（素问太阴阳明论）
帝曰∶脾不主时何也？（些言时惟四而脏有五，如肝心肺肾分主四时，而脾为五脏之一，独无所主者何也？）岐伯
曰∶脾者土也，治中央，常以四时长四脏各十八日寄治，不得独主于时也。（五脏所主，如肝木主春而王于东，心火主夏
而王于南，肺金主秋而王于西，肾水主冬而王于北；惟脾属土而蓄养万物，故位居中央，寄王四时各一十八日，为四脏
之长，而不得独主于时也。考之历法∶凡于辰戌丑未四季月，当立春立夏立秋立冬之前，各土王用事十八日，一岁共计
七十二日。凡每季三月各得九十日，于九十日中除去十八日，则每季亦止七十二日，而为五行分王之数。总之五七三十
五，二五一十，共得三百六十日，以成一岁之常数也。）脾藏者常着胃土之精也，土者生万物而法天地，故上下至头足，
不得主时也。（脾胃相为表里，脾常根据附于胃，以膜连着，而为之行其精液；然脾胃皆属乎土，所以生成万物，故曰法天
地也。土为万物之本，脾胃为脏腑之本，故上至头，下至足，无所不及，又岂得独主一时而已哉？平人气象论曰∶人无
胃气曰逆，逆者死。脉无胃气亦死。此所以四时五脏，皆不可一日无土气也。）
（素问五脏生成篇）
心之合脉也，其荣色也，其主肾也。（心生血，血行脉中，故合于脉。血华在貌，故荣于色。心属火，受水之制，故
以肾为主。）肺之合皮也，其荣毛也，其主心也。（肺属金，皮得金之坚，故合于皮。毛得皮之养，故荣于毛。五脏之应
天者肺，故肺主皮毛。凡万物之体，其表必坚，正合干金之象，所谓物物一太极也。金受火之制，故肺以心为主。）肝之
合筋也，其荣爪也，其主肺也。（肝属木，木曲直而柔，筋体象之，故合于筋。爪者筋之余，故荣于爪。木受金之制。故
肝以肺为主。）脾之合肉也，其荣唇也，其主肝也。（脾属土，肉象地之体，故合肉也。脾气通于唇，故荣唇也。土受木
之制，故脾以肝为主。）肾之合骨也，其荣发也，其主脾也。（肾属水，肾藏精，骨藏髓，精髓同类，故肾合骨。发为精
血之余，精髓充满，其发必荣，故荣在发。水受土之制，故肾以脾为主。）是故多食咸，则脉凝泣而变色；（咸从水化，
水能克火，故病在心之脉与色也。五味篇曰∶心病禁咸。泣，涩同。）多食苦，则皮槁而毛拔；（苦从火化，火能克金，
故病在肺之皮毛也。五味篇曰∶肺病禁苦。）多食辛，则筋急而爪枯；（辛从金化，金能克木，故病在肝之筋爪也。五味
篇曰∶肝病禁辛。）多食酸，则肉胝KT 而唇揭；（胝，皮浓也，手足骈胝之谓。酸从木化，木能克土，故病在脾之肉与
唇也。五味篇曰∶脾病禁酸。胝音支。KT 音绉。）多食甘，则骨痛而发落。此五味之所伤也。（甘从土化，土能克水，
故病在肾之骨与发也。五味篇曰∶肾病禁甘。）故心欲苦，（合于火也。）肺欲辛，（合于金也。）肝欲酸，（合于木也。）脾
欲甘，（合于土也。）肾欲咸，（合于水也。）此五味之所合，五脏之气也。（凡此皆五味之合于五脏者。旧本也字在合字之
下，于义不通，按全元起本及太素，俱云此五味之所合五脏之气也，今改从之。）
(Su Wen: Tai Yin Yang Ming Lun)
The Yellow Emperor asked: Why does the Spleen not govern a specific season? (Qibo explained: There are only four seasons, but five Zang organs. For instance, the Liver, Heart, Lung, and Kidney each govern Spring, Summer, Autumn, and Winter respectively. As one of the five Zang organs, why does the Spleen alone have no specific season to govern?)
Qibo replied: The Spleen belongs to Earth, governs the Center, and in each of the four seasons, it assists the other four Zang organs for eighteen days each; therefore, it cannot exclusively govern any single season. (The seasons governed by the five Zang organs are as follows: Wood of the Liver governs Spring and prospers in the East; Fire of the Heart governs Summer and prospers in the South; Metal of the Lung governs Autumn and prospers in the West; Water of the Kidney governs Winter and prospers in the North. Only Earth of the Spleen nourishes all things, thus occupying the Central position. It prospairs at the end of each of the four seasons for eighteen days, serving as the leader of the four Zang organs, and cannot exclusively govern one season. Examining the calendar: In the months of Chen, Xu, Chou, and Wei (the last month of each season), prior to Lichun (Start of Spring), Lixia (Start of Summer), Liqiu (Start of Autumn), and Lidong (Start of Winter), Earth Qi prevails for eighteen days each, totaling seventy-two days in a year. Each quarter consists of three months, totaling ninety days. Subtracting eighteen days from these ninety days leaves seventy-two days per quarter, which corresponds to the distribution of the Five Elements' governance. In total, 5x7=35, 2x5=10, summing to 360 days, constituting the constant number of days in a year.) The Spleen constantly adheres to the Stomach's Earth, absorbing its essence. Earth generates all things and models Heaven and Earth; thus, its functions extend from the head to the feet, and it cannot be confined to governing a single season. (The Spleen and Stomach are exterior-interior pairs. The Spleen constantly attaches to the Stomach, connected by membranes, transmitting fluids and essence. However, both belong to Earth, generating all things, hence described as modeling Heaven and Earth. Earth is the root of all things, and the Spleen-Stomach are the root of the Zang-Fu organs. Their functions reach from the head down to the feet, leaving nothing uncovered. How could they solely govern one season? The Ping Ren Qi Xiang Lun states: If a person lacks Stomach Qi, it is a reversal, leading to death. A pulse lacking Stomach Qi also indicates death. This is why the four seasons and five Zang organs cannot exist for even one day without Earth Qi.)
