标本中气之说，出于《内经》。有谓天之六气为本，人之六经为标，经之相
为表里者为中气。所谓少阳之上，火气治之，中见厥阴。（天在人上，故曰上。言少阳感天之火
气而病，少阳与厥阴为表里，病每相连，故其中兼见厥阴证也。余仿此。）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。是也。有谓
人之脏腑为本，六经为标，脏腑之相为表里者为中气。如胃为本，足阳明经为标，脾为中气。
脾为本，足太阴经为标，胃为中气是也。有谓病之先受者为本，病之后变者为标。
如病本于伤食，因而证见吐泻是也。又此脏此经先病，后乃转属他脏他经是也。
《经》谓病有生于本者，有生于标者，有生于中气者。有在标而求之于标，在本
而求之于本。有在本而求之于标，在标而求之于本。先病而后逆者，（因病而致气血之逆。）
先逆而后病者，先寒或热而后病者，先病而后寒或热者，先病而后泄者，先泄而后
病者，皆治其本。惟先热而后生中满，先病而后生中满，及大、小便不利者，皆治
其标。（中满指胀极，肚腹欲裂者言。大、小便不利，指点滴不通者言。并属危急之候，故
先治标。按中风，痰涎壅盛不通则死，急用三生饮、稀涎、通关等散去其痰。又吐衄，余血
停瘀，不得不去瘀导滞，亦急则治标之义也。）又谓病发而有余，（邪盛也。）本而标之，（邪
盛则侮及他脏，而因本以传标。）先治其本，后治其标。病发而不足，（正虚也。）标而本之，（
不足则他脏来侮，为标病传本。）先治其标，后治其本。谨察间、（间，即《论语》病间曰之
间。）甚，以意调之，间者并行，（标本兼治也。）甚者独行。又谓少阳太阴从本，少阴太阳
从本从标，阳明厥阴不从标本从乎中。从前解者，殊欠明白。愚谓少阳，经之属阳者也。少
阳之上，火气治之，火亦阳也，故少阳从本，为以阳从阳。不言从中者，中为厥阴，木从火
化，彼反从我，故不言也。太阴，经之属阴者也，湿亦阴气也，故太阴从本，为以阴从阴。
不言从中者，中为阳明，燥从湿化，亦彼反从我，故不言也。少阴，经之属阴者也，热气则
为阳矣。太阳，经之属阳者也，寒气则属阴矣。标本异气，各能生病，故或从本，或从标
也。亦俱不言从中者，少阴之中为太阳，言从本之阳，足以该之。太阳之中为
少阴，言从本之阴，亦足以该之。至若阳明，亦经之阳者也，燥亦气之属阳者
也，宁非以阳从阳。而不言从本者，以从本一义，已于少阳太阴发之，而有燥
从湿化者，其理不可不明，故特举从中言也。厥阴，亦经之阴者也，风亦气之属阳
者，宁非标本异气，而不言或从标或从本者，以从标一义，已于少阴太阳发之，而
从本之风，则又从乎火化，故不从本而从乎中也。然风从火化，木火同气，其
理无疑。若燥湿相反，其从化理似难说。然观仲景治伤寒燥渴，反用五苓去湿，其
理可推。盖脾土之湿，壅滞不行，则气化不布，津液不流，而胃与大肠均失其润，
反成燥结，固有之矣。按从中之说，不过于常理之外，另立一义，以示木能生
火，湿郁成热之例。非谓厥阴病必有阳无阴，阳明病必有湿而无燥也。若执泥便说
不去。张子和标本歌云∶少阳从本为相火，太阴从本湿土坐，厥阴从中风是家，阳
明从中湿是我，太阳少阴标本从，阴阳二气相包裹，风从火断汗之宜，燥与湿兼下
之可。其意盖谓燥证当以温润之药治之耳。观其治燥诸条，只用硝、黄，不用去湿
之药，不泥《经》语可见矣。再按少阳太阴从本，此纯热无寒，纯寒无热，标本合
一者之治例也。少阴太阳从本从标，此寒中有热，热中有寒，阴阳夹杂者之治例也。
阳明厥阴不从标本，从乎中治，此阳证根阴，阴证根阳，表里互求者之治例也。如
此看较活。
“标本中气”的理论，出自《黄帝内经》。有一种观点认为：天之六气为本，人之六经为标，经脉之间互为表里的关系为中气。所谓少阳之上，由火气主司，其中兼见厥阴。（天在人之上，所以称为“上”。意思是少阳感受天的火气而发病，少阳与厥阴互为表里，病情往往相互牵连，所以其中兼见厥阴的证候。其余类推。）阳明之上，由燥气主司，其中兼见太阴。太阳之上，由寒气主司，其中兼见少阴。厥阴之上，由风气主司，其中兼见少阳。少阴之上，由热气主司，其中兼见太阳。太阴之上，由湿气主司，其中兼见阳明。这是第一种解释。
另一种观点认为：人的脏腑为本，六经为标，脏腑之间互为表里的关系为中气。例如：胃为本，足阳明经为标，脾为中气。脾为本，足太阴经为标，胃为中气。这是第二种解释。
还有一种观点认为：疾病先受邪的部位为本，疾病后来发生变化的部位为标。例如：病因是伤食，因而出现呕吐、腹泻的症状，这就是以伤食为本。又如：此脏此经先发病，后来转属其他脏腑或经络，这也是以先病者为本。
《内经》说：疾病有的生于本，有的生于标，有的生于中气。治疗时，有的在标而求治于标，有的在本而求治于本；有的在本却求治于标，有的在标却求治于本。凡是先患病而后导致气血逆乱的（因病致气血逆乱），先气血逆乱而后患病的，先寒或热而后患病的，先患病而后出现寒或热的，先患病而后泄泻的，先泄泻而后患病的，都要治疗其根本。只有先发热而后产生中满（中满指胀极，肚腹欲裂的情况），先患病而后产生中满，以及大、小便不利的情况，都要治疗其标症。（中满指胀极，肚腹欲裂者而言。大、小便不利，指点滴不通者而言。这些都属于危急的证候，所以先治标。按中风痰涎壅盛不通则死，急用三生饮、稀涎散、通关散等祛除痰涎。又如吐血、衄血，余血停瘀，不得不去瘀导滞，这也是急则治标的含义。）又说：疾病发作表现为有余（邪气盛），先治其本后治其标（邪盛则侮及他脏，从而因本传标）；疾病发作表现为不足（正气虚），先治其标后治其本（不足则他脏来侮，成为标病传本）。仔细察看病情的轻重缓急（间，即《论语》中“病间曰”之间的意思），用心调理，轻缓者标本兼治（标本并行），危重者单治其一（甚者独行）。
