《内经》曰∶脾者， 议之官，智周出焉。
脾者，仓禀之本，荣之居也；其华在唇四白，其充在肌，至阴之类，通于土气，孤脏以
灌四旁。脾主四肢，为胃行津液。
中央黄色，入通于脾，开窍于口，藏精于脾，故病在舌本。其味甘，其类土，其畜牛，
其谷稷，其应四时，上为镇星，是以知病之在肉也。其音宫，其数五，其臭香，其液涎。
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺，肺主口。其在天为湿，在地为
土，在体为肉，在脏为脾，在声为歌，在变动为哕，在志为思，思伤脾，怒胜思，湿伤肉，
风胜湿。甘伤肉，酸胜甘。
二十一穴脾中州，隐白在足大趾头，大都、太白、公孙盛，商丘、三阴交可求，漏谷、
地机、阴陵穴，血海、箕门、冲门开，府舍、腹结、大横排，腹哀、食窦连天溪，胸乡、周
荣、大包随（左右四十二穴）。
此一经起于隐白，终于大包，取隐白、大都、太白、商丘、阴陵泉，与井荥俞经合也。
脉起大指之端，循指内侧白肉际，过核骨后，上内踝前廉，上 内，循 骨后，交
出厥阴之前，上循膝股内前廉，入腹，属脾络胃，上膈，侠咽，连舌本，散舌下；其支别者，
复从胃别上膈，注心中。少血多气，巳时气血注此。
巳土之脏，脉在右关，实则饮食消而肌肤滑泽，虚则身体瘦而四肢不举。脐凸肢浮生之
难，口青唇黑死之易。去病安生，理宜调摄，戒满意之食，省爽口之味，因饮食劳倦之灾，
修
泻，行当熟记。如白术健脾消食，必青皮枳实；人参缓土和气，须半夏橘红。柴胡除不足之
热，佐之甘草升麻；黄 去有汗之火，辅之芍药川芎。气虚呕而人参茱萸，脾寒吐而丁香半
夏。泄泻手足冷而不渴兮，附子干姜，霍乱吐泻兼而不药兮，胡椒绿豆。脾冷而食不磨兮，
平胃宜加砂蔻；胃寒而饮不消兮，本方更入参苓。香附微寒，与缩砂消食化气，更妙安胎；
沉香少温，共藿香助土调中，奇消水肿，破血消症兮，三棱莪术；去瘀除疼兮，蒲黄五灵
。茴香治霍乱转筋，共济木瓜乌药；辣桂主中焦气滞，相扶枳壳生姜。心腹疼痛兮，延胡索
入胡椒；胸满咳逆兮，良姜炒同香附。肚实胀兮，大黄滑石朴牵牛，木香苓泻；腹虚胀兮，
参苓朴木橘辰砂，曲 附子。大抵物滞气伤，补益兼行乎消导，橘皮枳术丸，加减随宜；
食多胃壅，推陈并贵乎和中，巴豆备急丸，荡涤何伤。四君子平善，与人处也，使人道德进
而功名轻，忽不知其入于圣贤之域；二陈汤纯和，能消痰也，致令脾胃健而中气顺，自不觉
其进于仁寿之乡。抑又闻东垣悯生民夭枉，凡治疾必先扶植脾胃，诚不刊之妙典；王安道发
前贤未发，辨内伤不足中有有余，实得传之秘旨，万物从土而归出，补肾又不若补脾。
《导引本经》∶脾居五脏之中，寄旺四时之内，五味藏之而滋长，五神因之而彰着，
四肢百
不知味，四肢困倦，心腹痞满，为吐泄，为肠 ，此其见之《内经》诸书，盖班班具载，
可考而知者。然不饥强食则脾劳，不渴强饮则胃胀。食若过饱，则气脉不通，令心塞闭；食
若过少，则身羸心悬，意虑不固。食秽浊之物，则心识昏迷，坐念不安；食不宜之物，则四
大违反，而动宿疾，皆非卫生之道也。举要言之，食必以时，饮必以节，不饱不饥是也。人
能饮食如是，不惟脾胃清纯，而五脏六腑，亦调和矣。盖人之饮食入口，由胃脘入于胃中，
其滋味渗入五脏，其质入于小肠乃化之。至小肠下口，始厘清浊，浊者为渣滓，入于大肠；
清者为津液，入于膀胱，乃津液之府也。至膀胱又厘清浊，浊者入于溺中，清者入于胆，胆
引入于脾，散于五脏，为涎，为唾，为涕，为泪，为汗，其滋味渗入五脏，乃成五汗，同归
于脾，脾和乃化血，复归于脏腑也。经曰∶脾土旺能生万物，衰生百病，昔东坡调脾土，饮
食不过一爵一肉，有召饮者，预以此告∶一曰安分以养福，二曰宽胃以养气，三曰省费以养
财。善卫生者养内，不善卫生者养外；养内者安恬脏腑，调顺血脉，养外者极滋味之美，穷
饮食之乐，虽肌体充腴，而酷烈之气，内蚀脏腑矣。
《黄帝内经》说：脾是负责审议的器官，智慧由此产生。
脾是储藏水谷精微的根本，是营气居住的地方；它的光华表现在口唇四周，它的充养部位在肌肉，属于至阴的一类，与土气相通，作为孤脏来灌溉四方（其他脏腑）。脾主管四肢，为胃传输津液。
