春脉弦。夏脉钩。秋脉毛。冬脉石。是王脉耶。将病脉耶曰。弦钩毛石者。四时之脉也。
春
者
者
轻
其
反
循
平
气
曰
曰
太
不
无
外
中
曰
生
衰
左寸、外以候心。内以候膻中。右寸、外以候肺。内以候胸中。
左关、外以候肝。内以候膈中。右关、外以候脾。内以候胃脘。
左尺、外以候肾。内以候腹中。右尺、外以候心包。内以候腰。
人之脉者。乃脉之隧道也。非气使则不能行。故血为脉。气为息。脉息之名。自是而分。
呼
再
丈
身
一
行
七
也
应
肾
故四
见。
右手关前一分为气口者。以候郁发与胃气兼并。过与不及乘克传变也。内气郁发。食气
入胃
致于
肝脉
必病
病。
今病
夏脾
春肝
两胁
去
痛
则
脊
则如鸟之啄
之
肺金乘之。脉必弦涩。因喜则神廷融泄。火气赫羲。肾水乘之。脉必沉
土气凝结。肝木乘之。脉必弦弱。因忧则魄户不闭。金气涩聚。心火
则志室不遂。水气旋却。脾土乘之。脉必沉缓。此盖五情动不以正。
反谓能乘而胜之。侮反受邪。此之谓也。其病有五。五五二十五变。
又当详而论之。故经曰∶五脏受气于其所生。传之于其所胜。气舍于
如肝受气于心。传于脾。气舍于肾。至肺而死。心受气于脾。传于
脾受气于肺。传于肾。气舍于心。至肝而死。肺受气于肾。传于
肾受气于肝。传于心。气舍于肺。至脾而死。则知肝死于肺。候
此。又如甲乙主寅卯。丙丁主巳午。庚辛主申酉。壬癸主亥子。
夜五分。则可以占死者之早暮。此病之次也。然卒发者不必治于
忧恐怒喜思。令不得以其次。故令人有大病矣。此五脏传变之大
春季的脉象呈弦象。夏季的脉象呈钩象。秋季的脉象呈毛（浮）象。冬季的脉象呈石（沉）象。这是旺相的脉象呢，还是病态的脉象呢？回答说：弦、钩、毛、石这四种脉象，是顺应四季变化的正常脉象。
左寸部，外部候察心脏，内部候察膻中。右寸部，外部候察肺脏，内部候察胸中。
左关部，外部候察肝脏，内部候察膈中。右关部，外部候察脾脏，内部候察胃脘。
左尺部，外部候察肾脏，内部候察腹中。右尺部，外部候察心包络，内部候察腰部。
人体的脉道，是气血运行的通道。如果不是气的推动，血液就不能运行。所以血构成脉，气构成息（呼吸节奏），脉与息的名称，由此而区分开来。
右手关前一分处称为气口（寸口），用来候察气机郁结发作以及胃气的盛衰，判断太过或不及导致的乘侮传变。如果体内气机郁结发作，饮食之气入胃……导致肝脉……必然生病。如果是春季肝病，夏季脾病，两胁疼痛，则如鸟啄般……肺金来乘克它，脉象必然弦涩。因为喜乐过度则神气涣散，火气炽盛，肾水来乘克它，脉象必然沉……土气凝结，肝木来乘克它，脉象必然弦弱。因为忧思过度则魄户不闭，金气涩滞聚集，心火……则志室不通畅，水气回旋退却，脾土来乘克它，脉象必然沉缓。这大概是五志（喜怒忧思恐）发动不合正道，反而认为能乘胜克制对方，实则遭受邪气反侮。这就是所说的道理。其病有五种，五五二十五种变化。又应当详细论述。所以医经说：五脏受气于其所生（我生者），传之于其所胜（我克者）。气停留于……例如肝受气于心，传于脾，气舍于肾，至肺而死。心受气于脾，传于……脾受气于肺，传于肾，气舍于心，至肝而死。肺受气于肾，传于……肾受气于肝，传于心，气舍于肺，至脾而死。由此可知肝死于肺，候察于此。又如甲乙日主寅卯时，丙丁日主巳午时，庚辛日主申酉时，壬癸日主亥子时。夜间五分，就可以占断死者时间的早晚。这是疾病传变的次序。然而突然发病的情况不必按此次序治疗，因为忧、恐、怒、喜、思等情志干扰，使得病情不能按照上述次序发展，从而使人患上大病。这是五脏传变的大致规律。
The pulse in spring is wiry (Xian). The pulse in summer is hook-like (Gou). The pulse in autumn is feathery (Mao, i.e., floating). The pulse in winter is stone-like (Shi, i.e., deep). Are these the pulses of flourishing seasons or disease? It is said: Wiry, hook-like, feathery, and stone-like are the pulses corresponding to the four seasons.
