歧伯曰：脾者，土也，治中央，常以四時長四藏，各十八日寄治，不得獨主於時也。脾藏者，常著胃土之精也。土者，生萬物而法天地，故上下至頭足，不得主時也。
歧伯曰：脾者，土也，治中央，常以四时长四藏，各十八日寄治，不得独主于时也。脾藏者，常著胃土之精也。土者，生万物而法天地，故上下至头足，不得主时也。
Qí bó yuē: pí zhě, tǔ yě, zhì zhōng yāng, cháng yǐ sì shí zhǎng sì zàng, gè shí bā rì jì zhì, bù dé dú zhǔ yú shí yě.Pí zàng zhě, cháng zhuó wèi tǔ zhī jīng yě.Tǔ zhě, shēng wàn wù ér fǎ tiān dì, gù shàng xià zhì tóu zú, bù dé zhǔ shí yě.
Qibo says: the spleen is earth. It rules the centre, and constantly, through the four seasons, it grows the four depots — governing by delegation for eighteen days in each. It cannot govern a season by itself. The spleen depot is that which constantly bears the essence of the earth of the stomach. Earth gives birth to the ten thousand things and takes heaven and earth as its law; therefore it reaches above to the head and below to the feet, and cannot govern a season.
此三句由脾之屬土，推到土之德，再推到脾之所以不主時，**是全篇論脾最完整之一段，亦是由五行之理以論藏府之範例。**「歧」讀 qí；「伯」讀 bó；「曰」讀 yuē；「脾」讀 pí；「者」讀 zhě；「土」讀 tǔ；「也」讀 yě；「治」讀 zhì；「中」讀 zhōng；「央」讀 yāng；「常」讀 cháng；「以」讀 yǐ；「四」讀 sì；「時」讀 shí；「長」讀 zhǎng；「藏」讀 zàng；「各」讀 gè；「十」讀 shí；「八」讀 bā；「日」讀 rì；「寄」讀 jì；「不」讀 bù；「得」讀 dé；「獨」讀 dú；「主」讀 zhǔ；「於」讀 yú；**「著」讀 zhuó，附著、顯著也**——與「著」之讀 zhù（著作）、zhāo（著數）者別，亦不作「着」；「胃」讀 wèi；「之」讀 zhī；「精」讀 jīng；「生」讀 shēng；「萬」讀 wàn，底本作「萬」，不作「万」；「物」讀 wù；「而」讀 ér；「法」讀 fǎ，取法、效法也；「天」讀 tiān；「地」讀 dì；「故」讀 gù；「上」讀 shàng；「下」讀 xià；「至」讀 zhì；「頭」讀 tóu；「足」讀 zú。**「生萬物而法天地」是土德之總括**：土能生養萬物，故四時皆賴之；土取法天地，故不專一時而遍於四時。末句「不得主時也」遙答篇中「脾不主時，何也」之問，是此節之收束。
歧伯對曰：陽明者，胃脉也，胃者，土也，故聞木音而驚者，土惡木也。
歧伯对曰：阳明者，胃脉也，胃者，土也，故闻木音而惊者，土恶木也。
Qí bó duì yuē: yáng míng zhě, wèi mài yě, wèi zhě, tǔ yě, gù wén mù yīn ér jīng zhě, tǔ wù mù yě.
Qibo answers: Yangming is the vessel of the stomach, and the stomach is earth. Thus the reason the sound of wood alarms him is that earth is averse to wood.
「土」之目於本站已立，本篇用之最簡而最重：「胃者，土也」——僅此四字，便足以推出全篇第一答。「歧」讀 qí；「伯」讀 bó；「對」讀 duì；「曰」讀 yuē；「陽」讀 yáng；「明」讀 míng；「者」讀 zhě；「胃」讀 wèi；「脉」讀 mài；「也」讀 yě；**「土」讀 tǔ，本篇二見**；「故」讀 gù；「聞」讀 wén；「木」讀 mù，本篇四見；「音」讀 yīn；「而」讀 ér；「驚」讀 jīng；**「惡」讀 wù，本篇六見皆讀 wù**。**「胃者，土也」是以五行配藏府**：胃為水榖之海，五味出焉，於五行屬土，與第二十九篇「脾者，土也，治中央」同例而分言脾胃——脾為陰土、胃為陽土，本篇獨言胃者，以足陽明為胃之脉故也；既屬土，則為木之所勝，故聞木音而驚，此即「土惡木也」四字之來歷。
脾者，土也，而惡木，服此藥者，至甲乙日更論。
脾者，土也，而恶木，服此药者，至甲乙日更论。
Pí zhě, tǔ yě, ér wù mù, fú cǐ yào zhě, zhì jiǎ yǐ rì gēng lùn.
