Library

Li Dongyuan stated: "Those that are high should be suppressed." This does not mean that what is inherently high must always be suppressed, but rather because the pathology originates below yet manifests as excessive upward rebellion, it needs to be suppressed to guide it downward. If the pathology is originally located above, why suppress it? "Those that are low should be elevated." This does not mean that what is inherently low must always be elevated, but rather because the pathology originates above yet manifests as excessive sinking of healthy Qi, it needs to be elevated to raise it up. If the pathology is originally located below, why elevate it?

When a disease is caused by an excess of pathogenic factors, it should be treated with reduction methods (such as purging). When a disease is caused by a deficiency of healthy Qi, it should be treated with tonification methods. Assist with flavors beneficial to the condition and harmonize with appropriate properties, ensuring that both the host Qi and guest Qi find their proper places, and that cold, heat, warmth, and coolness are mutually adapted. If the cold-heat-warmth-cool nature of the treatment matches the nature of the illness prevalent among the people, this constitutes a "counter" syndrome, treated by orthodox regulation (treating contrary to the disease nature). If they do not match, this constitutes a "conforming" syndrome, treated by contrarian regulation (treating in accordance with the disease nature). These are the general principles for treating host and guest Qi.

The Yellow Emperor asked: To treat cold diseases with hot herbs, and to treat hot diseases with cold herbs—when the Qi interacts counteractively (opposing), it is orthodox treatment; when the Qi interacts conformingly (following), it is contrarian treatment. I understand these principles. How should the orthodox flavors (the Five Flavors) be applied?

Qibo replied: For the Master of the Wood Position (when Jueyin Wind-Wood governs), reduction is achieved using sour flavor, and tonification is achieved using acrid flavor.

Wang Bing commented: The Wood Position corresponds to the sixty-one days before the Spring Equinox, which is the First Qi.

Wu Kun commented: When the Host Qi and Guest Qi are identical, it is called "mutually obtaining" (Xiang De); when they differ, it is called "not mutually obtaining" (Bu Xiang De). Orthodox flavors are used to regulate the Host and Guest Qi of the six segments.

Zhang Zhicong commented: This follows the previous text, stating that the Host and Guest Qi of the four seasons each have an orthodox flavor at their fundamental position. "The Master of the Wood Position" refers to the time governed by Jueyin. This is a fixed position unchanging across the four seasons, hence called "Position." If the spring-warm Qi arrives before its appointed time, it indicates an excess of Qi, and it is appropriate to reduce it with sour flavor. If the time has arrived but the Qi has not, it indicates a deficiency of Qi, and it is appropriate to tonify it with acrid flavor. Since Wood nature is ascending and spreading, sour flavor reverses this nature by astringing, thus constituting reduction. Acrid flavor assists its generating Qi, conforming to its nature, thus constituting tonification.

Ma Shi commented: The Master of the Wood Position, the Qi exists sixty-one days before the Spring Equinox as the First Qi.

Zhang Jiebin commented: The transformational Qi of the Five Elements has specific flavors for tonification and reduction, hence called "Orthodox Flavor." This applies not only to Guest and Host Qi but generally.

I (Zhang Ji) note: The positions of Host and Guest exist within Wu Yun Liu Qi (Five Movements and Six Qi). The Five Movements consist of Wood, Fire, Earth, Metal, and Water, divided into Wind, Summer-heat, Dampness, Dryness, and Cold. The Qi of Wood Movement is Wind, smoothly distributed during Spring, constituting the First Movement. The Qi of Fire Movement is Summer-heat, smoothly distributed during Summer, constituting the Second Movement. The Qi of Earth Movement is Dampness, smoothly distributed during Late Summer, constituting the Third Movement. The Qi of Metal Movement is Dryness, smoothly distributed during Autumn, constituting the Fourth Movement. The Qi of Water Movement is Cold, smoothly distributed during Winter, constituting the Fifth Movement. These are the Master Positions of the Five Movements. The Master Positions of the Six Qi are: Jueyin Wind-Wood governs the First Qi of Spring; Shaoyin Ministerial Fire governs the Second Qi of Summer; Shaoyang Ministerial Fire governs the Third Qi of Mid-Summer; Taiyin Damp-Earth governs the Fourth Qi of Late Summer; Yangming Dryness-Metal governs the Fifth Qi of Autumn; Taiyang Cold-Water governs the Sixth Qi of Winter. Heaven uses five as a constraint, Earth uses six as a rhythm. The seasonal commands remain consistent year after year without change, hence called "Master." Wood nature ascends; sour flavor reverses this nature by collecting/astringing, hence reduction. Wood likes to spread; acrid flavor aids its Qi to disperse, hence tonification.

