标本病传论篇 帝曰∶病有标本，刺有逆从奈何？岐伯曰∶凡刺之方，必别阴阳，
前后相应，逆从得施，标本相移，故曰有其在标而求之于标，有其在本而求之于本，有其在标而
求之于本，有其在本而求之于标。故治有取标而得者，有取本而得者，有逆取而得者，有从取而
得者。故知逆与从，正行无问。知标本者，万举万当；不知标本，是谓妄行。夫阴阳逆从标本之
为道也，小而大，言一而知百病之害。少而多，浅而博，言一而知百也。以浅而知深，察近而知
远，言标与本，易而勿及。
标本之道包括虽大，若有志于此，则亦易而可知矣。世人自尽莫有能及之者。
治反为逆，治得为从。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。（客气为标本不同，同气为标本相同。）大小不利治其标，大小利治其本。病发而有余，本
而标之，先治其本，后治其标；病发而不足，标而本之，先治其标，后治其本。
至真要大论篇 帝曰∶病生于本，余知之矣。生于标者，治之奈何？岐伯曰∶病反
其本，中标之病；治反其本，中标之方。
六气标本，所从不同奈何？岐伯曰∶气有从本者，有从标本者，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。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。
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。阳明之中太阴，厥阴之中少阳，本末与中不同，故不从标本，从乎
中也。从本从标从中皆以其化生之用也。汪注∶阳明本燥标阳中湿，厥阴本风标阴，惟此二经，
本末与中不同，故治从乎中也。
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。不知是者，不足以言诊，足以乱经。
【背景信息】
书名：古今医统大全 作者：徐春甫 朝代：明 章节：标本篇第十 类别：医论
黄帝问道：疾病有标和本的区别，针刺治疗有逆治和从治的不同，这是为什么呢？岐伯回答说：凡是针刺的方法，必须辨别阴阳，使前后穴位相互呼应，逆治和从治得以正确施用，标和本的处理能够灵活转换。所以说，病邪在标而求治于标的，病邪在本而求治于本的，病邪在标而求治于本的，病邪在本而求治于标的。因此，治疗中有通过治标而获效的，有通过治本而获效的，有通过逆治而获效的，有通过从治而获效的。所以，懂得逆治和从治的道理，正治之法就可以毫无疑问地施行。懂得标和本的关系，就能万举万当；不懂得标和本的关系，这就叫做妄行。阴阳、逆从、标本来作为治疗的法则，看似微小却影响巨大，说清一个道理就能知晓百种疾病的危害。看似少却涵盖广泛，看似浅显却博大精深，说清标和本，就容易理解而不至于遗漏。
标和本的道理虽然包括甚广，但如果立志于此道，也是容易理解和掌握的。世人中很少有人能真正达到这个境界。
治疗得当就是“从”，治疗失误就是“逆”。先患病而后出现其他症状的，治疗其本；先出现其他症状而后患病的，治疗其本；先感到寒冷而后患病的，治疗其本；先患病而后感到寒冷的，治疗其本；先发热而后患病的，治疗其本；先发热而后出现胸腹满胀的，治疗其标；先患病而后泄泻的，治疗其本；先泄泻而后产生其他疾病的，治疗其本，必须先调理好泄泻，然后才能治疗其他疾病。先患病而后出现胸腹满胀的，治疗其标；先出现胸腹满胀而后心烦意乱的，治疗其本。人有客气（指与主气不同的异常气候或病邪）和同气（指与主气相同的正常气候或病邪）。大小便不利的，治疗其标；大小便通利的，治疗其本。发病时邪气有余的，先治其本，后治其标；发病时正气不足的，先治其标，后治其本。
《至真要大论篇》
黄帝问道：疾病生于本，我已经知道了。如果疾病生于标，该怎么治疗呢？岐伯回答说：治疗要反求其本，针对标部的病症使用相应的方药。
六气的标和本，为什么有的不同呢？岐伯回答说：六气有的从本化生，有的从标和本化生，有的既不从标也不从本。少阳经和太阴经从本化生，少阴经和太阳经从本也从标化生，阳明经和厥阴经不从标和本，而从其中气化生。所以，从本化的，其气化源于本；从标和本化的，具有标和本的气化特点；从中气化的，以中气为气化来源。
少阳的本是火，太阴的本是湿，本和末相同，所以从本化生。少阴的本是热，其标是阴；太阳的本是寒，其标是阳，本和末不同，所以既从本也从标化生。阳明经的中气是太阴，厥阴经的中气是少阳，本、末和中气都不同，所以不从标和本，而从其中气化生。无论是从本、从标还是从中气，都是利用它们的气化作用。汪机注解说：阳明经的本是燥，标是阳，中气是湿；厥阴经的本是风，标是阴，只有这两条经脉，本、末和中气都不同，所以治疗要从其中气。
因此，各种疾病的产生，有的生于本，有的生于标，有的生于中气；治疗上有取本而获效的，有取标而获效的，有取中气而获效的，有取标和本而获效的，有逆治而获效的，有从治而获效的。所谓“逆”，其实是正顺之道。如果表面看是顺，其实可能是逆。所以说，懂得标和本，运用起来就不会有危险；明确知道逆和顺，正治之法就可以毫无疑问地施行，说的就是这个道理。不懂得这些原则，就不配谈论诊法，只会扰乱经络理论。
[Background Information]
Book: *Gujin Yitong Daquan* (Comprehensive Collection of Medical Standards from Ancient to Modern Times)
Author: Xu Chunfu
Dynasty: Ming
Chapter: Chapter 10, Treatise on Root and Branch
Category: Medical Theory
Yellow Emperor asked: Diseases have distinctions between the root (*Ben*) and the branch (*Biao*), and acupuncture treatments involve contrary (*Ni*) and compliant (*Cong*) approaches. How is this so?
