例如：郭姓患者，女，32岁。十几年来，喘咳不止。医诊支气管哮喘。先用西药治疗数年而发作更甚，后又用中药补肾纳气、宣肺定喘、补气定喘治疗数年，证亦不减。细询其咳喘夏季必发，冬季自愈，夜间口干，舌苔白，脉濡弱。予养阴润肺之加减麦门冬汤10剂症解，50剂愈。某医不解其故。问日：何如是之显效也?答日：能冬不能夏者，阴虚也。阴虚之证反久用补气、温肾、化饮、宣肺以耗津劫液岂能得愈，今以养阴而愈者乃辨证无误也。又如：一徐姓患者，女，54岁。崩血大下已一月矣，虽采用输血，予止血药均不愈。询之，血色素已下降至3克。察其面色萎黄乏神，舌质淡，脉虚大弦紧数。再询其素有何疾?日：冬季则怯寒畏冷，四肢不温，夏季则手足俱热难于忍耐。因云：冬季怯寒者，阳虚也；夏季畏热者，阴虚也。前用诸方之所以不效，或凉而伤气，或温而伤血，故不愈也。因拟十四味建中汤加鹿角胶以大补气血阴阳，后果愈。
凡治病必察其下
自从《素问·五脏别论》论及“凡治病必察其下”之后，后人莫不把二便情况的治疗看作是至关重要的问题，称“此治病之四要也。下言二阴，二阴者，肾之窍，胃之关也。《脉要精微论》日：仓廪不藏者，是门户不要也，得守者生，失守者死，故二便为胃气之关锁。”(《类经》)所以仲景在《伤寒论》中，除对阳明腑实便秘采用泻下法，太阳腑证采用利尿法治疗外，又在膀胱蓄血、少阴危证中采用了利水、通下的方法进行治疗，及至金元四家之一的张子和更列下法为治病之大法，称：“《内经》之所谓下者，乃所谓补也。陈莝去而肠胃洁，癥瘕尽而荣卫昌。不补之中，有真补者存焉。”明·张景岳认识到二便的重要性，更在《十问篇》中专门提出问二便进行论述，称：“二便为一身之门户，无论内伤外感皆当察此，以辨其寒热虚实。盖前阴通膀胱之道，而其利与不利，热与不热，可察气化之强弱。凡患伤寒而小水利者，以太阳之气未剧即吉兆也。后阴开大肠之门，而其通与不通，结与不结，可察阳明之实虚。凡大便热结而腹中坚满者，方属有余，通之可也，若新近得解而不甚于结，或旬日不解而全无胀意者，便非阳明实邪。观仲景日大便先鞕后溏者，不可攻，可见后溏者虽有先鞕已非真热，矧夫纯溏而连日得厚者又可知也。若非真有坚燥痞满等证，则原非实邪，其不可攻也明矣。”“凡小便人但见其黄便谓是火，而不知人逢劳倦小水即黄，焦思多虑小水亦黄，泻利不期小水亦黄，酒色伤阴小水亦黄。使非有或淋、或痛，热证相兼，不可因黄便谓之火。余见逼枯汁而毙人者多矣。经日：中气不足，溲便为之变。义可知也。若小水清利者，知里邪之未甚，而病亦不在气分，以津液由于气化，气病则小水不利也，小水渐利则气化可知，最为吉兆。”“大便通水谷之海，肠胃之门户也。小便通血气之海，冲任水道之门户也。二便皆主于肾，本为元气之关，必真见实邪，方可议通议下，否则最宜详慎。不可误攻，使非真实而妄逐之，导去元气，则邪之在表者反乘虚而深陷，病因内困者，必再泄而愈亏，所以凡病不足慎勿强通；最喜者，小便得气而自化；大便弥固者，弥良营卫既调，自将通达，即大肠秘结旬余何虑之有?若滑泄不守，乃非虚弱者所宜，当首先为之防也。”清·吴鞠通著《温病条辨》仅只论利下固涩二便者即数十条之多，亦可见诸病均应重视二便也。
必先去其血脉而后调之
在60年代初的一些门诊患者中，经常有些所谓虚不受补的患者，其中间亦有用补而获愈者，何以故?细究其治疗过程，皆因治有先后不同耳。先后何有不同?曾予活血逐瘀之法治之。
因读《素问·三部九候论》日：“必先度其形之肥瘦，以调其气之虚实，实则泻之，虚则补之，必先去其血脉而后调之，无问其病，以平为期。”言凡是虚者应补，实者应泻，若有瘀血在脉而为壅塞者，必先去其壅滞之瘀血，而后再予调虚实方可也。仲景之治虚劳“虚极赢瘦，腹满不能饮食，食伤，忧伤，饮伤，房室伤，饥伤，劳伤，经络营卫气伤”者，不先用补，而先用活血逐瘀者，即先去其血脉之壅滞，无问其病之意也。
再察虚不受补之患者，以虚证之表现详述者多而又多，故医者多认为虚而又虚，治以补而再补，然因壅塞之血脉因补而愈壅，病证非但不减而反更剧，故成虚不受补之顽疾。《医林改错》一书，这病主张是瘀血，那病也主张是瘀血，看之颇多偏见之词，而医者多用其方而取效者，亦在于先去其血脉而后调之，无问其病，以平为期也。
独说
近世之言中医诊断者恒以非四诊结合不能言病的话论说之，粗看其言甚是有理，细研其论则甚感泛泛而不能用。试问编著该书者，哪一个著名医家诊病是看而又看，问而又问，闻而又闻，切而又切才下断语?才列处方?试问哪一个名老中医半天看三四十人次而有时间去左看右看，左问右问，左闻右闻，左切右切?不能也，不可也，不是也。
余自幼愚陋，且喜读书，又喜学而即用，初学小试，半天只看一人而尚难下定断语，更谈不上处方用药了。再观名老中医诊病之法，均不如是也，询之患者，服药效否?皆日：甚效。何以故?医者日：善于抓特点也。
及读《素问·三部九候论》：“帝日：何以知病之所在?岐伯日：察九候，独小者病，独大者病，独疾者病，独迟者病，独热者病，独寒者病，独陷下者病。”始稍有悟。及读《景岳全书》独论篇才真悟其理——诊病之道在于取独字，在于抓特点也。
《景岳全书·脉神章》言取独法有：一曰部位之独，二曰脏气之独，三曰脉体之独。他说：“独之为义，有部位之独也，有脏气之独也，有脉体之独也。部位之独者，谓诸部无恙，惟此稍乖，乖处藏奸，此其独也。脏气之独者，不得以部位为拘也，如诸见洪脉皆是心脉，诸见弦者皆是肝脉，肺之浮，脾之缓，肾之石，五脏之中各有五脉，五脉互见，乖者病，乖而强者即本脏之有余，乖而弱者即本脏之不足，此脏气之独也。脉体之独者，如经所云：独小者病，独大者病，独疾者病，独迟者病，独热者病，独寒者病，独陷下者病，此脉体之独也。”余读其论仍感泛泛而难于掌握，不如取以下方法：一取色之独特，二取脉之独特，三取腹诊之独特，四取舌象之独特，五取天人相应之独特，六取相似相应之独特，更为好用。例如：皮炎，但若夜间奇痒者，即可诊为血燥生风，治以养血活血祛风；十二指肠壅积症，但见其尺脉大者，即可诊为脾肾虚寒，治以温补脾肾；慢性胃炎合并胃下垂，但见胃脘压痛，即可诊为寒实结滞，治以温中导滞；高热不退，但见其舌质红绛无苔者，即可诊为热人营血，治以清营凉血。而不必顾及其他也。
