标本病传论篇 帝曰∶病有标本，刺有逆从奈何？岐伯曰∶凡刺之方，必别阴阳，
前后相应，逆从得施，标本相移，故曰有其在标而求之于标，有其在本而求之于本，有其在标而
求之于本，有其在本而求之于标。故治有取标而得者，有取本而得者，有逆取而得者，有从取而
得者。故知逆与从，正行无问。知标本者，万举万当；不知标本，是谓妄行。夫阴阳逆从标本之
为道也，小而大，言一而知百病之害。少而多，浅而博，言一而知百也。以浅而知深，察近而知
远，言标与本，易而勿及。
标本之道包括虽大，若有志于此，则亦易而可知矣。世人自尽莫有能及之者。
治反为逆，治得为从。先病而后逆者治其本，先逆而后病者治其本，先寒而后生病者治其本，
先病而后生寒者治其本，先热而后生病者治其本，先热而后生中满者治其标，先病而后泄者治其
本，先泄而后生他病者治其本，必且调之，乃治其他病。先病而后生中满者治其标，先中满而后
烦心者治其本。人有客气有同
气。（客气为标本不同，同气为标本相同。）大小不利治其标，大小利治其本。病发而有余，本
而标之，先治其本，后治其标；病发而不足，标而本之，先治其标，后治其本。
至真要大论篇 帝曰∶病生于本，余知之矣。生于标者，治之奈何？岐伯曰∶病反
其本，中标之病；治反其本，中标之方。
六气标本，所从不同奈何？岐伯曰∶气有从本者，有从标本者，有不从标本者。少阳太阴从
本，少阴太阳从本从标，阳明厥阴不从标本，从乎中也。故从本者化生于本，从标本者有标本之
化，从中者以中气为化也。
少阳之本火，太阴之本湿，本末同，故从本也。少阴之本热，其标阴，太阳之本寒，其
标阳，本末异，故从本从标。阳明之中太阴，厥阴之中少阳，本末与中不同，故不从标本，从乎
中也。从本从标从中皆以其化生之用也。汪注∶阳明本燥标阳中湿，厥阴本风标阴，惟此二经，
本末与中不同，故治从乎中也。
是故百病之起，有生于本者，有生于标者，有生于中气者；有取本而得者，有取标而得者，
有取中气而得者，有取标本而得者，有逆取而得者，有从取而得者。逆，正顺也。若顺，逆也。
故曰知标与本，用之不殆；明知逆顺，正行无问，此之谓也。不知是者，不足以言诊，足以乱经。
[Background Information]
Book: *Gujin Yitong Daquan* (Comprehensive Collection of Medical Standards from Ancient to Modern Times)
Author: Xu Chunfu
Dynasty: Ming
Chapter: Chapter 10, Treatise on Root and Branch
Category: Medical Theory
Yellow Emperor asked: Diseases have distinctions between the root (*Ben*) and the branch (*Biao*), and acupuncture treatments involve contrary (*Ni*) and compliant (*Cong*) approaches. How is this so?
Qibo replied: In all methods of acupuncture, one must distinguish between Yin and Yang, ensure correspondence between anterior and posterior points, apply contrary and compliant approaches correctly, and shift appropriately between treating the root and the branch. Therefore, it is said that if the pathology is at the branch, seek treatment at the branch; if the pathology is at the root, seek treatment at the root; if the pathology is at the branch, seek treatment at the root; if the pathology is at the root, seek treatment at the branch. Thus, in treatment, some are cured by addressing the branch, some by addressing the root, some by contrary treatment, and some by compliant treatment. Therefore, knowing the principles of contrary and compliant approaches allows for the correct application without doubt. Knowing the relationship between root and branch ensures success in every attempt; not knowing them constitutes reckless practice. The Dao of Yin-Yang, contrary-compliant, and root-branch appears small but has great impact; understanding one principle reveals the harm of a hundred diseases. It appears few yet covers much, appearing shallow yet profound; explaining the root and branch makes it easy to understand without omission.
Although the Dao of root and branch encompasses a vast scope, those who dedicate themselves to it can easily comprehend it. Few among the world's people can truly reach this level.
Treatment that achieves the desired effect is "compliant" (*Cong*); treatment that fails or acts against the nature of the disease is "contrary" (*Ni*). If a disease arises first and then other symptoms follow, treat the root. If other symptoms appear first and then the disease follows, treat the root. If coldness appears first and then disease follows, treat the root. If disease arises first and then coldness follows, treat the root. If heat appears first and then disease follows, treat the root. If heat arises first and then fullness in the chest and abdomen develops, treat the branch. If disease arises first and then diarrhea follows, treat the root. If diarrhea occurs first and then other diseases develop, treat the root; one must first regulate the diarrhea before treating other diseases. If disease arises first and then fullness in the chest and abdomen develops, treat the branch. If fullness in the chest and abdomen appears first and then mental restlessness follows, treat the root. Humans may encounter "Ke Qi" (external pathogenic factors differing from the host's constitution/root) and "Tong Qi" (factors identical to the host's constitution). For obstruction of urination and defecation, treat the branch; for free passage of urination and defecation, treat the root. When a disease manifests with excess (repletion), address the root first and the branch second; when a disease manifests with deficiency, address the branch first and the root second.
*Treatise on the Most Essential and Greatest Truth* (Zhi Zhen Yao Da Lun)
Yellow Emperor asked: I know that diseases arise from the root. How should diseases arising from the branch be treated?
Qibo replied: Treatment should counteract the apparent branch to address the root; prescriptions should target the branch-level pathology while fundamentally correcting the root cause.
Why do the Six Qi differ in their adherence to root and branch? Qibo replied: Some Qi transform from the root, some from both root and branch, and some from neither. Shaoyang and Taiyin transform from the root; Shaoyin and Taiyang transform from both root and branch; Yangming and Jueyin do not transform from root or branch, but from their intermediate Qi (Zhong Qi). Thus, those transforming from the root derive their transformation from the root; those transforming from root and branch exhibit transformations of both; those transforming from intermediate Qi derive their transformation from the intermediate Qi.
The root of Shaoyang is Fire; the root of Taiyin is Dampness. Since root and extremity are the same, they transform from the root. The root of Shaoyin is Heat, its branch is Yin; the root of Taiyang is Cold, its branch is Yang. Since root and extremity differ, they transform from both root and branch. The intermediate Qi of Yangming is Taiyin; the intermediate Qi of Jueyin is Shaoyang. Since root, extremity, and intermediate Qi differ, they do not transform from root or branch but from the intermediate Qi. Whether transforming from root, branch, or intermediate Qi, all utilize their transformative functions. Wang Ji’s commentary: The root of Yangming is Dryness, its branch is Yang, and its intermediate Qi is Dampness; the root of Jueyin is Wind, its branch is Yin. Only these two meridians have differing root, extremity, and intermediate Qi, so treatment follows the intermediate Qi.
Therefore, the onset of various diseases originates from the root, from the branch, or from the intermediate Qi. Cures are achieved by targeting the root, the branch, the intermediate Qi, both root and branch, through contrary treatment, or through compliant treatment. "Contrary" is actually correct compliance. What appears compliant may be contrary. Thus, it is said: Knowing root and branch ensures safe application; clearly understanding contrary and compliant allows for correct practice without hesitation. This is what is meant. Those who do not understand these principles are unworthy of discussing diagnosis and only succeed in disrupting meridian theory.