行奇𢘆之法，以太陰始。行所不勝曰逆，逆則死。行所勝曰從，從則活。八風四時之勝，終而復始，逆行一過，不復可數。論要畢矣。
行奇𢘆之法，以太阴始。行所不胜曰逆，逆则死。行所胜曰从，从则活。八风四时之胜，终而复始，逆行一过，不复可数。论要毕矣。
xíng qí héng zhī fǎ, yǐ tài yīn shǐ. xíng suǒ bù shèng yuē nì, nì zé sǐ. xíng suǒ shèng yuē cóng, cóng zé huó. bā fēng sì shí zhī shèng, zhōng ér fù shǐ, nì xíng yī guò, bù fù kě shǔ. lùn yào bì yǐ.
To practise the method of the anomalous, begin with the greater yin. To move into what does not conquer is called rebellion, and rebellion is death; to move into what one conquers is called compliance, and compliance means living. The conquests of the eight winds and the four seasons end and begin again; once the counter-movement has passed over, the count cannot be taken up again. The discourse on essentials is complete.
本篇結語：「八風四時之勝，終而復始，逆行一過，不復可數。論要畢矣。」四時與八風遞相勝復，終則復始；逆行一過而不能復常序，則生化之數不復可計。與第二篇「四氣調神」、第十三篇「八風」同條：彼言其常，本篇則以「逆行」為戒。
春夏秋冬，各有所刺，法其所在。
春夏秋冬，各有所刺，法其所在。
chūn xià qiū dōng, gè yǒu suǒ cì, fǎ qí suǒ zài.
Spring, summer, autumn and winter each have what is to be needled; take as your rule where the qi resides.
「春夏秋冬，各有所刺，法其所在」：本篇以四時為刺法之綱，上文十二月人氣之所在即其所據。與第十五篇「八風四時之勝，終而復始，逆行一過，不復可數」同條而各有所施：第十五篇以四時之勝復結其論要，本篇則以四時之刺法為全篇之樞，並歷舉春刺夏分、夏刺秋分之屬十二條以為戒。
脉得四時之順，曰病无他；脉反四時及不閒藏，曰難已。
脉得四时之顺，曰病无他；脉反四时及不间藏，曰难已。
mài dé sì shí zhī shùn, yuē bìng wú tā; mài fǎn sì shí jí bù jiàn zàng, yuē nán yǐ.
When the pulse obtains the accord of the four seasons, the illness is said to have nothing further; when the pulse opposes the four seasons and does not pass between the depots, it is hard to end.
「脉得四時之順，曰病无他；脉反四時及不閒藏，曰難已」：閒音 jiàn，通「間」。本篇四時之義，在於脈與時之相得與相違。與第十五篇「四時」、第十六篇「四時刺法」同條而義別：第十五篇以色與脈應四時言之（八風四時之勝，終而復始），第十六篇以刺法隨四時人氣之所在為言，本篇則以脈之順逆於四時決病之難易——得其順者雖病無他，反其時者難已。
所謂逆四時者，春得肺脉，夏得腎脉，秋得心脉，冬得脾脉，其至皆懸絶沈濇者，命曰逆四時未有藏形，於春夏而脉沈濇，秋冬而脉浮大，名曰逆四時也。
所谓逆四时者，春得肺脉，夏得肾脉，秋得心脉，冬得脾脉，其至皆悬绝沉涩者，命曰逆四时未有藏形，于春夏而脉沉涩，秋冬而脉浮大，名曰逆四时也。
Suǒ wèi nì sì shí zhě, chūn dé fèi mài, xià dé shèn mài, qiū dé xīn mài, dōng dé pí mài, qí zhì jiē xuán jué chén sè zhě, mìng yuē nì sì shí wèi yǒu zàng xíng, yú chūn xià ér mài chén sè, qiū dōng ér mài fú dà, míng yuē nì sì shí yě.
Going against the four seasons means getting a lung pulse in spring, a kidney pulse in summer, a heart pulse in autumn, a spleen pulse in winter — and their arrival all hanging, cut off, sunken and rough. When the seasonal form of the viscus is absent — sunken and rough in spring and summer, floating and large in autumn and winter — this too is named going against the four seasons.
