升之李东垣云高者抑之非高者固当抑也以其本下而失之太高故抑之而使下若本高何抑之有下者举之非下者固当举之也以
其本高而失之太下故举而使之高若本下何举之有病为邪气有余则折之病为正气不足则补之佐以所利和以所宜必使主客各
安而寒温相适寒热温清与民病之气相同者则逆而正治之不相得而异者从治之此其治主客之大体也
帝曰治寒以热治热以寒气相得者逆之不相得者从之余以知之矣其于正味何如岐伯曰木位之主其泻以酸其补以辛
王冰曰木位春分前六十一日初之气也吴昆曰主客气同为相得主客气异为不相得正味调摄六部主客之正味也张志聪曰
此承上文而言四时主客之气各有本位之正味木位之主厥阴所主之位也此乃四时不易之定位故曰位如未至所主之时而阳春
之气先至此气之盛也宜泻之以酸如至而未至此气之衰也宜补之以辛盖木性升酸则反其性而收之故为泻辛则助其发生之气
故为补马莳曰木位之主气春分前六十一日为初之气张介宾曰五行化气补泻之味各有专主故曰正味此不特客主之气为然骥
案主客之位运气皆有之运有五木火土金水五运分五气风暑湿燥寒木运之气为风顺布春令为初之运火运之气为暑顺布夏令
为二之运土运之气为湿顺布长夏之令为三之运金运之气为燥顺布秋令为四之运水运之气为寒顺布冬令为五之运此五运之
主位也六气之主位厥阴风木主春初之气少阴君火主夏二之气少阳相火主盛夏三之气太阴湿土主长夏四之气阳明燥金主秋
五之气太阳寒水主冬六之气此六气之主位也天以五为制地以六为节四时常令年年相仍而不易故曰主木性升酸则反其性而
收之故泻木喜达辛则助其气而发之故补
火位之主其泻以甘其补以咸
王冰曰君火之位春分之后六十一日二之气也相火之位夏至前后各三十日三之气也二火之气虽殊然其气用则一吴昆曰
火有二春分后六十一日二之气也少阴君火主之大暑以后六十一日四之气也少阳相火主之张志聪曰二之气乃君火所主之位
三之气乃相火所主之位如未至三月而暄热之气先至未至五月而炎暑之气先至此来气有余也宜泻之以甘盖从子而泄其母气
也如至而不至此气之不及也宜补之以咸盖以水济火也王子律曰肾水不足则心悬如病饥水之不济也骥案火性速甘则反其性
而缓之故曰泻火欲软咸则顺其性而软之故曰补
土位之主其泻以苦其补以甘
王冰曰土之位秋分前六十一日四之气也吴昆曰小满后六十一日三之气也太阴湿土主之张志聪曰土主于四之气如主气
之时埃蒸注雨气之盛也宜苦以泄之泻其敦阜之气如化气不令风寒并兴主气之不足宜补之以甘盖气不足者补之以味也骥案
土性湿苦则反其性而燥之故曰泻土欲缓甘则顺其性而缓之故曰补
金位之主其泻以辛其补以酸
王冰曰金之位秋分后六十一日五之气也吴昆曰秋分后六十一日五之气也阳明燥金主之张志聪曰五之气也未及时而清
肃之气早至此气之盛也其泻宜辛以辛散之也如至秋深而暑热尚在气之不及也其补宜酸以酸收之也骥案金性收辛则反其性
而散之故曰泻金欲收酸则顺其气而收之故曰补
水位之主其泻以咸其补以苦
王冰曰水之位冬至前后各三十日终之气也吴昆曰小雪以后六十一日终之气也太阳寒水主之张志聪曰终之气也如未及
时而天气严寒冰雪霜雹气之盛也泻之以咸盖咸能泄下从其类而泻之也如已至而天气尚温此气之不及也宜补之以苦盖味苦
阴寒而炎上作苦助太阳标本之味也所谓调之正味以平为期勿使四时不平之气而为民病也骥案水性凝咸则反其性而软之故
曰泻水欲坚苦则顺其气而坚之故曰补
厥阴之客以辛补之以酸泻之以甘缓之少阴之客以咸补之以甘泻之以咸收之
王冰曰新校正云按藏气法时论心苦缓急食酸以收之心欲软急食咸以软之此云以咸收之者误也吴昆曰客者逐年更易如
客之不常也其法以当年支后第三支起初之气如子年子后第三支是戌戌为寒水初气便以寒水为客以次推迁厥阴则二气也张
志聪曰此加临之六气而有太过不及之正味也六气营运无有定位如宾客之外至故曰客常以正月朔日平旦视之张介宾曰客者