For the Master of the Fire Position (when Shaoyin Ministerial Fire and Shaoyang Ministerial Fire govern), reduction is achieved using sweet flavor, and tonification is achieved using salty flavor.

Wang Bing commented: The position of Ministerial Fire (Jun Huo) is sixty-one days after the Spring Equinox, i.e., the Second Qi. The position of Executive Fire (Xiang Huo) is thirty days before and after the Summer Solstice, i.e., the Third Qi. Although the Qi of the two Fires differs, their functional application is one.

Wu Kun commented: There are two Fires: The Second Qi, sixty-one days after the Spring Equinox, is governed by Shaoyin Ministerial Fire. The Fourth Qi, sixty-one days after Major Heat, is governed by Shaoyang Executive Fire.

Zhang Zhicong commented: The Second Qi is the position governed by Ministerial Fire; the Third Qi is the position governed by Executive Fire. If warm-hot Qi arrives before the third month, it indicates excess Qi, and it is appropriate to reduce it with sweet flavor, because sweet flavor drains the mother Qi through the son (Fire generates Earth; Sweet belongs to Earth; reducing the excess by draining the child). If the time arrives but the Qi does not, it indicates insufficient Qi, and it is appropriate to tonify it with salty flavor, because salty flavor belongs to Water, using Water to assist Fire.

Wang Zilv commented: When Kidney Water is insufficient, the Heart hangs empty like hunger sickness, indicating Water failing to assist Fire.

I (Zhang Ji) note: Fire nature is rapid; sweet flavor reverses this nature by slowing it down, hence reduction. Fire desires softness; salty flavor conforms to this nature by softening, hence tonification.

For the Master of the Earth Position (when Taiyin Damp-Earth governs), reduction is achieved using bitter flavor, and tonification is achieved using sweet flavor.

Wang Bing commented: The position of Earth is sixty-one days before the Autumn Equinox, i.e., the Fourth Qi.

Wu Kun commented: The Third Qi, sixty-one days after Grain Full, is governed by Taiyin Damp-Earth.

Zhang Zhicong commented: Earth governs the Fourth Qi. During the time of Host Qi, if there is heavy evaporation and rain, it indicates excess Qi, and it is appropriate to use bitter flavor to drain it, to drain its excessive accumulation. If the transformational Qi is not commanding and Cold/Wind arise together, indicating insufficiency of Host Qi, it is appropriate to tonify it with sweet flavor, because when Qi is insufficient, it is tonified with flavor.

I (Zhang Ji) note: Earth nature is damp; bitter flavor reverses this nature by drying it, hence reduction. Earth desires relaxation; sweet flavor conforms to this nature by relaxing, hence tonification.

For the Master of the Metal Position (when Yangming Dryness-Metal governs), reduction is achieved using acrid flavor, and tonification is achieved using sour flavor.

Wang Bing commented: The position of Metal is sixty-one days after the Autumn Equinox, i.e., the Fifth Qi.

Wu Kun commented: The Fifth Qi, sixty-one days after the Autumn Equinox, is governed by Yangming Dryness-Metal.

Zhang Zhicong commented: In the Fifth Qi, if clear-austere Qi arrives early before the proper time, it indicates excess Qi, and reduction should use acrid flavor to disperse it. If deep Autumn arrives but summer heat remains, it indicates insufficient Qi, and tonification should use sour flavor to collect it.