「所謂逆四時者，春得肺脉，夏得腎脉，秋得心脉，冬得脾脉」：本篇四時之義，在脈之當令與否——各得其所不勝之藏之脈者，為逆四時。與第十五篇「四時」（八風四時之勝，終而復始）、第十六篇「四時刺法」、第十八篇「脉得四時之順」同條而義別：第十五篇以四時與八風之勝言之，第十六篇以刺法隨人氣之所在為言，第十八篇以脈順四時者「病无他」、反四時者「難已」為言，本篇則徑舉四季所得之脈以為逆——下文「未有藏形，於春夏而脉沈濇，秋冬而脉浮大，名曰逆四時也」，又其一義。
此五者，有辛、酸、甘、苦、鹹，各有所利，或散或收，或緩或急，或堅，或耎，四時五藏，病隨五味所宜也。
此五者，有辛、酸、甘、苦、咸，各有所利，或散或收，或缓或急，或坚，或软，四时五藏，病随五味所宜也。
Cǐ wǔ zhě, yǒu xīn, suān, gān, kǔ, xián, gè yǒu suǒ lì, huò sàn huò shōu, huò huǎn huò jí, huò jiān, huò ruǎn, sì shí wǔ zàng, bìng suí wǔ wèi suǒ yí yě.
These five have acrid, sour, sweet, bitter and salty; each has what it serves. Some disperse, some gather; some relax, some hasten; some firm, some soften. The four seasons and the five viscera — illness follows what the five flavours suit.
「此五者……四時五藏，病隨五味所宜也」：本篇四時之義，在為治病之準則：合人形以法四時五行而治，一句話括全篇。與第二篇四氣調神、第十六篇四時刺法、第十九篇逆四時之脈、第二十篇以四時配晝夜定死者同條而義別：彼論調攝、刺法與決死生之時，本篇則以四時五臟為補瀉之所宜，而即以此收束篇末五穀五果之說。
五病所發：陰病發於骨，陽病發於血，陰病發於肉，陽病發於冬，陰病發於夏，是謂五發。
五病所发：阴病发于骨，阳病发于血，阴病发于肉，阳病发于冬，阴病发于夏，是谓五发。
Wǔ bìng suǒ fā: yīn bìng fā yú gǔ, yáng bìng fā yú xuè, yīn bìng fā yú ròu, yáng bìng fā yú dōng, yīn bìng fā yú xià, shì wèi wǔ fā.
Where the five illnesses arise: yin illness arises in bone, yang illness in blood, yin illness in flesh, yang illness in winter, yin illness in summer. This is called the five outbreaks.
「陽病發於冬，陰病發於夏」：本篇四時之義，見於五病所發一條：五發之目中，惟此二句以時令為言（餘三句以骨、血、肉為言），舊注多疑此處有錯簡。與第二篇四氣調神、第十六篇四時刺法、第十九篇逆四時之脈、第二十篇以四時配晝夜定死者、第二十二篇「合人形以法四時五行而治」同條而義別：彼論調攝、刺法、脈之逆從與治法之所法，本篇則以四時為病所發之時——四時至此不復是準則，而是病位之一種。
人以天地之氣生，四時之法成，君王衆庶，盡欲全形，形之疾病，莫知其情，留淫日深，著於骨髓，心私慮之，余欲鍼除其疾病，爲之奈何？
人以天地之气生，四时之法成，君王众庶，尽欲全形，形之疾病，莫知其情，留淫日深，著于骨髓，心私虑之，余欲针除其疾病，为之奈何？
Rén yǐ tiān dì zhī qì shēng, sì shí zhī fǎ chéng, jūn wáng zhòng shù, jìn yù quán xíng, xíng zhī jí bìng, mò zhī qí qíng, liú yín rì shēn, zhuó yú gǔ suǐ, xīn sī lǜ zhī, yú yù zhēn chú qí jí bìng, wèi zhī nài hé?
The human being is born of the qi of heaven and earth and is completed by the order of the four seasons. Ruler and commoner alike all want to keep the form whole, yet when the form falls sick no one knows what is happening in it: the lodging grows more licentious day by day and fixes itself in the bone and marrow. I have worried over this privately. I wish to remove their disease with the needle — how should I go about it?
「人以天地之氣生，四時之法成」：本篇之四時，與天地之氣並舉而為人之所以生成者——氣生之，法成之。與第二篇四氣調神、第四篇四時之應、第十六篇四時刺法、第二十二篇「合人形以法四時五行而治」者同條而義別：彼論四時之當順、其刺法之宜與以四時五行治病之法，本篇則以四時為成人之二大端之一，與下文「人能應四時者，天地爲之父母」相發。
四時者，所以分春秋冬夏之氣所在，以時調之也。
四时者，所以分春秋冬夏之气所在，以时调之也。
Sì shí zhě, suǒ yǐ fēn chūn qiū dōng xià zhī qì suǒ zài, yǐ shí tiáo zhī yě.
