脾藏志，属土，为万物之母，主营卫，主味，主肌肉，主四肢。
本病（脏腑之病）
诸湿肿胀，痞满，（即经中腹胀，得后与气则快，不能卧，食不下诸证。）噫气，（同经。）大小便闭，
（即水闭。）黄胆，（同经。）痰饮，（脾不为胃行津液。）吐泻霍乱，（脾胃同病。）心腹痛，（同经。）
饮食不化。（脾不健运。）
标病（经络之病）
身体肤肿，重困嗜卧，（同经。）四肢不举，（脾主四肢。）舌本强痛，足大趾不用，（同经。）九窍不
通，（脾为万物母，主营卫，脾病则诸脏俱病，九窍在外，故为标病。）诸痉项强。（脉行人迎，挟喉。）
土实泻之
脾胃俱为仓廪之官，而脾主运化，脾气太实，则中央杼轴不灵，故用泻，下分三法。
泻子∶金为土之子，土满则肺气壅遏，泻肺气所以消满。
诃子（泄气消痰，开胃调中。）防风（泻肺，散头目滞气。）桑皮（泻肺行水，下气消痰。）葶苈（下气
行水，大能泻肺。）
吐∶经云∶在上者因而越之。痰血食积壅塞上焦，涌而去之，其势最便，故用吐法。胃实不言吐者，胃主
容受，脾主消化，积虽在胃，而病生于脾也。
豆豉（能升能散，得盐则吐。）栀子（苦寒泻火，吐虚烦客热。）萝卜子（长于利气，能吐风痰。）常山（
引吐行水，祛老痰积饮。）瓜蒂（吐风热痰涎，上膈宿食。）郁金（行气破血，轻扬上行，同升麻服能吐。）齑
汁（吐诸痰饮宿食。）藜芦（吐上膈风涎。）苦参（泻火燥湿，祛风逐水。）赤小豆（行水散血，清热解毒。）
盐汤（能涌吐。）苦茶（泻热清痰，下气消食，浓茶能引吐。）
下∶下法不止去结除热，凡驱逐痰水皆是也。盖脾恶湿，脾病则湿胜，土不足以制水，每生积饮之证，故
与肠胃、三焦下热结之法稍异。
大黄（泻血分实热，下有形积滞。）芒硝（荡涤实热，推陈致新。）青礞石（体重沉坠，下气利痰。）大戟
（泻脏腑水湿。）续随子（下积饮，治水气。）芫花（去水气，消痰癖。）甘
遂（泻隧道水湿。）
土虚补之
土为万物之母，而寄旺于四时。土虚则诸脏无所禀承，故用补，下分三法。
补母∶土生于火，益心火所以生脾土也。
桂心（苦入心经，益阳消阴。）茯苓（安心益气，助阳补脾。）
气∶气属阳，阳气旺，则湿不停而脾能健运。
人参（大补元气，益土生金。）黄 （补中气，壮脾胃。）升麻（升阳气，补卫气，脾胃引经药。）葛根
（升胃气，兼入脾经。）甘草（补脾胃不足。）陈皮（调中快膈，脾胃气分之药。）藿香（入脾经去恶气。）葳
蕤（补中益气，治风湿。）砂仁（和胃醒脾，快气调中。）木香（疏肝和脾，三焦气分药。）扁豆（调脾暖胃，
消暑除湿。）
血∶脾统血，喜温而恶寒。寒湿伤脾，则气病而血亦病。甘温益脾，则阳能生阴，所以和血而补血也，
与他脏养血之法不同。
白术（甘温和中，同血药用则补血。）苍术（甘温辛烈，燥胃强脾。）白芍（泻肝安脾，为太阴行经药。）
胶饴（温补脾，甘缓中。）大枣（甘温补中，入脾经血分。）干姜（辛温燥湿，能引血药入气分而生血。）木
瓜（伐肝理脾，调营卫，利筋骨。）乌梅（酸涩而温，脾肺血分之药。）蜂蜜（甘温补中，调和营卫。）
本湿除之
不言寒热者，实兼寒热也，下分二法。
燥中宫∶脾恶湿，燥湿所以健脾。脾喜温，故只言寒湿，不言湿热，且湿去而热自除也。
