岐伯曰∶春脉者肝也，东方木也，万物之所以始生也，故其气来，软弱轻虚而滑，端直以长，故曰弦，
反此者病。其气来实而长，此为太过，病在外；其气来不实而微，此谓不及，病在中。
人身胃气充足，太和洋溢，至春而少阳生，未有不应者。盖人禀天气，既在阴阳之中，天气至则人气亦符
，故六脉皆奉之，所以主春而为弦。夫弦者，东方少阳木气也，万物之所始生，人之肝主之，以阳之少，
故其气软弱轻虚，端直以
长，此为正气之和者也，反此则病矣。实强为弦之过，不实而微为弦之不及。过则病在外，外为有余，
为外感；不及病在中，中为不足，为内伤。下准此。
春脉太过，则令人忽忽眩冒而巅疾；其不及，则令人胸痛引背，下则两胁 满。
夏脉者心也，南方火也，万物之所盛长也，故其气来盛去衰，故曰钩，反此者病。其气来盛去亦盛，
此为太过，病在外；其气来不盛去反盛，此谓不及，病在中。太过则令人身热肤痛，为浸淫；其不及则
令人烦心，上见咳唾，下为气泄。
秋脉者肺也，西方金也，万物之所以收成也，故其气来，轻虚以浮，来急去散，故曰浮，反此者病。
其气来，毛而中央坚，两傍虚，此为太过，病在外；其气来，毛而微，此谓不及，病在中，太过则令人
逆气而背痛，愠愠然；其不及则令人喘，呼吸少气而咳，上气见血，下闻病音。
冬脉者肾也，北方水也，万物之所以合藏也，故其气来沉以搏，故曰石，反此者病。其气来如弹石，
此谓太过，病在外；其去如数者，此为不及，病在中。
如数者，动止疾促，真阴亏损，有似紧数。然愈虚则愈数，原非阳强实热之数，故云如数。此辨之
深矣。
冬脉太过，则令人解 ，脊气痛而少气不欲言；其不及则令人心悬如病饥，眇中清，脊中痛，少腹
满，小便变。
帝曰∶四时之序，逆从之变异也，然脾脉独何主？岐伯曰∶脾脉者土也，孤藏以灌四旁者也。善者
不可得而见，其恶可见。其来如水之流者，此谓太过，病在外；如鸟之啄者，此谓不及，病在中。太过则令
人四肢不举；其不及则令人九窍不通，名曰重强。
以上所以明令脉也，人在气交之中，循环六气之内，历其温热凉寒，本其生长收藏，故人之脏必
起而应之。其于四时，各举一脏为主，而无四脏之诊者，令之所至，四脏之气无不从之，此以知天
时之不可违，而无不奉令也。所谓弦、钩、毛、石各以其微，以胃气之充，而各致其和也。苟非其然，太
过不及皆成病。气太过，应有外邪，故云病在外；不及，斯为内伤，故云病在内。要以胃气存亡，即为奉
行得失，其有得失，虽令在所不救矣。
岐伯说：春脉对应肝脏，属于东方木行，是万物开始生长的时节。因此，春季的脉气到来时，软弱、轻虚而滑利，端正且长，所以称为“弦”脉；如果与此相反，就是病脉。如果脉气到来时充实且长，这叫做“太过”，病位在体表（外）；如果脉气到来时不充实且微弱，这叫做“不及”，病位在体内（中）。
人身胃气充足，太和之气洋溢，到了春季，少阳之气生发，没有不应和这一规律的。大概人禀受于天之气，既然处于阴阳之中，当天气（季节气候）变化到时，人气也随之相应，所以六部脉都顺应它，因此主春季而呈现弦象。所谓弦脉，是东方少阳木气的表现，是万物始生的象征，由人的肝脏所主。因为阳气尚少（少阳），所以其脉气软弱轻虚，端正而长，这是正气调和的表现；如果与此相反，就是病了。过于实强是弦脉的“太过”，不实而微是弦脉的“不及”。太过则病在体表，体表为有余，多属外感；不及则病在体内，体内为不足，多属内伤。其余季节可据此类推。
春脉太过，会使人感到恍惚眩晕甚至头部疾病；春脉不及，会使人胸痛牵引背部，向下则两胁胀满。
夏脉对应心脏，属于南方火行，是万物盛大生长的时节。因此，夏季的脉气来势旺盛而去势衰弱，所以称为“钩”脉；如果与此相反，就是病脉。如果脉气来势旺盛去势也旺盛，这叫做“太过”，病位在体表（外）；如果脉气来势不旺盛去势反而旺盛，这叫做“不及”，病位在体内（中）。太过则使人身体发热、皮肤疼痛，发展为浸淫疮；不及则使人心中烦闷，向上可见咳嗽吐痰，向下可见气泄（如遗尿或失气等气机下陷之症）。
秋脉对应肺脏，属于西方金行，是万物收获成熟的时节。因此，秋季的脉气到来时，轻虚而浮，来势急而去势散，所以称为“毛”脉（注：原文作“浮”，但结合上下文及中医经典《素问》，“秋曰毛”，此处依原文翻译为浮，但在概念上对应毛脉特征，即轻虚以浮）；如果与此相反，就是病脉。如果脉气到来时，像羽毛一样轻浮但中央坚实、两旁虚弱，这叫做“太过”，病位在体表（外）；如果脉气到来时，像羽毛一样轻浮但微弱，这叫做“不及”，病位在体内（中）。太过则使人气逆而背痛，心中郁闷不快；不及则使人气喘，呼吸短促而咳嗽，上部见咳血，下部听到病变的声音（如肠鸣等）。
冬脉对应肾脏，属于北方水行，是万物闭藏的季节。因此，冬季的脉气来势沉而搏指，所以称为“石”脉；如果与此相反，就是病脉。如果脉气来势像弹石一样坚硬，这叫做“太过”，病位在体表（外）；如果脉气去势急促，这叫做“不及”，病位在体内（中）。
所谓“去势急促”，是指脉搏跳动停止得快且急促，这是真阴亏损的表现，看起来类似紧数脉。然而越是虚损越显得脉数，原本并非阳气强盛实热导致的脉数，所以说“如数”。这是对脉象辨别得很深入了。
冬脉太过，会使人懈怠无力（解㑊），脊背疼痛且气短不想说话；冬脉不及，会使人心里空虚像得了饥病的感觉，季胁下方清冷，脊中疼痛，小腹胀满，小便异常。