客气之为病也后仿此骥案主客之位运气皆有主气已如上述所谓客气者加临之气也古圣仰观五天五气见苍天木气下临丁壬
之方故识丁壬合化而生木丹天火气下临戊癸之方故识戊癸合化而为火 天之气下临甲己之方故识甲己合化而为土玄天水
气下临丙辛之方故识丙辛合化而为水素天金气下临乙庚之方故识乙庚合化而为金此天气合化加临主气五位之客运也起以
所化统主本中运为初运如甲己之年土运统之起初运土生金为二运余仿土运起之此言天干起运若地支起气例如子午少阴君
火司天阳明燥金在泉气由下而升上故以下之阳明起之阳明二阳也二阳生三阳三阳太阳也太阳寒水为客初气即地之左间也
三阳阳极生一阴一阴厥阴也厥阴为客二气即天之右间也余仿此法起例每岁司天在泉左右四间气者即六气分统上下本年司
天统主上半年在泉统主下半年之统气也对主运主气言之故曰客
太阴之客以甘补之以苦泻之以甘缓之少阳之客以咸补之以甘泻之以咸软之阳明之客以酸补之以辛泻之以苦泄之太阳
之客以苦补之以咸泻之以苦坚之以辛润之开发腠理致津液通气也
王冰曰客之部主各六十一日居无常所随脏迁移客胜则泻客而补主主胜则泻主而补客应随当缓当急以治之张志聪曰藏
气法时论脾欲缓急食甘以缓之心欲软急食咸以软之肺苦气上逆急食苦以泄之肾欲坚急食苦以坚之肾苦燥急食辛以润之开
腠理致津液通气也马莳曰太阴之客气以甘补之以苦泻之以甘缓之盖其补甘泻苦者与主气同而补之者正所以缓之也少阳之
客气以咸补之以甘泻之与主气同而补之者正所以软之也阳明之客气以酸补之以辛泻之以苦泄之盖其酸补辛泻者与主气同
而又必以苦泄之也太阳之客气以苦补之以咸泻之盖其苦补咸泻者与主气同而又必以苦坚之以辛润之也此皆所以开发腠理
致其津液以通各经之气耳
帝曰夫子言春秋气始于前冬夏气始于后余已知之矣然六气往复主岁不常也其补泻奈何
王冰曰以分至分明六气分位则初气四气始于立春立秋前各一十五日为纪法三气六气始于立夏立冬后各一十五日为
纪法由是四气前后之纪则三气六气之中正当二至日也故曰春秋气始于前冬夏气始于后也然以三百六十五日易一气一岁已
往气则改新新气既来旧气复去所宜之味天地不同补泻之方应知先后故复以问之也吴昆曰主岁指司天在泉而言张志聪曰春
秋之气始于前者言春在岁半以上之前秋在岁半以下之前夏冬之气在二气之后谓四时之主气也六气往复主岁不常者谓加临
之客气六期环转无有常位也马莳曰此言六气主岁各有宜用之正味也
岐伯曰上下所主随其攸利正其味则其要也左右同法大要曰少阳之主先咸后苦厥阴之主先酸后辛少阴之主先苦后甘佐
以所利资以所生是谓得气
王冰曰主谓主岁得谓得其性用也得其性用则舒卷由人不得性用则动生乖忤岂祛邪之可望乎适足
以伐天真之妙气尔如是先后之味皆谓有病先泻之而后补之也吴昆曰此皆先泻而后补也利者升降浮沉各因其性而利之也生
者标本与中各有所从生化之气也张志聪曰四时之主气前后交通得气之清静若受客胜以动之又不能循序而苛疾起是以上下
所主及左右之间气当随其攸利正其味以调之乃其要也大要宜先泻而后补之盖以佐主气之所利资主气之所生是谓得四时之
气生化而交通也特前章论客气之补泻先补而后泻者在客之本气而论也此复以先泻而后补者为四时之主气而言也张介宾曰
司天在泉上下各有所主应补应泻但因所利而用之其要以正味为主也左右间气上者同于司天下者同于在泉故曰同法主谓主
岁非客主之主也按此即六气补泻之正味六气胜至必当先去其有余后补其不足故诸味之用皆先泻而后补自补泻正味之外而
复佐以所利兼其所宜也资以所生助其化源也是得六气之和平矣骥案六气司天在泉胜复主客之补泻不名一药而六味之酸苦
辛甘咸淡四气之寒热温凉入各脏而分补泻者皆药也皆方也后人谓内经为无方之书是不知药物性味之所以然苟明性味便知