四肢八谿之朝夕
四肢者，上下肢也。八谿者，肘、腋、髋、膝也。正如张介宾《类经》所说：“四支者，两手两足也。八谿者，手有肘与腋，足有髋与胭也。此四支之关节，故称为豁。其全身之气血变化正如海水变化见于潮汐而见于八谿也。”正如《素问·五脏生成篇》所云：“诸脉者，皆属于目；诸髓者，皆属于脑；诸筋者，皆属于节；诸血者，皆属于心；诸气者，皆属于肺；此四支八谿之朝夕也。”所以欲知全身气、血、筋、髓、脉盛衰强弱可从八谿察之；欲调全身气、血、筋、髓、脉的盛衰强弱，可调腋、肘、髋、胭；欲健康无疾者，可调腋、肘、髋、胭；针灸、按摩欲调全身气、血、筋、髓、脉亦应从腋、肘、髋、胭之豁谷人手，否则则不可也。余少年、青年时代，常百病缠身，今日肺痨缠身，明日肝炎又至，腿足疼痛医诊为脉管炎，视物不清诊为眼底出血，胃脘胀痛医诊胃下垂，种种不一，难于尽述，自遵北京中医学院夏汉三老师体育锻炼，经常活动四肢八豁之后，诸病皆退。其后，凡见气、血、筋、脉、髓病之久治不愈者，往往嘱其经常活动四肢，且其久久锻炼不断者，往往获愈。
五脏不和则七窍不通，六腑不和则留为痈
《灵枢》在谈到七窍与脏腑的关系和治疗七窍发病的治疗原则时，明确指出五脏不和则七窍不通，治七窍之病首重五脏，它说：“肺气通于鼻，肺和则鼻能知香臭矣；心气通于舌，心和则舌能知五味矣；肝气通于目，肝和则目能辨五色矣；脾气通于口，脾和则能知五谷矣；肾气通于耳，肾和则耳能闻五音矣。五脏不和则七窍不通。”所以后世医家治七窍之病莫不从五脏人手进行治疗。
《灵枢》在谈到壅滞所致疾病时，明确指出壅滞为患者当从六腑论治，它说：“六腑不和则留为痈。故邪在腑则阳脉不和，阳脉不和则气留之，气留之则阳气盛矣。阳气太盛则阴脉不利，阴脉不利则血留之，血留之则阴气盛矣。阴气太盛则阳气不能荣也，故日关。阳气太盛，则阴气弗能荣也，故日格。阴阳俱盛，不得相荣，故日关格。”所以丹溪之用越鞠丸治六郁者用治腑也，李东垣治热毒壅郁大头瘟用大黄者用治腑也，《金匮》治痰饮壅郁用芒硝、茯苓者用治腑也，《金匮》之用治瘀血以大黄、茯苓、芒硝者用治腑也。
曾治患者刘××，男，59岁。全身牛皮癣近30年。其皮肤损害几近全身皮肤的99％，皮肤增厚而硬，汗出不能，心肝肾功能均异常，诸医治之均不效，余亦遣药250余剂无功。思之，《灵枢·脉度篇》云：“六腑不和则留为痈。”因于前方中频加大黄、芒硝通其腑，使其大便日2。3行，3个月后，不但癣病得愈，且心电图、肝、肾功能亦恢复正常。
标本
自《素问》以来，历代医家莫不重视标本二字，然何者为本，何者为标，大都不甚了了。
细读《素问》“标本病传论”和“至真要大论”，其论标本者，一日阴阳与六气关系的标本，二日病因病机关系的标本。至论治法，若阴阳六气关系的标本，由于阴阳中的少阳转化为六气时表现为火，太阴转化为六气时表现为湿，少阴转化为热或寒，太阳转化为热或寒，阳明转化为湿，厥阴转化为火，所以在治疗上有从调体内阴阳和治六气的不同办法。正如《素问·至真要大论》所说：“六气标本，所从不同……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。”张介宾《类经》说：“六气少阳为相火，是少阳从火而化，故火为本，少阳为标。太阴为湿土，是太阴从湿而化，故湿为本，太阴为标。”“少阴为君火，从热而化，故热为本，少阴为标，是阴从乎阳也。太阳为寒水，从寒而化，故寒为本，太阳为标，是阳从乎阴也。”“阳明为燥金，从燥而化，故燥为本，阳明为标。厥阴为风木，从风而化，故风为本，厥阴为标。但阳明太阴为表里，故以太阴为中气，而金从湿土之化。厥阴与少阳为表里，故以少阳为中气，而木从相火之化，是皆从乎中也。”《素问·至真要大论》说：“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。故日知标与本，用之不殆，明知逆顺，正行无问，此之谓也。”若病因病机关系的标本，在治疗上除中满、二便不利、泄利之外，一般均应从治病因着手，《素问·标本病传论》云：“夫阴阳逆从标本之为道也……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，小大不利治其标，小大利治其本。”
张景岳另著《标本论》于《景岳全书》中更明确说明“病有标本者，本为病之源，标为病之变。”所以主张治病只有一法即治本也。并在《求本论》一文中说：“万事皆有本，而治病之法尤惟求本为首务。所谓本者惟一而无两也。盖或因外感者本于表也，或因内伤者本于里也，或病热者本于火也，或病冷者本于寒也，邪有余者本于实也，正不足者本于虚也，但察其因何而起，起病之因便是病本。万病之本，只此表里寒热虚实六者而已，知此六者，则表有表证，里有里证，寒热虚实无不皆然，六者两为对待则冰炭不同，辨之亦异。”充分地阐明了若论病因病机关系者治疗之时应从治本。至若由阴阳而六气之变者，治本尤当调其阴阳，他在《类经》治病必求于本注释中说：“本，致病之源也。人之疾病，或在表，或在里，或为寒，或为热，或感于五运六气，或伤于脏腑经络，皆不外阴阳二气，必有所本，故或本于阴，或本于阳，病变虽多，其本则一，知病所从生，知乱所由起，而直取之，是为得一之道。”但是什么时候治本从病因，什么时候治本从阴阳，还是不够明确。余思四十余年，今始得解：即急病之从本者从病因，久病之从本者从阴阳也。
胃者五脏六腑之海
