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The biao (branch/superficial) and ben (root/deep) relationships of the Six Qi differ in their origins. (The Six Qi refer to Wind, Cold, Summer Heat, Dampness, Fire, and Dryness, which are the climatic changes of nature. Biao refers to the end or manifestation; Ben refers to the origin or essence.)

Some conditions transform according to the Ben, some according to both Biao and Ben, and some neither from Biao nor from Ben. The Shaoyang (Lesser Yang) and Taiyin (Greater Yin) meridians transform according to the Ben. (Among the Six Qi, Shaoyang corresponds to Ministerial Fire, so Shaoyang transforms via Fire; thus, Fire is the Ben and Shaoyang is the Biao. Taiyin corresponds to Damp Earth, so Taiyin transforms via Dampness; thus, Dampness is the Ben and Taiyin is the Biao. Since the Biao and Ben attributes of these two Qi are identical, the transformation of meridian diseases depends entirely on the Ben.) The Shaoyin (Lesser Yin) and Taiyang (Greater Yang) meridians may transform according to either the Ben or the Biao. (Shaoyin corresponds to Sovereign Fire, transforming via Heat; thus, Heat is the Ben and Shaoyin is the Biao, representing Yin transforming via Yang. Taiyang corresponds to Cold Water, transforming via Cold; thus, Cold is the Ben and Taiyang is the Biao, representing Yang transforming via Yin. Since the Biao and Ben attributes of these two Qi are different, the transformation of meridian diseases may follow either the Biao or the Ben.) The Yangming (Bright Yang) and Jueyin (Terminal Yin) meridians do not transform according to the Biao or the Ben, but rather according to the Zhong Qi (Middle Qi). (Yangming corresponds to Dry Metal, transforming via Dryness; thus, Dryness is the Ben and Yangming is the Biao. Jueyin corresponds to Wind Wood, transforming via Wind; thus, Wind is the Ben and Jueyin is the Biao. However, Yangming and Taiyin are exterior-interior pairs, so Taiyin serves as the Zhong Qi, and Yangming Metal transforms following the Damp Earth of Taiyin. Jueyin and Shaoyang are exterior-interior pairs, so Shaoyang serves as the Zhong Qi, and Jueyin Wood transforms following the Ministerial Fire of Shaoyang. These all transform via the Zhong Qi.) Therefore, those transforming via the Ben have pathology originating from the Ben; those transforming via Biao and Ben have transformations involving both Biao and Ben; those transforming via the Zhong Qi take the Zhong Qi as the basis for transformation. (Excess or deficiency of the Six Qi can all cause disease. The generation of disease must have a specific cause, so it may derive from the Ben, the Biao, or the Zhong Qi. Knowing their respective origins ensures that treatment will not fail.)

There are cases where the pulse conforms to the disease, but the symptoms are contrary. (This means that while the yin-yang nature of the pulse generally conforms to the disease, there are instances where the pulse and disease do not correspond or are even opposite.) A pulse that appears conforming (e.g., Yang disease presenting with a Yang pulse), but upon deep pressure does not throb vigorously, applies to most Yang pulses. (A Yang disease presenting with a Yang pulse indicates conformity. If the pulse is Floating, Surging, Slippery, or Large—originally all Yang pulses—but feels weak and non-throbbing upon deep pressure, it is not a true Yang syndrome and should not be mistaken for one. In all Yang syndromes presenting this way, what appears to be Yang is not truly Yang. Thus, some present as False Heat, others as Repelling Yang, indicating a contradiction between pulse and disease.)

In various Yin syndromes presenting contrarily, the pulse appears conforming (e.g., Yin disease presenting with a Yin pulse), but upon deep pressure, the throbbing is very strong and vigorous. (A Yin disease presenting with a Yin pulse indicates conformity. Even if the pulse is Fine or Small, if it throbs strongly and forcefully upon deep pressure, it appears to be Yin but is not truly Yin. In all Yin syndromes presenting this way, some manifest as False Cold, others as Repelling Yin. The internal and external manifestations differ, hence termed "contrary." All such contradictions arise because the Biao and Ben attributes differ. For example, a Yin pulse with a Yang syndrome indicates Ben-Yin and Biao-Yang; a Yang pulse with a Yin syndrome indicates Ben-Yang and Biao-Yin. Therefore, treating disease requires seeking the root.)