白术（苦燥湿。）苍术（除寒湿。）橘皮（理气燥湿。）半夏（除湿化痰。）吴茱萸（燥脾除湿。）南星
（燥湿除痰。）白芥子（温中开胃，利气豁痰。）
洁净府∶水乃湿之原，行水乃以除湿，故治湿必利小便。
木通（通膀胱，导湿热。）赤茯苓（利湿热，赤胜于白。）猪苓（利湿行水。）藿香（去恶气则正气通畅，
气化则小便利。）
标湿渗之
脾之经络受伤者，不止于湿。外感之湿中人，不止脾之一经。脾专言湿，举一以概其余也。以湿属脾，从
其类也。
开鬼门∶湿从汗解，风能燥湿。
葛根（解肌开腠。）苍术（发汗除湿。）麻黄（辛温发汗。）独活（搜风去湿。）
（以上所举四药，或入阳明。或入太阳，或入少阴，非专入脾经也。盖湿与热合，伤在肌肉，则用阳明药
。湿与风合，伤在皮肤，则用太阳药。湿与寒合，伤在筋骨，则用少阴药。湿土于五行寄旺，故兼诸经药也，
推之他经，湿在太阳，则用麻黄；湿在阳明，则用葛根、苍术；湿在少阴，则用独活。触类引伸，方得作者本
旨，不可泥看，余仿此。）
脾脏贮藏志意，五行属土，被视为万物的母亲，主要主管营卫之气、五味、肌肉以及四肢。
本病（指脏腑内部的病变）
各种因湿邪引起的肿胀、痞塞胀满（即《内经》中所述的腹部胀满，排便或排气后感觉舒畅，但无法平卧、饮食难以下咽等症状）、嗳气（同属本经病症）、大小便闭塞（即水液代谢障碍导致的闭结）、黄疸（同属本经病症）、痰饮（因脾不能为胃传输津液所致）、呕吐腹泻霍乱（脾胃同时发病）、心腹疼痛（同属本经病症）、饮食不消化（因脾的运化功能失职）。
标病（指经络外部的病变）
身体皮肤浮肿、身体沉重困倦嗜睡（同属本经病症）、四肢无力抬举（因脾主四肢）、舌根僵硬疼痛、足大趾活动不利（同属本经病症）、九窍不通畅（脾为万物之母，主管营卫，脾病则各脏腑均受牵连，九窍位于体表，故归为标病）、各种痉挛项背强直（脉行人迎穴，位于喉部两侧）。
土实（脾土邪气盛实）则采用泻法
脾胃都称为仓廪之官，但脾主运化，脾气过于实盛，则中焦枢纽运转不灵，所以使用泻法，下面分为三种方法。
泻子：金是土的儿子，土气过满会导致肺气壅滞阻塞，泻肺气是为了消除胀满。
诃子（泄气消痰，开胃调中。）防风（泻肺，散头目滞气。）桑白皮（泻肺行水，下气消痰。）葶苈子（下气行水，大能泻肺。）
吐法：《内经》说：病位在上者，因势利导使其涌出。痰、血、食积壅塞上焦，通过涌吐去除，是最便捷的方法，所以用吐法。胃实证不说用吐法，是因为胃主容纳受纳，脾主消化，虽然积滞在于胃，但病源生于脾。
豆豉（能升能散，加盐则能催吐。）栀子（苦寒泻火，吐出虚烦客热。）萝卜子（善于利气，能吐风痰。）常山（引吐行水，祛除老痰积饮。）瓜蒂（吐风热痰涎，上膈宿食。）郁金（行气破血，轻扬上行，同升麻服用能催吐。）齑汁（醋汁，吐诸痰饮宿食。）藜芦（吐上膈风涎。）苦参（泻火燥湿，祛风逐水。）赤小豆（行水散血，清热解毒。）盐汤（能涌吐。）苦茶（泻热清痰，下气消食，浓茶能引吐。）
下法：下法不仅仅是去除结聚和清热，凡是驱逐痰水都属于此类。因为脾厌恶湿气，脾病则湿气胜，土不足以制约水，常产生积饮的证候，所以与肠胃、三焦下热结的方法稍有不同。