例如：有一位郭姓患者，女性，32岁。十多年来，喘咳症状持续不断。医生诊断为支气管哮喘（Bronchial Asthma）。先使用西药治疗数年，但发作反而更加严重；后又使用中药进行补肾纳气（Tonifying the Kidney to grasp Qi）、宣肺定喘（Dispersing the Lung to calm wheezing）、补气定喘（Supplementing Qi to calm wheezing）治疗数年，病情也未见减轻。详细询问得知，其咳喘在夏季必然发作，冬季则自愈，夜间口干，舌苔白，脉象濡弱（Ruo pulse, soft and weak）。给予养阴润肺的加减麦门冬汤（Modified Maidong Decoction）10剂后症状缓解，50剂后痊愈。某位医生不理解其中的缘故，问道：“为何能有如此显著的疗效？”回答说：“能够耐受冬天而不能耐受夏天，这是阴虚（Yin Deficiency）的表现。阴虚的病证却长期服用补气、温肾、化饮、宣肺的药物，这些药物会耗伤津液（Jin Ye, body fluids），怎么可能痊愈呢？如今通过养阴而治愈，是因为辨证没有错误。”
又如：一位徐姓患者，女性，54岁。崩漏下血（Metrorrhagia/Hemorrhage）已持续一个月，虽然采用了输血，并给予止血药，均无效。询问得知，血红蛋白已下降至3克。观察其面色萎黄无神，舌质淡，脉象虚大弦紧数（Xu Da Xuan Jin Shu pulse, deficient, large, wiry, tight, and rapid）。再询问她平素有什么疾病？回答说：“冬季则怯寒畏冷，四肢不温暖；夏季则手足俱热，难以忍受。”因此说道：冬季怯寒，是阳虚（Yang Deficiency）；夏季畏热，是阴虚。之前使用的各种方剂之所以无效，有的因为寒凉而损伤阳气，有的因为温热而损伤阴血，所以不能痊愈。于是拟定十四味建中汤加鹿角胶（Shisiwei Jianzhong Tang with Cervus Nippon Cornu Colla）以大补气血阴阳，后果然痊愈。
凡是治病必须检查二便的情况
自从《素问·五脏别论》论述了“凡是治病必须检查二便”之后，后人无不把二便情况的治疗看作是至关重要的问题，称之为“这是治病的四大要点之一”。所谓“下”，指二阴（Two Yin orifices），二阴是肾的窍道，也是胃的关口。《脉要精微论》说：“仓廪不藏者，是门户不要也，得守者生，失守者死，故二便为胃气之关锁。”（引自《类经》）所以张仲景在《伤寒论》中，除了对阳明腑实便秘采用泻下法，对太阳腑证采用利尿法治疗外，又在膀胱蓄血、少阴危重证候中采用了利水、通下的方法进行治疗。到了金元四大家之一的张子和，更将下法列为治病的大法，称：“《内经》所说的下法，其实就是补法。去除陈旧的糟粕，肠胃就洁净了；消除癥瘕积聚，营卫就昌盛了。在不补之中，有真正的补益存在。”明代张景岳认识到二便的重要性，更在《十问篇》中专门提出询问二便进行论述，称：“二便是身体的门户，无论内伤还是外感，都应当检查这里，以辨别寒热虚实。前阴通膀胱之道，其通利与否、热与不热，可以察知气化功能的强弱。凡患伤寒而小便通利的，说明太阳之气未受严重损害，这是吉兆。后阴开大肠之门，其通畅与否、结滞与否，可以察知阳明气的虚实。凡是大便热结且腹部坚硬胀满的，才属于有余（实证），可以通下；如果是新近排便且并不十分结滞，或者十天不解大便但完全没有胀意的，就不是阳明实邪。看张仲景说‘大便先硬后溏’的，不可攻下，可见后溏者虽然有先硬，已不是真热，何况纯溏且连日排出厚粪的，就更可知了。如果不是真有坚燥痞满等证候，那就原本不是实邪，不可攻下是显而易见的。”“凡是小便，人们只要见到黄色就认为是火（热证），却不知道人逢劳累疲倦时小便即黄，焦思多虑时小便亦黄，腹泻痢疾时小便亦黄，酒色伤阴时小便亦黄。如果没有淋沥或疼痛等热证相兼，不可因黄色就认为是火。我见过因逼迫排出枯黄汁液而导致人死亡的案例很多了。经文说：中气不足，大小便就会发生异常。这个道理是很明显的。如果小便清长通利，就知道里邪不严重，而且病不在气分，因为津液源于气化，气病则小便不利，小便逐渐通利则说明气化功能恢复，是最为吉利的征兆。”“大便通水谷之海，是肠胃的门户。小便通血气之海，是冲任水道及尿道的门户。二便都由肾主宰，本是元气（Yuan Qi, Primordial Qi）的关卡，必须确见实邪，才可以讨论通下，否则最宜详细审慎。不可误用攻下，如果不是真实邪气而妄自逐邪，会导去元气，那么停留在体表的邪气反而会乘虚深陷，病因在内困阻的，必定再次泄泻而更加亏损，所以凡是病属不足的，千万不要强行通下；最喜欢的是，小便得气而自然化生；大便虽秘结，只要正气充足，营卫调和，自然会通达，即使大肠秘结十余天又有什么可忧虑的呢？如果滑泄不禁，那就不适合虚弱的人，应当首先加以防范。”清代吴鞠通所著《温病条辨》中，仅只论述利下和固涩二便的条文就有数十条之多，这也可见诸病均应重视二便。
必须先去除血脉的瘀滞，然后再调理身体
在20世纪60年代初的一些门诊患者中，经常有一些所谓“虚不受补”（Deficiency unable to tolerate tonification）的患者，其中也有用补法而获愈的，为什么呢？仔细研究其治疗过程，都是因为治疗的先后顺序不同罢了。先后有什么不同呢？曾采用活血逐瘀（Invigorating blood and expelling stasis）法治之。
因为读到《素问·三部九候论》说：“必先度其形之肥瘦，以调其气之虚实，实则泻之，虚则补之，必先去其血脉而后调之，无问其病，以平为期。”意思是凡是虚证应当补益，实证应当泻除，如果有瘀血阻滞在脉管中造成壅塞，必须先去除其壅滞的瘀血，然后再予调理虚实，才能以平衡为标准。张仲景治疗虚劳（Xu Lao, consumptive disease）“极度消瘦羸弱，腹部胀满不能饮食，由食伤、忧伤、饮伤、房室伤、饥伤、劳伤、经络营卫气伤”引起的病症，不先用补法，而先用活血逐瘀的方法，就是先去其血脉的壅滞，不问具体是什么病，以恢复平衡为目的。
