（《灵枢·顺气一日分为四时篇》）
黄帝曰∶余闻刺有五变，以主五输，愿闻其数。岐伯曰∶人有五脏，五脏有五变，五变有五输，故五五二十五输，
以应五时。黄帝曰∶愿闻五变。岐伯曰∶肝为牡脏，其色青，其时春，其音角，其味酸，其日甲乙。（肝属木，为阴中之
少阳，故曰牡脏。）心为牡脏，其色赤，其时夏，其日丙丁，其音征，其味苦。（心属火，为阳中之太阳，故曰牡脏。）脾
为牝脏，其色黄，其时长夏，其日戊己，其音宫，其味甘。（脾属土，为阴中之至阴，故曰牝脏。）肺为牝脏，其色白，
其音商，其时秋，其日庚辛，其味辛。（肺属金，为阳中之少阴，故曰牝脏。）肾为牝脏，其色黑，其时冬，其日壬癸，
其音羽，其味咸，是为五变。（肾属水，为阴中之太阴，故曰牝脏。按∶五脏配合五行，而惟肝心为牡脏，脾肺肾皆为牝
脏，盖木火为阳，土金水皆为阴也。）黄帝曰∶以主五输奈何？（此言五输之主五时也。本节缺岐伯曰三字。）藏主冬，
冬刺井；（五脏主藏，其气应冬，井之气深，亦应乎冬，故凡病之在藏者，当取各经之井穴也。）色主春，春刺荥；（五色
蕃华，其气应春，荥穴气微，亦应乎春，故凡病见于色者，当取各经之荥也。）时主夏，夏刺输；（五时长养，其气应夏，
输穴气盛，亦应乎夏，故凡病之时作时止者，当取各经之输也。）音主长夏，长夏刺经；（五音繁盛，气应长夏，经穴正
盛，亦应长夏，故凡病在声音者，当取各经之经也。）味主秋，秋刺合。（三味成熟，以养五脏，其气应秋，合穴气敛，
亦应乎秋，故凡经满而血者、病在胃及因饮食内伤者，当取各经之合也。按∶本篇五时之刺以应五输，谓冬刺井、春刺
荥、夏刺输、长夏刺经、秋刺合者，以井应冬、荥应春、输应夏、经应长夏、合应秋也。如本输、四时气、水热穴等论
所载皆同，不可易者。考之六十五难曰∶井者东方春，合者北方冬也。七十四难曰∶经言春刺井，夏刺荥，季夏刺俞，
秋刺经，冬刺合。皆与本经不合，必难经之误也，当以本经为正，不可不辨。）是谓五变，以主五输。（五变各应五输，
是谓五五二十五输。）黄帝曰∶诸原安合以致六输？（五脏五输之外，六腑尚有原穴，是为六输，故问其所合之义。）岐
伯曰∶原独不应五时，以经合之，以应其数，故六六三十六输。（上文止言五脏五输以应五时、而不及六腑之原者，盖原
合于经，不复应时，如长夏之刺经，则原在其中，应其数矣，是即六腑之六输也。按∶《本输篇》所载六腑之原，在《九
针十二原篇》即谓之 ，故六十六难曰以 为原也。后世针灸诸书宗之，皆言阳经之 即为原，故治 即所以治原。阴
经之 并于原，故治原即所以治 。今此节云以经合之，以应其数，然则经原 三穴相邻，经亦可以代原矣。详义见经
络类十五、十六章及《图翼》四卷十二原解中。）黄帝曰∶何谓藏主冬，时主夏，音主长夏，味主秋，色主春？愿闻其故。
岐伯曰∶病在脏者，取之井；病变于色者，取之荥；病时间时甚者，取之输；病变于音者，取之经；经满而血者，病在
胃及以饮食不节得病者，取之于合，故命曰味主合。是谓五病也。（此申明上文之义也。注如前。）
（出自《灵枢·顺气一日分为四时篇》）
黄帝说：我听说针刺有五变，用来主宰五输穴，希望听听其中的规律。岐伯说：人有五脏，五脏各有五变，五变对应五输穴，所以五五二十五输穴，以对应五时（春、夏、长夏、秋、冬）。黄帝说：希望听听什么是五变。岐伯说：肝为牡脏（阳脏），其色青，其时属春，其音为角，其味为酸，其日配甲乙。（肝属木，为阴中之少阳，所以称为牡脏。）心为牡脏，其色赤，其时属夏，其日配丙丁，其音为征，其味为苦。（心属火，为阳中之太阳，所以称为牡脏。）脾为牝脏（阴脏），其色黄，其时长夏，其日配戊己，其音为宫，其味为甘。（脾属土，为阴中之至阴，所以称为牝脏。）肺为牝脏，其色白，其音为商，其时属秋，其日配庚辛，其味为辛。（肺属金，为阳中之少阴，所以称为牝脏。）肾为牝脏，其色黑，其时属冬，其日配壬癸，其音为羽，其味为咸，这就叫做五变。（肾属水，为阴中之太阴，所以称为牝脏。按语：五脏配合五行，只有肝和心是牡脏，脾、肺、肾都是牝脏，因为木和火属阳，土、金、水都属阴。）黄帝说：用这些来主宰五输穴是怎么回事？（这里说的是五输穴对应五时。本节原文缺失“岐伯曰”三字。）脏主冬，冬季针刺井穴；（五脏主藏精，其气应冬，井穴之气深，也对应冬天，所以凡是病在脏的，应当取各经的井穴。）色主春，春季针刺荥穴；（五色荣华，其气应春，荥穴之气微，也对应春天，所以凡是病表现在面色上的，应当取各经的荥穴。）时主夏，夏季针刺输穴；（五时长养万物，其气应夏，输穴之气盛，也对应夏天，所以凡是病情时作时止的，应当取各经的输穴。）音主长夏，长夏针刺经穴；（五音繁盛，气应长夏，经穴之气正盛，也对应长夏，所以凡是病在声音方面的，应当取各经的经穴。）味主秋，秋季针刺合穴。（五味成熟，以养五脏，其气应秋，合穴之气收敛，也对应秋天，所以凡是经脉满而血盛的、病在胃以及因饮食内伤的，应当取各经的合穴。按语：本篇关于五时之刺对应五输的说法，即冬刺井、春刺荥、夏刺输、长夏刺经、秋刺合，是因为井应冬、荥应春、输应夏、经应长夏、合应秋。如《本输》、《四时气》、《水热穴论》等篇章所载皆同，不可更改。考察《难经·六十五难》说：井者对应东方春，合者对应北方冬。《难经·七十四难》说：经言春刺井，夏刺荥，季夏刺俞，秋刺经，冬刺合。这些都与本经不合，一定是《难经》的错误，应当以本经为准，不可不辨。）这就叫五变，用来主宰五输穴。（五变各应五输，这就是五五二十五输穴。）黄帝说：诸原穴如何合并以致成六输？（五脏有五个输穴之外，六腑还有原穴，这叫做六输，所以问它们合并的意义。）岐伯说：原穴单独不应对应五时，而是与经穴合并，以应其数，所以六六三十六输。（上文只说了五脏五输对应五时，而没有提到六腑的原穴，大概是因为原穴合于经穴，不再单独对应时令，比如长夏刺经穴，那么原穴就在其中了，应了其数量，这就是六腑的六输。按语：《本输篇》所载六腑的原穴，在《九针十二原篇》中即称为“腧”，所以《难经·六十六难》说以“腧”为原。后世针灸诸书遵循这一说法，都说阳经的“腧”即为原，所以治“腧”就是治原。阴经的“腧”并归于原，所以治原就是治“腧”。现在这一节说以经穴合并，以应其数，那么经、原、腧三穴相邻，经穴也可以代替原穴了。详细义理见经络类第十五、十六章及《图翼》第四卷十二原解中。）黄帝说：为什么说脏主冬，时主夏，音主长夏，味主秋，色主春？希望听听其中的缘故。岐伯说：病在脏的，取井穴；病变表现在色上的，取荥穴；病情时轻时重的，取输穴；病变表现在声音上的，取经穴；经脉满而血盛的，病在胃以及因饮食不节得病的，取合穴，所以叫做味主合。这就叫五病。（这是重申上文的意思。注释如前。）
(From "Ling Shu: Shun Qi Yi Ri Fen Wei Si Shi Pian")
Huangdi said: I have heard that acupuncture has five transformations, which govern the Five Shu points. I wish to hear their numbers. Qibo said: Humans have five Zang organs. Each of the five Zang organs has five transformations. The five transformations correspond to the Five Shu points. Thus, there are twenty-five (5x5) Shu points, corresponding to the Five Seasons (Spring, Summer, Late Summer, Autumn, Winter). Huangdi said: I wish to hear what the five transformations are. Qibo said: The Liver is a Yang organ (Mu Zang), its color is green, its