紫热淡红寒，青惊黑恶残，疳伤元且赤，脾倦碧如斓。鲜活长无害，粗牢短欠安，鱼骨珠蛇等，多事不须看。
小儿五岁以下脉诊不定，惟看虎口食指纹色。第一节为风关，纹粗大而推移不甚动荡，病作；第二节为气关，
纹如之，病深；第三节为命关，再尔，病笃。色紫为热，色红伤寒，浅红血虚，色青惊风，色赤元疳积，色嫣红
而暗淡，脾气不荣，兼碧色必有湿痰，色黑中恶，或否多危。色鲜明而形质短细，无疾。五岁以上则根据大人诊法。
如身热脉乱，汗出不食，食则吐，此为变蒸，不在病例。其连珠、悬针、来蛇、去蛇、鱼刺、水字，即或间有此
纹，亦天禀之异，未必别有所属。幼幼者幸毋为是说自惑，因而惑人。
脉之理微，惟微，故耐人思议。思苦言长，元且凿矣。乃画定指面，印于他人皮肤，安能切中肯綮。庭镜以
象参意，似为情理两妥，机清神静。凡有得于心，未必应诸手，得于手不能宣诸笔墨者，皆可领会，夫亦何微不
显。至若发明杂症，固与目经无涉，但囿于脉义，欲祛其疑，不得不尔。学人从此悟入，省却许多精力，且所全
生命不少。
补方之制，补其虚也。凡气虚者，宜补其上，人参、黄 等是也。精虚者，宜补其下，地黄、枸杞等是也。
阳虚多寒，补而兼暖，附、桂、干姜之属。阴虚多热，补而兼清，天、麦门冬、芍药、生地之属。有气因精而虚，
当补精化气，而辛燥之品非所宜。精因气而虚，当补气以生精，而清凉之类万毋用。又有阳失阴离、水衰火泛，
须互相调燮。故善补阳者，必于阳中求阴，阳得阴助则生化无穷。善补阴者，必于阴中求阳，阴得阳升而泉源不
竭。总而言之，以精气分阴阳，则阴阳不可离，以寒热分阴阳，则阴阳不容紊。知缓知急，知趋知避，则不惟用
补，而八方之制皆可得而贯通矣。
和方之制，和其不和者也。盖病兼虚者，补而和，兼滞者行而和，兼寒者温和，兼热者凉和。和之为义大矣，
大难详说，略指其当和与否。如阴虚于下，腰酸目暗，和以滋益，忌四苓、通草、石斛诸汤而渗。阴虚于上，目
赤干咳，和以清润，忌半夏、苍术、细辛等物而燥。阳虚于上，睑浮膈饱，和以补，枳壳、浓朴、木香、槟榔禁
用。阳虚于下，精夺视惑，和以固，黄柏、知母、栀仁、泽泻勿投。大便常泄意，水谷混融，以牛膝、车前、木
通、牵牛载利载滑，谬矣，当和以微热。表邪虽解，谓汗过阳衰，以五味子、酸枣仁、黄 、白术且敛且收，早
矣，当和以缓散。气结实而迷闷，和以胶以膏，及甘腻食馔，恐滞而作痛，经闭久而发热，和以二冬、二地，或
黄芩、黄连，愈凝而不行。诸动者不宜再动，
如胞紫睛红及崩衄，血动也。睑 弦烂及痰嗽，湿动也。胀满喘急，气动也。遗精盗汗，神动也。血动恶辛香，
湿动恶寒苦，气动恶滞腻，神动恶散滑。凡性味之不醇，皆所当慎，其刚暴者尽在不言而喻也。诸静者不宜再静，
如沉迟濡小，脉静也。神昏气怯，阳静也。肌体清冷，表静也。口腹畏寒，里静也。脉静喜补益，阳静喜升生，
表静喜温暖，里静喜辛热。凡品性之阴柔，皆所不欲，其苦寒者又在不问可知也。是故阳主动，以动济动，火上
添油，不焦烂乎。阴主静，以静益静，雪上加霜，不战栗乎。火在上，升而益炽。水在下，降而遂亡矣。已上所
论，未必尽皆中节，然大旨悉寓于斯，不能当局主和，何医之云。
寒方之制，为除热也。据古方书，咸谓黄连清心，黄芩清肺，石斛、芍药清脾，龙胆草清肝，黄柏清肾。今
之学人皆从此，是亦胶柱法也。夫寒物均能泻热，岂有泻此而不泻彼者。但当分其轻清重浊，性力微甚，与阴阳
上下之热，相宜则善矣。如轻清者宜于上，枯芩、石斛、连翘、花粉之属是也。重浊者宜于下，栀子、黄柏、龙
胆草、滑石之属是也。性力之浓者能清大热，石膏、黄连、芦荟、苦参、山豆根之属。性力之缓者能清微热，元
参、贝母、桔梗、地骨皮之属。大黄、硝石辈，去实郁之热。木通、泽泻等，去癃闭之热，兼攻而用。二冬、二
地、梨浆、藕汁，去阴燥之热。黄 、白术、人参、炙草，去阳虚之热，兼补而用。方书之分经投药，意正在此，
然未及发明其旨耳。外如东垣升阳散火，此以表邪生热者设，不得与于斯论。
热方之制，为除寒也。寒之为病，有外来，有自生。如风邪犯于肌表，生冷伤于脾胃，阴寒中于脏腑，谓之
外来，由来者渐，形见者微。都无所感，莫测其因，谓之自生。高
明之士，能以二阳为根本，常忧其衰败，无妄侵伐，则自来之寒与外来之寒皆在术中。是固有热方之备，以散兼
热者，散寒邪也，以行兼热者，行寒滞也。以补兼热者，补虚寒也。按症选方，间有不相投者，或未知宜忌耳。
如干姜能温中，亦能散表，呕泄无汗者宜之，多汗者忌。肉桂能行血，善达四肢，血滞多痛者宜之，失血者忌。
吴茱萸暖下元，腹痛气凝者极妙，然莫妙于南沉。肉豆蔻温脾肾，飧泄滑利者最奇，终不奇于硫磺。胡椒温胃和
中，其类近于荜茇。丁香止呕行气，其暖近乎砂仁。故纸性降善闭，能纳气定喘，止滞浊泄泻，气短而怯者忌用。
附子性走不守，能救急回阳，无处不到，非甘与润剂相济，太猛。再则气虚症用香窜，见血症用辛味，皆不利之
概也。虽然以热治寒，阴阳相制，不嫌纯一。若真寒者，略涉清凉便觉相妨，且宜急早图，维以望挽回。必待势
不得已，尽热投之，恐阴气直中，元阳潜脱，死灰不可复燃矣。比医每以假热为真火，并前论俱不讲究，没字之
碑利如匕首，不知杀人多少。
攻方之制，攻其实也。凡攻气者攻其聚，攻血者攻其瘀，攻积者攻其坚，攻痰者攻其急。火邪正盛，攻之未
及，可以再进。攻之果当，不必杂补，盖杂补便相牵制。再进则火势乃衰。若病在阳攻阴，在阴攻阳，在表攻里，
在腑攻脏，虚则实攻，真作假攻，此自撤藩屏，引贼入寇，谓之妄攻。妄攻者必先脱元，元脱不悟，死无日矣。
是故攻之一字，仁人所深忌，正恐其成之难，而败之易耳。至如虚中有实，实中有虚，此又当酌其权宜，不在攻
上则古。
散方之制，散表邪也。如麻黄、羌活，峻散者也。菊花、紫苏，平散者也。细辛、桂枝、生姜，温散者也。防
风、荆芥、薄荷，凉散者也。苍术、独活能走经，去湿而
散。橘红、前胡能清气化痰而散。凡邪浅者忌峻，热多者忌温，气弱寒怯者忌凉平。热渴烦躁，寒热往来，喜柴
胡、甘葛，而呕吐泄泻者忌。寒邪在上，宜附子、芎 ，而内热炎升者忌。如此之类，进退无常，要在运用者转
变入彀耳。若夫以平兼清，自成温散，以平兼暖，亦可温经。宜温者散之以热，宜凉者散之以寒，当于各阵求之，