大黄（泻血分实热，下有形积滞。）芒硝（荡涤实热，推陈致新。）青礞石（体重沉坠，下气利痰。）大戟（泻脏腑水湿。）续随子（下积饮，治水气。）芫花（去水气，消痰癖。）甘遂（泻隧道水湿。）
土虚（脾土正气虚弱）则采用补法
土是万物的母亲，且寄旺于四季之中。土虚则各脏腑无所禀承，所以用补法，下面分为三种方法。
补母：土生于火，补益心火所以能生脾土。
桂心（苦入心经，益阳消阴。）茯苓（安心益气，助阳补脾。）
补气：气属于阳，阳气旺盛，则湿气不停留而脾能健运。
人参（大补元气，益土生金。）黄芪（补中气，壮脾胃。）升麻（升阳气，补卫气，脾胃引经药。）葛根（升胃气，兼入脾经。）甘草（补脾胃不足。）陈皮（调中快膈，脾胃气分之药。）藿香（入脾经去恶气。）玉竹（补中益气，治风湿。）砂仁（和胃醒脾，快气调中。）木香（疏肝和脾，三焦气分药。）扁豆（调脾暖胃，消暑除湿。）
补血：脾统血，喜欢温暖而厌恶寒冷。寒湿损伤脾，则气病而血也病。甘温益脾，则阳能生阴，所以能和血而补血，这与其他脏腑养血的方法不同。
白术（甘温和中，同血药用则补血。）苍术（甘温辛烈，燥胃强脾。）白芍（泻肝安脾，为太阴行经药。）饴糖（温补脾，甘缓中。）大枣（甘温补中，入脾经血分。）干姜（辛温燥湿，能引血药入气分而生血。）木瓜（伐肝理脾，调营卫，利筋骨。）乌梅（酸涩而温，脾肺血分之药。）蜂蜜（甘温补中，调和营卫。）
本湿（脾脏本身的湿邪）则予以清除
文中不言寒热，实际上是兼有寒热，下面分为两种方法。
燥中宫（燥脾湿）：脾厌恶湿气，燥湿所以健脾。脾喜欢温暖，所以只言寒湿，不言湿热，且湿气去除后热邪自然消除。
白术（苦燥湿。）苍术（除寒湿。）橘皮（理气燥湿。）半夏（除湿化痰。）吴茱萸（燥脾除湿。）南星（燥湿除痰。）白芥子（温中开胃，利气豁痰。）
洁净府（利小便）：水是湿的源头，行水乃以除湿，所以治湿必须利小便。
木通（通膀胱，导湿热。）赤茯苓（利湿热，赤胜于白。）猪苓（利湿行水。）藿香（去恶气则正气通畅，气化则小便利。）
标湿（经络之湿）则予以渗利
脾的经络受伤，不仅仅局限于湿。外感之湿侵袭人体，也不仅仅局限于脾这一条经络。这里专门讲脾湿，是举一以概其余。因为湿归属于脾，顺从其类别。
开鬼门（发汗解表）：湿从汗解，风能燥湿。
葛根（解肌开腠。）苍术（发汗除湿。）麻黄（辛温发汗。）独活（搜风去湿。）
（以上列举的四味药，有的入阳明经，有的入太阳经，有的入少阴经，并非专入脾经。因为湿与热结合，伤在肌肉，则用阳明药；湿与风结合，伤在皮肤，则用太阳药；湿与寒结合，伤在筋骨，则用少阴药。湿土在五行中寄旺于四季，所以兼用各经药物，推及其他经络，湿在太阳经，则用麻黄；湿在阳明经，则用葛根、苍术；湿在少阴经，则用独活。触类旁通，方能得到作者的本意，不可拘泥看待，其余仿照此例。）
The Spleen stores the Zhi (Will/Intent), belongs to Earth, is regarded as the mother of all things, primarily governs Ying and Wei (Nutritive and Defensive Qi), flavors, muscles, and the four limbs.
