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。
治疗虚证有两大纲领，分别统摄于肺和脾罢了。人的疾病，有的是阳虚，有的是阴虚。阳虚时间久的，阴也会虚，但终究以阳虚为根本；阴虚时间久的，阳也会虚，但终究以阴虚为根本。凡是阳虚为本的，治疗它有统一的法则，即统摄于脾；阴虚为本的，治疗它有统一的法则，即统摄于肺。这两个统一法则，与前人的治法不同。前人治疗阳虚的，统摄于命门之火，如八味丸、十全汤之类的方子，离不开肉桂、附子；前人治疗阴虚的，统摄于肾水，如六味丸、百补丸之类的方子，离不开知母、黄柏。我为什么唯独推崇补肺（金）和补脾（土）呢？大概阴阳，是天地间的二气。这两气交感，乾卦得到坤卦的中爻变成离卦，离代表火；坤卦得到乾卦的中爻变成坎卦，坎代表水。水和火，是阴阳二气产生的根源，所以乾坤可以兼有坎离的功效，而坎离不能完全具备乾坤的量度。因此，专门补肾水的，不如补肺来滋养其源头，肺是五脏的天，哪有比天更大的呢？专门补命火的，不如补脾来建立其中的根基，脾是全身骨骼肌肉的母亲，哪有比地更大的呢？
就阳虚发展成劳损而统摄于脾的情况来说，大约有三种：叫作夺精，叫作夺气，叫作夺火。气属于阳，火是阳气的准则（或表现），精是气的根本。如果精被剥夺，那么气和火就会相继枯竭。这就是夺精同时兼及火与气。过度劳累辛劳，逐渐耗损真气。气属于火的一类，是精的作用。气被剥夺，那么火和精就会连带着丧失。这就是夺气同时兼及火与精。那些夺火的，大多从夺精而来，但也有因为多服寒凉药物，导致命火衰弱，出现阳痿不举的情况。这三种情况的治理，夺精、夺火主要责之于肾，夺气主要责之于脾。我为什么要把它们全部统摄于脾呢？大概阳虚的病证，虽然有夺精、夺火、夺气的不一样，但以中气不守最为危险。所以阳虚的治疗，虽然有填精、益气、补火的区别，但以急救中气为最先。有形的精血，不能快速生成；无形的真气，应当紧急固护。这就是益气比填精更迫切的原因。挽回极度衰微的火，有相互激荡的危险；续接清纯的气，有冲和美好的益处。这就是益气比益火更妙之处。气对于精和火的重要性如此之大，而脾气又是各种火的源头，怎么能不以脾作为统领呢？我曾经见到阳虚的人，出汗没有节制；或者在盛夏穿着绵衣；或者腰酸脚软而成痿症；或者肾虚生寒，肝木实而生风，脾弱停滞湿气，腰背难以俯仰，大腿不可屈伸，而成痹症；或者面色苍白，语音轻微。种种情况不一，然而都以胃口不进饮食，以及脾气不能运化最为危急。如果脾胃稍微调和，形体肌肉不脱失，那么神气精血就可以依次相生，又有什么阳气亡脱的忧虑呢？这就是阳虚的治疗，应当全部统摄于脾的原因。
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.