喻昌曰∶合色脉之法，圣神所首重，治病之权舆也。色者目之所见，脉者手之所持，而合之于非目非手之间，总以
灵心为质。《内经》云∶上古使僦贷季，理色脉而通神明，合之金木水火土，四时八风六合，不离其常，是则色脉之要，
可通神明。直以之下合五行休王，上副四时往来，六合之间，八风良坼，不离常候，咸可推其变化而前知，况人身病机
乎？又云∶色之变化，以应四时之脉，此上帝之所贵，以合于神明也。所以远死而近生，是色之变化于精明之间者，合
之四时之脉，辨其臧否？早已得生死之征兆，故能常远于死而近于生也。常远于死而近于生，宁不足贵乎？其谓善诊者，
察色按脉，先别阴阳，审清浊而知部分，视喘息听音声而知所苦，观权衡规矩，按尺寸，观浮沉滑涩，而知病所生。是
出色脉以参合于视息听声，相时而求病所在之高下中外矣。精矣！微矣！要未可为中人以下者道也，是以有取于上工、
中工、下工三等。上工十全九，中工十全七，下工十全六。故云∶善调尺者不待于寸，善调脉者不待于色，又根本枝叶
之分矣。然必能参合三者而兼行之，更为本末皆得之上工也。合之维何？五脏之色，在王时见者∶春苍、夏赤、长夏黄、
秋白、冬黑。五脏所主外荣之常，白当肺当皮；赤当心当脉；黄当脾当肉；青当肝当筋；黑当肾当骨。五脏之脉，春弦、
夏钩、秋毛、冬石，强则为太过，弱则为不及。四时有胃曰平，胃少曰病，无胃曰死。有胃而反见所胜之脉，甚者今病，
微者至其所胜之时而病。合其色脉而互推之，此非显明易遵者乎？仲景亦出方便法门，谓寸口脉动者，因其王时而动。
假令肝色青而返白，非其时色脉见，皆当病。盖两手太阴经之脉，总称寸口。因其王时而动者，肝王色青，其脉之动当
微弦，设反见赤色，反得毛脉，至其所不胜之时而死矣。惟木王之色脉，青而且弦，为得春令之正。此外不但白色毛脉
为鬼贼，即见赤黄黑之色，得钩代石之脉，皆当主病，特有轻重之分耳。《内经》言法已详，仲景复以金针度之，学人
可不明哉？
【律一条】
凡治病，不合色脉，参互考验，得此失彼，得偏遗全，只名粗工。临证模糊，未具手眼，医之罪也。
喻昌说：将面色与脉象结合诊察的方法，是圣人所高度重视的，这是治病的开端。面色是眼睛所能看到的，脉象是手指所切按的，而将二者结合起来则是在非眼非手之间的地方进行的，总之以灵动的思维为核心。《黄帝内经》中说：上古时代让僦贷季，梳理色脉之理以通达神明，将其与金、木、水、火、土五行，四季及八方之风相合，不违背其常规，这就是色脉的要旨，可以通达神明。直接以此下合五行的休王（旺衰）规律，上应四季的往来变化，在六合之间，八方之风良坼（指风气的开合变化），不违背常候，都可以推知其变化而预知未来，何况是人身的疾病机理呢？又说：面色的变化，要对应四季的脉象，这是上帝所重视的，用以契合神明。所以能够远离死亡而接近生存，这是因为面色变化于精明之间，与四季之脉相合，辨别其好坏？早已得到生死征兆，所以能常常远离死亡而接近生存。常常远离死亡而接近生存，难道不值得珍视吗？所谓善于诊察的人，观察面色和切按脉象，首先辨别阴阳，审察清浊从而知道病位所在，观察呼吸和听声音从而知道痛苦之处，观察权衡规矩（指脉象的轻重缓急），按尺寸（指寸口脉的尺部和寸部），观察浮沉滑涩（指脉象形态），从而知道疾病的产生原因。这是出色脉之外，参合于视息、听声，根据时机来探求病所在的高下内外了。精妙啊！微妙啊！但这不能对中等资质以下的人说，因此有上工、中工、下工三等区分。上工治愈率十分之九，中工治愈率十分之七，下工治愈率十分之六。所以说：善于调尺（尺部脉）的人不需要依赖寸（寸部脉），善于调脉的人不需要依赖色，这是根本与枝叶的区别了。然而必须能参合这三者并兼行运用，才是本末皆得的上工。什么是合？五脏的面色，在当令之时显现：春季青色、夏季红色、长夏黄色、秋季白色、冬季黑色。五脏所主外在荣华的常态：白色对应肺对应皮；红色对应心对应脉；黄色对应脾对应肉；青色对应肝对应筋；黑色对应肾对应骨。五脏的脉象，春季弦、夏季钩、秋季毛、冬季石，过强则为太过，过弱则为不及。四季脉象有胃气称为平脉，胃气少称为病脉，无胃气称为死脉。有胃气却反而见到所不胜（克制我）的脉象，严重的现在发病，轻微的等到其所不胜之时才发病。结合其色脉互相推究，这不是很显明容易遵循的吗？张仲景也提出了方便法门，说寸口脉动，是因为其在当令之时而动。假如肝色青却反见白色，不是当令时的色脉出现，都应当生病。盖两手太阴经的脉，总称为寸口。因其当令之时而动，肝当令时色青，其脉动应当微弦，如果反而见到赤色，反而得到毛脉，到了其所不胜之时就会死亡。只有木当令时的色脉，青而且弦，才是符合春令的正道。此外不但白色毛脉为鬼贼（相克之邪），即使见到赤、黄、黑之色，得到钩、代、石之脉，都应当主病，只是有轻重的区别罢了。《黄帝内经》言法已经详细，张仲景又传授金针（指精妙的医术），学习者能不明了吗？
【律一条】
凡是治病，如果不结合色脉，互相参验考验，得此失彼，得偏遗全，只可称为粗工。临证模糊，不具备手眼（指诊断能力），是医生的罪过。
Yu Chang said: The method of combining complexion and pulse is highly valued by the sages; it is the beginning of treating diseases. Complexion is what the eyes can see, and pulse is what the hands can hold, but combining them occurs in a realm beyond sight and touch, fundamentally relying on a spiritual mind (Lingxin). The *Neijing* states: In ancient times, Qiu Dai Ji was appointed to organize the principles of complexion and pulse to communicate with the Divine Spirit (Shenming), integrating them with Metal, Wood, Water, Fire, and Earth, the four seasons, eight winds, and six directions, without deviating from their norms. Thus, the essence of complexion and pulse can communicate with the Divine Spirit. Directly applying this to align with the waxing and waning of the Five Elements, responding to the coming and going of the four seasons, within the six directions and the opening and closing of the eight winds, without departing from constant patterns, one can deduce changes and foresee outcomes, let alone the mechanisms of disease in the human body? It also says: Changes in complexion should correspond to the pulses of the four seasons; this is what the Supreme Emperor values, to integrate with the Divine Spirit. Therefore, one can stay far from death and close to life. Because changes in complexion occur within clarity and brightness, when integrated with the pulses of the four seasons, distinguishing good from bad, one already obtains signs of life and death, thus being able to constantly stay far from death and close to life. Is not staying far from death and close to life worthy of value? Those who are skilled in diagnosis observe complexion and