用药便能处方余辑内经十二方注已备详之又谓古方不能治今病不知古今人同此经络脏腑古今药物之性味同此温凉寒热酸
苦辛甘咸淡果能明于五藏之苦欲气味补泻之无差握其制方之根原医疗之本始安见其不能治病也欲明六气之胜复与补泻之
权宜不可不于此篇三致意也兹将海藏汤液本草六气补泻法图于下方俾归简易庶读者一目了然而免繁难也
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李东垣曾说：“高者抑之”，并不是说位置高的就一定要压制，而是因为病本在下却因邪气上逆而显得太高，所以要抑制它使其下行；如果病位本来就在上，又何必压制呢？“下者举之”，并不是说位置低的一定要提升，而是因为病本在上却因正气下陷而显得太低，所以要提升它使其上行；如果病位本来就在下，又何必提升呢？
当疾病是由于邪气有余时，就要用折损的方法（如泻法）；当疾病是由于正气不足时，就要用补益的方法。辅以有利于病情的药物，调和适宜的药性，必须使主气与客气各安其位，寒热温凉相互适应。如果药物的寒热温清性质与民众所患疾病的性质相同，则属于“逆”证，采用正治法（逆其病性而治）；如果不相符合，则属于“从”证，采用反治法（顺其病性而治）。这是治疗主客之气的大体原则。
黄帝问：治疗寒证用热药，治疗热证用寒药，这是气相得（性质相反/相制）的情况，属于逆治；气不相得（性质相同/相从）的情况，属于从治。我已经知道了这些道理，那么对于正味（五味）的运用是怎样的呢？
岐伯回答：木位之主（厥阴风木主令之时），其泻法用酸味，其补法用辛味。
王冰注解说：木位对应春分前六十一日，即初之气。
吴昆注解说：主气与客气相同称为“相得”，主气与客气不同称为“不相得”。正味是调理六部主客之气的正确味道。
张志聪注解说：这是承接上文而言，四时主客之气各有本位的正味。“木位之主”指厥阴所主的时令。这是四季不变的定位，所以叫“位”。如果未到主令之时，而阳春之气先到，这是气盛的表现，宜用酸味来泻之；如果到了主令之时，而此气未至，这是气衰的表现，宜用辛味来补之。因为木性主升发，酸味能收敛，违背其升发之性，所以为泻；辛味能助其发生之气，顺应其性，所以为补。
马莳注解说：木位之主，气在春分前六十一日为初之气。
张介宾注解说：五行化气，补泻之味各有专主，所以叫“正味”。这不仅适用于客气主气，其他亦然。
我（张骥）按语：主客之位，在五运六气中都有体现。五运有木、火、土、金、水五运，分为风、暑、湿、燥、寒五气。木运之气为风，顺布于春令，为初之运；火运之气为暑，顺布于夏令，为二之运；土运之气为湿，顺布于长夏之令，为三之运；金运之气为燥，顺布于秋令，为四之运；水运之气为寒，顺布于冬令，为五之运。这是五运的主位。六气的主位：厥阴风木主春初之气，少阴君火主夏二之气，少阳相火主盛夏三之气，太阴湿土主长夏四之气，阳明燥金主秋五之气，太阳寒水主冬六之气。天以五为制约，地以六为节律，四季常令年年相仍而不改变，所以叫“主”。木性升发，酸味反其性而收敛，故为泻；木喜达散，辛味助其气而发散，故为补。
火位之主（少阴君火、少阳相火主令之时），其泻法用甘味，其补法用咸味。
王冰注解说：君火之位，在春分后六十一日，即二之气；相火之位，在夏至前后各三十日，即三之气。二火之气虽然不同，但其气用则一。
吴昆注解说：火有二：春分后六十一日二之气，由少阴君火主之；大暑后六十一日四之气，由少阳相火主之。
张志聪注解说：二之气乃君火所主之位，三之气乃相火所主之位。如果未到三月而暄热之气先到，这是气有余，宜用甘味来泻之，盖因甘味从子而泄其母气（火生土，甘属土，实则泻其子）；如果到了而未至，这是气不及，宜用咸味来补之，盖因咸味属水，以水济火。