season is Spring, its musical note is Jue, its taste is sour, and its days are Jia and Yi. (The Liver belongs to Wood, being Shaoyang within Yin, hence called a Yang organ.) The Heart is a Yang organ, its color is red, its season is Summer, its days are Bing and Ding, its musical note is Zhi, and its taste is bitter. (The Heart belongs to Fire, being Taiyang within Yang, hence called a Yang organ.) the Spleen is a Yin organ (Pin 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 Spleen belongs to Earth, being Zhiyin within Yin, hence called a Yin organ.) The Lung is a Yin organ, its color is white, its musical note is Shang, its season is Autumn, its days are Geng and Xin, and its taste is pungent. (The Lung belongs to Metal, being Shaoyin within Yang, hence called a Yin organ.) The Kidney is a Yin organ, 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 transformations. (The Kidney belongs to Water, being Taiyin within Yin, hence called a Yin organ. Note: The five Zang organs correspond to the Five Elements, but only the Liver and Heart are Yang organs, while the Spleen, Lung, and Kidney are all Yin organs, because Wood and Fire belong to Yang, while Earth, Metal, and Water all belong to Yin.) Huangdi said: How do these govern the Five Shu points? (This refers to the correspondence of the Five Shu points to the Five Seasons. The text lacks the words "Qibo said" in this section.) The Zang governs Winter; in Winter, one punctures the Jing-Well points. (The five Zang organs store essence, and their qi corresponds to Winter. The Jing-Well points have deep qi, also corresponding to Winter. Therefore, for diseases located in the Zang organs, one should select the Jing-Well points of each meridian.) Color governs Spring; in Spring, one punctures the Ying-Spring points. (The five colors flourish, and their qi corresponds to Spring. The Ying-Spring points have slight qi, also corresponding to Spring. Therefore, for diseases manifesting in the complexion, one should select the Ying-Spring points of each meridian.) Season governs Summer; in Summer, one punctures the Shu-Stream points. (The five seasons nurture growth, and their qi corresponds to Summer. The Shu-Stream points have vigorous qi, also corresponding to Summer. Therefore, for diseases that come and go intermittently, one should select the Shu-Stream points of each meridian.) Sound governs Late Summer; in Late Summer, one punctures the Jing-River points. (The five sounds are abundant, and their qi corresponds to Late Summer. The Jing-River points have full qi, also corresponding to Late Summer. Therefore, for diseases affecting the voice/sound, one should select the Jing-River points of each meridian.) Taste governs Autumn; in Autumn, one punctures the He-Sea points. (The five tastes mature to nourish the five Zang organs, and their qi corresponds to Autumn. The He-Sea points have converging qi, also corresponding to Autumn. Therefore, for conditions with full meridians and blood stasis, diseases in the Stomach, or injuries due to dietary excess, one should select the He-Sea points of each meridian. Note: The method of puncturing according to the five seasons to correspond to the five Shu points, i.e., puncturing Jing-Well in Winter, Ying-Spring in Spring, Shu-Stream in Summer, Jing-River in Late Summer, and He-Sea in Autumn, is