将以施其疗疾之法，当以穷其受病之源。盖疾 之原，不离于阴阳之二邪也，穷此而疗
之，厥疾弗瘳者鲜矣。良工知其然，谓夫风热火之病，所以属乎阳邪之所客。病既本于阳，
苟不求其本而治之，则阳邪滋蔓而难制。湿燥寒之病，所以属乎阴邪之所客。病既本于阴，
苟不求其本而治之，则阴邪滋蔓而难图。诚能穷原疗疾，各得其法，万举万全之功，可坐而
致也。治病必求于本，见于《素问·阴阳应象大论》者如此。夫邪气之基，久而传化，其变
证不胜其众也。譬如水之有本，故能游至汪洋浩瀚， 而趋下以渐大，草之有本，故能荐生
茎叶实秀，而在上以渐蕃。若病之有本，变化无穷。苟非必求其本而治之，欲去深感之患，
不可得也。今夫厥阴为标，风木为本，其风邪伤于人也，掉摇而眩转， 动而螈 ，卒暴强
直之病生矣；少阴为标，君火为本，其热邪伤于人也，疮疡而痛痒，暴注而下迫，水液浑混
之病生矣；少阳为标，相火为本，其热邪伤于人也，为热而瞀 ，躁扰而狂越，如丧神守之
病生矣。善为治者，风淫所胜，平以辛凉；热淫所胜，平以咸寒；火淫所胜，平以咸冷。以
其病本于阳，必求于阳而疗之。病之不愈者，未之有也。太阴为标，湿土为本，其湿邪伤于
人也，腹满而身肿，按之而没指，诸痉强直之病生矣；阳明为标，燥金为本，其燥邪伤于人
也，气滞而 郁，皮肤以皴揭，诸涩枯涸之病生矣；太阳为标，寒水为本，其寒邪伤于人也
，吐利而腥秽，水液以清冷，诸寒收引之病生矣。善为治者，湿淫所胜，平以辛热；
以其病本于阴，必求其阴而治之。病之不愈者，未之
有也。岂非将以疗疾之法，当以穷其受病之源者哉？抑尝论之，邪气为病，各有其候；治之
之法，各有其要。亦岂止于一端而已。其在皮者，汗而发之；其入里者，下而夺之；其在高
者，因而越之，谓可吐也；剽悍者，按而收之，谓按摩也；藏寒虚夺者，治以灸KT ；脉病挛
痹者，治以针刺；血实蓄结肿热者，治以砭石；气滞痿厥寒热者，治以导引；经络不通，病
生于不仁者，治以醪醴；血气凝泣，病生于筋脉者，治以熨药。始焉求其受病之本，终焉蠲
其为病之邪者，无出于此也。噫！昔黄帝处于法宫之中，坐于明堂之上，受业于岐伯，传道
于雷公，曰∶阴阳者，天地之道也，纲纪万物，变化生杀之妙。盖有不测之神，斡旋宰制于
其间也。人或受邪生病，不离于阴阳也。病既本于此，为工者岂可他求哉！必求于阴阳可也
。《至真要大论》曰∶有者求之，无者求之。此求其病机之说，与夫求于本，其理一也。
打算施行治疗疾病的方法，应当探究导致疾病的根源。大抵疾病的根源，离不开阴和阳这两类邪气，穷究此理并加以治疗，很少有不痊愈的。高明的医生知道这个道理，认为风、热、火这类病证，属于阳邪侵袭所致。既然病本于阳，如果不探求其根本而治疗，那么阳邪就会滋长蔓延而难以控制。湿、燥、寒这类病证，属于阴邪侵袭所致。既然病本于阴，如果不探求其根本而治疗，那么阴邪就会滋长蔓延而难以对付。如果能穷究本源来治疗疾病，各得其法，万无一失的功效，就可以坐享其成。治病必求于本，见于《素问·阴阳应象大论》中的道理就是这样。邪气的根基，时间久了就会传变转化，其产生的变证多得数不清。就像水有源头，所以能流淌至汪洋浩瀚，且顺势而下逐渐变大；草有根茎，所以能不断生长出茎叶花果，且在上方逐渐繁茂。如果疾病有根本，变化也是无穷无尽的。如果不是必须探求其根本而治疗，想要去除深重的病患，是不可能的。
现在厥阴经以标（表象）为风木之本（本质），风邪伤人，就会产生肢体抖动摇晃、眩晕、抽搐、突然强直等病证；少阴经以标为君火之本，热邪伤人，就会产生疮疡疼痛瘙痒、急泻下迫、小便浑浊等病证；少阳经以标为相火之本，热邪伤人，就会产生发热昏闷、烦躁狂越、神志丧失等病证。善于治疗的人，对于风邪过胜，用辛凉之品来平抑；对于热邪过胜，用咸寒之品来平抑；对于火邪过胜，用咸冷之品来平抑。因为病本于阳，必须从阳方面去治疗。病不愈的情况，是从来没有的。太阴经以标为湿土之本，湿邪伤人，就会产生腹部胀满、身体浮肿、按压凹陷不起、各种痉挛强直等病证；阳明经以标为燥金之本，燥邪伤人，就会产生气机阻滞郁结、皮肤皱裂脱屑、各种干涩枯涸等病证；太阳经以标为寒水之本，寒邪伤人，就会产生呕吐泄利且气味腥臭、小便清冷、各种寒冷收缩牵引等病证。善于治疗的人，对于湿邪过胜，用辛热之品来平抑。因为病本于阴，必须从阴方面去治疗。病不愈的情况，是从来没有的。这难道不是说明治疗疾病的方法，应当探究致病根源的道理吗？
