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All treatment methods take the main category as the primary focus, with subsidiary categories serving as references. For instance, if the Heart Pain category is the main category, its subsidiary categories such as Sudden Heart Pain, Pre-natal Heart Pain, and Post-natal Heart Pain all primarily follow the treatment methods of the main Heart Pain category, while sudden pain, pre-natal, and post-natal conditions are consulted from the subsidiary categories for assistance.

For categories divided into upper and lower parts, the upper part consists of the original methods from the Huangdi Neijing (Yellow Emperor's Inner Canon), while the lower part comprises supplementary methods by later sages, such as the upper and lower sections of the Acupoint Category. The same applies to the Marked Upper and Lower sections. For example, the Upper Acupuncture section contains the original methods from the Huangdi Neijing, while the Lower Acupuncture section contains supplementary methods by later sages.

All classified prescriptions are famous formulas from former sages. Currently, only their names are listed, attributed solely to the compiler. For instance, the formulas compiled by Wang Haicang include those of Zhang Zhongjing, the Qianjin Fang (Thousand Gold Formulas), the Yijian Fang (Simple Formulas), and various other famous formulas. However, they are currently only attributed to Wang Haicang, which does not fully cover the contributions of Zhang Zhongjing or the Qianjin Fang and Yijian Fang.

Among the classified prescriptions, those by Li Dongyuan, Wang Haicang, Luo Qianfu, and Zhu Danxi focus primarily on supporting and protecting Yuan Qi (Primal Qi). These can be used purely according to the original formulas. Most other prescriptions are agents that attack pathogens. Those who use them skillfully must carefully examine the patient’s deficiency or excess. If the condition is clearly excess, the original formula may be followed. If there is a concurrent deficiency, Qi deficiency must be combined with Sizijunzi Tang (Four Gentlemen Decoction), either used concurrently or in half-doses as a compound formula; Blood deficiency must be combined with Siwu Tang (Four Substances Decoction), similarly used concurrently or in half-doses as a compound formula, so as not to shorten the patient's lifespan.

References to Yunqi (Luck and Qi) refer to the phenomenon where illnesses among people of all ages in a year are often similar, commonly known as Tianxing Shiqi (Epidemic Seasonal Qi).

For recorded prescriptions, those relevant to the current section should be consulted within that section. If a disease is described in one section but the prescription appears in another, it is detailed in the table of contents for easy reference.

Prescriptions that have names but no ingredients are listed separately in an Appendix for reference.

For Shanghan (Cold Damage) prescriptions, the Six Channels (Jingmai) interact with each other, so there is no need to establish separate sections.

[Yellow Emperor’s Inner Canon (Suwen)] Yin and Yang are the principles of Heaven and Earth, the regulations of all things, the parents of change, the origin of life and death, and the residence of divine illumination. In treating diseases, one must seek the root. Accumulated Yang forms Heaven, accumulated Yin forms Earth. Yin is quiet, Yang is active. Yang generates, Yin grows. Yang destroys, Yin stores. Yang transforms into Qi, Yin takes form. Clear Yang rises to form Heaven, turbid Yin descends to form Earth. Earth’s Qi rises to become clouds, Heaven’s Qi descends to become rain; rain originates from Earth’s Qi, clouds originate from Heaven’s Qi. Therefore, Clear Yang exits through the upper orifices (eyes, ears, nose, mouth), and turbid Yin exits through the lower orifices (urethra, anus); Clear Yang disperses into the Couli (skin texture and pores), and turbid Yin travels to the Zang organs; Clear Yang fills the four limbs, and turbid Yin returns to the Fu organs. Water belongs to Yin, Fire belongs to Yang. Yang manifests as Qi, Yin manifests as Flavor. Flavor nourishes Form, Form relies on Qi, Qi transforms into Essence, Essence transforms into Hua (metabolism/transformation). Essence consumes Qi, Form consumes Flavor, Hua generates Essence, Qi generates Form. Excessive Flavor damages Form, excessive Qi damages Essence, Essence transforms into Qi, and Qi is damaged by Flavor. Yin flavors exit through the lower orifices, Yang Qi exits through the upper orifices. (From *Da Yi Tong Bian* / *Major Discussion on the Correspondence of Yin and Yang*)