中央对应黄色，内通于脾，开窍于口，精气藏于脾，所以疾病会反映在舌根。它的味道属甘，类别属土，对应的家畜是牛，对应的谷物是稷，它与四季相应，在天体上对应镇星（土星），因此可以知道病位在肌肉。它的音律属宫，其数五，气味香，体液为涎。
中央产生湿气，湿生土，土生甘味，甘味滋养脾，脾化生肌肉，肌肉滋养肺，肺主口。它在自然界表现为湿，在地面表现为土，在人体形体表现为肉，在内脏表现为脾，在五声表现为歌，在异常变动表现为呃逆，在五志表现为思虑，思虑过度损伤脾，愤怒可以克制思虑，湿气损伤肌肉，风可以克制湿气。甘味损伤肌肉，酸味可以克制甘味。
足太阴脾经共有二十一穴，位于中州之地。隐白穴在大脚趾尖端，大都、太白、公孙穴气势旺盛，商丘、三阴交穴可在此寻求治疗，漏谷、地机、阴陵泉穴，血海、箕门、冲门穴开启，府舍、腹结、大横穴排列，腹哀、食窦连接天溪，胸乡、周荣、大包穴跟随（左右共四十二穴）。
这条经脉起于隐白穴，止于大包穴，选取隐白、大都、太白、商丘、阴陵泉，分别对应井、荥、输、经、合五类穴位。
脉气起始于大脚趾末端，沿着脚趾内侧白色皮肤边缘行走，经过核骨后方，上行至内踝前缘，再上行至小腿内侧，沿着胫骨后方，交叉出厥阴肝经之前，继续上行沿膝股内侧前缘，进入腹部，归属脾脏并联络胃腑，向上穿过膈肌，夹咽喉两侧，连系舌根，散布于舌下；它的分支，又从胃部分出，上行穿过膈肌，注入心中。此经血少气多，巳时气血灌注于此经。
脾属巳土之脏，脉象见于右手关部。实证时饮食消化正常且肌肤光滑润泽，虚证时身体消瘦且四肢无力抬起。脐部凸起、肢体浮肿难以治愈，口青唇黑则是容易死亡的征兆。去除疾病安顿生命，理应调理摄养，戒除过饱的饮食，减少爽口的美味，避免饮食劳倦带来的灾祸，应当熟记相应的泻法或补法。如用白术健脾消食，必须配合青皮、枳实；用人参缓和土性调和气息，须配半夏、橘红。柴胡清除不足之热，佐以甘草、升麻；黄芩清除有汗之火，辅以芍药、川芎。气虚呕吐用人参、吴茱萸，脾寒呕吐用丁香、半夏。泄泻手足冷且不口渴，用附子、干姜；霍乱吐泻兼治不用药则危，可用胡椒、绿豆。脾冷食物不磨碎，平胃散宜加砂仁、豆蔻；胃寒饮水不消化，本方更加入参、茯苓。香附微寒，与缩砂仁一起消食化气，更能安胎；沉香少温，与藿香一起助脾土调和中焦，奇妙地消除水肿。破血消癥瘕，用三棱、莪术；去瘀血除疼痛，用蒲黄、五灵脂。茴香治疗霍乱转筋，共同配合木瓜、乌药；辣桂（肉桂）主治中焦气滞，辅助枳壳、生姜。心腹疼痛，延胡索加入胡椒；胸满咳嗽气逆，良姜炒后同香附一起使用。肚实胀满，用大黄、滑石、厚朴、牵牛子，木香、茯苓、泻下药；腹虚胀满，用人参、茯苓、厚朴、木香、陈皮、辰砂、神曲、附子。大抵物滞气伤，补益兼行消导之法，橘皮枳术丸，加减随适宜；食多胃壅，推陈出新并贵在中和，巴豆备急丸，荡涤何妨。四君子汤平和善良，与人相处，使人道德进步而功名看轻，不知不觉进入圣贤境界；二陈汤纯和，能消除痰湿，致使脾胃健运而中气顺达，自然不觉进入仁寿之乡。又听说李东垣怜悯百姓早夭，凡治病必先扶持脾胃，这是不可磨灭的妙典；王好古发扬前人未发之旨，辨明内伤不足中有有余，确实得到了传承的秘旨，万物从土而归出，补肾不如补脾。
《导引本经》说：脾居于五脏之中，寄旺于四季之内，五味藏之而滋长，五神因之而彰着。不知滋味，四肢困倦，心腹痞满，导致呕吐泄泻，导致肠鸣，这些在《内经》等书中都有记载，可以考证得知。然而不饿强行进食则脾劳累，不渴强行饮水则胃胀。如果吃得过饱，则气脉不通，令心塞闭；如果吃得过少，则身体消瘦心神悬空，意念思虑不稳固。吃污秽浊臭之物，则心神昏迷，坐立不安；吃不适宜之物，则四肢违逆，引发旧疾，这都不是养生之道。举其要点来说，饮食要有定时，饮水要有节制，不饱不饥就是正确的。人能这样饮食，不仅脾胃清纯，而且五脏六腑也调和了。大概人的饮食入口，由胃脘进入胃中，其滋味渗入五脏，其质地进入小肠才消化。到了小肠下口，才开始分清别浊，浊者成为渣滓，进入大肠；清者成为津液，进入膀胱，这是津液的府库。到了膀胱又分清别浊，浊者进入尿液，清者进入胆，胆引入脾，散布于五脏，成为涎、唾、涕、泪、汗，其滋味渗入五脏，乃成五汗，同归于脾，脾调和后化生血液，再回归脏腑。经文说：脾土旺盛能生万物，衰弱则生百病。昔日苏东坡调理脾土，饮食不过一爵酒一块肉，有人邀请饮酒，预先以此告知：一是安分以养福，二是宽胃以养气，三是省费以养财。善于养生的人修养内在，不善于养生的人修养外在；修养内在的人使脏腑安宁恬静，血脉调顺；修养外在的人追求滋味的美好，穷尽饮食的乐趣，虽然肌体丰满，但酷烈之气，内部侵蚀脏腑了。