The onset of hundred diseases may originate from the Ben, from the Biao, or from the Zhong Qi. Treatment may result in cure by addressing the Ben, by addressing the Biao, by regulating the Zhong Qi, by addressing both Biao and Ben, by employing Contrary Treatment (Ni Zhi), or by employing Following Treatment (Cong Zhi). (Zhong Qi refers to the Qi seen in the interior connection. For instance, Shaoyang and Jueyin are mutual Zhong Qi; Yangming and Taiyin are mutual Zhong Qi; Taiyang and Shaoyin are mutual Zhong Qi, as they are exterior-interior pairs and their Qi interconnects. "Qu" means to seek. If disease originates from the Ben, one must seek and treat the Ben; if from the Biao, one must seek and treat the Biao; if from the Zhong Qi, one must seek and treat the Zhong Qi. If originating from Biao or Ben, treat accordingly. Treatments involve targeting Biao/Ben, Contrary Treatment, or Following Treatment. Using Cold herbs to treat Heat addresses True Heat; using Hot herbs to treat Cold addresses True Cold; this is called Contrary Treatment. Using Hot herbs to treat Heat, or Cold herbs to treat Cold, addresses False Heat and False Cold respectively; this is called Following Treatment.)

Contrary Treatment is actually Correct/Standard Treatment; what seems like Standard Treatment is actually Contrary. (Treating Heat with Cold and Cold with Heat seems contrary to the disease pattern but follows the correct therapeutic principle, hence: "Contrary [to disease] is Correct [in principle]." Treating Heat with Heat and Cold with Cold seems to follow the disease pattern but is therapeutically aberrant, hence: "If [it seems] Following [the disease], it is Contrary [in principle]." Contrary Treatment is Zheng Zhi (Standard Treatment); Following Treatment is Fan Zhi (Counter-acting Treatment).)

Understanding Biao and Ben allows for error-free application; clearly knowing Ni (Contrary) and Shun (Following) enables correct practice without doubt. Those who do not understand these principles are unworthy of discussing medicine. ("Yong" means application; "Dai" means danger. "Zheng Xing" means acting with balance, neither biased nor extreme. "Wu Wen" means having no doubts to cause confusion. Without true insight, how can one reach this level?) Thus it is said: Crude practitioners laugh carelessly, thinking they understand medicine. Having just spoken of Heat diseases, Cold diseases reappear. Similar Qi produces different forms, leading to diagnostic confusion and chaotic understanding of meridians. This is what is meant. (Crude practitioners refer to shallow-level doctors; "Xi Xi" describes an air of self-satisfaction. Arrogantly believing medical principles are easy to grasp, they see superficial Yang signs and indiscriminately apply Fire treatments. False Heat remains unremoved, and True Cold arises again. Although Yin and Yang Qi may seem similar, the manifested symptoms differ. Crude practitioners failing to comprehend this inevitably become confused and disoriented.)

The Dao of Yin-Yang, Ni-Shun, and Biao-Ben appears small yet has great impact; explaining one principle reveals the harm of a hundred diseases. It appears few yet covers much; appearing shallow yet being profound, one can know many things from one. From shallow to deep, observing near to know far. Discussing Biao and Ben seems easy to understand, yet in reality, few can truly master it. (This Dao of Biao-Ben, Ni-Shun, and Yin-Yang seems shallow and simple to explain, yet in reality, few can attain it.) Treatment that obtains harmony is "Cong" (Following); treatment that fails is "Ni" (Contrary). (This explains the meaning of Ni and Cong in treatment. "De" means attaining harmony, i.e., following.)

