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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.