The *Huangdi Neijing* (Yellow Emperor's Inner Canon) states: The Spleen is the official of deliberation, from which wisdom emerges.
The Spleen is the root of granaries and storehouses, the residence of Ying-Qi (Nutritive Qi); its brilliance manifests in the four whites of the lips, its fleshing occurs in the muscles, it belongs to the category of Supreme Yin, connects with Earth Qi, and as a solitary Zang organ, it irrigates the four directions. The Spleen governs the four limbs and transports fluid substances for the Stomach.
The Central direction corresponds to Yellow, internally connecting to the Spleen, opening into the mouth, storing essence in the Spleen, therefore diseases manifest at the root of the tongue. Its flavor is Sweet, its element is Earth, its animal is the Ox, its grain is Ji (Millet), it corresponds to the four seasons, above it is Zhenxing (Saturn), thus one knows the disease is in the flesh. Its musical note is Gong (Pentatonic scale), its number is Five, its odor is Fragrant, its fluid is Saliva (Xian).
Central generates Dampness, Dampness generates Earth, Earth generates Sweet flavor, Sweet flavor nourishes the Spleen, the Spleen generates flesh, flesh nourishes the Lung, the Lung governs the mouth. In Heaven it is Dampness, on Earth it is Soil, in the body it is Flesh, in the Zang organs it is the Spleen, in sounds it is Song, in abnormal movements it is Hiccups (Yue), in emotions it is Pensive thought (Si). Excessive thinking damages the Spleen, Anger overcomes Thinking. Dampness damages flesh, Wind overcomes Dampness. Sweet flavor damages flesh, Sour flavor overcomes Sweet.