再观察那些“虚不受补”的患者，以虚证表现详述者非常多，所以医生多认为虚而又虚，治疗上用补法再补法，然而因为血脉的壅塞因补益而更加壅滞，病证非但不减反而更剧烈，从而形成“虚不受补”的顽疾。《医林改错》一书，这个病主张是瘀血，那个病也主张是瘀血，看起来有很多偏颇之词，而医生多用其方而取效的原因，也在于先去其血脉的瘀滞，然后再调理，不问具体是什么病，以恢复平衡为目的。
独诊（Focusing on Unique Signs）
近代谈论中医诊断的人，常常以“不结合四诊（望闻问切）就不能言病”的话来论说，粗看似乎很有道理，细研其论则感到非常泛泛而不可用。试问编著该书的人，哪一位著名医家诊病是看了一遍又一遍，问了一遍又一遍，闻了一遍又一遍，切了一遍又一遍才下断语？才列出处方？试问哪一位名老中医半天看三四十人次，还有时间去左看右看，左问右问，左闻右闻，左切右切？不可能，不可以，也不是这样。
我自幼愚钝浅陋，且喜欢读书，又喜欢学习并立即应用。初学小试时，半天只看一个人还难以下定断语，更谈不上处方用药了。再观察名老中医诊病的方法，都不是这样的。询问患者服药后效果如何？都说：很有效。为什么呢？医生说：善于抓住特点。
等到读《素问·三部九候论》：“黄帝问：如何知道病所在的位置？岐伯答：观察九候，独小的是病，独大的是病，独快的是病，独慢的是病，独热的是病，独寒的是病，独陷下的是病。”开始稍有领悟。等到读《景岳全书·独论篇》才真正悟出其中的道理——诊病之道在于取“独”字，在于抓特点。
《景岳全书·脉神章》言取独法有：一曰部位之独，二曰脏气之独，三曰脉体之独。他说：“独的含义，有部位的独异，有脏气的独异，有脉体的独异。部位之独，是指各部无恙，唯独此处稍有不顺，不顺之处藏着奸邪，这就是独。脏气之独，不能拘泥于部位，如凡见洪脉都是心脉，凡见弦脉都是肝脉，肺脉浮，脾脉缓，肾脉石，五脏之中各有五脉，五脉互见，不顺者为病，不顺而强者即本脏的有余，不顺而弱者即本脏的不足，这就是脏气之独。脉体之独，如经文所说：独小的是病，独大的是病，独快的是病，独慢的是病，独热的是病，独寒的是病，独陷下的是病，这就是脉体之独。”我读他的论述仍感到泛泛而难于掌握，不如采用以下方法：一取色之独特，二取脉之独特，三取腹诊之独特，四取舌象之独特，五取天人相应之独特，六取相似相应之独特，更为好用。例如：皮炎，但若夜间奇痒的，即可诊为血燥生风（Blood dryness generating wind），治以养血活血祛风；十二指肠壅积症，但见其尺脉大的，即可诊为脾肾虚寒，治以温补脾肾；慢性胃炎合并胃下垂，但见胃脘压痛的，即可诊为寒实结滞，治以温中导滞；高热不退，但见其舌质红绛无苔的，即可诊为热入营血（Heat entering Ying and Blood levels），治以清营凉血。而不必顾及其他。
四肢八谿的朝夕变化
四肢，指上肢和下肢。八谿，指肘、腋、髋、膝。正如张介宾《类经》所说：“四肢，指两手两足。八谿，手有肘与腋，足有髋与腘。这是四肢的关节，所以称为谿。全身的气血变化正如海水变化见于潮汐，也见于八谿。”正如《素问·五脏生成篇》所说：“所有的脉，都归属于目；所有的髓，都归属于脑；所有的筋，都归属于节；所有的血，都归属于心；所有的气，都归属于肺；这就是四肢八谿的朝夕变化。”所以想要了解全身气、血、筋、髓、脉的盛衰强弱，可以从八谿察知；想要调理全身气、血、筋、髓、脉的盛衰强弱，可调腋、肘、髋、腘；想要健康无疾，可调腋、肘、髋、腘；针灸、按摩想要调理全身气、血、筋、髓、脉，也应从腋、肘、髋、腘之谿谷入手，否则就不行。我在少年、青年时代，常百病缠身，今日肺痨缠身，明日肝炎又至，腿足疼痛医生诊断为脉管炎，视物不清诊断为眼底出血，胃脘胀痛医生诊断为胃下垂，种种不一，难于尽述。自己遵从北京中医学院夏汉三老师的建议进行体育锻炼，经常活动四肢八谿之后，诸病皆退。其后，凡见到气、血、筋、脉、髓病久治不愈者，往往嘱咐其经常活动四肢，且久久锻炼不断者，往往获得痊愈。
五脏不和则七窍不通，六腑不和则留为痈
《灵枢》在谈到七窍与脏腑的关系和治疗七窍发病的治疗原则时，明确指出五脏不和则七窍不通，治七窍之病首重五脏，它说：“肺气通于鼻，肺和则鼻能知香臭矣；心气通于舌，心和则舌能知五味矣；肝气通于目，肝和则目能辨五色矣；脾气通于口，脾和则能知五谷矣；肾气通于耳，肾和则耳能闻五音矣。五脏不和则七窍不通。”所以后世医家治七窍之病莫不从五脏入手进行治疗。
《灵枢》在谈到壅滞所致疾病时，明确指出壅滞为患者当从六腑论治，它说：“六腑不和则留为痈。故邪在腑则阳脉不和，阳脉不和则气留之，气留之则阳气盛矣。阳气太盛则阴脉不利，阴脉不利则血留之，血留之则阴气盛矣。阴气太盛则阳气不能荣也，故曰关。阳气太盛，则阴气弗能荣也，故曰格。阴阳俱盛，不得相荣，故曰关格。”所以朱丹溪用越鞠丸治六郁者，是用治腑的方法；李东垣治热毒壅郁大头瘟用大黄者，是用治腑的方法；《金匮要略》治痰饮壅郁用芒硝、茯苓者，是用治腑的方法；《金匮要略》治瘀血用大黄、茯苓、芒硝者，是用治腑的方法。
曾治疗患者刘××，男性，59岁。全身牛皮癣近30年。其皮肤损害几乎占全身皮肤的99％，皮肤增厚而硬，汗出不能，心肝肾功能均异常，各位医生医治均无效，我也遣药250余剂无功。思考之后，《灵枢·脉度篇》云：“六腑不和则留为痈。”因此在前方中频繁加大黄、芒硝以通其腑，使其大便每日2-3次，3个月后，不但癣病得愈，且心电图、肝、肾功能亦恢复正常。
标本（Root and Branch）
自从《素问》以来，历代医家无不重视“标本”二字，然而何者为本，何者为标，大多不甚明了。