不可刻舟于此。
固方之制，固其泄也。如久咳为喘，气泄于上者，宜固肺。久遗成淋，精脱于下者，宜固肾。小水不禁固其
膀胱，大便不禁固其肠胃。汗泄不止于皮毛固之，血泄不住于荣卫固之。泪流须固乙癸，眵流须固土金。因寒而
泄者以热固，因热而泄者以寒固。然虚者可固，实者不可固，久者可固，暴者不可固。当固不固，溪流有时而涸，
不当固而固，曲突终始然薪也。故录固方，以固不固。
因方之制，因其相因为病，而可因药而治也。如疔疽之毒可拔也，独不可施之疮痍。蛇口之患可解也，一定
可愈其蜂尾。汤火糜烂肌肤，瘢可没也，刀枪仍效。木石损伤肌骨，断可续也，跌打无分。阳明之升麻，未有不
走太阳、少阳，少阳之柴胡，未有不入太阳、阳明，观仲景麻黄汤可得其意。夫麻黄性极峻利，太阳经阴邪在表，
寒毒既深，非此不达，设与之治，阳明、少阳亦寒无不散。第恐性力太过，反伤元气，又不若升麻、柴胡，故复
有二方之制。非谓某经必须某药，万不可移易者也。由此推之，凡病之相因者皆可相因而药，此阵之不必有也。
而曰方以立法，法以制宜，无因那得有悟，此阵之不可无也。以不无之方，备必宜有之阵，而治因其所因之病，
是病为因，药宜为因也。因固可自为政殿于八阵，允服舆情。
Purple indicates heat, pale red indicates cold; green indicates fright (convulsions), black indicates malignant disease or deterioration. Gan accumulation injuring the primal qi and presenting with redness, spleen fatigue and weakness present with mottled colors like brocade. Fresh and vibrant patterns are long and harmless; coarse, firm, and short patterns indicate poor health. Complex patterns such as fish bone, pearl string, snake shape, etc., are mostly irrelevant matters not worth examining.
For children under five years old, pulse diagnosis is indeterminate; one should only observe the color of the fingerprint on the tiger's mouth (web between thumb and index finger) along the first phalanx of the index finger. The first section is the Wind Gate; if the pattern is coarse and large and does not move easily when pushed, the disease has begun. The second section is the Qi Gate; if the pattern is similar, the disease is deep. The third section is the Life Gate; if it reaches here, the disease is critical. Purple color indicates heat, red color indicates cold damage (Shanghan), light red indicates blood deficiency, green color indicates wind-stroke/fright, red color indicates primal qi Gan accumulation, bright red but dull indicates spleen qi failing to nourish, combined with green color indicates damp-phlegm, black color indicates malignant qi invasion or critical condition. Bright color and short, fine shape indicate no disease. For those over five years old, adult diagnostic methods apply. If there is body heat, chaotic pulse, sweating without cessation, anorexia, and vomiting after eating, this is "Bian Zheng" (a physiological developmental process in infants), which is not a pathological case. As for patterns like connected pearls, hanging needle, incoming snake, outgoing snake, fish spine, water character, even if they occasionally appear, they are merely differences in innate constitution and do not necessarily belong to other pathologies. Young ones should not be confused by such sayings, thereby confusing others.