Twenty-one acupoints of the Spleen reside in the Central Plain. Yinbai (SP1) is at the tip of the big toe; Dadu (SP2), Taibai (SP3), and Gongsun (SP4) are abundant; Shangqiu (SP5) and Sanyinjiao (SP6) can be sought here; Lougu (SP7), Diji (SP8), and Yinlingquan (SP9); Xuehai (SP10), Jimen (SP11), and Chongmen (SP12) open; Fushé (SP13), Fujie (SP14), and Daheng (SP15) align; Fu'ai (SP16), Shidou (SP17), and Tianxi (ST16 - *Note: Text says Tianxi but context implies SP channel or nearby, keeping literal translation*) connect; Xiongxiang (ST22), Zhourong (ST23), and Dabao (SP21) follow (Total 42 points on both sides).
This meridian starts at Yinbai and ends at Dabao. Selecting Yinbai, Dadu, Taibai, Shangqiu, and Yinlingquan corresponds to the Jing-Well, Ying-Spring, Shu-Stream, Jing-River, and He-Sea points respectively.
The pulse originates at the tip of the big toe, follows the medial white skin margin of the toe, passes behind the metatarsophalangeal joint (nuclear bone), ascends anterior to the medial malleolus, goes up the medial aspect of the lower leg, follows posterior to the tibia, crosses anterior to the Jueyin (Liver) meridian, ascends along the anterior medial aspect of the knee and thigh, enters the abdomen, connects with the Spleen and links with the Stomach, ascends through the diaphragm, flanks the pharynx, connects with the root of the tongue, and scatters under the tongue; its branch separates from the Stomach, ascends through the diaphragm, and pours into the Heart. This meridian has little blood and much Qi, with Qi and Blood pouring into it during the Si hour (9-11 AM).
The Spleen is the Zang organ of Si-Earth, its pulse is found at the right Guan position. In excess conditions, digestion is normal and skin/flesh is smooth and lustrous; in deficiency conditions, the body is emaciated and the four limbs cannot be lifted. Protruding umbilicus and floating edema are difficult to cure; blue mouth and black lips indicate easy death. To remove disease and ensure life, regulation is appropriate: avoid overeating, reduce overly palatable foods, prevent disasters from dietary irregularity and fatigue, and diligently memorize the corresponding draining methods. For example, using Atractylodis Rhizoma (Baizhu) to strengthen the Spleen and promote digestion requires Qingpi (Tangerine Peel) and Aurantii Fructus (Zhishi); using Ginseng Radix (Renshen) to moderate Earth and harmonize Qi requires Pinellia Tuber (Banxia) and Citri Reticulatae Pericarpium (Juhong). Bupleuri Radix (Chaihu) clears deficiency heat, assisted by Glycyrrhizae Radix (Gancao) and Cimicifugae Rhizoma (Shengma); Scutellariae Radix (Huangqin) clears fire with sweating, aided by Paeoniae Radix Alba (Shaoyao) and Ligusticum Chuanxiong Rhizoma (Chuanxiong). For Qi deficiency vomiting, use Ginseng Radix and Evodiae Fructus (Wuzhuyu); for Cold-Spleen vomiting, use Illicii Fructus (Dingxiang) and Pinellia Tuber. For diarrhea with cold extremities and no thirst, use Aconiti Lateralis Radix Preparata (Fuzi) and Zingiberis Rhizoma (Ganjiang); for Huoluan (cholera-like syndrome) with vomiting and diarrhea, if not treated, use Piperis Fructus (Hujiao) and Phaseoli Semen (Lvdou). For Cold-Spleen where food is not ground, Pingwei San should add Amomi Fructus (Sharen) and Myristicae Semen (Doukou); for Cold-Stomach where drinks are not digested, add Ginseng Radix and Poria (Fuling) to the base formula. Cyperi Rhizoma (Xiangfu) is slightly cold, combined with Amomi Fructus to digest food and move Qi, excellently calms the fetus; Agarwood (Chenxiang) is slightly warm, together with Pogostemonis Herba (Huoxiang) assists Earth and regulates the Middle Jiao, miraculously eliminates edema. To break blood stasis and eliminate masses, use Spatholobi Caulis (Sanleng) and Curcumae Rhizoma (Ezhu); to remove stasis and relieve pain, use Polygoni Multiflori Caulis (Puhuang) and Trogopteri Dung (Wulingcao). Foeniculi Fructus (Huixiang) treats Huoluan with muscle spasms, jointly assisting Chaenomelis Fructus (Mugua) and Linderae Radix (Wuyao); Cinnamomi Cortex (Rgui) governs Middle Jiao Qi stagnation, supporting Aurantii Fructus (Zhiqiao) and Zingiberis Rhizoma Recens (Shengjiang). For heart/abdominal pain, add Corydalis Rhizoma (Yanhusuo) to Piperis Fructus; for chest fullness and cough/reversal of Qi, stir-fry Galangal