The spleen is earth, and it is averse to wood. Those who take these drugs — take the matter up again on the jia and yi days.
**「脾者，土也，而惡木」六字，是本篇用五行之惟一處**，**亦「服此藥者，至甲乙日更論」之所本**。**本篇「脾」2見**（内傷脾、脾者土也）、**「土」1見、「木」讀 mù1見**；「者」讀 zhě、**本篇11見**；「惡」讀 wù**讀 wù 不讀 è**（厭惡也）；「服」讀 fú、**本篇4見**；「至」讀 zhì；「甲」讀 jiǎ、「乙」讀 yǐ，**甲乙者，木日也**；「日」讀 rì；「更」讀 gēng**讀 gēng**（更端而論）。**脾惡木而藥氣急疾堅勁如木，故熱氣與藥氣相遇則傷脾**——**與第二十九篇「脾者土也，治中央」同一取譬，而此以之行藥禁**。
神在天爲風，在地爲木；在天爲熱，在地爲火；在天爲濕，在地爲土；在天爲燥，在地爲金；在天爲寒，在地爲水。
神在天为风，在地为木；在天为热，在地为火；在天为湿，在地为土；在天为燥，在地为金；在天为寒，在地为水。
Shén zài tiān wéi fēng, zài dì wéi mù; zài tiān wéi rè, zài dì wéi huǒ; zài tiān wéi shī, zài dì wéi tǔ; zài tiān wéi zào, zài dì wéi jīn; zài tiān wéi hán, zài dì wéi shuǐ.
In heaven spirit is wind and in earth it is wood; in heaven it is heat and in earth fire; in heaven dampness and in earth soil; in heaven dryness and in earth metal; in heaven cold and in earth water.
「在天爲濕，在地爲土」——**「土」讀 tǔ，本篇4見**；**此以土為濕之在地者，與在天之濕相對**；**下文第二十三段「甲己之歲，土運統之」，以土屬五運之一**；**「濕」讀 shī；「地」讀 dì**
中央生濕，濕生土，土生甘，甘生脾，脾生肉，肉生肺。其在天爲濕，在地爲土，在體爲肉，在氣爲充，在藏爲脾。其性靜兼，其德爲濡，其用爲化，其色爲黄，其化爲盈，其蟲倮，其政爲謐，其令雲雨，其變動注，其眚淫潰，其味爲甘，其志爲思。思傷脾，怒勝思，濕傷肉，風勝濕，甘傷脾，酸勝甘，
中央生湿，湿生土，土生甘，甘生脾，脾生肉，肉生肺。其在天为湿，在地为土，在体为肉，在气为充，在藏为脾。其性静兼，其德为濡，其用为化，其色为黄，其化为盈，其虫倮，其政为谧，其令云雨，其变动注，其眚淫溃，其味为甘，其志为思。思伤脾，怒胜思，湿伤肉，风胜湿，甘伤脾，酸胜甘，
Zhōng yāng shēng shī, shī shēng tǔ, tǔ shēng gān, gān shēng pí, pí shēng ròu, ròu shēng fèi. Qí zài tiān wéi shī, zài dì wéi tǔ, zài tǐ wéi ròu, zài qì wéi chōng, zài zàng wéi pí. Qí xìng jìng jiān, qí dé wéi rú, qí yòng wéi huà, qí sè wéi huáng, qí huà wéi yíng, qí chóng luǒ, qí zhèng wéi mì, qí lìng yún yǔ, qí biàn dòng zhù, qí shěng yín kuì, qí wèi wéi gān, qí zhì wéi sī. Sī shāng pí, nù shèng sī, shī shāng ròu, fēng shèng shī, gān shāng pí, suān shèng gān,.
The centre generates dampness, dampness generates earth, earth generates sweet, sweet generates the spleen, the spleen generates flesh, and flesh generates the lung. In heaven it is dampness, in earth soil, in the body flesh, in qi fullness, and among the viscera the spleen. Its nature is stillness that embraces all, its virtue moistening, its action transformation, its colour yellow, its transformation fullness, its creature the naked, its governance stillness, its command cloud and rain, its change stirring and pouring, its calamity flooding and bursting, its flavour sweet, and its emotion thought. Thought harms the spleen and anger overcomes thought; dampness harms the flesh and wind overcomes dampness; sweet harms the spleen and sour overcomes sweet.
