经言∶标本之道，浅而博，小而大，可以言一而知百病之害。言标与本，易而勿损，察本举
标，气可令调，明知胜复，为万民式，天度毕矣。
（旧经）六气标本，所从不同，有从本者，有从标者，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。从本者，化生于本，从标本者，有
标本之化，从中者，以中气为化，以六气为本，以三阴三阳为标也。
（新添）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，厥阴之中，气之化者∶阳明中气为湿，厥阴之中气热，
故阳明、厥阴不从标本之化，从乎中。中者，人气也，人气为病矣。
（旧经）经言∶少阳之上，火气治之，中见厥阴，阳明之上，燥气治之，中见太阴，太阳之
上，寒气治之，中见少阴，厥阴之上，风气治之，中见少阳，少阴之上，热气治之，中见太阳，
太阴之上，湿气治之，中见阳明，所谓本也。然寒暑燥湿风火者，气谓本也，则三阴三阳上奉之。
三阴三阳者，太阴、太阳、少阴、少阳、厥阴、阳明，是谓标也。与本相合，为表里者，是谓中
也。是故太阴阳明合，太阳少阴合，厥阴少阳合。合而为六，分而以为手足，应三阴三阳十二经脉也。
（新添）又，少阴、太阳，有标本之化，然少阴本热，其标少阴也，太阳本寒，其标太阳
也，遂从标从本之化也。太阴、少阳，从本，然太阴之本湿，其标阴，少阳之本热，其标阳，故
各从其本化也。阳明、厥阴，不从标本，皆从乎中气，阳明其本燥，标为阳，其性凉，清化凉，
与标本不同，而反同其太阴湿土也，又厥阴不从标本，而反从乎中气矣。
（旧经）大凡治病，必明标本中气之化，而寒热温凉治之耳。又，经曰∶气有国中，凡三十
度而有奇，气同位者，何也？然∶国中者，谓一步间气分为二分，故言三十日而有奇也。奇为四
十三刻七十五分。国中相合，而成六十日余八十七刻半，乃为一步也。所以气之国中者，是以明
其天地气之升降也。气之初，地气升，气之中，天气降，升降不以，为造化之由也。故经曰∶天
气下降，气流于地，地气上升，气腾于天。故高下相召，升降相因，而变化作矣。故出入废则神
机化灭，升降息则气立孤危，故非出入则无以生长壮老已，非升降则无以生长化收藏。是以升降
出入，无器不有。故知人之眼耳鼻舌身意神识能为用者，皆由升降出入之通利也。故无不出入，
无不升降。化有大小，期有远近，四者之有，而贵常守，反常则灾害之矣。故曰无形无患，此之
谓也。又曰，有不生不化手？然∶与道协议，唯真人。故曰∶真人者，提挈天地，把握阴阳，呼
吸精气，独立守神，肌肉若一故能寿蔽天
地，无有终时，此其道生也。及夫至人，淳德全道，和于阴阳，调于四时，去世离俗，积精全神，
游行天地之间，视听八远之外，此盖益其寿命而强者也，亦归于真人。皆成道者。天地人三才，
运气加临胜复，注上中下矣。癸未日患，便是两感，火运加临上，见子少阴。其运火，两感合死，
标本合病。粗工不识阴阳升降，不知酸苦甘辛咸药性者，十人病，九人死也。
\r标本之图\pt166a21.bmp\r
The classic states: The principle of Root (Ben) and Branch (Biao) is seemingly shallow but actually profound, seemingly small but actually great; by understanding one aspect, one can comprehend the harm of a hundred diseases. Discussing Branch and Root is easy to understand and should not be diminished; by examining Root and Branch, Qi can be regulated. Knowing clearly the principles of Overcoming (Sheng) and Rebounding (Fu), one becomes a model for the people, and the measures of Heaven are complete.
(Ancient Text) The Root and Branch of the Six Qi (Liu Qi, 六气) differ in their derivation. Some follow the Root, some follow the Branch, and some follow neither. Shaoyang (Lesser Yang) and Taiyin (Greater Yin) follow the Root; Shaoyin (Lesser Yin) and Taiyang (Greater Yang) follow both Root and Branch; Yangming (Bright Yang) and Jueyin (Terminal Yin) do not follow Root or Branch, but follow the Middle Qi (Zhong Qi, 中气). To follow the Root means transformation arises from the Root; to follow both Root and Branch means there is transformation of both Root and Branch; to follow the Middle means transformation arises from the Middle Qi. Here, the Six Qi serve as the Root, and the Three Yin and Three Yang (San Yin San Yang, 三阴三阳) serve as the Branch.
(New Addition) The Root of Shaoyang is Fire, and the Root of Taiyin is Dampness; since Root and End are identical, they follow the Root. The Root of Shaoyin is Heat, while its Branch is Yin; the Root of Taiyang is Cold, while its Branch is Yang; since Root and End are different, they follow both Root and Branch. Regarding the Middle Qi transformation of Yangming and Jueyin: The Middle Qi of Yangming is Dampness, and the Middle Qi of Jueyin is Heat. Therefore, Yangming and Jueyin do not follow the transformation of Root or Branch, but follow the Middle. "Middle" refers to Human Qi; when Human Qi becomes pathological...