The four seasons are what divide where the qi of spring, autumn, winter and summer lies, so that one may regulate by season.
「四時者，所以分春秋冬夏之氣所在，以時調之也」——本篇以星辰、八正、四時三者並列而分疏之，四時之用專在「分春秋冬夏之氣所在」。**底本作「春秋冬夏」，不作「春夏秋冬」**，與《素問》它篇之序異，各從底本而互注。「分」讀 fēn；「在」讀 zài；「調」讀 tiáo。四時之氣各有所在，故可「以時調之」，與篇首「因天時而調血氣」同一個「調」字。
不知三部九𠉀，故不能久長，因不知合之四時五行，因加相勝，釋邪攻正，絶人長命。
不知三部九候，故不能久长，因不知合之四时五行，因加相胜，释邪攻正，绝人长命。
Bù zhī sān bù jiǔ hòu, gù bù néng jiǔ cháng, yīn bù zhī hé zhī sì shí wǔ xíng, yīn jiā xiāng shèng, shì xié gōng zhèng, jué rén cháng mìng.
Not knowing the three regions and nine indicators, one cannot last long; and by not knowing how to join them to the four seasons and five phases, one adds to their mutual conquest, releases the evil and attacks the upright, cutting short the long life that was theirs.
「因不知合之四時五行」——本篇責醫之失，歸根到底歸到「不知合」三字：不知三部九候是一層，不知與四時五行相合又是一層。**「合」讀 hé**；「四時」讀 sì shí；「五行」讀 wǔ xíng。本篇上文說「聖人之起度數，必應於天地」，是四時五行之合，本是醫者度量之所自出；到此反說「不知合之」，則前文「必應於天地」一句至此纔見其分量。
歧伯曰：絡氣不足，經氣有餘者，脉口熱而尺寒也，秋冬爲逆，春夏爲從，治主病者。
歧伯曰：络气不足，经气有余者，脉口热而尺寒也，秋冬为逆，春夏为从，治主病者。
Qí bó yuē: luò qì bù zú, jīng qì yǒu yú zhě, mài kǒu rè ér chǐ hán yě, qiū dōng wéi nì, chūn xià wéi cóng, zhì zhǔ bìng zhě.
Qibo says: when network-vessel qi is insufficient and channel qi is in excess, the pulse mouth is hot and the cubit is cold. In autumn and winter this is counterflow, in spring and summer it follows. Treat the disease that is in charge.
「秋冬爲逆，春夏爲從」——本篇斷吉凶，處處以時令為衡：非其時則生、當其時則死；秋冬為逆、春夏為從；此春夏死、秋冬生；春秋則生、冬夏則死。**「爲」讀 wéi，本篇二見**，底本作「爲」，不作「為」；「從」讀 cóng，本篇七見，皆「順」義。四時之目雖不見其字面（本篇言春秋冬夏而不言四時），而其義則貫徹全篇：脉與時相順者生，脉與時相逆者死，是本篇最簡明之斷法。
帝曰：脾不主時，何也？歧伯曰：脾者，土也，治中央，常以四時長四藏，各十八日寄治，不得獨主於時也。
帝曰：脾不主时，何也？歧伯曰：脾者，土也，治中央，常以四时长四藏，各十八日寄治，不得独主于时也。
Dì yuē: pí bù zhǔ shí, hé yě?Qí bó yuē: pí zhě, tǔ yě, zhì zhōng yāng, cháng yǐ sì shí zhǎng sì zàng, gè shí bā rì jì zhì, bù dé dú zhǔ yú shí yě.
The Emperor says: the spleen does not govern a season. Why is that? Qibo says: the spleen is earth. It rules the centre, and constantly, through the four seasons, it grows the four depots — governing by delegation for eighteen days in each. It cannot govern a season by itself.