The left Cun position, externally, observes the Heart; internally, it observes the Danzhong (Pericardium area). The right Cun position, externally, observes the Lung; internally, it observes the chest cavity.
The left Guan position, externally, observes the Liver; internally, it observes the diaphragm area. The right Guan position, externally, observes the Spleen; internally, it observes the stomach region.
The left Chi position, externally, observes the Kidney; internally, it observes the abdominal cavity. The right Chi position, externally, observes the Pericardium; internally, it observes the waist.
Human vessels are the tunnels through which Qi and Blood flow. Without the driving force of Qi, they cannot move. Thus, Blood constitutes the vessel, and Qi constitutes the respiration/rhythm. The terms "Mai" (Vessel) and "Xi" (Respiration/Rhythm) are distinguished from this.
The point one fen anterior to the Guan position on the right hand is called the Qikou (Cunkou), used to observe Qi stagnation and eruption, as well as the presence of Stomach Qi, to determine if excess or deficiency leads to overacting (Cheng) or insulting (Ke) transmission. If internal Qi stagnates and erupts, and food Qi enters the Stomach... leading to the Liver pulse... illness will inevitably occur. If there is Liver disease in spring and Spleen disease in summer, with pain in both hypochondria, resembling a bird pecking... Metal of the Lung overacts upon it, and the pulse must be wiry and choppy. Due to excessive joy, the Spirit scatters and dissipates, Fire Qi becomes intense, and Water of the Kidney overacts upon it, making the pulse necessarily deep... Earth Qi condenses, and Wood of the Liver overacts upon it, making the pulse necessarily wiry and weak. Due to excessive worry, the Po gate fails to close, Metal Qi becomes stagnant and gathers, Heart Fire... causing the Zhi chamber to fail to proceed, Water Qi retreats cyclically, and Earth of the Spleen overacts upon it, making the pulse necessarily deep and slow. This is because the Five Emotions (Joy, Anger, Worry, Fear, Thought) act improperly, mistakenly believing they can overcome others, but instead suffering from pathogenic reversal. This is what is meant. There are five diseases, resulting in twenty-five variations. These should be discussed in detail. Therefore, the Classics state: The Five Zang organs receive Qi from that which they generate (Sheng), and transmit it to that which they overcome (Ke). Qi stays in... For example, the Liver receives Qi from the Heart, transmits it to the Spleen, Qi stays in the Kidney, and death occurs when it reaches the Lung. The Heart receives Qi from the Spleen, transmits it to... The Spleen receives Qi from the Lung, transmits it to the Kidney, Qi stays in the Heart, and death occurs when it reaches the Liver. The Lung receives Qi from the Kidney, transmits it to... The Kidney receives Qi from the Liver, transmits it to the Heart, Qi stays in the Lung, and death occurs when it reaches the Spleen. From this, we know that Liver dies due to Lung, observed here. Furthermore, Jia and Yi days correspond to Yin and Mao hours; Bing and Ding days correspond to Si and Wu hours; Geng and Xin days correspond to Shen and You hours; Ren and Gui days correspond to Hai and Zi hours. In the night's five divisions, one can predict the early or late time of death. This is the sequence of disease transmission. However, sudden onset cases need not be treated according to this sequence, as emotions like worry, fear, anger, joy, and thought prevent the disease from following this order, thereby causing severe illness in humans. This is the general principle of the transmission and variation of the Five Zang organs.