我（张骥）按语：火性急速，甘味反其性而缓之，故曰泻；火欲软，咸味顺其性而软之，故曰补。
土位之主（太阴湿土主令之时），其泻法用苦味，其补法用甘味。
王冰注解说：土之位，在秋分前六十一日，即四之气。
吴昆注解说：小满后六十一日三之气，由太阴湿土主之。
张志聪注解说：土主于四之气。如在主气之时，埃蒸雨注，气之盛也，宜用苦味以泄之，以泻其敦阜之气；如化气不令，风寒并兴，主气之不足，宜用甘味以补之，盖气不足者补之以味。
我（张骥）按语：土性湿，苦味反其性而燥之，故曰泻；土欲缓，甘味顺其性而缓之，故曰补。
金位之主（阳明燥金主令之时），其泻法用辛味，其补法用酸味。
王冰注解说：金之位，在秋分后六十一日，即五之气。
吴昆注解说：秋分后六十一日五之气，由阳明燥金主之。
张志聪注解说：五之气，未及时而清肃之气早至此，是气之盛也，其泻宜用辛味以散之；如至秋深而暑热尚在，是气之不及也，其补宜用酸味以收之。
我（张骥）按语：金性收敛，辛味反其性而发散，故曰泻；金欲收，酸味顺其气而收敛，故曰补。
水位之主（太阳寒水主令之时），其泻法用咸味，其补法用苦味。
王冰注解说：水之位，在冬至前后各三十日，即终之气。
吴昆注解说：小雪以后六十一日终之气，由太阳寒水主之。
张志聪注解说：终之气，如未及时而天气严寒、冰雪霜雹，是气之盛也，泻之以咸，盖咸能泄下，从其类而泻之；如已至而天气尚温，是气之不及也，宜补之以苦，盖味苦、阴寒而炎上，作苦助太阳标本之味。所谓调之正味，以平为期，勿使四时不平之气而为民病。
我（张骥）按语：水性凝滞，咸味反其性而软之，故曰泻；水欲坚，苦味顺其气而坚之，故曰补。
厥阴之客（客气加临厥阴），以辛味补之，以酸味泻之，以甘味缓之。
少阴之客（客气加临少阴），以咸味补之，以甘味泻之，以咸味收之。（注：原文此处可能有误或特指，通常少阴客以咸补、甘泻，但原文写“以咸收之”，结合下文王冰校正，此处暂按原文翻译，但需注意王冰指出“以咸收之”可能是误文，应为“以咸软之”或类似，但根据任务要求忠实原文，故直译。）
王冰注解说：新校正云：按《藏气法时论》云“心苦缓，急食酸以收之；心欲软，急食咸以软之”。此处说“以咸收之”是错误的。
吴昆注解说：客者逐年更易，如客人之不常住。其法以当年地支后第三支起初之气。如子年，子后第三支是戌，戌为寒水初气，便以寒水为客，以此类推。厥阴则为二气。
张志聪注解说：这是加临的六气而有太过不及的正味。六气营运没有固定位置，如宾客之外至，所以叫“客”。常在正月朔日平旦观察。
我（张骥）按语：主客之位，运气皆有。主气已如上所述。所谓客气，是加临之气。古圣仰观五天，五气见苍天：木气下临丁壬之方，故识丁壬合化而生木；丹天火气下临戊癸之方，故识戊癸合化而为火；苍天（土气）下临甲己之方，故识甲己合化而为土；玄天（水气）下临丙辛之方，故识丙辛合化而为水；素天（金气）下临乙庚之方，故识乙庚合化而为金。此天气合化加临主气五位之客运也。起以所化统主本中运为初运，如甲己之年土运统之，起初运土生金为二运，余仿土运起之。此言天干起运。若地支起气，例如子午年少阴君火司天，阳明燥金在泉。气由下而升上，故以下之阳明起之。阳明为二阳，二阳生三阳，三阳太阳也，太阳寒水为客初气，即地之左间也；三阳极生一阴，一阴厥阴也，厥阴为客二气，即天之右间也。余仿此法。起例每岁司天在泉左右四间气者，即六气分统上下，本年司天统主上半年，在泉统主下半年之统气。对主运主气言之，故曰“客”。
太阴之客（客气加临太阴），以甘味补之，以苦味泻之，以甘味缓之。
少阳之客（客气加临少阳），以咸味补之，以甘味泻之，以咸味软之。
阳明之客（客气加临阳明），以酸味补之，以辛味泻之，以苦味泄之。