「濕生土，土生甘」——**「土」本篇4見**；**中央之序：濕生土 → 土生甘 → 甘生脾 → 脾生肉 → 肉生肺**；**「其在天爲濕，在地爲土」是土之位**；**開章「土主甲己」之土是五運之土，與此五方之土同名而用異**
歧伯曰：非其位則邪，當其位則正，邪則變甚，正則微。帝曰：何謂當位？歧伯曰：木運臨卯，火運臨午，土運臨四季，金運臨酉，水運臨子，所謂歲會，氣之平也。
歧伯曰：非其位则邪，当其位则正，邪则变甚，正则微。帝曰：何谓当位？歧伯曰：木运临卯，火运临午，土运临四季，金运临酉，水运临子，所谓岁会，气之平也。
Qí bó yuē: fēi qí wèi zé xié, dāng qí wèi zé zhèng, xié zé biàn shèn, zhèng zé wēi. Dì yuē: hé wèi dāng wèi? Qí bó yuē: mù yùn lín mǎo, huǒ yùn lín wǔ, tǔ yùn lín sì jì, jīn yùn lín yǒu, shuǐ yùn lín zǐ, suǒ wèi suì huì, qì zhī píng yě.
Qi Bo said: not in its place it is evil; in its right place it is correct. Evil makes the change severe; correct makes it slight. Huang Di said: what is called being in place? Qi Bo said: the wood circuit meeting mao, the fire circuit meeting wu, the earth circuit meeting the end of the four seasons, the metal circuit meeting you, the water circuit meeting zi — this is the year meeting, a year of level qi.
「土運臨四季」——**「土」本篇5見：第七段一見，第八段二見，本段一見，第十一段「土運之歲，上見太陰」一見**；**本段五運各臨其位：木臨卯、火臨午、土臨四季、金臨酉、水臨子**；**「所謂歲會，氣之平也」是本段之斷，別立「歲會」新目**；**「運」讀 yùn，本篇10見**
中央生濕，濕生土，其德溽蒸，其化豐備，其政安靜，其令濕，其變驟注，其災霖潰。
中央生湿，湿生土，其德溽蒸，其化丰备，其政安静，其令湿，其变骤注，其灾霖溃。
Zhōng yāng shēng shī, shī shēng tǔ, qí dé rù zhēng, qí huà fēng bèi, qí zhèng ān jìng, qí lìng shī, qí biàn zhòu zhù, qí zāi lín kuì.
The centre generates dampness and dampness generates earth. Its virtue is moist steaming, its transformation rich provision, its governance quiet and still, its command dampness, its change sudden pouring, its disaster long rain that bursts and washes away.
「中央生濕，濕生土，其德溽蒸，其化豐備」——**「土」本篇7見**；**本篇之土或為五運之一（歲土太過、歲土不及）、或為五藏所應（脾土受邪）、或為五方之一（中央生濕，濕生土）**；**本篇「榖」13見，皆五榖之屬；「谷」1見，在「谿谷」；二字本篇各从其處**；**「土」讀 tǔ**
東風生於春，病在肝，俞在頸項；南風生於夏，病在心，俞在胸脅；西風生於秋，病在肺，俞在肩背；北風生於冬，病在腎，俞在腰股；中央爲土，病在脾，俞在脊。
东风生于春，病在肝，俞在颈项；南风生于夏，病在心，俞在胸胁；西风生于秋，病在肺，俞在肩背；北风生于冬，病在肾，俞在腰股；中央为土，病在脾，俞在脊。
dōng fēng shēng yú chūn, bìng zài gān, shù zài jǐng xiàng; nán fēng shēng yú xià, bìng zài xīn, shù zài xiōng xié; xī fēng shēng yú qiū, bìng zài fèi, shù zài jiān bèi; běi fēng shēng yú dōng, bìng zài shèn, shù zài yāo gǔ; zhōng yāng wéi tǔ, bìng zài pí, shù zài jǐ.
The east wind arises in spring: the disease is in the liver, and its transport is at the nape. The south wind arises in summer: the disease is in the heart, and its transport is at the chest and flanks. The west wind arises in autumn: the disease is in the lung, and its transport is at the shoulder and back. The north wind arises in winter: the disease is in the kidney, and its transport is at the loin and thigh. The centre is earth: the disease is in the spleen, and its transport is at the spine.