Heaven nourishes humans with Five Qi, and Earth nourishes humans with Five Flavors. Five Qi enter through the nose, store in the Heart and Lung, and above make the five colors bright and clear, and the voice resonant. Five Flavors enter the mouth, store in the intestines and stomach. Since flavors are stored, they nourish the Five Qi. When Qi is harmonious, life arises; when fluids and essence are formed together, Shen (Spirit) naturally emerges. (From *Liu Jie Zang Xiang Lun* / *Discussion on the Six Sections and Visceral Manifestations*)

[Classic of Spirit (Lingshu)] Humans receive Qi from grain. Grain enters the stomach and is transmitted to the Lung. The Five Zang and Six Fu organs all receive Qi. The pure part becomes Ying Qi (Nutritive Qi), and the turbid part becomes Wei Qi (Defensive Qi). Ying Qi circulates within the vessels, while Wei Qi circulates outside the vessels. Ying Qi circulates endlessly, meeting Wei Qi every fifty cycles. Yin and Yang meridians interconnect like a circle without beginning or end. (From *Ying Wei Sheng Hui Pian* / *Chapter on the Meeting of Ying and Wei Qi*). The floating Qi that does not follow the meridians is called Wei Qi, and the essential Qi that travels within the meridians is called Ying Qi. (From *Wei Qi Pian* / *Chapter on Wei Qi*)

[Suwen] Ying Qi is the refined essence of water and grain. It harmonizes with the Five Zang organs and spreads to the Six Fu organs, then enters the vessels. Thus, it follows the meridians up and down, penetrating the Five Zang and connecting the Six Fu. Wei Qi is the fierce Qi of water and grain. Its movement is rapid and smooth, unable to enter the vessels. Thus, it circulates within the skin, between the muscles, steams into the Huangmo (Diaphragm membrane), and scatters in the chest and abdomen. (From *Bi Lun* / *Chapter on Bi Syndrome*)

[Lingshu] When five grains enter the stomach, their dregs, fluids, and Zong Qi (Pectoral Qi) are divided into three pathways. Thus, Zong Qi accumulates in the chest, exits through the throat, penetrates the heart vessels, and governs respiration. Ying Qi secretes its fluids, injects them into the vessels, transforms them into blood, nourishes the four extremities, and internally infuses the Five Zang and Six Fu organs, corresponding to the time measured by clepsydra. Wei Qi, emerging from its fierce and rapid nature, moves first through the four extremities, muscles, and skin without rest. It travels through the Yang during the day and through the Yin at night, often passing through the divisions of Foot Shaoyin (Kidney Meridian) and circulating through the Five Zang and Six Fu. (From *Xie Ke Pian* / *Chapter on Evil Invasion*)

The Yellow Emperor asked: How do Ying and Wei circulate? Qibo replied: When food first enters the stomach, its finest essences emerge from the two Jiaos of the stomach to irrigate the Five Zang, branching out into two paths for Ying and Wei. The large Qi that gathers and does not move independently accumulates in the chest, named Qi Hai (Sea of Qi). It emerges from the Lung, follows the throat and pharynx, thus exiting upon exhalation and entering upon inhalation. The essence and Qi of Heaven and Earth generally have a ratio of three parts out to one part in. Therefore, if no grain enters, Qi declines after half a day and diminishes after a full day. (From *Wu Wei Pian* / *Chapter on Five Flavors*)

[Zhu Danxi] *Theory of Heaven and Earth Belonging to Metal*: Shao Yong said: Heaven relies on Earth, and Earth attaches to Heaven; they rely on and attach to each other. The *Neijing* states: Large Qi supports the Earth. Since the separation of clear and turbid, Heaven has moved with Qi outside to hold the water, while Earth resides with Form in the middle, floating on the water. This Qi is what is called Heaven. From the perspective of the Wuji (Ultimate Void), it is called Large Qi, extremely clear, extremely firm, and extremely vigorous, belonging to Metal. Without extreme firmness, it cannot hold the water; without extreme vigor, it cannot operate ceaselessly to support the weight of the Earth; without extreme clarity, its firmness and vigor could not endure since ancient times without aging. Some say: You consider Heavenly Qi to belong to Metal, which aligns with the imagery of the Qian Trigram in the *I Ching*, but why insist on attributing it to Metal? He who speaks well of Heaven must find evidence in humanity; he who speaks well of the great must take analogies from the small. Please explain clearly to me. I reply: Heaven creates all things, and humans are the most precious. Human form resembles Heaven, allowing for analogy. The Lung governs Qi and corresponds externally to the skin and hair. The *Neijing* states that Yang is the external guard, which is indeed the skin and hair. This is the image of Heaven. Encasing bones, flesh, and viscera within is the image of Earth. Blood circulates within the skin and muscle layers, flowing endlessly day and night, which is the image of Water. Observing these three together, is it not that Water floats the Earth, Heaven holds the Water, and Earth hangs in the middle? When the sages created the *I Ching*, they took Metal as the image of Heavenly Qi, which has profound significance.

