春弦夏洪，洪当作钩。秋毛冬石，四季和缓，是谓平脉。
太过实强，病生于外。不及虚微，病生于内。
春得秋脉，死在金日。五脏准此，推之不失。
四时百病，胃气为本。脉贵有神，不可不审。
天地之气，东升属木，位当寅卯，于时为春，万物始生。其气从伏藏中透出，
如一缕之烟，一线之泉。在人则肝应之而见弦脉。即《素问》玉机真藏论所谓其气
来软弱轻虚而滑，端直以长；《素问》平人气象论所谓软弱招招，如揭长竿末梢者
是也。气转而南，属火。位当巳午，于时为夏，万物盛长。其气从升，后散大于外，
如腾涌之波，燎原之火。在人则心应之而见钩脉。即玉机真藏论所谓其气来盛去衰，
平人气象论所谓脉来累累如连珠、如循琅 者是也。气转而西，属金。位当申酉，
于时为秋，万物收成。其气从散大之极，自表初收，如浪静波恬，烟清焰熄。在人
则肺应之而见毛脉。即玉机真藏论所谓其气来轻虚以浮，来急去散；平人气象论所
谓脉来厌厌聂聂，如落榆荚者是也。气转而北，属水。位当亥子，于时为冬，万
物合藏。其气从收降而敛实，如埋炉之火、汇潭之泉。在人则肾应之而见石脉，即
玉机真藏论所谓其气来沉以搏，平人气象论所谓脉来喘喘，累累如钩，按之而坚者是也。（玉机真藏作
冬脉营。营者营聚于中，中必实，亦石之义。钩而按之坚，乃有石义。不尔，是夏脉矣。）以上经论
所云四时诸脉形状，虽因时变易，其中总不可少和柔平缓景象。盖和缓为土，即是
胃气。有胃气而合时，便是平脉。玉机真藏论云∶脾脉者土也，孤脏以灌四旁者也。
今弦钩毛石中有此一种和缓，即是灌溉四旁，即是土矣，亦即是脾脉矣。以其寓于
四脉中，故又曰善者不可得见。平人气象论云∶长夏属脾，其脉和柔相离，如鸡践
地。察此脉象，亦不过形容其和缓耳。辰戌丑未四季之月，各月土旺一十八日，即
是灌溉四旁之义。故分而为四，有土而不见土也。若论五行，则析而为五。土居其
中，是属长夏。况长夏居金火之间，为相生之过脉，较他季月不同，故独得见主时
之脉。二说虽殊，其义不悖，当参看。所谓太过、不及者；言弦钩毛石之脉，与时相
应，俱宜和缓而适中。欲其微似，不欲其太显；欲其微见，不欲其不见。今即以一
弦脉论之。若过于微弦而太弦，是谓太过。太过则气实强。气实强则气鼓于外，而
病生于外。若不及于微弦而不弦，是谓不及。不及则气虚微。气虚微则气馁于内，
而病生于内。其钩毛石之太过不及，病亦犹是。今不但不见春弦之太过不及，而反
见毛浮之秋脉。当升而反降，当生而反杀。气机大逆，神转不回，是谓克贼，未有
不病而死者。春木既为金克，金日邪旺，正何以堪，故死于此。五脏皆以此理推之，
自无差失。四时有四时之脉，四时有四时之病。但土灌四旁，虽病变百出，必以之
为本。况胃气乃水谷之精。诸脉有神，水谷之力也。不闻得谷者昌乎。诚不可不审。
春季脉象如弦，夏季脉象如洪（应作钩脉），秋季脉象如毛，冬季脉象如石，四季脉象和缓从容，这称为平脉（正常脉象）。
脉象太过、坚实强劲，病邪生于体表外部。脉象不及、虚弱细微，病邪生于体内内部。
春季出现秋季的毛脉，患者会在金日死亡。五脏的脉象变化都以此类推，推演起来不会出错。
四季发生的各种疾病，都以胃气为根本。脉象贵在有神气，这一点不可不仔细审察。
天地之气，向东升发属于木，方位对应寅卯时，在季节上对应春季，万物开始生长。这种气从伏藏的状态中透出，像一缕烟、一线泉水。在人身上，肝脏与之相应，表现出弦脉。这就是《素问·玉机真脏论》所说的“其气来软弱轻虚而滑，端直以长”；以及《素问·平人气象论》所说的“软弱招招，如揭长竿末梢”的情形。
气转向南方，属于火。方位对应巳午时，在季节上对应夏季，万物盛大生长。这种气向上升发，随后散大于外，像腾涌的波浪、燎原的大火。在人身上，心脏与之相应，表现出钩脉（洪脉）。这就是《玉机真脏论》所说的“其气来盛去衰”，以及《平人气象论》所说的“脉来累累如连珠、如循琅玕”的情形。
气转向西方，属于金。方位对应申酉时，在季节上对应秋季，万物收获成实。这种气从散大的极点，从体表开始收敛，像浪静波平、烟清火熄。在人身上，肺脏与之相应，表现出毛脉（浮脉）。这就是《玉机真脏论》所说的“其气来轻虚以浮，来急去散”；以及《平人气象论》所说的“脉来厌厌聂聂，如落榆荚”的情形。
气转向北方，属于水。方位对应亥子时，在季节上对应冬季，万物闭藏。这种气从收敛下降而变得坚实，像埋藏在炉中的火、汇聚在深潭的泉水。在人身上，肾脏与之相应，表现出石脉（沉脉），这就是《玉机真脏论》所说的“其气来沉以搏”，以及《平人气象论》所说的“脉来喘喘，累累如钩，按之而坚”的情形。（注：《玉机真脏论》中称冬脉为营。营者，营聚于中，中间必然充实，这也是石脉的含义。钩脉按之坚实，才具有石的意味。否则，那就是夏脉了。）以上经典论述所描述的四时诸脉形态，虽然随时间变化，但其中总不可缺少柔和平缓的景象。因为和缓属土，即是胃气。有胃气且符合时令，就是平脉。《玉机真脏论》说：“脾脉属土，是单独滋养四旁的脏器。”现在弦、钩、毛、石脉中蕴含的这种和缓之气，就是灌溉四旁，也就是土，也即是脾脉。因为它寓于四种脉象之中，所以又说“善者不可得见”（正常的脾脉难以单独显现）。