本條「四時」於本站已立，本篇「四時」三見（「脾不主時」「常以四時長四藏」「不得獨主於時也」），而皆繞「脾與四時」一義：脾不專主一時，而於四時各寄治十八日以長養四藏。「帝」讀 dì；「曰」讀 yuē；「脾」讀 pí；「不」讀 bù；「主」讀 zhǔ；**「時」讀 shí，本篇六見，底本作「時」，不作「时」**；「何」讀 hé；「也」讀 yě；「歧」讀 qí；「伯」讀 bó；「者」讀 zhě；「土」讀 tǔ；「治」讀 zhì；「中」讀 zhōng；「央」讀 yāng；「常」讀 cháng；「以」讀 yǐ；「四」讀 sì；「長」讀 zhǎng；「藏」讀 zàng；「各」讀 gè；「十」讀 shí；「八」讀 bā；「日」讀 rì；「寄」讀 jì；「獨」讀 dú；「得」讀 dé；「於」讀 yú。「不主時」與「各十八日寄治」二義相須：惟其不專主一時，故能寄治於四時；惟其寄治於四時，故能長養四藏。
歧伯曰：此應四時者也。其病異形者，反四時也。
歧伯曰：此应四时者也。其病异形者，反四时也。
Qí bó yuē: cǐ yīng sì shí zhě yě. Qí bìng yì xíng zhě, fǎn sì shí yě.
Qi Bo says: that saying answers to the four seasons. Where the disease takes a different form, the four seasons are turned about.
「四時」之目於本站已立（id 538），所收十一條，本站之釋以「八風四時之勝，終而復始」為其綱。**本篇「四時」二字二見，皆在第八答之中**，**是本站諸「四時」引文中唯一以四時釋「病之應與不應」之一條**。「此」讀 cǐ；「應」讀 yìng，讀 yìng；「四」讀 sì；「時」讀 shí；「者」讀 zhě；「也」讀 yě；「其」讀 qí；「病」讀 bìng；「異」讀 yì；「形」讀 xíng；「反」讀 fǎn。**「此應四時者也。其病異形者，反四時也」十八字，是本篇對古論之最終裁斷**：「夏傷於暑，秋必病瘧」應四時之常，其不應者則病形異而反四時——**常變兩存而不相悖，是《素問》說理之圓處**。**與本站「四時」條所收第二篇「四氣調神」之以四時為養生之節者，為一養一病之兩用**：**彼以四時調其神，此以四時斷其病**。又與第五篇「四時陰陽者，萬物之根本」之以四時為本者相貫：**本之者生，反之者病**。**下文「以秋病者寒甚、以冬病者寒不甚、以春病者惡風、以夏病者多汗」四句，即「應四時」之實例**。
帝曰：有病厥者，診右脉沈而緊，左脉浮而遟，不然，病主安在？歧伯曰：冬診之，右脉固當沈緊，此應四時；左脉浮而遟，此逆四時。
帝曰：有病厥者，诊右脉沉而紧，左脉浮而迟，不然，病主安在？歧伯曰：冬诊之，右脉固当沉紧，此应四时；左脉浮而迟，此逆四时。
Dì yuē: yǒu bìng jué zhě, zhěn yòu mài chén ér jǐn, zuǒ mài fú ér chí, bù rán, bìng zhǔ ān zài? Qí bó yuē: dōng zhěn zhī, yòu mài gù dāng chén jǐn, cǐ yìng sì shí; zuǒ mài fú ér chí, cǐ nì sì shí.
The Emperor asks: here is one ill with inversion. On examination the right conduit is sunken and tight and the left is floating and slow. If that is not how it should be, where does the disease reside? Qi Bo says: examined in winter, the right conduit is naturally sunken and tight — this accords with the four seasons. The left conduit floating and slow runs counter to them.
「右脉固當沈緊，此應「四」讀 sì「時」讀 shí」——**本篇「四時」5見**；「應」讀 yìng、**應讀 yìng，應合也**；「固」讀 gù、**「固當」之固讀 gù，本然之辭**；**應四時與逆四時對舉，一篇之診法盡於此二字**。
歧伯曰：夫一天、二地、三人、四時、五音、六律、七星、八風、九野，身形亦應之，鍼各有所宜，故曰九鍼。
歧伯曰：夫一天、二地、三人、四时、五音、六律、七星、八风、九野，身形亦应之，针各有所宜，故曰九针。
Qí bó yuē: fú yī tiān, èr dì, sān rén, sì shí, wǔ yīn, liù lǜ, qī xīng, bā fēng, jiǔ yě, shēn xíng yì yìng zhī, zhēn gè yǒu suǒ yí, gù yuē jiǔ zhēn.