Ben Bing (Root Disease - Internal Zang-Fu disorders)
Various swellings and distension caused by dampness, fullness and obstruction (i.e., abdominal distension described in the Classics, where relief is felt after defecation or passing gas, but inability to lie flat and difficulty eating are present), belching (same meridian disease), closure of both large and small intestines (i.e., water closure), jaundice (same meridian disease), phlegm-fluid retention (due to the Spleen's failure to transport fluids for the Stomach), vomiting, diarrhea, and cholera (simultaneous disease of Spleen and Stomach), heart and abdominal pain (same meridian disease), indigestion of food (due to impaired Spleen transportation).
Biao Bing (Branch Disease - External Meridian disorders)
Swelling of the body skin, heaviness, fatigue, and excessive sleepiness (same meridian disease), inability to lift the four limbs (as the Spleen governs the four limbs), stiffness and pain at the root of the tongue, dysfunction of the big toe (same meridian disease), blockage of the nine orifices (the Spleen is the mother of all things and governs Ying and Wei; when the Spleen is diseased, all Zang-Fu organs are affected; since the nine orifices are external, this is classified as Branch disease), various spasms and neck stiffness (Renying pulse, located alongside the throat).
When Earth is Excess (Spleen-Earth pathogenic excess), use Draining Methods
Both the Stomach and Spleen are called "Officials of the Granaries," but the Spleen governs transportation and transformation. When Spleen-Qi is excessively excess, the pivot of the Central Jiao becomes unresponsive, hence draining methods are used, divided into three approaches below.
Draining the Son: Metal is the son of Earth. When Earth is overly full, Lung-Qi becomes congested. Draining Lung-Qi serves to reduce fullness.
Hezi (Chebula Fruit): Drains Qi, resolves phlegm, opens the stomach, and regulates the middle.
Fangfeng (Saposhnikovia Root): Drains the Lungs, disperses stagnant Qi in the head and eyes.
Sangbaipi (Mulberry Bark): Drains the Lungs, promotes water metabolism, directs Qi downward, and resolves phlegm.
Tinglizi (Lepidium Seed): Directs Qi downward, promotes water metabolism, and strongly drains the Lungs.
Vomiting Method: The Classics state: "For pathogens located above, induce emesis." When phlegm, blood, and food retention obstruct the Upper Jiao, inducing emesis is the most convenient method, hence the Vomiting Method is employed. Gastric excess does not typically mention emesis because the Stomach governs reception and containment, while the Spleen governs digestion; although accumulation lies in the Stomach, the pathology originates from the Spleen.
Douchi (Fermented Soybean): Can ascend and disperse; induces vomiting when combined with salt.
Zhizi (Gardenia Fruit): Bitter and cold, clears fire, induces vomiting for deficiency-related vexillation and exogenous heat.
Luobozhong (Radish Seed): Excels at promoting Qi movement, can induce vomiting for wind-phlegm.
Chanshan (Dichroa Root): Induces vomiting to move water, dispels old phlegm and retained fluid.
Gudi (Melon Peduncle): Induces vomiting for wind-heat phlegm-saliva and retained food in the upper diaphragm.
Yujin (Curcuma Rhizome): Moves Qi, breaks blood stasis, is light and ascending; induces vomiting when taken with Shengma together.
Jizhi (Vinegar Juice): Induces vomiting for various phlegm-fluids and retained food.
Lilu (Veratrum Root): Induces vomiting for wind-phlegm saliva in the upper diaphragm.
Kushen (Sophora Root): Clears fire, dries dampness, expels wind, and drives out water.
