黄帝问曰∶人之居处动静勇怯，脉亦为之变乎？岐伯对曰∶凡人之惊恐恚劳动静，皆为变也。是以夜行
则喘出于肾，淫气病肺。有所堕恐，喘出于肝，淫气害脾。有所惊恐，喘出于肺，淫气伤心。度水跌仆，喘
出于肾与骨，当是之时，勇者气行则已，怯者则着而为病也。故曰∶诊病之道，观人勇怯骨肉皮肤，能知其
情，以为诊法也。故饮食饱甚，汗出于胃。惊而夺精，汗出于心。持重远
行，汗出于肾。疾走恐惧，汗出于肝。摇体劳苦，汗出于脾。故春秋冬夏，四时阴阳，生病起于过用，此为常
也。食气入胃，散精于肝，淫气于筋。食气入胃，浊气归心，淫精于脉。脉气流经，经气归于肺，肺朝百脉，
输精于皮毛。毛脉合精，行气于腑。腑精神明，留于四脏，气归于权衡。权衡以平，气口成寸，以决死生。
饮入于胃，游溢精气，上输于脾。
脾气散精，上归于肺，通调水道，下输膀胱。水精四布，五经并行，合于四时五脏阴阳，揆度以为常也。
太阳脏独至，厥喘虚气逆，是阴不足阳有余也，表里当俱泻，取之下俞。阳明脏独至，是阳气重并也，当
泻阳补阴，取之下俞。少阳脏独至，是厥气也，跷前卒大，取之下俞，少阳独至者，一阳之过也。太阴脏搏
者，用心省真，五脉气少，胃气不平，三阴也，宜治其下俞，补阳泻阴。一阳独啸，少阳厥也，阳
并于上，四脉争张，气归于肾，宜治其经络，泻阳补阴。一阴至，厥阴之治也，真虚 心，厥气留薄，发
为白汗，调食和药，治在下俞。帝曰∶太阳脏何象？岐伯曰∶象三阳而浮也。帝曰∶少阳脏何象？岐伯曰∶象
一阳也，一阳脏者，滑而不实也。帝曰∶阳明脏何象？岐伯曰∶象大浮也太阴脏搏，言伏鼓也。二阴搏至，
肾沉不浮也。
黄帝问道：人的居住环境、活动状态以及性格的勇敢与怯懦，是否也会导致脉象发生变化？岐伯回答说：凡是人的惊恐、愤怒、劳累或静止状态，都会引起脉象的变化。因此，如果夜间行走，气喘便出于肾，邪气淫溢而伤害肺脏。如果有坠落受惊的情况，气喘便出于肝，邪气淫溢而损害脾脏。如果有突然的惊恐，气喘便出于肺，邪气淫溢而伤害心脏。如果渡水跌倒，气喘便出于肾和骨骼，在这个时候，勇敢的人气血运行通畅病就好了，怯懦的人则邪气滞留而发病。所以说：诊断疾病的方法，是观察人的勇敢与怯懦、骨骼肌肉和皮肤状况，从而了解病情，作为诊断的依据。所以饮食过饱，汗液出于胃；受到惊吓导致精气耗损，汗液出于心；肩负重物远行，汗液出于肾；急速奔跑且恐惧，汗液出于肝；身体摇动过度劳累，汗液出于脾。所以春秋冬夏四季阴阳变化，疾病的发生起于过度使用（劳倦），这是常理。
食物进入胃中，其精微之气散布到肝，滋养筋脉。食物进入胃中，浊气归于心，化生精微注入脉中。脉气流行于经脉，经气汇聚于肺，肺朝会百脉，将精微输布到皮毛。毛脉合聚的精气，运行于六腑。六腑精气神明，留驻于五脏，气机归于平衡协调。平衡协调，气口形成寸脉，以此决断生死。
饮水进入胃中，游溢精气，向上输送给脾。脾气散播精微，向上归于肺，通调水道，向下输送到膀胱。水精四布，五经并行，配合四季和五脏的阴阳规律，衡量法则以此成为常道。
太阳脏脉独盛，出现厥逆、气喘、虚气上逆的症状，这是阴不足阳有余，表里应当都泻，取用下肢的俞穴。阳明脏脉独盛，这是阳气重并，应当泻阳补阴，取用下肢的俞穴。少阳脏脉独盛，这是厥气，足跷脉前部突然盛大，取用下肢的俞穴，少阳独盛，是一阳的过错。太阴脏脉搏动有力，用心省察真气，五脉气少，胃气不平，属于三阴病，适宜治疗其下部的俞穴，补阳泻阴。一阳独啸（脉象异常亢盛），是少阳厥逆，阳气并于上部，四脉争张，气归于肾，适宜治疗其经络，泻阳补阴。一阴至，是厥阴的病证，真气虚弱，厥气留滞结合，发为白汗，调理饮食和药物，治疗在下部的俞穴。
黄帝问：太阳脏的脉象如何？岐伯说：像三阳脉那样浮大。黄帝问：少阳脏的脉象如何？岐伯说：像一阳脉，一阳脏的脉象滑而不实。黄帝问：阳明脏的脉象如何？岐伯说：像大浮脉。太阴脏脉搏动有力，指下感觉伏而鼓指。二阴脉搏动而至，肾脉沉而不浮。
Huangdi asked: Do a person's living environment, activity levels, and courage or timidity also cause changes in the pulse? Qibo replied: All conditions of fright, anger, labor, rest, and stillness cause variations. Therefore, if one walks at night, panting arises from the Kidney (Shen), and excessive pathogenic qi damages the Lung (Fei). If there is a fall accompanied by fear, panting arises from the Liver (Gan), and excessive pathogenic qi harms the Spleen (Pi). If there is sudden fright, panting arises from the Lung (Fei), and excessive pathogenic qi damages the Heart (Xin). If one wades through water or falls, panting arises from the Kidney (Shen) and bones. At such times, those who are courageous have smooth Qi flow and recover, while those who are timid retain the pathogen and become ill. Thus it is said: The way to diagnose disease is to observe a person's courage or timidity, bones, muscles, and skin, to understand their condition, and use this as a diagnostic method. Therefore, when food intake is excessive, sweat comes from the Stomach (Wei). When startled and essence is depleted, sweat comes from the Heart (Xin). When carrying heavy loads and traveling far, sweat comes from the Kidney (Shen). When running fast and fearing, sweat comes from the Liver (Gan). When the body shakes from hard labor, sweat comes from the Spleen (Pi). Thus, in spring, autumn, winter, and summer, the Yin and Yang of the four seasons, diseases arise from overuse; this is the constant law.
