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The metaphor of "Biao and Ben" (Branch and Root) is the same as that of "Gen" (Root). When a plant has roots, its vital energy circulates; understanding Yin and Yang, and knowing the Biao and Ben, clarifies the principles of treatment. This is from the *Biao Ben Chao* (Excerpts on Branch and Root).

The Yellow Emperor asked: Diseases have distinctions between Biao (Branch/Surface manifestation) and Ben (Root/Etiology), and acupuncture employs methods of Ni (Counter/Opposite) and Cong (Following/Concordant). Why is this so?

Qibo replied: The method of acupuncture must distinguish between Yin and Yang, ensuring correspondence between anterior and posterior aspects, and applying them according to Ni and Cong principles. Since Biao and Ben can shift, it is said: sometimes one seeks treatment at the Biao for a Biao condition, at the Ben for a Ben condition, at the Biao for a Ben condition, or at the Ben for a Biao condition. Therefore, in treatment, some are cured by targeting the Biao, some by targeting the Ben, some by Ni (counter-intuitive) methods, and some by Cong (concordant) methods. (Supplementary note: Once the true nature of the disease is understood and the fundamental principle of treatment is grasped, both Ni and Cong methods can be applied effectively, hitting the target accurately.) Thus, those who understand Ni and Cong walk the correct path without doubt; those who understand Biao and Ben will succeed in every attempt. (Supplementary note: With no doubts about the principles and profound insight, one need not ask others, as all actions will be appropriate.) Not understanding Biao and Ben is called reckless action.

The Dao of Yin-Yang, Ni-Cong, and Biao-Ben appears small but is great; speaking of one reveals the harm of a hundred diseases. (Supplementary note: The exposition is thorough and clear. By distinguishing Yin-Yang and knowing Ni-Cong, with clear laws and refined details visible, observing the examples given allows one to find benefit in the small and clarity in the great. Hence, speaking of one reveals the harm of a hundred diseases. Hua Shou's commentary: This section generally discusses the Dao of Biao-Ben, which is vast in significance.) It appears few but is many, appears shallow but is broad; speaking of one reveals a hundred diseases. (Supplementary note: Few words can encompass many; shallow examples can predict the great. Why? Because the laws are clear. Only a Sage can reach this level. Thus, investigating the root allows one to speak of one and know a hundred diseases. Hua Shou's commentary: Here it is said that if a person understands the Dao of Biao-Ben, the benefits are immense.) Using the shallow to understand the deep, and observing the near to understand the far, discussing Biao and Ben is easy to state but difficult to achieve. (Supplementary note: Although the principles are profound, they can be comprehended through simple concepts. However, although the Dao of Biao-Ben is easy to explain, people's insights rarely match it. Hua Shou's commentary: This section reiterates that while the Dao of Biao-Ben is comprehensive, it is accessible to those with ambition. Yet, people limit themselves and fail to reach it. The *Zhi Zhen Yao Lun* states: The Dao of Biao-Ben is concise yet extensive, small yet great, allowing one to know the harm of a hundred diseases from one statement. Discussing Biao and Ben is easy and undiminished; observing Ben and Biao allows Qi to be regulated. This is largely similar to the current text.)

Treatment that is contrary is Ni (Counter); treatment that is appropriate is Cong (Concordant). If illness precedes Qi rebellion (Ni), treat the Ben (Root). If Qi rebellion precedes illness, treat the primary cause of the rebellion. If cold precedes illness, treat the Ben. If illness precedes cold symptoms, treat the Ben. If heat precedes illness, treat the Ben. If heat precedes Zhongman (abdominal fullness/distension), treat the Biao (Branch). (Hua Shou's note: This sentence should read "If illness precedes heat generation, treat the Biao," as the following text contains "If illness precedes Zhongman, treat the Biao." The current text is erroneous.) If illness precedes diarrhea, treat the Ben. If diarrhea precedes other illnesses, treat the Ben; first regulate the diarrhea, then treat the other illnesses. If illness precedes Zhongman (abdominal fullness), treat the Biao. If Zhongman precedes vexation of the heart, treat the patient (address the acute symptom/Biao). Humans have Keqi (External Pathogenic Qi) and Tongqi (Internal Corresponding Qi). (Hua Shou's commentary: Keqi refers to cases where Biao and Ben differ, such as in Shaoyin; Tongqi refers to cases where Biao and Ben are identical, such as in Shaoyang.) For conditions involving difficulty in urination or defecation, treat the Biao. For normal urination and defecation, treat the Ben.