If disease precedes Qi rebellion, treat the Ben; if Qi rebellion precedes disease, treat the Ben; if Cold precedes disease, treat the Ben; if disease precedes Cold sensation, treat the Ben; if Heat precedes disease, treat the Ben. (Some diseases cause Qi and Blood rebellion; some rebellions cause secondary diseases; some diseases arise from Cold/Heat; some Cold/Heat sensations arise from disease. By treating the primary cause (Ben), the subsequently arising secondary symptoms (Biao) can heal without direct treatment.)

If Heat precedes abdominal fullness/distension, treat the Biao; if disease precedes diarrhea, treat the Ben; if diarrhea precedes other diseases, treat the Ben. One must first regulate the diarrhea before treating other diseases. If disease precedes abdominal fullness/distension, treat the Biao; if abdominal fullness/distension precedes vexation in the heart, treat the Ben. (All diseases are treated at the Ben first, except for abdominal fullness/distension, which is treated at the Biao first. This is because abdominal fullness involves pathogenic factors in the Stomach. The Stomach is the root of the Zang-Fu organs. If the Stomach is full, medicinal and food Qi cannot circulate, and the Zang-Fu lose their nourishment. Thus, treating this first is also a way of treating the Ben.)

The human body has Ke Qi (Guest Qi) and Tong Qi (Common Qi). (Ke Qi refers to circulating influencing Qi, which comes and goes irregularly, hence "Guest Qi." Tong Qi refers to the Main Qi of the four seasons, which remains constant year after year, hence "Common Qi." If Qi is disharmonious, both Guest Qi and Common Qi can cause disease.)

If urination and defecation are obstructed, treat the Biao; if urination and defecation are free, treat the Ben. (Regardless of whether caused by Guest Qi or Common Qi, even if other diseases preceded the obstruction of urination and defecation, treat the Biao first. While other conditions are treated at the Ben, this exception treats the Biao because obstruction of the two bowels is a critical condition. Although it is a Biao syndrome, it must be treated first, known as "Treat the Biao in emergencies." For all other diseases where urination and defecation are free, treating the Ben is undoubtedly correct.)

If obstruction of urination and defecation precedes the onset of disease, treat the Ben. (Obstruction of the two bowels is always an emergency, so regardless of Biao/Ben status, it must be treated first. Note: Treating the Ben accounts for 80-90% of cases; treating the Biao applies only to abdominal fullness and obstruction of urination/defecation. These two are addressed first due to urgency. Regarding "treating disease requires seeking the root," even for abdominal fullness and bowel obstruction, there are distinctions between urgent and non-urgent situations determining priority. Why do modern physicians casually say "treat Biao in emergencies, treat Ben in chronic cases," without discerning what is truly urgent versus what can be delayed? Such misjudgments lead to errors. Furthermore, treating urinary issues is particularly difficult. Understanding "Qi transformation allows excretion," one knows that blood dryness in the Large Intestine does not require Nux Vomica or Rhubarb, and Qi closure in the Bladder cannot be treated merely with Wu Ling San.)

When disease manifests with excess, address the Ben then the Biao: treat the Ben first, then the Biao. When disease manifests with deficiency, address the Biao then the Ben: treat the Biao first, then the Ben. (This discusses Biao and Ben based on the strength of pathogenic Qi. If the pathogenic Qi is in excess, it will likely invade other Zang/Fu or Qi, transmitting from Ben to Biao; thus, treat the Ben first. If the pathogenic Qi is deficient, it will likely be invaded by other Zang/Fu or Qi, transmitting from Biao to Ben; thus, treat the Biao first, addressing the source of generation.)

Carefully observe the severity (Jian/Shen) and adjust accordingly: For mild conditions (Jian), treat both simultaneously (Bing Xing); for severe conditions (Shen), treat singly (Du Xing). ("Jian" refers to mild/shallow disease; "Shen" refers to severe/heavy disease. Mild diseases can be treated comprehensively, hence "simultaneous treatment"; severe diseases cannot tolerate complex interventions, hence "single treatment." Lack of precision in treatment is a major taboo, so careful adjustment is required. Additionally, in mild conditions, pathogenic Qi and Healthy Qi interact, hence "simultaneous treatment"; in severe conditions, pathogenic Qi dominates and wreaks havoc, hence "single treatment." Jian is pronounced with the departing tone.)