Qibo says: one is heaven, two is earth, three is man, four the seasons, five the tones, six the pitch-pipes, seven the stars, eight the winds, nine the wilds — the body in its form answers to them as well, and each needle has what it is fitted to; hence they are called the nine needles.
「夫一天、二地、三人、「四」讀 sì「時」讀 shí、五音、六律、七星、八風、九野」——**本篇「四時」4見，讀 sì shí**；**四見**：**「上應天地四時陰陽」；「四時」居九數之四；「寒關節第九分四時」；「四時一應之，以候相反」**——**末二見在篇末錯簡之中，見章首按語**
歧伯曰：陰絡之色應其經，陽絡之色變無常，隨四時而行也。
歧伯曰：阴络之色应其经，阳络之色变无常，随四时而行也。
Qí bó yuē: yīn luò zhī sè yìng qí jīng, yáng luò zhī sè biàn wú cháng, suí sì shí ér xíng yě.
Qi Bo says: the colour of the yin networks answers to their conduit; the colour of the yang networks changes without constancy, running with the four seasons.
「歧伯曰：陰絡之色應其經，陽絡之色變無常，「隨」讀 suí「四」讀 sì「時」讀 shí而行也」——**本篇「四時」1見，讀 sì shí**；**本篇診法之要在此一句：陽絡無常色，惟隨四時為進退**；**下二句即其目——寒多則凝泣而青黑，熱多則淖澤而黄赤，寒熱即四時之偏**；**本目以四時為度量：本篇正以四時為絡色之度量，變而非常者，皆謂之無病**；「行」讀 xíng、**「隨四時而行」之行讀 xíng，本篇1見**；「而」讀 ér、**本篇2見**
歧伯曰：刺此者，取之經隧，取血於營，取氣於衛，用形哉，因四時多少高下。
歧伯曰：刺此者，取之经隧，取血于营，取气于卫，用形哉，因四时多少高下。
Qí bó yuē: cì cǐ zhě, qǔ zhī jīng suì, qǔ xuè yú yíng, qǔ qì yú wèi, yòng xíng zāi, yīn sì shí duō shǎo gāo xià.
Qi Bo says: in needling this, take it from the conduits of the channels: take the blood from the construction, take the qi from the defence. Use the body itself as the measure, and let the number of points and their height and depth follow the four seasons.
「刺此者，取之經隧，取血於營，取氣於衛，用形哉，因四時多少高下」——**「四時」本篇1見，在刺血氣相并之法中**：**「因四時多少高下」者，取穴之數與高下，随四時而異**；**王冰「四時之氣，多少不同，故取之有高下」**；**「時」讀 shí**
是故春，氣在經脉；夏，氣在孫絡；長夏，氣在肌肉；秋，氣在皮膚；冬，氣在骨髓中。
是故春，气在经脉；夏，气在孙络；长夏，气在肌肉；秋，气在皮肤；冬，气在骨髓中。
Shì gù chūn, qì zài jīng mài; xià, qì zài sūn luò; zhǎng xià, qì zài jī ròu; qiū, qì zài pí fū; dōng, qì zài gǔ suǐ zhōng.
Therefore in spring the qi is in the channel vessels; in summer, in the grandchild network; in late summer, in the flesh; in autumn, in the skin; in winter, within the bone and marrow.
「是故春，氣在經脉；夏，氣在孫絡；長夏，氣在肌肉；秋，氣在皮膚；冬，氣在骨髓中」——**「四時」本篇4見**；**此條以五時分配五處，是後文十二誤刺之根據**；**春在經脉、夏在孫絡、長夏在肌肉、秋在皮膚、冬在骨髓中**；**下文明言邪氣常隨四時之氣血而入客，故刺必從其經氣**
帝曰：夫子之言五氣之變，四時之應，可謂悉矣。夫氣之動亂，觸遇而作，發無常會，卒然災合，何以期之？
帝曰：夫子之言五气之变，四时之应，可谓悉矣。夫气之动乱，触遇而作，发无常会，卒然灾合，何以期之？
Dì yuē: fū zǐ zhī yán wǔ qì zhī biàn, sì shí zhī yìng, kě wèi xī yǐ. Fú qì zhī dòng luàn, chù yù ér zuò, fā wú cháng huì, cù rán zāi hé, hé yǐ qī zhī?