Chixiaodou (Adzuki Bean): Promotes water metabolism, disperses blood, clears heat, and detoxifies.
Yantang (Salt Water Soup): Can induce vigorous vomiting.
Kucha (Bitter Tea): Clears heat, resolves phlegm, directs Qi downward, and aids digestion; strong tea can induce vomiting.
Purgative Method: Purgation is not only for removing accumulations and clearing heat; it also applies to expelling phlegm and water. Since the Spleen dislikes dampness, Spleen disease leads to dampness predominance, and Earth fails to control Water, often generating conditions of retained fluid. Thus, it differs slightly from methods used for heat accumulations in the Intestines, Stomach, and Triple Burner.
Dahuang (Rhubarb Root): Drains excess heat in the Blood level, purges有形 (solid) accumulations.
Mangxiao (Mirabilite): Sweeps away excess heat, eliminates the stale, and generates the new.
Qingmengshi (Green Malachite): Heavy and sinking, directs Qi downward and benefits phlegm resolution.
Daji (Euphorbia Root): Drains water-dampness from the Zang-Fu organs.
Xuisui Zi (Spurge Seed): Drains retained fluid, treats edema.
Yuanhua (Genkwa Flower): Removes water qi, dissipates phlegm masses.
Gansui (Kansui Root): Drains water-dampness from the deep channels.
When Earth is Deficient (Spleen-Eqi deficiency), use Tonifying Methods
Earth is the mother of all things and prospers during the four seasons. When Earth is deficient, all other Zang-Fu organs lack sustenance, hence tonifying methods are used, divided into three approaches below.
Tonifying the Mother: Earth is born from Fire. Benefiting Heart-Fire generates Spleen-Earth.
Guixin (Cinnamon Twig Heart): Bitter enters the Heart Meridian, benefits Yang, and dissipates Yin.
Fuling (Poria): Calms the mind, benefits Qi, assists Yang, and tonifies the Spleen.
Tonifying Qi: Qi belongs to Yang. When Yang Qi is robust, dampness does not stagnate, and the Spleen functions vigorously.
Renshen (Ginseng Root): Greatly tonifies Yuan Qi, benefits Earth to generate Metal.
Huangqi (Astragalus Root): Tonifies Middle Qi, strengthens the Spleen and Stomach.
Shengma (Cimicifuga Rhizome): Ascends Yang Qi, tonifies Wei Qi, a guiding herb for the Spleen and Stomach.
Gegen (Kudzu Root): Ascends Stomach Qi, also enters the Spleen Meridian.
Gancao (Licorice Root): Tonifies Spleen and Stomach insufficiency.
Chenpi (Aged Tangerine Peel): Regulates the middle, relieves chest oppression, a herb for the Qi aspect of the Spleen and Stomach.
Huoxiang (Patchouli Herb): Enters the Spleen Meridian, removes foul odors.
Weirui (Polygonatum Rhizome): Tonifies the middle and benefits Qi, treats wind-dampness.
Sharen (Amomum Fruit): Harmonizes the Stomach, awakens the Spleen, promotes Qi movement, and regulates the middle.
Muxiang (Costus Root): Soothes the Liver and harmonizes the Spleen, a herb for the Qi aspect of the Triple Burner.
Bian Dou (Lablab Bean): Regulates the Spleen, warms the Stomach, dissipates summerheat, and removes dampness.
Tonifying Blood: The Spleen controls blood, prefers warmth, and dislikes cold. Cold-dampness injuring the Spleen causes Qi pathology, which subsequently affects Blood. Sweet-warm herbs benefit the Spleen, allowing Yang to generate Yin, thus harmonizing and tonifying blood. This differs from blood-tonifying methods for other Zang-Fu organs.
Baizhu (Atractylodes Macrocephala Rhizome): Sweet and warm, harmonizes the middle; when combined with blood herbs, it tonifies blood.