细读《素问》“标本病传论”和“至真要大论”，其论标本者，一日阴阳与六气关系的标本，二日病因病机关系的标本。至于论治法，若阴阳六气关系的标本，由于阴阳中的少阳转化为六气时表现为火，太阴转化为六气时表现为湿，少阴转化为热或寒，太阳转化为热或寒，阳明转化为湿，厥阴转化为火，所以在治疗上有从调体内阴阳和治六气的不同办法。正如《素问·至真要大论》所说：“六气标本，所从不同……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。”张介宾《类经》说：“六气少阳为相火，是少阳从火而化，故火为本，少阳为标。太阴为湿土，是太阴从湿而化，故湿为本，太阴为标。”“少阴为君火，从热而化，故热为本，少阴为标，是阴从乎阳也。太阳为寒水，从寒而化，故寒为本，太阳为标，是阳从乎阴也。”“阳明为燥金，从燥而化，故燥为本，阳明为标。厥阴为风木，从风而化，故风为本，厥阴为标。但阳明太阴为表里，故以太阴为中气，而金从湿土之化。厥阴与少阳为表里，故以少阳为中气，而木从相火之化，是皆从乎中也。”《素问·至真要大论》说：“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。”若病因病机关系的标本，在治疗上除中满、二便不利、泄利之外，一般均应从治病因着手，《素问·标本病传论》云：“夫阴阳逆从标本之为道也……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，小大不利治其标，小大利治其本。”
张景岳另著《标本论》于《景岳全书》中更明确说明“病有标本者，本为病之源，标为病之变。”所以主张治病只有一法即治本也。并在《求本论》一文中说：“万事皆有本，而治病之法尤惟求本为首务。所谓本者惟一而无两也。盖或因外感者本于表也，或因内伤者本于里也，或病热者本于火也，或病冷者本于寒也，邪有余者本于实也，正不足者本于虚也，但察其因何而起，起病之因便是病本。万病之本，只此表里寒热虚实六者而已，知此六者，则表有表证，里有里证，寒热虚实无不皆然，六者两为对待则冰炭不同，辨之亦异。”充分地阐明了若论病因病机关系者治疗之时应从治本。至若由阴阳而六气之变者，治本尤当调其阴阳，他在《类经》治病必求于本注释中说：“本，致病之源也。人之疾病，或在表，或在里，或为寒，或为热，或感于五运六气，或伤于脏腑经络，皆不外阴阳二气，必有所本，故或本于阴，或本于阳，病变虽多，其本则一，知病所从生，知乱所由起，而直取之，是为得一之道。”但是什么时候治本从病因，什么时候治本从阴阳，还是不够明确。我思考四十余年，今始得解：即急病之从本者从病因，久病之从本者从阴阳也。
For example: A female patient surnamed Guo, aged 32. For over ten years, she suffered from continuous asthma and cough. The physician diagnosed Bronchial Asthma. She first received Western medicine treatment for several years, but the attacks became more severe. Subsequently, she underwent Traditional Chinese Medicine (TCM) treatment for several years using methods such as Tonifying the Kidney to grasp Qi, Dispersing the Lung to calm wheezing, and Supplementing Qi to calm wheezing, yet her condition did not improve. Upon detailed inquiry, it was found that her asthma and cough inevitably occurred in summer and healed spontaneously in winter; she experienced dry mouth at night, a white tongue coating, and a Ruo (soft and weak) pulse. She was prescribed Modified Maidong Decoction (a formula for nourishing Yin and moistening the Lung) for 10 doses, after which symptoms resolved, and after 50 doses, she was cured. A certain physician, puzzled by this, asked: "Why is there such a significant effect?" The answer was: "The ability to endure winter but not summer indicates Yin Deficiency. In a case of Yin Deficiency, long-term use of Qi-supplementing, Kidney-warming, fluid-transforming, and Lung-dispersing drugs would consume body fluids (Jin Ye), making recovery impossible. The cure achieved by nourishing Yin confirms that the syndrome differentiation was correct."