我又曾论述过，邪气致病，各有其征候；治疗方法，各有其关键。又岂止是一个方面呢。邪在皮表的，用发汗法驱散；邪入体内的，用攻下法祛除；邪在上部的，用涌吐法引出；邪势剽悍的，用按摩法收敛；脏腑虚寒正气不足的，用艾灸法治疗；脉道病变筋脉拘挛痹痛的，用针刺法治疗；血实瘀结肿胀发热的，用砭石法治疗；气滞痿厥寒热错杂的，用导引法治疗；经络不通、病生麻木不仁的，用酒剂治疗；气血凝滞、病生在筋脉的，用热敷药熨法治疗。开始探求致病的根本，最终消除致病的邪气，没有超出这些方法的。唉！从前黄帝在法宫中，坐在明堂上，向岐伯求学，向雷公传道，说：阴阳，是天地运行的规律，是万物的纲纪，蕴含着生化杀伐的奥妙。其中有着不可测度的神力，在其中运转主宰。人如果受邪生病，不离于阴阳。既然病本于此，作为医生怎能向别处寻求呢！必须探求阴阳即可。《素问·至真要大论》说：有的病机要探求，无的病机也要探求。这种探求病机的说法，与探求根本，道理是一样的。
To apply methods for treating diseases, one must investigate the source of the pathology. Generally, the origin of disease does not depart from the two types of pathogenic factors: Yin and Yang. By thoroughly investigating this principle and treating accordingly, cases where the disease (Jue Ji) is not cured are rare. Skilled physicians understand this, stating that diseases such as Wind, Heat, and Fire belong to the invasion of Yang pathogens. Since the disease originates in Yang, if one does not seek its root to treat it, the Yang pathogen will proliferate and become difficult to control. Diseases such as Dampness, Dryness, and Cold belong to the invasion of Yin pathogens. Since the disease originates in Yin, if one does not seek its root to treat it, the Yin pathogen will proliferate and become difficult to manage. If one can thoroughly investigate the origin to treat the disease and master the appropriate methods, the success rate of ten out of ten attempts can be achieved effortlessly. The principle "treating diseases requires seeking their root" is found in *Su Wen: Yin Yang Ying Xiang Da Lun* as follows. The foundation of pathogenic factors, over time, transmits and transforms, resulting in a multitude of variable syndromes. It is like water having a source, allowing it to flow into vast oceans and grow larger as it moves downward; or like grass having roots, allowing it to continuously generate stems, leaves, fruits, and flowers, growing lush above. If a disease has a root, its changes are infinite. Unless one seeks the root to treat it, it is impossible to remove deep-seated ailments.
