang Organs: Green corresponds to the Liver, Red to the Heart, White to the Lung, Yellow to the Spleen, and Black to the Kidney. The Liver harmonizes with the Tendons, the Heart with the Vessels, the Lung with the Skin, the Spleen with the Flesh, and the Kidney with the Bones."
Tang Rongchuan stated: "This explains that the Five Colors are assigned to the Five Zang Organs. When each organ manifests its own true color, one can identify the disease. Since each organ also has specific tissues it harmonizes with, one can locate the site of the pathology. For example, if the complexion is green, it belongs to the Liver; since the Liver harmonizes with the Tendons, one knows the disease lies in the Tendons. The rest follows this pattern."
The *Classic* states: "If the green color resembles dried grass, death ensues; if it resembles the feathers of a kingfisher, life remains. If the yellow color resembles the fruit of the Acanthopanax (Zhi Shi), death ensues; if it resembles the belly of a crab, life remains. If the black color resembles [coal/dust], death ensues; if it resembles the feathers of a crow, life remains. If the white color resembles dry bones, death ensues; if it resembles pig fat, life remains."
Tang Rongchuan stated: "This indicates that among the Five Colors, those that are lustrous indicate life, while those that are withered indicate death. This is because only with the nourishment of Blood and Qi can a lustrous appearance be achieved."
The *Classic* states: "Generally, a predominance of green indicates pain; a predominance of black indicates Bi Syndrome (obstruction); yellow and red indicate Heat; a predominance of white indicates Cold. If all five colors appear, it indicates a mixture of Cold and Heat."
Tang Rongchuan stated: "Green is the color of the Liver. When Green prevails, Liver Wood overacts on Spleen Earth, causing pain. Black is the color of the Kidney. When Black prevails, Cold Water stagnates, causing Bi Syndrome. Yellow and Red are the colors of Fire and Earth, thus indicating Heat. White is the color of Metal, which governs coolness; moreover, what warms the body is Blood. If Blood is scarce, White becomes prominent, indicating a cold constitution. If all five colors appear, it is a sign of chaotic Qi dynamics, thus indicating simultaneous Cold and Heat."
The *Classic* states: "The Ming Tang (Bright Hall) is the nose; Que (Palace Gate) is the area between the eyebrows; Fan (Fence) is the side of the cheek; Bi (Screen) is the ear gate. The bone of the Ming Tang should be high and rising, flat and straight. The Qi of the head and face ascends to the Que Ting. The Wang Gong (Royal Palace) is located at the Xia Ji (Lower Extreme). The Five Zang Organs are arranged sequentially in the center, and the Six Fu Organs flank them on both sides."
Tang Rongchuan stated: "This describes the distribution of facial regions corresponding to the organs for complexion diagnosis. The face is divided into three zones: the upper is Que, and below Que is Ji, which is the Shan Gen (root of the nose). Relative to Que, it is lower; relative to the nose, it is centrally located, hence called 'Ji' (Extreme). This is the Wang Gong, corresponding to the Heart. The nose is below the Wang Gong, hence named Ming Tang. In diagnosis, the Five Zang Organs should be mapped from top to bottom in the center, while the Six Fu Organs follow their respective Zang partners on the sides. Internal conditions manifest externally, following the principle of similarity."
Tu Weisheng stated: "This is the method of assigning organs to facial regions from the *Neijing*. Although slightly different from previous descriptions, the vertical positions have not been inverted. It seems intended to provide multiple references for greater precision."
Tang Rongchuan stated: "Ming Tang is now called Zhun Tou (tip of the nose); Wang Gong is now called Shan Gen (root of the nose); Que is now called Yin Tang (between eyebrows); Fan is now called Jia (cheek); Bi is now called Er Men (ear gate). Ancients did not shave beards, so they did not diagnose the area below the chin. Modern diagnostic manuals mention 'Heart-Forehead, Kidney-Chin,' but these are assignments by mediocre physicians. Although modern people shave, Qi and Color do not manifest there, so it cannot be used for diagnosis. Internally, the Lung, Heart, Liver, and Kidney systems attach to the spine. Only the Spleen and Stomach are lower and do not directly attach to the spine. However, the root of the spleen membrane attaches to the spine. Thus, the Pishu acupoint is on the back, showing that all Five Zang Organs reside in the center of the body. Therefore, in diagnosis, they correspond to the center of the face, while the Six Fu Organs correspond to the sides according to their zang-fu relationships."
