七十四难曰∶经言春刺井，夏刺荥，季夏刺俞，秋刺经，冬刺合者。何谓也？然春刺井
者邪在肝，夏刺荥者邪在心，季夏刺俞者邪在脾，秋刺经者邪在肺，冬刺合者邪在肾。
滑氏曰∶荥俞之系四时者，以其邪各有所在也。
其肝心脾肺肾，而系于春夏秋冬者。何谓也？然五脏一病辄有五也。假令肝病，色青者
肝也
，臊臭者肝也，喜酸者肝也，喜呼者肝也，喜泣者肝也。其病众多，不可尽言也。四时有数
，而并系于春夏秋冬者也。针之要妙，在于秋毫者也。
滑氏曰∶五脏一病，不止于五，尤众多也。虽其众多，而四时有数。故并系于春夏秋冬
，及
井荥俞经合之属也。用针者，必精察之，详此篇文义，似有缺误。今且根据此解之，以俟知者
。
《六十三难》曰∶十变言五脏六腑荥合，皆以井为始者何也？然井者东方春也，万物之
始生
，诸 行喘息 飞蠕动当生之物，莫不以春生。故岁数始于春，日数始于甲。故以井为始也
。（ 去知切，蠕音软。）
滑氏曰∶十二经所出之穴，皆谓之井。而以为荥俞之始者，以井主东方木，木者春也，
万物
发生之始，诸 者行，喘者息，息谓嘘吸气也。公孙弘传，作 行喙息，义尤明白。 者飞
，蠕者动，皆虫豸之属。凡当生之物，皆以春而生，是以岁之数则始于春，日之数则始于甲
。人之荥合则始于井也。冯氏曰∶井谷井之井，泉源之所出也。四明陈氏曰∶经穴之气所在
则自井始，而留荥注俞，过经入合，故以万物及岁月日数之始为譬也。
《难经》第七十四难说：经文讲春天针刺井穴，夏天针刺荥穴，长夏（季夏）针刺输穴，秋天针刺经穴，冬天针刺合穴。这是什么意思呢？回答说：春天针刺井穴，是因为邪气在肝；夏天针刺荥穴，是因为邪气在心；长夏针刺输穴，是因为邪气在脾；秋天针刺经穴，是因为邪气在肺；冬天针刺合穴，是因为邪气在肾。
滑寿（滑氏）说：荥穴、输穴与四季相联系的原因，是因为邪气各有其所在的脏腑。
那些肝、心、脾、肺、肾，分别与春、夏、秋、冬四季相联系，这是什么意思呢？回答说：五脏每一脏生病时，表现往往有五种情况。例如肝病，面色发青是肝病的表现，闻到臊臭味是肝病的表现，喜欢吃酸味是肝病的表现，喜欢呼喊是肝病的表现，喜欢哭泣是肝病的表现。这类病症很多，无法一一尽述。四季的针刺原则是有定数的，并且都联系于春、夏、秋、冬四季。针刺的要妙之处，在于像秋毫那样细微精察。
滑寿（滑氏）说：五脏一病，表现不止五种，尤其众多。虽然表现众多，但四季的针刺原则是有定数的。所以都联系于春、夏、秋、冬四季，以及井、荥、输、经、合这些穴位类别。使用针法的人，必须精密考察。详细研读此篇的文义，似乎存在缺失或错误。现在姑且根据上述解释来阐述，以等待高明之士指正。
《难经》第六十三难说：《十变》篇讲五脏六腑的荥穴和合穴，都以井穴为起始，这是什么意思呢？回答说：井穴对应东方春季，是万物开始生长的时节，所有行走、喘息、飞翔、蠕动的生物，没有不是随着春天而生的。所以一年的岁数始于春季，一天的日干数始于甲日。因此以井穴作为起始。（“行”字去知切音，“蠕”音软。）
滑寿（滑氏）说：十二经脉所出发的穴位，都称为井穴。之所以认为井穴是荥穴、输穴等的起始，是因为井穴主属东方木，木对应春季，是万物发生生长的开始。所谓“行”，指行走；“喘”指呼吸，“息”指嘘气和吸气。《汉书·公孙弘传》中写作“喙行喙息”，意义更加明白。“飞”指飞翔，“蠕”指蠕动，都属于虫豸之类。凡是应当生长的生物，都是以春天而生长的，所以年的数量始于春，日的数量始于甲。人体的荥穴、合穴则从井穴开始。
冯氏说：井谷之井，是泉水源头流出的地方。四明陈氏说：经络穴位之气所在，是从井穴开始的，然后留注于荥穴，灌注于输穴，经过经穴，进入合穴，所以用万物以及年、月、日数量的起始来作比喻。
Nan Jing (Classic of Difficult Issues) Chapter 74 states: The classic text says that in spring, one punctures the Jing-Well points; in summer, the Ying-Spring points; in late summer, the Shu-Stream points; in autumn, the Jing-River points; and in winter, the He-Sea points. What does this mean? It is answered thus: In spring, one punctures the Jing-Well points because the pathogenic factor is in the Liver; in summer, one punctures the Ying-Spring points because the pathogenic factor is in the Heart; in late summer, one punctures the Shu-Stream points because the pathogenic factor is in the Spleen; in autumn, one punctures the Jing-River points because the pathogenic factor is in the Lung; and in winter, one punctures the He-Sea points because the pathogenic factor is in the Kidney.