(Ancient Text) The classic states: Above Shaoyang, Fire Qi governs, with Jueyin manifesting in the interior (Zhong Jian, 中见); above Yangming, Dryness Qi governs, with Taiyin manifesting in the interior; above Taiyang, Cold Qi governs, with Shaoyin manifesting in the interior; above Jueyin, Wind Qi governs, with Shaoyang manifesting in the interior; above Shaoyin, Heat Qi governs, with Taiyang manifesting in the interior; above Taiyin, Dampness Qi governs, with Yangming manifesting in the interior. This is referred to as the Root. However, Cold, Summer-Heat, Dryness, Dampness, Wind, and Fire are called the Root, which the Three Yin and Three Yang uphold. The Three Yin and Three Yang—Taiyin, Taiyang, Shaoyin, Shaoyang, Jueyin, and Yangming—are referred to as the Branch. Those that combine with the Root to form Exterior-Interior pairs are called the Middle. Thus, Taiyin combines with Yangming, Taiyang combines with Shaoyin, and Jueyin combines with Shaoyang. Combined, they form six pairs; separated, they correspond to the Hand and Foot meridians, aligning with the Twelve Meridians of the Three Yin and Three Yang.
(New Addition) Furthermore, Shaoyin and Taiyang have transformations of Root and Branch. However, the Root of Shaoyin is Heat, and its Branch is Shaoyin; the Root of Taiyang is Cold, and its Branch is Taiyang; thus, they follow the transformation of Branch and Root. Taiyin and Shaoyang follow the Root. However, the Root of Taiyin is Dampness, and its Branch is Yin; the Root of Shaoyang is Heat, and its Branch is Yang; therefore, each follows its own Root transformation. Yangming and Jueyin do not follow Root or Branch, but all follow the Middle Qi. The Root of Yangming is Dryness, and its Branch is Yang; its nature is cool. Its Clear and Cool transformation differs from Root and Branch, instead resembling the Damp Earth of Taiyin. Similarly, Jueyin does not follow Root or Branch, but rather follows the Middle Qi.
(Ancient Text) Generally, in treating disease, one must understand the transformation of Root, Branch, and Middle Qi, and treat it with Cold, Heat, Warmth, or Coolness. Furthermore, the classic says: Qi moves within the "Guozhong" (National Center/Step), completing thirty degrees plus a remainder. Why are the Qi positions the same? The answer is: "Guozhong" refers to dividing the Qi within one step into two parts, hence saying thirty days plus a remainder. The remainder is forty-three ke and seventy-five fen. When Guozhong combines, it forms sixty days plus eighty-seven and a half ke, constituting one step. The reason for discussing the Qi's Guozhong is to clarify the ascending and descending of Heaven and Earth Qi. At the beginning of Qi, Earth Qi ascends; at the middle of Qi, Heaven Qi descends. If ascending and descending do not occur properly, it becomes the cause of creation/transformation. Thus, the classic states: Heaven Qi descends, and Qi flows into the Earth; Earth Qi ascends, and Qi steams into Heaven. Therefore, high and low call to each other, ascending and descending cause each other, and changes arise. If Exit and Entry cease, the Spirit Mechanism (Shen Ji, 神机) perishes; if Ascending and Descending stop, the Qi Establishment (Qi Li, 气立) stands alone in danger. Therefore, without Exit and Entry, there is no growth, flourishing, maturity, decline, and death; without Ascending and Descending, there is no growth, transformation, harvesting, and storage. Thus, Ascending, Descending, Exit, and Entry exist in every vessel. Hence, knowing that the eyes, ears, nose, tongue, body, Yi (Intent), and Shen (Spirit) of humans function is due to the smooth flow of Ascending, Descending, Exit, and Entry. There is nothing that does not involve Exit and Entry, nor anything that does not involve Ascending and Descending. Transformation has magnitude, and periods have length. These four movements exist, and it is precious to maintain them constantly; reversing them leads to disaster. Thus it is said: "Formless, no harm," which is what this means. It is also said: "Is there anything that does not generate or transform?" The answer is: Only those who agree with the Dao are True Persons (Zhen Ren, 真人). Thus it is said: A True Person can support Heaven and Earth, grasp Yin and Yang, breathe Essence and Qi, stand alone guarding the Spirit, and make flesh and muscle one. Thus, they can cover heaven and earth with longevity, having no end time; this is living through the Dao. As for Perfect Persons (Zhi Ren, 至人), with pure virtue and complete adherence to the Dao, harmonizing with Yin and Yang, adjusting to the Four Seasons, leaving the world and worldly customs, accumulating Essence and preserving Spirit, roaming between Heaven and Earth, seeing and hearing beyond the eight directions, these are those who increase their lifespan and strength, also returning to the status of True Persons. All become those who achieve the Dao. Heaven, Earth, and Man are the Three Powers (San Cai, 三才). Luck (Yun, 运气) adds臨 (Lin, 加临 - approaching/supervising), overcoming and rebounding, noting Upper, Middle, and Lower. On a Guiwei day, illness occurs; this is a Two-Feeling (Liang Gan, 两感) pattern. Fire Luck approaches the Upper, revealing Zi-Shaoyin. The luck is Fire; Two-Feeling combined leads to death, representing Root and Branch combined disease. Crude physicians who do not understand Yin-Yang ascending and descending, and do not know the properties of Sour, Bitter, Sweet, Pungent, and Saline medicines, will see nine out of ten patients die.