Another example: A female patient surnamed Xu, aged 54. She had suffered from Metrorrhagia (heavy uterine bleeding) for one month. Despite blood transfusions and hemostatic drugs, she did not recover. Inquiry revealed her hemoglobin had dropped to 3 g/dL. Her complexion was sallow and spiritless, her tongue was pale, and her pulse was Xu Da Xuan Jin Shu (deficient, large, wiry, tight, and rapid). Further inquiry into her chronic conditions revealed: "In winter, I feel aversion to cold and my limbs are not warm; in summer, my hands and feet are excessively hot and unbearable." Thus, it was stated: Aversion to cold in winter indicates Yang Deficiency; aversion to heat in summer indicates Yin Deficiency. The previous formulas failed because some were cooling and damaged Qi, while others were warming and damaged Blood. Therefore, Shisiwei Jianzhong Tang (Fourteen-Ingredient Jianzhong Decoction) was modified with Cervus Nippon Cornu Colla (Deer Antler Glue) to greatly supplement Qi, Blood, Yin, and Yang, resulting in a subsequent cure.
One must always examine the lower orifices when treating diseases.
Since the *Suwen* (Basic Questions) chapter "Wangzangielun" discussed "One must always examine the lower orifices," later generations regarded the treatment of bowel and urinary conditions as crucial, calling it "one of the four essentials of treatment." The term "lower" refers to the Two Yin Orifices (urethra and anus), which are the apertures of the Kidney and the gate of the Stomach. The *Maiyao Jingweilun* states: "When the granaries cannot be contained, it is because the gates are not guarded. Those who retain [control] live; those who lose [control] die. Thus, the two lower orifices are the locks of Stomach Qi" (*Leijing*). Therefore, Zhang Zhongjing, in the *Shanghan Lun*, besides using purgative methods for Yangming Fu-organ excess constipation and diuretic methods for Taiyang Fu-organ syndromes, also employed water-promoting and purgative methods for Bladder blood-stasis and Shaoyin critical conditions. Later, Zhang Hezi, one of the Four Masters of the Jin and Yuan dynasties, elevated the purgative method to a major principle of treatment, stating: "What the *Neijing* calls 'purging' is actually 'tonifying.' Removing old fecal matter cleans the intestines and stomach; eliminating masses promotes the flourishing of Ying and Wei. Within this non-tonification lies true tonification." Zhang Jingyue of the Ming Dynasty recognized the importance of the lower orifices and specifically discussed questioning them in his "Ten Questions" chapter, stating: "The two lower orifices are the portals of the body. Whether due to internal injury or external contraction, one must examine these to differentiate Cold, Heat, Excess, and Deficiency. The anterior orifice connects to the Bladder; its patency or obstruction, heat or lack thereof, reveals the strength of Qi transformation. In typhoid fever, if urination is clear and unobstructed, it indicates the Taiyang Qi is not severely compromised, which is an auspicious sign. The posterior orifice opens to the Large Intestine; its patency or obstruction, binding or looseness, reveals the Excess or Deficiency of Yangming. Only when stool is heat-bound and the abdomen is hard and full does it belong to Excess, warranting purgation. If stool was recently passed and is not heavily bound, or if no stool has passed for ten days but there is no abdominal distension, it is not Yangming Excess. As Zhang Zhongjing said regarding 'stool initially hard then loose,' one should not attack with purgatives; thus, loose stool, even if preceded by hardness, is not true Heat, let alone pure loose stool. Unless there are true signs of hardness, dryness, and fullness, it is not Excess, and purgation is clearly contraindicated." "People often see yellow urine and assume it is Fire (Heat), unaware that fatigue causes yellow urine, anxiety causes yellow urine, diarrhea causes yellow urine, and sexual excess damaging Yin causes yellow urine. Without accompanying symptoms like stranguria or pain indicating Heat, one should not attribute yellow urine solely to Fire. I have seen many deaths caused by forcing out withered yellow fluid. The Classic says: 'Insufficiency of Middle Qi leads to abnormalities in urination and defecation.' This meaning is clear. If urine is clear and profuse, it indicates interior pathogens are not severe and the disease is not in the Qi level, as fluids depend on Qi transformation; Qi pathology leads to urinary difficulty. Gradual improvement in urination indicates restored Qi transformation, which is highly auspicious." "The Large Intestine is the portal of the Sea of Water and Grain. The Bladder/Urethra is the portal of the Sea of Blood and Qi, and the pathway of Chong and Ren. Both orifices are governed by the Kidney and are the gates of Primordial Qi (Yuan Qi). One may only consider promoting flow or purging if true Excess pathogens are confirmed; otherwise, extreme caution is required. Do not mistakenly attack. If there is no true Excess but one recklessly purges, Primordial Qi will be drained, allowing exterior pathogens to sink deeper due to deficiency, and interior pathogens will worsen through further depletion. Therefore, in cases of Deficiency, do not force purgation. The most favorable outcome is urine transforming naturally upon receiving Qi; even if the Large Intestine is constipated for over ten days, if Ying and Wei are harmonized, natural passage will occur, so there is no need to worry. However, incontinence is unsuitable for the deficient and requires prevention." Wu Jutong’s *Wenbing Tiaobian* contains dozens of articles solely on promoting urination/defecation and securing the orifices, demonstrating that all diseases require attention to the lower orifices.
One must first remove blood vessel stagnation before regulating the body.
In the early 1960s, many outpatient patients presented as "unable to tolerate tonification despite deficiency." Some recovered with tonification. Why? Careful study of their treatment processes revealed differences in the sequence of interventions. What was different about the sequence? Invigorating Blood and expelling Stasis was employed.
Reading the *Suwen* chapter "Sanbu Jiuhoulun": "First measure the fatness or thinness of the body to adjust the Deficiency or Excess of Qi. Excess is drained, Deficiency is supplemented. One must first remove blood vessel stagnation before regulating, regardless of the disease, aiming for balance." This means that while Deficiency should be tonified and Excess drained, if Blood Stasis causes obstruction in the vessels, one must first remove this obstructive Stasis before regulating Deficiency and Excess, aiming for balance. When Zhang Zhongjing treated Xu Lao (consumptive disease) characterized by "extreme emaciation, abdominal fullness preventing eating, injuries from food, emotion, drink, intercourse, hunger, labor, and damage to meridians, Ying, and Wei," he did not use tonification first but used invigorating Blood and expelling Stasis. This aligns with removing vascular stagnation first, regardless of the specific disease, to achieve balance.