又说：少阳和太阴从本，少阴和太阳从本也从标，阳明和厥阴不从标本而从乎中气。从前人的解释来看，很不明白。我认为：少阳，属于阳经。少阳之上，由火气主司，火也属阳，所以少阳从本，这是以阳从阳。不说从中气的，因为中气是厥阴，木从火化，那是对方顺从我，所以不说。太阴，属于阴经，湿也属阴气，所以太阴从本，这是以阴从阴。不说从中气的，因为中气是阳明，燥从湿化，也是对方顺从我，所以不说。少阴，属于阴经，但热气则属阳了。太阳，属于阳经，但寒气则属阴了。标本之气不同，都能致病，所以有时从本，有时从标。也不说从中气的，因为少阴的中气是太阳，说从本的阳，足以涵盖它。太阳的中气是少阴，说从本的阴，也足以涵盖它。至于阳明，也是阳经，燥也属阳气，难道不是以阳从阳吗？而不说从本的，是因为从本这一层意思，已经在少阳、太阴阐述过了，而且有燥从湿化的道理，这个理论不可不明，所以特别提出从中气来说。厥阴，也是阴经，风也属阳气，难道不是标本异气吗？而不说或从标或从本，是因为从标这一层意思，已经在少阴、太阳阐述过了，而从本的风，则又从火化，所以不从本而从乎中气。然而风从火化，木火同气，这个道理无疑。若燥湿相反，其从化的道理似乎难以说通。然而看张仲景治疗伤寒燥渴，反而用五苓散去湿，其中的道理可以推知。大概脾土的湿气，壅滞不行，则气化不布，津液不流，而胃与大肠均失去滋润，反成燥结，这是固有的道理。按从中的说法，不过是在常理之外，另立一种意义，以示木能生火、湿郁成热的例子。并不是说厥阴病必有阳无阴，阳明病必有湿而无燥。如果拘泥于此种说法而不改变，那就错了。张子和的《标本歌》说：“少阳从本为相火，太阴从本湿土坐，厥阴从中风是家，阳明从中湿是我，太阳少阴标本从，阴阳二气相包裹，风从火断汗之宜，燥与湿兼下之可。”他的意思大概是说燥证应当用温润的药来治疗罢了。看他治疗燥证的各条内容，只用硝石、大黄，不用去湿的药，可见他不拘泥于《内经》的话语。再按少阳、太阴从本，这是纯热无寒、纯寒无热、标本合一的治疗法则。少阴、太阳从本从标，这是寒中有热、热中有寒、阴阳夹杂的治疗法则。阳明、厥阴不从标本，从乎中气治疗，这是阳证根于阴、阴证根于阳、表里互求的治疗法则。这样理解比较灵活。
The theory of "Biao (Branch), Ben (Root), and Zhong Qi (Intermediate Qi)" originates from the *Huangdi Neijing* (Yellow Emperor's Inner Canon). One view holds that the Six Qi of Heaven constitute the Root, the Six Channels of humans constitute the Branch, and the meridians' mutual exterior-interior relationship constitutes the Intermediate Qi. It is stated: "Above Shaoyang (Lesser Yang), Fire Qi governs, with Jueyin (Terminal Yin) appearing in the middle." (Heaven is above humans, hence called "above". This means when Shaoyang contracts Heaven's Fire Qi and becomes ill, since Shaoyang and Jueyin are exterior-interior pairs, their pathologies often link, thus Jueyin symptoms appear concurrently. The rest follow this pattern.) "Above Yangming (Bright Yang), Dryness Qi governs, with Taiyin (Greater Yin) appearing in the middle." "Above Taiyang (Greater Yang), Cold Qi governs, with Shaoyin (Lesser Yin) appearing in the middle." "Above Jueyin, Wind Qi governs, with Shaoyang appearing in the middle." "Above Shaoyin, Heat Qi governs, with Taiyang appearing in the middle." "Above Taiyin, Dampness Qi governs, with Yangming appearing in the middle." This is the first interpretation.
Another view posits that human Zang-Fu organs constitute the Root, the Six Channels constitute the Branch, and the Zang-Fu organs' mutual exterior-interior relationship constitutes the Intermediate Qi. For example: Stomach is the Root, Foot-Yangming Channel is the Branch, Spleen is the Intermediate Qi. Spleen is the Root, Foot-Taiyin Channel is the Branch, Stomach is the Intermediate Qi. This is the second interpretation.