Cangzhu (Atractylodes Lancea Rhizome): Sweet, warm, and pungent-strong, dries the Stomach and strengthens the Spleen.
Baishao (White Peony Root): Drains the Liver and calms the Spleen, a channel-guiding herb for the Taiyin.
Jiaoyi (Maltose): Warms and tonifies the Spleen, sweetly relaxes the middle.
Dazao (Jujube Fruit): Sweet and warm, tonifies the middle, enters the Blood aspect of the Spleen Meridian.
Ganjiang (Dried Ginger): Pungent and warm, dries dampness, can guide blood herbs into the Qi aspect to generate blood.
Mu Gua (Chaenomeles Fruit): Subdues the Liver, regulates the Spleen, harmonizes Ying and Wei, benefits sinews and bones.
Wumei (Mume Fruit): Sour, astringent, and warm, a herb for the Blood aspect of the Spleen and Lungs.
Fengmi (Honey): Sweet and warm, tonifies the middle, harmonizes Ying and Wei.
Ben Shi (Root Dampness) should be removed
The text does not explicitly mention cold or heat, implying a combination of both. Two methods are listed below.
Drying the Central Palace (Drying Spleen Dampness): The Spleen dislikes dampness; drying dampness thereby strengthens the Spleen. The Spleen prefers warmth, so only cold-dampness is mentioned, not heat-dampness, as removing dampness naturally eliminates heat.
Baizhu (Atractylodes Macrocephala Rhizome): Bitter, dries dampness.
Cangzhu (Atractylodes Lancea Rhizome): Eliminates cold-dampness.
Jupi (Tangerine Peel): Regulates Qi, dries dampness.
Banxia (Pinellia Tuber): Removes dampness, resolves phlegm.
Wuzhuyu (Evodia Fruit): Dries the Spleen, removes dampness.
Nanxing (Arisaema Rhizome): Dries dampness, eliminates phlegm.
Baijiezhi (White Mustard Seed): Warms the middle, opens the stomach, promotes Qi movement, and resolves phlegm.
Cleaning the Fu Organs (Promoting Urination): Water is the origin of dampness; promoting urination removes dampness. Therefore, treating dampness requires benefiting urination.
Mutong (Akebia Stem): Opens the Bladder, guides damp-heat.
Chi Fuling (Red Poria): Benefits damp-heat; red is superior to white.
Zuling (Polyporus): Benefits dampness, promotes water metabolism.
Huoxiang (Patchouli Herb): Removing foul odors allows Zheng Qi (Upright Qi) to flow freely; when Qi transforms, urination becomes smooth.
Biao Shi (Branch Dampness) should be渗利 (Percolated and Drained)
Injury to the Spleen meridians involves more than just dampness. Exogenous dampness invading the body is not limited to the Spleen meridian alone. Discussing Spleen dampness specifically uses one example to illustrate the rest. Since dampness belongs to the Spleen, it follows its category.
Opening the Ghost Gate (Inducing Sweating): Dampness is resolved through sweat; Wind can dry dampness.
Gegen (Kudzu Root): Releases the muscle layer, opens the pores.
Cangzhu (Atractylodes Lancea Rhizome): Induces sweating, removes dampness.
Mahuang (Ephedra Stem): Pungent and warm, induces sweating.
Du Huo (Angelica Pubescens Root): Searches for wind, removes dampness.
(The four herbs listed above enter either the Yangming, Taiyang, or Shaoyin meridians, not exclusively the Spleen Meridian. When dampness combines with heat and injures the muscles, Yangming herbs are used. When dampness combines with wind and injures the skin, Taiyang herbs are used. When dampness combines with cold and injures the sinews and bones, Shaoyin herbs are used. Since Wet Earth prospers across the five phases, it incorporates herbs from various meridians. Extending this logic: if dampness is in the Taiyang, use Mahuang; if in Yangming, use Gegen and Cangzhu; if in Shaoyin, use Du Huo. Applying this principle broadly reveals the author's true intent; do not view it rigidly. The rest follows this pattern.)