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。其脉当浮大而散。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。或脉来缓而火色见如 者死。死生之理。夫惟
诊视相参。既已如此。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。颜为心之部。以合
于左手寸口。心与小肠之分。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。为五之气头为肾之部。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。十三难云。色之与脉。当参相
应。然而治病万全之功。苟非合于色脉。莫之能也。五脏生成篇云。心之
合脉也。其荣色也。夫脉之大小滑涩沉浮。可以指别。五色微甚。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。目之曰神巧万全。厥有旨哉。
观察面色与切按脉象，两者不可偏废。然后审察疾病的机理，以寒热来判定病性，将其归属于相应的脏腑，根据证候进行治疗，从而获得痊愈的效果，这根本原因在于能够综合参合面色与脉象罢了。
例如，肝的面色像翠鸟羽毛那样青，其脉象微弦而急，这是生机的表现。如果脉象浮涩而短，面色呈现像枯草那样的色泽，怎么可能生存呢？心的面色像鸡冠那样红，其脉象应当浮大而散，这是顺应的表现。如果脉象沉濡而滑，面色呈现像血那样的色泽（注：此处原文可能有缺字或指代特定晦暗血色），怎么可能顺应呢？脾的面色像蟹腹那样黄，其脉象应当缓而大，这是从顺的表现。如果脉象微弦而急，面色呈现像枳实那样的色泽，怎么可能从顺呢？肺的面色像猪油那样白，其脉象应当浮涩而短，这是吉祥的表现。如果脉象浮大而散，面色呈现像枯骨那样的色泽，怎么可能吉祥呢？至于肾的面色，呈现像乌鸦羽毛那样黑，其脉象沉濡而滑，这是生机的表现。如果脉象来势缓弱，而面色出现火色（如赤红）且像某种死色，则是死亡的征象。
死生的道理，就在于诊视（望色与切脉）相互参照。既然已经做到这样，那么药物与证候相对，疾病却不痊愈的情况，是从来没有的。
我曾经论述过，容色所显现的部位，左右上下各有其对应区域；脉息所搏动的位置，寸、关、尺三部也各有其定位。左颊是肝的对应部位，配合左手关部脉，属于肝胆之分，应和风木之气，为初之气。颜面（额头）是心的对应部位，配合左手寸口脉，属于心与小肠之分，应和君火之气，为二之气。鼻部是脾的对应部位，配合右手关部脉，属于脾胃之分，应和湿土之气，为四之气。右颊是肺的对应部位，配合右手寸口脉，属于肺与大肠之分，应和燥金之气，为五之气。头部是肾的对应部位，配合左手尺中脉，属于肾与膀胱之分，应和寒水之气，为终之气。至于相火之气为三之气，应和右手命门及三焦之分。
至于阴阳五行相生相克的道理，应当结合面色与脉象来推演。所以《脉要精微论》说：“面色合于五行，脉象合于阴阳。”《难经·十三难》说：“面色与脉象，应当参验相应。”然而，想要达到治病万无一失的功效，如果不结合面色与脉象，是不可能做到的。《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，可以通过手指辨别；五色的微甚变化，可以通过眼睛观察。继之以能综合参合面色与脉象，就可以达到治疗万全的境界。文中提到：赤色的脉象到来时，喘促而坚实；白色的脉象到来时，喘促而浮起；青色的脉象到来时，长而左右弹指；黄色的脉象到来时，大而虚弱；黑色的脉象到来时，上部坚硬而大。这是先讲五色，再讲五脉，目的是让后来的学者通过望诊和切诊来相互印证。
后来扁鹊通晓了其中的道理，阐述道：“通过望诊就能知道病情叫做神妙，通过切脉就能知道病情叫做技巧。”这深得《内经》的道理。到了后世有创立方剂的人，将这种境界称为“神巧万全”，这确实是有深意的啊。
Observing the complexion and palpating the pulse must not be neglected in favor of one over the other. Only then can one examine the mechanism of the disease, determine it by Cold and Heat (Han Re), attribute it to the Zang-Fu organs (Zang Zang), and treat it according to the syndrome pattern, thereby achieving a complete cure. This fundamentally lies in the ability to integrate the observation of complexion with pulse diagnosis.