Observing patients who are "unable to tolerate tonification," they often present with numerous deficiency symptoms. Physicians, seeing deficiency upon deficiency, apply tonification repeatedly. However, tonification exacerbates the vascular stagnation, causing the condition to worsen rather than improve, creating a stubborn "intolerance to tonification" syndrome. Although *Yilin Gaicuo* claims almost every disease is due to Blood Stasis, appearing biased, physicians who use its formulas succeed because they first remove vascular stagnation before regulating, aiming for balance.
On "Unique Findings" (Du).
Modern discussions on TCM diagnosis often insist that "without combining the Four Diagnostic Methods (Inspection, Auscultation/Olfaction, Inquiry, Palpation), one cannot diagnose." Superficially reasonable, but upon closer examination, it is too vague to be practical. Which famous physician diagnoses by inspecting repeatedly, asking repeatedly, listening repeatedly, and palpating repeatedly before making a judgment or prescribing? Which senior TCM doctor, seeing 30-40 patients in half a day, has time to look left and right, ask left and right, listen left and right, and palpate left and right? It is impossible, inadvisable, and incorrect.
I was dull and loved reading since childhood, preferring immediate application. Initially, seeing one patient for half a day made it difficult to reach a conclusion, let alone prescribe. Observing senior doctors, they did not act this way. They asked patients if previous medications worked, and the response was often "very effective." Why? Because they excel at grasping unique characteristics.
Reading the *Suwen* chapter "Sanbu Jiuhoulun": "Huangdi asked: How to know the location of the disease? Qibo answered: Observe the Nine Pulses. The one that is uniquely small indicates disease; uniquely large, uniquely rapid, uniquely slow, uniquely hot, uniquely cold, or uniquely depressed indicates disease." I began to understand. Reading the "Dulun" (Chapter on Uniqueness) in *Jingyue Quanshu* clarified the principle: The way of diagnosis lies in identifying the "Unique" (Du), i.e., grasping the distinctive features.
*Jingyue Quanshu · Maishenzhang* describes three types of "Uniqueness": 1. Uniqueness of Location, 2. Uniqueness of Zang-Qi, 3. Uniqueness of Pulse Body. It states: "Uniqueness of Location means other areas are normal, but this one is slightly abnormal; the abnormality hides the pathogen. Uniqueness of Zang-Qi is not confined to location; e.g., all Hong pulses relate to the Heart, all Xian pulses to the Liver. Among the five pulses of each Zang, irregularities indicate disease; strong irregularity indicates Zang Excess, weak irregularity indicates Zang Deficiency. Uniqueness of Pulse Body refers to the Classic's description: uniquely small, large, rapid, slow, hot, cold, or depressed pulses indicate disease." I found this theory too abstract. Instead, I prefer these methods: 1. Unique color, 2. Unique pulse, 3. Unique abdominal diagnosis, 4. Unique tongue appearance, 5. Unique correspondence between Heaven and Humanity, 6. Unique similarity. These are more practical. For example: Dermatitis with intense nocturnal itching is diagnosed as Blood Dryness generating Wind, treated by nourishing and invigorating Blood to dispel Wind. Duodenal stasis with a large Chi pulse is diagnosed as Spleen-Kidney Yang Deficiency and Cold, treated by warming and tonifying Spleen and Kidney. Chronic gastritis with gastric ptosis and epigastric tenderness is diagnosed as Cold Excess binding, treated by warming the Middle and guiding out stagnation. Persistent high fever with a crimson, coating-less tongue is diagnosed as Heat entering Ying and Blood levels, treated by clearing Ying and cooling Blood. Other factors need not be considered.
The Morning and Evening of the Four Limbs and Eight Xi (Depressions).
The Four Limbs refer to the upper and lower extremities. The Eight Xi refer to the elbows, axillae, hips, and knees. As Zhang Jiabin wrote in *Leijing*: "The four limbs are the two hands and two feet. The eight xi are the elbows and axillae of the hands, and the hips and popliteal fossae of the feet. These are the joints of the limbs, hence called 'xi' (depressions). The changes of Qi and Blood in the whole body are like tides in the sea, manifesting in the eight xi." As stated in *Suwen · Wuzheng Chengxuan Pian*: "All vessels belong to the eyes; all marrow belongs to the brain; all sinews belong to the joints; all blood belongs to the Heart; all Qi belongs to the Lungs. This is the morning and evening cycle of the four limbs and eight xi." Thus, to assess the strength of Qi, Blood, sinews, marrow, and vessels throughout the body, one examines the eight xi. To regulate them, one treats the axillae, elbows, hips, and knees. To maintain health, one regulates these areas. Acupuncture and massage to regulate the body should also start from these depressions. In my youth, I suffered from various illnesses: tuberculosis, hepatitis, vasculitis, retinal hemorrhage, gastric ptosis. After following Teacher Xia Hansan of Beijing College of Traditional Chinese Medicine in physical exercise and frequently moving the four limbs and eight xi, all illnesses receded. Later, for chronic Qi, Blood, sinew, vessel, or marrow diseases resistant to treatment, I advised frequent limb movement. Those who persisted often recovered.
If the Five Zang are disharmonious, the Seven Orifices are blocked; if the Six Fu are disharmonious, stagnation remains as abscesses.
*Ling Shu* explicitly states that if the Five Zang are disharmonious, the Seven Orifices are blocked, and treating orifice diseases must prioritize the Zang. It says: "Lung Qi connects to the nose; when Lung Qi is harmonious, the nose perceives odors. Heart Qi connects to the tongue; when Heart Qi is harmonious, the tongue tastes flavors. Liver Qi connects to the eyes; when Liver Qi is harmonious, the eyes distinguish colors. Spleen Qi connects to the mouth; when Spleen Qi is harmonious, the mouth knows grains. Kidney Qi connects to the ears; when Kidney Qi is harmonious, the ears hears sounds. If the Five Zang are disharmonious, the Seven Orifices are blocked." Hence, later physicians treat orifice diseases by addressing the Zang.