Currently, Jue Yin (Liver Pericardium Channel) takes Wind-Wood as its essence (Ben), and when Wind pathogen invades humans, it generates diseases characterized by tremors, dizziness, convulsions, and sudden rigidity; Shao Yin (Heart-Kidney Channel) takes Ministerial Fire (Jun Huo) as its essence, and when Heat pathogen invades humans, it generates diseases characterized by sores, itching, acute diarrhea with tenesmus, and turbid urine; Shao Yang (Gallbladder-San Jiao Channel) takes Ministerial Fire (Xiang Huo) as its essence, and when Heat pathogen invades humans, it generates diseases characterized by fever, mental confusion, restlessness, mania, and loss of spiritual control. Those skilled in treatment use Pungent-Cool substances to pacify excessive Wind; Saline-Cold substances to pacify excessive Heat; and Saline-Cold substances to pacify excessive Fire. Because the disease originates in Yang, it must be treated by addressing Yang. Cases where the disease is not cured do not exist. Tai Yin (Spleen-Lung Channel) takes Damp-Earth as its essence, and when Damp pathogen invades humans, it generates diseases characterized by abdominal fullness, body edema, pitting upon pressure, and various spasmodic rigidities; Yang Ming (Stomach-Large Intestine Channel) takes Dryness-Metal as its essence, and when Dryness pathogen invades humans, it generates diseases characterized by Qi stagnation and depression, skin wrinkling and peeling, and various dryness and withering conditions; Tai Yang (Bladder-Small Intestine Channel) takes Cold-Water as its essence, and when Cold pathogen invades humans, it generates diseases characterized by vomiting and purging with foul odors, clear and cold urine, and various cold contraction and pulling conditions. Those skilled in treatment use Pungent-Hot substances to pacify excessive Dampness. Because the disease originates in Yin, it must be treated by addressing Yin. Cases where the disease is not cured do not exist. Does this not illustrate that the method of treating diseases should indeed investigate the source of pathology?
I have previously discussed that pathogenic factors causing diseases each have their specific manifestations; treatment methods each have their key points. Is it limited to just one aspect? For pathogens in the skin, use sweating to disperse them; for pathogens entering the interior, use purgation to drain them; for pathogens in the upper region, induce vomiting to expel them; for fierce pathogens, use massage to subdue them; for deficiency-cold of the Zang organs, use Moxibustion (Jiu); for pulse diseases with tendon spasms and bi-syndrome, use Acupuncture (Zhen Ci); for blood excess with stasis, swelling, and heat, use Bian Shi (Stone Lancet); for Qi stagnation with flaccidity, cold limbs, and alternating chills and fever, use Dao Yin (Qigong/Movement Therapy); for meridian blockage leading to numbness, use medicinal wine (Lao Li); for coagulation of Qi and Blood affecting tendons and vessels, use hot compresses with herbs (Yao Re). Beginning by seeking the root of the pathology and ending by eliminating the pathogenic factor, there is nothing beyond these methods. Alas! Formerly, Huang Di sat in the Hall of Laws and the Bright Hall, studied under Qi Bo, and transmitted the Way to Lei Gong, saying: Yin and Yang are the Way of Heaven and Earth, the guidelines for all things, containing the wonders of generation and destruction. There is an unfathomable divine power rotating and governing within. When humans contract pathogens and fall ill, it does not depart from Yin and Yang. Since the disease originates here, how can practitioners seek elsewhere? One must seek Yin and Yang. *Zhi Zhen Yao Da Lun* states: Seek what exists, seek what does not exist. This theory of seeking the disease mechanism is consistent with the principle of seeking the root.