治虚二统，统之于肺、脾而已。人之病，或为阳虚，或为阴虚。阳虚之久者，阴亦虚，
终是阳虚为本；阴虚之久者，阳亦虚，终是阴虚为本。凡阳虚为本者，其治之有统，统于脾也；
阴虚为本者，其治之有统，统于肺也。此二统者，与前人之治法异。前人治阳虚者，统之以
命火，八味丸、十全汤之类，不离桂、附者是；前人治阴虚者，统之以肾水，六味丸、百补
丸之类，不离知、柏者是。余何为而独主金、土哉？盖阴阳者，天地之二气。二气交感，干
得坤之中画而为离，离为火；坤得干之中画而为坎，坎为水。水火者，阴阳二气之所从生，
故乾坤可以兼坎离之功，而坎离不能尽乾坤之量。是以专补肾水者，不如补肺以滋其源，肺
为五脏之天，孰有大于天者哉？专补命火者，不如补脾以建其中，脾为百骸之母，孰有大于
地者哉？
就阳虚成劳之统于脾者言之，约有三种∶曰夺精，曰夺气，曰夺火。气为阳，火者，阳
气之
则火与气相次俱竭。此夺精之兼火与气也。劳役辛勤太过，渐耗真气。气者，火之属，精之
用。气夺，则火与精连类而相失。此夺气之兼火与精也。其夺火者，多从夺精而来，然亦有
多服寒药，以致命火衰弱，阳痿不起者。此三种之治，夺精、夺火主于肾，夺气主于脾。余
何为而悉统于脾哉？盖阳虚之症，虽有夺精、夺火、夺气之不一，而以中气不守为最险。故
阳虚之治，虽有填精、益气、补火之各别，而以急救中气为最先。有形之精血，不能速生；
无形之真气，所宜急固。此益气之所以切于填精也。回衰甚之火者，有相激之危；续清纯之
气者，有冲和之美。此益气之所以妙于益火也。夫气之重于精与火也如此，而脾气又为诸火
之原，安得不以脾为统哉？余尝见阳虚者，汗出无度；或盛夏裹绵；或腰酸足软而成痿症；
或肾虚生寒，木实生风，脾弱滞湿，腰背难于俯仰， 股不可屈伸，而成痹症；或面色皎白
，语音轻微。种种不一，然皆以胃口不进饮食，及脾气不化为最危。若脾胃稍调，形肉不脱
，则神气精血可以次第而相生，又何有亡阳之虞哉？此阳虚之治，所当悉统于脾也。
The treatment of deficiency syndromes has two main unifying principles, which are governed by the Lung and the Spleen, respectively. A person's illness may be either Yang deficiency or Yin deficiency. In cases of prolonged Yang deficiency, Yin also becomes deficient, yet ultimately Yang deficiency remains the root; in cases of prolonged Yin deficiency, Yang also becomes deficient, yet ultimately Yin deficiency remains the root. For those with Yang deficiency as the root, their treatment is unified under the Spleen; for those with Yin deficiency as the root, their treatment is unified under the Lung. These two unifying principles differ from the methods of previous physicians. Previous physicians treated Yang deficiency by focusing on the Fire of the Mingmen (Gate of Life), using formulas such as Bawei Wan (Eight-Ingredient Pill) and Shiquan Tang (Ten-Accomplishment Decoction), which invariably contained Rougui (Cortex Cinnamomi) and Fuzi (Radix Aconiti Lateralis Preparata). They treated Yin deficiency by focusing on Kidney Water, using formulas such as Liuwei Wan (Six-Ingredient Pill) and Baibu Wan (Hundred-Supplement Pill), which invariably contained Zhimu (Rhizoma Anemarrhenae) and Huangbai (Cortex Phellodendri). Why do I alone advocate tonifying Metal (Lung) and Earth (Spleen)? Generally speaking, Yin and Yang are the two Qi of Heaven and Earth. When these two Qi interact, Qian (Heaven) receives the middle line of Kun (Earth) to become Li (Fire); Kun receives the middle line of Qian to become Kan (Water). Water and Fire are the sources from which Yin and Yang Qi arise. Therefore, Qian and Kun can encompass the functions of Kan and Li, whereas Kan and Li cannot fully exhaust the magnitude of Qian and Kun. Thus, specifically tonifying Kidney Water is inferior to tonifying the Lung to nourish its source; the Lung is the Heaven of the Five Zang organs, and what is greater than Heaven? Specifically tonifying the Fire of the Mingmen is inferior to tonifying the Spleen to establish its center; the Spleen is the Mother of all bones and flesh, and what is greater than Earth?
Speaking of Yang deficiency progressing into consumptive disease (Lao) and being unified under the Spleen, there are approximately three types: namely, depletion of Essence (Jue Jing), depletion of Qi (Jue Qi), and depletion of Fire (Jue Huo). Qi belongs to Yang, and Fire is the standard/manifestation of Yang Qi; Essence is the root of Qi. If Essence is depleted, then Qi and Fire will sequentially exhaust themselves. This is depletion of Essence involving both Fire and Qi. Excessive physical labor and hardship gradually consume True Qi (Zhen Qi). Qi is a category of Fire and the function of Essence. If Qi is depleted, then Fire and Essence will simultaneously be lost. This is depletion of Qi involving both Fire and Essence. Those suffering from depletion of Fire mostly originate from depletion of Essence, but some result from taking excessive cold-natured herbs, leading to weakness of the Mingmen Fire and impotence. Regarding the treatment of these three types, depletion of Essence and depletion of Fire are primarily addressed at the Kidney, while depletion of Qi is primarily addressed at the Spleen. Why do I unify them all under the Spleen? Generally, although Yang deficiency syndromes vary in terms of depletion of Essence, Fire, or Qi, the most critical condition is the failure of Middle Qi (Zhong Qi) to maintain itself. Therefore, although the treatment of Yang deficiency varies between filling Essence, benefiting Qi, and tonifying Fire, the priority is to urgently secure Middle Qi.有形 (substantial) Essence and Blood cannot be generated quickly;无形 (insubstantial) True Qi should be urgently consolidated. This is why benefiting Qi is more urgent than filling Essence. To restore extremely depleted Fire carries the risk of mutual agitation; to continue pure Qi brings the beauty of harmonious balance. This is why benefiting Qi is superior to tonifying Fire. The importance of Qi over Essence and Fire is thus great, and since Spleen Qi is the origin of all Fire, how can it not be the unifying principle? I have observed patients with Yang deficiency experiencing uncontrolled sweating; or wearing cotton padding even in midsummer; or suffering from flaccidity syndrome due to soreness and weakness of the waist and legs; or suffering from bi-syndrome (painful obstruction) due to Cold generated by Kidney deficiency, Wind generated by Liver excess, and Dampness stagnating due to Spleen weakness, resulting in difficulty bending and stretching the back and waist, and inability to flex and extend the thighs; or presenting with pale complexion and faint voice. Although these manifestations vary, the most critical signs are loss of appetite and the Spleen's failure to transform and transport. If the Stomach and Spleen are slightly regulated, and the body and muscles do not waste away, then Spirit, Qi, Essence, and Blood can be generated in sequence, and what worry would there be of Yang collapse? This is why the treatment of Yang deficiency must be unified under the Spleen.