黄帝说：四季的顺序，顺逆变化各异，但是脾脉单独由什么主导呢？岐伯说：脾脉对应土行，是孤立的脏器，用来灌溉四方（其他四脏）的。正常的脾脉是不可见的，只有异常的脾脉才能被观察到。如果脉气来时像水流一样滔滔不绝，这叫做“太过”，病位在体表（外）；如果脉气来时像鸟啄食一样一顿一顿的，这叫做“不及”，病位在体内（中）。太过则使人四肢不能抬起；不及则使人九窍不通，这种病症名叫“重强”。
以上这些是为了阐明时令脉象的道理。人处在天地气交之中，循环于六气之内，经历温热凉寒的变化，依据生长收藏的规律，所以人的脏腑必然起来与之相应。对于四季，各举一脏为主，而没有专门论述四脏（肝心肺肾）之外的诊法，是因为时令一到，四脏之气无不顺从它，由此可知天时是不可违背的，人体无不顺应时令。所谓弦、钩、毛、石脉，各自体现其细微差别，都以胃气的充盛为基础，从而各自达到和谐的状态。如果不是这样，太过和不及都会形成疾病。气太过，应当有外邪侵袭，所以说病在体表；气不及，这就是内伤，所以说病在体内。关键在于胃气的存亡，这就代表了顺应时令的得失，如果有得失之差，即使命令（生理调节机制）所在，也无法挽救了。
Qibo said: The spring pulse corresponds to the Liver, which belongs to Wood in the East and represents the time when all things begin to grow. Therefore, the Qi of the spring pulse arrives soft, light, empty, and slippery, straight and long; thus it is called "Xian" (Cord-like). If it is contrary to this, it indicates disease. If the Qi arrives solid and long, this is called "Excess" (Tai Guo), and the disease is external; if the Qi arrives insubstantial and faint, this is called "Deficiency" (Bu Ji), and the disease is internal.
When the Stomach Qi of the human body is sufficient and the Supreme Harmony (Tai He) overflows, by spring, the Shaoyang (Lesser Yang) Qi generates, and there is no instance that does not correspond to this. Generally, humans inherit Qi from Heaven; since they exist within Yin and Yang, when the Heavenly Qi (seasonal climate) arrives, Human Qi also conforms to it. Thus, all six pulses obey it, thereby governing spring and presenting a Xian character. The Xian pulse is the Qi of Shaoyang Wood in the East, representing the beginning of all things, governed by the Liver in humans. Because the Yang Qi is still young (Shaoyang), its Qi is soft, light, empty, straight, and long; this is the harmony of righteous Qi. Contrary to this indicates disease. Excessive strength is the excess of Xian; insubstantiality and faintness are the deficiency of Xian. Excess implies disease in the exterior, where exterior signifies surplus, often due to external pathogens; deficiency implies disease in the interior, where interior signifies insufficiency, often due to internal injury. The same logic applies to other seasons.