Qibo replied: In all methods of acupuncture, one must distinguish between Yin and Yang, ensure correspondence between anterior and posterior points, apply contrary and compliant approaches correctly, and shift appropriately between treating the root and the branch. Therefore, it is said that if the pathology is at the branch, seek treatment at the branch; if the pathology is at the root, seek treatment at the root; if the pathology is at the branch, seek treatment at the root; if the pathology is at the root, seek treatment at the branch. Thus, in treatment, some are cured by addressing the branch, some by addressing the root, some by contrary treatment, and some by compliant treatment. Therefore, knowing the principles of contrary and compliant approaches allows for the correct application without doubt. Knowing the relationship between root and branch ensures success in every attempt; not knowing them constitutes reckless practice. The Dao of Yin-Yang, contrary-compliant, and root-branch appears small but has great impact; understanding one principle reveals the harm of a hundred diseases. It appears few yet covers much, appearing shallow yet profound; explaining the root and branch makes it easy to understand without omission.
Although the Dao of root and branch encompasses a vast scope, those who dedicate themselves to it can easily comprehend it. Few among the world's people can truly reach this level.
Treatment that achieves the desired effect is "compliant" (*Cong*); treatment that fails or acts against the nature of the disease is "contrary" (*Ni*). If a disease arises first and then other symptoms follow, treat the root. If other symptoms appear first and then the disease follows, treat the root. If coldness appears first and then disease follows, treat the root. If disease arises first and then coldness follows, treat the root. If heat appears first and then disease follows, treat the root. If heat arises first and then fullness in the chest and abdomen develops, treat the branch. If disease arises first and then diarrhea follows, treat the root. If diarrhea occurs first and then other diseases develop, treat the root; one must first regulate the diarrhea before treating other diseases. If disease arises first and then fullness in the chest and abdomen develops, treat the branch. If fullness in the chest and abdomen appears first and then mental restlessness follows, treat the root. Humans may encounter "Ke Qi" (external pathogenic factors differing from the host's constitution/root) and "Tong Qi" (factors identical to the host's constitution). For obstruction of urination and defecation, treat the branch; for free passage of urination and defecation, treat the root. When a disease manifests with excess (repletion), address the root first and the branch second; when a disease manifests with deficiency, address the branch first and the root second.
*Treatise on the Most Essential and Greatest Truth* (Zhi Zhen Yao Da Lun)
Yellow Emperor asked: I know that diseases arise from the root. How should diseases arising from the branch be treated?
Qibo replied: Treatment should counteract the apparent branch to address the root; prescriptions should target the branch-level pathology while fundamentally correcting the root cause.
Why do the Six Qi differ in their adherence to root and branch? Qibo replied: Some Qi transform from the root, some from both root and branch, and some from neither. Shaoyang and Taiyin transform from the root; Shaoyin and Taiyang transform from both root and branch; Yangming and Jueyin do not transform from root or branch, but from their intermediate Qi (Zhong Qi). Thus, those transforming from the root derive their transformation from the root; those transforming from root and branch exhibit transformations of both; those transforming from intermediate Qi derive their transformation from the intermediate Qi.
The root of Shaoyang is Fire; the root of Taiyin is Dampness. Since root and extremity are the same, they transform from the root. The root of Shaoyin is Heat, its branch is Yin; the root of Taiyang is Cold, its branch is Yang. Since root and extremity differ, they transform from both root and branch. The intermediate Qi of Yangming is Taiyin; the intermediate Qi of Jueyin is Shaoyang. Since root, extremity, and intermediate Qi differ, they do not transform from root or branch but from the intermediate Qi. Whether transforming from root, branch, or intermediate Qi, all utilize their transformative functions. Wang Ji’s commentary: The root of Yangming is Dryness, its branch is Yang, and its intermediate Qi is Dampness; the root of Jueyin is Wind, its branch is Yin. Only these two meridians have differing root, extremity, and intermediate Qi, so treatment follows the intermediate Qi.
Therefore, the onset of various diseases originates from the root, from the branch, or from the intermediate Qi. Cures are achieved by targeting the root, the branch, the intermediate Qi, both root and branch, through contrary treatment, or through compliant treatment. "Contrary" is actually correct compliance. What appears compliant may be contrary. Thus, it is said: Knowing root and branch ensures safe application; clearly understanding contrary and compliant allows for correct practice without hesitation. This is what is meant. Those who do not understand these principles are unworthy of discussing diagnosis and only succeed in disrupting meridian theory.