Rhizome (Liangjiang) with Cyperi Rhizoma. For abdominal distension due to excess, use Rheum Radix et Rhizoma (Dahuang), Talcum (Huashi), Aucklandiae Radix (Houp), and Strychni Semen (Qianniu), plus Aucklandiae Radix, Poria, and purgatives; for abdominal distension due to deficiency, use Ginseng Radix, Poria, Aucklandiae Radix, Aucklandiae Radix, Citri Reticulatae Pericarpium, Realgar (Chensha), Malt (Qu), and Aconiti Lateralis Radix Preparata. Generally, when stagnation injures Qi, tonification should be combined with guiding out stagnation; Ju Pi Zhi Zhu Wan (Tangerine Peel and Atractylodes Macrocephala Pill) is suitable for modifications. When excessive food causes Stomach congestion, pushing out the old and nurturing the new is key; Badou Beijij Wan (Croton Seed Emergency Pill) cleanses without harm. Sijunzi Tang (Four Gentlemen Decoction) is peaceful and kind, like getting along with people, promoting morality and lightening fame, unknowingly leading to sagehood; Erchen Tang (Two Aged Decoction) is purely harmonious, eliminating phlegm, making the Spleen and Stomach strong and Middle Qi smooth, naturally entering the realm of benevolence and longevity. Furthermore, Li Dongyuan pitied the premature deaths of the people; whenever treating disease, he first supported the Spleen and Stomach, an unalterable classic; Wang Andao revealed what previous sages had not, distinguishing "excess within insufficiency" in internal injury, truly obtaining secret transmission: all things return to Earth, tonifying the Spleen is better than tonifying the Kidney.
The *Daoyin Benjing* states: The Spleen resides among the five Zang organs, flourishing within the four seasons. The five flavors nourish it, and the five spirits become prominent because of it. [Text missing some characters] inability to taste, fatigue of the four limbs, fullness in the heart and abdomen, leading to vomiting and diarrhea, leading to intestinal rumbling, these are recorded in the *Neijing* and other books, clearly documented and verifiable. However, eating when not hungry labors the Spleen; drinking when not thirsty causes Stomach distension. Eating too much blocks Qi and vessels, causing heart blockage; eating too little causes emaciation and a hanging heart, with unstable thoughts. Eating filthy/turbid substances causes mental confusion and restlessness; eating unsuitable substances causes limb rebellion and triggers old diseases, none of which are ways of health preservation. Briefly speaking, eating must be timed, drinking must be measured, neither full nor hungry is correct. If one eats and drinks this way, not only will the Spleen and Stomach remain pure and clear, but the five Zang and six Fu organs will also be harmonized. Generally, food enters the mouth, goes from the Wei-wan (epigastrium) into the Stomach. Its flavor permeates the five Zang organs, its substance enters the Small Intestine to be transformed. At the lower opening of the Small Intestine, clear and turbid are separated: the turbid becomes dregs, entering the Large Intestine; the clear becomes fluid substances, entering the Bladder, the mansion of fluids. At the Bladder, clear and turbid are again separated: the turbid enters urine, the clear enters the Gallbladder, the Gallbladder introduces it to the Spleen, scattering it into the five Zang organs, becoming saliva, spittle, nasal mucus, tears, and sweat. Its flavor permeates the five Zang organs, becoming five types of sweat, returning together to the Spleen. The Spleen harmonizes and transforms blood, which returns to the Zang and Fu organs. The Classics state: When Spleen Earth is prosperous, it generates all things; when deficient, it generates hundred diseases. In the past, Su Dongpo regulated Spleen Earth, consuming no more than one cup of wine and one piece of meat. When invited to drink, he would pre-inform: First, be content to cultivate fortune; second, relax the Stomach to cultivate Qi; third, save expenses to cultivate wealth. Those good at health preservation nurture the interior; those bad at it nurture the exterior. Those who nurture the interior keep Zang organs tranquil and meridians smooth; those who nurture the exterior pursue the beauty of flavors and the joy of diet. Although their bodies may be plump, harsh energies internally erode the Zang and Fu organs.