palpate pulse, first distinguishing Yin and Yang, examining clarity and turbidity to know the location of the disease, observing respiration and listening to voice sounds to know the suffering, observing the balance and rules (weight and rhythm of the pulse), pressing the Cun and Chi positions, observing floating, sinking, slippery, and choppy qualities, to know the origin of the disease. This goes beyond complexion and pulse, integrating observation of respiration and listening to sounds, seeking the location of the disease in terms of depth and interior-exterior according to timing. Profound! Subtle! However, this cannot be explained to those of average or below-average capacity, hence there are three grades: Superior Physician (Shanggong), Middle Physician (Zhonggong), and Inferior Physician (Xiagong). The Superior Physician cures nine out of ten, the Middle Physician seven out of ten, and the Inferior Physician six out of ten. Thus it is said: One skilled in adjusting the Chi position does not need to rely on the Cun position; one skilled in adjusting the pulse does not need to rely on the complexion. This distinguishes root from branches. However, only by integrating all three and practicing them together can one achieve the status of a Superior Physician who grasps both root and branch. What is integration? The complexions of the Zang organs appearing during their respective ruling times: Spring Cyan, Summer Red, Late Summer Yellow, Autumn White, Winter Black. The normal external manifestations governed by the Zang organs: White corresponds to Lung and Skin; Red to Heart and Vessels; Yellow to Spleen and Flesh; Cyan to Liver and Tendons; Black to Kidney and Bones. The pulses of the Zang organs: Spring String-like (Xian), Summer Hook-like (Gou), Autumn Hair-like (Mao), Winter Stone-like (Shi). Excess indicates overabundance, deficiency indicates insufficiency. Pulses of the four seasons with Stomach Qi are called Normal Pulses (Ping Mai); with little Stomach Qi, Diseased Pulses (Bing Mai); without Stomach Qi, Dead Pulses (Si Mai). If there is Stomach Qi but the pulse of the conquering element appears, severe cases manifest illness now, mild cases manifest illness when the conquering element's time arrives. Combining complexion and pulse for mutual deduction, is this not clear and easy to follow? Zhang Zhongjing also provided a convenient method, stating that the Cun Kou pulse moves because it is in its ruling season. For example, if Liver complexion is Cyan but turns White, indicating non-ruling season complexion and pulse, illness will occur. The pulses of the Taiyin meridians of both hands are collectively called Cun Kou. Moving due to its ruling season, when Liver is ruling, complexion is Cyan, and pulse movement should be slightly String-like. If instead Red color is seen and Hair-like pulse obtained, death will occur when the conquering element's time arrives. Only when Wood is ruling, with Cyan complexion and String-like pulse, is it correct for the Spring command. Besides White and Hair-like pulse being "Ghost Thieves" (conquering evils), even if Red, Yellow, or Black colors appear, obtaining Hook, Intermitting (Dai), or Stone-like pulses, all indicate illness, differing only in severity. The *Neijing* has detailed these laws, and Zhang Zhongjing passed on the golden needle (exquisite medical skills); how can learners fail to understand?
[Rule One]
In treating any disease, if one does not combine complexion and pulse for mutual verification, resulting in gaining one aspect while losing another, or capturing the partial while missing the whole, one is merely a crude physician. Ambiguity in clinical practice, lacking diagnostic acuity ("hand and eye"), is the fault of the physician.