The principle of pulse is subtle; precisely because it is subtle, it invites deep contemplation. Contemplation is arduous and words are long, originally somewhat speculative. How can one hit the mark by drawing fixed finger marks and printing them on others' skin? Tingjing uses imagery to explore meaning, seemingly balancing reason and emotion, with clear mechanisms and calm spirit. Whatever is understood in the heart may not manifest in the hand; whatever is mastered in the hand may not be expressed in ink and paper, yet all can be comprehended. Thus, what subtle principle remains hidden? Although elucidating miscellaneous diseases is unrelated to *Mu Jing Da Cheng* (an ophthalmology text), constrained by pulse theory and wishing to dispel doubts, it was necessary to do so. Learners entering from here will save much energy and preserve many lives.
The preparation of tonifying formulas aims to tonify deficiency. For qi deficiency, tonify the upper jiao, such as Ren Shen (Ginseng Root) and Huang Qi (Astragalus Root). For essence deficiency, tonify the lower jiao, such as Di Huang (Rehmannia Root) and Gou Qi Zi (Goji Berry). Yang deficiency often involves cold; tonification should include warming agents, such as Fu Zi (Aconite Lateral Root), Gui Zhi (Cinnamon Twig), and Gan Jiang (Dried Ginger). Yin deficiency often involves heat; tonification should include cooling agents, such as Tian Dong (Asparagus Tuber), Mai Dong (Ophiopogon Tuber), Shao Yao (Peony Root), and Sheng Di Huang (Rehmannia Root prepared fresh). If qi is deficient due to essence loss, one should tonify essence to generate qi, and acrid-drying substances are inappropriate. If essence is deficient due to qi deficiency, one should tonify qi to generate essence, and cooling substances must absolutely not be used. There are also cases of yang losing its hold and yin separating, or water declining and fire flooding, requiring mutual regulation. Therefore, those skilled in tonifying yang must seek yin within yang; when yang receives yin assistance, transformation and generation are endless. Those skilled in tonifying yin must seek yang within yin; when yin receives yang promotion, the source never dries up. In summary, distinguishing yin and yang by essence and qi means yin and yang cannot be separated; distinguishing yin and yang by cold and heat means yin andYang cannot be confused. Knowing slowness and urgency, knowing approach and avoidance, then not only can tonification be used, but the preparations of all eight arrays can be integrated.
