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The structure of formulating prescriptions consists of the "Ten Categories" (Shi Ji, a classification method for Chinese herbal formulas): Xuan (dispersing), Tong (unblocking), Bu (tonifying), Xie (draining), Qing (light), Zhong (heavy), Se (astringent), Hua (slippery), Zao (drying), and Shi (moistening).
The application of formulating prescriptions consists of the "Seven Forms" (Qi Fang, principles of prescription composition): Da (large), Xiao (small), Huan (slow/mild), Ji (rapid/urgent), Qi (odd/single), Ou (even/double), and Fu (compound).
Therefore, to formulate prescriptions that can realize the functions of the "Seven Forms," one must base them on the generation of medicinal flavors and qi, thereby establishing the prescription.
The "Four Natures" (Si Qi, four properties of herbs: cold, hot, warm, cool) are generated by Heaven;
The "Six Flavors" (Liu Wei, six tastes of herbs: sour, bitter, pungent, salty, sweet, bland) are formed by Earth.
Once generated by Heaven and Earth, the mechanism of Yin-Yang creation is preserved within.
Thus, within a single herb, both flavor and qi are present; within one medicine, its rational nature is complete.
The therapeutic actions of treating specific diseases and corresponding symptoms emerge from this.
By deliberating their appropriateness and combining them for use, the roles of Jun (Monarch), Chen (Minister), Zuo (Assistant), and Shi (Envoy) in a formula are determined according to mutual suitability.
The variations in dispersing and collecting are countless.
Prescriptions for 1,453 types of diseases all originate from this principle.
The concept of "Jun, Chen, Zuo, Shi" does not merely refer to the classification in the *Shennong Bencao Jing* where the 120 superior herbs are Monarchs, the 120 medium herbs are Ministers, and the 125 inferior herbs are Assistants and Envoys based on the Three Grades.
The subtlety of prescribing lies in precisely matching the disease.
Whether toxic or non-toxic, the treatment focuses on the primary disease.
Herbs that treat the primary disease are called Jun (Monarch); those that assist the Monarch are called Chen (Minister); those that respond to the Minister are called Zuo Shi (Assistant and Envoy).
One selects herbs that are mutually required and facilitating, restricts those that are mutually feared or repulsive, and eliminates those that are contrary or destructive.
When the hierarchy of Monarch, Minister, Assistant, and Envoy is orderly, the principles of the prescription are complete.
A prescription may consist of one Monarch and two Ministers, three Assistants, and five Envoys; or one Monarch, three Ministers, and nine Assistants and Envoys.
If there are many Monarchs and few Ministers, or many Ministers and few Assistants, the medicinal force will be incomplete.
One Monarch and two Ministers constitute a small prescription;
One Monarch, three Ministers, and five Assistants constitute a medium prescription;
One Monarch, three Ministers, and nine Assistants constitute a large prescription.
One Monarch and two Ministers represent the formulation of a Qi (Odd/Singular) prescription;
Two Monarchs and four Ministers represent the formulation of an Ou (Even/Dual) prescription;
Two Monarchs and three Ministers represent the formulation of a Qi (Odd/Singular) prescription;
Two Monarchs and six Ministers represent the formulation of an Ou (Even/Dual) prescription.
For conditions located near the surface, use Qi (Odd) formulations; for conditions located far from the surface, use Ou (Even) formulations.
The terms "near" and "far" refer to the location in the body.
The exterior parts, specifically the upper half of the body, correspond to the Yang Qi of Heaven, making them "near";
The interior parts, specifically the lower half of the body, correspond to the Yin Qi of Earth, making them "far."
The Heart and Lung are located above the diaphragm, so their organs are considered "near";
The Kidney and Liver are located below the diaphragm, so their organs are considered "far."
When the condition is near and uses either Qi or Ou formulations, the dosage should be reduced;
When the condition is far and uses either Qi or Ou formulations, the dosage should be increased.
Because the Kidney and Liver are located far away, if the number of ingredients is large, the medicinal qi becomes mild and cannot reach the lower part quickly.
Therefore, the prescription must have fewer ingredients but a larger dose, taking advantage of the rapid and urgent qi to reach the lower body.
Because the Heart and Lung are located near, if the number of ingredients is small, the medicinal qi becomes abrupt and cannot disperse effectively to the upper part.
Therefore, the prescription must have more ingredients but a smaller dose, taking advantage of the easy dispersion of qi to tonify the upper body.
The term "number" refers to the standard numbers for the Five Zang Organs: Kidney 1, Liver 3, Spleen 5, Heart 7, Lung 9. These are the regular limits and should not be exceeded.
Prescriptions for tonifying or treating the upper body should be formulated with a slow (Huan) action; prescriptions for tonifying or treating the lower body should be formulated with a rapid (Ji) action.
Rapid action implies strong and dense flavors; slow action implies weak and thin flavors.
Apply them according to what is beneficial, ensuring that near and far locations are treated appropriately.
The formulation of Qi (Odd) prescriptions, characterized by fewer ingredients and specific proportions, aims to take the qi rapidly downward.
It is said that purgative formulas do not use Ou (Even) structures.
The formulation of Ou (Even) prescriptions, characterized by more ingredients and specific proportions, aims to take the qi to disperse upward.
It is said that diaphoretic (sweat-inducing) formulas do not use Qi (Odd) structures.
The classic states: Diaphoretics are not made with Qi (Odd) structures; Purgatives are not made with Ou (Even) structures.
The principles of prescribing do not exceed these rules.
I have evaluated ancient prescriptions, but due to the passage of time, they are difficult to verify and assess.
Only the work of Zhang Zhongjing stands as the ancestor of all prescriptions.
Therefore, Zhang Zhongjing followed the methods of Yi Yin, who in turn followed the classics of Shennong.
Among medical texts, this work serves as a pivotal hub.
Referencing modern methods while emulating ancient ones, it deviates not by a hair's breadth.
This is truly the work of a Great Sage.
From the 112 prescriptions contained within, I have selected 20 that are commonly used in medical practice.
I have clarified them through the principles of prescription formulation.
May this effort help reduce misunderstandings regarding the intentions of the ancients.