[Liu Wansu] says: The pulse is the precursor of Blood and Qi. This theory is correct. The pulses in the human body are formed by Blood and Qi, yet we do not know why they flow incessantly. This is precisely the meaning of the continuous operation of the Dao. It is also like Reason residing within Qi, thus becoming the precursor of Blood and Qi. The word "precursor" has profound significance.

[Lingshu] The Yellow Emperor said: I wish to hear about the circulation of Wei Qi and how it enters and exits. Bogao said: There are twelve months in a year and twelve double-hours (Shichen) in a day. Zi and Wu are the meridians (longitude), Mao and You are the parallels (latitude). The celestial sphere has twenty-eight mansions (Xiu), seven per quadrant, totaling twenty-eight. Fang and Mao are the parallels, Xu and Zhang are the meridians. Therefore, from Fang to Bi is Yang, and from Mao to Wei is Yin. Yang governs the day, Yin governs the night. Thus, Wei Qi circulates fifty times around the body in one day and night. During the day, it circulates twenty-five times in the Yang; at night, it circulates twenty-five times in the Yin, traversing the Five Zang. Therefore, at dawn, Yin is exhausted, and Yang Qi emerges from the eyes. When the eyes open, Qi ascends to the head, follows the neck, descends along the Foot-Taiyang (Bladder) meridian, goes down the back, and reaches the tip of the little toe. The dispersed branches diverge from the inner canthus, descend along the Hand-Taiyang (Small Intestine) meridian, and reach the lateral side of the hand little finger. Other dispersed branches diverge from the inner canthus, descend along the Foot-Shaoyang (Gallbladder) meridian, and pour into the space between the little toe and the second toe. [Note: "Above" is a scribal error; "Other dispersed branches" should follow]. Following the lateral side of the Hand-Shaoyang (Sanjiao) meridian, it descends to the space between the little toes. Another branch [Note: "Above" is a scribal error] goes to the front of the ear, merges with the Han pulse, pours into the Foot-Yangming (Stomach) meridian, and descends to... entering the space between the five fingers. Dispersed branches go from below the ear down the Hand-Yangming (Large Intestine) meridian, enter the space between the thumb and index finger, and enter the palm. Upon reaching the foot, it enters the sole of the foot, exits the medial malleolus, and ascends [Note: "Descend" should be "Ascend"] along the Yin division, merging again with the eyes, completing one cycle. Thus, when the sun travels one mansion, human Qi circulates once around the body plus 8/10 of a cycle; when the sun travels two mansions, human Qi circulates three times plus 6/10; when the sun travels three mansions, human Qi circulates five times plus 4/10; when the sun travels four mansions, human Qi circulates seven times plus 2/10; when the sun travels five mansions, human Qi circulates nine times; when the sun travels six mansions, human Qi circulates ten times plus 8/10; when the sun travels seven mansions, human Qi circulates twelve times [Note: "In the body" is a scribal error] plus 6/10; when the sun travels fourteen mansions, human Qi circulates twenty-five times with a remainder of 4/10. Yang ends in Yin, and Yin receives Qi. Initially entering Yin, it usually flows from Foot-Shaoyin into the Kidney, from the Kidney to the Heart, from the Heart to the Lung, from the Lung to the Liver, from the Liver to the Spleen, and from the Spleen back to the Kidney, completing a cycle. Thus, when the moon travels one mansion at night, human Qi circulates once in the Yin Zang organs plus 8/10 of a cycle, just as it did in the Yang, merging again with the eyes. Yin and Yang in one day and night have remainders of 4/10 of the body and 2/10 of the Zang organs. This is why people wake and sleep at different times, due to these incomplete remainders. (From *Wei Qi Xing Pian* / *Chapter on the Circulation of Wei Qi*)

