再以脉象论之，如肝脉宜弦，弦属本脏。然必和滑而缓，则弦乃生；若使中外坚搏强急之极，则弦
其必死矣。心脉宜洪，洪属本脏。然必虚滑流利，则洪乃生；若使洪大至极，甚至四倍以上，则洪其必死
矣。脾脉宜缓，缓属本脏。然必软滑不禁，则缓乃平；若使缓而涩滞，及或细软无力，与乍数乍疏，则缓其必
死矣。肺脉宜浮，浮即肺候。然必脉弱而滑，是为正脉；若使虚如鸡羽。加以关尺细数，喘嗽失血，则浮其
见毙矣。肾脉沉实，实即肾候。然必沉濡而滑，方为正脉；若使弦细而劲，如循刀刃，按之搏指，则实其莫
救矣。（说脏脉只好如斯，不可搬演过甚，以致要处反略。景岳曰∶凡肝脉但弦，肾脉但石，名为真脏者，以
无胃气也。）盖元气之来，脉来和缓；邪气之至，脉来劲急。必得脉如阿阿，软若阳春柳，方为脾气胃脉气象
耳。（胃气脉象，不过如是。更须察其谷食是否减少，是否消化。若谷食日少，速当于此审治，不得于此混进
濡滞等药。）夫胃气中和，旺于四季。其在于春，脉宜微弦而和，（说时令脉，只好如斯，多则便涉支蔓矣。
独怪世人专以时令生克，强记满腹；其脉如何形象，如何变换，如何真假，全不体会。）夏宜微洪而和，秋宜
微浮而和，冬宜微实而和。使于四季，而不见有和缓之气，则为真脏脉见，而为不治之症矣。
胃脉宜审如此，故六脉皆可察胃有无，岂必在于右关之胃，而始定其吉凶哉。（扫尽时令生克肤辞，独标和缓、
微弦、微洪等语，以名胃脉，真得诊家要诀。绣按∶四诊抉微、脉诀归正诸书，所论时令脉体，多以生死刻应敷衍，
理虽不易，然非临症切脉确论。）
再从脉象的角度来论述：肝脉应当呈现弦象，弦脉属于肝脏的本脉。但是必须兼有和缓滑利的特点，才是正常的弦脉；如果脉象中外坚硬搏指、强急到了极点，那么这种弦脉就是死脉了。心脉应当呈现洪象，洪脉属于心脏的本脉。但是必须兼有虚滑流利的特点，才是正常的洪脉；如果洪大到了极点，甚至超过正常四倍以上，那么这种洪脉就是死脉了。脾脉应当呈现缓象，缓脉属于脾脏的本脉。但是必须柔软滑利、从容不迫，才是平脉（正常脉）；如果脉象缓而涩滞，或者细软无力，或者忽快忽慢，那么这种缓脉就是死脉了。肺脉应当呈现浮象，浮脉即肺脏的候脉。但是必须脉势弱而滑利，这才是正脉；如果脉象虚浮如同鸡羽般轻飘，再加上关部尺部脉细数，伴有气喘咳嗽、吐血失血等症状，那么这种浮脉就会出现死亡之兆了。肾脉应当沉实，实脉即肾脏的候脉。但是必须沉取濡润滑利，方为正脉；如果脉象弦细而劲急，如同触摸刀刃一样，重按时搏指有力，那么这种实脉就无法救治了。（论述脏腑本脉只能像这样简略说明，不可过度推演，以免在关键处反而简略。张景岳说：凡是肝脉仅见纯弦无胃气，肾脉仅见纯石无胃气的，称为真脏脉，是因为没有胃气。）大概元气到来时，脉象和缓；邪气到来时，脉象劲急。必须得到脉象柔和舒缓，柔软得像阳春三月的柳枝，这才是脾气胃脉的气象。（胃气的脉象，不过是如此。还必须观察患者的饮食是否减少，消化功能是否正常。如果饮食日渐减少，应当在此仔细审察治疗，不得在此胡乱进用滋腻阻滞的药物。）胃气处于中和状态，旺于四季。在春季，脉象宜微弦而和缓；（论述时令脉只能像这样，再多就涉及繁琐枝节了。唯独奇怪世人专门以时令生克理论，强行记满一肚子；至于脉象的具体形象、如何变换、如何辨别真假，全不去体会。）夏季宜微洪而和缓，秋季宜微浮而和缓，冬季宜微实而和缓。如果在四季之中，都看不到和缓之气，那就是真脏脉出现，成为不治之症了。
胃脉应当这样审慎判断，所以六部脉都可以用来察测胃气的有无，难道一定要在右关部的胃脉上，才能定其吉凶吗？（扫尽了关于时令生克的肤浅言辞，单独标举和缓、微弦、微洪等词语来命名胃脉，真正得到了诊脉的要诀。绣按：《四诊抉微》、《脉诀归正》等书，所论述的时令脉体，多以生死应期来敷衍了事，道理虽然不易改变，但并非临证切脉的确切论述。）
Let us discuss further from the perspective of pulse qualities. The liver pulse should present as *Xian* (Wiry, 弦), which belongs to its own organ. However, it must be accompanied by a harmonious, slippery, and slow quality for the wiry pulse to be considered normal; if it is extremely hard and tense both internally and externally, beating strongly against the fingers, then this wiry pulse indicates death. The heart pulse should present as *Hong* (Surging, 洪), which belongs to its own organ. However, it must be empty, slippery, and fluent for the surging pulse to be considered normal; if it is excessively large and surging, even exceeding four times the normal magnitude, then this surging pulse indicates death. The spleen pulse should present as *Huan* (Moderate/Slack, 缓), which belongs to its own organ. However, it must be soft, slippery, and unrestricted to be a healthy pulse (*Ping Mai*, 平脉); if it is moderate yet choppy and stagnant, or fine, soft, and powerless, or intermittent with irregular intervals, then this moderate pulse indicates death. The lung pulse should present as *Fu* (Floating, 浮), which is the indicator for the lung. However, it must be weak and slippery to be the correct pulse; if it is floating and empty like chicken feathers, combined with fine and rapid pulses at the Guan and Chi positions, along