Spring pulse excess causes sudden dizziness, vertigo, and diseases of the vertex (top of the head); its deficiency causes chest pain radiating to the back, and downward, fullness in both hypochondria.
The summer pulse corresponds to the Heart, which belongs to Fire in the South and represents the time when all things flourish and grow. Therefore, the Qi of the summer pulse arrives vigorous and departs weak; thus it is called "Gou" (Hook-like). If it is contrary to this, it indicates disease. If the Qi arrives vigorous and departs vigorous, this is called "Excess," and the disease is external; if the Qi arrives not vigorous but departs vigorously, this is called "Deficiency," and the disease is internal. Excess causes fever and skin pain, developing into spreading sores (Jin Yin); deficiency causes vexation in the heart, upward manifestation of coughing and expectoration, and downward manifestation of Qi leakage (e.g., incontinence or excessive flatus).
The autumn pulse corresponds to the Lung, which belongs to Metal in the West and represents the time when all things are harvested and mature. Therefore, the Qi of the autumn pulse arrives light, empty, and floating, coming urgently and dispersing upon departure; thus it is called "Mao" (Feather-like, noted as Floating in the text). If it is contrary to this, it indicates disease. If the Qi arrives like a feather but firm in the center and void on both sides, this is called "Excess," and the disease is external; if the Qi arrives like a feather but faint, this is called "Deficiency," and the disease is internal. Excess causes rebellious Qi and back pain, with a feeling of oppression; deficiency causes panting, shortness of breath, and cough, with blood appearing from above (hemoptysis) and pathological sounds heard from below.
The winter pulse corresponds to the Kidney, which belongs to Water in the North and represents the time when all things store and hide. Therefore, the Qi of the winter pulse arrives deep and pounding; thus it is called "Shi" (Stone-like). If it is contrary to this, it indicates disease. If the Qi arrives like bouncing stones, this is called "Excess," and the disease is external; if the departure is rapid/numerous, this is called "Deficiency," and the disease is internal.
"Departure is rapid/numerous" refers to the pulse stopping quickly and being hurried, indicating a loss of True Yin, resembling a tight and rapid pulse. However, the more deficient one is, the more rapid the pulse appears; originally, it is not the rapidness caused by strong Yang and excess heat, hence it is described as "like rapid." This demonstrates profound differentiation of pulses.
Winter pulse excess causes lethargy (Jie Jue), spinal pain, shortness of breath, and reluctance to speak; its deficiency causes a sensation of emptiness in the heart as if hungry, coldness in the lateral hypochondrium, spinal pain, lower abdominal fullness, and changes in urination.
The Yellow Emperor said: The order of the four seasons involves variations of compliance and rebellion. But what governs the Spleen pulse alone? Qibo said: The Spleen pulse corresponds to Earth. It is the solitary Zang organ that irrigates the four directions (other organs). A healthy Spleen pulse cannot be distinctly seen; only an abnormal one is visible. If the arrival resembles flowing water, this is called "Excess," and the disease is external; if the arrival resembles a bird pecking, this is called "Deficiency," and the disease is internal. Excess causes inability to lift the limbs; deficiency causes obstruction of the nine orifices, named "Zhong Qiang" (Heavy Rigidity).
The above explains the principle of seasonal pulses. Humans exist within the intersection of Qi, cycling through the Six Qi, experiencing warmth, heat, coolness, and cold, based on growth, flourishing, harvesting, and storing. Thus, the human Zang organs must respond accordingly. For the four seasons, one Zang is highlighted as primary for each, without separate diagnostic discussions for the other four because when the season arrives, the Qi of the four Zang organs follows it. This shows that heavenly timing cannot be violated, and nothing fails to obey the command. The Xian, Gou, Mao, and Shi pulses each reflect their subtle characteristics, relying on the sufficiency of Stomach Qi to achieve harmony. If not so, both excess and deficiency become diseases. Excess of Qi implies external pathogens, hence "disease in the exterior"; deficiency of Qi implies internal injury, hence "disease in the interior." The key lies in the presence or absence of Stomach Qi, which determines success or failure in complying with the seasons. If there is failure, even the regulatory mechanisms cannot save the patient.