For example, if the liver's complexion is blue like the feathers of a kingfisher, and its pulse is slightly wiry (Xian) and rapid, this indicates vitality. If the pulse is floating (Fu), choppy (Se), and short (Duan), and the complexion appears like dead grass, how could survival be possible? If the heart's complexion is red like a rooster's comb, its pulse should be floating (Fu), large (Da), and scattered (San); this indicates harmony. If the pulse is deep (Chen), soft (Ru), and slippery (Hua), and the complexion appears like blood (or dark/bloody hue), how could it be harmonious? If the spleen's complexion is yellow like the belly of a crab, its pulse should be moderate (Huan) and large (Da); this indicates compliance. If the pulse is slightly wiry (Xian) and rapid, and the complexion appears like the fruit of the Immature Citrus Aurantium (Zhishi), how could it be compliant? If the lung's complexion is white like lard, its pulse should be floating (Fu), choppy (Se), and short (Duan); this indicates auspiciousness. If the pulse is floating (Fu), large (Da), and scattered (San), and the complexion appears like dry bone, how could it be auspicious? As for the kidney, if the complexion is black like crow feathers, and its pulse is deep (Chen), soft (Ru), and slippery (Hua), this indicates vitality. However, if the pulse comes slowly/weakly (Huan) and the complexion shows Fire color (such as excessive red) resembling a specific lifeless hue, this indicates death.
The principle of life and death lies in the mutual reference of inspection (Wang) and palpation (Qie). Since this has been done, there will never be a case where the medicine does not correspond to the syndrome and the disease remains uncured.
I have previously discussed that the areas reflected on the face have specific locations on the left, right, upper, and lower parts. The positions of the pulse at the Cun, Guan, and Chi positions also have their respective locations. The left cheek corresponds to the Liver, matching the Guan position of the left hand, representing the Liver and Gallbladder, corresponding to Wind-Wood Qi, which is the First Qi. The forehead (Yan) corresponds to the Heart, matching the Cun-kou position of the left hand, representing the Heart and Small Intestine, corresponding to Sovereign Fire Qi, which is the Second Qi. The nose corresponds to the Spleen, matching the Guan position of the right hand, representing the Spleen and Stomach, corresponding to Damp-Earth Qi, which is the Fourth Qi. The right cheek corresponds to the Lung, matching the Cun-kou position of the right hand, representing the Lung and Large Intestine, corresponding to Dry-Metal Qi, which is the Fifth Qi. The head corresponds to the Kidney, matching the Chi position of the left hand, representing the Kidney and Bladder, corresponding to Cold-Water Qi, which is the Final Qi. As for Minister Fire Qi, which is the Third Qi, it corresponds to the Mingmen and Triple Burner (San Jiao) divisions of the right hand.
Regarding the principles of Yin-Yang and the generation and restriction of the Five Elements, these should be deduced by integrating them with complexion and pulse. Therefore, the *Mai Yao Jing Wei Lun* states: "Complexion corresponds to the Five Elements, and pulse corresponds to Yin and Yang." The *Nan Jing*, Difficulty 13, states: "Complexion and pulse should correspond with each other through mutual verification." However, to achieve the perfect efficacy of curing diseases, without integrating complexion and pulse, it is impossible. The *Su Wen: Wu Zang Sheng Cheng Pian* states: "The Heart matches the pulse, and its flourishing manifestation is in the complexion." The size, slipperiness, roughness, floating, and sinking of the pulse can be distinguished by fingers; the subtle variations of the five colors can be observed by eyes. By subsequently integrating complexion and pulse, one can achieve comprehensive therapeutic perfection. The text mentions: When a Red pulse arrives, it is panting and firm; when a White pulse arrives, it is panting and floating; when a Green/Blue 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. This first discusses the five colors, then the five pulses, intending for future scholars to combine inspection and palpation for mutual verification.
Later, Bian Que understood this principle and stated: "Knowing through inspection is called Divine; knowing through palpating the pulse is called Skillful." This deeply grasps the principles of the *Nei Jing*. Later generations who established formulas referred to this state as "Divine Skillfulness and Comprehensive Perfection," which indeed carries profound significance.