with symptoms of wheezing, coughing, and hemoptysis, then this floating pulse portends demise. The kidney pulse should be deep and solid (*Shi*, 实), which is the indicator for the kidney. However, it must be deep, soft, and slippery to be the correct pulse; if it is wiry, fine, and stiff, resembling the touch of a blade edge, and beats forcefully against the fingers upon pressure, then this solid pulse is incurable. (The discussion of visceral pulses is limited to such brevity to avoid excessive elaboration that might obscure key points. Zhang Jingyue stated: Any liver pulse that is purely wiry without Stomach Qi, or any kidney pulse that is purely stone-like without Stomach Qi, is called a True Visceral Pulse because it lacks Stomach Qi.) Generally, when Yuan Qi (Primordial Qi) arrives, the pulse is harmonious and slow; when pathogenic Qi arrives, the pulse is stiff and urgent. One must perceive a pulse that is gentle and soothing, soft as willow branches in late spring, to recognize the manifestation of Spleen and Stomach Qi. (The pulse image of Stomach Qi is merely as described above. One must also observe whether food intake has decreased and whether digestion is functioning properly. If food intake diminishes day by day, one should carefully examine and treat here, and must not indiscriminately administer cloying and obstructive medicines.) Stomach Qi maintains a state of harmony and prospers during the four seasons. In spring, the pulse should be slightly wiry and harmonious; (The discussion of seasonal pulses is limited to this extent; adding more would become overly complicated. It is strange that people today exclusively memorize theories of seasonal generation and restriction, yet fail to comprehend the actual images of pulses, their transformations, and how to distinguish true from false.) In summer, it should be slightly surging and harmonious; in autumn, slightly floating and harmonious; in winter, slightly solid and harmonious. If, throughout the four seasons, there is no sign of harmonious and slow Qi, then True Visceral Pulses appear, indicating an untreatable condition.
Stomach pulses should be examined thus; therefore, all six pulse positions can be used to assess the presence or absence of Stomach Qi. Is it necessary to rely solely on the Stomach position at the Right Guan to determine auspiciousness or inauspiciousness? (This clears away superficial discourses on seasonal generation and restriction, uniquely highlighting terms like harmonious, slightly wiry, and slightly surging to define Stomach Qi, truly grasping the essential principles of pulse diagnosis. Editor's Note: Books such as *Sizhen Juewei* and *Maijue Guizheng* often discuss seasonal pulse bodies by敷衍 (perfunctorily addressing) life and death prognoses based on timing. Although the principles are difficult to alter, they are not definitive discussions for clinical pulse taking.)