味甘，性温无毒，入脾肺肾三经。补阴虚，消肿硬，健脾气，长肌肉，强筋骨，疗干咳，
止遗泄，定惊悸，除泻痢。乳制用。紫芝为使，喜门冬，恶甘遂。
按∶丹溪曰∶山药属土，而有金与水，宜入脾肺肾而补虚。经曰∶虚之所在，邪必凑之，
肿
亦能滞气。
味苦甘，性温无毒，入脾经。除湿利水道，进食强脾胃。佐黄芩以安胎，君枳实而消痞。
止泄泻，定呕吐，有汗则止，无汗则发。土炒用。防风地榆为使，忌桃、李、雀肉、青鱼菘
菜。
按∶白术甘而除湿，所以为脾家要药，胎动痞满吐泻，皆脾弱也。用以助脾诸疾自去，
有汗因脾虚，故能止之。无汗因土不能生金，金受火克，皮毛焦热，既得其补脾，又藉其甘
温，而汗可发矣。伤寒门有动气者，不宜用之。
味甘辛，性温无毒，入脾胃二经。主平胃健脾，宽中散结，发汗祛湿，压山岗气，散
温疟。泔浸一宿，换泔浸，炒用，使忌同白术。
按∶苍术辛甘祛湿，脾胃最喜，故宜入之。大约与白术同功，乃药性谓其宽中发汗，功
过于白，固矣。又谓其补中除湿，力不及白，于理未然。夫除湿之道，莫过于发汗，安有汗
大发而湿未除者也？湿去而脾受其益矣。若以为发汗，故不能补中，则古何以称之为山精。
炼服可长生也？亦以其结阴阳之精气。俗医泥其燥而不常用，不知脾为脏主，所喜惟燥，未
有脾气健而诸脏犹受其损者，独火炎土燥脾虚作闷者忌之，恐益其火也。
山药：味甘，性温，无毒，归脾、肺、肾三经。能补益阴虚，消除肿胀硬结，健运脾气，促进肌肉生长，强健筋骨，治疗干咳，止住遗精滑泄，安定惊悸，消除腹泻痢疾。需用乳汁炮制后使用。以紫芝为引经药，喜配伍麦冬，忌与甘遂同用。
按语：朱丹溪说：山药属土，但兼具金和水的特性，适宜入脾、肺、肾三经以补虚损。《内经》说：虚损之处，邪气必然凑集，肿胀也会阻滞气机。
白术：味苦、甘，性温，无毒，归脾经。能祛除湿邪，通利水道，增进食欲，强健脾胃。佐以黄芩可安胎，作为主药配伍枳实可消痞满。能止泄泻，定呕吐，有汗时能止汗，无汗时能发汗。需用土炒后使用。以防风、地榆为引经药，忌与桃肉、李肉、雀肉、青鱼及白菜同用。
按语：白术味甘能祛湿，因此是脾脏的要药。胎动不安、痞满、呕吐、泄泻，都是脾虚所致。用它来辅助脾脏，各种疾病自然消除。有汗是因为脾虚，所以它能止汗；无汗是因为土（脾）不能生金（肺），金受火克，导致皮毛焦热，既得到它补脾的作用，又借助它的甘温之性，汗就可以发出来了。伤寒门中有“动气”症状的患者，不宜使用。
苍术：味辛、甘，性温，无毒，归脾、胃二经。主要功效是平胃健脾，宽中散结，发汗祛湿，压制山岚瘴气，散发温疟邪气。需用淘米水浸泡一夜，换水再浸，然后炒用，其引经药禁忌与白术相同。
按语：苍术辛甘能祛湿，脾胃最喜欢，所以适宜入脾胃经。大致功效与白术相同，但药性记载说它宽中发汗的功效超过白术，这确实如此。又说它补中除湿的力量不如白术，这在道理上是不对的。祛湿的方法，没有比发汗更有效的了，哪有汗大发而湿邪未除的道理呢？湿邪去除后，脾脏就受益了。如果认为因为它能发汗，所以不能补中，那么古人为什么称它为“山精”，说炼服可以长生呢？也是因为它凝聚了阴阳的精气。世俗医生拘泥于其燥性而不常用，不知道脾为脏之主，所喜好的就是燥，没有脾气健旺而其他脏腑反而受损的情况，唯独火炎土燥、脾虚作闷者忌用，恐怕会助长火势。
Dioscoreae Rhizoma (Shanyao, 山药): Sweet in taste, warm in nature, non-toxic. Enters the Spleen, Lung, and Kidney meridians. It tonifies Yin deficiency, reduces swelling and induration, strengthens Spleen Qi, promotes muscle growth, strengthens sinews and bones, treats dry cough, stops seminal emission and diarrhea, calms palpitations, and eliminates dysentery. Use after processing with milk. Purple Ganoderma (Zizhi, 紫芝) serves as a guiding herb; it harmonizes well with Ophiopogonis Radix (Maidong, 麦冬), but is incompatible with Kansui Root (Gansui, 甘遂).
