欲知其内者，当以观乎外；诊于外者，斯以知其内。盖有诸内者形诸外，苟不以相参而断其
病邪之逆顺，不可得也。为工者深烛厥理，故望其五色以青黄赤白黑，以合于五脏之脉，穷其应
与不应；切其五脉，急大缓涩沉，以合其五脏之色顺与不顺。诚能察其精微之色，诊其微妙之脉，
内外相参而治之，则万举万全之功，可坐而致矣。《素问》曰∶能合色脉，可以万全。其意如此。
原夫道之一气，判而为阴阳，散而为五行，而人之所禀皆备焉。夫五脉者，人之真，行血气
通阴阳以荣于身；五色者，气之华，应五行合四时以彰于面。惟其察色按脉而不偏废，然后察病
之机，断之以寒热，归之以
脏腑，随证而疗之，而获全济之效者，本于能合色脉而已。假令肝色如翠羽之青，其脉微弦而急，
所以为生；若浮涩而短，色见如草滋者，岂能生乎？心色如鸡冠之赤，其脉浮大而散，所以为顺；
若沉濡而滑，色见如 血者，岂能顺乎？脾色如蟹腹之黄，其脉当中缓而大，所以为从；若微弦
而急，色见如枳实者，岂能从乎？肺色如豕膏之白，其脉当浮涩而短，所以为吉；若浮大而散，
色见如枯骨者，岂能吉乎？以至肾色见如乌羽之黑，其脉沉濡而滑，所以为生；或脉来缓而大，
色见如 者死。死生之理，夫惟诊视相参。既以如此，则药证相对，厥疾弗瘳者，未之有也。
抑尝论之，容色所见，左右上下，各有其部；脉息所动，寸关尺中，皆有其位。左颊者，肝
之部，以合左手关位，肝胆之分；应于风木，为初之气。额为心之部，以合于左手寸部，心主之
分；应于君火，为二之气。鼻为脾之部，合于右手关脉，脾胃之分；应于湿土，为四之气。右颊，
肺之部，合于右手寸口，肺与大肠之分；应于燥金，为五之气。颐为肾之部，以合于左手尺中，
肾与膀胱之分；应于寒水，为终之气。至于相火为三之气，应于右手，命门三焦之分也。
若夫阴阳五行相生相胜之理，当以合之于色脉而推之也。是故脉要精微论曰∶色合五行，脉
合阴阳。十三难曰∶色之与脉，当参相应。然而治病万全之功，苟非合于色脉者，莫能知也。五
藏生成篇云∶心之合脉也；其荣色也。夫脉之大小滑涩沉浮，可以指别，五色微诊，可以目察，
继之以能合色脉，可以万全。谓夫赤脉之至也喘而坚，白脉之至也喘而浮，青脉之至也长而左右
弹，黄脉之至也大而虚，黑脉之至也上坚而大。此先言五色，次言五脉，欲后之学人望而切之以
相合也。厥后扁鹊明乎此，述之曰∶望而知之谓之神，切脉而知之谓之巧，深得《内经》之理也。
下迨后世，有立方者，命之曰神巧万全，厥有旨哉！
想要了解体内的病变，应当通过观察体外的征象；诊察体外的表现，从而推知体内的情况。因为内在的病变必然反映在外部，如果不将内外相互参照来判断病邪的顺逆，是不可能准确的。高明的医生深刻洞察这一道理，所以通过观察五色（青、黄、赤、白、黑）来对应五脏之脉，探究其相应或不相应的情况；切按五脉（急、大、缓、涩、沉），来对应五脏之色的顺与不顺。如果能细致观察精微的面色，诊察微妙的脉象，将内外相互参照进行治疗，那么万无一失的功效，就可以轻易达到了。《素问》说：“能结合面色和脉象，可以达到万全的境界。”意思就是如此。
追溯本源，道的“一气”分化而为阴阳，散布而为五行，人所禀受的生命活动都具备这些要素。五脉是人的根本，运行血气，沟通阴阳，以滋养全身；五色是气的荣华，顺应五行，配合四时，显现在面部。只有全面考察面色和按诊脉象而不偏废任何一方，然后才能洞察疾病的机理，判断寒热属性，归经于脏腑，随证施治，从而获得痊愈的效果，这根本原因在于能够结合面色和脉象。例如，肝的颜色像翠鸟羽毛那样青，脉象微弦而急，这是生机的表现；如果脉象浮涩而短，面色像枯草一样晦暗，怎么能生存呢？心的颜色像鸡冠那样红，脉象浮大而散，这是顺应的表现；如果脉象沉濡而滑，面色像凝血一样暗滞，怎么能说是顺呢？脾的颜色像蟹腹那样黄，脉象应当缓而大，这是从顺的表现；如果脉象微弦而急，面色像枳实那样枯黄，怎么能是从顺呢？肺的颜色像猪油那样白，脉象应当浮涩而短，这是吉祥的表现；如果脉象浮大而散，面色像枯骨那样惨白，怎么能是吉祥呢？至于肾的颜色像乌鸦羽毛那样黑，脉象沉濡而滑，这是生机的表现；如果脉象来势缓而大，面色像灰土一样黯淡，则是死症。生死的大理，就在于诊视相互参照。既然这样，那么药物与证候相对，疾病不愈的情况，是从来没有过的。