When a disease manifests as Excess (Youyu), it is excess of the Ben affecting the Biao; treat the Ben first, then the Biao. When a disease manifests as Deficiency (Buzu), it is deficiency of the Ben affecting the Biao (or excess of Biao masking Ben); treat the Biao first, then the Ben. (From *Biao Ben Bing Zhuan Lun*)

The Yellow Emperor asked: I know that diseases arise from the Ben. How should diseases arising from the Biao be treated?

Qibo replied: If the disease manifests contrary to the Ben (appearing at the Biao), treat the disease at the Biao. If the prescription acts contrary to the Ben (targeting the Biao), treat the disease at the Biao. (Wang Bing's note: Refers to Shaoyin and Taiyang, where the other four Qi pairs have identical Biao and Ben.) Why do the six Qi pairs differ in their derivation from Biao and Ben?

Qibo replied: Some Qi derive from the Ben, some from both Biao and Ben, and some neither from Biao nor Ben but from the Middle Qi (Zhong Qi). Shaoyang and Taiyin derive from the Ben. Shaoyang and Taiyang derive from both Ben and Biao. Yangming and Jueyin do not derive from Biao or Ben but follow the Middle Qi. (Supplementary note: Shaoyang's Ben is Fire; Taiyin's Ben is Dampness. Since Ben and Biao share the same nature, they derive from the Ben. Shaoyin's Ben is Heat, with Yin as Biao; Taiyang's Ben is Cold, with Yang as Biao. Since Ben and Biao differ, they derive from both Ben and Biao. Yangming's Middle Qi is Taiyin; Jueyin's Middle Qi is Shaoyang. Since Shaoyang's Ben/Biao differs from its Middle Qi, it does not derive from Biao/Ben but follows the Middle Qi. Deriving from Ben, Biao, or Middle Qi utilizes the function of Qi transformation. Hua Shou's commentary: Yangming's Ben is Dryness, Biao is Yang, Middle is Dampness; Jueyin's Ben is Wind, Biao is Yin, Middle is Heat. Only these two meridians differ in Ben/Biao/Middle, so treatment follows the Middle. Shaoyin's Ben is Heat, Biao is Yin; Taiyang's Ben is Cold, Biao is Yang, so treatment follows both Ben and Biao. Shaoyang's Ben is Fire, Biao is Yang; Taiyin's Ben is Dampness, Biao is Yin. Since Ben and Biao share the same Qi, treatment follows the Ben.) Therefore, those deriving from the Ben have transformation generated from the Ben; those deriving from Biao and Ben have transformations of both Ben and Biao; those deriving from the Middle use Middle Qi as the source of transformation. (Supplementary note: Transformation refers to the origin of Qi transformation. In disease, one treats using Cold or Heat based on the ruling Qi. The *Liu Wei Zhi Da Lun* states: Above Shaoyang is Great Qi governed by Jueyin (Middle); above Yangming is Dryness governed by Taiyin (Middle); above Taiyang is Cold governed by Shaoyin (Middle); above Jueyin is Wind governed by Shaoyang (Middle); above Shaoyin is Heat governed by Taiyang (Middle); above Taiyin is Dampness governed by Yangming (Middle). This is what is meant by Ben. Below the Ben is the appearance of the Middle (Jian); below the Jian is the Biao of Qi. Ben and Biao differ, and Qi responds with different phenomena. This is what is meant.)

Thus, the onset of a hundred diseases may arise from the Ben, from the Biao, or from the Middle Qi. Cures may be achieved by targeting the Ben, the Biao, the Middle Qi, both Biao and Ben, via Ni (Counter) methods, or via Cong (Concordant) methods. (Supplementary note: Using counter-agents is called Ni Qu (Counter acquisition); using odd/even prescriptions is called Cong Qu (Concordant acquisition). Treating Cold with Heat and Heat with Cold is Cong Qu. If Cold is severe and repels Yang, treating Heat with Heat is considered Ni. If Heat is severe and repels Yin, treating Cold with Cold is considered Ni. These are called Ni. Although externally using Ni methods, internally it is Shun (Concordant); this Ni is actually Zheng Shun (True Concordance). Conversely, if Cold repels Yang but is treated with Cold, or Heat repels Yin but is treated with Heat, although externally it seems Shun, internally the Qi is Ni; thus the prescription seems Shun but is actually Ni.) Therefore, it is said: Knowing Biao and Ben ensures error-free application; clearly understanding Ni and Shun allows one to walk the correct path without doubt. This is the meaning. Not knowing these is insufficient for discussing diagnosis and may instead confuse the medical classics. (From *Zhi Zhen Yao Lun*)