The above describes the circulation of Wei Qi: traveling in Yang during the day leads to open eyes and wakefulness; traveling in Yin at night leads to closed eyes and sleep. Commentary: This section discusses how Yang Qi emerges from the eyes at dawn and descends along the Three Yang meridians of the hand and foot simultaneously, without sequence. However, the end of this chapter states: At one ke (quarter-hour) under the clepsydra, human Qi is in Taiyang; at two ke, in Shaoyang; at three ke, in Yangming; at four ke, in the Yin division. This implies descending completely through Taiyang before Shaoyang, then Yangming, before ascending to Yin, which contradicts this section and is likely a scribal error.

[Suwen] Yang Qi mainly governs the exterior throughout the day. At dawn, human Qi generates; at noon, Yang Qi is abundant; at sunset, Yang Qi is deficient, and the Qi gates close. Therefore, in the evening, one should conserve and repel evil, not disturb the sinews and bones, and avoid mist and dew. Violating these three times causes the form to become weak and thin. (From *Sheng Qi Tong Tian Lun* / *Chapter on the Connection of Life Qi with Heaven*)

[Lingshu] Wei Qi travels twenty-five degrees in Yin and twenty-five degrees in Yang, dividing day and night. Thus, Qi rising to Yang causes waking, and reaching Yin causes stopping. It is said: Noon is heavy Yang (Chongyang), and midnight is heavy Yin (Chongyin). Therefore, Taiyin governs the interior, and Taiyang governs the exterior, each traveling twenty-five degrees, dividing day and night. Midnight is heavy Yin; after midnight, Yin declines. At dawn, Yin is exhausted, and Yang receives Qi. Noon is heavy Yang; sunset sees Yang decline. At sunset, Yang is exhausted, and Yin receives Qi. At midnight, there is a great meeting, and all people lie down, called Heyin (Union of Yin). At dawn, Yin is exhausted, and Yang receives Qi. This continues endlessly, following the rhythms of Heaven and Earth. (From *Ying Wei Sheng Hui Pian* / *Chapter on the Meeting of Ying and Wei Qi*)