(Su Wen: Wu Zang Sheng Cheng Pian)
The Heart matches with the vessels (Mai), its luster manifests in the complexion, and it is controlled by the Kidney. (The Heart generates Blood, which flows within the vessels, hence matching with the vessels. The brilliance of Blood appears in the facial appearance, hence lustrous in the complexion. The Heart belongs to Fire and is controlled by Water, hence the Kidney acts as its controller/restrainer.)
The Lung matches with the skin, its luster manifests in the body hair, and it is controlled by the Heart. (The Lung belongs to Metal. Skin possesses the firmness of Metal, hence matching with the skin. Body hair receives nourishment from the skin, hence lustrous in the hair. Among the Zang organs, the Lung corresponds to Heaven, thus governing the skin and hair. The exterior of all things must be firm, conforming to the image of Metal, as stated, "every thing contains a Taiji." Metal is controlled by Fire, hence the Lung is controlled by the Heart.)
The Liver matches with the sinews, its luster manifests in the nails, and it is controlled by the Lung. (The Liver belongs to Wood. Wood bends and straightens and is flexible, resembling the nature of sinews, hence matching with the sinews. Nails are the surplus of sinews, hence lustrous in the nails. Wood is controlled by Metal, hence the Liver is controlled by the Lung.)
The Spleen matches with the muscles, its luster manifests in the lips, and it is controlled by the Liver. (The Spleen belongs to Earth. Muscles resemble the form of the Earth, hence matching with the muscles. Spleen Qi connects to the lips, hence lustrous in the lips. Earth is controlled by Wood, hence the Spleen is controlled by the Liver.)
The Kidney matches with the bones, its luster manifests in the hair, and it is controlled by the Spleen. (The Kidney belongs to Water. The Kidney stores Essence, and bones store Marrow. Essence and Marrow are of the same category, hence the Kidney matches with the bones. Hair is the surplus of Essence and Blood. When Essence and Marrow are abundant, hair becomes lush, hence the luster resides in the hair. Water is controlled by Earth, hence the Kidney is controlled by the Spleen.)
Therefore, excessive consumption of Salty taste causes blood vessels to become stagnant and obstructed, leading to changes in complexion. (Salty transforms into Water. Water controls Fire, so pathology affects the Heart's vessels and complexion. The Wu Wei Pian states: For Heart disease, avoid Salty.)
Excessive consumption of Bitter taste causes skin to wither and body hair to fall out. (Bitter transforms into Fire. Fire controls Metal, so pathology affects the Lung's skin and hair. The Wu Wei Pian states: For Lung disease, avoid Bitter.)
Excessive consumption of Pungent taste causes sinews to become tense and nails to wither. (Pungent transforms into Metal. Metal controls Wood, so pathology affects the Liver's sinews and nails. The Wu Wei Pian states: For Liver disease, avoid Pungent.)
Excessive consumption of Sour taste causes calluses on the flesh and peeling of the lips. (Zhi refers to thickened skin, such as corns on hands and feet. Sour transforms into Wood. Wood controls Earth, so pathology affects the Spleen's flesh and lips. The Wu Wei Pian states: For Spleen disease, avoid Sour. Zhi is pronounced 'zhi'. KT is pronounced 'zhou'.)
Excessive consumption of Sweet taste causes bone pain and hair loss. This is the injury caused by the five tastes. (Sweet transforms into Earth. Earth controls Water, so pathology affects the Kidney's bones and hair. The Wu Wei Pian states: For Kidney disease, avoid Sweet.)
Thus, the Heart desires Bitter (matching Fire).
The Lung desires Pungent (matching Metal).
The Liver desires Sour (matching Wood).
The Spleen desires Sweet (matching Earth).
The Kidney desires Salty (matching Water).
This describes the harmony between the five tastes and the Qi of the five Zang organs. (All these refer to the combination of the five tastes with the five Zang organs. In older editions, the character 'ye' was placed after 'he', which did not make logical sense. According to the Quan Qiyuan edition and the Tai Su, it reads "ci wu wei zhi suo he wu zang zhi qi ye" (this is the harmony of the five tastes with the Qi of the five Zang organs). We now correct it to follow this version.)