A third view states that the site where the disease initially contracted is the Root, and the site where the disease later transforms is the Branch. For instance, if the cause is food stagnation, leading to vomiting and diarrhea, food stagnation is the Root. Similarly, if a specific Zang or Channel falls ill first and later transfers to another Zang or Channel, the initial site is the Root.
The *Neijing* states: Diseases may arise from the Root, from the Branch, or from the Intermediate Qi. Treatment may seek the Branch while addressing the Branch, or seek the Root while addressing the Root; it may also seek the Branch while addressing the Root, or seek the Root while addressing the Branch. In cases where illness precedes Qi and Blood rebellion (illness causing Qi/Blood rebellion), where Qi/Blood rebellion precedes illness, where cold or heat precedes illness, where illness precedes cold or heat, where illness precedes diarrhea, or where diarrhea precedes illness, one must treat the Root. However, in cases where heat precedes the onset of fullness in the center (Zhongman refers to extreme distension, as if the abdomen were about to burst), where illness precedes fullness in the center, or where urination and defecation are obstructed, one must treat the Branch. (Fullness in the center refers to extreme distension; obstruction of urination/defecation refers to inability to pass even drops. These are critical conditions, so treating the Branch takes precedence. For example, in wind-stroke with phlegm-fluids obstructing flow leading to death, urgent use of San Sheng Yin, Xi Xian San, or Tong Guan San to resolve phlegm is required. Similarly, in hematemesis or epistaxis, residual blood stasis necessitates removing stasis and guiding stagnation, which also embodies the principle of treating the Branch in emergencies.) Furthermore, it states: When disease manifests as Excess (pathogenic factor abundance), treat the Root first, then the Branch (excess pathogens invade other Zang-Fu, transmitting from Root to Branch); when disease manifests as Deficiency (righteous Qi deficiency), treat the Branch first, then the Root (deficiency allows other Zang-Fu to invade, transmitting from Branch to Root). Carefully observe the severity (Jian, meaning mild/moderate as per *Analects*), and adjust according to judgment: for mild cases, treat both Root and Branch simultaneously (parallel treatment); for severe cases, treat only one aspect exclusively.