The Yellow Emperor asked: I wish to hear about the Fifty Ying (Cycles). Qibo answered: The celestial sphere has twenty-eight mansions, each with thirty-six points. Human Qi circulates once around the body [Note: "Plus 8/10 of the body" should follow]. One thousand eighty points [Note: "Mansion" should precede "One thousand eighty", and "Human Qi circulates fifty times around the lower body" should follow]. The celestial sphere has twenty-eight mansions, each with thirty-six points. Human Qi circulates once around the body plus 8/10 of a cycle. Thirty-six points per mansion equals 360 points total; human Qi circulates eighteen times around the body. One thousand eighty points; human Qi circulates fifty times around the body. The sun travels twenty-eight mansions. The human body has twenty-eight meridians (upper, lower, left, right, front, back), totaling sixteen zhang and two chi, corresponding to the twenty-eight mansions. The clepsydra drips for one hundred ke to divide day and night. Thus, with each exhalation, the pulse beats twice, and Qi moves three cun; with each inhalation, the pulse beats twice, and Qi moves three cun. Between breaths, Qi moves six cun. In ten breaths, Qi moves six chi. The sun moves two fen [Note: "Twenty-seven breaths move Qi one zhang and six chi two cun" should precede "Sun moves two fen"]. In two hundred seventy breaths, Qi moves sixteen zhang and two chi. Qi circulates internally, completing one cycle around the body, with the clepsydra dropping two ke, and the sun moving twenty-five fen [Note: "Twenty-five fen" should be "Twenty fen"]. In five hundred forty breaths, Qi completes two cycles around the body, clepsydra drops four ke, sun moves forty fen. In two thousand seven hundred breaths, Qi completes ten cycles around the body, clepsydra drops twenty ke, sun moves five mansions and twenty fen. In thirteen thousand five hundred breaths, Qi completes fifty Ying cycles around the body, clepsydra drops one hundred ke, sun moves twenty-eight mansions, water runs out, and the pulse ends. "Traffic" means parallel movement of one number. Thus, when fifty Ying are complete, one can enjoy the natural lifespan, traveling a total of eight hundred ten zhang. (From *Wu Shi Ying Pian* / *Chapter on Fifty Ying*). The Yellow Emperor said: The way of Ying Qi treasures internal grain. Grain enters the stomach, is transmitted to the Lung, overflows internally, and spreads externally. The refined and concentrated part travels in the Jingmai (Vessels), constantly nourishing without end, starting and ending anew, which is the rhythm of Heaven and Earth. Thus, Qi emerges from Taiyin (Lung), pours into Hand-Yangming (Large Intestine), ascends to pour into Foot-Yangming (Stomach), descends to the foot dorsum, pours into the space between the big toes, and combines with Taiyin. Ascending to the thigh, it pours from the Spleen into the Heart, follows Hand-Shaoyin (Heart) out of the armpit and arm, pours into the little finger, combines with Hand-Taiyang (Small Intestine), ascends through the armpit, exits... internally, enters the inner canthus, ascends to the vertex, descends the neck, combines with Foot-Taiyang (Bladder), follows the spine down to the sacrum, descends to the tip of the little toe, follows the sole, pours into Foot-Shaoyin (Kidney), ascends to the Kidney, pours from the Kidney to the exterior of the Heart, scatters in the chest. Follows the Pericardium meridian, exits the armpit and arm, exits between the two tendons, enters the palm, exits the tip of the middle finger, returns to pour into the tip of the ring finger, combines with Hand-Shaoyang (Sanjiao), ascends to pour into Danzhong (Conception Vessel), scatters in the Sanjiao. From the Sanjiao, it pours into the Gallbladder, exits the hypochondrium, pours into Foot-Shaoyang (Gallbladder), descends to the foot dorsum, returns from the dorsum to the space between the big toes, combines with Foot-Jueyin (Liver), ascends to the Liver, pours from the Liver into the Lung, ascends along the throat, enters the cavity of Hangsang (Nasopharynx), and reaches the Chumen (Animal Gate/Olfactory Orifice). Its branch ascends the forehead, follows the vertex, descends the neck, follows the spine into the... bone, which is the Du Mai (Governor Vessel). It connects the genitalia, passes above the pubic hair, enters the umbilicus, ascends along the abdominal interior, enters the Clavicular Depression (Quepen), descends into the Lung, re-emerges into Taiyin. This is the path of Ying Qi, the normal order of reversal and順 (From *Ying Qi Pian*. Hang, pronounced Ku-lang. Sang, pronounced Su-lang, meaning forehead. Dongyuan said: The twelve meridians are one vessel, roughly divided into twelve parts).

The Lung Hand-Taiyin Meridian starts at the Middle Jiao, descends to connect with the Large Intestine, returns to follow the stomach opening. It ascends through the diaphragm to belong to the Lung. From the Lung system, it emerges horizontally under the axilla, descends along the... inner [Shoulder below arm above, collectively called ...]. It travels anterior to the Shaoyin Heart and Pericardium meridians [There are three meridians on the inner aspect of the arm: Taiyin is anterior, Shaoyin is posterior, Jueyin is in the middle]. It descends to the elbow [The junction of the arm above and below is called the elbow]. It follows the inner arm along the lower edge of the upper bone [The palm side of the arm is called the arm. The arm has two bones; now the Taiyin meridian follows the lower edge of the upper bone]. It enters the Cunkou [The pulsating artery in the depression behind the palm, the Taiyuan acupoint. The pulsating artery in the Cunkou is the Jingqu acupoint]. It ascends to the Thenar eminence and follows the Yuji point [Yuji acupoint, among the scattered vessels]. It exits the tip of the thumb [Shaoshang acupoint]. Its branch emerges straight from behind the wrist to the inner side of the index finger, exiting its tip.