When food enters the Stomach (Wei), its refined essence scatters to the Liver (Gan), nourishing the sinews. When food enters the Stomach (Wei), the turbid Qi returns to the Heart (Xin), refining essence into the vessels. Vessel Qi flows through the meridians, and meridian Qi converges in the Lung (Fei). The Lung (Fei) directs all vessels, transmitting essence to the skin and hair. The essence of skin and vessels combines, circulating Qi through the Fu organs. The Fu organs' spirit and brightness remain in the Zang organs, and Qi returns to balance. With balance maintained, the Cun position at the Qi Kou forms, determining life and death.
When drink enters the Stomach (Wei), its floating essence rises and is transported to the Spleen (Pi). The Spleen (Pi) scatters essence, sending it up to the Lung (Fei), regulating water passages, and transporting it down to the Bladder (Pang Guang). Water essence distributes in all directions, the five channels run together, harmonizing with the four seasons and the Yin-Yang of the five Zang organs; measuring standards are established as constants.
If the Taiyang (Greater Yang) organ pulse alone is excessive, resulting in Jue (reversal), panting, and deficient Qi rebelling upward, this indicates insufficient Yin and excess Yang. Both exterior and interior should be drained, selecting the Lower Shu points. If the Yangming (Yang Brightness) organ pulse alone is excessive, this is an accumulation of excess Yang; one should drain Yang and tonify Yin, selecting the Lower Shu points. If the Shaoyang (Lesser Yang) organ pulse alone is excessive, this is Jue Qi; the front of the Chong (Vessel) suddenly becomes large; select the Lower Shu points. Shaoyang alone being excessive is the fault of One Yang. If the Taiyin (Greater Yin) organ pulse beats strongly, examine the true Qi carefully; if the five pulses are weak and Stomach Qi is unbalanced, it is a Three Yin condition; treat the Lower Shu points, tonifying Yang and draining Yin. If One Yang whistles alone, it is Shaoyang Jue; Yang merges upward, four pulses compete and expand, Qi returns to the Kidney (Shen); treat the meridians and collaterals, draining Yang and tonifying Yin. If One Yin arrives, it is the treatment for Jueyin (Terminal Yin); true deficiency exists, Jue Qi lingers and combines, causing white sweat; regulate diet and medicine, treating the Lower Shu points.
The Emperor asked: What is the image of the Taiyang organ pulse? Qibo said: It resembles the Three Yang pulse, floating. The Emperor asked: What is the image of the Shaoyang organ pulse? Qibo said: It resembles the One Yang pulse; the One Yang organ pulse is slippery but not solid. The Emperor asked: What is the image of the Yangming organ pulse? Qibo said: It resembles a large, floating pulse. The Taiyin organ pulse beating strongly feels deep and drum-like. When the Er Yin (Two Yin) pulse arrives, the Kidney (Shen) pulse is sunken and not floating.