I (Zhang Ji) note: Metal nature is collecting/astringing; acrid flavor reverses this nature by dispersing, hence reduction. Metal desires collection; sour flavor conforms to this Qi by collecting, hence tonification.

For the Master of the Water Position (when Taiyang Cold-Water governs), reduction is achieved using salty flavor, and tonification is achieved using bitter flavor.

Wang Bing commented: The position of Water is thirty days before and after the Winter Solstice, i.e., the Final Qi.

Wu Kun commented: The Final Qi, sixty-one days after Light Snow, is governed by Taiyang Cold-Water.

Zhang Zhicong commented: In the Final Qi, if severe cold, ice, snow, frost, or hail occurs before the proper time, it indicates excess Qi, and it should be reduced with salty flavor, because salty flavor can drain downward, following its category to reduce it. If the time has arrived but the weather remains warm, it indicates insufficient Qi, and it should be tonified with bitter flavor, because bitter flavor is Yin-cold and flares upward; using bitter assists the Biaoben (Root and Branch) flavor of Taiyang. This is called regulating the orthodox flavor, aiming for balance, preventing the uneven Qi of the four seasons from causing illness in the people.

I (Zhang Ji) note: Water nature is coagulating/stagnant; salty flavor reverses this nature by softening, hence reduction. Water desires firmness; bitter flavor conforms to this Qi by firming, hence tonification.

For the Guest of Jueyin (Guest Qi superimposed on Jueyin), tonify with acrid flavor, reduce with sour flavor, and relax with sweet flavor.
For the Guest of Shaoyin (Guest Qi superimposed on Shaoyin), tonify with salty flavor, reduce with sweet flavor, and collect with salty flavor.

Wang Bing commented: The New Correction states: According to *Lingshu · Zangqi Fashi Lun*, "The Heart suffers from slackness, urgently eat sour to collect it; the Heart desires softness, urgently eat salty to soften it." Here, saying "collect with salty" is an error.

Wu Kun commented: "Guest" changes yearly, like a guest who does not stay permanently. The method uses the third branch after the current year's branch to start the First Qi. For example, in a Zi year, the third branch after Zi is Xu. Xu represents Cold-Water as the First Qi, so Cold-Water becomes the Guest,推算 (deduced) sequentially. Jueyin would then be the Second Qi.

Zhang Zhicong commented: These are the orthodox flavors for the superimposed Six Qi with excess or deficiency. The movement and operation of the Six Qi have no fixed position, like external guests arriving, hence called "Guest." Observation is usually done at dawn on the first day of the first lunar month.

Zhang Jiebin commented: "Guest" refers to illness caused by Guest Qi; subsequent cases follow this pattern.

I (Zhang Ji) note: The positions of Host and Guest exist in Wu Yun Liu Qi. Host Qi is as described above. Guest Qi refers to the superimposed Qi. Ancient sages looked up at the five heavens; seeing the Five Qi descend upon the sky: Wood Qi descends upon the Ding-Ren directions, thus recognizing Ding-Ren combine to transform into Wood. Dan Tian (Red Sky/Fire Qi) descends upon the Wu-Gui directions, thus recognizing Wu-Gui combine to transform into Fire. Cang Tian (Green Sky/Earth Qi) descends upon the Jia-Ji directions, thus recognizing Jia-Ji combine to transform into Earth. Xuan Tian (Black Sky/Water Qi) descends upon the Bing-Xin directions, thus recognizing Bing-Xin combine to transform into Water. Su Tian (White Sky/Metal Qi) descends upon the Yi-Geng directions, thus recognizing Yi-Geng combine to transform into Metal. These are the heavenly transformations superimposed on the five positions of Host Qi, governing the Guest Movements. It starts with the transformation governing the central movement as the First Movement. For example, in Jia-Ji years, Earth Movement governs; starting with Earth generating Metal as the Second Movement, and so on. This describes Heavenly Stems starting movements. Regarding Earthly Branches starting Qi: For example, in Zi-Wu years, Shaoyin Ministerial Fire governs the Heavens (Si Tian), and Yangming Dryness-Metal governs the Earth (Zai Quan). Qi rises from below to above, so it starts with Yangming below. Yangming is Two Yang; Two Yang generates Three Yang; Three Yang is Taiyang. Taiyang Cold-Water is the Guest First Qi, which is the left interstitial Qi of the Earth. Three Yang extreme generates One Yin; One Yin is Jueyin. Jueyin is the Guest Second Qi, which is the right interstitial Qi of Heaven. The rest follows this method. The example of starting every year's Si Tian and Zai Quan involves the four interstitial Qi on the left and right, which divide the Six Qi to govern upper and lower. The current year's Si Tian governs the first half of the year, and Zai Quan governs the second half. Relative to the Main Movement and Main Qi, it is called "Guest."