The *Classic* states: "Above the Que corresponds to the Pharynx and Larynx."
Tang Rongchuan stated: "Que is the area between the eyebrows; above Que is the highest point. The position of the Pharynx and Larynx is above all other organs, so it corresponds to above the Que."
Tu Weisheng stated: "From this, we see that previous assignment methods were not precise enough. Since the face reflects the interior, and the Pharynx/Larynx is a critical passageway, it cannot be omitted. Previously assigning the Heart region to the forehead to observe throat diseases was less appropriate than this method. However, although the positions differ, the underlying principle is the same, and it should not be harshly criticized."
The *Classic* states: "The center of the Que corresponds to the Lung."
Tang Rongchuan stated: "Commonly known as Yin Tang. The Lung resides in the chest, higher than the other four Zang Organs, so it corresponds here."
The *Classic* states: "The Xia Ji (Lower Extreme) corresponds to the Heart."
Tang Rongchuan stated: "Xia Ji is the Shan Gen. The Heart is below the Lung. Since the Lung corresponds to the center of the Que, the Heart should correspond here."
The *Classic* states: "Straight down (the nasal bridge) corresponds to the Liver."
Tang Rongchuan stated: "In physiognomy, this is called Nian Shou, i.e., the nasal bridge. The Liver is assigned here because, in the abdomen, half of the Liver is above the diaphragm and half below. Its position is actually below the Heart and Lung, so it corresponds here. Physicians after the Tang and Song dynasties assigned the Liver to the left cheekbone and the Lung to the right cheekbone, based on the theory of West-Metal and East-Wood, but this is not the inherent positional order of the Zang Organs. Furthermore, old theories held that the Liver is below the Spleen, stating that the Lower Jiao belongs to the Liver and Kidney. They did not realize that Water generates Wood, so the Liver is indeed connected to the Kidney. However, anatomically, the Liver is half above and half below the diaphragm. The Spleen is below the diaphragm, above the fatty membrane, close to the Stomach and connecting to the Small Intestine. Traditional Chinese Medicine physicians rarely saw visceral anatomy, losing the truth, leading Westerners to mock them and claim Huangdi and Qibo were wrong initially. But ancient sages' meticulous examination surpassed Westerners; this sequence shows the sages' precise determination of organ positions. Meridians and acupoints are unknown to Westerners. Claiming ancients had clear vision of viscera is empty talk insufficient to convince Westerners. Even regarding dissection, ancient creations must have involved some form of dissection. Moreover, when Emperor Xuanyuan fought at Banquan and Zhuolu, dissection would not have been difficult."
The *Classic* states: "To the left of the Liver corresponds to the Gallbladder."
Tang Rongchuan stated: "Mentioning the left implies the right. It says the Liver corresponds to the nasal bridge; the areas flanking the nasal bridge correspond to the Gallbladder."
The *Classic* states: "Below corresponds to the Spleen."
Tang Rongchuan stated: "'Below' refers to the Zhun Tou. The nasal bridge is above, and the Zhun Tou is below, hence called 'below.' The Spleen is in the cavity, actually below the Liver and above the fatty membrane, so it corresponds below the nasal bridge. Here, Ming Tang is the nose's correspondence; since the Spleen commands the Five Zang Organs, diagnosing the Zhun Tou is most important."
The *Classic* states: "Fang Shang corresponds to the Stomach."
Tang Rongchuan stated: "The meaning of 'Fang Shang' is unclear. Old theories say it is above the mouth and beside the nostrils. I interpret 'Fang' as two boats joined together, likely referring to the two nostrils, shaped like parallel boats. Thus, if Zhun Tou is Ming Tang, the two nostrils are Fang Shang. The Classic states: 'Five Zang are in the center, Six Fu flank the sides.' Since the nasal tip belongs to the Spleen, the sides of the nostrils naturally belong to the Stomach."