The Large Intestine Hand-Yangming Meridian starts at the tip of the index finger [Shangyang acupoint]. It follows the upper edge of the finger [The depression before the proximal joint is Erjian acupoint; the depression after the proximal joint is Sanjian acupoint]. It emerges between the two bones of the Hegu [Hegu acupoint]. It ascends into the space between the two tendons [Yangxi acupoint]. It follows the upper edge of the arm, enters the outer edge of the elbow [Quchi acupoint]. It ascends along the anterior edge of the... outer arm, ascends the shoulder, emerges anterior to the... bone, ascends to emerge at the intersection of the vertebral bones, descends into the Quepen (Clavicular Depression), connects with the Lung, descends through the diaphragm, and belongs to the Large Intestine. Its branch ascends from the Quepen, passes through the neck and cheek, enters the lower teeth, returns to flank the mouth, crosses the Renzhong (Philtrum), crossing from left to right and right to left, ascending to flank the nostrils.

The Stomach Foot-Yangming Meridian starts at the bridge of the nose, intersecting with... in the middle, beside converging with the Taiyang meridian. It descends along the lateral side of the nose, enters the upper teeth, returns to flank the mouth, circles the lips, meets at Chengjiang, then follows the lower edge behind the jaw, emerges at Daying, follows Jiache, ascends in front of the ear, passes through Guest Master (Zan Zhu?), follows the hairline, to the frontal skull. Its branch descends from anterior to Daying to Renying, follows the throat, enters the Quepen, descends through the diaphragm to belong to the Stomach, and connects with the Spleen. Its direct branch descends from the Quepen along the inner edge of the breast, descends flanking the navel, and enters the Qichong (Air Street). Its branch starts from the stomach opening, descends along the abdominal interior, reaches the Qichong, and merges to descend to Biguan, reaches Futu, descends to the knee cap [The junction below the thigh and above the tibia is called the knee], descends along the lateral edge of the tibia [Refers to the lateral edge of the tibial bone. Three cun below the knee on the lateral edge is Zusanli acupoint. Another three cun down is Shangjuxu. Another three cun down is Xiaguxu. Straight down to the ankle is Jiexi acupoint]. It descends to the foot dorsum [Chongyang acupoint. The top of the foot is called Fu; the pulsating artery in the depression on the Fu]. Generally, there are arteries between the big toe and the next toe on the foot dorsum. Between the big toe is the Foot-Shaoyang meridian; entering the artery between the proximal joints of the toes is the Foot-Jueyin meridian; the artery on the dorsum is the Foot-Yangming meridian. The *Needle Classic · Zhongshi Pian* states: Yangming is superior, Jueyin is central, Shaoyang is inferior. "Between" generally refers to the space between two toes. It enters the space between the middle toes [The depression behind the proximal joint of the middle toe is Xangu acupoint. The depression before the proximal joint is Neiting acupoint. The tips of the big and index toes are Lidui acupoint]. Its branch diverges three cun below the lateral edge and descends into the outer space of the middle toe. Another branch diverges from the dorsum, enters the space between the big toes, and exits its tip.

The Spleen Foot-Taiyin Meridian starts at the tip of the big toe [Yinbai acupoint, on the medial side of the big toe tip]. It follows the medial white flesh margin of the toe [On the medial side of the big toe, the depression after the proximal joint is Dadao acupoint]. It passes behind the nuclear bone [Below the nuclear bone is Taibai acupoint. The nuclear bone is about two cun behind the proximal joint of the big toe, about three cun anterior to the medial malleolus, lying horizontally like a date pit on the red-white flesh margin on the medial side of the foot. Grand Tutor Dou referred to it as the 'lone crook bone', which is incorrect]. It ascends to the anterior edge of the medial malleolus [The depression anterior and inferior to the medial malleolus is Shangqiu acupoint]. It ascends... internally, follows the tibia posteriorly, intersects, emerges anterior to Jueyin, ascends to the anterior edge of the inner thigh and knee [The depression below the patella is Yinlingquan acupoint]. It enters the abdomen, belongs to the Spleen, connects with the Stomach, ascends through the diaphragm, flanks the pharynx, connects to the root of the tongue, and scatters under the tongue. Its branch diverges from the Stomach, ascends through the diaphragm, and pours into the Heart.

The Heart Hand-Shaoyin Meridian starts in the Heart, emerges to belong to the Heart System, descends through the diaphragm to connect with the Small Intestine. Its branch emerges from the Heart System, ascends to flank the pharynx, and connects to the Eye System. Its