*Ling Shu* also states that diseases caused by stagnation should be treated via the Six Fu organs: "If the Six Fu are disharmonious, stagnation remains as abscesses. Pathogens in the Fu cause Yang vessels to be disharmonious; Yang disharmony causes Qi stagnation; Qi stagnation leads to excessive Yang Qi. Excessive Yang makes Yin vessels unfavorable; Yin unfavorability causes Blood stagnation; Blood stagnation leads to excessive Yin Qi. Excessive Yin prevents Yang from nourishing, termed 'Guan.' Excessive Yang prevents Yin from nourishing, termed 'Ge.' When both Yin and Yang are excessive and cannot nourish each other, it is 'Guan Ge.'" Thus, Zhu Danxi’s Yueju Wan for treating Six Stagnations targets the Fu organs; Li Dongyuan’s use of Rhubarb for toxic heat swelling targets the Fu organs; *Jinkui Yaolue*’s use of Mirabilite and Poria for phlegm-fluid retention targets the Fu organs; and *Jinkui Yaolue*’s use of Rhubarb, Poria, and Mirabilite for blood stasis targets the Fu organs.
I once treated Patient Liu XX, male, 59, with generalized psoriasis for nearly 30 years. Skin lesions covered 99% of his body; skin was thickened and hard, sweating was absent, and heart, liver, and kidney functions were abnormal. Previous treatments failed, including my own 250+ prescriptions. Recalling *Ling Shu · Maidu Pian*: "If the Six Fu are disharmonious, stagnation remains as abscesses," I frequently added Rhubarb and Mirabilite to his prescription to promote bowel movements to 2-3 times daily. After three months, not only was the psoriasis cured, but ECG, liver, and kidney functions normalized.
Root and Branch (Biao Ben).
Since the *Suwen*, generations of physicians have valued "Root and Branch," yet few clearly defined what constitutes the Root and what the Branch.
Studying *Suwen* chapters "Benbo Bingzhuanlun" and "Zhi Zhen Yao Dalun," the discussion of Root and Branch covers two aspects: 1. The relationship between Yin-Yang and the Six Qi, and 2. The relationship between Etiology and Pathogenesis. Regarding treatment for the Yin-Yang/Six Qi relationship: When Shaoyang transforms into Six Qi, it manifests as Fire; Taiyin as Dampness; Shaoyin as Heat or Cold; Taiyang as Heat or Cold; Yangming as Dampness; Jueyin as Fire. Treatment varies between adjusting internal Yin-Yang and treating the Six Qi. As *Suwen · Zhi Zhen Yao Dalun* states: "The Six Qi Root and Branch differ... Shaoyang and Taiyin follow the Root; Shaoyin and Taiyang follow Root and Branch; Yangming and Jueyin do not follow Root or Branch but follow the Middle Qi. Thus, those following the Root transform from the Root; those following Root/Branch have transformations of both; those following Middle Qi transform via Middle Qi." Zhang Jiabin explains: "Shaoyang is Minister Fire, transforming from Fire; thus Fire is Root, Shaoyang is Branch. Taiyin is Damp Earth, transforming from Dampness; thus Dampness is Root, Taiyin is Branch. Shaoyin is Sovereign Fire, transforming from Heat; thus Heat is Root, Shaoyin is Branch (Yin follows Yang). Taiyang is Cold Water, transforming from Cold; thus Cold is Root, Taiyang is Branch (Yang follows Yin). Yangming is Dry Metal, transforming from Dryness; thus Dryness is Root, Yangming is Branch. Jueyin is Wind Wood, transforming from Wind; thus Wind is Root, Jueyin is Branch. Since Yangming and Taiyin are Interior-Exterior pairs, Taiyin is Middle Qi, and Metal transforms via Damp Earth. Jueyin and Shaoyang are Interior-Exterior pairs, Shaoyang is Middle Qi, and Wood transforms via Minister Fire. All these follow the Middle Qi." The *Suwen* continues: "Diseases arise from Root, Branch, or Middle Qi. Treatment may target Root, Branch, Middle Qi, Root and Branch, Reverse (Ni), or Following (Cong). Reverse is actually Correct/Following; Following is actually Reverse. Knowing Root and Branch ensures no danger; knowing Reverse and Following ensures correct action." Regarding Etiology/Pathogenesis Root and Branch: Except for abdominal fullness, urinary/bowel obstruction, and diarrhea, treatment generally addresses the etiology. *Suwen · Benbo Bingzhuanlun* states: "Regarding Yin-Yang, Reverse/Following, Root/Branch... If disease precedes reversal, treat the Root; if reversal precedes disease, treat the Root. If cold precedes disease, treat the Root; if disease precedes cold, treat the Root. If heat precedes disease, treat the Root; if heat precedes abdominal fullness, treat the Branch. If disease precedes diarrhea, treat the Root; if diarrhea precedes other diseases, treat the Root, but regulate first before treating others. If disease precedes abdominal fullness, treat the Branch; if abdominal fullness precedes vexation, treat the Root. If there is external pathogen or same Qi, and urination/defecation are obstructed, treat the Branch; if unobstructed, treat the Root."
Zhang Jingyue, in *Jingyue Quanshu · Benbolun*, clarifies: "Diseases have Root and Branch; the Root is the source of disease, the Branch is the manifestation." He advocates treating only the Root. In *Qiubenlun*, he states: "All things have a Root; treating disease prioritizes finding the Root. The Root is singular. External contraction roots in Exterior; internal injury roots in Interior; Heat disease roots in Fire; Cold disease roots in Cold; Excess pathogens root in Excess; Deficient Zheng roots in Deficiency. Observe the cause; the cause is the Root. The Root of all diseases is merely these six: Exterior, Interior, Cold, Heat, Excess, Deficiency. Knowing these allows differentiation. These six are opposites like ice and charcoal. If discussing Etiology/Pathogenesis, treatment must address the Root. If discussing Yin-Yang transforming into Six Qi, treating the Root requires adjusting Yin-Yang. In his commentary on 'Treating Disease Must Seek the Root' in *Leijing*, he says: 'Root is the source of disease. Diseases, whether in Exterior/Interior, Cold/Heat, caused by Five Movements/Six Qi, or damaging Zang-Fu/Meridians, are none other than Yin and Yang Qi, having a Root. Thus, rooting in Yin or Yang, though manifestations vary, the Root is one. Knowing where disease arises and chaos begins, and targeting it directly, is the Way of Unity.' However, when to treat the Root via Etiology versus Yin-Yang remained unclear. After forty years of reflection, I now understand: For acute diseases, the Root is the Etiology; for chronic diseases, the Root is Yin-Yang.
The Stomach is the Sea of the Five Zang and Six Fu."