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。
黄帝问道：五脏各有五种变化，我想了解它们的数目？岐伯回答说：人有五脏，每脏有五种变化，每种变化又有五种表现，所以五五相乘得二十五种变化，以对应四季中的五个时段（五时）。
肝属于阳脏（牡脏），其色为青，其时对应春季，其日对应天干甲乙，其音为角，其味为酸。（《素问》中说肝在味对应辛，这与本经义理不通。）
心属于阳脏（牡脏），其色为赤，其时对应夏季，其日对应天干丙丁，其音为徵，其味为苦。（《素问》中说心在味对应咸，这与本经义理不通。）
脾属于阳脏（牡脏），其色为黄，其时对应长夏，其日对应天干戊己，其音为宫，其味为甘。
肺属于阴脏（牝脏），其色为白，其时对应秋季，其日对应天干庚辛，其音为商，其味为辛。（《素问》中说肺在味对应苦，这与本经义理不通。）
肾属于阴脏（牝脏），其色为黑，其时对应冬季，其日对应天干壬癸，其音为羽，其味为咸。这叫做“五变”。
脏气主应冬季，冬季针刺井穴；面色主应春季，春季针刺荥穴；时令主应夏季，夏季针刺输穴；声音主应长夏，长夏针刺经穴；口味主应秋季，秋季针刺合穴。这叫做“五变”，用以对应五种病候。有人问：各原穴如何配合，以对应这五种病候？回答说：原穴单独不应对应五时，而是通过经脉来配合，以符合其数理，所以六六相乘得三十六个穴位。
问：为什么说脏气主冬、时令主夏、声音主长夏、口味主秋、面色主春？回答说：病在脏的取井穴，病变于面色的取荥穴，病情随时间发作或加重的取输穴，病变于声音的取经穴，经脉（一说络脉）满盛而有瘀血的病在胃（一说胸），以及因饮食不节制而得病的，取合穴，所以称口味主合，这就是“五变”的道理。如果人违背了春生之气，则少阳之气不能生发，导致肝气在内发生变异；违背了夏长之气，则太阳之气不能生长，导致心气在内空虚；违背了秋收之气，则太阴之气不能收敛，导致肺气焦枯胀满；违背了冬藏之气，则少阴之气不能闭藏，导致肾气浊滞下沉。四时的阴阳变化，是万物的根本。所以圣人春夏保养阳气，秋冬保养阴气，以顺应其根本，违背了这个根本就会损伤生命的本源。因此，阴阳是万物始终变化的规律。顺应它就能生存，违背它就会导致死亡；违反顺逆规律就是内格（阴阳格拒）。所以圣人不治疗已经发生的疾病，而是治疗未发生的疾病，这是论述五脏之间传变及相克的关系。假如心病传变至肺，而在肺尚未发病时就进行干预治疗。
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.