黄帝问曰；五脏五 ，愿闻其数？岐伯对曰∶人有五脏，脏有五变，变有五 ，故五五
二十五 ，以应五时。
肝为牡脏，其色青，其时春，其日甲乙，其音角，其味酸（《素问》曰肝在味为辛
，于经义为未通。）
心为牡脏，其色赤，其时夏，其日丙丁，其音征，其味苦（《素问》曰心在味为咸
，于经义为未通。）
脾为牡脏，其色黄，其时长夏，其日戊己，其音宫，其味甘。
肺为牝脏，其色白，其时秋，其日庚辛，其音商，其味辛（《素问》曰肺在味为苦
，于经义为未通）。
肾为牝脏，其色黑，其时冬，其日壬癸，其音羽，其味咸。是谓五变。
脏主冬，冬刺井；色主春，春刺荥；时主夏，夏刺 ；音主长夏，长夏刺经；味主秋，
秋刺合。是谓五变，以主五 。曰∶诸原安合，以致五 ？曰∶原独不应五时，以经合之，
以应其数，故六六三十六 。
曰∶何谓脏主冬，时主夏，音主长夏，味主秋，色主春？曰∶病在脏者取之井，病变于
色者取之荥，病时间时甚者取之 ，病变于音者取之经，经（一作络）满而血者病在胃（一
作胸），及以饮食不节得病者，取之合，故命曰味主合，是谓五变也。人逆春气则少阳不生，肝
气内变；逆夏气则太阳不长，心气内洞；逆秋气则太阴不收，肺气焦满；逆冬气则少
阴不藏，肾气浊沉。夫四时阴阳者，万物之根本也。所以圣人春夏养阳，秋冬养阴，以从其
根，逆其根则伐其本矣。故阴阳者，万物之终始也。顺之则生，逆之则死；反顺为逆，是
谓内格。是故圣人不治已病治未病，论五脏相传所胜也。假使心病传肺，肺未病逆治之耳。
Yellow Emperor asked: The five Zang organs each have five variations; I wish to hear about their numbers. Qibo replied: Humans have five Zang organs, and each organ has five variations (Wu Bian). Each variation has five manifestations, thus making twenty-five manifestations in total (5x5=25), corresponding to the Five Seasons (Wu Shi).
The Liver is a Yang organ (Mu Zang), its color is Green, its season is Spring, its days are Jia and Yi (Heavenly Stems), its musical note is Jue, and its taste is Sour. (*Su Wen* states that the taste associated with the Liver is Pungent, which is inconsistent with the meaning of this classic.)
The Heart is a Yang organ (Mu Zang), its color is Red, its season is Summer, its days are Bing and Ding, its musical note is Zhi, and its taste is Bitter. (*Su Wen* states that the taste associated with the Heart is Salty, which is inconsistent with the meaning of this classic.)
The Spleen is a Yang organ (Mu Zang), its color is Yellow, its season is Late Summer, its days are Wu and Ji, its musical note is Gong, and its taste is Sweet.
The Lung is a Yin organ (Pin Zang), its color is White, its season is Autumn, its days are Geng and Xin, its musical note is Shang, and its taste is Pungent. (*Su Wen* states that the taste associated with the Lung is Bitter, which is inconsistent with the meaning of this classic.)
The Kidney is a Yin organ (Pin Zang), its color is Black, its season is Winter, its days are Ren and Gui, its musical note is Yu, and its taste is Salty. This is called the "Five Variations."
Zang Qi governs Winter; in Winter, one punctures the Jing-Well points. Facial complexion governs Spring; in Spring, one punctures the Ying-Spring points. The seasonal timing governs Summer; in Summer, one punctures the Shu-Stream points. Vocal tone governs Late Summer; in Late Summer, one punctures the Jing-River points. Taste preferences govern Autumn; in Autumn, one punctures the He-Sea points. This is called the "Five Variations," used to govern the five types of pathological manifestations. Someone asked: How do the Yuan-Source points correspond to achieve the five manifestations? It was answered: The Yuan-Source points alone do not correspond to the five seasons; instead, they are coordinated through the meridians to conform to their numerical logic, thus resulting in thirty-six points (6x6=36).
Asked: Why does Zang Qi govern Winter, seasonal timing govern Summer, vocal tone govern Late Summer, taste govern Autumn, and facial complexion govern Spring? It was answered: When disease resides in the Zang organs, one selects the Jing-Well points; when disease manifests in the facial complexion, one selects the Ying-Spring points; when illness fluctuates in intensity over time, one selects the Shu-Stream points; when disease manifests in the voice, one selects the Jing-River points; when the meridians (or collaterals) are full and there is blood stasis indicating disease in the Stomach (or Chest), or when disease arises from irregular diet, one selects the He-Sea points. Therefore, it is said that taste governs the He-Sea points. This constitutes the "Five Variations." If one violates the Qi of Spring, the Shaoyang Qi fails to generate, leading to internal alteration of Liver Qi; if one violates the Qi of Summer, the Taiyang Qi fails to grow, leading to internal emptiness of Heart Qi; if one violates the Qi of Autumn, the Taiyin Qi fails to receive/collect, leading to dryness and fullness of Lung Qi; if one violates the Qi of Winter, the Shaoyin Qi fails to store, leading to turbidity and sinking of Kidney Qi. The Yin and Yang of the four seasons are the root of all things. Thus, the sages nourish Yang in Spring and Summer, and nourish Yin in Autumn and Winter, following their roots. Violating these roots destroys the foundation. Therefore, Yin and Yang are the beginning and end of all things. Following them leads to life; violating them leads to death. Reversing the proper order creates internal obstruction (Nei Ge). Hence, the sages treat disease before it occurs, discussing the transmission and overcoming relationships among the five Zang organs. For instance, if Heart disease transmits to the Lung, one treats it preemptively before the Lung becomes diseased.