For the Guest of Taiyin (Guest Qi superimposed on Taiyin), tonify with sweet flavor, reduce with bitter flavor, and relax with sweet flavor.
For the Guest of Shaoyang (Guest Qi superimposed on Shaoyang), tonify with salty flavor, reduce with sweet flavor, and soften with salty flavor.
For the Guest of Yangming (Guest Qi superimposed on Yangming), tonify with sour flavor, reduce with acrid flavor, and drain with bitter flavor.
For the Guest of Taiyang (Guest Qi superimposed on Taiyang), tonify with bitter flavor, reduce with salty flavor, firm with bitter flavor, and moisten with acrid flavor. This opens the Cou Li (pores/skin texture), produces body fluids, and unblocks Qi.

Wang Bing commented: Each segment of the Guest Qi lasts sixty-one days, residing in no fixed place, migrating with the Zang organs. If Guest wins, reduce Guest and tonify Host; if Host wins, reduce Host and tonify Guest. Treatment should follow whether urgency or relaxation is required.

Zhang Zhicong commented: *Zangqi Fashi Lun* states: "Spleen desires relaxation, urgently eat sweet to relax it; Heart desires softness, urgently eat salty to soften it; Lungs suffer from rebellious Qi, urgently eat bitter to drain it; Kidneys desire firmness, urgently eat bitter to firm them; Kidneys suffer from dryness, urgently eat acrid to moisten them, opening Cou Li, producing body fluids, and unblocking Qi."

Ma Shi commented: For the Guest Qi of Taiyin, tonify with sweet, reduce with bitter, and relax with sweet. Its sweet-tonifying and bitter-reducing align with Host Qi, and tonifying serves to relax. For the Guest Qi of Shaoyang, tonify with salty, reduce with sweet, aligning with Host Qi, where tonifying serves to soften. For the Guest Qi of Yangming, tonify with sour, reduce with acrid, and drain with bitter. Its sour-tonifying and acrid-reducing align with Host Qi, and additionally requires bitter draining. For the Guest Qi of Taiyang, tonify with bitter, reduce with salty. Its bitter-tonifying and salty-reducing align with Host Qi, and additionally requires firming with bitter and moistening with acrid. All these serve to open Cou Li, produce body fluids, and unblock the Qi of each meridian.

The Yellow Emperor asked: You said the Qi of Spring and Autumn begins earlier (before Start of Spring/Autumn), and the Qi of Winter and Summer begins later (after Start of Summer/Winter). I understand this. However, the Six Qi cycle and govern the year irregularly. How should tonification and reduction be applied?

Wang Bing commented: By distinguishing the Six Qi positions using the Equinoxes and Solstices, the First and Fourth Qi begin fifteen days before Start of Spring and Start of Autumn respectively as the marker. The Third and Sixth Qi begin fifteen days after Start of Summer and Start of Winter respectively as the marker. Thus, within the markers of the Third and Sixth Qi, the Equinoxes fall exactly in the middle. Hence, "Spring and Autumn Qi begins earlier, Winter and Summer Qi begins later." However, with 365 days changing one Qi per year, old Qi changes to new when the year passes, and when new Qi comes, old Qi goes. The suitable flavors differ between Heaven and Earth, and the formulas for tonification and reduction should know the sequence. Hence the question again.