「中央爲土」——中央屬土，病在脾，與下文其類土、其畜牛、其榖稷相承；**「土」本篇2見**
帝曰：善。帝曰：四時之序，逆從之變異也，然脾脉獨何主？歧伯曰：脾脉者，土也，孤藏以灌四傍者也。
帝曰：善。帝曰：四时之序，逆从之变异也，然脾脉独何主？歧伯曰：脾脉者，土也，孤藏以灌四傍者也。
Dì yuē: shàn. Dì yuē: sì shí zhī xù, nì cóng zhī biàn yì yě, rán pí mài dú hé zhǔ? Qí bó yuē: pí mài zhě, tǔ yě, gū zàng yǐ guàn sì bàng zhě yě.
“Good. The order of the four seasons and the variations of following and counterflow are now clear — but what does the spleen pulse alone preside over?” It is earth: the solitary viscus that irrigates the four quarters.
「脾脉者，土也」，脾脉屬土，孤藏以灌四傍；本篇下文又言「中央土以灌四傍」，脾以土德居中而灌四藏。
備化之紀，氣恊天休，德流四政，五化齊脩，其氣平，其性順，其用高下，其化豐滿，其類土，其政安靜，其候溽蒸，其令濕，其藏脾，脾其畏風，其主口，其榖稷，其果棗，其實肉，其應長夏，其蟲倮，其畜牛，其色黄，其養肉，其病否，其味甘，其音宫，其物膚，其數五。
备化之纪，气协天休，德流四政，五化齐修，其气平，其性顺，其用高下，其化丰满，其类土，其政安静，其候溽蒸，其令湿，其藏脾，脾其畏风，其主口，其谷稷，其果枣，其实肉，其应长夏，其虫倮，其畜牛，其色黄，其养肉，其病否，其味甘，其音宫，其物肤，其数五。
Bèi huà zhī jì, qì xié tiān xiū, dé liú sì zhèng, wǔ huà qí xiū, qí qì píng, qí xìng shùn, qí yòng gāo xià, qí huà fēng mǎn, qí lèi tǔ, qí zhèng ān jìng, qí hòu rù zhēng, qí lìng shī, qí zàng pí, pí qí wèi fēng, qí zhǔ kǒu, qí gǔ jì, qí guǒ zǎo, qí shí ròu, qí yìng zhǎng xià, qí chóng luǒ, qí chù niú, qí sè huáng, qí yǎng ròu, qí bìng pǐ, qí wèi gān, qí yīn gōng, qí wù fū, qí shù wǔ.
In the era of Complete Transformation the qi is in accord with the goodness of heaven, its virtue flows through the governance of the four quarters, and the five transformations are complete and cultivated. Its qi even, its nature compliant, its use high and low, its transformation full and abundant, its class earth, its governance quiet and still, its climate damp and steaming, its command dampness, its viscus the spleen; the spleen fears wind; it governs the mouth; its grain panicled millet, its fruit the jujube, its kernel the flesh, its answering late summer, its creature the naked, its domestic animal the ox, its colour yellow, its nourishment the flesh, its illness stuffiness, its flavour sweet, its note gong, its thing the skin, its number five.
**「土」本篇13見**；**此段為備化之紀，土之平氣**；**「土疏泄」在發生之紀，與「蒼氣達」連讀，已入校勘**
歧伯曰：土鬱之發，巖谷震驚，雷殷氣交，埃昏黄黑，化爲白氣，飄驟高深，擊石飛空，洪水乃從，川流漫衍，田牧土駒，化氣乃敷，善爲時雨，始生始長，始化始成。故民病心腹脹，腸鳴，而爲數後，甚則心痛脅䐜，嘔吐霍亂，飲發注下，胕腫身重。雲奔雨府，霞擁朝陽，山澤埃昏，其乃發也，以其四氣。雲横天山，浮游生滅，怫之先兆。
歧伯曰：土郁之发，岩谷震惊，雷殷气交，埃昏黄黑，化为白气，飘骤高深，击石飞空，洪水乃从，川流漫衍，田牧土驹，化气乃敷，善为时雨，始生始长，始化始成。故民病心腹胀，肠鸣，而为数后，甚则心痛胁䐜，呕吐霍乱，饮发注下，胕肿身重。云奔雨府，霞拥朝阳，山泽埃昏，其乃发也，以其四气。云横天山，浮游生灭，怫之先兆。
Qí bó yuē: tǔ yù zhī fā, yán gǔ zhèn jīng, léi yīn qì jiāo, āi hūn huáng hēi, huà wéi bái qì, piāo zhòu gāo shēn, jī shí fēi kōng, hóng shuǐ nǎi cóng, chuān liú màn yǎn, tián mù tǔ jū, huà qì nǎi fū, shàn wéi shí yǔ, shǐ shēng shǐ zhǎng, shǐ huà shǐ chéng. Gù mín bìng xīn fù zhàng, cháng míng, ér wéi shuò hòu, shèn zé xīn tòng xié chēn, ǒu tù huò luàn, yǐn fā zhù xià, fū zhǒng shēn zhòng. Yún bēn yǔ fǔ, xiá yōng zhāo yáng, shān zé āi hūn, qí nǎi fā yě, yǐ qí sì qì. Yún héng tiān shān, fú yóu shēng miè, fú zhī xiān zhào.