Huang Di said: what you have said, master, of the changes of the five qi and the answering of the four seasons may be called complete. But the stirring and disorder of the qi arises where it touches and meets; its outbreak has no constant occasion, and of a sudden disaster joins it — how is one to anticipate it?
「夫子之言五氣之變，四時之應，可謂悉矣」——**「四時」本篇1見，止此一見**；**本篇四時與五氣對舉：五氣之變，四時之應**；**下文第二十三至二十七段即以春、夏、四維、秋、冬分應五運之不及**；**「四」讀 sì、「時」讀 shí**
中古之時，有至人者，淳德全道，和於陰陽。調於四時，去世離俗，積精全神，游行天地之間，視聽八達之外。此蓋益其壽命而強者也，亦歸於真人。
中古之时，有至人者，淳德全道，和于阴阳。调于四时，去世离俗，积精全神，游行天地之间，视听八达之外。此盖益其寿命而强者也，亦归于真人。
Zhōng gǔ zhī shí, yǒu zhì rén zhě, chún dé quán dào, hé yú yīn yáng. tiáo yú sì shí, qù shì lí sú, jī jīng quán shén, yóu xíng tiān dì zhī jiān, shì tīng bā dá zhī wài. cǐ gài yì qí shòu mìng ér qiáng zhě yě, yì guī yú zhēn rén.
In middle antiquity there were the ultimate persons. Their de · virtue was pure and the way complete in them; they were in harmony with yin and yang and in tune with the four seasons; they left the age and kept clear of the common; they stored up essence and made the spirit whole; they travelled between heaven and earth, and their seeing and hearing reached beyond the eight directions. These were the ones who added to the span of their lives and stayed strong, and they too are counted with the true persons.
「調於四時」——四時讀 sì shí；**「四時」本篇2見**
故陰陽四時者，萬物之終始也，死生之本也。逆之則災害生，從之則苛疾不起，是謂得道。
故阴阳四时者，万物之终始也，死生之本也。逆之则灾害生，从之则苛疾不起，是谓得道。
Gù yīn yáng sì shí zhě, wàn wù zhī zhōng shǐ yě, sǐ shēng zhī běn yě. nì zhī zé zāi hài shēng, cóng zhī zé kē jí bù qǐ, shì wèi dé dào.
Yin and yang and the four seasons are the ending and the beginning of the ten thousand things; they are the root of death and of life. Go against them and calamity arises; follow them and grievous illness does not get up. This is called getting the way.
「故陰陽四時者，萬物之終始也」——終始死生，皆以四時為本；**「四時」本篇3見**
所謂得四時之勝者，春勝長夏，長夏勝冬，冬勝夏，夏勝秋，秋勝春，所謂四時之勝也。
所谓得四时之胜者，春胜长夏，长夏胜冬，冬胜夏，夏胜秋，秋胜春，所谓四时之胜也。
suǒ wèi dé sì shí zhī shèng zhě, chūn shèng cháng xià, cháng xià shèng dōng, dōng shèng xià, xià shèng qiū, qiū shèng chūn, suǒ wèi sì shí zhī shèng yě.
What is meant by the conquests of the four seasons: spring conquers late summer, late summer conquers winter, winter conquers summer, summer conquers autumn, autumn conquers spring. Such are the conquests of the four seasons.
「所謂得四時之勝者」——春勝長夏，長夏勝冬，冬勝夏，夏勝秋，秋勝春；**「四時」本篇8見**
因於露風，乃生寒熱。是以春傷於風，邪氣留連，乃爲洞泄。夏傷於暑，秋爲痎瘧；秋傷於濕，上逆而欬，發爲痿厥；冬傷於寒，春必温病。四時之氣，更傷五藏。
因于露风，乃生寒热。是以春伤于风，邪气留连，乃为洞泄。夏伤于暑，秋为痎疟；秋伤于湿，上逆而咳，发为痿厥；冬伤于寒，春必温病。四时之气，更伤五脏。
Yīn yú lù fēng, nǎi shēng hán rè. shì yǐ chūn shāng yú fēng, xié qì liú lián, nǎi wéi dòng xiè. xià shāng yú shǔ, qiū wéi jiē nüè; qiū shāng yú shī, shàng nì ér kài, fā wéi wěi jué; dōng shāng yú hán, chūn bì wēn bìng. sì shí zhī qì, gēng shāng wǔ zàng.
