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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.