我曾经论述过，容色所见的位置，左右上下各有其部位；脉息所动的部位，寸、关、尺三部，也各有其位置。左颊是肝的部位，对应左手关部，属于肝胆的分野；应于风木之气，为初之气。额头是心的部位，对应左手寸部，属于心主的分野；应于君火之气，为二之气。鼻子是脾的部位，对应右手关脉，属于脾胃的分野；应于湿土之气，为四之气。右颊是肺的部位，对应右手寸口，属于肺与大肠的分野；应于燥金之气，为五之气。下巴（颐）是肾的部位，对应左手尺中，属于肾与膀胱的分野；应于寒水之气，为终之气。至于相火作为三之气，应于右手，属于命门和三焦的分野。
至于阴阳五行相生相克的道理，应当结合面色和脉象来推究。所以《脉要精微论》说：“面色符合五行规律，脉象符合阴阳规律。”《难经·十三难》说：“面色与脉象，应当参合相应。”然而，要达到治病万全的功效，如果不是结合面色和脉象，是不能知晓的。《素问·五脏生成篇》说：“心合于脉；其荣华表现在面色。”脉象的大小、滑涩、沉浮，可以用手指辨别；五色的细微变化，可以用眼睛观察，再加上能够结合面色和脉象，就可以达到万全。所谓赤色脉到来时，喘急而坚实；白色脉到来时，喘急而浮浅；青色脉到来时，长而左右弹指感明显；黄色脉到来时，大而虚软；黑色脉到来时，上部坚硬而大。这里先讲五色，再讲五脉，是想让后学的医者望诊和切诊相结合。后来扁鹊明了这个道理，阐述道：“望而知病称为神，切脉知病称为巧”，这深得《内经》的道理。到了后世，有制定方剂的医家，将其命名为“神巧万全”，这真是很有深意啊！
To understand internal conditions, one must observe external manifestations; by diagnosing the exterior, one can thereby know the interior. This is because what exists within manifests externally. If one does not cross-reference these factors to determine the course and nature of pathogenic factors, accurate diagnosis is impossible. A skilled physician deeply comprehends this principle. Therefore, by observing the five colors (cyan, yellow, red, white, black) in correspondence with the pulses of the five Zang organs, one explores their resonance or lack thereof. By palpating the five pulse qualities (rapid/tense, large, slow/relaxed, choppy, deep), one correlates them with the facial colors to determine if they are harmonious or discordant. If one can meticulously observe the subtle nuances of facial color and diagnose the intricate details of the pulse, integrating internal and external findings for treatment, then the goal of perfect efficacy can be achieved effortlessly. The *Suwen* states: "Able to combine color and pulse, one can achieve perfection." Such is its meaning.