Meeting dew and wind brings cold and heat. Thus one wounded by wind in spring lets the evil qi linger on, and in summer there is pouring diarrhoea; wounded by summer heat, in autumn there is jie malaria; wounded by dampness in autumn, the qi counterflows upward and there is coughing, and flaccidity and inversion develop; wounded by cold in winter, in spring there is sure to be warm disease. This is how the qi of the four seasons injure the five viscera in turn.
「四時之氣，更傷五藏」——四時之氣更迭而傷人，各有所中；本篇上文春風、夏暑、秋濕、冬寒四條即其事；**「四時」本篇1見**
黄帝問曰：余聞九鍼於夫子，衆多博大，不可勝數。余願聞要道，以屬子孫，傳之後世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有終始。上應天光，星辰歷紀，下副四時五行。貴賤更互，冬陰夏陽，以人應之，奈何？願聞其方。
黄帝问曰：余闻九针于夫子，众多博大，不可胜数。余愿闻要道，以属子孙，传之后世，著之骨髓，藏之肝肺，歃血而受，不敢妄泄，令合天道，必有终始。上应天光，星辰历纪，下副四时五行。贵贱更互，冬阴夏阳，以人应之，奈何？愿闻其方。
Huáng dì wèn yuē: yú wén jiǔ zhēn yú fū zǐ, zhòng duō bó dà, bù kě shèng shǔ. Yú yuàn wén yào dào, yǐ zhǔ zǐ sūn, chuán zhī hòu shì, zhù zhī gǔ suǐ, cáng zhī gān fèi, shà xuè ér shòu, bù gǎn wàng xiè, lìng hé tiān dào, bì yǒu zhōng shǐ. Shàng yìng tiān guāng, xīng chén lì jì, xià fù sì shí wǔ xíng. Guì jiàn gēng hù, dōng yīn xià yáng, yǐ rén yìng zhī, nài hé? Yuàn wén qí fāng.
The Yellow Emperor asks: I have heard the nine needles from you, Master — vast and broad, more than can be counted. What I wish to hear is the essential way, so that I may entrust it to sons and grandsons and hand it on to later generations, inscribe it in bone and marrow, store it in liver and lung, and receive it over smeared blood, never daring to leak it out rashly — let it accord with the way of heaven and have both an ending and a beginning. Above it answers to the light of heaven and to the ordered courses of the stars; below it is paired with the four seasons and the five phases. Noble and base alternate, winter is yin and summer yang — how does the human answer to all this? I wish to hear the method.
「下副四時五行」——上所應者天光星辰，下所副者四時五行，見天人同紀；**「四時」本篇1見**
天有四時五行，以生長收藏，以生寒暑燥濕風。人有五藏化五氣，以生喜怒悲憂恐。
天有四时五行，以生长收藏，以生寒暑燥湿风。人有五藏化五气，以生喜怒悲忧恐。
tiān yǒu sì shí wǔ xíng, yǐ shēng zhǎng shōu cáng, yǐ shēng hán shǔ zào shī fēng. rén yǒu wǔ zàng huà wǔ qì, yǐ shēng xǐ nù bēi yōu kǒng.
Heaven has the four seasons and the five phases, and thereby growth, flourishing, gathering and storage; and thereby cold, heat, dryness, dampness and wind. The human has five viscera which transform five qi, and thereby joy, anger, sorrow, anxiety and fear.
「天有四時五行」——天有四時五行以生長收藏，以生寒暑燥濕風；**「四時」本篇2見**
歧伯對曰：四經應四時，十二從應十二月，十二月應十二脉。
歧伯对曰：四经应四时，十二从应十二月，十二月应十二脉。
qí bó duì yuē: sì jīng yìng sì shí, shí èr cóng yìng shí èr yuè, shí èr yuè yìng shí èr mài.
Qibo replies: the four channels answer to the four seasons, the twelve followings answer to the twelve months, and the twelve months answer to the twelve vessels.
「四經應四時」——四經者，應四時之脉；開卷即以四時為四經之所應；**「四時」本篇1見**
歧伯曰：此四時之病，以其勝治之愈也。
岐伯曰：此四时之病，以其胜治之愈也。
qí bó yuē: cǐ sì shí zhī bìng, yǐ qí shèng zhì zhī yù yě.
Qibo says: These are illnesses of the four seasons; treat them by what overcomes them, and they will be cured.
「此四時之病」，以其勝治之愈。本篇又見「脉其四時動柰何」「反四時者」「四時爲宜」，全篇以四時為脉之綱。