Master Hua (Hua Shou) said: The reason why Ying-Spring and Shu-Stream points are associated with the four seasons is that the pathogenic factors reside in specific organs.
Why are the Liver, Heart, Spleen, Lung, and Kidney associated with Spring, Summer, Autumn, and Winter respectively? It is answered thus: When any of the Five Zang Organs becomes diseased, there are typically five manifestations. For example, in Liver disease, a greenish complexion indicates Liver involvement; a foul odor resembling mutton suggests Liver involvement; a preference for sour taste indicates Liver involvement; a tendency to shout suggests Liver involvement; and weeping indicates Liver involvement. There are numerous such symptoms, which cannot be exhaustively listed. The principles of puncturing according to the four seasons have fixed rules and are all associated with Spring, Summer, Autumn, and Winter. The subtlety of acupuncture lies in being as precise as the tip of an autumn down feather.
Master Hua (Hua Shou) said: A single disease of the Five Zang Organs has more than five manifestations, indeed numerous ones. Although numerous, the principles of puncturing according to the four seasons are fixed. Therefore, they are all associated with the four seasons and the categories of Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points. Practitioners of acupuncture must examine these carefully. Upon detailed reading of this chapter's text, it appears there may be omissions or errors. For now, I will explain based on this interpretation, awaiting correction from experts.
Nan Jing Chapter 63 states: The Shi Bian (Ten Transformations) chapter asks why the Ying-Spring and He-Sea points of the Five Zang and Six Fu Organs all begin with the Jing-Well points? It is answered thus: Jing-Well points correspond to the East and Spring, which is the beginning of the generation of all things. All creatures that walk, breathe, fly, or crawl, without exception, are born due to Spring. Therefore, the annual cycle begins with Spring, and the daily cycle of Heavenly Stems begins with Jia (the first stem). Thus, the Jing-Well points are considered the beginning. (The character "Xing" is pronounced with the tone of "Quzhi", and "Ru" is pronounced like "Ruan".)
Master Hua (Hua Shou) said: The exit points of the Twelve Meridians are all called Jing-Well points. They are regarded as the beginning of Ying-Spring and Shu-Stream points because Jing-Well points govern the Wood element of the East, which corresponds to Spring, the beginning of the generation and growth of all things. "Xing" refers to walking; "Chuan" refers to breathing, where "Xi" means exhaling and inhaling. In the Biography of Gongsun Hong in the Book of Han, it is written as "Huixing Huixi" (creatures moving by mouthparts and breathing), which makes the meaning even clearer. "Fei" refers to flying; "Ru" refers to wriggling/crawling, both belonging to insects and worms. All living things that are meant to grow do so in Spring. Hence, the count of years begins with Spring, and the count of days begins with Jia. Similarly, the Ying-Spring and He-Sea points of the human body begin with the Jing-Well points.
Master Feng said: The "Jing" in Jing Valley refers to the source from which spring water issues forth. Master Chen of Siming said: The Qi of the acupoints resides starting from the Jing-Well points, then stays at the Ying-Spring points, flows into the Shu-Stream points, passes through the Jing-River points, and enters the He-Sea points. Therefore, metaphors of the beginning of all things and the counting of years, months, and days are used.