It is also said: Shaoyang and Taiyin follow the Root; Shaoyin and Taiyang follow both Root and Branch; Yangming and Jueyin do not follow Root or Branch but follow the Intermediate Qi. Previous explanations are unclear. I propose: Shaoyang belongs to Yang channels. Above Shaoyang, Fire Qi governs; Fire is also Yang, thus Shaoyang follows the Root, i.e., Yang following Yang. It does not mention following the Intermediate Qi because the Intermediate Qi is Jueyin; Wood transforming into Fire implies the other follows me, hence it is omitted. Taiyin belongs to Yin channels; Dampness is also Yin Qi, thus Taiyin follows the Root, i.e., Yin following Yin. It does not mention following the Intermediate Qi because the Intermediate Qi is Yangming; Dryness transforming into Dampness implies the other follows me, hence it is omitted. Shaoyin belongs to Yin channels, yet Heat Qi is Yang. Taiyang belongs to Yang channels, yet Cold Qi is Yin. Since Root and Branch have different Qi qualities and can both cause disease, treatment may follow either the Root or the Branch. They also omit mentioning the Intermediate Qi: for Shaoyin, its Intermediate Qi is Taiyang; stating it follows the Yang of the Root suffices to cover it. For Taiyang, its Intermediate Qi is Shaoyin; stating it follows the Yin of the Root suffices to cover it. As for Yangming, it is also a Yang channel, and Dryness is also a Yang Qi; is this not Yang following Yang? It does not state it follows the Root because the concept of "following the Root" was already elucidated in Shaoyang and Taiyin. Moreover, the principle of Dryness transforming into Dampness must be clarified, so it specifically mentions following the Intermediate Qi. Jueyin is also a Yin channel, yet Wind is a Yang Qi; is this not differing Root and Branch Qi? It does not state whether to follow Branch or Root because the concept of "following the Branch" was already elucidated in Shaoyin and Taiyang. Furthermore, Wind from the Root transforms into Fire, so it does not follow the Root but follows the Intermediate Qi. However, Wind transforming into Fire involves Wood and Fire sharing the same Qi, a principle beyond doubt. If Dryness and Dampness are opposite, the logic of transformation seems difficult to explain. Yet, observing Zhang Zhongjing treating cold-induced dryness-thirst with Wuling San to drain Dampness, the logic can be deduced. Essentially, if Spleen Earth's Dampness is stagnant and fails to circulate, Qi transformation is blocked, Body Fluids fail to flow, and both Stomach and Large Intestine lose moisture, resulting in dryness and constipation—a inherent possibility. The theory of "following the Intermediate Qi" merely establishes an additional principle beyond common logic, illustrating examples such as Wood generating Fire and Dampness stagnating into Heat. It does not imply that Jueyin diseases possess only Yang without Yin, or Yangming diseases possess only Dampness without Dryness. Adhering rigidly to this interpretation would be erroneous. Zhang Hezi's *Song of Biao and Ben* states: "Shaoyang follows the Root as Ministerial Fire, Taiyin follows the Root as Damp-Earth, Jueyin follows the Intermediate as Wind-family, Yangming follows the Intermediate as Damp-I, Taiyang and Shaoyin follow both Root and Branch, Yin and Yang Qi wrap each other, Wind resolved by Fire indicates suitability for sweating, Dryness combined with Dampness indicates suitability for purgation." His intent likely suggests that Dryness patterns should be treated with moistening-warming herbs. Observing his treatments for Dryness, he uses only Natrii Sulfas (Xiaoshi) and Rhei Radix et Rhizoma (Dahuang), avoiding damp-draining herbs, demonstrating his non-adherence to the *Neijing* text. Furthermore, Shaoyang and Taiyin following the Root represent treatment principles for pure Heat without Cold, or pure Cold without Heat, where Root and Branch coincide. Shaoyin and Taiyang following Root and Branch represent treatment principles for Cold containing Heat or Heat containing Cold, where Yin and Yang are mixed. Yangming and Jueyin not following Root or Branch but following Intermediate Qi represent treatment principles where Yang patterns root in Yin, Yin patterns root in Yang, and interior-exterior aspects seek each other. Such an interpretation is more flexible.