叙曰∶气、血，人身之二仪也，气为主而血为配，故曰气化即物生，气变即物易，气盛
即物壮，气弱即物衰，气正即物和，气乱即物病，气绝即物死。是气之当养也明矣。一或失
治，则衰且乱，病且死，故考五方以治气。
人参（二两）
烦躁脉微者，加童便一卮。身寒脉微者，加附子三钱。
诸虚气弱危急者，此方主之。
气者，万物之所资始也。天非此气，不足以长养万物。人非此气，不足以有生。故曰∶
一息不运则机缄穷。一毫不续则霄壤判。是以病而至于危急，良医以气为首务也。人参味甘
性温，得天地冲和之气以成形，故用之以补冲和之气，使其一息尚存，则可以次第而疗诸疾
矣。烦躁加童便者，虚而有火也。身寒加附子者，回其孤阳也。虽然，虚实之辨，不可不察，
独
人参 白术 白茯苓 炙甘草（各二钱）
面色萎白，言语轻微，四肢无力，脉来虚弱者，此方主之。
夫面色萎白，则望之而知其气虚矣。言语轻微，则闻之而知其气虚矣。四肢无力，则问
之而知其气虚矣。脉来虚弱，则切之而知其气虚矣。如是则宜补气。是方也，人参甘温质润，
能
甘温而平，能调五脏愆和之气。四药皆甘温，甘得中之味，温得中之气，犹之不偏不倚之君
子也，故曰四君子。
序言说：气和血，是人身体的两个基本方面（二仪），气处于主导地位而血处于从属地位，所以说气化则万物生，气变则万物易，气盛则身体壮，气弱则身体衰，气正则身体调和，气乱则身体生病，气绝则身体死亡。由此可见，气是需要养护的。一旦治疗失当，气就会衰弱且紊乱，导致生病甚至死亡，所以考察五种方剂来治疗气病。
独参汤：人参（二两）。如果患者烦躁且脉象微弱，加入童便（儿童尿液）一杯。如果患者身体寒冷且脉象微弱，加入附子三钱。凡是各种虚损、气弱且病情危急的情况，都用此方主治。
气，是万物赖以起始的根本。天没有这股气，不足以长养万物。人没有这股气，不足以维持生命。所以说：呼吸一停运转停止，生命的枢纽就穷尽；气息稍有不续，天地般的生死界限就判然分明。因此，当疾病发展到危急关头，高明的医生把补气作为首要任务。人参味甘性温，禀受天地冲和之气而形成，所以用它来补益冲和之气，只要还有一息尚存，就可以依次次第地治疗各种疾病了。烦躁加童便，是因为虚而有火。身体寒冷加附子，是为了挽回孤阳。虽然如此，虚实之间的辨别，不可不仔细考察，独……
四君子汤：人参、白术、白茯苓、炙甘草（各二钱）。如果患者面色萎黄苍白，言语声音轻微，四肢无力，脉象虚弱，都用此方主治。
面色萎黄苍白，通过望诊就能知道是气虚。言语声音轻微，通过闻诊就能知道是气虚。四肢无力，通过问诊就能知道是气虚。脉象虚弱，通过切诊就能知道是气虚。像这样就应该补气。这个方子中，人参甘温质地滋润，能……（原文此处似有缺漏或排版错误，接下文）甘温而平，能调理五脏失调的气机。这四味药都是甘温之性，甘味得其中和之味，温性得其中和之气，就像是不偏不倚的君子一样，所以叫做四君子。
Preface: Qi and Blood are the two fundamental aspects (Er Yi) of the human body. Qi is primary, while Blood is secondary. Therefore, it is said that when Qi transforms, things are born; when Qi changes, things alter; when Qi is abundant, things become strong; when Qi is weak, things decline; when Qi is upright, things are harmonious; when Qi is chaotic, things become diseased; when Qi is exhausted, things die. Thus, it is clear that Qi requires nourishment. If treatment fails even slightly, Qi will become weak and chaotic, leading to disease and death. Hence, five formulas are examined to treat Qi disorders.
Dushen Tang (Single Ginseng Decoction): Renshen (Ginseng Radix et Rhizoma) [2 liang]. For those with restlessness (Fan Zao) and a faint pulse (Mai Wei), add Tongbian (Child's Urine) one cup. For those with cold limbs (Shen Han) and a faint pulse, add Fuzi (Aconiti Lateralis Radix Praeparata) 3 qian. This formula is indicated for all types of deficiency, Qi weakness, and critical conditions.
Qi is the source upon which all things depend. Without this Qi, Heaven cannot nurture all things. Without this Qi, humans cannot sustain life. It is said: "If breath ceases to move, the mechanism of life is exhausted. If continuity is lost even slightly, the distinction between heaven and earth (life and death) becomes clear." Therefore, when illness reaches a critical state, skilled physicians prioritize replenishing Qi. Renshen (Ginseng Radix et Rhizoma) has a sweet taste and warm nature, formed by receiving the balanced Qi (Chong He Zhi Qi) of Heaven and Earth. Thus, it is used to tonify this balanced Qi. As long as one breath remains, various diseases can be treated sequentially. Restlessness combined with Tongbian indicates deficiency with fire. Cold limbs combined with Fuzi aims to restore solitary Yang (Gu Yang). Nevertheless, the differentiation between deficiency and excess must not be overlooked; Dushen...
Sijunzi Tang (Four Gentlemen Decoction): Renshen (Ginseng Radix et Rhizoma), Baizhu (Atractylodis Macrocephalae Rhizoma), Baifuling (Poria), Zhigancao (Prepared Licorice Root) [each 2 qian]. This formula is indicated for those with sallow or pale complexion (Mian Se Wei Bai), faint voice (Yu Yan Qing Wei), weakness in the four limbs (Si Zhi Wu Li), and a weak pulse (Mai Lai Xu Ruo).
A sallow or pale complexion allows one to know Qi deficiency through observation (Wang). A faint voice allows one to know Qi deficiency through listening/smelling (Wen). Weakness in the four limbs allows one to know Qi deficiency through inquiry (Wen). A weak pulse allows one to know Qi deficiency through palpation (Qie). In such cases, tonifying Qi is appropriate. In this formula, Renshen is sweet, warm, and moist, capable of... [text gap] sweet, warm, and neutral, capable of regulating the disordered Qi of the Five Viscera. All four herbs possess sweet and warm properties. Sweet represents the flavor of centrality, and warm represents the nature of centrality, resembling a Junzi (Gentleman) who is neither biased nor extreme. Hence, it is called Sijunzi (Four Gentlemen).