The preparation of harmonizing formulas aims to harmonize disharmony. Generally, if the disease involves deficiency, harmonize by tonifying; if involving stagnation, harmonize by moving; if involving cold, harmonize by warming; if involving heat, harmonize by cooling. The meaning of "harmony" is vast, difficult to explain in detail, so briefly point out whether it should be harmonized. For example, yin deficiency in the lower jiao causing sore waist and dim vision: harmonize by nourishing and benefiting, avoiding diuretics like Si Ling Tang (Four-Ingredient Decoction), Tong Cao (Tetrapanax Pith), and Shi Hu (Dendrobium Stem). Yin deficiency in the upper jiao causing red eyes and dry cough: harmonize by clearing and moistening, avoiding drying herbs like Ban Xia (Pinellia Tuber), Cang Zhu (Atractylodes Rhizome), and Xi Xin (Asarum Root). Yang deficiency in the upper jiao causing eyelid edema and chest fullness: harmonize by tonifying, strictly avoiding Qi Qiao (Immature Bitter Orange), Hou Po (Magnolia Bark), Mu Xiang (Vladimiria Root), and Bing Lang (Areca Seed). Yang deficiency in the lower jiao causing essence depletion and visual confusion: harmonize by securing, avoiding bitter-cold herbs like Huang Bo (Phellodendron Bark), Zhi Mu (Anemarrhena Rhizome), Zhi Ren (Gardenia Seed), and Ze Xie (Alisma Rhizome). Frequent loose stools with mixed food and water: using Niu Xi (Achyranthes Root), Che Qian Zi (Plantago Seed), Mu Tong (Akebia Stem), and Qian Niu Zi (Morning Glory Seed) to promote urination and lubricate intestines is erroneous; one should harmonize with mild warmth. Although exterior pathogens are resolved, if excessive sweating leads to yang collapse, using Wu Wei Zi (Schisandra Fruit), Suan Zao Ren (Ziziphus Seed), Huang Qi, and Bai Zhu (Atractylodes Macrocephala Rhizome) to astringe too early is premature; one should harmonize with gentle dispersion. Qi knotting causing confusion and oppression: harmonizing with sticky pastes and sweet/greasy foods may cause stagnation and pain; amenorrhea with prolonged fever: harmonizing with Er Dong (Tian Dong and Mai Dong), Er Di (Sheng Di Huang and Shu Di Huang), or Huang Qin (Scutellaria Root) and Huang Lian (Coptis Rhizome) will increase凝滞 (stagnation) and impede flow. Movements should not be further agitated: purple uterus/red eyes and metrorrhagia/meteorrorrhagia involve blood movement; eyelid margin ulceration and phlegm-cough involve damp movement; distension and wheezing involve qi movement; seminal emission and night sweats involve spirit movement. Blood movement dislikes acrid-aromatics, damp movement dislikes cold-bitters, qi movement dislikes cloying-greasy, spirit movement dislikes dispersing-slippery. All drugs with impure nature/flavor should be cautious, especially those that are harsh and violent. Stillness should not be further quieted: slow, thready, soft, small pulses indicate pulse stillness; coma and weak qi indicate yang stillness; cold limbs indicate exterior stillness; aversion to cold in mouth/abdomen indicates interior stillness. Pulse stillness favors tonification, yang stillness favors rising/life-generating, exterior stillness favors warmth, interior stillness favors acrid-warmth. All yin-soft drugs are undesirable, especially bitter-cold ones. Thus, yang governs movement; adding movement to movement is like adding oil to fire, will it not burn? Yin governs stillness; adding stillness to stillness is like adding frost to snow, will it not shiver? Fire above rises and becomes fiercer; water below descends and perishes. The above discussion may not be perfectly measured, but the main idea lies herein. Without mastering harmony, how can one claim to be a doctor?