太阳之客（客气加临太阳），以苦味补之，以咸味泻之，以苦味坚之，以辛味润之。开发腠理，致津液，通气也。
王冰注解说：客之部主各六十一日，居无常所，随脏迁移。客胜则泻客而补主，主胜则泻主而补客。应随当缓当急以治之。
张志聪注解说：《藏气法时论》云：脾欲缓，急食甘以缓之；心欲软，急食咸以软之；肺苦气上逆，急食苦以泄之；肾欲坚，急食苦以坚之；肾苦燥，急食辛以润之，开发腠理，致津液，通气也。
马莳注解说：太阴之客气，以甘补之，以苦泻之，以甘缓之。盖其补甘泻苦者与主气同，而补之者正所以缓之也。少阳之客气，以咸补之，以甘泻之，与主气同，而补之者正所以软之也。阳明之客气，以酸补之，以辛泻之，以苦泄之。盖其酸补辛泻者与主气同，而又必以苦泄之也。太阳之客气，以苦补之，以咸泻之。盖其苦补咸泻者与主气同，而又必以苦坚之、以辛润之也。此皆所以开发腠理，致其津液，以通各经之气耳。
黄帝问：先生言春秋之气始于前（立春立秋之前），冬夏之气始于后（立夏立冬之后），我已经知道了。然而六气往复，主岁不常，其补泻奈何？
王冰注解说：以分至分明六气分位，则初气、四气始于立春、立秋前各一十五日为纪法；三气、六气始于立夏、立冬后各一十五日为纪法。由是四气前后之纪，则三气、六气之中正当二至日也。故曰春秋气始于前，冬夏气始于后也。然以三百六十五日易一气，一岁已往气则改新，新气既来旧气复去，所宜之味天地不同，补泻之方应知先后，故复以问之也。
张志聪注解说：春秋之气始于前者，言春在岁半以上之前，秋在岁半以下之前；夏冬之气在二气之后，谓四时之主气也。六气往复主岁不常者，谓加临之客气，六期环转无有常位也。
马莳注解说：此言六气主岁各有宜用之正味也。
岐伯回答：上下所主，随其攸利，正其味则其要也。左右同法。大要曰：少阳之主，先咸后苦；厥阴之主，先酸后辛；少阴之主，先苦后甘。佐以所利，资以所生，是谓得气。
王冰注解说：主谓主岁，得谓得其性用。得其性用则舒卷由人，不得性用则动生乖忤，岂祛邪之可望乎？适足以伐天真之妙气尔。如是先后之味，皆谓有病先泻之而后补之也。
吴昆注解说：此皆先泻而后补也。利者，升降浮沉各因其性而利之也。生者，标本与中各有所从生化之气也。
张志聪注解说：四时之主气，前后交通，得气之清静。若受客胜以动之，又不能循序而苛疾起。是以上下所主及左右之间气，当随其攸利，正其味以调之，乃其要也。大要宜先泻而后补之，盖以佐主气之所利，资主气之所生，是谓得四时之气生化而交通也。特前章论客气之补泻，先补而后泻者，在客之本气而论也；此复以先泻而后补者为四时之主气而言也。
张介宾注解说：司天在泉上下各有所主，应补应泻，但因所利而用之，其要以正味为主也。左右间气，上者同于司天，下者同于在泉，故曰同法。主谓主岁，非客主之主也。按此即六气补泻之正味。六气胜至，必当先去其有余，后补其不足，故诸味之用皆先泻而后补。自补泻正味之外，而复佐以所利，兼其所宜也，资以所生，助其化源，是得六气之和平矣。
我（张骥）按语：六气司天在泉、胜复主客之补泻，不名一药，而六味之酸苦辛甘咸淡，四气之寒热温凉，入各脏而分补泻者，皆药也，皆方也。后人谓《内经》为无方之书，是不知药物性味之所以然。苟明性味，便知用药，便能处方。余辑《内经十二方注》已备详之。又谓古方不能治今病，不知古今人同此经络脏腑，古今药物之性味同此温凉寒热酸苦辛甘咸淡。果能明于五脏之苦欲、气味补泻之无差，握其制方之根原、医疗之本始，安见其不能治病也？欲明六气之胜复与补泻之权宜，不可不于此篇三致意也。兹将海藏汤液本草六气补泻法图于下方，俾归简易，庶读者一目了然，而免繁难也。
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.