Commentary: Zhu Danxi stated: Dioscorea belongs to Earth but possesses characteristics of Metal and Water, making it suitable for entering the Spleen, Lung, and Kidney meridians to tonify deficiency. The Classic states: Wherever there is deficiency, pathogenic factors inevitably gather; swelling can also obstruct Qi mechanism.
Atractylodis Macrocephalae Rhizoma (Baizhu, 白术): Bitter and sweet in taste, warm in nature, non-toxic. Enters the Spleen meridian. It dispels dampness and promotes water passage, enhances appetite, and strengthens the Spleen and Stomach. When assisted by Scutellariae Radix (Huangqin, 黄芩), it calms the fetus; when used as the chief ingredient with Aurantii Fructus Immaturus (Zhishi, 枳实), it resolves fullness. It stops diarrhea and vomiting; it arrests sweating when present, and induces sweating when absent. Use after stir-frying with soil. Saposhnikoviae Radix (Fangfeng, 防风) and Sanguisorbae Radix (Diyu, 地榆) serve as guiding herbs. Avoid using with peach flesh, plum flesh, sparrow meat, blue fish, and Chinese cabbage.
Commentary: Baizhu is sweet and dispels dampness, thus serving as a crucial herb for the Spleen. Fetal restlessness, abdominal fullness, vomiting, and diarrhea are all due to Spleen weakness. By assisting the Spleen, various ailments naturally resolve. Sweating occurs due to Spleen deficiency, so it can stop it; absence of sweating occurs because Earth (Spleen) fails to generate Metal (Lung), leading to Metal being overcome by Fire, causing scorching heat in the skin and hair. By tonifying the Spleen and utilizing its sweet-warm nature, sweating can be induced. In the Treatise on Cold Damage, patients with "moving Qi" should not use this herb.
Atractylodis Rhizoma (Cangzhu, 苍术): Pungent and sweet in taste, warm in nature, non-toxic. Enters the Spleen and Stomach meridians. It primarily regulates the Stomach, strengthens the Spleen, expands the middle jiao, dissipates nodules, induces sweating, dispels dampness, suppresses mountain miasma, and disperses warm malaria. Soak in rice washing water overnight, change the water and soak again, then stir-fry before use. Its contraindications regarding guiding herbs are the same as those of Baizhu.
Commentary: Cangzhu is pungent and sweet, dispelling dampness, which the Spleen and Stomach favor, hence it enters these meridians. Its general efficacy is similar to Baizhu, but pharmacological properties state that its ability to expand the middle and induce sweating exceeds that of Baizhu, which is indeed true. However, stating that its power to tonify the middle and dispel dampness is inferior to Baizhu is logically incorrect. The method of dispelling dampness is nothing more effective than inducing sweating; how could dampness remain if sweat is profusely discharged? Once dampness is removed, the Spleen benefits. If one argues that because it induces sweating, it cannot tonify the middle, why did ancients call it "Mountain Essence," claiming refined consumption grants longevity? This is because it condenses the essence of Yin and Yang. Empirical physicians often avoid it due to its dryness, unaware that the Spleen is the master of the Zang organs and prefers dryness; there is no case where robust Spleen Qi harms other organs. It is only contraindicated in cases of blazing Fire and dry Earth with Spleen deficiency causing stuffiness, lest it exacerbate the Fire.