based on Jing-Well corresponding to Winter, Ying-Spring to Spring, Shu-Stream to Summer, Jing-River to Late Summer, and He-Sea to Autumn. This is consistent with records in "Ben Shu", "Si Shi Qi", and "Shui Re Xue Lun", and should not be changed. Examining "Nan Jing Chapter 65": Jing-Well corresponds to East/Spring, He-Sea corresponds to North/Winter. "Nan Jing Chapter 74": The classic says puncture Jing-Well in Spring, Ying-Spring in Summer, Shu-Stream in Mid-Summer, Jing-River in Autumn, and He-Sea in Winter. These contradict this classic and must be errors in "Nan Jing"; one should take this classic as correct and cannot fail to distinguish this.) This is called the five transformations, governing the five Shu points. (Each of the five transformations corresponds to the five Shu points, thus making twenty-five Shu points.) Huangdi said: How do the Yuan-Source points combine to form six Shu points? (Beyond the five Shu points of the five Zang organs, the six Fu organs have Yuan-Source points, constituting six Shu points. Thus, he asks about the meaning of their combination.) Qibo said: The Yuan-Source points alone do not correspond to the five seasons. They are combined with the Jing-River points to match the number, thus resulting in thirty-six (6x6) Shu points. (The above text only mentioned the five Zang organs' five Shu points corresponding to the five seasons, without mentioning the Yuan-Source points of the six Fu organs. This is likely because the Yuan-Source points merge with the Jing-River points and no longer correspond to specific seasons. For example, in Late Summer when puncturing Jing-River points, the Yuan-Source points are included, satisfying the numerical count. This constitutes the six Shu points of the six Fu organs. Note: The Yuan-Source points of the six Fu organs recorded in "Ben Shu" are referred to as "Shu" in "Jiu Zhen Er Shi Yuan Pian". Thus, "Nan Jing Chapter 66" states that "Shu" serves as the Yuan. Later acupuncture texts follow this, stating that for Yang meridians, the "Shu" point is the Yuan point, so treating "Shu" is treating Yuan. For Yin meridians, the "Shu" point merges into the Yuan point, so treating Yuan is treating "Shu". In this section, it says they are combined with Jing-River points to match the number. Since Jing-River, Yuan-Source, and Shu-Stream points are adjacent, the Jing-River point can also substitute for the Yuan-Source point. Detailed explanations can be found in Chapters 15 and 16 of the Meridians category and the explanation of Twelve Yuan-Source points in Volume 4, Chapter 12 of "Tu Yi".) Huangdi said: Why is it said that Zang governs Winter, Season governs Summer, Sound governs Late Summer, Taste governs Autumn, and Color governs Spring? I wish to hear the reasons. Qibo said: For diseases in the Zang organs, select the Jing-Well points; for diseases manifesting in color, select the Ying-Spring points; for diseases that fluctuate in severity, select the Shu-Stream points; for diseases manifesting in sound/voice, select the Jing-River points; for conditions with full meridians and blood stasis, diseases in the Stomach, or diseases caused by irregular diet, select the He-Sea points. Hence, it is called Taste governs He-Sea. This is called the five diseases. (This reiterates the meaning of the preceding text. Annotations as before.)