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Ginseng Radix (Renshen), Atractylodis Macrocephalae Rhizoma (Baizhu), Poria (Fuling), Glycyrrhizae Radix et Rhizoma (Gancao), Pinelliae Tuber (Banxia), Citri Reticulatae Pericarpium (Chenpi).

For Qi deficiency accompanied by unfavorable flow of Phlegm-Qi, this formula is the primary treatment.
The *Neijing* (Yellow Emperor's Inner Classic) states: "Those who are robust recover when Qi flows freely; those who are timid develop disease due to stagnation." In the low-lying and damp lands of the southeast, everyone has Phlegm-Dampness, yet they do not fall ill because their Zheng Qi (Upright Qi) is sufficient to move the Phlegm. However, if the Middle Qi (Qi of the Middle Jiao) becomes deficient, it lacks the capacity to transform Phlegm, leading to the manifestation of Phlegm syndromes. In this formula, Ginseng Radix, Atractylodis Macrocephalae Rhizoma, Poria, and Glycyrrhizae Radix et Rhizoma constitute the previous "Si Jun Zi Tang" (Four Gentlemen Decoction), used to tonify Qi. Banxia dries Dampness to control Phlegm, while Chenpi promotes Qi movement to disperse Phlegm. It is named "Liu Jun Zi" (Six Gentlemen) to indicate that Banxia is non-toxic and Chenpi is not harsh, allowing them to be ranked alongside Ginseng, Poria, Atractylodes, and Licorice in virtue!

Prepared Ginseng Radix (with rhizome removed), Prepared Glycyrrhizae Radix et Rhizoma (each 1 qian), Astragali Membranacei Radix (Huangqi, 1.5 qian, honey-fried), Cimicifugae Rhizoma (Shengma, 3 fen), Atractylodis Macrocephalae Rhizoma (stir-fried), Angelicae Sinensis Radix (Danggui), Citri Reticulatae Pericarpium, Bupleuri Radix (Chaihu) (each 5 fen).

For exhaustion and fatigue that injure the Middle Qi, this formula is the primary treatment.
The Middle corresponds to the Spleen, belongs to Earth, symbolizes the Kun trigram, and is the mother of all things. Qi belongs to Yang, corresponds to the Qian trigram, symbolizes Heaven, and is the father of all things. Excessive exhaustion and fatigue cause the entire body framework to become deficient. Once the body framework is deficient, it inevitably draws upon its parents (Congenital and Acquired foundations) for nourishment, thereby severely injuring the Middle Qi. Without supplementation, would not Form and Qi nearly cease? Therefore, we use Baizhu and Gancao, which are mild tonics, to tonify the Middle; we use Renshen and Huangqi, which are potent tonics, to benefit Qi. Since Earth desires dryness, Danggui is added to moisten it. Since Qi tends to stagnate, Chenpi is added to facilitate its flow. Shengma and Chaihu serve to ascend the Qi of Jia Gallbladder and Yi Liver. Jia and Yi represent the East, the beginning of biological generation. When the Qi of Jia and Yi ascends, Wood, Fire, Earth, Metal, and Water are generated sequentially in a cycle of continuous creation.

Citri Reticulatae Pericarpium (Chenpi), Citri Grandis Exocarpium (Qingpi), Prepared Glycyrrhizae Radix et Rhizoma, Magnoliae Officinalis Cortex (N Houpo, ginger-processed), Perillae Folium (Zisu), Cyperi Rhizoma (Xiangfu) (each 4 liang), Arecae Catechu Pericarpium (Da Fu Pi), Eugeniae Caryophyllati Cortex (Ding Pi), Arecae Semen (Binglang), Aquilariae Lignum Resinatum (Muxiang), Tsaoko Fructus (Caoguo), Curcumae Longae Rhizoma (Ezhu, processed), Cinnamomi Cortex (Rougui), Agastaches Herba (Huoxiang) (each 1.5 liang), Ginseng Radix, Ophiopogonis Tuber (Maidong), Atractylodis Macrocephalae Rhizoma, Poria with Red Mycelium (Chi Fuling), Aurantii Fructus Immaturus (Zhike, stir-fried), Acori Tatarinowii Rhizoma (Shichangpu).

Take five qian of the above ingredients per dose.

For abdominal Qi stagnation, feeling of fullness and discomfort, and wandering pain in the chest and diaphragm, this formula is the primary treatment.
Qi belongs to Yang; its movements of ascending, descending, entering, and exiting follow the unceasing vigor of Heaven. If Qi does not stagnate, there is no pain. However, if humans are affected by Cold, Heat, Anger, Resentment, Joy, Worry, and Sorrow—the Seven Qi—diseases of fullness, stifling, and pain arise. Cold causes Qi to contract; contraction leads to stagnation. Thus, Dingpi, Rougui, and Caoguo are used to warm and promote flow. Heat causes Qi to hyperactive; hyperactivity disrupts normal flow. Thus, Maidong, Chi Fuling, and Mutong are used to clear and guide. Anger causes Qi to rebel upward; rebellion obstructs downward flow. Thus, Binglang, Zhike, N Houpo, and Chaomume are used to suppress and descend. Resentment causes Qi to accumulate; accumulation blocks flow. Thus, Qingpi, Chenpi, Da Fu Pi, Muxiang, and Ezhu are used to rapidly unblock and promote flow. Joy causes Qi to relax; relaxation leads to laxity and lack of flow. Thus, Renshen, Baizhu, and Gancao are used to tonify and benefit. Worry causes Qi to sink; sinking leads to depression and lack of flow. Thus, Baizhi and Zisu are used to lift and disperse. Sorrow causes Qi to depress; depression leads to stagnation and lack of flow. Thus, Xiangfu, Changpu, Banxia, and Huoxiang are used to open and resolve.
One might ask: Do the Seven Qi arrive simultaneously? Why does this formula use twenty-four ingredients, implying a lack of precision? I reply: Qi syndromes differ from other syndromes. Other syndromes, such as Phlegm, Blood stasis, Accumulation, and Food retention, belong to tangible forms; thus, they localize in one area or corner and can be treated with single-formula approaches. However, the Qi of the Seven Emotions is intangible, scattering and gathering unpredictably in all directions. Therefore, pungent and aromatic herbs that promote movement are gathered. Even with twenty-four ingredients, complexity is not excessive. It is like the army of Marquis Han: the more, the better.