The preparation of cold formulas aims to eliminate heat. Ancient texts state Huang Lian clears heart, Huang Qin clears lung, Shi Hu and Shao Yao clear spleen, Long Dan Cao clears liver, Huang Bo clears kidney. Modern scholars follow this, which is rigid adherence. Cold substances all drain heat; how can one drain here but not there? One should distinguish light/clear vs. heavy/turbid, potency strength, and suitability for yin/yang and upper/lower heat. Light/clear substances suit the upper jiao, such as Ku Huang Qin (Scutellaria Root), Shi Hu, Lian Qiao (Forsythia Fruit), Hua Fen (Trichosanthes Root). Heavy/turbent substances suit the lower jiao, such as Zhi Zi (Gardenia Fruit), Huang Bo, Long Dan Cao, Hua Shi (Talcum). Potent substances clear major heat, such as Shi Gao (Gypsum Fibrosum), Huang Lian, Lu Hui (Aloe), Ku Shen (Sophora Root), Shan Dou Gen (Sophora Tonkinensis Root). Mild substances clear minor heat, such as Yuan Shen (Polymnia Radix), Bei Mu (Fritillaria Bulb), Jie Geng (Platycodon Root), Di Gu Pi (Lycium Bark). Da Huang (Rhubarb Root) and Xiao Shi (Mirabilite) remove excess stagnant heat. Mu Tong and Ze Xie remove strangury heat, used with purgatives. Er Dong, Er Di, Pear Syrup, Lotus Root Juice remove yin-dryness heat. Huang Qi, Bai Zhu, Ren Shen, Zhi Gan Cao (Honey-fried Licorice Root) remove yang-deficiency heat, used with tonics. The intent of meridian-specific drug administration in formularies lies here, though the principle is not fully elucidated. Li Dongyuan's "Raise Yang and Scatter Fire" method is for heat caused by exterior pathogens and does not fit this discussion.
The preparation of hot formulas aims to eliminate cold. Cold disease has external origin and internal generation. Wind invading muscles/skin, raw/cold damaging spleen/stomach, yin-cold penetrating viscera is called external, gradual onset, subtle manifestation. No sensation, unknown cause is called internal. Wise men take the two yang meridians (Stomach and Large Intestine) as root, fearing decline, avoiding reckless attack, thus handling both internal and external cold. Hot formulas prepare for this: dispersing with heat disperses cold pathogens; moving with heat moves cold stagnation; tonifying with heat tonifies deficiency-cold. Select formulas based on symptoms; mismatches occur due to ignorance of indications/contraindications. Gan Jiang (Dried Ginger) warms middle and disperses exterior; suitable for vomiting/diarrhea without sweat, contraindicated for excessive sweating. Rou Gui (Cinnamon Bark) moves blood and reaches limbs; suitable for blood stagnation/pain, contraindicated for bleeding. Wu Zhu Yu (Evodia Fruit) warms lower yuan; excellent for abdominal pain/qi stagnation, but Nan Chen Xiang (Aquilaria Wood) is better. Rou Dou Kou (Nutmeg) warms spleen/kidney; best for undigested diarrhea, but Liu Huang (Sulfur) is more unique. Hu Jiao (Black Pepper) warms stomach/harmonizes middle, similar to Bi Ba (Long Pepper). Ding Xiang (Clove Bud) stops vomiting/moves qi, warmth similar to Sha Ren (Amomum Fruit). Gu Zhi (Psoralea Fruit) descends and closes, grasps qi/calms asthma, stops turbid diarrhea; contraindicated for shortness of breath/weakness. Fu Zi (Prepared Aconite Root) moves freely, saves emergency/restores yang, reaches everywhere; too fierce without sweet/moistening partners. Also, using aromatic-penetrating drugs for qi deficiency, or acrid drugs for blood disorders, are generally unfavorable. Although treating cold with heat balances yin/yang, pure heat is not disliked. However, for true cold, any cooling interferes; act quickly to reverse. Waiting until desperate and using only heat risks direct invasion of yin and latent escape of primal yang, making revival impossible like dead ashes. Quack doctors mistake false heat for true fire, ignoring previous discussions; their silent steles are sharp as daggers, killing countless people.