Qi Bo said: when earth is pent and breaks out, the cliffs and valleys are shaken and alarmed; thunder rumbles at the junction of qi; dust darkens yellow and black and is transformed into white qi; it gusts high and deep; it strikes stones and hurls them into the air; great water follows; the streams run over and spread; fields and pasture become earth in the shape of colts; the transforming qi then spreads and well serves as seasonal rain; things begin to grow, begin to ripen, begin to transform, begin to be complete. Therefore the people are ill with distension of heart and belly and rumbling of the intestines, with frequent stool, and in severe cases heart pain and distension at the ribs, vomiting and cholera, rheumy outbreaks and running flux below, swollen feet and heaviness of body. Clouds run to the rain storehouse, sunset clouds crowd about the morning sun, and the dust of hills and marshes darkens — this is when it breaks out, in the fourth qi. Clouds lie across the mountains of heaven, floating and now living now dying — the foretoken of what is pent.
**「土」本篇26見，多在六十甲子表與鬱發之内**；**此段「土鬱之發，巖谷震驚」，五鬱之一**
歧伯曰：乘其至也，清氣大來，燥之勝也，風木受邪，肝病生焉。熱氣大來，火之勝也，金燥受邪，肺病生焉。寒氣大來，水之勝也，火熱受邪，心病生焉。濕氣大來，土之勝也，寒水受邪，腎病生焉。風氣大來，木之勝也，土濕受邪，脾病生焉。所謂感邪而生病也。乘年之虚，則邪甚也。失時之和，亦邪甚也。遇月之空，亦邪甚也。重感於邪，則病危矣。有勝之氣，其必來復也。
歧伯曰：乘其至也，清气大来，燥之胜也，风木受邪，肝病生焉。热气大来，火之胜也，金燥受邪，肺病生焉。寒气大来，水之胜也，火热受邪，心病生焉。湿气大来，土之胜也，寒水受邪，肾病生焉。风气大来，木之胜也，土湿受邪，脾病生焉。所谓感邪而生病也。乘年之虚，则邪甚也。失时之和，亦邪甚也。遇月之空，亦邪甚也。重感于邪，则病危矣。有胜之气，其必来复也。
Qí bó yuē: chéng qí zhì yě, qīng qì dà lái, zào zhī shèng yě, fēng mù shòu xié, gān bìng shēng yān. Rè qì dà lái, huǒ zhī shèng yě, jīn zào shòu xié, fèi bìng shēng yān. Hán qì dà lái, shuǐ zhī shèng yě, huǒ rè shòu xié, xīn bìng shēng yān. Shī qì dà lái, tǔ zhī shèng yě, hán shuǐ shòu xié, shèn bìng shēng yān. Fēng qì dà lái, mù zhī shèng yě, tǔ shī shòu xié, pí bìng shēng yān. Suǒ wèi gǎn xié ér shēng bìng yě. Chéng nián zhī xū, zé xié shèn yě. Shī shí zhī hé, yì xié shèn yě. Yù yuè zhī kōng, yì xié shèn yě. Chóng gǎn yú xié, zé bìng wēi yǐ. Yǒu shèng zhī qì, qí bì lái fù yě.
Qi Bo said: take it as it arrives. When cool qi comes in force it is the prevalence of dryness; wind and wood receive the evil, and liver illness arises. When hot qi comes in force it is the prevalence of fire; metal and dryness receive the evil, and lung illness arises. When cold qi comes in force it is the prevalence of water; fire and heat receive the evil, and heart illness arises. When damp qi comes in force it is the prevalence of earth; cold and water receive the evil, and kidney illness arises. When wind qi comes in force it is the prevalence of wood; earth and damp receive the evil, and spleen illness arises. This is what is meant by catching the evil and falling ill. Taking advantage of the emptiness of the year, the evil is severe; losing the harmony of the season, the evil is severe too; meeting the emptiness of the moon, the evil is severe as well. If the evil is caught twice over, the illness is dangerous. Where there is a prevailing qi, revenge will surely come.
**「土」本篇3見，或在土位之主，或在土之勝與土濕**；**此段「濕氣大來，土之勝也，寒水受邪」，六氣之勝之一**