《平人气象论》说：“长夏属脾，其脉柔和相离，像鸡踏地一样。”观察这种脉象，也不过是形容其和缓罢了。辰、戌、丑、未四季之月，每月的土旺十八天，就是灌溉四旁的含义。所以分为四时，有土而不显土象。如果论五行，则分析为五类。土居中央，属于长夏。况且长夏位于金火之间，是相生过程中的过渡脉象，与其他季节月份不同，所以唯独能看见主时的脉象。两种说法虽然不同，但义理并不违背，应当参考对照。所谓太过、不及，是指弦、钩、毛、石脉与时令相应，都应当和缓适中。希望它微似可见，不希望它太明显；希望它微微显现，不希望它完全看不见。现在就拿弦脉来说。如果过于微弦而变成太弦，这叫太过。太过则气实强。气实强则气鼓动于外，病生于体表。如果不及于微弦而完全不弦，这叫不及。不及则气虚微。气虚微则气馁缩于内，病生于体内。钩、毛、石脉的太过与不及，病情也是如此。现在不但没有见到春季弦脉的太过或不及，反而出现了秋季毛浮的脉象。当升发之时反而沉降，当生长之时反而肃杀。气机大逆，神气回转受阻，这叫克贼，没有不生病死亡的。春季木气既被金气克制，金日邪气旺盛，正气怎能承受，所以死于这一天。五脏都可以用这个道理推演，自然没有差错。四季有四季的脉象，四季也有四季的疾病。但只要土气灌溉四旁，虽然病变百出，必须以胃气为本。况且胃气是水谷的精微。诸脉有神，是水谷精微的力量所致。没听说过得到谷气就能昌盛的道理吗？确实不可不仔细审察。
In spring, the pulse is string-like (Xian); in summer, it is surging (Hong), which should be described as hook-like (Gou); in autumn, it is feathery (Mao); in winter, it is stone-like (Shi); and throughout the four seasons, a gentle and moderate quality characterizes the Ping Mai (Normal Pulse).
An excessive, solid, and strong pulse indicates disease originating from the exterior. An deficient, weak, and minute pulse indicates disease originating from the interior.
If the feathery pulse of autumn appears in spring, death will occur on a Metal day. The same logic applies to the five Zang organs; deduction based on this principle will not fail.
The root of all diseases occurring in the four seasons lies in the Wei Qi (Stomach Qi). The pulse must possess Shen (Spirit/Vitality); this must be carefully examined.
The Qi of Heaven and Earth rises eastward, belonging to Wood, corresponding to the Yin and Mao positions, and the season of Spring, when all things begin to grow. This Qi emerges from a state of dormancy, like a wisp of smoke or a thread of spring water. In the human body, the Liver corresponds to this, manifesting as a Xian (String-like) pulse. This is what is referred to in the *Su Wen: Yu Ji Zhen Zang Lun* (Treatise on the True Viscera from the Jade Machine) as "its Qi arrives soft, weak, light, void, smooth, straight, and long"; and in the *Su Wen: Ping Ren Qi Xiang Lun* (Treatise on the Phenomena of the Normal Person's Qi) as "soft and swaying, like holding the tip of a long bamboo pole."