Tracing back to the origin, the Qi of the Dao divides into Yin and Yang, disperses into the Five Phases (Wu Xing), and all that humans inherit encompasses these elements. The five pulses are the essence of humanity, circulating blood and Qi, connecting Yin and Yang to nourish the body. The five colors are the splendor of Qi, responding to the Five Phases and harmonizing with the four seasons, manifesting on the face. Only by examining both color and pulse without bias can one discern the mechanism of disease, judge cold and heat, assign pathology to specific Zang-Fu organs, and treat according to syndrome differentiation, thereby achieving complete recovery. This fundamentally relies on the ability to integrate color and pulse. For instance, if the liver's color resembles the cyan of a kingfisher's feather, and the pulse is slightly wiry and tense, this indicates life. However, if the pulse is floating, choppy, and short, and the color appears like dead grass, how can there be life? If the heart's color resembles the red of a rooster's comb, and the pulse is floating, large, and scattered, this indicates harmony. But if the pulse is deep, soft, and slippery, and the color appears like coagulated blood, how can it be harmonious? If the spleen's color resembles the yellow of a crab's belly, and the pulse should be moderate and large, this indicates compliance. Yet, if the pulse is slightly wiry and tense, and the color appears like the dried fruit of *Aralia chinensis* (Zhi Shi), how can it be compliant? If the lung's color resembles the white of pig fat, and the pulse should be floating, choppy, and short, this is auspicious. But if the pulse is floating, large, and scattered, and the color appears like dry bone, how can it be auspicious? As for the kidney, if the color appears like the black of crow feathers, and the pulse is deep, soft, and slippery, this indicates life. However, if the pulse arrives slowly and is large, and the color appears like ash, this indicates death. The principles of life and death depend entirely on the integration of visual inspection and palpation. Given this, when the medicine corresponds precisely to the syndrome, cases where the disease remains uncured have never existed.
I have previously discussed that the visible areas of the face—left, right, upper, lower—each correspond to specific regions; similarly, the pulsations at the Cun, Guan, and Chi positions each have their respective locations. The left cheek corresponds to the Liver region, aligning with the Guan position of the left hand, representing the Liver and Gallbladder; it corresponds to Wind-Wood, constituting the first Qi. The forehead corresponds to the Heart region, aligning with the Cun position of the left hand, representing the Master of the Heart; it corresponds to Sovereign Fire, constituting the second Qi. The nose corresponds to the Spleen region, aligning with the Guan pulse of the right hand, representing the Spleen and Stomach; it corresponds to Damp-Earth, constituting the fourth Qi. The right cheek corresponds to the Lung region, aligning with the Cun Kou of the right hand, representing the Lungs and Large Intestine; it corresponds to Dry-Metal, constituting the fifth Qi. The chin (Yi) corresponds to the Kidney region, aligning with the Chi position of the left hand, representing the Kidneys and Bladder; it corresponds to Cold-Water, constituting the final Qi. Regarding Ministerial Fire as the third Qi, it corresponds to the right hand, representing the Mingmen (Gate of Vitality) and Sanjiao (Triple Burner).
The principles of mutual generation and restriction among Yin-Yang and the Five Phases should be deduced by correlating them with color and pulse. Thus, the *Mai Yao Jing Wei Lun* states: "Colors conform to the Five Phases, pulses conform to Yin and Yang." The *Nanjing*, Chapter 13, states: "Colors and pulses should correspond mutually." However, to achieve the perfection of curing diseases, unless one integrates color and pulse, such knowledge is unattainable. The *Wu Zang Sheng Cheng Pian* says: "The Heart is paired with the vessels; its splendor is manifested in the complexion." The size, slipperiness, roughness, floating, and sinking of pulses can be distinguished by fingers; the subtle diagnoses of the five colors can be observed by eyes. Following this, the ability to combine color and pulse leads to perfection. It describes that when a Red pulse arrives, it is rapid and firm; when a White pulse arrives, it is rapid and floating; when a Cyan pulse arrives, it is long and vibrates from side to side; when a Yellow pulse arrives, it is large and deficient; when a Black pulse arrives, it is hard and large above. Here, the five colors are mentioned first, followed by the five pulses, intending for future practitioners to integrate observation and palpation. Later, Bian Que understood this principle and stated: "Diagnosing through observation is termed Divine; diagnosing through pulse-taking is termed Skillful," which deeply embodies the principles of the *Neijing*. In later generations, physicians who formulated prescriptions named their works "Shen Qiao Wan Quan" (Divine Skill and Perfect Completeness), which is indeed profound.