Tu Weisheng stated: "I find Rongchuan's explanation somewhat forced. Although 'Fang' means two boats joined, nostrils are round, not boat-shaped. If diagnosing the Stomach via the two nostrils is correct, then larger openings like the mouth must also have organ associations? I believe 'Fang Shang' should be interpreted as the mouth area. Whether this aligns with the sage's intent remains to be seen by experts."
The *Classic* states: "The Center corresponds to the Large Intestine."
Tang Rongchuan stated: "This 'Center' should be calculated combining the Cheek (Fan) and the Nose. The midpoint between the cheek and the nose is the Center. Since the cheek is Fan and the nose tip is Ming Tang, the space between can be named Center. The Stomach is near the nose, and the Large Intestine connects to the Stomach, so the position fits."
The *Classic* states: "Flanking the Large Intestine corresponds to the Kidney."
Tang Rongchuan stated: "There are two Kidneys, so they correspond to the two sides of the cheeks, the lowest lateral points. The Kidney resides low, making this assignment suitable. Later practitioners assigned it to Chengjiang below the mouth. Not knowing ancients didn't shave beards, the area below the mouth was covered, and Qi/Color wasn't visible, so the *Neijing* didn't use it for diagnosis. Assigning the Kidney to the cheeks allows bilateral diagnosis, fitting the theory."
The *Classic* states: "Above Mian Wang corresponds to the Small Intestine; below Mian Wang corresponds to the Bladder and Zi Chu (Uterus)."
Tang Rongchuan stated: "'Mian Wang' has no old interpretation. However, Ming Tang is where one faces the King, so it likely refers to the nasal tip. The Bladder and Uterus are below the umbilicus, equal in position to the Kidney. Since the two Kidneys are posterior, they are assigned to the sides. The Bladder and Uterus are anterior, so they are assigned anteriorly, below the nose, hence 'below Mian Wang.' The Small Intestine connects to the Stomach and is the Fu organ of the Heart, making its position hard to fix. Its mesentery connects to the Liver, Gallbladder, and Spleen. So it is assigned at the junction of Gallbladder/Stomach and Liver/Spleen, above the nasal tip and flanking the nose, hence 'above Mian Wang.' I note: later practitioners used simple methods like Left-Liver/Right-Lung, Heart-Forehead, Kidney-Chin, Nose-Spleen. These are simple but less detailed than the *Neijing* method."
Tang Rongchuan stated: "Que belongs to the Lung. Eyebrows grow beside Que, so they should belong to the Lung. People often associate eyebrows with the Liver, but they truly belong to the Lung. The *Classic* says: 'In Wind-Lung syndrome, diagnosis is on the eyebrows.' This proves eyebrows are an outlet of Lung Qi. However, Liver Blood must interact with Lung Qi to generate eyebrows. All hair is Blood transformed into Qi and manifested. Blood alone cannot generate hair; Qi alone cannot either. The eye region is governed by the Liver orifice. From the Liver/Eye region, Qi ascends to the sides of Que, governed by the Lung. Because Liver Blood interacts with Lung Qi, eyebrows are generated. The Lung is the Canopy (Hua Gai), so physiognomy books call eyebrows Hua Gai. Liver Wood governs anger and insults Lung Metal, being hard to control; thus, people with thick eyebrows tend to be fierce. From Que to Ming Tang, the Five Zang are distributed, with Six Fu on the sides, which is detailed. Only the San Jiao and Pericardium are not distributed. I infer from the text: San Jiao is the Fu of the Kidney. Since Kidney is assigned to Fan (cheek), San Jiao should be assigned to Bi (ear gate). The Kidney opens into the ears, and the San Jiao meridian circles the ears protecting the Kidney orifice. Diagnosing San Jiao via Bi is accurate. As for the Pericardium, it can be inferred to correspond to the sides of Shan Gen."
Tang Rongchuan stated: "Scattered in the Classic are signs of terminal illness, such as hair standing on end, sweat like oil, loss of large muscles, sunken large bones, curled lips and tongue, retracted scrotum, and flaring nostrils. These cannot be fully listed. Understanding the correspondence of organs allows one to comprehend ten thousand cases. Especially, the eyes require careful observation. Reading the *Shanghan Lun* and *Jingui Yaolue* will reveal all knowledge."