The preparation of attacking formulas aims to attack excess. Attacking qi targets aggregation; attacking blood targets stasis; attacking accumulation targets hardness; attacking phlegm targets urgency. If fire pathogen is strong and attack is insufficient, advance again. If attack is appropriate, do not mix tonics, as they restrict each other. Advancing again reduces fire. Attacking yin when disease is in yang, attacking yang when in yin, attacking interior when in exterior, attacking zang when in fu, attacking deficiency as excess, attacking truth as falsehood—this is removing one's own defenses and inviting thieves, called reckless attack. Reckless attack depletes primal qi first; if primal qi escapes without realization, death is near. Thus, "attack" is deeply feared by benevolent people, fearing difficulty in success and ease of failure. For deficiency with excess, or excess with deficiency, weigh circumstances; do not blindly follow ancient methods regarding attack.
The preparation of dispersing formulas aims to disperse exterior pathogens. Ma Huang (Ephedra Herb) and Qiang Huo (Notopterygium Rhizome) are strong dispersers. Ju Hua (Chrysanthemum Flower) and Zi Su Ye (Perilla Leaf) are mild dispersers. Xi Xin (Asarum Root), Gui Zhi, Sheng Jiang (Fresh Ginger) are warm dispersers. Fang Feng (Saposhnikovia Root), Jing Jie (Schizonepeta Spike), Bo He (Mint Herb) are cool dispersers. Cang Zhu and Du Huo (Angelica Pubescens Root) travel meridians, remove dampness and disperse. Ju Hong (Tangerine Peel) and Qian Hu (Peucedanum Root) clear qi, transform phlegm, and disperse. Shallow pathogens avoid strong drugs; heat predominance avoids warm drugs; weak qi/cold fear avoids cool/mild drugs. Heat/thirst/agitation, alternating chills/fever favor Chai Hu (Bupleurum Root) and Ge Gen (Kudzu Root), but contraindicated for vomiting/diarrhea. Exterior cold favors Fu Zi and Xiong Duan (Ligusticum Rhizome), but contraindicated for internal heat rising. Such variations are constant; mastery lies in flexible application. Using mild with clear creates warm-dispersal; using mild with warm creates meridian-warming. Warm-disperse with heat for those needing warmth; cool-disperse with cold for those needing coolness; seek in respective arrays, do not carve boat to find sword.
The preparation of securing formulas aims to secure leakage. Chronic cough turning to wheezing, qi leaking upward: secure lung. Chronic emission turning to strangury, essence escaping downward: secure kidney. Incontinence of urine: secure bladder. Incontinence of stool: secure intestines. Unceasing sweating: secure skin/hair. Unceasing bleeding: secure Ying and Wei. Tears: secure Yi-Gui (Liver-Kidney). Eye discharge: secure Tu-Jin (Spleen-Lung). Leakage due to cold: secure with heat. Leakage due to heat: secure with cold. Deficiency can be secured; excess cannot. Chronic can be secured; acute cannot. Failing to secure when needed causes streams to dry up; securing when unnecessary is like burning wood at the end of a curved chimney (futile/harmful). Thus, recording securing formulas distinguishes what to secure and what not to.
The preparation of causal formulas treats diseases arising from mutual causation using corresponding drugs. Toxic carbuncles can be extracted, but not applied to ulcers. Snakebite can be resolved, definitely curing bee stings. Scalds/burns eroding skin: scars fade; knife/spear wounds remain effective. Wood/stone injuries to muscle/bone: fractures heal; falls/blows are treated similarly. Sheng Ma (Cimicifuga Rhizome) of Yangming meridian invariably enters Taiyang/Shaoyang; Chai Hu of Shaoyang invariably enters Taiyang/Yangming; observing Zhang Zhongjing's Ma Huang Tang reveals this intent. Ma Huang is extremely potent; for Taiyang exterior yin pathogen with deep cold toxin, only this reaches it. Hypothetically, it would scatter cold in Yangming/Shaoyang. Fear of excessive potency injuring primal qi makes Sheng Ma and Chai Hu preferable, hence these two formula types. It does not mean specific meridians require specific irreplaceable drugs. By extension, mutually causative diseases can be treated with mutually causative drugs. This array is not always necessary. Yet, "formulas establish laws, laws adapt to conditions"; without causality, where is enlightenment? This array is indispensable. Using non-necessary formulas to prepare essential arrays, treating diseases by their causes, makes disease the cause and medicine the cause. The Causal Array naturally holds its place among the Eight Arrays, truly reflecting public consensus.