Wu Kun commented: "Governing the year" refers to Si Tian (Heavenly Governance) and Zai Quan (Earthly Subjugation).

Zhang Zhicong commented: "Spring and Autumn Qi begins earlier" means Spring is before the first half of the year, and Autumn is before the second half. "Winter and Summer Qi begins later" refers to the Fourth Season Host Qi. "Six Qi cycling and governing the year irregularly" refers to the superimposed Guest Qi, where the six periods rotate without fixed positions.

Ma Shi commented: This discusses the orthodox flavors suitable for the Six Qi governing the year.

Qibo replied: Whatever is governed above and below, follow its benefits, and correct its flavors—that is the key. The left and right follow the same method. The major principle states: For the Master of Shaoyang, first salty then bitter; for the Master of Jueyin, first sour then acrid; for the Master of Shaoyin, first bitter then sweet. Assist with what is beneficial, support with what generates—it is called obtaining the Qi.

Wang Bing commented: "Master" refers to governing the year; "Obtaining" refers to obtaining its functional nature. Obtaining its functional nature allows flexibility; failing to obtain it leads to conflict and deviation. How can one expect to dispel pathogens? It merely damages the wonderful Qi of true vitality. The sequence of flavors mentioned implies reducing first and tonifying second when disease is present.

Wu Kun commented: These all involve reducing first and tonifying second. "Beneficial" means facilitating ascent, descent, floating, and sinking according to their nature. "Generating" refers to the Qi from which the Root, Branch, and Middle generate.

Zhang Zhicong commented: The Host Qi of the four seasons communicates front and back, obtaining the tranquility of Qi. If disturbed by Guest winning, and order is not followed, severe illnesses arise. Therefore, for what is governed above and below and the interstitial Qi on the left and right, one should follow its benefits, correct its flavors to regulate it, which is the key. The major principle is to reduce first and tonify second, assisting what benefits the Host Qi and supporting what generates the Host Qi, thereby obtaining the generation and communication of the Four Seasons' Qi. Specifically, the previous chapter discussed Guest Qi tonification/reduction, tonifying first and reducing second, based on the Guest's fundamental Qi. This section discusses Host Qi of the four seasons, reducing first and tonifying second.

Zhang Jiebin commented: Si Tian and Zai Quan above and below each have governance. Tonification and reduction should be used according to benefit, with orthodox flavors as the key. Interstitial Qi above follows Si Tian, below follows Zai Quan, hence "same method." "Master" refers to governing the year, not Host/Guest Master. This is the orthodox flavor for Six Qi tonification/reduction. When Six Qi prevail, one must first remove excess and then tonify deficiency, so all flavor applications reduce first and tonify second. Beyond orthodox tonification/reduction, assist with what is beneficial, combine with what is appropriate, and support with what generates to aid the source of transformation, achieving peace of the Six Qi.

I (Zhang Ji) note: The tonification and reduction of Si Tian/Zai Quan, Shengfu (Victory/Rebound), and Host/Guest for the Six Qi do not name a single herb, but the six flavors (Sour, Bitter, Acrid, Sweet, Salty, Bland) and four temperatures (Cold, Heat, Warm, Cool) entering each Zang organ for differentiated tonification/reduction are all medicines, all formulas. Later generations claimed *Neijing* has no formulas, not understanding the rationale of medicinal properties and flavors. If one understands properties and flavors, one knows how to use medicines and prescribe formulas. I have detailed this in my *Annotations on Twelve Formulas of Neijing*. Others claim ancient formulas cannot treat modern diseases, not knowing that ancient and modern humans share the same meridians and Zang-fu organs, and ancient and modern medicines share the same temperatures and flavors. If one clearly understands the cravings of the Five Zang organs, the differences in flavor tonification/reduction, grasps the root of formula creation and the origin of medical treatment, how could one fail to cure diseases? To understand the Shengfu of the Six Qi and the flexibility of tonification/reduction, one must pay close attention to this chapter. Here, I present the diagram of Haizang's Tangye Bencao Six Qi Tonification/Reduction Method below, to simplify it, hoping readers will understand at a glance and avoid complexity.