The Qi turns southward, belonging to Fire. It corresponds to the Si and Wu positions, and the season of Summer, when all things flourish and grow. This Qi ascends and then disperses outwardly, like surging waves or a prairie fire. In the human body, the Heart corresponds to this, manifesting as a Gou (Hook-like/Surging) pulse. This is what the *Yu Ji Zhen Zang Lun* describes as "its Qi arrives abundant and departs declining," and the *Ping Ren Qi Xiang Lun* describes as "the pulse comes continuously like linked pearls, or like feeling polished jade (Langgan)."
The Qi turns westward, belonging to Metal. It corresponds to the Shen and You positions, and the season of Autumn, when all things are harvested. This Qi reaches its peak of dispersion and begins to contract from the exterior, like calm waves, clear smoke, and extinguished flames. In the human body, the Lung corresponds to this, manifesting as a Mao (Feather-like/Float) pulse. This is what the *Yu Ji Zhen Zang Lun* describes as "its Qi arrives light, void, floating, urgent, and scatters upon departure"; and the *Ping Ren Qi Xiang Lun* describes as "the pulse comes gently and softly, like falling elm seeds."
The Qi turns northward, belonging to Water. It corresponds to the Hai and Zi positions, and the season of Winter, when all things are stored. This Qi contracts, descends, and becomes solid, like fire buried in an oven or water gathered in a deep pool. In the human body, the Kidney corresponds to this, manifesting as a Shi (Stone-like/Sink) pulse. This is what the *Yu Ji Zhen Zang Lun* describes as "its Qi arrives deep and firm," and the *Ping Ren Qi Xiang Lun* describes as "the pulse comes panting, continuously like a hook, and feels firm upon pressure." (Note: The *Yu Ji Zhen Zang Lun* refers to the Winter pulse as Ying. Ying means gathering and storing within; the center must be solid, which is also the meaning of Shi. A Hook pulse that feels firm upon pressure possesses the meaning of Stone. Otherwise, it would be a Summer pulse.)
The descriptions of the four seasonal pulses in the above classics, although varying with time, always contain an image of gentleness and moderation. Gentleness and moderation belong to Earth and constitute Wei Qi (Stomach Qi). When Wei Qi combines with the seasonal pulse, it is a Ping Mai (Normal Pulse). The *Yu Ji Zhen Zang Lun* states: "The Spleen pulse belongs to Earth; it is the solitary organ that nourishes the four directions." The presence of this gentle and moderate quality within the Xian, Gou, Mao, and Shi pulses constitutes the nourishment of the four directions, representing Earth, and thus also represents the Spleen pulse. Because it resides within the four pulses, it is said that "the good [Spleen pulse] cannot be seen separately." The *Ping Ren Qi Xiang Lun* states: "Late Summer belongs to the Spleen; its pulse is soft and distinct, like a chicken treading on the ground." Observing this pulse image merely describes its gentleness. In the months of Chen, Xu, Chou, and Wei (the four seasons), Earth is prosperous for eighteen days each month, which signifies the meaning of nourishing the four directions. Thus, divided into four seasons, there is Earth but no visible Earth image. If discussing the Five Elements, it is analyzed into five. Earth resides in the center, belonging to Late Summer. Moreover, Late Summer lies between Metal and Fire, representing a transitional pulse of mutual generation, different from other seasons. Therefore, it alone can reveal the pulse of the ruling season. Although these two theories differ, their meanings do not contradict; they should be consulted together.
What is meant by Excessive (Tai Guo) and Deficient (Bu Ji)? It refers to the Xian, Gou, Mao, and Shi pulses responding to the season; they should all be gentle, moderate, and balanced. They should be slightly perceptible, not too obvious; they should faintly appear, not completely absent. Taking the Xian pulse as an example: if it is excessively slight yet becomes too string-like, it is called Excessive. Excess implies strong Qi. Strong Qi bulges outward, causing disease to arise from the exterior. If it is less than slightly string-like and lacks the string-like quality entirely, it is called Deficient. Deficiency implies weak Qi. Weak Qi shrinks inward, causing disease to arise from the interior. The Excessive and Deficient conditions of the Gou, Mao, and Shi pulses follow the same pattern.
Now, if one does not see the Excessive or Deficient nature of the Spring Xian pulse, but instead sees the Feathery and Floating pulse of Autumn, this represents a reversal of ascent into descent, and growth into killing. The mechanism of Qi is severely reversed, and the Shen (Spirit) cannot turn back. This is called Ke Ze (Overcoming and Robbing). There will be no survival without disease leading to death. Since Spring Wood is overcome by Metal, and the pathogenic Qi of Metal is vigorous on a Metal day, how can the righteous Qi endure? Hence, death occurs on this day. The same reasoning applies to deducing the condition of the five Zang organs, ensuring no errors.
Each season has its own pulse and its own diseases. However, since Earth nourishes the four directions, even if diseases manifest in myriad ways, they must take Wei Qi as the root. Moreover, Wei Qi is the essence of water and grain. The Shen (Vitality) in various pulses is the power derived from water and grain. Is it not heard that obtaining grain leads to prosperity? Indeed, this must be carefully examined.